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
hand to carrie him to the Gaole The Constable you haue heard is Illuminated Vnderstanding The Mittimus giuen him is the actiue power of the Well-reformed Iudgement forcing the exercise of the Vnderstanding against sinne to finde out remedies to keepe it vnder The Chiefe Gaoler is Master Newman placed ouer the prisoners and made the Gaole-keeper by the Sheriffe for the prison is his and hee is to answer the King for them The Sheriffe is True Religion wrought in mans soule The Vnder-Sheriffe is an Holy Resolution to performe what the Sheriffe commandeth and what he is by his Office to doe If any Prisoner Sinne breake out the Sheriffe Religion must beare the blame saying This is your Religion is it The Gaole is Subiection for saith the Apostle as if he were the Gaoler I keepe vnder here is the keeper my body heere is the prisoner and bring it in Subiection heere is the prison When sin is brought vnder subiection that it doth no more reigne as it doth in all naturall men but not in the regenerate then it is put in prison but not before Now the Chiefe Gaoler Master Newman hath with him three Vnder-Gaolers to looke well to the Prisoners and all little enough they bee so many and so exorbitantly vnruly ready to breake prison daily if they bee not diligently seene vnto This Master Newmans three Vnder-Gaolers are his Hands his Eyes and his Feet without which hee can doe nothing and they are these which are named by Saint Paul in his Epistles 1 Is Sauing Knowledge This lookes to these sorts of Prisoners Ignorance especially wilfull Error Vaine opinions Iangling Sophistrie false Doctrine Heresies Doctrine of deuils and such like 2 Is True Holines he looketh to all the transgressors of the first Table as to Atheisme Paganisme Iudaisme Turcisme vnbeleefe desperation presumption confidence in strength riches places policy and multitude so also to Will-worship Imagery meere outward seruice without the inward Papistry and all corruptions of GODS Worship likewise to Blasphemy rash swearing false swearing cursing idle talke of God contempt of his Word and Workes a Vicious life Lastly to Sabbath-breaking neglect of publike worship prophanenesse persecution of the truth and to an infinite number of other sinnes against God true holines 3 Is Righteousnesse this lookes to all the sinnes against the second Table as to rebellion disobedience murder malice adultery fornication theft and coozenage to false-witnesse-bearing to backbiting to discontentment and to all other transgressions many and manifold comprehended vnder these Commandements Now because these prisoners be vnruly if there bee not a strict hand kept ouer them therefore lest they should at vnawares breake forth to the danger of the Sheriffe Religion the Gaoler Master New-man hath Fetters Gieues Bolts and Manacles to hold them in and to haue them at command And they are these Respect vnto the Commandements of God in all our waies Holy Meditations lawfull Vowes Religious Fasting seruent Prayer and conscionable Practice of our Christian duties to God and man All these are strong chaines and linkes to keepe vnder and to fetter the body of sinne and all the fruits thereof and to hold them in subiection to keep the whole man in Obedience vnto God when they bee fastned and knocked on by the Hammer of GODS Word and the effectuall power thereof But it is not enough thus to imprison them and to see them bolted and thus fettered but also for him to see the Prison bee strong for the Prisons of the best Keepers that euer were haue beene broken Drunkennesse brake out from Noah rash and vnaduised speeches from Moses Idolatrie from Salomon Adultery from Dauid cursing and false-swearing from Peter Therefore the Gaoler Master Newman must looke daily to the Prisoners and to see the Prison house sure and to do this 1 Hee must see the doores which are his senses to be shut and to haue a care to locke vp Taste that Drunkennesse and Gluttony breake not out with the key of Moderation in eating and drinking To locke vp Hearing that Credulity breake not out with the key of Trying before we trust To locke vp Seeing that Vncleannesse breake not out with the key of Continencie and to barre this doore fast also with Contentation that Couetousnesse breake not forth 2 In the next place hee must take heede that no lewd Companions lurke about the prison house either by day or by night lest they cast in Fyles to file off the bolts or picklockes to open the doores to let the Prisoners escape These lewd Companions are the Deuill the wicked and our owne Corrupted Reason Their files and picklookes are Suggestions from Satan euill counsell from Men Worldly and fleshly Arguments of our owne inuentions to make no conscience of sinne but to file off all those bolts and to open the doores of Senses that sin may breake loose and get out of subiection to the Gaolers ouerthrow and vtter vndoing if diligent watch be not kept 3 Hee must see to the Walls of the Prison that they be strongly built with good stones cemented together These are Morall Vertues and Euangelicall Graces by which as by Walls our Sinnes and our naturall Corruptions are kept in Though Master Newman locke and barre the doores yet if the Walls bee weake the Prisoners may get out 4 And lastly hee must looke well to the Foundation of the house that it be not vndermined The true Foundation of Subiection of Sinne is the Power of the death of Christ and of his Resurrection into whom by Faith through the Operation of his Spirit by the Word wee are engrafted This must not be vndermined by the Popish Doctrine of Free-will and Abilities of our selues to ouer-master Sinne. All these things well and diligently looked vnto the Prisoners will bee kept safe in the Gaole vnder Master Newman vntill the time of the Assises And thus much for the first part of my Text the Searching the Attaching and Imprisoning of Sinne. The other part which is the Tryall followeth THE SECOND PART AT the time of Assises by the Kings appointment commeth the Iudge attended on by the Sheriffe the Iustices of the Peace and such as necessarily are to be there for the dispatch of such businesses as come to be tryed and adiudged The Iudge comming in place he hath his Seat or Bench and being set the Commission is read The Iudge is a Iudge of Oyer and Terminere in the Circuit where he is appointed to sit The Iudgement heere is absolute without any appeale from his Sentence The Iudge spiritually vnderstood attended vpon by Religion the Sheriffe and the Vnder Sheriffe Resolution is Conscience From this Iudgement is no Appeale for he is in GODS stead therefore must his Sentence stand and wee must submit to it The Seat or Bench on which this Iudge sitteth is
Impartialitie for Conscience well-informed will iudge in Righteousnesse and Truth without all partiality without respect of any person He regardeth not the rich and mighty no Bribe can blinde him neither doth hee pitty the person of the poore to giue for pity an vniust Sentence but as the truth is so speaketh he The Commission is the Actiue power of Conscience giuen of God by his Word to condemne the nocent or to quit the innocent except this Commission be lost Sometimes it is lost as when conscience is dead as in all ignorant persons or seared with an hot iron as some mens haue beene and are such as fall from the faith and are past feeling by reason of the blindnesse of minde and hardnesse of heart or else benummed as in those that fall into some grieuous sin as did DAVID who lay therein vntill Nathan found the Commission and acquainted him with it when he said Thou art the man If the Commission bee lost the Power of Conscience lyeth dead seared and benummed then the Iudge can doe nothing till it bee found and being found it is read openly The reading of this Commission before the whole Countie is Euery mans experimentall Knowledge of the power of Conscience by which is acknowledged his Authoritie to sit as Iudge ouer euery thought word and deed of man The Circuit of this Iudge is his Owne Soule he is not to sit and iudge of other mens thoughts words or deeds but of the thoughts words and deeds of that man wherein hee is A mans owne Conscience is Iudge of himselfe to iudge another is out of his Circuit neither hath he any Authoritie from the King of Heauen to inable him so to doe Knowledge may goe out to see and discerne of other mens wayes but Conscience keepeth euer at home and sits within to iudge of that mans courses whose Conscience hee is Conscience onely troubles a man for his own sinnes it cannot for another mans but as farre forth as hee hath made them his owne and being accessarie to them by commanding alluring counselling commending excusing defending or winking thereat when hee ought by his place to haue punished the same This Iudge in this Circuit is Iudge of Oyer and Terminere Hee will heare before hee doth iudge and hee will truly then iudge as hee heareth for as hee is impartiall in iudging so is he prudent and carefull to know what and whereof to giue sentence before he doth iudge This is the Iudge The Iustices of Peace in the Countie are there and doe sit with the Iudge and are in Commission with him Of these some are of the Quorum and of better ranke some are meaner Iustices and take their place lower The Iustices of Peace in the Soule of better ranke are Science Prudence Prouidence Sapience the Inferiours are weake Wit common Apprehension and some such like These Iustices haue their Clerkes there ready with their Examinations and Recognizances Iustice Science his Clerke is Discourse Iustice Prudence his Clerke is Circumspection Iustice Prouidence his Clerke is Diligence Iustice Sapience his Clerke is Exporience Iustice Weak-wit his Clerk is Conceit and Iustice Common-Apprehension his Clerk is onely Sense a couple of poore Iustices With the Iudge and Chiefe Iustices are in Commission the Kings Sergeant and the Kings Atturney The Kings Sergeant is Diuine Reason a man of deepe iudgement in the Lawes of his Soueraigne swaying much with the Iudge The Kings Atturney is Quick-sightednesse both are excellent helpes and Assistants to search out and to handle a Cause before Iudge Conscience For Quicke-sightednesse will soone espy an error in pleading and Diuine Reason will inforce a iust conclusion and so moue the Iudge to giue sentence according to equitie and right If these should bee wanting many matters would goe amisse There is also the Clerke of the Assises the keeper of the Writs that hath all the Inditements This Clerke is Memory which retaineth all those names of euery sinne with the nature of the Offence and what God hath in his word written against them and what complaints Repentance hath made against them Besides this Clerke there is the Clerke of the Arraignment who readeth the Inditements This Clerk is the Tongue making Confession of our sinnes Lastly there is the Cryer This is the Manifestation of the Spirit Before the Clerke of the Arraignment readeth any Inditement it is first framed by the Complainant This Complainant is true Repentance or godly Sorrow The framing of the Inditement is the laying open of sinne as it may be knowne and found out to be sinne according to the true nature thereof Moreouer an Inquest or Grand-Iury there must bee by whose Verdict the Offender is indited made a lawfull Prisoner yet is this Indirement no conuiction What these agree vpon is deliuered vp in writing to the Iustices On the backe of this Inditement framed by the complainant they write either Ignoramus or Billa vera If the former then the complaint is iudged false it is left in record but the Prisoner is not indited If the latter the prisoner is indited the Inditement read and the prisoner brought to the triall at the Barre This Grand-Inquest or Iurie are the Holy men of God whose writings are the Holy Scriptures in the Old and new Testament By the Verdict of these euery thought word and deed of man is either freed or made a lawfull prisoner But yet this Verdict is no lawfull conuiction of particular men till they be rightly applyed If they write vpon the Inditement or Bill framed Ignoramus that is if the holy Scriptures of God declare it not to bee a Sinne it is no finne for Where there is no Law there is no transgression Not the complaints of all vnder Heauen not all the Lawes of men Decrees of Councells the Commandements of Popes can make that a sinne which they write Ignoramus vpon Therefore the Bills of Inditement framed by those false Informers before mentioned Formality Worldly wisdome Lukewarmnesse Meere ciuill honesty Machiauilian Statisme Libertinisme Scrupulosity Papistry against Christian Conference godly Sinceritie true Zeale strict Conuersation Reformation of disorders and the rest are false accusers and haue vpon their complaints written by the Graund-Inquest an Ignoramus and therefore by these worthy Iustices Iustice Science Iustice Prudence Iustice Prouidence and Iustice Sapience are not to bee admitted nor Iudge Censcience to bee troubled therewith though all the Popes the whole Popish Church all Popish Counsels and all the Popishly-affected Statists in the world pleade for them for that thought word or deed is no sinne no Breach of Gods Law on which these write Ignoramus Conscience as is said is not to bee troubled with such Bils of complaint But if these write Billa vera that is if the holy Pen-men haue set downe any
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 love-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
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
he is no practitioner but onely aimeth at ciuill behauiour common honestie and careth to be held onely a Christian at large and to professe the Religion of the present State without any more curious endeuour to proceede farther to finde out the power of Religion Therefore where this kinde of vnderstanding dwelleth there care is had onely to see to disorders against ciuill honesty and common Morall duties and against courses apparantly dangerous to his outward estate and those things which may offend the most or the greatest sort amongst men This halfe-sighted Constable a superficiall fellow in diuine truth aimeth at no more The sinnes immediately against GOD and against his Gospell as vnbeleefe impatience pride disdaine enuy at other mens gifts presumption of Gods mercie abuse of his fauours and many such he taketh no notice of but permitteth them to liue where he hath to do without controule 4 The Head or chiefe Constable is a man of a right and good vnderstanding knowing his Office and the duties thereto belonging with care and conscience to discharge the same for he is studious in both laws and a good practitioner therein This Chiefe Constable is Illuminated vnderstanding this is one that hath both his eyes to see with of nature and of grace hee is well read both in the Common-Law the Law-Morall and the Statute-Law the law of liberty the Gospell of Christ he hath been a long Practitioner in both and is called the spirituall man who can discerne and iudge of all things The place of his common abode and dwelling is in Regeneration a very healthfull comfortable commodious habitation Hee is no straggler but loueth to keepe home and to looke to his office Hee hath an excellent Family his Wife is called Grace his two sonnes Will and Obedience his three daughters Faith Hope and Charitie his two seruants Humility and Selfe-deniall and his two maids Temperance for his Summer-house of Prosperity and Patience for his Winter-house of aduersitie This Chiefe Constable where hee dwels keepeth very good order hee suffereth not the Rebell Sin to rule and swagger in the Towne ship of his soule If Drunkennes as once in Noah or Adulterie as once in Dauid or Pride of heart as once in Hezekiah or Enuie as once in Mirriam or such like happen to bee found where hee hath to doe he speedily sendeth them packing For though they may at vnawares perhaps creepe in and bee found where hee dwelleth in some Street of his Towne yet they get there no abiding place Though hee cannot euer and at all times preuent their creeping in yet hee alwaies taketh care that they settle not themselues where hee hath to doe but will dislodge them whersoeuer he shall finde them for hee is very careful in his office to discharge it to the vtmost This Chiefe Constable is hee to whom Godly-Ielousie bringeth his Warrant to seeke out the Rebell Sinne and to attach him This Constable hauing receiued the warrant presently addresseth himselfe to make the search But for that sin is Master full especially euery capitall Sin which is attended on by many other and will not easily submit but dare make opposition against authority till hee be ouer-mastered therefore this man takes with him sufficient companie to watch sinne for escaping to goe very strongly to attach him and to hold him when they haue him so as neuer a friend may dare to side with him First he taketh his owne two seruants Humility and Selfe-deniall which euer in euery search necessarily attend him Then going together hee calleth vpon his next neighbour Godly-sorrow with his seuen sonnes ready to beare them company 2 Cor. 7. 11. The first of these is Care to finde out sinne that it may not be hid The second is Cleering which when hee espieth sinne will not winke thereat nor partake with it The third is Indignation a fierce fellow which can neuer looke vpon any sinne but with a godly anger The fourth is Feare not naturall or dastardly feare nor seruile feare all too base-minded to attach sin but such a feare as maketh him to stand in awe of God reiecting all fellowship with the wicked and partakers with sinne The fift is Vehement desire to apprehend sinne to be in Gods fauour in loue with the godly and free from his own corruptions This is a stirring fellow The sixth is Zeale who dare seaze vpon euen the most Capitall Rebell for hee is like to Phinees ready to thrust him thorow and to kill him wheresoeuer he findeth him The seuenth is Reuenge who answereth to his name for hee desireth to pay sinne home for the wrong hee hath done him and would haue him proceeded against to the vttermost This fellow Iustily layeth hold on sinne and bindeth him at the Chiefe Constables command to leade him away These are able to take prisoner the sturdiest Rogue the stoutest Rebell strongest Theefe What Sinne in the soule is it which this Chiefe Constable with his men his neighbour Godly sorrow and his seuen Sonnes cannot ouer-master and leade by Gods grace captiue and make it the Kings Prisoner As the Constable goeth with these his many neighbours and with his own seruants to the number of ten besides himselfe a couple of busie fellowes vncalled thrust in themselues to increase the number The one of these is Selfe-loue a pestilent fellow for he not onely can hinder the Constables diligence in taking paines to search but in searching to be too partiall and ouerrespectiue to himselfe if the sinnes sought after be either pleasurable or profitable but also withall hee can dull the spirit of Godly-sorrow and doe his seuen sonnes very great mischiefe as by their confessions afterward it doth appeare Therefore when the Constable Vnderstanding espieth him hee commandeth forth with his seruant Selfe-deniall to put him out of the company for hindering the search The other is Selfe-conceit the former lewd companion disordereth all the affections this blindeth iudgement by the ouerweening of a mans selfe and will picke the Warrant out of the Constables pocket and will blow out the candle-light which is in the Constables hand if hee bee not preuented This wretched fellow of all wise men is held a foole for The way of the foole is wise in his owne eyes and there is more hope of a foole than of him that is wise in his owne conceit and therefore are we dehorted from being wise in our owne eyes or leaning to our owne wisdome and a woe is pronounced against such yet is the foole a very dangerous foole and a knaue too hee will so deceiue by flattery Hee will make a man beleeue his waies to be cleere in his owne eyes when the end thereof is death Yea can beguile a generation of men and make them to thinke themselues pure in their owne eyes and sight and yet
are not washed from their filthinesse Such as conceited foole was the Laodicean Angell The Constable therefore commandeth his man Humilitie to thrust this foole and knaue out of their company before they make search for sinne for if these be suffered to goe along with the rest labour is but lost sinne will neuer bee found out and attached Now when the Constable hath rid away these two troublesome companions for they vsually go together then hee goeth on to the place where hee knoweth that sinne hath taken vp his lodging The place is a Common Inne an Harlots house called Mistris Heart a receptacle for all Villaines Whores and Theeues and for all dishonest persons whatsoeuer none denied house-roome or harbour there And that shee is such a dishonest woman is cleere and euident as in her arraignment shall be fully proued But to couer her naughtinesse as much as she may shee hath gotten into her house one called Old-man corrupted by her deceitfull lusts to become her husband when indeed she is his owne daughter and so liue they in incest together and keepe rout and ryot night and day If any honest Traueller a good and godly motion happen sometimes to fall in there vnawares hee is straightway denyed entertainment Her answer is by and by that her lodgings are taken vp for other manner of men there is no roome for any such troublesome guests as these be none can bee merry for them where they come hindering all good fellowship The house which this Harlotry dwelleth in hath many in lets Fiue doores open for their guests to come in at These fiue doores are the fiue senses The first is the doore of Hearing the first that euer was open to let in sin as wee may learne in the Serpents beginning to tempt Euah At this doore entreth in Lying slandering backbiting filthy Communication Flattery Swearing Error Heresie False-doctrine Tale-bearing Blasphemie and with these enter also ill Opinions of one another vnchari table iudging Ill-suspicion rash credulity and many other sinnes caused and committed by the tongue through want of wisdome and charity The second is the doore of Seeing at this enter in the lusts of the eye Fornication Adultery Couetousnesse Desire of Naboths Vineyard The marriage of the Sonnes of God with the Daughters of men Achans Theft who saw a wedge of gold and desired it and tooke it many are the sinnes which enter in by this doore through want of Chastity and Contentment The third is the doore of Tasting at this enter in Ryot Gluttony Drunkennesse Reuellings and the fruits thereof Chambering and Wantonnesse Prodigality Quarrelling and Fighting and many other cursed effects of seeking to satisfie the appetite which the godly man auoideth and also the very occasion thereof by Sobriety and Temperance The fourth is the doore of Smelling at this enter in foolish Niceties Perfumings and other allurements to daliance Effeminatenesse and such like The fift is the doore of Feeling at this doore entreth Wantonnesse Lasciuiousnesse and other fruits of the flesh These be the doores by which all sinne ordinarily entereth into the Heart except Originall sin bred within and brought from the wombe as also Sarans immediate suggestions suddenly cast into the Heart When sinnes enter in at any of these doores They first come into the Hall where attendeth Commonsense to welcome them Then they goe into a Parlour a more inner roome and there stayeth Fantasie to entertaine them After this they ascend into an vpper Chamber are there receiued of Intelligence who presently acquainteth Mistrisse Heart the Mistrisse of the house with it which is in her Dyning-room what are the company and number of her guests come in For this Hostesse is a stately Dame and is not to bee spoken with by and by Thus as you haue heard are her guests entertained and brought in vnto her With her are eleuen Daughters attending her as Maids lewd Strumpets and as impudent Harlots as her selfe These eleuen waiting-Maids are the eleuen passions of the Heart corrupt disorderly and immoderate wautons which bee these The first is Loue set all on pleasures profits honours and wholly vpon worldly and fleshly Vanities contrary to that in 1 Iohn 2. 15. Loue not the world nor the things that are in the world The second is Hatred which is contrary to Loue setting it selfe against Gods Word good men good things a mischieuous maid euer setting one another at oddes and disquieting often the whole house and the table of guests The third is Desire neuer content but would haue sometimes this and then that now here now there neuer resting neuer satisfied with either riches or honours or varietie of pleasures The fourth is Detestation contrarie to Desire which loatheth and cannot endure good counsell good companie godly conference much lesse reproofe or any opposition in her wayes The fift is Vaine-hope which possessing the heart maketh it foolishly presumptuous The sixe is Despaire contrary to Hope which causeth acts against reason against nature sometimes as it did in Achitophel in Saul in Zimri in Iudas who killed themselues It also maketh men runne into dissolute and rebellious courses euen to walke wilfully on in euill as being without hope The seuenth is Feare which passion doth so slauishly captiuate the mind as it will make a man forget his dutie to God so as he may escape danger with men as it did Peter and Pilate and is euer a false friend in aduersitie The eighth is Audacity contrary to Feare which maketh a man foole-hardy without deliberation to thrust himselfe into imminent dangers as it did the Israelites The ninth is Ioy which cheereth a man when hee hath that which he delighteth in be it neuer so ill as it did the inhabitants of the earth at the destruction of the two Prophets The tenth is Sorrow contrarie to Ioy which afflicteth the soule causing weeping and wailing lamentation and mourning often with an out-cry as in the land of Aegypt The eleuenth is Anger which commeth vpon a man not onely for apparent iniury as on Dauid against Nabal but vpon imagined wrongs as on Haman against Mordecai Naaman against Elisha and Ahab against Micaiah There is no passion contrarie to this for though quietnesse be contrarie to Anger yet it s no passion therefore they are but eleuen as Thomas Aquinas reckons them Besides these attending very diligently on Mistris Heart she hath a man-seruant called Will. This Will hath three at command vnder him the Feet the Hand the Tongue like the Hostler Tapster and Chamberlaine All these are at Mistris Hearts and her Maids commands If Loue in a Maid affect a young man though all her friends bee against it yet marke how shee sets Will on worke
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
or the property of new Vpstarts neuer hauing had the right breeding of true Gentry nor the vnderstanding of the true qualities of a Gentleman indeed But seeing thou art humble and penitent and maist doe his Maiesty good seruice hereafter thy deserued sentence shall bee deferred off till his Maiesties pleasure be further known concerning thee yet in the meane space thou art to be bound to thy good behauiour and be carried back againe to remaine vnder the custody of Master Newman Gaoler take him to thee and see him forth comming whensoeuer he shall be called for Then said he I humbly thanke your Lordship and so bowing himselfe to the Bench he is carried away from the Barre to the place from whence hee came to remaine Prisoner vntill hee should bee released After hee was remoued the Gaoler was commanded to set Mistresse Hearts Maids to the Barre But vpon deliberation they were sent to Ward againe vnto another time The reason was for that two great Traitors and Rebels chiefe amongst the damned crue were presently to bee arraigned which would take vp the allotted time before the Court should breake vp and the Bench arise These two were Couetousnesse and Idolatry Capitall Theeues pestilently mischieuous against God his Worship and Seruice against the Church and against the Cōmon-weale Couetousnesse was ioyned with Idolatry because he is also called Idolatry Now all other Prisoners remoued and the Iudge with the Bench ready for these the Clerke willeth the Crier to command the Gaoler to set Couetousnesse to the Barre which the Gaoler doth forth with Then saith he vnto him Couetousnesse hold vp thy hand and heare thy Inditement Couetousnesse thou art here indited by the name of Couetousnesse in the Towne of Want in the County of Neuerfull that from the day of thy first being thou hast beene the root of all euill hauing made some to play the Theeues others to commit Treason against our Soueraigne Lord the King others to murther Innocents for their inheritance Thou art also here indited for bribery extortion oppression vsurie iniustice cousenage vnmercifulnesse and a multitude of outragious Villanies besides thy hindering men in holy duties and meanes of Saluation forcing them headlong to their destruction contrary to the Peace of our Soueraigne Lord the King his Crowne and Dignity What sayest thou to this Inditement guilty or not guilty He answereth not guilty my Lord and so hee puts himselfe vpon the triall After this the parties that can giue Euidence are called in and first Repentance is commanded to produce his Witnesses Repentance what can you say My Lord since the Prisoner was committed to prison and put into Ward some of my witnesses are dead as Achan Ahab and Iudas Then saith the Iudge looke the Records Clerke and reade them My Lord I reade here that Acan confessed that by Couetousnesse hee was moued to looke vpon a wedge of gold and so coueting stole it and with it a Babylonish garment to the death and destruction of him and all his Also I here finde how through Couetousnesse Ahab longed for poore Naboths Vineyard and so eagerly as hee fell sicke for it because hee could not haue his will But Iesabel procured by his leaue and liking the death of Naboth and his sons and so got possession of the Vineyard Moreouer I finde here that Iudas confessed how hee betrayed the innocent bloud of our Sauiour through couetousnesse and desire of money This is all the Confession my Lord in the Records Then the Iudge willeth the Constable and his Assistants which were at the apprehending of him to bee called who make their appearance Constable what can you say and those that were with you against this prisoner at the Barre My Lord when wee went to make search for him hee hid himselfe so close as wee had much adoe at first to finde him in Mistresse Hearts house who had almost perswaded vs that hee had not beene there vntill I learned it from Dauid the man of God whom I had found petitioning the Lord Chiefe Iustice for a Warrant of the good behauiour against the Couetousnesse of the Heart Then thought I certainly hee is here in this house for if Dauid feared to haue him in his Heart that gaue so many millions of gold and siluer 3300. Cart-load of Treasure for the building of the Temple can I thinke him not to bee here I sought therefore diligently my Lord and found him but before I could attach him hee was got into a darke corner and attempted to blow out my Candlelight and to haue escaped mee But I and my Company tooke such diligent heed to him as hee could not get from vs yet before we could binde him and bring him away hee endeuoured to mischiefe as many as came neere him would by no meanes obey my Warrant as the rest here my Lord can tell if you please to heare them Then began euery one of them to speak Care complained that hee had almost choaked him with the world and worldly businesses so as hee had no leasure to minde heauenly things Clearing accused him that he had so vndermined his vnderstanding at vnawares as almost hee had broken the necke of his good name and reputation of his profession and Religion Indignation complained that hee had well nigh lost his life by him for whereas before hee could not behold Sinne but with an holy anger now profit of Sinne through this cursed Couetousnesse made him looke cheerefully vpon it and heartily welcom it for profits sake Feare complained that he did bewitch him for said he whereas before I was tender hearted and trembled at Gods Word desire of gaine made mee loth to lose my commodity though I got it with Sin Vehement desire did greatly complaine of his violent setting vpon him to make him eager after earthly things so as he could hardly take any rest Zeale complained that hee strucke himselfe hard vpon the head as the blow made him in hope of gain almost without sense of Gods glory which before hee preferred aboue all things in the world Lastly Reuenge complained that the Prisoner had attempted to murther him and so wounded him as whereas before hee could master sinne now hee was growne so weake as any gainfull sinne was able to master him and to bring him vnder command When these had spoken what they could the rest were brought to giue euidence and these also were men of very good account and of great worth in their Country Master Church Master Common-Weale Master Houshold Master Neighbour-hood and Master Good-worke who hauing answered to their names they giue in Euidence one by one Master Church what can you say against the prisoner at the Barre My Lord I am not able to reckon the particular mischiefes hee hath done against me There falleth neuer a Benefice of any reasonable value but hee sets many
brethren borne before him or in a younger Beniamin brought forth soone after him When I thus did apparell him I intended to send him forth to his brethren hoping hereby to procure him the more acceptance where hee happily should come and my expectation hath not failed deceiued altogether I am not as was Iacob in sending his Ioseph among his enuious brethren For not onely hundreds but some thousands haue welcomed him to their houses They say they like his countenance his habit and manner of speaking well enough though other too nice bee not so well pleased therewith But who can please all or how can any one so write or speake as to content euery man If any mistake me and abuse him in their too carnal apprehension without the truly intended spirituall vse let them blame themselues neither me nor him for the fault is their owne which I wish them to amend You that like him I pray you stil accept of him for whose sake to further your spiritual meditation I haue sent him out with these Contents and more marginall notes His habite is no whit altered which he is constrained by mee to weare not onely on working dayes but euen vpon holy daies and Sondayes too if he go abroad A fitter garment I haue not now for him and if I should send out the poore Lad naked I know it would not please you This his coate though not altered in the fashion yet is it made somewhat longer For though from his first birth into the world it bee scarce halfe a yeare yet he is growne a little bigger but I thinke him to become to his full stature so he wil be but as a litle pigmie to be carried abroad in any mans poket I pray you now this fourth time accept him vse him as I haue intended him for you and you shal reape the fruite though I forbid you not to be Christianly merry with him So fare you well in all friendly wellwishes R. B. May 28. 1627. FINIS Errata Good Reader I pray in page 137. for incircut reade nicer-cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of this booke for one to see and know himselfe Exod. 18. Oldman Madame Heart What to be considered of before men come in with a verdict against supposed witches See Doctor Cotta his tryall of Witches Request to Grand-Iury men touching my booke of Witches The summe of that booke Iudge Denham Sir Rob. Philips Request to the Iudges the Sheriffe and Iustices for spirituall food to poore prisoners The benefit of setting prisoners on worke Sir Ioh. Walter L. chiefe Baron Sir Io. Denham Mast Symmes If I mistake your places I pray you pardon mee Request to the Keepers of prisons Request to the poore prisoners Meditations for them while they lye in Gaole Request to professors of the Law A search to be made for sin Sinne is the great malefactor Sinne robbes vs. Sinne doth kill if it bee not killed Sin is strong Prou. 5. 22. Rom. 7. 23. Isa 9. 18. Sinne doth him the most hurt that most loueth it Ierem. 5. 25. Ierem. 4. 18. The euils which sinne doth Mat. 26. 14 15. 1 Kings 22. Matth. 13. Matth. 12. Act. 5. 10. Sinne is very subtill Heb. 3. 13. Rom. 7. 11. A watch set to espie out sin The watchman is one Assistants are two The Towne watched Trauellers Posts The Inne Towne large Streets are foure Charge giuen to the Watch-men Deut. 4. 9. Preu 4. 23. Heb. 3 12 13. A watch word Isa 30. 21. The Hue and Crie Eleuen waies how to know sinne Rom. 3. 20. 7. 7. 1 Iohn 3. 4. Isa 1. 11. 18. 3. 14. 5. 20. Act. 5. 5. 13. 11. Ier. 25. 6. Lam. 3. 33. Iosh 7. 20. Psal 15. 5 14. 1 Sam. 12. 19. Mat. 27. 4. 1 Tim. 1. 13. 1 Cor. 15. 9. 2 Chr. 19. 2. 1 Sam. 2. 19. Who carrieth the Hue and Crie Psal 51. 1 2. Vertues enemies 1. Outside and his description What he is an enemy to 2 Wicked worldly-wise described Lam. 3. 15. What he is an enemy to 3. Luke-warme his description What he is an enemy vnto 4. Plausible Ciuill his description What he is an enemy to 5. Machiauell his description What he is an enemy to 6. Libertine his description What he is an enemy to 7. Scrupulosity his description What he is an enemy to 8. Babylonian his description Whom he is an enemy to Shifts by which sinne escapes are principally two 1 By a shew of Vertue 2 Cor. 11. 15 14. 2 By the name of Vertue put vpon Vices What Vices get the name of Vertues Friends of sin and how they shew it 1. Ignorance how a friend to sinne 2. Error how a friend to sinne 3. Opinion how a friend to sin 4. Subtilty how a friend to sin 5. Custome how a friend to sinne Mat. 27. 18. 16. 21 26. Ioh. 18. 39 40. 6. Fore-fathers Ioh. 4. 10. 7. Power how a friend to sin 8. Sampler how a friend to sin Ier. 44. 17. 9. Most-doe how a friend to sinne 10. Silly how a friend to sinne 1 Sam. 15. 15. Gen. 20. 5. 11. Vaine-hope how a friend to sinne Gen. 3. 4. 12. Presumption how a friend to sinne Deut. 29. Isa 28. 15 16. 13. Wilfull how a friend to sin 14. St. like how a friend to sin Godly-iealousie will not be deceiued by these Lord chiefe Iustice Warrant and he forme hereof Secretaries to the Lord chiefe Iustice The Officer to attach sin is Vnderstanding Vnderstanding fourefold 1 Deputy-Constable Vnderstanding darkned Eph. 4. 18. 1 Ioh. 2. 11. Eph. 4. 18 19. The euils vnder it committed 2 Tithing-man Grosse-vnderstanding and the euill thereof 2 Pet. 1. 9. 3. Pettie Constable Vnderstanding somewhat cleered A meere ciuill honest man who and what a one What he onely lookes vnto What sinnes he regards not 4. Chiefe Constable Illuminated vnderstanding and the excellency thereof 1 Cor. 2. His habitation is Regeneration His Family The good he doth This is that which apprehendeth sinne * Which hath intecedent concomitant subsequent sinnes â—ydants Two Serâ—ants 2. Neighbour Godly-Sorrow and his seuen Sonnes 1. Care 2. Cleering 3. Indignation 4. Feare 5. Vehement desire 6. Zeale 7. Reuenge A couple of busie fellowes 1. Selfe-loue what euill he doth Selfe-deniall remoues him 2. Selfe-conceit and the mischiefes therof Pro. 12. 5. 3. 5 7. Isai 5. 21. Prou. 16. 2 25. Pro. 30. 12. Reuel 3. Humility puts him away The Inne Mistresse Hearts house Old man Ephâ— â— 22 Fiue doores 1. The doore of Hearing Genes 3. What euils enter by hearing 2. The doore of Seeing 1 Iohn 3. What sinnes enter by seeing Genes 6. Ios 7. Psal 119. 37. Iob 31. 1. 3. The doore of Tasting The sins which enter by this sense Prou. 23. 2 20 21. 1 Cor. 5. 11. 4. The doore of Smelling Prou. 7. 17. What entreth here 5. The doore of Feeling Rom. 13. 13. What entreth here Degrees to the heart Hall-attendant Commonsense Parlour attendant