THE lamenting Prophet IE­REMIE in his daies full of lamentation and mour­ning, seeing and also partaking with others of those miseries, which be­fell the state of the Iewes, [Page 4] iustly procured at Gods hands for their sins, doth heere giue them aduice what was best to be done, that in this their distresse GOD might shew them mercy; and that was to repent and turne vnto the LORD, to the effecting whereof, hee counselleth them 2. things laid downe in my Text. 1. To search out sinne, 2. and to put it to triall.

In the handling whereof I will proceed as heere wee doe against a lewd and wic­ked Malefactor, legally, according to the lawes of this Realme.

The first part of my A search to be made for sin. Text is to Search: wee know, that when one hath [Page 3] offended the lawes, hath committed any felonic, murther, treason, or done any outrage, for which hee is to be apprehended, hee presently flying & hiding himselfe, is pursued, and sought after; diligēt search is made to attach him.

The Malefactor heere Sinne is the great malefa­ctor. which doth so much harm on euery one, euery where without ceasing, is Sinne. This is a notable Theefe and Robber, daring to set vpon any. Hee robbeth God of Sinne robbes vs. his honour, and man of Gods fauour. This Theefe stole from Angels their ex­cellency of glory, from our first parents their innocen­cie. This is hee that rob­beth vs of our graces, the [Page 4] spirituall money which we haue in the purses of our heart, to helpe vs in our iourney to heauen. This Villaine bereaueth vs of our goods, driueth away our cattell, spoileth vs of euery temporall blessing, of our health, our peace, our liberty, and plenty. He it is that vtterly vndoeth vs, and maketh our estate miserable, that we cannot thriue in any thing, Body or Soule.

This is a Murthering Theefe, wheresoeuer hee Sinne doth kill if it bee not killed. breaketh in, by day or by night, there will hee either kill or be killed; Man and sinne cannot both liue to­gether. Most bloudily cru­ell hee is, for hee will spare [Page 5] none. He slayeth the hoa­rie head, and killeth the tender Mother with the new-borne Babe. Hee re­gardeth no person, no sex, no age, of so murtherous a disposition is he, and so in­humanely barbarous.

He is a very strong theefe, Sin is strong. no human power can sub­due him; hee taketh man and bindeth him: for Ini­quitie Prou. 5. 22. taketh the wicked, and holdeth him with the cords of his owne sinnes. He will beare rule where hee commeth, all must obey him. He will command the Reason, reigne ouer the Will, and swagger ouer the Affections, and leade cap­tiue Rom. 7. 23. the whole man, and make him seruiceable to [Page 6] his lusts; yea, and make him spend his whole estate to maintaine him in his lustfull humors; whether it be in Pride, or Drunken­nesse, or Gluttony, or I­dlenesse, or Whoredome, or whatsoeuer else it is; he both must and will haue maintenance, else will hee set all on fire: for Wicked­nesse Isa. 9. 18. burneth as fire.

This is an vngratefull Sinne doth him the most hurt that most loueth it. and mischieuous Theefe: for let any entertaine him and fauour him, he will worke their ouerthrow. Yea, so vile a Villain is he, that the more any make of him, the worse hee is to them: for, hee with-holds all good from Ierem. 5. 25. them, hee procureth mis­chiefes to light vpon them. Ierem. 4. 18. [Page 7] Hee keepeth out Grace from hauing any entertain­ment. Hee smothereth The euils which sinne doth. Conscience for speaking; hardeneth the Heart for feeling; blindeth the Iudg­ment frō discerning; stop­peth the Eare from hea­ring any good counsell; lameth the feet from wal­king in Gods paths; be­nummeth the Hands from doing duties of Charitie, and maketh the Tongue to falter in speaking of holy things. Neither yet doth he this onely; but he wor­keth Enmitie betwixt his Fauourite & his best friend, euen betweene God and his own Conscience. And to make vp the height of his Mischiefe; the more to [Page 8] strengthen himselfe against his foolish and vnhappie friend, hee, at vnawares to him, letteth in, and that in­to the best room, (euen the Heart) his great and most deadly enemy the Deuill.

Thus Couetousnes did let him into Iudas heart, Mat. 26. 14, 15. and set him on work to be­tray Christ. Flatterie let him into the hearts of the 1 Kings 22. false Prophets, to deceiue Ahab. Carelesnesse lets him in, to hinder the fruit Matth. 13. of the Word. Losse of Matth. 12. Gods graces lets him in, & seuen worse with him, to ruine a man vtterly. Hy­pocriticall vain-glory, and Couetousnesse did let him Act. 5. 10. into the hearts of Ananias and Saphira: for vain-glo­rie [Page 9] 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 Sinne is very subtill. Heb. 3. 13. pestilent subtile Theefe. Sinne is deceitfull; it be­guiled Adam, Dauid and [Page 10] Salomon: Yea, Saint Paul, one once rapt vp into the third Heauen, doth ac­knowledge that it deceiued Rom. 7. 11. 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 A watch set to espie out sin. set to espy him out, that he may be attached.

The Watch-man ap­pointed The watch­man is one. 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.

[Page 11] This vigilant Watchman hath with him two Assi­stants, Assistants are two. 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 The Towne watched. of great resort, a thorow­fare, neuer without Tra­uellers, Trauellers. ill motions, day and night; and the Posts, Posts. [Page 12] which are Satans suggesti­ons, euer and anon passe thorow, and many at the Common Inne, the Heart, The Inne. take vp their lodgings.

This Towne is very spa­cious Towne large. and large, for besides many Back-sides, By-lanes, and Out-corners, there are foure great streets: Sense­street, Streets are foure. 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 Charge giuen to the Watch-men. them by one in authority, which is this; Keepe thy Soule diligently: and with­all Deut. 4. 9. Preu. 4. 23. to haue a watchfull eye to the Inne, and to take [Page 13] heedlest at any time there be an heart of infidelitie to Heb. 3 12, 13. 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 A watch word. also a Watch-word giuen them, euen a word of pre­uenting Grace; saying to them, This is the Way, walke Isa. 30. 21. 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.

[Page 14] This Hue and Crie is The Hue and Crie. written by the Bible clark, and containeth infallible Eleuen waies how to know sinne. 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 Rom. 3. 20. 7. 7. 1 Iohn 3. 4. 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.

[Page 15] 3 By euery Threatning Isa. 1. 11. 18. 3. 14. & 5. 20. which is the word of Gods displeasure for Sinne.

4 By punishments in­flicted, Act. 5. 5. & 13. 11. which is certainly Gods hand for sinne; for Ier. 25. 6. Lam. 3. 33. were hee not prouoked by Sinne, hee would not af­flict vs.

5 By the humble confes­sion Iosh. 7. 20. Psal. 15. 5, 14. 1 Sam. 12. 19. of such as haue ac­knowledged their Sinnes in particular.

6 By plaine accusa­tions Mat. 27. 4. 1 Tim. 1. 13. 1 Cor. 15. 9. laying Sinnes to mens charge, Isai. 59. 3, &c.

7 By reproofes & checks 2 Chr. 19. 2. for Sinne, 2 Chron. 19. 2.

8 By Places numbring 1 Sam. 2. 19. vp Sinnes by name in sun­dry Scriptures, Rom. 1. 29, 30, 31, 32. 1 Tim. 1. 9, 10. [Page 16] 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 Who carrieth the Hue and Crie. set out, it is carried by the [Page 17] 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 Psal. 51. 1, 2. 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 [Page 18] 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 M^r. Out-side, in Vertues ene­mies. the inside a carnall Secu­ritan, a fellow that will 1. Outside, and his description. come to his Church, keepe his Sundaies and Holy­daies: 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, [Page 19] hee is presently vpon his worldly businesse.

This fellow cannot a­bide What he is an enemy to. 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, 2 Wicked worldly-wise described. a very foole to God, a selfe-conceited earth-worme, whose wis­dome is from below, and Lam. 3. 15. therefore sensuall, earthly, [Page 20] and deuillish, who proudly What he is an enemy to. 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 Luke­warm: 3. Luke-warme his description. 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 What he is an enemy vnto. feruent zeale, but would haue Hue and Crie sent a­gainst it, as against a fiery mad-brain'd rashnesse.

4 The Fourth is Sir [Page 21] Plausible Ciuill, a fashiona­ble 4. Plausible Ci­uill, his descrip­tion. 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 What he is an enemy to. 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, 5. Machiauell, his description. a mischieuous Companion: all for poli­cy, little for piety, and then in pretence only: Hee is a [Page 22] 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 What he is an enemy to. 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: 6. Libertine, his description. this licentious fellow hath a Chiuerell consci­ence, caring for nothing but how to passe on along [Page 23] his life in pleasurable con­tentments. Religion by him What he is an enemy to. 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: 7. Scrupulosity, his description 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 [Page 24] heart his nurse. The vse of What he is an enemy to. 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: 8. Babylonian his description. 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 Whom he is an enemy to. condemneth for Schisma­tikes, and labours to haue the Hue and Cry sent out a­gainst all Reformation in Christiā Churches as against [Page 25] 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 [Page 26] a Theefe maketh to Shifts by which sinne escapes are principally two 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 1 By a shew of Vertue. 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 2 Cor. 11. 15, 14. can Sinne, the seed of [Page 27] Satan, put vpon it selfe the counterfeit of vertue.

2 A Theefe will alter 2 By the name of Vertue put vpon Vices. 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 What Vices get the name of Vertues. 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; [Page 28] 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, Friends of sin, and how they shew it. who will either so defend him, or excuse him, or de­ny him, or hide him, or make him so little in fault, [Page 29] as will almost perswade Godly-Iealousie, that it is euen needlesse so eagerly to pursue after him.

1 The first of these is 1. Ignorance, how a friend to sinne. 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 2. Error, how a friend to sinne. 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 3. Opinion, how a friend to sin. [Page 30] 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; [Page 31] 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 4. Subtilty, how a friend to sin. 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 [Page 32] chiuerell Conscience, ma­keth foule sinnes to passe along as no sinnes.

5 The fift is called 5. Custome, how a friend to sinne. Custome; this old Syre, pa­tronizeth many vaine and sinfull practices. By this Mat. 27. 18. 16. 21, 26. the Iewes held it no sinne in them to demand, and in Pilate to let loose to them, a wicked Barrabas, one Ioh. 18. 39, 40. worthy to die for insur­rection and murther.

6 The sixt is a Popish fellow called Fore-fathers: 6. 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 Ioh. 4. 10. worship.

7 The seuenth is one [Page 33] Sir Power; he maketh euer 7. Power, how a friend to sin. 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, 8. Sampler, how a friend to sin. who produceth for patternes great mens and learned mens examples, as if they could not doe a­misse: Ier. 44. 17. 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 9. Most-doe, how a friend to sinne. sinne from a generall practice, because multi­tudes do it here, and there, and euery where; & there­fore [Page 34] no sinne to doe such a thing, which almost all, or the greatest part doe.

10 The tenth is one Sir Silly, 10. Silly, how a friend to sinne. one made all of good meaning, who will quali­fie the fact by thinking no harme, or intending well. Thus would Saul haue iu­stified 1 Sam. 15. 15. his rebellion, and Abimelech excused his Gen. 20. 5. 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, [Page 35] blind deuotions, and licentious merriments.

The eleuenth is Vaine-Hope: 11. Vaine-hope, how a friend to sinne. this teacheth to put off the fault to some other, as Adam to Euah, and Gen. 3. & 4. 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: 12. Presumption, how a friend to sinne. hee feareth not iudgement, he blesseth himselfe in his euill waies, he maketh a couenant with Death, and a league with Deut. 29. Hell, and suffers sinne to be his daily guest, and will let the Hue and Crie passe Isa. 28. 15, 16. along without any feare of [Page 36] perill, as nothing at all concerning him.

The thirteenth is Sir Wilfull, 13. Wilfull, how a friend to sin. 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 S^t. like, 14. S^t. like, how a friend to sin. 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 [Page 37] many other moe, are the friends of this Theefe and Rebell: but yet for all these Fauourites, Godly-Iealousie Godly-iealousie will not be de­ceiued by these 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 Lord chiefe Iustice. 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 Warrant, and he forme hereof. Power of Gods Word. The Forme of which warrant [Page 38] 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, Secretaries to the Lord chiefe Iustice. 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 [Page 39] make search and attach sinne.

This Officer, without which sin neither can, nor The Officer to attach sin, is Vnderstanding. 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 Vnderstanding fourefold. Officer fourefold.

1 The Deputy-Consta­ble 1 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: [Page 40] 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 Vnderstan­ding darkned. Eph. 4. 18. 1 Ioh. 2. 11. 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 Eph. 4. 18, 19. The euils vn­der it commit­ted. 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 [Page 41] 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, 2 Tithing-man. 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 [Page 42] 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 Grosse-vnder­standing, and the euill there­of. one purblinde, who can­not see a farre off, but only grosse transgressions for­bidden 2 Pet. 1. 9. 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, [Page 43] and must be much vr­ged to see very grosse and foule misdemeanours; else will hee not seeke to re­forme them.

3. The Petty Constable, 3. Pettie Con­stable. which is some ciuill honest man of the Parish, and perhaps hath some Coun­try learning, but yet is an one-eyed fellow, halfe­sighted, and so passeth by many faults.

This Pettie Constable is the Vnderstanding some­what Vnderstan­ding some­what cleered. 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 [Page 44] 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 A meere ciuill honest man, who, and what a one. 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 [Page 45] Religion of the present State, without any more curious endeuour to pro­ceede farther to finde out the power of Reli­gion.

Therefore where this What he onely lookes vnto. 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 What sinnes he regards not. against GOD and against [Page 46] 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 4. Chiefe Con­stable. 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 Illuminated vnderstanding, and the excel­lency thereof. is Illuminated vnderstan­ding: this is one, that hath [Page 47] 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 1 Cor. 2. man, who can dis­cerne and iudge of all things.

The place of his com­mon His habitation is Regeneration. 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 His Family. Family, his Wife is called Grace, his two sonnes, Will [Page 48] 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, The good he doth. 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 [Page 49] 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 is that which appre­hendeth sinne.

This Constable hauing [Page 50] receiued the warrant, pre­sently addresseth himselfe to make the search. But for that sin is Master full (espe­cially euery Which hath intecedent, concomitant, & subsequent sinnes. capitall Sin, which is attended on by many other) and will not easily submit, but dare make opposition against authority, till hee be ouer­mastered: 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 [...]ydants. Two Ser­ [...]ants. two seruants, Humility and Selfe-deniall, which euer in euery search necessarily at­tend him.

[Page 51] Then going together, 2. Neighbour. Godly-Sorrow, and his seuen Sonnes. 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 1. Care. to finde out sinne, that it may not be hid.

The second is Cleering, 2. Cleering. which, when hee espieth sinne, will not winke there­at, nor partake with it.

The third is Indignation, 3. 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, 4. Feare. nor seruile feare, all too base-minded to attach sin; but such a feare as maketh [Page 52] him to stand in awe of God, reiecting all fellow­ship with the wicked and partakers with sinne.

The fift is Vehement de­sire 5. 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 6. Zeale. 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, 7. 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 [Page 53] 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 [Page 54] of ten besides him­selfe, A couple of busie fellowes. a couple of busie fel­lowes vncalled thrust in themselues to increase the number.

The one of these is Selfe-loue, a pestilent fel­low: 1. Selfe-loue, what euill he doth. 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 [Page 55] Constable Vnderstanding espieth him, hee comman­deth forth with his seruant Selfe-deniall to put him out of the company for hinde­ring Selfe-deniall remoues him. the search.

The other is Selfe-con­ceit; 2. Selfe-conceit, and the mis­chiefes therof. 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 Pro. 12. 5. & 3. 5, 7. foole is wise in his owne eyes, [Page 56] 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 Isai. 5. 21. 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 Prou. 16. 2, 25. eyes, when the end thereof is death. Yea, can beguile a generation of men, and make Pro. 30. 12. 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. Reuel. 3.

[Page 57] The Constable therefore commandeth his man Hu­militie, Humility puts him away. 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 The Inne Mi­stresse Hearts house. Inne, an Harlots house cal­led Mistris Heart, a recep­tacle for all Villaines, [Page 58] 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, Old man. Eph [...], [...]. 22, 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) [Page 59] 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 Fiue doores. open for their guests to come in at. These fiue doores are the fiue sen­ses.

The first is the doore of 1. The doore of Hearing. Hearing: the first that e­uer [Page 60] was open to let in sin, as wee may learne in the Serpents beginning to tempt Euah. Genes. 3.

At this doore entreth What euils en­ter by hearing. 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 2. The doore of Seeing. of Seeing, at this enter in the lusts of the eye; Fornicati­on, 1 Iohn 3. What sinnes enter by see­ing. Adultery, Couetous­nesse, [Page 61] Desire of Naboths Vineyard. The marriage of the Sonnes of God with the Daughters of men: A­chans Genes. 6. Ios. 7. Theft, who saw a wedge of gold, and desired it, and tooke it: many are Psal. 119. 37. Iob 31. 1. the sinnes which enter in by this doore, through want of Chastity and Con­tentment.

The third is the doore of 3. The doore of Tasting. Tasting; at this enter in Ryot, Gluttony, Drunken­nesse, The sins which enter by this sense. Reuellings, and the fruits thereof, Chambe­ring and Wantonnesse, Prodigality, Quarrelling, and Fighting; and many other cursed effects of see­king Prou. 23. 2, 20, 21. to satisfie the appe­tite: 1 Cor. 5. 11. which the godly man auoideth, and also the very [Page 62] occasion thereof, by So­briety and Temperance.

The fourth is the doore 4. The doore of Smelling. Prou. 7. 17. What entreth here. of Smelling; at this enter in foolish Niceties, Perfu­mings, and other allure­ments to daliance, Effemi­natenesse, and such like.

The fift is the doore of 5. The doore of Feeling. Rom. 13. 13. What entreth here. 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, Degrees to the heart. [Page 63] at any of these doores, They first come into the Hall, where attendeth Hall-attendant, Commonsense. Commonsense to welcome them.

Then they goe into a Parlour atten­dant, Fantasie. Parlour, a more inner roome, and there stayeth Fantasie to entertaine them.

After this, they ascend into an vpper Chamber, & Chamber. are there receiued of Intelligence, Intelligence. who presently ac­quainteth Mistrisse Heart, the Mistrisse of the house with it, which is in her Dyning-room, what are the Dyning-roome. 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. [Page 64] Thus as you haue heard, are her guests entertained and brought in vnto her.

With her are eleuen Daughters attending her Mistris Hearts Maids. as Maids, lewd Strumpets, and as impudent Harlots as her selfe.

These eleuen waiting-Maids, 11. Passions. are the eleuen pas­sions of the Heart, corrupt, disorderly and immode­rate wautons, which bee these.

The first is Loue, set all 1. Loue. 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.

[Page 65] The second is Hatred, 2. 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 3. Desire. 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, 4. Detestation. contrarie to Desire, which loatheth and can­not endure good counsell, good companie, godly conference, much lesse re­proofe [Page 66] or any opposition in her wayes.

The fift is Vaine-hope, 5. Vaine-hope. which possessing the heart, maketh it foolishly pre­sumptuous.

The sixe is Despaire, con­trary 6. Despaire. 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 Ier. 18. 12. on in euill, as being without hope.

The seuenth is Feare, 7. Feare. which passion doth so sla­uishly captiuate the mind, as it will make a man for­get his dutie to God, so as [Page 67] he may escape danger with men, as it did Peter, and Pi­late: and is euer a false friend in aduersitie.

The eighth is Audacity, 8. Audacity. contrary to Feare, which maketh a man foole-har­dy, without deliberation to thrust himselfe into immi­nent dangers, as it did the Israelites. Numb. 14. 40.

The ninth is Ioy, which cheereth a man when hee 9. Ioy. 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. Reu. 11. 10.

The tenth is Sorrow, con­trarie 10. Sorrow. to Ioy, which affli­cteth the soule, causing weeping and wailing, la­mentation and mourning, [Page 68] often with an out-cry, as in the land of Aegypt. Exod. 12. 30.

The eleuenth is Anger, 11. Anger. which commeth vpon a man, not onely for ap­parent iniury, as on Dauid 1 Saw. 25. against Nabal, but vpon imagined wrongs, as on Haman against Mordecai, Hest. 3. 5. Naaman against Elisha, 2 King. 5. 13. 1 King. 22. and Ahab against Micai­ah.

There is no passion con­trarie to this: for though quietnesse be contrarie to Anger, yet its no passion: therefore they are but ele­uen, as Thomas Aquinas In his Summes. reckons them.

Besides these attending very diligently on Mistris Heart, she hath a man-ser­uant Mistris Hearts Man seruant. called Will.

[Page 69] This Will hath three at Will is made the seruant to all. 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 Loue. a young man, though all her friends bee against it: yet marke how shee sets Will on worke for her. I Will haue him (saith shee) though I neuer haue good day with him. Will here must make the match a­gainst all gaine-saying. Iu­dah Genes. 38. 16. he lusted after one hee saw in the way (not know­ing it to be Tamar:) Will must here make the filthie bargaine. What, saith she, [Page 70] wilt thou giue mee? I Will (saith he) giue thee a Kid.

As Loue sets Will a worke, so doth Hatred, as Hatred. we may see in Esau, I Will Gen. 27. 41. kill my Brother Iacob. So doth Desire, as in Adoniah, 1 Kings 1. 5. who said, I Will be King. In Gehezi, greedy of gaine, 2 Kings 5. 20. I Will run after him: Will heere made the feet to runne, the tongue to speake, the hands to re­ceiue. So in Iudas, to betray Matth. 26. 15. Christ, Will must doe it. What Will you giue mee, and I Will deliuer him into your hands? Thus to these and all other Passi­ons, this Will is made a packe-horse, a slaue, and without him they can doe nothing. Will is the man [Page 71] that must euer doe the deed for euery Passion, though they bee contrarie one to another: miserable is his seruice, that must bee commanded by so many Mistresses, and so disagree­ing among themselues one from another.

When the Heart hath entertained her guests thus as you haue heard, The hearts prouision for sinnes. and receiued them into her Dyning-roome, proui­sion is presently made for them, yea shee hath it euer ready for them, as ne­uer being without many guests.

The Table is spred, Table, Instabi­lity. which all must sit at, and this Table is Instabilitie: for inconstant are the [Page 72] thoughts of the whorish Heart.

The Table therefore is not square, but round, tur­ning about both for more company, and also that her guests may take their pla­ces euery one of them as they come without dis­content.

For albeit there bee de­grees and differences of sinnes, yet to her they are alike welcome, one as well as another: although some at one time sit neerer to her than at another, as guests doe that sit at such a round Table.

The Table-cloth that Table-cloth, Vanity. couereth it is Vanity: for vpon Instabilitie with such vicious guests, what can [Page 73] there be but Vanitie? This Salomon found in all his In­uentions, Eccles. 1.

The Bread set on the Bread. Table, is the Fitnesse of eue­ry Sins proper obiect, with­out which, sinne Actuall can no more liue than a man without bread.

The Salt which seaso­neth Salt. sinnes appetite to feed it selfe is Opportunitie, for time, for place, for person; this sharpneth sinne to bee working, as the appetite to receiue food, when it is well seasoned.

The Trenchers to eat Trenchers. on, are Strength of eue­ry mans Nature to act Sinne.

The Napkins to make Napkins. cleane their hands and [Page 74] mouth in eating, are the pretended shewes of Ver­tue, contrary to these Vi­ces, by some good workes (so they wipe their mouthes, as the Harlot in the Prouerbs) and by some good deed of either one kinde or other out­wardly done: and thus they wipe cleane their sin­gers, and will not bee thought to be the vncleane persons which they are ta­ken for.

The Dishes of Meat set before them, are onely Dishes of meat three.

The first is the Lusts of 1 Is the lusts of the Flesh. the Flesh, and this is serued vp in the Plate of Pleasure.

Of this Dish feedeth Who eats of this. heartily Adultery, Forni­cation, [Page 75] Incests, and all o­ther of the like nature.

The second Dish is Lust 2 Lusts of the Eies. of the eyes, and this is ser­ued vp in the Platter of Profit.

Hereon feedeth Coue­tousnesse, Who feeds on this. Vsurie, Oppres­sion, Briberie, Extortion, Vnhonest gaine, and such like. Of one of these two Dishes doeall sinnes taste, except the sinne of Swea­ring, in which is lewd pro­phanenesse of Heart, but neither pleasure nor profit as in other sinnes: though by swearing vngodly men sometimes in buying and selling make gaine vn­iustly.

The third Dish is Pride of life, and this is serued 3 Is the pride of life. [Page 76] vp in the Charger of worldly Estimation. This is a very windy meat, which puffeth vp the minde with vaine­glory of an empty title of some honour, as a blad­der is with winde, and yet is very costly feeding.

On this Dish feedeth Who feeds on [...]. Arrogancie, Pride of spi­rit, Loue of Eminencie, Desire of Superiority, and Outward Reuerence, and such like, for which they are made to pay well.

The Drinke which they drinke to make them di­gest Drinke. their meat, is the Plea­surablenesse of sinne for the present.

The Waiters at this Ta­ble to giue attendance that Waiters. nothing bee wanting, are [Page 77] the eleuen Maids, with Will their man.

These Harlots humour How Mistresse Hearts Mai­dens humour their guests, their guests, and are ready at a becke to giue content­ment.

Where Incontinencie sits, there Wanton-Loue will wait.

Where Displeasure is, there Hatred will attend.

Where Couetousnesse is, there vnsatiable Desire will bee.

Where Flattery, that base-humoring disposition to get grace and fauour sit­teth, there Feare to offend will stand by.

Where Impatience takes his place, there Anger is ready waiting to doe his will.

[Page 78] Where Inconsiderate­nesse sits, there Audacitie and Foole-hardinesse will wait.

Where sullen Male­contentednesse sits, there De­spaire will soone giue atten­dance.

Where Iouialitie taketh his place, there Ioy will bid him welcome.

Where Credulitie sits, there Vaine-hope will be.

And thus they attend vpon the Table, to giue their guests all content to the vtmost.

After full feeding fol­lowes Taking away, vexation of spirit. the taking away of these Dishes of Pleasure, Profit and Honour.

Now where Vanity was the Table-cloth, what can [Page 79] the taking away bee, but Vexation of spirit, as Salo­mon speakes? for it is with Eccl. 2. 11. these, as with guests in an Inne, all merrie and plea­sant while they bee eating and drinking, till the Chamberlaine commeth to take away, and giueth them a round reckoning, and then they take to their purses with almost a deepe silence: so vnplea­sing is payment on a sud­den.

After Supper, Mistresse Heart prouideth them their Lodging.

The place they lye in, is Lodging. but one roome for all their Guests, but it is large enough for all: the roome is Naturall corruption. Naturall cor­ruption.

[Page 80] In this roome lyeth Mistresse Heart, all her Maids, her man Will, and all her guests together, like wilde Irish.

With these eleuen Har­lots lye these guests in so many seuerall beds. Seuerall Beds.

1 In the Bed of Loue, lie Wanton thoughts, Las­ciuiousnesse, Loues Bedfel­lowes. filthy Com­munication, Fornication, Adultery, Whoredome, and other sinfull vnclean­nesses.

2 In the Bed of Hatred, doe lye Mindfulnesse of Hatreds Bed­fellowes. Wrongs, Ill speaking, Back-biting, Slandering, Railing, Quarrelling, Figh­ting, Reuenge, Murther, and such like.

3 In the Bed of Desire, Desires Bedfel­lowes. [Page 81] doe lye, Couetousnesse, Theft, Oppression, Rob­berie, Fraud, Coozenage, and such like.

4 In the Bed of De­testation, Detestations Bedfellowes. lye want of Cha­ritie, dis-union of Spi­rits, Discord, plotting of Destruction, and such like.

5 In the Bed of Vaine­hope, Vaine hopes Bedfellowes. lye violent assaies, to effect what they hope for: sometimes neglect of law­full meanes, presumption of mercy, abuse of Gods fauour, and prophane­nesse.

6 In the Bed of De­spaire, Despaires Bed­fellowes. lyeth Male-conten­tednesse, Vnbeleefe, seruile Feare, and such like.

7 In the Bed of Feare Feares Bedfel­lowes. [Page 82] doe lye Cowardlinesse, Flatterie, Faint hearted­nesse, Hypocrisie and Dis­simulation.

8 In the Bed of Auda­citie Audacities Bedfellowes. lye these, Headinesse, Rashnesse, Daring, Despe­rate attempts, & such like.

9 In the Bed of Anger doe lye, Impatiencie, Ray­ling, Angers Bed­fellowes. Back-biting, Quarrel­lings Murther, and such like.

10 In the Bed of Ioy lye Ioyes Bedfel­lowes. Wanton delights, Foolish iesting, Leuity, and a world of Vanity.

11 In the Bed of Sorrow lye worldly griese, vnqui­etnes, Sorrowes Bed­fellowes. murmuring, discon­tentednesse, and such like.

Thus are these lodged in Mistresse Hearts Cham­ber, [Page 83] and there shee lyeth also with the Old-man, and Will her man.

The Bed which they lye The Bed is Im­penitency. vpon is Impenitencie, and the Couerings are Hardnesse The two Co­uerings. 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 What the atta­ching of Sinne is. is nothing eise but the Ap­prehension of Gods wrath, striking vs with feare, through the terrour of the [Page 84] 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 Iustice is Wel­informed iudg­ment. Iudgement, able to ex­amine euery Malefactor, that is, euery Sin, brought before him.

A Iustice of Peace must What a one a Iustice should be. bee a man of wisdome [Page 85] 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: [Page 86] 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 1 Cor. 2. 11. spirit of a man which is in him?

The Iustices Office is to What his Of­fice is. 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 [Page 87] our Soueraigne Lord the King, and the quiet of the Weale-publike; so this spi­rituall What well in­formed Iudge­ment is to doe. 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 [Page 88] is brought before a Iustice, How to deale with a Male­factor. 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) 1. Examine. 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. Examine Sin in 8. things.

[Page 89] 1 To know the name 1 Name and nature. 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 2 Occasions. offered, as Dauid, by looking out, saw Bath­sheba washing her selfe.

3 What were the Cau­ses 3 Causes. mouing thereto, as En­uie in the Iewes to put Christ to death, and in Cain to kill Abel.

4 What are the seue­rall 4 Kinds. Sorts vnder one and the same Capitall Sinne: as vnder Theft, Coue­tousnesse and Coozenage; vnder Adultery, Forni­cation, Selfe-pollution, &c.

[Page 90] 5. What be the Degrees 5. 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. Concomi­tance.

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 7. Signes. thereof, as the rouling eye, [Page 91] 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 8. Fruits. 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 2. Write the Examination. Iustice is to set downe the Examination and Confes­sion of the partie: so this spirituall Iustice, after hee [Page 92] 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 Psal. 119. 56. without this, will bee in effect as nothing: this must not therefore bee at any hand omitted.

3 The Iustice is to 3. Bind ouer. 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 True Repen­tance followes Sinne to the death. against this Felon, [Page 93] 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 4. The Mitti­mus. 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 Rom. 6. 23. reward of sinne (of what [Page 94] kinde or degree soeuer, Genes. 2. 17. greater or lesse, though but in thought) is not baileable by any man. No Ezek. 18. 20. Deut. 17. Gal. 3. 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 Psal. 49. 7, 8. baileable, hee maketh his Mittimus, and deliue­reth it into the Constables hand, to carrie him to the Gaole.

The Constable, you haue heard, is Illuminated Vn­derstanding.

The Mittimus giuen Mittimus. [Page 95] 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 Chiefe Gao­ler, Master New-man. Master Newman, placed ouer the prisoners, and made the Gaole-keeper by the Sheriffe; for the prison is his, and hee is to answer Eph. 4. 24. the King for them.

The Sheriffe is True Re­ligion Sheriffe is True Religion. wrought in mans soule.

The Vnder-Sheriffe is an Vnder-She­riffe, Holy-Resolution. Holy Resolution to performe what the Sheriffe comman­deth, and what he is by his Office to doe.

If any Prisoner, Sinne, [Page 96] breake out, the Sheriffe, Re­ligion, must beare the blame, saying, This is your Reli­gion, is it?

The Gaole is Subiection: 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 3. Vnder-Gao­lers. to looke well to the Prisoners, and all little [Page 97] 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 Eph. 4. 24. Col. 3. 10. Epistles.

1 Is Sauing Know­ledge. 1 Knowledge, what prisoners he lookes vnto. This lookes to these sorts of Prisoners: Igno­rance especially wilfull, Er­ror, Vaine opinions, Ian­gling Sophistrie, false Do­ctrine, Col. 3. 10. Heresies, Doctrine of deuils, and such like. 2 Holinesse, what prisoners he seeth to. Ephes. 4. 24.

2 Is True Holines: he loo­keth to all the transgressors [Page 98] of the first Table: as to A­theisme, Paganisme, Iuda­isme, Turcisme, vnbeleefe, desperation, presumption, confidence in strength, ri­ches, places, policy, and multitude: so also to Will­worship, 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.

[Page 99] 3 Is Righteousnesse: 3 Righteousnes, what prisoners he takes care of. this lookes to all the sinnes against the second Table; as to rebellion, disobedi­ence, murder, malice, a­dultery, fornication, theft, and coozenage, to false­witnesse-bearing, to back­biting, to discontent­ment, and to all other transgressions, many and manifold, comprehended vnder, these Commande­ments.

Now because these pri­soners Sinnes be vn­ruly. 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 [Page 100] and Manacles to hold them in, and to haue them at command:

And they are these: Re­spect vnto the Comman­dements Spirituall Bolts and Fet­ters. 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 Gods Word an hammer. the Hammer of GODS Word, and the effectu­all Ier. 23. 29. [Page 101] 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 Prison to bee seene to. 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, Doores of t [...] Prison to be fast locked with seuerall keyes.

1 Hee must see the doores, which are his sen­ses, [Page 102] 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 Lewd Compa­nions. about the prison house, ei­ther by day or by night, lest they cast in Fyles, to [Page 103] 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 Files and pick­locks. 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 [Page 104] Walls of the Prison, that Walls, whereof built. 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 Foundation of subiection. Rom. 6. 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, [Page 105] 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.

AT the time of Assises, the time of triall. 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 [Page 108] 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 Iudge is Con­science. GODS stead, therefore must his Sentence stand, and wee must submit to it.

The Seat or Bench on Bench is Im­partiality. which this Iudge sitteth, is [Page 109] 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 Commission, actiue power of Conscience. Actiue power of Consci­ence, giuen of God by his Word, to condemne the nocent, or to quit the in­nocent, except this Com­mission be lost. Commission lost, is the dead, seared, or benummed­nesse of Con­science.

Sometimes it is lost, as when conscience is dead, as in all ignorant persons, or [Page 110] seared with an hot iron, as some mens haue beene and are; such as fall from the faith and are past fee­ling, 1 Tim. 42. Eph. 4. 19. 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 2 Sam. 12. 7. 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.

[Page 111] The reading of this Reading the Commission. 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 Circuit, in which Consci­ence sits and iudgeth. 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, [Page 112] 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, Accessaries to sinne. 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 Oyer and Termi­nere. [Page 113] 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 Iustices of Peace. 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 Iustices of the Quorum. in the Soule of better ranke, are Science, Pru­dence, Prouidence, Sapi­ence: [Page 114] the Inferiours are weake Wit, common Ap­prehension, and some such like.

These Iustices haue their The Iustices Clerkes. 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.

[Page 115] The Kings Sergeant is K. Sergeant. Diuine Reason, a man of deepe iudgement in the Lawes of his Soueraigne, swaying much with the Iudge.

The Kings Atturney is K. Atturney. 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 Clerke of As­sises. [Page 116] of the Assises, the keeper of the Writs, that hath all the Inditements.

This Clerke is Memory, 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 Clerke of Ar­raignment. Arraignment, who readeth the Inditements.

This Clerk is the Tongue, Tongue. making Confession of our sinnes.

Lastly, there is the Cryer. Cryer.

This is the Manifestation of the Spirit.

[Page 117] Before the Clerke of the Arraignment readeth any Inditement, it is first framed by the Complai­nant. Complainant.

This Complainant is true Repentance or godly Sor­row. Repentance.

The framing of the In­ditement 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, Grand-Iury. 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. [Page 118] 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; Ignoramus. it is left in record, but the Prisoner is not indi­ted.

If the latter, the prisoner is indited, the Inditement Billavera. read, and the prisoner brought to the triall at the Barre.

This Grand-Inquest or Penmen of Scriptures are the Grand. iury. 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 [Page 119] 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 What Gods Word makes not sinne, is no Sinne. 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 Rom. 4. 15. 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.

[Page 120] Therefore the Bills of Inditement framed by False infor­mers what they be. 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 [Page 121] to bee troubled therewith, though all the Popes, the whole Popish Church, all Popish Coun­sels, and all the Popishly­affected 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 That which is condemned by God, cannot be dispensed with by man. any 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, [Page 122] 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, Prisoners Sinnes. (as you haue heard before) the Old-man, with Mistris Heart, her Maids, and Will her man.

Their Bringing forth is Bringing forth. the Manifestation thereof by the Gaoler, M. Newman, [Page 123] Knowledge, Holinesse and Righteousnesse.

They are chained; for Chained. 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 The Barre. 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 [Page 124] 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 Petty-Iurie. 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 Iurie called by name. them one by one to [Page 125] appeare, as the Clerke names them; and they are these.

1. Call Faith. Cryer. Vous aues Faith, which pur­geth Acts 15. 9. the Heart.

2. Call Loue of God. Cryer. Vous aues Loue of 1 Iohn 5. 3. God, which is the keeping of the Commandements.

3. Call Feare of God. Cryer. Vous aues Feare of Prou. 1. 7. God, which is the begin­ning of wisdome.

4. Call Charity. Cryer. Vous aues Charity, which 1 Cor. 6. 13. reioyceth in the Truth.

5. Call Sincerity, Cry­er. Vous aues Sincerity, which makes a true Israe­lite, Iohn 1. 47. in whom there is no guile.

6. Call Vnity. Cryer. Vous [Page 126] aues Vnity, which maketh men to be of one heart, and Acts 1. 14. and 2. 1. Ephes. 4. 3. is the bond of Peace.

7. Call Patience. Cryer. Vous aues Patience, which worketh experience, and by which men possesse Rom. 5. 4. Luke 21. 19. 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, [Page 127] 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 [Page 128] should the soule of man Craces where­with we should all be qualified. 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 The charge what it is. proper gift, and all con­iointly haue power to dis­cerue of any sinne, and to giue a iust verdict there­upon.

This Iury, thus called The Iury, look on the Priso­ners. and impannelled, are com­manded to looke vpon the Prisoners at the Barre, vp­on [Page 129] 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 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 A distinct knowledge of sinne necessary one by one be arraigned: for wee cannot proceed a­gainst sin, but vpon a particular knowledge thereof.

A generall, and so a con­fused [Page 130] 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 Iury challen­ged. such a Iurie, presently be­gin to challenge them.

Vnbeleefe hee cryeth out What vertues and vices be in opposition. against Faith, as his Ene­mie. Hatred of God, against the Loue of God, as his E­nemie. [Page 131] 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, [Page 132] 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, Vertue binds corruption to the good beha­uiour. to binde vs all to the good behauiour, and to cast vs into prison, as wee haue beene by their meanes. They haue made [Page 133] 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 The Prisoners Petition to the Iudge. 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 [Page 134] 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 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 [Page 135] 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 Indifferent Gentlemen. 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 [Page 136] 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.

[Page 137] The first which is called out, is the Old-man.

Then saith the Clerke, Gaoler, set out Old-man to 1. Old-man ar­raigned. 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 His Indite­ment. here by the name of Old­man 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 [Page 138] 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 Euidence. Prisoner.

[Page 139] Then commeth forth Dauid. Dauid, whose Euidence is this: I was shapen in Ini­quity, and in Sinne hath my Psal. 51. 5. Mother conceiued me. Iobs Job 25. 4. is this; He cannot be cleane that is borne of a Woman. Isaiah, his Euidence is, Isa. 48. 8. That all are transgressours from the wombe. Saint Pauls Saint Paul. 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 Rom. 5. 15. man hath he made me. Hee tooke occasion by the Com­mandement, Rom. 7. 8. 11. 13, 21. 15. 19, 23. to worke all con­cupiscence in me. Hee decei­ued me and slew me, wrought Death in mee, so that in my [Page 140] 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 Verdict. being asked what they say of the prisoner at the Barre, guilty or not, they answer, Guilty.

Then he asketh what hee [Page 141] can say for himselfe, why sentence should not bee pronounced against him?

Good my Lord, saith he, I am wrongfully accused, Old-mans plea. and am made the man I am not, there is no such thing as Originall Corrupti­on. Pelagius and Anabaptists. 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.

[Page 142] 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: Rom. 6. 23. This is his Maiesties De­cree, vnchangeable, as the Law of the Medes and Persians.

[Page 143] Good my Lord, that is Obiect. meant only of Actuall Sin, and not of me.

That is not so; for Ori­ginall Answ. Sinne is Sinne, and all men know, that Chil­dren die, that neuer sinned by Imitation, nor Actual­ly, Rom. 5. 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 The Sentence. 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; [Page 144] 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 Ephes. 4. 22. deeds, and all thy members Colos. 3. 9. 5. 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 Executioner. that hath put on Christ, Gal. 5. 24.

This Prisoner thus pro­ceeded against, the Gao­ler [Page 145] is commanded to set out Mistrisse Heart to the Mistrisse He tryed. Barre, who is commanded to hold vp her hand, and then is her Inditement read.

Mistrisse Heart, thou Her Indite­ment. 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 Rom. 2. 5. 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, Ephes 4. 18, [Page 146] euen with greedinesse, to bee also very slow to be­leeue all that the Prophets Luke 24. 25. 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 de­part Acts 7. 54. from the liuing God. Thou hast beene, and art also in confederacie with all and euery euill thought, word, and deed commit­ted against God and Man. Matth. 94. [...]d 21. 34. Thou hast beene a recep­tacle of all the abominati­ons of euery Sin whatsoe­uer, and hast had confe­rence [...]hn 13. 2. Acts 5. 3. with Satan to lie vn­to the holy Ghost, and for greedy gaine, at the deuils suggestion, hast set some [Page 147] on worke to play the Trai­tors to the shedding of the innocent blood of our So­ueraigne, Iohn 13. 2. contrary to the Peace of the King, his Crowne and Dignitie. What sayest thou to this Inditement? Guilty, or not guilty?

She answers, Not guilty, and puts her selfe to the Triall.

Then the Cryer saith, If any man can giue Euidence against the Prisoner at the Barre, let him come; for shee stands vpon her deli­uerance: then come in such as can say any thing against her, and first is Hearts accu­sers. Moses.

Moses, what can you Moses. say against this prisoner? [Page 148] looke vpon her, see if you know her.

My Lord, I know her well enough, she made me and my brother Aaron [...]sal. 106. 32, 33 to speake so vnaduisedly with our lips by her passi­on, that wee could neither of vs be admitted to goe into the land of Canaan. This I can say of her, that euery imagination of her Gen. 6. 5. Gen. 8 21. thought is onely euill continu­ally, and that naught shee hath beene from her youth vp.

Moses hauing ended, then saith the Iudge, is there any more?

To whom answer is made, yes (my Lord) there is Ieremie the Prophet.

Ieremy the Prophet look Jeremie. [Page 149] vpon the prisoner, can you say any thing on the be­halfe of his Maiestie?

My Lord, this I can say, that shee is deceitfull aboue Ierem. 17. [...] all things, and desperatly wicked: so that no man without Gods speciall as­sistance can either finde out her deuices, or escape her treacheries.

And this moreouer I know, that she hath been sent vnto and forewarned to wash her selfe of her wickednesse: and yet for all this she doth lodge still ill thoughts in her house. Ierem. 4. 14. Yea (my Lord) shee hath seduced many from God, Ier. 7. 24. and 9. 14. and 11. 8. and 13. 10. making them to walke af­ter her euill counsels and imaginations, to their vt­ter [Page 150] destructions. And I am truly informed, that there is euer the place where the enemies of their owne soules doe worke their Psal. 58. 2. wickednesse and mis­chiefes.

Is there any more Eui­dences?

Yes, my Lord, here is Ezekiel. Ezechiel.

Ezekiel, what can you say?

My Lord, I can witnesse thus much; Such is her Ezek. 20. 16. and 33. 31. lewdnesse, that she follow­ed after Idols, and after Couetousnesse, which is I­dolatry, both high Trea­son and Rebellion against God. Yea so very shame­lesly and lawlesly she car­rieth her selfe, that if such [Page 151] lewd companions come not in to her, she will goe out and follow them.

These be witnesses enow, saith the Iudge, to con­demne her, but is there any other;

Yes my Lord, please you here are more: here's Saint Matthew.

Saint Matthew, what can you say against the Priso­ner at the Barre?

My Lord, I haue heard S. Matthew. it from the mouth of my Lord Chiefe Iustice himselfe (when I did attend vpon him, hee hauing occasion publikely to speake of her) that out of the heart doe come Matth. 15. 19. euill thoughts, Adulterics, Fornications, Murthers, Thefts, Conetousnesse, Wic­kednesse, [Page 152] Deceit, Lasciuious­nes, an euill eie, Blasphemie, Pride and Foolishnesse. All these euills hee witnesseth to come forth of her house: so that it is euident against her by his honours vndoubted testimony, that shee is an harbourer of a company of very bad and vnsufferable guests. Saint Marke, Saint Marke. Mark. 7. 21, 22, 23. here next me, can witnesse as much.

It is very true my Lord.

Here is an Harlotrie in­deed (said the Iudge.) Iu­rie, if you be agreed giue in your verdict, what say you of this Prisoner? Guilty or not Guilty?

Wee say guiltie, my Lord.

Woman, what canst [Page 153] thou say for thy selfe, that Sentence according to Law should not bee pro­nounced against thee?

Ah, good my Lord, take pittie on mee, a poore weake old woman; These men speake against me the Hearts plea for her life. worst that they can, be­cause I would not be ruled by them. They speake of malice my Lord. If I haue misdemeaned my selfe any way, it was by this Old man my Fathers misleading, (my Lord) by whom, I thought, that being a wo­man I should bee wholly guided. But heare me (good my Lord) I beseech you, let not these mens te­stimonies cast mee away. For I did dwell with as [Page 154] good men, and better than they are, or euer were (my Lord) as other can witnes, to my great cōmendations

Then saith the Iudge, who are those I pray you?

I dwelt (my Lord) with King Dauid, with King Sa­lomon, Psal. 101. 1. 1 Chron. 29. 19. 15. 17. and was in their house held to be a perfect Heart: so was I after ac­counted in King Asa's house. Yea my Lord, with Abraham the Father of the Faithfull, was I found Faithfull, and such hath beene my credit, that I was well spoken of euen to God himselfe by good KING Hezekiah. That Nehem. 9. 8. Esai. 38. 3. all this is true that I say, I beseech you to aske Isaiah the Prophet, as also Nehe­miah, [Page 155] and others that haue recorded the same.

Besides all these (be plea­sed to heare me, good my Lord) aske all the Country Ignorant peo­ple praise their heart. people, and they will with one mouth speake well of me. They haue (say they) a good Heart towards God and that, euer since they were borne, they neuer found mee so wicked as these witnesses are pleased to speake. I hope therefore (my Lord) that you will be pleased to be good to mee, good my Lord pitty a very old aged poore woman, as euer you came of a womā.

Woman, Woman, for The Iudges speech to her. the witnesses against thee, they are without excepti­on, and thy owne mouth [Page 156] doth condemne thy selfe, in that first, thou dost con­fesse, that thou wouldest not bee ruled by them when these holy men were sent vnto thee, and that with speciall command from his Maiestie to see thee reformed. Againe, that thou doest acknow­ledge thy selfe to haue beene wholly led by the Old-man, one now most iustly condemned by the Law to be crucified.

As touching Dauids heart, Salomon heart, Asa his heart, the faithfull heart of Abraham, and the vpright heart of Hezekiah, neuer an one of these was thy selfe, thou dost lewdly seeke to deceiue by equi­uocation, [Page 157] and to beguile the standers by with thy Matth. 13. Luke 8. tricks of Iesuiticall couse­nage. True it is, that there The heart is two-fold. is great commendations of an Heart, and the same to be an honest and good Heart, an vpright Heart, a faithfull Heart. But wo­man, this is the heart san­ctified and purged by Sanctified. faith in all those that are borne anew of water and the holy Ghost: but this is not that which thou art, the naturall and corrupt Corrupt. heart: Thou art that com­mendable heart in name onely, but not in quality: therefore thy boasting is vaine, thy pleading subtil­tie, verifying Ieremiahs euidence of thee, that [Page 158] thou art very deceitfull.

As for the vulgar prai­sing of thee, it is through their owne selfe-loue, and foolish selfe-conceit, and their vtter ignorance of thee, that maketh them to speake so well of thee. Thou doest therefore but trifle away the time, and trouble the Assembly.

As for thine age, it pro­cureth thee no pittie at all, because thou hast be­guiled, vndone, and be­witched so many. Thine age should haue taught thee better things, but thy obstinacy in wickednesse would not suffer thee. Heare therefore thy Sen­tence.

Thou Mistresse Heart [Page 159] hast beene indited by the Sentence a­gainst Mistris Heart. name of Mistresse Heart, of those Fellonies, Mur­thers, Conspiracies and re­bellions, and for the same hast beene arraigned: thou hast pleaded not guilty, hast put thy selfe to the triall, and beene found guilty, hauing nothing iustly to say for thy selfe. This is the Law. Thou Her punish­ment. shalt be carried back from whence thou camest, and there liue condemned to perpetuall imprisonment vnder Master Newman the Keeper, without baile or maine prize. Gaoler, take her to thee, look to the pri­soner, and keepe this Heart Prou. 4. 23. Hebr. 3. 12. diligently, and take heed lest there be at any time in you [Page 160] an heart of Infidelity to de­part from the liuing God. Master Sheriffe Religion, and the Vnder Sheriffe Re­solution, doe see it perfor­med very carefully and speedily according to the sentence giuen.

After Mistresse Hearts ar­raignment, and condem­nation, wilfull Will is com­manded to the Barre, and to hold vp his hand, and his Inditement was read.

Wilfull Will, thou art in­dited Will arraigned. by the name of wil­full Will, of the Towne of Free, and in the County of Euill, that thou partaking with Old-man, and lewdly liuing at the bent of Mistris Heart, hast beene a Cham­pion for them, ready to act [Page 161] all their villanies, and vpon euery motion of theirs, or any sollicitation of those her harlotrie maids, her passions, hast from time to time gathered together all the powers thou couldest make within this Isle of Man, to raise rebellion, and by force and armes hast of­ten attempted to rush in and vpon this Maiesties Garrison, appointed for the safe keeping of the Towne of Soule, & so of the whole Iland, and thereby hast gi­uen occasion to the Ene­mies, to seeke to inuade the same, contrary to the peace of our Soueraigne Lord the King, his Crown and dignitie.

What sayest thou to this [Page 162] Inditement, guilty or not guilty?

His answer was, not guilty (my Lord) and so put himselfe vpon his triall by God and the Countrey.

Then were witnesses cal­led Witnesses cal­led out. out, and the first of them was the Captaine of the Garrison, which was one Captaine Reason.

This Captaine comming before the Iudge, was as­ked what he could say, for the King, against the priso­ner at the Barre?

My Lord, saith he, by my Captaine Rea­son. Soueraignes appointment, I was made Captaine of this Garrison in Soule; and his Maiestie also was plea­sed to place this Prisoner in the same for his seruice, [Page 163] but yet vnder mee, and at my command, and not to doe what hee himselfe li­sted.

But he hauing conceited himselfe to be free, and not vnder controlment, & be­ing growne Full, hee hath by the bewitching of Mi­strisse Heart, and her Maids endeuoured to beare all the sway, treading downe with contempt all my lawfull commands. I made many fortifications against his vio­lent Reasons and arguments to conuince. courses, to restraine his out-roades, lest thereby he should haue made way for his Enemies breaking in vpon vs, to the danger of the whole Iland: but all these fortifications very often he hath defaced, and [Page 164] by the force of strong pas­sions, hath borne them downe before him, with­out any regard of supreme or subordinate authority whatsoeuer. He may well (my Lord) be called wil­full Will, for except hee be more vnder subiection neither I his Captaine, no [...] euer an Officer in the whole band, will be obey­ed, yea, assuredly (my Lord) if he be not curbed the whole Towne of Soul will be ouerthrowne, and all the Iland fall into the E­nemies hand, to the great dishonour of his Maiestie And this is that which haue, for the present, to say My Officers, if it please your Lordship to haue [Page 165] them called, can say very much against him.

Then saith the Clerke, Cryer, call in Captain Rea­sons Lieutenant.

Whats his name, saith the Cryer?

He is, saith the Clerke, called Discourse.

Lieutenant Discourse, The Lieutenant his witnesse. come into the Court, Vous aues the Lieutenant.

Lieutenant, what can you say touching this wilfull Will, the prisoner at the Barre?

My Lord, my Captaine and I haue had many occa­sions of much conference vpon very serious busines, into which this Prisoner hath often intruded him­selfe, and thereby hath [Page 166] greatly hindred our de­signments. For say wee what we could, hee would haue all things goe after his pleasure, and onely to sa­tisfie the lust of Mistresse Heart, and some of her drabs, on whom hee hath attended, and by whom he hitherto hath beene too much ruled, and I may say, most strangely bewitched, hauing no power to denie them any thing.

Our Ancient (my Lord) can further informe you.

How call you him saith the Iudge?

Hee is called (my Lord) Profession.

Then saith the Cryer, Ancient Profession, come into the Court, Vous aues, Profession.

[Page 167] Ancient, What can you say for the King against the Prisoner at the Barre?

My Lord, when I bare The Ancient his Witnesse. my colours of a Holy con­uersation, and displaid the same in Word and Deed be­fore the company, he hath attempted, and that not seldome to rend and teare them; and this not onely within our selues: but sometime also before, and in the very sight of the E­nemy hath sought to de­face my Colours, through his violent disposition, vn­tamed nature, with the helpe of enraged passions, to my vtter disgrace, and not to mine onely, but to the whole band of good qualities, gifts, and graces, [Page 168] in the Towne of Soule.

So heady he is, and so peruersly bent to his owne will, that hee neuer regar­deth, for the present, what may happen afterwards. Our two Sergeants can more at large discouer him, if it please your Lord­ship to heare them: Here they stand by me.

What do you call them, saith the Iudge? My Lord, saith the Ancient, the one is Sergeant Vnity, and the other is Sergeant Order, worthy Souldiers (my Lord) and very seruiceable for good gouernment.

Sergeant Vnity, come in, What can you say of this Prisoner?

My Lord, when all the Sergeant Vni­ties winesse. [Page 169] whole band louingly, as one man, were obedient in all things, hee vpon euery least discontent did muti­nie, and endeuoured to set vs at ods one against ano­ther. He hath adhered to secret Conspiracies of in­bred Corruptions; yea, and hath not beene only found to fauour, but also to stand for, and to grace our open enemies, euen Satans sug­gestions, and the pompes and vanities of this wicked world; to whom hee hath beene so seruiceable, as if he had beene a prest Soul­dier for them, forgetting his faith and allegiance to his owne Soueraigne. If he be not (my Lord) suppres­sed, he will at the length be [Page 170] our vtter ouerthrow. My fellow, Sergeant Order, can say more.

Sergeant Order, What is that you haue to witnesse against the Prisoner?

My Lord, whensoeuer he Sergeant Or­ders winesse. commeth out of that lewd Harlots house, Mistresse Hearts, and from among her young Strumpets, hee is so enraged, as hee beha­ueth himselfe more like a sauage beast than a man: All is by him put out of or­der, our Captaine cannot rule him, especially when hee hath gotten a pestilent fellow, one Obstinacy to ac­company Companie is to Wilfull-Will. him, and another cogging deceitfull compa­nion, called Shew of good, to hearten him in his for­ward [Page 171] courses and bad in­rendments. Of himselfe he is ill enough, but these (my Lord) make him altogether vncapable of good counsel, or of the best aduice that our Captaine can giue him.

Where are, saith the Iudge, these fellowes; why were they not apprehen­ded, and brought in hither with him?

My Lord, as soone as he was attached and brought vnder authority, they both presently fled. Our Cap­taine Reason made diligent search after them, but could not finde them. For my Lord, these Compani­ons durst neuer appeare with him, but when they knew him to bee wholly [Page 172] bent to his owne will, and when they were very sure our Captaine had not strength enough with him to withstand them, other­wise they would keepe close, and not apparantly be seene to countenance him. If order might bee taken for apprehending of these, there would be some hope of better gouern­ment in this prisoner, if he hap to be released.

Vpon this the Iudge gaue order to Master Sheriffe, to his Vnder-Sheriffe, and to all the Iustices of the Bench for the speedy ap­prehending of these two lewd and rebellious com­panions. Then the Cryer was commanded to call in [Page 173] one witnesse more, which was one of the Corporals of the Band, whose name was Discipline, who being there attending presently appeared.

The Corporall being at the Barre, it was demanded of him what he could say, more than had beene spo­ken?

My Lord, saith he, though Corporall Dis­ciplines witnesse very much hath beene spo­ken, and that most truly a­gainst him, yet haue I more to say than hitherto hath beene spoken by any of them. It is well knowne, my Lord, to the whole Corps de guard, how vnruly he hath beene after the set­ting of the watch. Such conceit hee hath euer had [Page 174] of his freedome (my Lord) that my very name hath beene odious vnto him. He hath gotten such liber­ty, that he could neuer en­dure Will is a great hinderance to spirituall war­ [...]are. to be disciplined. Our armes hee hath taken and made them often vnser­uiceable.

Our Powder of holy af­fections hee hath damped, the Match of feruency of spirit hee hath put out: the Small-shot of spirituall eiaculations he so stopped, as in time of need they would not goe off; of the Sword of the Spirit, the Word of God, hee quite tooke away the edge: hee brake the Helmet of salua­tion, brused the Brest-plate of righteousnesse: the [Page 175] Shield of faith he cast away, and vnloosed the Girdle of verity. The points of all the pikes of diuine threats by presumption hee so brake off, as they had no force to pricke the Heart. Hee would (after the Watch was set) of himselfe with­out the Word goe the round, and diuers times meeting the Gentlemen of the round, holy Meditati­ons and diuine Motions, hee would stop their passa­ges and turne them backe againe. And not seldome hath hee fallen vpon the Sentinels, quicke appre­hensions, and put out their eyes, so as they could not, if the Enemies had approa­ched, haue discerned them.

[Page 176] My Lord, by his wilfull vnrulinesse, and by his ob­stinate Masterfulnesse, hee hath often indangered the whole Iland of man, the low­er part called Corps, and the higher called Soule; and in a manner deliuered them into the Enemies hand. For the common Souldiers, the powers and faculties of both are too often swayed by him to follow him in his rebelli­ous courses. And there­fore, my Lord, if he be not suppressed and brought in obedience to our worthy Captaine, he will surely at the length yeeld this his Maiesties right into the hands of forraigne pow­ers, which daily watch to [Page 177] haue by him some oppor­tunity to inuade vs. They haue (my Lord) often as­sailed our Castle of Confi­dence, raised vpon the Mount of Gods mercies, hoping onely vpon his helpe to make a breach therein and entering to cast vs out; wee therefore be­seech your Lordship to haue iustice against him.

Then saith the Iudge, you aske but right, and that which in my place I am bound to yeeld you, with­out respect of persons.

Honest men of the Iury, you haue heard what all these Gentlemen haue wit­nessed against him, if you be agreed of your Verdict, giue it in, what thinke you [Page 178] of the Prisoner, guilty or not guilty?

They answer, guilty, my Lord.

Then the Iudge turneth his speech to the Prisoner, Wilfull-Will, thou hast heard what all these haue witnessed against thee, what canst thou now say for thy selfe, why the sentence of death should not now bee pronounced against thee?

My Lord, I am a Gentle­man Will speakes to the Iudge. free born, & euer like a Gentleman brought vp in Liberty. And though I was in some sort to be ordred by Captaine Reason; yet I euer held my selfe his equal, and stood vpon my freedom of chusing or refusing, or of suspending the action. He [Page 179] had no authority to inforce me further than it pleased my selfe. I haue alwaies bin a freeman (my Lord) from seruile obedience to any man, and owe subiection to none but only to my Soue­raign. I cānot deny but that Captain Reason hath offred daily to aduise me, & I haue not euer wholly reiected his counsell; if I haue at any time miscarried, it was through the lewd Mistresse Hearts deceiueablenesse, & the violence of these her passionate affections mis­leading me, for want of de­liberation before I either chused or refused the thing obiected before me.

I doe here (my Lord) ingenuously confesse the [Page 180] truth of al that which these witnesses haue spoken a­gainst mee, for which I heartily craue pardon.

I also do freely acknow­ledge, that I stood too much vpon my birth, and Gen­try, as too many at this day doe, hauing neuer a good quality besides to brag or boast off. I tooke it for Abuse of birth and gentry. granted, that my Gentrie stood in idlenesse, pleasu­rable delights, hawking, hunting, and haunting Ta­uernes, drinking of healths, whiffing the Tobacco­pipe, putting on of new and variety of fashions in Hat & in haire, in cloathes and in shooe ties, in boots and in spurres, in boasting and bragging, in cracking [Page 181] of oaths, in big looks, great words, & in some out-bea­ring gestures the formes of Gentry; which I verily sup­posed should sufficiently of it selfe haue borne mee out, in all my extrauagant courses, in my licentious liberty, and lasciuious wan­tonnesse in Mistrisse Hearts house, through which I was brought into all these rebellious disorders, for which I iustly deserue my Soueraignes indignation, of whom I humbly craue mercy and forgiuenesse. Good (my Lord) take pit­tie vpon me.

Wilfull Will, I am sorrie Iudges speech to Will. that thy deserts are no bet­ter, being so well-borne, and that thou hast so abu­sed [Page 182] thy Gentry to thy shame and confusion, through thy vaine mistake, and foule abuse of the conceit of Gentry, which consists of noblenesse of spi­rit, honourable endowments True Gentry, what. of minde, praise-worthy qua­lities, and seruiceable im­ployments for thy King and Country; and not in such base conditions as thou hast named, vnfitting alto­gether true Gentry, being indeed the fruits either of degenerating spirits from the worth of their Ance­stors, 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.

[Page 183] 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 [Page 184] 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 Two capitall sinnes. and Idolatry, Ca­pitall Theeues, pestilently mischieuous against God, [Page 185] his Worship and Seruice, against the Church, and against the Cōmon-weale.

Couetousnesse was ioy­ned with Idolatry, because he is also called Idolatry. Col. 3. 5. Now all other Prisoners remoued, and the Iudge with the Bench ready for Couetousnesse tryed. 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 His Indite­ment. here indited by the name of Couetousnesse, in the Towne of Want, in the County of Neuerfull, that [Page 186] from the day of thy first being thou hast beene the root of all euill, hauing 1 Tim. 6. 10. made some to play the Theeues, others to com­mit Treason against our Soueraigne Lord the King; others to murther Mich. 22. 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.

[Page 187] 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 The first Eui­dence against him is Repen­tance. 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.

[Page 188] My Lord, I reade here What euill Co­uetousnesse hath done. that Acan confessed that by Couetousnesse hee was Iosh. 7. 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 1 King. 21. sons, and so got possessi­on of the Vineyard. More­ouer, I finde here, that Iudas confessed how hee betrayed the innocent [Page 189] 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 It troubles and darkens the vnderstanding. 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 [Page 190] beene there, vntill I learned Dauids care to preuent Coue­tousnesse. it from Dauid the man of God, whom I had found Psal. 119. 36. 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 Without dili­gent search its hard to finde out our Coue­tousnesse. 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, [Page 191] 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 Cares com­plaint. hee had almost choaked him with the world and worldly businesses, so as hee had no leasure to minde heauenly things.

Clearing accused him Clearing accu­seth him. that he had so vndermined [Page 192] 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 Indignation complaineth. 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 Feare speaketh against him. he did bewitch him: for said he, whereas before I was tender hearted, and trembled at Gods Word, desire of gaine made mee [Page 193] loth to lose my commodi­ty though I got it with Sin.

Vehement desire did great­ly Vehement De­sire hurt by him. 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 Zeale blunted. 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, Reuenge made weake. 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 [Page 194] 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 Other Wit­nesses produ­ced. 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 Master Church is Witnesse. to reckon the particular mischiefes hee hath done [Page 195] against me. There falleth neuer a Benefice of any reasonable value, but hee sets many to run and ride after it, and to offer large­ly for it, and maketh some Patrons theeues, and to ad­mit many an Ignoramus in­to the charge and cure of Soules: and many a Mini­ster to be a periured Simo­nist before God. Hee ma­keth not a few to heape vp meanes, not onely for maintenance, but also to make themselues great; and many which come in freely to neglect the care of their flockes, and to seek after their fleeces, to care to bee rich, and to follow so after the world, as that either they giue ouer to [Page 196] preach, or doe make them preach at home very idly, seldome, and vnprofitably, though abroad, either for their hire, or applaudity more diligently and com­mendable.

When People come to People hindred by Couetousnesse in the Church. Church (my Lord) hee marreth their deuotion and haleth their soules out of the Church, to make them to bee walking their grounds, talking with their friends, plotting businesses, and to bee going some iourney, to bee at some Market or Faire, to bee counting their debts, fol­lowing their debtors, rec­koning vp their loane vp­on Vsury, their profits and gaine, here and there, not [Page 197] without feare of losses. And all these things (my Lord) with many other worldly thoughts, whilst their bodies are in Church. When people come from Matth. 13. People hindred comming out of the Church. the Church, hee choaketh the seed of Gods Word, that it thriueth in very few, and of these few, it is more in talke than in practice. Hee keepeth (my Lord) many from the Church, causing them to set the Lords Day apart, not for his seruice, but for their worldly affaires, because they will not take another time for hindering their profit in the weeke daies.

Much more (my Lord) I haue to say, but I am loth to be too tedious.

[Page 198] You Master Church, haue spoken sufficiently and enough to condemne him.

Call Master Common-Weale.

Master Common-Weale, what can you say on the Kings behalfe against the Prisoner at Barre?

My Lord, this man Master Com­mon-weale, his accusation. hath entred so farre into all businesses, as hee hath al­most vtterly vndone mee. Hee propoundeth Offices to sale, and so maketh the buyers to sell their duties for profit to make vp their monies. He hath monopo­lized commodities into his hands, inhanced the prices of things, to the great grieuance of the Kings Subiects. Hee (as [Page 199] your Lordship well know­eth) hath miserably cor­rupted the course of Iustice, by briberie, by making many Lawyers plead more for Fees, than honestly, for the equitie of the cause; by delaying the cause, by remouing it from one Court to ano­ther, till men be vndone. He hath, to get his desire, suborned false witnesses, counterfeited Euidences, and forged Wils. Good my Lord, let some order be taken with him, else he will vtterly bring mee to ruine and all mine for euer.

Call Master Houshold.

Master Houshold, what can you say concerning the Prisoner?

[Page 200] My Lord, this wicked Master Houshold his witnesse. Couetousnesse keepes holy exercises out of priuate houses; he will not let pa­rents haue any time to in­struct their children, hee maketh Masters vse their seruants more like beasts than men, they are so wholly imployed in worldly businesses: as for their soules there is no care taken, but they are left to liue as soule-lesse men. Hee causeth niggardly house-keeping, and ouer­labouring of seruants. He breedeth much contenti­on, chiding, and too much vse of ill language by Mi­stresses and Dames, yea, betweene men and their wiues in their Family, to [Page 201] the great griefe and ill ex­ample of their children and seruants.

Yea, (my Lord) hee Cruelty of Co­uetousnesse. hath made children to bee cruel to their Parents, bre­thren and sisters to hate one another, neere of kin­dred and bloud to goe to Law one with another, for and about diuiding goods, lands, and inheritances; yea, I can witnes this, that hee hath made them mur­ther one another: Chil­dren their Parents, Hus­bands their Wiues, and one Brother another. It would be too long to par­ticularize, how great euils, and how many waies hee hath iniured mee and all mine. But because other [Page 202] witnesses stand heere by mee, I will trouble your Lordship with no more complaints at this time.

Call Master Neighbour­hood.

Friend, What is it that you can say touching this prisoner?

My Lord, this vnhappy Master Neigh­bourhood his witnesse. man hath altogether dis­united mens affections, so as in our Towne there is very little loue: hardly will one doe another a good turne freely, but either it must bee one for another, like for like, or in certaine future hope for gaine. This wretch hath almost banisht all friendly socie­ty; euery man is so now for himselfe, as hee neglecteth [Page 203] his neighbor almost whol­ly. He maketh them tres­passe one another, to rob cunningly one another in buying and selling, and to fall out with bitter rayling, & vnneighbourly langua­ges for a penny losse, and causeth many suits and brabbles. Wee are (my Lord) indeed miserably disquieted, and almost vt­terly vndone by him. For (my Lord) we were a com­pany of very good neigh­bours till he became Land­lord: here dwelt Amitie, Good neigh­bours and peaceable. Kindnesse, Gentlenesse, Loue, Peace, Charitie, Patience, Goodnesse, Readie-good-will, Forgetfulnesse of wrongs, So­ciablenesse, Good-turnes, and Ioy: but most vniustly by [Page 204] his cruelty & wrong dea­ling hee hath displaced them, and brought (my Lord) a company of in­fernall spirits, for so I think I may without offence call them, which are these: Ha­tred, Gal. 5. Ill Neighbors, and very vn­quiet. Malice, Enuie, Wrath, Anger, Churlishnesse, Dis­cord, Niggardlinesse, Sturdi­nesse, Rom. 2. Strife, Debate, Vari­ance, Emulation, Sedition, Wrangling, Fraud, Deceit, Malignitie, Despight, Vnna­turalnesse, Implacablenesse, Vnthankfulnesse, Fiercenesse, 1 Tim. 3. Highmindednesse, Selfeloue, Makebate, and Vnmerciful­nesse. The best that hee brings in (my Lord) are Costlesse complement, Faire-Speech, The best kind­nesses of the couetous. How doe you, Good­morrow, Good euen, Glad to [Page 205] see you well, Word-welcome, Will you drinke, Fare-well, Yours to command, and such like; also one Little-good, with another called Soone-lost, and amongst these No-harme No-harme, the best man a­mong the co­uetous. is greatly commen­ded, but neuer a Good man amongst them, much lesse any Too-good to bee found in the Parish, except more in name, than in deed. And this is that which I haue to say, my Lord, at this time.

Call out Master Good-worke.

Master Good-worke, what can you say touching the Prisoner?

My Lord, there hath M. Good-worke his accusation. beene so much spoken that I need say nothing: yet none haue more iust cause [Page 206] to complaine than I haue: for he hath endeuoured to his vtmost to root me out, Couetousnesse an enemy to good workes. and all my posterity, Boun­ty, Liberality, and Hospita­litie.

My Lord, we by reason of him, daily stand in feare of our liues; all the coun­trey crieth out of him, in their loue to vs, who well know how often hee hath attempted to murther vs.

He hath put out of ioynt both the armes of my Son Bounty, and almost broken the backe of my Son Libe­rality, that he hardly at any time goeth vpright, and all know this, that he hath vi­olently set vpon my Sonne Hospitality, and forced him out of doores, and in his [Page 207] stead hath let in Pride of apparel, Sumptuous building, Affectation of vaine Titles, whom hee hath made to shut vp doores, perswading them that to maintain their state, they must increase their reuenues, by new pur­chases, by racking of rents, by inhauncing their fines and incomes, all little e­nough to vphold their out­ward state, & vaine pompe abroad. And this (my Lord) is that which for the present I haue to say.

Then it was asked if all were come in that should giue Euidence?

Answer was made, My Lord, here is onely one man more, poore Pouerty brought hither by authori­ty [Page 208] to giue Euidence, may it please you heare him.

Call in Pouerty.

Pouerty, What canst thou say against this priso­ner at the Barre?

Good my Lord, I haue Pouerty his grieuous com­plaint against Couetousnesse. reason to curse the day that euer I knew him, and hee onely it is that hath brought mee to this poore state.

I was a man of some The couetous are vnmerci­full in seeking their owne gaine. credit, my neighbours well know, till I had to do with him, who would lend mee nothing but vpon Vsurie, and that vpon great bonds and morgage of lands: and so greedy a Wolfe was he vpon his prey, that if I mis­sed but one day of pay­ment, hee would take the [Page 209] benefit of the Morgage, or forfeiture; or if he forbore longer, I payed him by presents and gifts so much with the vse, as made me to groane vnder the burthen, feeling my selfe in an irrecouerable Con­sumption. Sometimes to keepe day with him, I was enforced either to buy for time, or else to sell some­thing out of hand to make readie monies: either of which was as bad, or worse than the biting of vsurie, for when William Greedy a brother of his, or also Gain his Cousin perceiued my need, oh how did hee in selling for time extort from mee; and in buying for readie money presse [Page 210] me? So that to escape a whirle-poole, I fell into de­uouring gulfes, and thus he vndid me.

And not being there­with content (woe vnto him,) when I became Te­nant (my Lord) who was before a good Free-holder, he put into our Land-lords It depopula­teth Parishes. heart, to depopulate our whole Parish of Wealth, (for so it was called) and there in stead of many ho­nest Inhabitants and good house-keepers, hee set a Shepheard and his Curre to feed his flockes. This also is hee (my Lord) that maketh men of faire lands (which might liue well on their own Reuenewes and demaines) to take Farmes [Page 211] into their hands, and to driue out such as had been mercifull releeuers of their poore neighbours. In our poore estate wee haue sought to him for releefe, but in stead of comfort, he hath railed on vs, threat­ned to whip vs, and to send vs to the House of Correction. Nothing will Couetous will giue nothing but by Law. he doe for vs, but what by Law hee is inforced vnto, though hee keepe his Church, and can some­time also talke of Religion. Hee beggers all of vs (my Lord,) on worke hee will not set vs, and yet will not suffer vs to seeke abroad for releefe. He neuer seeth vs, but his heart riseth a­gainst vs. He rather will ad­uenture [Page 212] his owne damna­tion, than part with one penny, except it be to goe gay, to buy and purchase for him and his. Yea (my Lord) that all may know his mercilesse cruelty when we haue wanted releefe, & begged of him, hee hath Couetousnesse prouoketh to theft. counselled vs to shift for our selues, and steale out of the stackes of Corne in gleaning time for bread, to breake hedges, to steale wood or coale in the night, to make vs fires, to plucke sheepe, or sheere off their wooll for cloathing, to rob Orchards for fruit, to steale geese, hennes, ducks, pigges and sheepe, for flesh meat, to cousen men that set vs on worke, [Page 213] and to make vs poore peo­ple hatefull to God and man. For hee careth not, (my Lord) so as he may not be charged any way, what we doe, or what be­commeth of vs.

And yet to make vp the height of vnmercifulnesse, hee will be the first, if wee of meere extreme need doe amisse, that will cry out a­gainst vs and pursue vs to death. This hath euer been his course hitherto, (my Lord) consider rightly of vs, and pittie our case, I beseech you, good my Lord.

Pouerty, thy case indeed is to be pittied: Iurie, you haue heard the Euidence of all, what say you of the pri­soner [Page 214] at the Barre, is hee guilty, or not guiltie?

Iurie, Guilty my Lord.

Couetousnesse, thou hast heard what al these witnes­ses haue laid to thy charge and spoken against thee, what canst thou say for thy selfe, why sentence vpon these honest mens verdict should not be pronounced against thee?

My Lord, I stand for my Couetousnesse plea against Pouerty. life, let it please you with patience to heare me: and first touching this impati­ent ingratefull out-crying fellow Pouerty; It was not I my Lord, when hee was wealthy, but his then daily and onely Companions, What makes men poore. Sloth, Carelesnesse, Prodiga­lity, Goodfellowship, Goegay [Page 215] Good-cheere, wantonnesse, Improuidence, Little-worke, and Many-mouthes, which (my Lord) cast him into a Consumption, and like Canker wormes consu­med him quickly. I con­fesse he came to me often to borrow, but when I saw Excuses of the couetous in len­ding. his vaine courses of ex­pence, I was very loth to lend to him, But that hee so earnestly intreated me, euen with teares in his eyes oftentimes protesting, that I should greatly pleasure him, yea, and saue him and his estate from ruine, if I would doe him that kindnesse, to lend him in his need.

Thus (my Lord) was I moued and drawne on to [Page 216] lend him, according to the Statute, onely I took good Security, because I percei­ued him to bee wastfull. Aduantage I neuer tooke, but onely when I saw that he was an idle fellow and carelesse, and would neuer keepe day, then I would onely threaten him to ter­rifie him, (my Lord) and if hee then brought any kindnesse to my wife, it is more than I know of, and more than I desire of him.

Sometimes hee would offer to sell mee the land In buying. morgaged to mee, when he could not pay, and told me that of necessitie hee must sell it, and if I would not, another should buy it. Then I thought my [Page 217] selfe as worthy to haue it as any other in all reason.

For my threatning of In not giuing. him and his Companie, when they went a beg­ging; true it is, because I say, that as they had con­sumed themselues, they thought to relie on mee, and so in like sort to haue eaten me vp too: for idely had they liued, and worke they neither could nor would. And whereas they accuse me that I com­pelled them to steale, herein they very much wrong me (my Lord) for it was their Loue to liue ide­ly, and their Pinching neces­sitie, which led and in­forced them to fall to shifting and stealing, [Page 218] and not I my Lord.

Touching their Land­lords depopulating of the In depopulating townes. Towne of Wealth, they their owne selues were the very cause thereof, for that worthy Knight and my kinsman, Sir Worldly Wise, when hee saw how some by suits of Law, others by Drunkennesse and Ryot, others by Pride and Idle­nesse did waste their e­states, so as they were nei­ther able to till their land, nor to stock their grounds, hee bought their estates one after another, and so left them to buy or hire for themselues elsewhere. And when thus they had remoued themselues, hee sought the welfare of the [Page 219] Common-Weale, which was to hold vp cloathing (my Lord) the chiefest meanes Pretence of publique good. here to set the poore on worke, which cannot bee without wooll, and wooll cannot bee had without flockes of sheepe.

If this Worthy Knight, and good Common-Wealths man tooke any aduice of mee, it was for publike good. Good my Lord, consider that Pouer­tie is impatient, euer com­plaining, and very vn­thankfull to his best friends, if they doe not alwayes supply his wants.

You know this (my Lord) to be true, and all the Worshipfull Iustices of the Bench.

[Page 220] Touching Master Church His answer to Master Church. his accusation; vnworthi­ly doth he lay the faults on me; for when any doe ride post so for Benefices when they be fallen, they are set on (my Lord) sometime by Perking Pride, some­time by Neighbour Need, What makes Ministers to run so for liuings. and all of them by Master Haste to get the liuing, and by Master Feare to come short of it. It was neuer I that made them offer such summes of monies to Pa­trons, (for it is my manner to aduise my friends to be euer sparing of their pur­ses:) but it was their ouer­forward friend, Master Hope-to-preuaile that coun­selled them to make such profers.

[Page 221] I am not (my Lord) Who make Mi­nisters so neg­ligent. the cause of any Ministers negligence in his Function, but a couple of base loyte­ring fellowes dwelling with such Ministers, com­monly called (my Lord) the Parsons men Ease and Idle, by whom such Mini­sters are too much led.

If the people profit not vnder those that bee pain­full Ministers (my Lord) the fault is not through What hinders people from pro­fiting vnder the Word. mee, but the fault is in Inbred, Ignorance, Dulnesse, Old man, Mistresse Heart, and Wilfull Will her man, and Maides hating to bee reformed, Dislike of Tea­chers either for their per­son Psal. 50. 1. King. 22. Ios. 6. Mat. 13. or doctrine, Want of loue of the Truth, Conten­tednesse [Page 222] to liue and die in Ignorance, and the verie Deuill himselfe (my Lord) their vtter enemie. These ought to beare the blame (my Lord) and not I.

For Master Common-Weale Answer to Common-Weale. (my Lord) I mar­uell that hee should thus abuse me, and wrong me, for (my Lord) he knowes well, that I haue many waies enriched such as be­long vnto him: his cun­ning Merchants in tra­ding, and his craftie Law­yers in pleading. I haue holpen many a meane man to a great estate, and many a base birth to bee counted of the Gentrie. Forward haue I beene to helpe all sorts of euerie [Page 223] estate, of euery professiō & of euery trade and course of life, and must I now be questioned for my life?

Concerning Master Answer to Houshold. Houshold, hee hath no rea­son of all others to blame me; for I taught him how to be warie in his house-keeping, how to manage his estate for his best thrift, how to aduantage him­selfe in buying and selling Corne and Cattell, how to let and set, and hire grounds, to graze and fat Cattell, and (my Lord) I euer sought his profit in all my courses. Hee hath no cause thus to accuse me to your Lordship. He had neuer gotten vp to haue maintained so great a Fa­mily, [Page 224] but by me. I raised his Father from a base Cot­tage, to be a Free-holder, and so himselfe to be Ma­ster of a great Family and houshold. If any such euils haue happened vnder him, as hee complayneth of, let him accuse Vnnatural­nesse, Impatience, Vnruly Whats makes de­bate in a family. Passions, and such like makebates, and withall the Suggestions of Satan, which doe set men on such mis­chiefes, and not mee (my Lord.)

For Master Neighbour-hood, hee may of all other Answer to Neighbour-hood be ashamed to accuse mee so, because hee hath liued much better and nothing worse by me (my Lord) for I caused to bee remoued [Page 225] from him and his neigh­bours, in their often and idle meetings (which they pleased to call Good-fellow­ship) a Company of verie Vnthrifts, Waste, Ryot, Pro­digalitie, Bad societie. Drunkennes, Glut­tonie, Idlenesse, Carelesnesse, Needlesse-Expence, and a rout of very Rascals, with reuerence be it spoken (my Lord.) I taught him and all such as hee is, a better way to liue, and a more thriuing course, to looke diligently to their estates, and to take good courses to saue, to get, and to in­crease their meanes. As first hauing abandoned such lewd companie be­fore named, in the next place, I aduised them to [Page 226] put away their bad Men-seruants, Bad men-ser­uants. Slacke and Sloth­full, Carelesse and Wastfull, Gor-belly and Tospot, Weake and Way-ward, Loue-bed & Drowsie, Light-finger and Lurching, Gamester and Go­gay, Slipstring and Wande­rer, Scape-thrift & Spendall, and such like vnprofit­able Hindes. And with­all to rid themselues in like manner, of al their bad Maid-seruants, such as Bad Maid-seruants. these, Pranker and Prattle, Wanton and Loue-sick, Sleepy and Slugge, Sweetlip and Daintie, Gadding and For­getfull, Greene-sicknesse and Tender, Driuell and Slut, also and aboue all the Choare-woman, and her daughters Pocating and [Page 227] Filch, with all their fel­lowes.

And in stead of these (my Lord) I commended vnto them a company of Men-seruants worth en­tertainement, Thriftie men-seruants. all one mans children, the sons of mine honest Neighbour Good-husbandrie; as Care and Forecast, Makehas [...]e and Warie, Thriftie and Pinch, Aduantage and Holdfast, Cunning and Catch, Watch­full and Toilesome, Homely-fare, and Meane-clad, Clouted-shooe and Patch, Vp-betimes and Labour, Last vp and Trustie, Get­ting and Lockfast, Spend-little and Get-much, Take-time and Lose-nought, Debtlesse and Gaine, with [Page 228] such other profitable ser­uants.

And because I knew that Maid-seruants an­swerable to them were as necessarie, I aduised the best I could to prouide such also, the daughters of Good-hous-wiferie; as Eager and Spare, Quicke and Profitable Maids Nimble, Trusty and Timely-vp, Health-full and Chaste, Euer-doing and Silent, Wit­tie and Pliant, with other of the like nature helpfull to vphold a mans estate. By which good counsel of mine (my Lord) Neigh­bour-hood liueth now rich­ly, and not beggerly, Neede knockes not daily at his doore, either to begge or borrow, as he [Page 229] was wont to doe.

Concerning the last Answer to Good-worke. man Master Good-worke, he hath least cause of all o­thers to complaine for that same which hee plea­seth to call in me Oppressi­on, Vsurie, Extortion, and what not, haue built ma­ny a faire Almes-house, many a goodly Hospitall in the Land (my Lord) and haue also giuen by will, many a large Legacie to the poore, and much to publike vses.

My Lord, when I was Couetousnesse a Romane Ca­tholique. a Romane Catholique in our Forefathers dayes, none was than in more grace and fauour with all the Clergie than my selfe. By mee the holy Father the [Page 230] Pope greatly increased his Treasurie, by my Coun­sells the Prelates gat vp to such an infinite wealth and to such glorious dignities: by me (they making Reli­gion a cloake for me to put on) they got such state­ly houses for their dwel­lings, and for the varietie of their orders, built in the best places of euery Nati­on, and such yearely Re­uenewes, as did exceede, for their certaine mainte­nance.

Good my Lord, let it please your Lordship to thinke better of me, than these men, procured for witnesses haue suggested, for falsely haue they spo­ken against me. Good my [Page 231] Lord, good my Lord, doe me right I beseech you.

Stand vp, stand vp Fel­low, Iudges speech. I haue heard with Pa­tience these thy verball A­pologies: thy subtile shifts to acquit thy selfe, thy faire shewes to winne thee cre­dit, if it weare possible, thereby to procure thine owne release. But know, that yet for all that thou hast said, the Inditement against thee standeth firme, and the Euidence against thee is good, which here my brethren the Kings Sergeant, and the Kings Atturney, and these worthy Gentlemen, Iustices of this County likewise affirme.

It is very true which [Page 232] your Lordship saith.

Good (my Lord) be­fore you pronounce sen­tence against me, as you be a righteous Iudge, heare me, but this once more?

What hast thou to say yet for thy selfe?

My Lord I am endited Couetousnesse would find an error in the in­ditement. by a wrong name, my name (my Lord) is Thrift, and not Couetousnesse, as all this while my Aduer­saries haue borne your Lordship in hand.

Then the Iudge asked Iustice Sapience where his examination was? The Iustices Clarke called Ex­perience brought it forth and read it: In which his name was found to bee [Page] Couetousnesse, and that by the witnesse of his neigh­bours, to whom he was verie well knowne.

Fellow, saith the Iudge, why dost thou de­nie thy name?

My Lord I doe not de­nie The Couetous will be onely held thriftie. it, for my name is Thrift; but when I get vp some wealth, the enuy of my neighbours gaue me this other nickname: and so common it grew, by their so often calling me, as I lost my other name among them. But there are diuerse of my honest neighbours, which loue me, and are glad of my welfare, they haue told me, that my name for­merly was Thrift; and [Page] they do assure me, that I am vntruly called Coue­tousnesse.

Then saith the Iudge, who be these, and what are their names?

My Lord, one is Master Faire-speech, Who they bee that call Coue­tousnesse onely Thrift. a louing kind man: and another is Master Soothing his kins­man, both of them my fa­miliar friends: whom I haue often enuited and welcomed to my house. Also many other of my good neighbours do af­firme as much to me, as my neighbour Needy, Retainer, Dependant, Workeman, Hireling, Te­nant, Feareman, Fainhart, Loath-to-offend, Clawbacke, and Fawning; for [Page] though some of these bee but poore men, yet I haue euer knowne thē all to be so honest, that they haue hated to slatter me; There are besids these (my Lord) other very substantiall Gentlemen, as Master Lucre, Master Bribery, Master Opression, Master Harddealing, Friends to the Couetous. Master Scrapgood, Master Nig­gard, Master Pinch-poore, Master Extortion, Master Basemind, Master Chu­brich, Master Vsury, Master Hardhart, Master Louegood, Master Suckin­gaine, and Master Grip­hard, all these (my Lord) and other moe of my good friends, haue much maruelled, that I would [Page 236] suffer my selfe to be soe falsely called Couetous­nesse, by these my Accu­sars, my euer hatefull and malicious enemies, such as is Master Pitie, Master Reliefe, Enemies to Co­ueteousnesse. Master Liberalitie, Master Bountie, Master Hospitality with certaine lend Companions such as Carelesse and Wastfull, Pride, & Prodigalitie, Idle and Bellicheare, with the like haters of my thriuing and prouident courses: for I haue heard some Preachers say, that hee which prouideth not for his family is worse then an Infidle: and I would be loath to be hold such a one, that am a Christian man. And (my Lord) if it [Page 237] please you to heare mee, and also to beleeue mee, I haue euer hated Coue­tousnesse: What the Coue­tous may do. for I keepe my Church, I say daily my prayers, and now and then, as I may attend it, I heare Preachers, yea such, as be held of the in­cercut, euer railing against the Couetous; I haue beene Patron of many a good Benifice, and haue euer giuen them freely; and if it happened, that I reserued out of them any Tithes; it was then vpon my Chaplens thankful­nesse, and onely vpon an honest cōposition. I haue giuen almes now and then, I haue not beene altogether soe straight [Page 238] handed to the poore, when I sold or let any thing as often I did, the price set vpon the same euer was so reasonable (as my Stewards and Bailiffes Couetousnesse hath saire pre­tences. told mee for I trusted them,) that if one would not giue the money ano­ther would. If in house­keeping I haue beene any whit sparing, it was onely warines to auoid Riot, Ex­cesse, Drunkennes & Glut­tonie, which euery honest man hateth. If the poore (so many as came) were not all relieued, it was for that I saw beggers to en­crease thereby, and so I may do more harme then good by my almes: for while some came from [Page 239] farre, for an almes or a pe­ny, they might haue ear­ned at home in that time perhaps two pence, yea a groate sometimes, ma­king their going and com­ming a whole dayes la­bour, I gathered (my Lord) what I haue gotten, by Gods blessing, and great paines-taking, for present and for future maintenance of my selfe, my wife and children af­ter me, and I meant with­all, when I died, to haue giuen something to the Church, something to the poore, and a reward to a Preacher, to Preach my funerall Sermon: and somewhat more, perhaps, to other good vses.

[Page 240] Good my Lord, I be­seech you consider of me, The Couetous will iustifie themselues. I haue euer had a good mind to wrong no man, but onely haue striuen carefully and honestly to thriue in this hard world: and if all my courses bee neuer so strictly obserued, they will onely proue mee to bee Thrist, (which is my right name) and not Couetousnesse; It hath been my ill happe, though I haue done good deeds, to be very wrongfully abu­sed, either by such as haue enuied my good prospe­ritie: or by some railing Tenants, or by some bor­dering Neighbours that cannot buy of me, how, when, and what they list, [Page 241] at their owne prices: or by some vnthankfull per­sons not satisfied accor­ding to their humours, though rewarded aboue their deserts. Good my Lord, be good vnto mee, and bee not carried away with the words of my ma­licious enuious Accusers.

Fellow (saith the Iudge) but that I onely sit to iudge, and not to bee thy Accuser, I could tell thee, First, that those thou hast before named, to prooue thee to be Thrift, and not Couetousnesse, are either slatterers, or fearefull to displease thee, or wretched men, companions in euill like thy selfe: And there­fore their witnesse is no­thing [Page 242] worth: Next, that all thou hast alleaged con­cerning One may be Co­uetous and yet do many com­mendable things thy Religion, thy almes-deeds, thy house-keeping, and the rest, do not cleare thee of Coue­tousnesse: for the Scribes and Pharisecs would pay Tithes, fast weekly; make Mat. 6. Mat. 23. many and long prayers, yea they heard Iohn Baptist a seuere Reprouer of sin and Christ Iesus too, who sharply reprehended them: They would giue almes, adorne sepulchers, and doe many things which thou dost come farre short off, and yet were they very couetous. The young man that Luk. 16. 14. came to Christ, and stood vpon his well doing [Page 243] towards all men, and that Mat. 29. Mar. 10. 24. from his youth vp: yet was he a Mamonist; and trusted in his riches. There were certaine Iewes as one Propher telleth vs, who Eze. 33. 30. 32. would heare Sermons, seeme to delight therein, shew loue to their Tea­chers in word, and speake to others to go and heare them, yet their hearts followed after their coue­tousnesse. In a word, the carriage of thy owne speech vttered in thy owne praises, sauoureth strongly of Couetous­nesse. But as I said I will not bee both an Accusar and thy Iudge: we will heare witnesses for the King in this point also: [Page 244] call in witnesses.

Then the Clarke wil­leth the Crier to call in one Master Proofe and one Master Signes.

Master Proofe and Master Signes come into the Court, to giue eui­dence against the Priso­ner at the barre, or else you forfeit your Recogni­sances. Vous auez Master Proofe, and Master Signes.

Master Proofe stand vp to the barre, that my Lord may heare you: giue roome there.

Then saith the Iudge, Master Proofe looke vpon the prisoner, do you know him?

Yea (my Lord) I haue knowne him from a child: [Page 245] his name is Couetousnesse.

But he denieth it now, saith the Iudge, and calles himselfe Thrift.

My Lord, be of late is growne ashamed of his name, but neither is, nor euer was ashamed, either of the nature or practise of Couetousnesse, as I and Master Signes here do well know, and are able to make good against him.

Then you hold not his name to be Thrift.

No verily (my Lord) though he hath often pre­tended it, to couer his odi­ous, though very true name: yet is it not to bee denied (my Lord) but that one Thrift dwelt, [Page 246] where hee now dwelleth, and indeed, he is a slip of Thrift, and thus it was.

This Master Thrift, Thrift turned basely couetous and how. was once Steward to three worshipfull Gentle­men, Master Liberalitie, Master Bounty, and Master Hospitalitie, and carried himselfe very commenda­bly in their seruices, and afterwards for himselfe, when hee came to be an housekeeper, vntill he fell in acquaintance with a very pestilent subtill base Pettifogger, who gaue The Deuill. him such bad counsell as vnhappily brought him to fall into familiaritie The petigree of of Couetousnesse shewing the true proofe thereof, in whom so euer it is. with one Distrust, and suddenly to marry a daughter of his called Not [Page 247] content. Through this his vnhappy father in Law euer vrging, and his vnquiet wifes sollicitation, he was much altered in his nature and condition from that which hee was before. Of this woman Notcontent he had diuerse children, among the rest, Care, Feare, Spare, Hard­fare, Toilesome, and with all, one called Gaine: Those former Sonnes were soure, sad, lumpish, froward, and very vn­quiet: But this Lad Gaine was a pleasant youth, and often made his parents very merry, and therefore though they neglected not the other, yet their chiefest delight was set [Page 248] vpon this.

This Sonne they soe cockered, and made so much off, as they suffered him to set his loue vpon one Coueting, a very har­lot, and withall the base daughter of Desire, vpon which filthy harlotry hee begat this fellow Couetous­nesse, the prisoner now at the barre: who when hee was but a very babe, so continually lay sucking at his mother Couetings breasts, as she had not milke inough for him, and therefore with her hus­band Gaines consent, she put him to be nursed, and nourished vp of one Grec­die, the wife of Money-loue; Now so it fell out, that [Page 249] these two, had a daughter called Hopet' encrease, to which hee at ripe yeares was married, who be­tweene themselues, as also by the helpe of their Pa­rents, on both sides, of his Parents Gaine and Coue­ting; and of her Parents Greedy & Money-loue, they did grow rich and very great. And so vnsatiable hath he beene euer in get­ting, as he iustly deserueth to be called Couetousnesse his very true and proper name. And this is that which I haue to say (my Lord) and I hope it may giue the Iury satisfaction, that he is not indited by a false name.

If you haue spoken [Page 250] Master Proofe, then Cryer, call in Master Signes, saith the Iudge.

Master Signes saith the Cryer, stand vp to the barre.

Then the Iudge asked him, if he knew the priso­ner?

My Lord, saith he, I haue knowne this man of a long time, his name is Couetousnesse: He was so borne, and brought vp, as Master proofe hath wit­nessed to your Lordship, and to the Iury.

But (saith the Iudge) you haue heard him deny, that this is his name, what euident tokens can you therefore decipher him by, that the Iury may [Page 251] know him to bee the very man?

My Lord, though I know him to be blinded with Selfeloue, and with an ouer good con­ceit of himselfe, as rich men commoly be, so saith Salomon, as also that hee is Pro. 28. 11. flattered by such, as hee himselfe hath named to your Lordship, that hee will neuer beleeue what I shall say; yet will I deliuer vndoubted tokens to the Iury for them to know as­suredly, that he is the very man, according to his name; a right Mamonist. Signes of a co­netous person. For, my Lord he cannot deny that he was euer con­tent with his estate, Heb. 13. 5. but through the loue [Page 252] of money, which he coue­ted after, he hath laboured and made haste to be rich. 1. Tim. 6. 9. Pro. 23. 4. Pro. 28. 20. and neuer would be satisfied, Eccle. 5. 6. 10. nor haue inough, Esay 56. 11. For as riches en­creased, so he set his heart vpon them, Psal. 62. 10. His cheifest ioy was, be­cause his wealth was great, and because his hand had gotten much, Iob. 31. 25. he hath recei­ued siluer, rather then in­struction, and gold rather then knowledge; Pro. 8. 10. His trust was in his riches, Pro. 11. 28. Ier. 48. 7. His wealth was his strong City, Pro. 10. 15. and as a high wall in his conceit, [Page 253] Pro. 18. 11 Greedy hath he beene of gaine, and through his greedinesse, hath he troubled his owne house, Pro. 15. 27. by chi­ding, chasing, turmoiling, pinching fare, and such like meanes; He hath en­creased his estate by vniust gaine and oppression, Pro. 28. 8. and 22. 16. Gifts he hath loued and re­ceiued, Pro. 29. 4. Esay 1. 23. In his aboundance he hath not had power giuen him to liue plentifully, Eccles. 6. 2. but hath spared more then needeth, Pro. 11. 24. He hath eaten vp­pon other mens labours, Esay 3. 14. and his Neigh­bours labours he hath v­sed without recompence, [Page 254] Ier. 22. 13. For he alwayes onely looked to his owne wayes, and to his owne gaine, Esay 56. 11. Stu­dying to ioyne house to house, and field to field, that hee might be alone, Esay. 5. 8. He hath built houses by vnrighteous­nesse and wrong. Ier. 22. 13, Hee hath made vnho­nest gaine, Ezech. 22. 13. 24. And gotten greedily by extortion. Ezech. 22. 12. His eyes and his heart were only for Couetous­nesse, Ier. 22. 17. Besides all these (my Lord) hee hath suffered the cares of this world, and deceitful­nesse of riches to choake the Word of God, that it hath beene without fruit [Page 255] in him. Mat 13. 22. Hee neuer deuised liberall things, Esay. 32. 8. nor to despise the gaine of de­ceits, Esay 32. 8. Any pro­position tending to cost was euer displeasing to him, and like the young man in the Gospel, would Mat. 19. he go away heauily: as one grieued to part with his goods. As an Ahab he neuer could see a Nabothes Vin­yard lying commodiously for him, but he eager­ly gaped after it. If he gaue to the poore, and to good vses, it was of necessitie not freely, 2. Cor. 9. 5. sparingly, and not bounti­fully, not cherefully, and of a willing mind, pleading not to bee so rich, as men [Page 256] tooke him to bee, Pro. 13. 7.

And whereas this man saith, that hee hath euer When doth a man bare Coue­tousnesse. hated Couetousnesse, (as indeed hee ought to haue done,) Pro. 28. 16. Surely if he had, then would hee (my Lord) with Dauid (one that bestowed infinit treasures to holy vses) haue prayed against the Coue­tousnes of his owne heart, Psal. 119. 36. Hee would haue beene more liberall, more boūtiful, more giuen to hospitallity, and more ready to good works, then he hath beene hitherto. He would be like Cornelius giuing much almes. Act. 10. 2. My Lord I haue knowne him to watch op­portunity, [Page 257] to get aduan­tages both of rich and poore: If Master Liberali­tie, Bounty, Hospitality, Goodworke, Church, or Common-weale, did euer imploy him, he then would make gaine of them all to himselfe: Where hee found any good fellowes for his turne, as Waste, Prodiga­litie, Pride, Idle, Needy, or Simple, as long as they had any thing, he would speake kindely to them, offer to lend them vpon pawnes, or morgages, till he had vndone them, which he that hateth Co­uetousnesse would neuer haue done.

To be short (my Lord) [Page 258] all the witnesses produced already, with the iust com­plaint of poore Pouerty: proclaime his name to be Couetousnesse, yea, (as your Lordship hath well obser­ued) his owne speeches and practises, cry shame against him.

Would a man ha­ting Couetousnesse com­mend the practise of Sir Worldlywise, as hee hath done?

Would he commend, The crueltie and basenesse of Co­uetousnesse. and entertaine in his ser­uice, Cunning, and Catch, Aduantage, and Holdfast, Rackrent, and Ouerreach, Makemuch, and Pinchhard, Sparepurse, and Niggard, Hardsare, and Churle, Coldwelcome, and Wishrid, [Page 259] Scarcedrinke, and Fare­well, with a company of base Hangbies, such as these, Slipthrif [...], and Poore­wage, Lackmeanes, and Loyterer, Tag and Ragge, with Soliue, and Orbegone. If Couetousnesse did not ouersway him, hee would surely abandon all such contemptible Compani­ons which are euer a dis­grace to Liberality, Bounty, and Hospitality, such fellowes as these afore named, they s [...]orne to haue abiding in their mansions.

I haue bene (my Lord) somewhat to long, I feare me, but I hope, I haue sa­tisfied your Lordship and the Iury: and spoken, but [Page 260] that which is truth.

Master Signes (saith the Iudge) you and Master Proofe, haue performed the parts of honest men.

Sirrha Sirrha, thou that hast so impudently denied thy name, here before the face of thy country: being so clerely prooued against thee euery way, what canst thou yet alleadge for thy selfe, that now the sentence of death should not be pronounced against thee?

Good my Lord a Psalme of mercy.

What! canst thou, soe notorious a Traytor to God, to his Church, to thy King, and to thy Country, now imagine, [Page 261] to reape any benefit by thy Cleargy?

Good my Lord, I pray your Lordship of mercy, Good my Lord.

Fellow hold thy peace, and heare with patience, thy iust deserued iudge­ment.

Couetousnesse, thou hast The sentence a [...] Couetousnesse. been indited by the name of Couetousnesse of all the aforesaid Felonies, Cou­senages, Oppressions, and Murthers, and for the same thou hast been at raigned; thou hast pleaded not guilty, & hast put thy selfe vpon thy triall and beene found guilty, hauing no more to say for thy selfe, this is the Law.

Thou art to be counted [Page 262] Idolatry before God, and Ephes. 5. 3. also the root of all euill, and so damned a sinne as not to be named amongst Christians, and that such as by thee are made coue­tous 1. Cor. 5. are to be abandoned of all good men, as of God they are abhorred, being worthy of eternall death; and haue no inheritance Psal. 10 3. in the Kingdome of Christ and of God, but vpon Rom. 1. 29. 32. them must come the wrath of God, as vpon the Ephes. 55. children of disobedience. Thou art therefore as a rotten member of the Col. 3. 5. 6. flesh to bee mortified and cut off.

Master Shireffe, do Exce­cution which the Vnder Shireffe seeth performed.

[Page 263] Goaler, set Papistry to the Barre.

Papistry hold vp thy Papistry indicted hand.

Papistry, thou art heere indited by the name of Pa­pistry, of the City of Rome, in the County of Babylon, that thou being a bastard Christian begotten of He­resie, Iudaisme, Paganism, hast by violent force and armes inuaded the terri­tories of the Church of God, and by Spanish Inqui­sitions, bloudy Massacres, stabbing, poysoning, and kil­ling of Kings, Gunne-pow­der plots, Treasons, Rebelli­ons, and other hellish practi­ces, vsurped authority and thrusts vpon Gods people their humane traditions, [Page 264] inuentions, superstitions, will-worship, Heresies, Iewish Ceremonies, and Paganish Idolatry to the damnation of many Chri­stian soules contrary to the peace of our Soue­raigne Lord the King, his Crowne and Dignity, what sayest thou hereunto, art thou guilty or not guil­ty?

Not guilty my Lord.

By whom wilt thou be tried?

By God and the Coun­try. But (good my Lord) let me haue another Iurie Papistries peti­tion. chosen, I doe not except against the former Iurie, Faith, Loue, Feare, Charity, Sincerity, Paitence, Innocen­cie and the rest, but (my [Page 265] Lord) though they be ho­nest men, and haue well discharged themselues in their Virdict vpon other Prisoners; yet haue they not such Iudgement and Vnderstanding as others haue, to discerne of my case, and the truth of the Euidence which shall bee brought against me.

Papistry, because neither thou nor any of thy slan­derous Fauorits may say, that thou hast beene pro­ceeded against rigorously and vniustly, without re­spect to the truth of the cause, I am content to call a new Iurie, if here we can haue so many as will make vp the number.

I humbly thanke you [Page 266] (my good Lord) God re­ward your Lordship for it.

Master Sheriffe, impan­nell a new Iurie of very substantiall men, the chie­fest you can finde, and fit­test to goe vpon this Priso­ner now at the Barre.

My Lord, I supposed, that as he would craue, so from your Lordships vp­rightnes he should obtaine this fauour, therefore haue I prepared a full Iury to this purpose.

It was done wisely of you (Master Sheriffe) let them be called.

Cryer call in the Iurie. A Iurie against Papistry.

1. Call Common Princi­ples, Vous aues Common Principles.

[Page 267] 2. Call Apostles Creed, Vous aues The Creed.

3. Call Second Comman­dement, Second Commande­ment come in.

My Lord I cannot get in.

Whats the matter?

My Lord (saith the Cryer) the Papists keepe him out.

Command to let him in, Vous aues the Second Commandement.

4. Call Pater noster, Vous aues Pater noster.

5. Call Holy Scriptures, Vous aues Holy Scriptu­res.

6. Call the Apocrypha, Vous aues Apocrypha.

7. Call Councells, Vous aues Councels.

[Page 268] 8. Call Antient Fathers for the first 600. yeares after Christ, Vous aues Antient Fathers.

9. Call Contradiction amongst themselues, Vous aues Contradiction,

10. Call Absurditie of Opinion, Vous aues Absur­ditie of Opinion.

11. Call Consent of their own Men, Vous aues Consent.

12. Call Testimonie of Martyrs, Vous aues Testi­monie of Martyrs.

Counte, saith the Clerke.

Then the Cryer bids them answer to their names.

Common Principles, one; Creed, two; Commande­ment, By these twelue meanes Papistry may be confuted three; Pater noster, [Page 269] foure; Holy Scriptures, fiue, Apocrypha, six; Councell, seuen; Fathers, eight; Contradiction, nine; Absur­ditie, ten; Consent of their owne men, eleuen; Testi­monie of Martyrs, twelue: Good men and true, stand together and heare your charge.

My Lord, here are some more summoned by Ma­ster Sheriffes authoritie.

Who bee they Master Sheriffe?

Master Law with his sonnes, Ciuill, Canon, Com­mon, Master Law and his sonnes. and Municipall.

Well, let them attend the Court for the Kings seruice, for vse, if need be.

Papistrie, if thou canst [...]ustly except against any, [Page 270] I giue thee leaue to chal­lenge any such of the Iury.

Good my Lord, onely Holy Scriptures is by Papistrie chiefely excepted against. one of the Iury I except a­gainst, which is Holy Scrip­tures, except it be our own Translation.

Well, saith the Iudge, I For Papist may be confuted by their owne translation. See my Booke of Rheme, against Rome. am content it shall bee so, let it be either Montanus, or the Rhemist, or the Vul­gar Edition, we desire a iust proceeding with all the in­differencie that may be.

Then the Crier calleth aloud; If any man can giue Euidence, or can say any thing against the Prisoner at the Barre, let him come in, for hee stands vpon his deliuerance.

Here is my Lord a wor­thy Gentleman M. Verity.

[Page 271] Master Verity, come neere, what can you say concerning the Prisoner at the Barre?

My Lord, this I am able Master Verities euidence against Papistrie. to iustisie. First, that hee hath beene a False Teacher frō the beginning, fraught with error and heresies, teaching as the false Tea­chers Like false Tea­chers in Do­ctrine. did, such as be recor­ded in Scripture, if they were paralleld together, as the Doctrine of Diuels, 1 Tim. 4. 1, 2. 1. Traditions and Reader marke the doctrine of false Teachers of old, and Pa­pists now. Commandements of men, Mat. 15. 2. Mar. 7. 8, 9, 13. Col. 2. 22. Veniall sinnes 2. Matt. 23. 16. 18. Childrens 3. neglect of Parents for Chur­ches 4. profit, as they preten­ded, Mat. 15. 5. Mar. 7. 11. Superstitious obseruations 5. [Page 272] in meats and holy dayes, Matth 15. 11. Col. 2. 16, 21. Laying heauy burthens vpon 6. the people, Luk. 11. 46. Iusti­fication 7. by works, therewith troubling the Churches, Gal. 2. 18. & 3. 2. & 5. 4. 12. Voluntary Religion and Wil­worship, Col. 2. 18. 23. The 8. worship of Angels, Col. 2. 18. 9. Carnall libertie, 2. Pet. 2. 19. Reu. 2. 1 [...]. 20. And Teaching 10. for filthy Lucre, Tit. 2. 11. 11. Thus are they, as were the False Teachers (as the Scriptures in the New Testament set them out) like in all these things.

How like they are (my Lord) to after Heretiques, learned Whitaker in his Booke De Ecclesia, in the first Question, sheweth [Page 273] in many particulars.

Secondly, (my Lord) he hath vsed the very same Like false Tea­chers in practi­ces. practises which False Tea­chers haue vsed: hee doth to make way for his Do­ctrine, Worship and Ad­uancement, euen as they Practise of false Teachers. did. Col. 2. 2. 23. 2. Tim. 3. 5, 6. 2. Pet. 2. 3, 4. They played the Hypocrites in outward humilitie, in long prayers and formes of Deuotion, and so mislead silly wo­men. Mat. 15, 2. & 7. 3. 1. Pet. 1. 18. They graced their Doctrine with shew of Fore-fathers. Luk. 11. 5. They tooke away the Key of Know­ledge, and neither would enter into life, nor suffer others. 2. Tim. 4. & 1. Tim. 4. 7. They told the people old Wiues Fables, and told lies in hypocrisie. Ephes. 4. 14. They vsed sleights and [Page 274] cunning craftinesse to de­ceiue. 1. Tim. 4. 20. They boasted of their learning, vsing pro­phane and vaine babbling, and oppositions of Scien­ces as they termed it. 2. Thes. 2. 2. Act. 15. 24. They pretended Reuela­tions, Apostolicall Traditi­ons, and alleadged coun­terfer writings. Reu. 2. 20. Nehe. 6. 14. They had the Propheticall wo­man and deceiuing Pro­phetesses, Mat. 7. 23. Deut. 13. 1, 2. They had their Miracle-workers, Casters out of Diuels, and Drea­mers of dreames. Act 17. 7. & 24. 5. & 18. 13. & 25. 7. 2 Cor. 10. 10. Act. 24 5. They would slander mens per­sons, and the Doctrine of saithfull Teachers, and lay to their charge what they could not proue, speaking of them contemptuously, and railing on them. [Page 275] Ioh. 8. 39. Mat. 3. 9. 2 Cor. 11. 13, 22. They boasted to bee the true Church, and that by Succession they were of the Fathers. Rom. 16. 18. 1. Cor. 2. 1. They would vse faire and soothing words, and teach with inti­cing words, and did strine for excellencie of speech of mans wisedome to de­ceiue. Act. 4. 18. & 22 1. & 6. 24 & 26. 10, 11. & 30. 50. & 22. Reu. 2. When they could not preuaile by faire meanes, then they would suborne false witnesses: they threatned, beat, im­prisoned, banished and slew the faithfull Teachers and Christian Beleeuers. Act. 23. 1 [...]. They would plot conspi­racies to the shedding of bloud, and the Priests must bee acquainted herewith before hand to encourage them hereto. Acts 13 50. They [Page 276] would make open insur­rections, and stir vp great personages to take part with them. And what re­bellion, treasons, conspi­racies, insurrections, and persecutions this Papistrie hath wrought, my Lord Bishop of Chichester hath openly discouered to the world in his Booke of Thanksgiuing for our de­liuerance from all these Popish Traytors Priests and Iesuits. Traitors, Morton, Sands, Parsons, Campion, Ballard, Watson, Clarke, Garnet, Priests and Iesuits: Stuckly, Someruile, Throg­morton, Parry, Babbington Popish Traitors laicks: and his Company; Lop us, Tyrone, Markam, Brooke, with others; Percey, Catsby, and all the Gun-powder [Page 277] Plotters; Laicks. And this (my Lord) is not what I could, but what I thought sufficient to testifie at this time, because I would not be tedious.

Master Veritie, by this you haue vttered, it is ea­sie to see how this man hath followed, both the false Teachers in Do­ctrine, and the Enemies of the Gospell in their pra­ctises. If there be any moe witnesses, let them come foorth.

Yes my Lord, here is Sir Christianitie.

Sir Christianitie, what is it that you haue to say a­gainst this Prisoner at the barre?

My Lord, I was com­manded [Page 278] to bee here to Sir Christianitie his euidence a­gainst Papistrie day to giue euidence what I know against this man, and this I am willing to do for the seruice of my So­ueraigne. This it is (my Lord) which I haue to say, that this man with his As­sociates, hath in stead of Christian Religion, set vp a seruice of Iudaisme and How Papists are like the Gentiles, Se Mathias Hoe on Reu. 11, 2. from p. 1. 419. to 453. Paganisme, which I am a­ble to prooue in a mul­titude of particulars: but because I am loath to be tedious in my relation, I haue brought heere with me Three Bookes, that the Iury may iudge of all the particulars, or they may be read before the Priso­ner, if your Lordship shall be pleased to haue it so.

[Page 279] What bookes Sir Chri­stianitie?

My Lord, one is that, 1. Books 1. Three Confor­mities. that is called The Three Conformities set out lately. The other is, De Origine 2. De Origine Papatus. Papatus, set out by one Doctor Morisin, and dedi­cated to his late Maiesty: and the third is, our lear­ned Countriman Doctor Raynolds his Cōference with Hart neuer answered of 3. Roynolds and Hart. any papistto this day, who sheweth how the Popish seruice is like vnto the Iew­ishin very many particulars and wherein they be more Heathenish, then Iewish.

I am content to haue thē read to spare your speech touching y^e Iewish seruice.

So hauing beene read, [Page 290] the Iudge yet wished Sir Christianity to declare o­penly how Pagan like Pa­pists bee, and as the Hea­thenish Idolaters in Israel and Iudah were, and onely out of the vndoubted Te­stimonies of Scripture, and the Apocrypha books, be­cause those learned Au­thors had omitted it.

My Lord, I shall (saith Sir Christianity) performe this taske with as great breuitie as I may: that this Prisoner (if it be possible) may see how wickedly he hath dealt with mens soules to set vp instead of Gods Seruice, an Idola­trous, and Pagan-like Papists like Pa­gans in many things. Worship.

Rom. 1. 22. These Pagans set forth [Page 291] God like a man. Ier. 7 18. The Idolatrous Israelites had a Queene of Heauen: Dan 9. 4. Isa 41. 7. and 44. 10. they had Images of gold and siluer, brasse, yron, wood, Ier 1. 4. Baruch 6 45. Deut. 7. 5. & 12. 3. and stone, and some of clay: some molten, some carued and grauen, some 2 King 17 41. 2. Chron 33. 7. 19. and 34. 4. Iudg. 18. 18 Ezek. 2 [...]. 14, 15, 16. & 8. 10. Numb. 33. 52. portrayed vpon walls, and other Pictures. Some were likemen, Dan. 3. 1. 1. Sam. 5. 3, 4. and some like Wo­men, Act. 19. 27. 2. Machab. 1. 13. 1. Sam. 31. 10. some lke Beasts, (like S. George and the Dragon) Exod. 34. Wisd. 11. 15. They ador­ned Adorned images them with siluer and gold, Ierem. 10. 4. and set Crownes vpon some of their heads, couering them with costly garments and of diuers colours, Deut. 7. [Page 282] 25. Hab. 2. 19. Baruch 6. 8, 9, 14, 15, 29, 39, 50, 55, 58. Ezek. 16. 18. Wisd. 13. 14 carrying a Scepter in the hand, or a dagger, or an axe, Baruch 6. 14, 15. They set them vp with great de­uotion & solemnity, with musick and melodie, Dan. 3. 3. Musick. with singing, dancing, and other delights, Exo­dus 32. 5. Dancing. Temples. They built Tem­ples for these Images, Ioel 3. 5. 2. Machab. 1. 13, 15. Baruch 6. 18. which were the houses of their Gods, Iudg. 17. 4. 1 Samuel 5. 2. and called them San­ctuaries, Isat. 16. 12. They had Chappels for them, Chappels. Amos 7. 12. Yea, they Images in euery place. set them vpon tops of hills, 1 King. 14. 23. 2 King. 17. [Page 283] 10. They had them in pri­uate houses, Iudg. 17. 4. 18. in chambers, Ezek. 8. 12. and in secret places, Deut. 27. 15. They had their plea­sant Groues planted, Ier. 17. 2. Groues. 1 King. 14. 23 and there also had their Images, 1 King. 15. 13. 2 Chron. 15. 16. 2 King. 17. 10. They had their standing Pillars and Images, as the Papists Standing Pillars as Crosses be. their Crosses, Deut. 12. 3. & 16. 22. 2. King. 17. 19, Leu. 26 1. these were in the head of High-wayes and Streets of Cities, Exek. 16. 31. Ier. 11. 13. The multi­tude Ignorant allured to idolatrie. were allured by the gorgeous decking of them, Wisd. 14. 20. & 15. 5. 6. Yea, they doted vpon Doted on Images them, Ezek. 8. 10, 11. They [Page 294] worshipped them, bowed vnto them, and fell downe before them, Dan. 3. 2 Isa. 44. 17. Ios. 23. 16. They would lift vp their eyes vn­to them, Ezek. 33. 25. Pray Praied to them. vnto them, 1. King. 18. 26. Hab. 2. 16. Isa 44. 17. Kisse Kissed them. them, Hos. 13 2. 2. King. 19. 18. set vp Candels before Candles set vp before them. them, Baruch. 6. 19. Make vowes to them, Baruch 6. 35. Vowes. and goe on Pilgri­mage Pilgrimage. to some of them ve­ry farre, Ier. 51. 44. expe­cting some miraculous cure from the Image, Bar. 6. 41. In entering into their Temples they sprinkled themselues with water, Al­tars they had of ston [...], Isa. 65. 3. they vsed vaine repe­titions Altars. in their prayers, Set numbers of praiers. [Page 295] Mat. 6. 7. They measured their Religion and goodnes thereof by plenty, Ier. 44. [...]. They had their sacrificing Priests, Act. 14. 13. and Sacrificing priests. they were shauen Priests, Baruch 6. 31. 32. Some­times Shauen. they were of the ba­sest of the people, 1. Kings 12. 31. whosoeuer would, might for monie or for monie worth, make him­selfe a Priest, 1. King. 12. 31. 2. Chron. 13. 9. And some serued for base wages, Iudg. 17. They had then Priests Concu­bines. Concubines, Baruch 6. 11. Hos. 4. 14. Some of them would we are haire cloaths Wearing of haire cloth. and torment themselues, 1. King. 18. 26. 28 Zach. 13. 4. and of a Deuotion in a Will-worship mac [...]r [...]te Wilworship. [Page 286] their bodies, punishing & not sparing their bodies, Col. 2. 23. Their Teachers taught for hire, Mich. 3. 11. 2. Taught for hyre Pet. 2. 13, 15. Reu. 2. Tit. 1. 11. For gifts, they would promise life & peace, Ezek. 13. 22. Ier. 23. 14, 17. In their seruice they had variety of Musicke, Dan. 3. their set Variety of Musik. holy-dayes, Exod. 32. 2. Holy-dayes. Nunnes or holy women. King. 13. They had their holy women attending the Idol-seruice, Ezek. 8. 14. working for them, 13. 18. 2. King. 23. 7. and pro­phecying lyes, Ezek. 13. 22. and were great worship­pers of the Queene of hea­uen, Ier. 7. 18. & 44. 19. They had also their seue­rall Seuerall pro­protectors for Countries. gods for their seuerall Countries as Papists haue [Page 287] their Saints, 2. King. 17. 29. & 18. 34. They would pray to these and sweare by them, Ier. 5. 7. & 12. 16. Gē. 31. 53. 1. Sweare by thē. King. 19. 2. 2. King. 17. 35. Zeph. 1. 5. Some in Israel which fell to Hea­thenish Idolatry were like Church Papists; for they Some like to our Church Papists. would worship Idols and yet go to Gods house and heare his Prophets, Ier. 7. 8, 10. 2. King. 17. 41. Ezek 14 3, 7. & 20. 1, 31 & 23. 29. When Idolatry was cast our of the Church (as we haue done the Idolatry of Rome) the Idolaters They did speake against seruing of God after his word. would condemne it, as an ill act in them, and speake against the seruing of God aright, as papists doagainst vs, 2 King. 18. 22. They [Page 288] worshipped towards the Worshipped God to the East. East, Ezek. 8. 16. They were very superstitious, Superstitious. Acts 19. They liued in very grosse ignorance of Ignorant. the truth, and in liberty of sinning, Isa. 44. 18, 19. & 45. 20. Ephes. 4. 18, 19. Wisd. 14, 15, 16, 17. They wor­shipped they knew not what, Ioh. 4. 22. Their Festi­uals after their Idol-ser­uice they spent in earing, How they spent their holy-dayes drinking, singing, dancing, Exod. 32. 6. 18, 19. They had their reuellings and mee­tings Reuellings. full of excesse ryot, 1 Pet. 4. 3. And would won­der a [...], & speake ill of such as would not be like them. They had Brothel houses, Slewes. Ezek. 16. 24. 2 King. 23. 7. 1 King. 15. 12, 13. & 14. 24. [Page 289] & 22. 26. They had a­mongst them Conturers, Conturers. Wizards, Charmers, Ob­seruers of times, South­sayers, Exod. 7. 11. Isa. 9. 13. Leu. 19. 37. Ier. 27. 9. Dan. 2. 4. Deut. 18. 10. & 11. 14. Isa 2. 6. Dan. 2. 2. Isa. 47. 13. Act. 16. 17. & 19. 19. Astrologers, Starre­gazers, and such like. To these the people resorted & consulted with, 2 King. 21. 6. 1 Sam. 5. 2. 1 Chron. 10. 13. Hest. 3. 7. & 9. 24. Deut. 18. 14. Isa. 19. 3. & 47. 12, 13. Hos. 4. 12. Ezek. 21. 21. Ier. 8. 17. Act. 8. 10. They sa­crificed to Nets, and burnt incense to Draggs, Hab. 1. 16. They beleeued that some of their Images were approued of their great God from heauen, Act. 1 [...]. 35. They were cruell and They were bloudily minded bloudily minded against all that were against their Idolatry, Hos. 10. 14. & 13. [Page 290] 16. 2. King. 21. 15, 16. Iudg. 6. 30. 2 Chron. 24. 18, 21. The Idolaters in Israel and Iudah brought in the Heathen, as Gods plague vpon them, to pu­nish them for their Ido­latry, 2. Chro. 24. 23. & 21-16. 17. & 33. 11. & 30. 6. 10. 17. 2. Kin. 17. 18. as the Pa­pists haue brought the Turkes vpon the Christian Papistrie the cause of Turkes preuailing. world by their Imagerie and Idolatry, Reu. 9. They were stupid and without Sottish in their idolatrie and obstinate. vnderstanding in their Idol-making, & in setting them vp to worship them, Isa. 44. 14, 20. and so con­tinued therein obstinate as the Papists doe. And thus haue I shewed what I can say (my Lord) touching [Page 291] the Heathenish Idolaters and their practises.

Your euidence is so cleare (Sir Christianitie) as hereby all may see, how Pagan-like Papists bee in their Imagerie, Priests and Temples. Is there any fur­ther euidence?

Thē stands vp M. Atturney Master Atturney General, his eui­dence against Papistrie. General: and did proue him to be guilty of high treasō both against the person Papists are guil­tie of treason. and the lawes of his Soue­raigne. My Lord (saith he) this fellow vnder pretence of Religion (for all must be couered with his shadow) hath set vp another spiritu­all They haue ano­ther Head. Head ouer the Church, besides Christ, (euen An­tichrist his greatest enemy) as is sufficiently prooued. [Page 292] He hath set vp also Media­tors Another Me­diatour. of intercession besides Christ: also in his rebelli­ous pride of heart he hath exalted mans Merit, and made him a party Sauiour of himselfe, by satisfactory punishments either heere or in their seigned Purga­tory. Thus is he a Rebell and an Abettor of Rebels against Christ.

Againe, the Law of Christ (the holy Scrip­tures) How Papists doe blasphemously abuse the Scrip­ture eleuen wayes. he hath notoriously corrupted and abused ma­ny wayes. 1 He maketh it no perfect rule. 2. He tea­cheth 1. blasphemously that 2. the Originall is corrupt, and so shaketh the faith of all such as rest on the Scrip­tures. 3. He hath added to 3. [Page 293] them mens writings cal­led Apochrypha, to make them Canonicall [...]a. He hath feigned a traditionall word 4. & equalleth the same with the Scriptures. 5. He debar­red 5. for a long time the translating of Gods Word into a knowne tongue, to keepe the people from the vnderstanding thereof. 6. Being enforced at length to translate it, hee hath or 6. purpose done it corruptly, and with many vncouth & obscure words, hath hid­den the truth still, to keepe the people in blindnesse. 7. Yet this their so corrupt & obscure Translation is not admitted indifferent­ly to all, but to some, and to these vnder li­cense, [Page 294] for which they pay money. 8 These parties, 8. though they may read the Scriptures, yet must it bee with the Popes Spectacles, and may not see farther than the false Teacher pleaseth, nor conceiue o­therwise of the Sense than he suggesteth, though the Text be neuer so cleare of it selfe. 9 They blasphe­mously 9. publish, that the Scriptures are a Nose of Wax, a dead Letter, sowterly Inke, dumbe Iudges, and a black Gospell, inkie Diuinity, and may haue one sense Causanus in his Epist. Log. Bohem one time, and another at another time, according to the Churches state & con­dition. 10 They set vp a 10. corrupt Latine Translation, [Page 295] for as authenticall as the Originalls in the Hebrew and the Greeke. 11 And 11. Lastly, they brought into the Church in stead of the holy Bible a booke of Lyes to bee read. Thus is this wicked wretch guilty of High-Treason against our Soueraigne.

Besides that, hee hath counterfeited his Maie­sties Broad Seale, inuen­ting new Sacraments neuer Counterfeit Sa­craments. of Christs institution, and hath conspired and plot­ted the death of an innu­merable multitude of his Maiesties Subiects in a most cruell and bloudie manner, my Lord, he is no way longer to be endured: for we shall neuer bee at Papistrie not to he tollarated. [Page 296] Peace as long as hee may haue libertie to liue; for he is a ranke Traitor to our King and State, an vnder­miner of Religion and the true Church of Christ, & an enemie to our peace & welfare in the Common­wealth.

Gentlemen, (saith the Iudge) you of the Iurie haue heard Master Attour­nies witnes, also what both Master Veritie and Sir Christianitie haue spoken against him: now that you haue heard the euidence so fully, what say you tou­ching the Prisoner, is he guiltie or no?

Then the Foreman, in the name of all the rest, answe­reth; Guiltie, my Lord.

[Page 297] Whereupon the Iudge turneth to the Prisoner, & saith; Papistry, thou hearest what grieuous iniquities, foule and filthy abomina­tions, murthers & massa­cres haue beene layed to thy charge; thou hast heard the Verdict of these so learned and well appro­ued Gentlemen, chosen without all partiality to go vpon thee. And they in their iudgement, vpon their consciences, haue found thee guiltie. What canst thou say for thy selfe that sentence of death should not bee pronoun­ced against thee.

My Lord, the Iurie assu­redly is corrupted by some Papistries ap­peale. meanes or other, else [Page 298] would they neuer haue found me guiltie: for our learned men haue cited many of these in my be­halfe, and therefore I ap­peale from them to a Ge­nerall Councell, for the Triall of their honestie in this Verdict.

Vpon this lewd surmise and brazen-faced accusati­on, all the Iury fell a mur­muring, being much grie­ued to be taxed of faithles­nes and periurie. The wor­shipfull gentlemen the Iu­stices and Master Sheriffe began to speak in their be­halfe, but the Iudge stan­ding vp, staid them and made answer for them.

Papistrie: to be briefe The answer to Papistries ap­peale. with thee, thou art shame­lesly [Page 299] impudent to accuse these worthy Gentlemen: for iustly proceeding ac­cording to the cleere Eui­dence to thy face. For thy learned men, they haue on­ly cited the names of some of these, but without their knowledge or consent. Yea, many testimonies they bring vnder their names, which indeed are proued to be counterfeits, abusing their vnaduised Readers in their vniust de­fence of thee. As for thy Appeale to a Generall Coun­sell, its but to set a good face vpon an ill cause; for thou knowest that we haue long desired a Free General Counsell, but not a gathe­ring together; like the lewd [Page 300] Conuenticle of [...]rent.

But art thou not asha­med to conceit the bring­ing of these mens verdict to the triall? We must by them be tried, and not they by vs. By what canst thou trie the Principles of Reli­gion? wilt thou deny them? must Fathers, Councels, Scriptures & al be brought vnder our Iudgements? Thou haddest no cause to taxe the Iurie; if any had bin in fault, it should haue beene the Witnesses: but canst thou tax Verity of ly­ing, or Christianity of false­hood? As for Master At­tourney, his speech is no more then your owne words, writings and pra­ctise do testifie.

[Page 301] Heare therefore thy Sen­tence, iustly deserued be­fore God and men.

Papistry; thou hast bin in­dited A picture of Pa­pistrie. by the name of Pa­pistry, of all these former treasons, rebellions, cōspi­racies, gun-powder plots, murthers, massacres, false­hood, heresies, Iudaisme & Paganisme, and of that thy detestable Idolatry, and for the same, hast been arraigned, thou hast plea­ded not guilty, hast put thy selfe vpon thy tryall, and beeing found guilty, ha­uing no more to say for thy selfe, this is the Law.

That thou the Mystery of Iniquitie, with the old Papistry con­demned to the pit of hell. 2. Thes 27. Serpent, called the diuel, or Sathans, thy father, with [Page 302] thy lewd mother, that Reu. 12. 9. & 17 3. 9. & 20. 4. & 19. 20. great Whore, drunke with the blood of the Martyrs of Iesus, which sitteth vpō a Scarlet-coloured Beast, as also with that false Pro­phet the sonne of Perdition, thy guide and gouernour shall bee cast aliue where the Dragon is, into the Lake of fire, burning with Reu. 14. 10. 11. brimstone, there to be tor­mented with all thy mar­ked ones in the presēce of the holy Angels, and in the presence of the Lamb, without rest day & night, the smoake of which tor­ment shall ascend vp for e­uer and for euer, without mercy or hope of redemp­tion.

After this Sentence, [Page 303] there is made an Oyes, and The Court breaketh vp. so the Court breaketh vp; the Iudge ariseth, the Iusti­ces and Gentle-men attend him, the Sheriffe with the Vnder-Sheriffe & his ser­uants goe before with the sounding of a Trumpet, and so do conduct him to his Lodging, and there doe leaue him with rest and peace.

Laus Deo.