Worshipfull Gentlemen These are men of worth my Lord of farre more esteeme euery where than these meane men heere picked out of purpose by Master Sheriffe These my Lord of the Iurie are men of small reckoning in the Country These liue scattered here and there almost without habitation except in poore Cottages so as we maruel my Lord how they can bee brought in for Free-holders hardly any one of them is of any account with men of great estates and of worth in the Land Good my Lord consider of vs. Then the Iudge asketh them what those men be of whom they speake and what are their names Then they answer My Lord they are these Master Naturalist Master Doubting Master Opinion Master Carelesse Master Chiuerell Master Libertine Master Laodicean Master Temporizer Master Politician Master Out-side Master Ambo dexter and Master Newtralitie all my Lord very indifferent men betwixt vs and them Gentlemen Free-holders of great meanes we beseech you my Lord to shew vs some pitty that they may be of the Iurie The Iudge informed by those worthy Iustices of the Quorum concerning these men so named by the prisoners and knowing the honesty and good credit of the chosen Iurie their exceptions against them are not admitted of and so these indifferent Gentlemen are passed by The Clerke therefore is commanded to goe forward and then he readeth the Inditement of euery one in order one after another as they be called forth by name and set to the Barre The first which is called out is the Old-man Then saith the Clerke Gaoler set out Old-man to the Barre Then hee is brought to the Barre and commanded to hold vp his hand and his Inditement is read Old-man thou art indited here by the name of Old-man of the Towne of Euahs Temptation in the Countie of Adams consent that vpon the day of Mans fall in Paradise when he was driuen out thou did dest corrupt the whole nature of man body and soule leading all and euery of his Posterity comming by generation with the body of Sinne making him indisposed to any thing that is good framing lets to any holy duty and polluting his best actions but making him prone to all euill bringing him captiue to imperious lusts and so causing him to liue in continuall rebellion against GOD contrary to the Peace of our Soueraigne Lord the King IESVS CHRIST his Crowne and Dignity What sayest thou to it He pleades Not guilty and so puts himselfe to the Triall Then the Cryer calleth for euidence against the Prisoner Then commeth forth Dauid whose Euidence is this I was shapen in Iniquity and in Sinne hath my Mother conceiued me Iobs is this He cannot be cleane that is borne of a Woman Isaiah his Euidence is That all are transgressours from the wombe Saint Pauls Euidence is most cleere for being asked what hee could say Hee answered My Lord this Old-man hath bin the death of very many I haue wofull experience of him a wretched man hath he made me Hee tooke occasion by the Commandement to worke all concupiscence in me Hee deceiued me and slew me wrought Death in mee so that in my flesh dwelleth no good but when I would doe good euill is present with mee so that through him the good I would doe I cannot and the euill I hate that I doe Hee maketh warre against the law of my minde and bringeth me into captiuitie to the Law of Sinne. Thus my Lord is in me the Body of Death from which I desire to be deliuered and this is that I can say The Euidence being thus cleere the Iury presently being all agreed giue in their Verdict and being asked what they say of the prisoner at the Barre guilty or not they answer Guilty Then he asketh what hee can say for himselfe why sentence should not bee pronounced against him Good my Lord saith he I am wrongfully accused and am made the man I am not there is no such thing as Originall Corruption Pelagius a Learned man and all those now that are called Anabaptists who well enough know all these Euidences brought against me haue hitherto and yet doe maintaine it that Sinne commeth by imitation and not by Propagation and in-bred prauity Good my Lord I beseech you be good vnto me and cast not away so poore an Old man good my Lord for I am at this day 5556. yeeres old Then saith the Iudge Old-man the Euidence is cleere those thou hast named are condemned Heretickes and as for thy yeeres in respect of which thou crauest pitty it is pitty thou hast beene suffered so long to doe so great and so generall a mischiefe as these good men doe witnesse against hee O my Lord I beseech you then a Psalme of Mercie Old-man the Law of the King allowes thee not the benefit of the Clergie for The reward of Sin is death This is his Maiesties Decree vnchangeable as the Law of the Medes and Persians Good my Lord that is meant only of Actuall Sin and not of me That is not so for Originall Sinne is Sinne and all men know that Children die that neuer sinned by Imitation nor Actually after the similitude of Adams transgression And Death goeth ouer all in as much as all haue sinned If sinne were not in Infants they could not die Heare therefore thy Sentence Thou Old-man hast by that name beene indited of these Fellonies Outrages and Murthers and for the same arraigned thou hast pleaded Not-guiltie and put thy selfe vpon the Tryall and art found guiltie and hauing nothing iustly to say for thy selfe this is the Law thou shalt bee carried backe to the place of Execution and there be cast off with all thy deeds and all thy members daily mortified and crucified with all thy lusts of euerie one that hath truly put on Christ This Sentence pronounced the Sheriffe is commanded to doe Execution which Religion by his Vnder Sheriffe Resolution seeth throughly performed The Executioner is hee that hath put on Christ Gal. 5. 24. This Prisoner thus proceeded against the Gaoler is commanded to set out Mistrisse Heart to the Barre who is commanded to hold vp her hand and then is her Inditement read Mistrisse Heart thou art heere indited by the name of Mistrisse Heart of Soule in the County of the Isle of Man that also vpon the day of Mans fall in Paradise thou becamest corrupted accompanying the Old-man and also Will thy man and hast beene so hardened that thou couldest not repent and so blinde that thou becamest past feeling and hast made men to giue themselues ouer to all lasciuiousnesse to worke all vncleannesse euen with greedinesse to bee also very slow to beleeue all that the Prophets haue spoken and to be so enraged with choller somtimes as to runne mercilesly on Innocents to murther them and to cause men most cursedly to
thought word or deed for a sinne not all the Popes Dispensations and Pardons not all the subtill Distinctions of the most learned no custome nor any thing else whatsoeuer can acquit it from Sinne but sinue it is and so must it be taken as a lawfull prisoner to bee brought to the Barre and indited and put vpon the Iurie of Life and Death The Bill being found true then they proceed vnto the Arraignment The Prisoners are brought forth chained together and set to the barre before the Iudge The Prisoners are Sins as you haue heard before the Old-man with Mistris Heart her Maids and Will her man Their Bringing forth is the Manifestation thereof by the Gaoler M. Newman Knowledge Holinesse and Righteousnesse They are chained for sinnes are linked together as Adultery and Murther in Dauid Pride with Hatred of Mordecai in Haman Couetousnesse and Treason in Iudas Couetousnesse Hypocrisie and Lying in Ananias and Saphira yea the breach of all the Commandements in the fall of Adam and Euah They therfore are brought out chained together The Barre is the Apprehension of Gods wrath due for sinne After all this when the Prisoner standeth at the Barre a Iurie for life and death is impannelled who are for the King and are sworne to giue in a true Verdict according to their Euidence This Iurie is a chosen Companie of excellent Vertues the fruits of the Spirit deliuered in by the Sheriffe Religion to be called and to bee of this Iurie in the behalfe of the Kings Maiestie IESVS CHRIST to goe vpon the prisoners the Fruits of the Flesh which stand at the Barre Their names being giuen vp they are called as the Clerke of the Arraignment the Tongue nameth them then the Cryer Manifestation of the Spirit calleth them one by one to appeare as the Clerke names them and they are these 1. Call Faith Cryer Vous aues Faith which purgeth the Heart 2. Call Loue of God Cryer Vous aues Loue of God which is the keeping of the Commandements 3. Call Feare of God Cryer Vous aues Feare of God which is the beginning of wisdome 4. Call Charity Cryer Vous aues Charity which reioyceth in the Truth 5. Call Sincerity Cryer Vous aues Sincerity which makes a true Israelite in whom there is no guile 6. Call Vnity Cryer Vous aues Vnity which maketh men to be of one heart and is the bond of Peace 7. Call Patience Cryer Vous aues Patience which worketh experience and by which men possesse their soules 8. Call Innocencie Cryer Vous aues Innocencie which keepeth harmelesse 9. Call Chastity Cryer Vous aues Chastity which keepeth vndesiled 10. Call Equity Cryer Vous aues Equitie which doth right to euery man 11. Call Verity Cryer Vous aues Verity which euer speaketh truth 12. Call Contentation Cryer Vous aues Contentation which euer rests satisfied Then the Clerke saith Countes And so the Cryer saith to them Answer to your names Then the Clerke nameth them and the Cryer telleth or counteth them Faith one Loue of God two Feare of God three Charitie foure Sincerity fiue Vnitie six Patience seuen Innocencie eight Chastitie nine Equitie ten Veritie eleuen Contentation twelue Then the Cryer saith Good men and true stand together and heare your charge With all these Graces should the soule of man bee endued to proceed against Sinne wee should be able to say that we haue them by the manifestation of Gods Spirit and also to know their power and vertue and distinctly to be able to reckon them and so wisely to esteeme them as the good and true gifts and graces of God which haue a charge giuen them which is euery grace his proper gift and all coniointly haue power to discerue of any sinne and to giue a iust verdict thereupon This Iury thus called and impannelled are commanded to looke vpon the Prisoners at the Barre vpon whom they are to goe This is when we oppose Vertues to Vices in our meditation that so by the excellency of the one wee may see the foulenesse of the other and so come to the greater loue of Vertue and to the more deepe hatred of Vice This is the Iury of vertues profitable looking vpon vices the prisoners at the Barre The prisoners though they stand together yet are they to answer one by one So Sins must distinctly one by one be arraigned for wee cannot proceed against sin but vpon a particular knowledge thereof A generall and so a confused notion of sins which yet is that which is in most men will neuer make a man truly to see how his estate standeth with God and so to bring sinne vnto death The Prisoners at the sight of the Iurie and naming of them haue leaue to challenge any of them if they can giue good reasons against this or that man they are put off the Iurie and other chose in their stead These prisoners seeing such a Iurie presently begin to challenge them Vnbeleefe hee cryeth out against Faith as his Enemie Hatred of God against the Loue of God as his Enemie Presumptuous sinning against the Feare of God as his Enemy Cruelty against Charity as his Enemie Hypocrisie against Sinceritie as his Enemie Discord against Vnity as his Enemie Anger Rage and Murmuring against Patience as their Enemy Murther Fighting and Quarrelling against Innocency as their Enemie Wantonnesse Adultery Fornication and Vncleannes cry out against Chastity as their deadly Enemie Coozenage Theft and Vniust dealing against honest Equity as their Enemie Lying Slandering and False-witnesse-bearing against Verity as their mortall Enemie And lastly Greedy desire Couetousnesse and Discontentment cry out against Contentation as their enemy All these together challenge the whole Iury crying out and saying Good my Lord these men are not to bee of the Iury against vs for your Lord-ship knoweth very well and none better that they are all of them our deadly Enemies Your Honour knoweth that euery one of them hath petitioned the Lord Chiefe Iustice very often and importunately to binde vs all to the good behauiour and to cast vs into prison as wee haue beene by their meanes They haue made Master Newman the Keeper and his vnder-keepers to deale very hardly with vs. It is well knowne my Lord that Chastity procured Master Newman almost to famish Incontinencie to death Good my Lord consider of vs these are our most bloudy and cruell enemies Wee appeale to your Lordship to God and to all good men that know both them and vs that it is so Our humble suit to your Lordship therefore is that more indifferent persons may be chosen to goe vpon vs else we are all but dead men Wee doe know my Lord that there are heere many other of very good and great credit in the world fit to bee of this Iurie men very well knowne to your Lordship and to Master Sheriffe and the
vain-glorie made them sell all to make a shew to bee like Barnabas but Couetousnes with vnbeleefe aduised them to withhold some of the money lest they should happen to want but how to do this keep their credit they knew not therefore Hypocrisie Vaine-glory Couetousnesse and Vnbeleefe called in Satan to heare his counsell who taught them to lie vnto the Holy Ghost but to the death of them both Thus wee see what an vngratefull Villaine sinne is to his best friends Lastly this Theefe is a pestilent subtile Theefe Sinne is deceitfull it beguiled Adam Dauid and Salomon Yea Saint Paul one once rapt vp into the third Heauen doth acknowledge that it deceiued him And whom hath it not deceiued He is therefore carefully to be auoided and taken heed of and this robbing murthering strong vngrateful mischieuous and subtill Theefe diligently to be sought out But before Search can be made a Watch must bee set to espy him out that he may be attached The Watch-man appointed for this purpose is godly iealousie who hath euer an holy suspicion of a mans owne waies lest in any thing at any time he should mis-behaue himselfe This vigilant Watchman hath with him two Assistants euer to accompany him the one is Loue-good a zealous fellow for God good duties the other is Hate-ill an angry and waspish fellow and of a fierce countenance against sinne These three euer keepe together so as Sinne cannot so cunningly enter but they can as quickly espie him and as speedily pursue him and put him to flight The place where these are set Watchmen is called Soules-towne a towne of great resort a thorow-fare neuer without Trauellers ill motions day and night and the Posts which are Satans suggestions euer and anon passe thorow and many at the Common Inne the Heart take vp their lodgings This Towne is very spacious and large for besides many Back-sides By-lanes and Out-corners there are foure great streets Sensestreet Thought-street Wordstreet and Deed-street in some of which this lewd companion Sinne and his Cope-mates will be found wandering When the Watch is set they haue a Charge giuen them by one in authority which is this Keepe thy Soule diligently and withall to haue a watchfull eye to the Inne and to take heedlest at any time there be an heart of infidelitie to depart from the liuing God commanding also the Watch-men to exhort one another daily lest their hearts be hardened with the deceitfulnesse of sinne These Watch-men haue also a Watch-word giuen them euen a word of preuenting Grace saying to them This is the Way walke in it when they are turning to the right hand or to the left To this Watch-word Godly-Iealousie with his Associates doe willingly attend keeping carefully the watch so as the Theefe is descried presently they make Hue and Crie after him This Hue and Crie is written by the Bible clark and containeth infallible markes to discouer sinne whereby it may bee certainly knowne and they are these 1 By the Law of the ten Commandements for by it commeth the knowledge of sinne for euery failing in that which is commanded and euery thought word deed against that which is forbidden is sin 2 By euery exhortation to vertue and euery dehortation from vice being appendices to the Commandements shewing what we ought to doe and what ought to be shunned and auoided of vs. 3 By euery Threatning which is the word of Gods displeasure for Sinne. 4 By punishments inflicted which is certainly Gods hand for sinne for were hee not prouoked by Sinne hee would not afflict vs. 5 By the humble confession of such as haue acknowledged their Sinnes in particular 6 By plaine accusations laying Sinnes to mens charge Isai 59. 3 c. 7 By reproofes checks for Sinne 2 Chron. 19. 2. 8 By Places numbring vp Sinnes by name in sundry Scriptures Rom. 1. 29 30 31 32. 1 Tim. 1. 9 10. 2 Tim. 3. 2 c. 1 Cor. 5. 11. Galathians 5. 19 20 21. Reu. 21. 8. Pro. 11. 1. Mich. 6. 11. 9 By the description of Sinne shewing what it is as in 1. Ioh. 3. 4. 5. 17. Ro. 14. 23. Pro. 21. 4. 24. 9. 14. 21. 10 By the Description of godly men negatiuely by such things as they ought to auoid as in Psal 1. 1. 15. 3. 5. 24. 4. Ezek. 18. 6 8. Isa 33. 15. Psal 101. 3. 16. 4. Lastly by the Description of wicked men by their bad qualities and conditions Psal 10. 2 11. 12. 2. 4. 57. 21. The Hue and Cry thus set out it is carried by the Spirit of Supplication crying mightily to the Lord for grace mercy to helpe in time of need as Dauid did who saw Sinne before him and then made hee Hue and Cry saying Haue mercy vpon mee O Lord according to thy louing kindnesse according to the multitude of thy mercie doe away all mine offences This Hue and Cry must not be let slip at any hand but be carried along in the pursuit lest in following of sinne men be deceiued and solid Vertues bee attached in stead of Vices For this wee must know as Vices haue not a few friends as after shall bee shewed so Vertues haue many enemies ready to informe against them that they may be pursued after as Malefactors that Sinne in the meane while may seeke shelter and escape and the enemies are these 1 One Mr. Out-side in the inside a carnall Securitan a fellow that will come to his Church keepe his Sundaies and Holy-daies But yet in the Congregation while hee sitteth among others sometimes he is nodding and sometimes fast a sleepe and if he abide waking then is his mind wandring abroad so as he remaineth still ignorant without any effectuall power of the Word and being out of the Church hee is presently vpon his worldly businesse This fellow cannot abide any after-meditation or Christian Conference with others of that which he hath heard and if hee espie any meeting together for this purpose then he maketh information against them and is readie to send the Hue and Cry as against a priuy Schismaticall conuenticling and vnlawfull meeting This is a vulgar Ignoramus and a blockish Aduersarie 2 The second is Sir Worldly-wise a very foole to God a selfe-conceited earth-worme whose wisdome is from below and therefore sensuall earthly and deuillish who proudly with much disdaine condemneth and contemneth the wisdom which is from aboue pure and peaceable sincere and charitable and is ready to send the Hue and Crie after it as after foolish and doting Simplicitie 3 The third is Sir Luke-warm this fellow is a temporizing time-seruer Iacke on both sides he is all in the praise of moderation and discretion one very indifferent between this that Hee cannot endure feruent zeale but
would haue Hue and Crie sent against it as against a fiery mad-brain'd rashnesse 4 The Fourth is Sir Plausible Ciuill a fashionable fellow framed to a commēdable outward behauiour for ciuility but in matter of Religion he hath no more but what he hath by common education custome and example of others To the life of Religion hee is a stranger strict seruing of God and a more narrow search of our waies he holds to bee foolish scrupulosity and is desirous to haue the Hue and Crie sent out against it as against phantasticall precisenesse 5 The Fift is Master Machiauell a mischieuous Companion all for policy little for piety and then in pretence only Hee is a very Iehu zealous against Baal to root out Ahabs posterity for the more sure settling of the Kingdome to him and his but in state Idolatry a very Ieroboam to keepe the kingdome from being reunited to Iudah He cannot suffer gainfull abuses to be reformed but if any attempt any such thing he accuseth them for factious turbulent spirits so would he haue the Hue and Crie made against their endeuours as against some Puritanicall tricke 6 The sixt is one Libertine this licentious fellow hath a Chiuerell conscience caring for nothing but how to passe on along his life in pleasurable contentments Religion by him is held to be but a deuised Policy to keep men in awe of a Deity and therefore when he seeth Religion to be made conscience of he presently causeth Hue and Cry to be made against it as against Hypocrisie This prophane enemy laugheth at and mocketh at Christianity 7 The seuenth is Scrupulosity this is an vnsociable and a snappish fellow he maketh sinnes to himselfe more than the Law condemneth and liueth vpon fault-finding Weaker Apprehension is his Father and Mis-vnderstanding his Mother and an Vncharitable heart his nurse The vse of Christian liberty if it bee more in his conceit than he pleaseth to like wel of then would hee haue the Hue and Cry sent against it as against carnall security This is a riged and censorious Aduersary 8. The eight is the Babling Babylonian this is a doating companion and superstitiously foolish hee boasteth of Antiquitie though his waies be Nouelty yet hee will haue it the Old Religion and if any forsake it as Idolatry those he condemneth for Schismatikes and labours to haue the Hue and Cry sent out against all Reformation in Christiā Churches as against Heresie This is a bloudy Antichristian Aduersary These are the principall Informers for I passe by petty companions which endeuour to misleade the pursuer of sinne and to set him to attach very eminent and excellent Vertues for Vices Therefore it is necessary to haue Sinne set out by marks infallible in the Hue and Crie else this subtill Villaine Sinne will craftily beguile the pursuer and will escape either by the shifts which hee can make to deceiue him or by his many friends hee hath to keepe him from being apprehended The shifts which commonly a Theefe maketh to escape in his flying away are two 1 Is his Counterfeiting the habit of an honest man so Sinne craftily putteth vpon himselfe the shew of Vertue as Iehu did piety for the getting of a Kingdome and establishing of it to himselfe whose sinne was couered with a pretended hypocriticall zeale for the Lord. Ananias and Saphira made shew of liberality like that of Barnabas not discernable till Peter discouered it For as Satan can transforme himselfe into an Angell of light and his Apostles into the Apostles of Christ so can Sinne the seed of Satan put vpon it selfe the counterfeit of vertue 2 A Theefe will alter his name and by assuming the name of an honest man oftentimes escape away and after this manner also escapeth Sinne Vice getting vpon it the name of Vertue And so Drunkennes escapeth vnder the name of good-fellowship Couetousnes vnder the name of Good-husbandry Filthy Ribaldry vnder the name of Merriment Pride of apparell vnder the name of Decency and Handsomnes bloudy Reuenge for wrongs offered escapeth vnder the name of Valour Foolish wastfulnes vnder the name of a franke and liberall disposition Superstition vnder the name of Deuotion of Fore-Fathers and the old Religion Remisnesse in punishing vnder the name of Gentlenesse Flattery vnder the name of Vnoffensiuenes Luke-warmnes in Religion vnder the praise of Discretion and many such like foule Vices do thus deceitfully hide themselues and so escape vnattached If by these his shifts hee cannot escape Godly-iealousie that constant pursuer then will he seek to be holpen by his kindred and friends for sin hath many who will either so defend him or excuse him or deny him or hide him or make him so little in fault as will almost perswade Godly-Iealousie that it is euen needlesse so eagerly to pursue after him 1 The first of these is his Grandsire-Ignorance for he knowes no sinne he cannot reade the Hue and Cry he breedeth sin and bringeth him vp and maketh no conscience of it if sinne get into his house he holds himself safe enough 2 The second his brother Error the sonne of Ignorance this fellow mistaketh all and misconstrueth the whole Hue and Cry and can finde no fault with sin and so endeuoureth to send the pursuer another way 3 The third is his Cousin Opinion and this will hold the pursuer with a long and tedious disputation questioning the Act whether it bee a sinne or no And will endeuour by probabilities to make it no sinne that so hee might make the pursuer to desist Thus sinnes of profit and such as may preuent certaine dangers are disputed Pro Con as men say The sinne of Vsury by many is brought vnder Opinion as lawfull some way So the Sinne of Idolatry to goe and heare a Masse without inward reuerence as it was disputed in Queene Maries daies to preuent the eminent danger of death then Many sins euident enough are made disputable if they yeeld profit or be delight-some to the flesh or such as may helpe to keepe a mans person or state in safety for all these Opinion will be a Proctor 4 The fourth is one Master Subtiltie his wit being attended on by little Conscience of the truth This man commeth with his distinctions to cleere an Act from sinne thus with his latria doulia he will haue Idolatry no Idolatry so with his biting and not biting and lending to the rich vpon Vse but not to a needy brother damned Vsurie must bee no Sinne. This Subtilty of wit with a chiuerell Conscience maketh foule sinnes to passe along as no sinnes 5 The fift is called Custome this old Syre patronizeth many vaine and sinfull practices By this the Iewes held it no sinne in them to demand and in Pilate to let loose to them a wicked Barrabas one worthy to die for insurrection and
murther 6 The sixt is a Popish fellow called Fore-fathers hee aduanceth his Ancestors and their worth and thinketh so well of them that to imitate them is no sinne Thus the Samaritanes iustified their false worship 7 The seuenth is one Sir Power he maketh euer that warrantable which Law establisheth ordaineth and decreeth Great and capitall sinnes in the Romish Synagogue are thus countenanced 8 The eight is Sir Sampler who produceth for patternes great mens and learned mens examples as if they could not doe amisse but whatsoeuer they doe or say it must be good and lawfull and therefore imitable without sinne 9 The ninth is Sir Most-doe who maintaineth sinne from a generall practice because multitudes do it here and there and euery where therefore no sinne to doe such a thing which almost all or the greatest part doe 10 The tenth is one Sir Silly one made all of good meaning who will qualifie the fact by thinking no harme or intending well Thus would Saul haue iustified his rebellion and Abimelech excused his taking of Abrahams wife And thus vaine persons excuse their wanton communication lasciuious songs foolish iestings and such like saying they meane no harme they only make themselues merry Thus Sir Silly is hee that maketh simple soules plead good meaning for all their foolish superstitions blind deuotions and licentious merriments The eleuenth is Vaine-Hope this teacheth to put off the fault to some other as Adam to Euah and Euah to the Serpent and to deny the fact as Cain did euen to God himselfe hereby hoping to shift off sinne and to escape punishment who maketh God all of mercy The twelfth is the Lord Presumption hee feareth not iudgement he blesseth himselfe in his euill waies he maketh a couenant with Death and a league with Hell and suffers sinne to be his daily guest and will let the Hue and Crie passe along without any feare of perill as nothing at all concerning him The thirteenth is Sir Wilfull hating to be reformed this is an obstinate friend for sinne who will wilfully defend it and bee carelesse of all reproofes This fellow in contempt will tread downe the Hue and Crie vnder his feet and maintaine sinne The foureteenth is Sir St. like which vnder the shew and shadow of Piety and pretended honesty wil couer much iniquity and hide it for a time that it be not taken by the pursuer with the Hue and Cry such were the Hypocriticall Scribes and Pharises These great ones and many other moe are the friends of this Theefe and Rebell but yet for all these Fauourites Godly-Iealousie espies him out and his harbour and presently goeth to a Iustice of Peace to procure a warrant for the Constable to attach him and all his Companions with him The Iustice is not one of a meane ranke or any petty Iustice but the very Lord chiefe Iustice of Heauen and earth the Lord Iesus for it is hee that can giue the warrant to attach sinne no other warrant will sinne obey The Warrant is the Power of Gods Word The Forme of which warrant is as you see in my Text to search out and attach sinne with all his Associates and to bring him and them before Authoritie to answer to such things as shall bee obiected against them in his Maiestie the King of Heauens behalfe The procuring of this warrant is by going vnto and conferring with some of the Lord Chiefe Iustices Secretaries the Writers of holy Scripture setting downe this charge as Ieremie doth here to search and try our waies This Warrant procured Godly-Iealousie taketh and carrieth to an Officer which hath Authority to make search and attach sinne This Officer without which sin neither can nor indeed will be attached is Vnderstanding who knoweth what sinne is Now as there bee foure sorts of Officers which may attach Felons by warrant The Deputy-Constable the Tithingman The Petty Constable and the Head Constable so is the spirituall Officer fourefold 1 The Deputy-Constable is commonly some Neighbour intreated to performe the office in the others absence this is the very shadow of a Constable and will not willingly intermeddle in any thing so as the people where hee dwels may do for all him what they list This Deputie Constable in this spirituall Towneship is the Vnderstanding darkened the sonne of Ignorance and grand-childe of Blindnesse of heart this is a blinde Constable and hath neuer an eye to see with This suffers all disorder in the whole man or Soule-Towne-ship Heere be such as bee alienated from the life of God past feeling giuen ouer to worke all vncleannes with greedinesse All the affections are quite out of order and no care taken for their reformation for this foolish fellow imploieth himselfe about his grounds cattell sheepe and oxen about buying and selling as for the estate of his soule he is to it a very stranger He knowes the price of corne oxen and sheepe but what is the excellencie of Vertue what the euill of Vice what the price of his soule hee neither knowes nor cares to know 2 The Tithingman which commonly is a meane fellow and so contemptible as few or none care for him And therefore hereupon is very little or no reformation where hee hath his dwelling If any amendment be sought it is onely for some notorious shameful misdemeanours and he must be much called vpon for this too else no reformation thereof and as for many other offences there is no care had at all This Tithing-man is Grosse-vnderstanding like one purblinde who cannot see a farre off but only grosse transgressions forbidden in the Law according to the sound of the bare letter only as Theft Murther Adultery and so forth The spirituall meaning and large extent of the Commandement hee is wholly ignorant of This purblinde Tythingman suffers a number of disorders in his Towneship and must be much vrged to see very grosse and foule misdemeanours else will hee not seeke to reforme them 3. The Petty Constable which is some ciuill honest man of the Parish and perhaps hath some Country learning but yet is an one-eyed fellow halfe-sighted and so passeth by many faults This Pettie Constable is the Vnderstanding somewhat cleered hee hath an insight into the Morall Law who by ciuill education some Art and learning an outward forme of Religion and reading in the Bible now and then can speake of the Gospell Historically and prettily discourse of Religion But this his knowledge is onely superficiall for neither in the Common-Law which is the Law Morall neither in the Statute Law the Law of the Gospell or Law of Libertie is he any professed Student Hee is no Innes of Court man neuer brought vp in the Inner Temple He maketh neither the Common nor Statute Law his profession As he is no Student in these so
Anger doe lye Impatiencie Rayling Back-biting Quarrellings Murther and such like 10 In the Bed of Ioy lye Wanton delights Foolish iesting Leuity and a world of Vanity 11 In the Bed of Sorrow lye worldly griese vnquietnes murmuring discontentednesse and such like Thus are these lodged in Mistresse Hearts Chamber and there shee lyeth also with the Old-man and Will her man The Bed which they lye vpon is Impenitencie and the Couerings are Hardnesse of Heart and Carnall Securitie in which they lye snorting carelesly till the Chiefe Constable come vpon them and attach them all one after another the greater villaines and the lesser Theeues not sparing any He feareth not to attach the Capitall neither passeth hee by any of their meanest associates The attaching of sinne is nothing eise but the Apprehension of Gods wrath striking vs with feare through the terrour of the Law and our guiltinesse of the breach thereof For in this spirituall attaching it is as in the attaching of Felons who knowing themselues guilty of the breach of the Lawes are strucken with feare in their apprehension of death which they know they cannot escape These Theeues thus apprehended the Constable carrieth them to the next Iustice by authority of his Warrant The Iustice is Wel-informed Iudgement able to examine euery Malefactor that is euery Sin brought before him A Iustice of Peace must bee a man of wisdome and experience so this spirituall Iustice must bee a Iudgement well-informed in wisdome and discretion wisely to proceed against Sinne. It is meet that a Iustice be learned in the lawes to know how to proceed legally so must this spirituall Iustice bee learned both in the Law and Gospell to know what sins are committed against either of them and thereafter to proceed A Iustice is commonly to bee one in that Country where he is an Inhabitant so this Iustice must be euerie mans Well-informed Iudgement within himselfe not another mans for it is not another mans Iudgement that can sit downe in his soule to try and examine his heart and waies but his owne Iudgement For who knoweth what is in a man sauing the spirit of a man which is in him The Iustices Office is to preserue Peace and to see the lawes obserued and to see to the suppressing of all disorders routs ryots robberies conspiracies also to take order for all Vagabonds stout and sturdie Beggers yea to see the reformation of all vnlawfull gaming and euery misdemeanour whatsoeuer by Law prohibited contrarie to the Peace of our Soueraigne Lord the King and the quiet of the Weale-publike so this spirituall Iustice his Office is to see Peace kept betweene God and himselfe to see the Lawes of God obserued and to see all disorders in his soule as vagrant thoughts sturdy resolutions riotous behauiour euery misdemeanour in thought word and deed forbidden by Gods Law contrary to the Peace of a good Conscience and the quiet of the soule contrarie to the dignities of a Christian and the honour of our Soueraigne Lord the King CHRIST IESVS When a Malefactor is brought before a Iustice the Iustice is first to examine him then to set it downe then to bind some ouer to prosecute against the Felon at the Assises and lastly in the meane space to send him to the Goale if hee be not baileable 1 Hee is as is said to examine the party apprehended and brought before him and to demand his name then to enquire after the fact and the nature of it with the occasions causes and degrees with the associates euident signes the fruits and effects thereof so this spirituall Iustice is to examine sinne 1 To know the name and nature thereof and to what Commandement it belongeth so that he may consider what Statute of God is broken 2 What were the Occasions offered as Dauid by looking out saw Bathsheba washing her selfe 3 What were the Causes mouing thereto as Enuie in the Iewes to put Christ to death and in Cain to kill Abel 4 What are the seuerall Sorts vnder one and the same Capitall Sinne as vnder Theft Couetousnesse and Coozenage vnder Adultery Fornication Selfe-pollution c. 5. What be the Degrees in the same Sinne as in stealing not from the rich but from the poore not from a stranger but from a Christian brother from Father and Mother So committing vncleannesse not onely with one of no kinne but with one nigh in bloud in killing not an vnknowne person but against nature his Father Mother his Wife his Childe himselfe 6. What sinnes accompanied the same as the making of Vriah drunke and the murthering of him accompanied Dauids adulterie 7. What are the Signes thereof as the rouling eye filthy speech and wanton dalliance are signes of adulterie all such ornaments and vanities of which Esay speaketh are ensignes of Pride 8. What Fruits and effects did follow thereupon as from Will-worship and Idolatrie commeth ignorance of God from this libertie to sinne from this obstinacie from this contempt of Gods true worship and sincere professours thereof and from this at last comes bloudie persecution 2. In Examining the Iustice is to set downe the Examination and Confession of the partie so this spirituall Iustice after hee hath thus examined his waies he is to set it downe This is a Serious consideration of all his sinnes and offences and such a remembrance of them as may make a man to forsake them and to turne his feet vnto Gods Statutes as Dauid did The Examination without this will bee in effect as nothing this must not therefore bee at any hand omitted 3 The Iustice is to binde some ouer to prosecute against the Felon at the next Assises and Gaole deliuery so doth this spirituall Iustice binde ouer True Repentance to follow the Law and to giue euidence against this Felon Sinne which he is very ready to doe for it cannot be if a mans iudgement bee Well-informed vpon serious examination with a carefull and considerate remembrance of all his sinnes but that hee must needs perforce bee made to sorrow for them and vpon true repentance pursue them to the death with a deadly hatred 4 The Iustice finding the offender not bay leable by Law hee maketh his Mittimus to send him to the Gaole there to bee in durance to the next Assises so this spirituall Iustice doth for hee knowes by the Law of God that the reward of sinne of what kinde or degree soeuer greater or lesse though but in thought is not baileable by any man No man is able to answer God for the least deuiation from Gods Law for if hee continue not in all things which God commandeth he is accursed Therefore none being sufficient to lay in baile to answer God for the sinne nor sinne in itselfe baileable hee maketh his Mittimus and deliuereth it into the Constables