THE ISLE OF MAN: OR, The Legal Proceeding in Man-shire against SIN.  
Wherein, by way of a continued Allegory, the chief Malefactors disturbing both Church and Commonwealth, are detected and attached; with their Arraignment, and judicial trial, according to the Laws of England.  
The spiritual use thereof, with an Apology for the manner of handling, most necessary to be first read, for direction in the right use of the Allegory throughout, is added in the end.  
By R. B. Rector of Batcomb. Somers.  
The fourth Edition much enlarged.  
LONDON, Printed for Edw. Blackmore, at the great South door of Paul's. 1627.   

TO THE RIGHT Worshipful, Sr. THOMAS THYNNE, Knight, and to his religiously-affected Lady, the Lady KATHERINE THYNNE: All saving graces in the blessed way unto eternal Comforts are unfeignedly wished.  
Right Worshipful,  
SInce your departure, and now return to Longleate, (where the poor feel your mercies in set times of relief and daily alms, and your tenants and common neighbouring Inhabitants good entertainment at the general time of great house keeping) it was my hap to travel into, and throughout the whole Isle of man: now its usual with Travellers to discourse of their journeying, and to relate their Observations. And therefore let none object & say unto me that of Persius, Scire tuum nihil est, nisi te scire hoc sciat alter: For I found good in my pains taking: and bonum is communicativum & sui diffusivum, and so quo communius, eo melius. In my very entrance, and afterwards every where I found written that old ancient precept, Nosce teipsum. This 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The scope of this book for one to see and know himself.  lesson I began to take out with diligent observation. And it brought to my mind the Apostles charge, Quisque explorat seipsum, which I laboured to put in practice, and so sought myself in myself; for I remembered that saying long since learned, Orbis quisque sibi, nec te quaesiveris extra. Thus my travel became very profitable to me; and the variety of sights withal procured delight, and turned my pains into pleasure.  
In my travelling, I came to the County Town, or chiefest Seat there, called Soul: Where I rested for some time, because it fell out to be the Assize week for all that Island. Where I specially marked how in all things they proceeded against Malefactors, according to the Laws of England: in this only lieth the difference: there is never but one judge, whereas we have ever two appointed in every Circuit, as we have now in this Western, very honourable and religious judges, quos honoris causa, non possum non nominare, Sir john Walter, Lord Chief Baron, and Sir john Denham, another worthy Baron of the Exchequer, lovers of virtue and justice.  
And indeed, such ought judges to be, as was and is this judge in Man. He is a judge of jethroes' choice, 
Exod. 18.  & verax, & Dei timens, & osor turpis lucri. He is divinely given, prudent, impartial, and very quick (upon good information) in dispatch of Causes. He was worthily attended, as he ought ever to be, with a worthy Sheriff, with justices of Peace, Knights and Esquires, Gentlemen of singular note and fame in that Country. This I heard of them, and it appeared by their practice, that they all stand for the maintenance of the laws, they see their Sovereign well served, justice duly observed, and judgement executed accordingly.  
They never side with any, for they hate faction: Pride and Envy, two restless Make-bates, who for notorious misdemeanour, I saw bound to the good behaviour. So as now there a Caesar-like spirit, patitur superiorem, & a Pompey suum parem. They run all one course, and as true Israelites, quasi vir unus, for public good. Therefore do the people live in peace, the land prospereth, justice flourisheth, virtue is exalted, vice suppressed, and the enemies at home and abroad made to fear.  
The whole discourse of this excellent order, and careful proceedings there by me observed, from my first entrance unto the end, I am bold here to present unto your Worships, whom I have now found diligent Readers of holy Scripture, addicted to private prayer, besides set form for the whole family, to be entertainers of the Preachers of God's Word, giving freely to such, Benefices as they hap to be void, not being seduced by men's offering large sums to procure Aduousons afore hand, as too many Patrons be in these days. Now the Lord God Almighty hearten you in, and to these things more & more, and to every other good grace, that may lively demonstrate to the world the power of saving knowledge, in the use of God's abundant earthly blessings so largely bestowed upon you, with which earnest prayer unto God for you, and for a blessing upon these my endeavours to further the same, I humbly take leave.  
Your Worships in all Christian services, at command, RICHARD BERNARD. Batcombe, May 21.   

THE AUTHOR'S earnest requests.  
FIRST, to the Worthy Reader, whosoever, to whom let me but say thus much of this Discourse and allegorical narration; that in it sunt bona, sunt quaedam mediocria, sunt mala nulla: Yet if any thing may seem distasteful, let thy mind be to take it well, as Caesar's was, to interpret well the seeming offensive carriage of one Accius the Poet towards him, and thou wilt not be displeased. Thy good mind will prevent the taking of an offence, where none is intended to be given. In discovery, attaching, arraigning and condemning of fin, I tax the Vice, and not any man's person: so as I may say with one,  
Hunc seruare modum nostri novere libelli,  
Parcere personis, discere de vitijs.  
Thou hast here towards the end of this discourse, the trial and judgement upon four notorious Malefactors. Two of them the very prime Authors of all the open rebellion, or secret 
Oldman, Madam Heart.  Conspiracies, which at any time ever were in that Island: The other two were the principal Abettors and the chiefest Supporters of them. Their names, their natures, and their mischievous practices, thou mayest find at large in the narration.  
There should have been, at that Assizes with these, the arraignment of certain suspected Witches: but this was prevented, because the grand-jury Gentlemen could not agree to bring in their Billa vera: for that they made question of diverse points, whereof they could not be resolved at that present.  
1. Whether the afflicted did 
What to be considered of before men come in with a verdict against supposed witches.  suffer by only some violent diseases in nature, producing strange effects, like practices of Witchcraft? Which for want of a judicious Physician they could not discern. 
See Doctor Cotta his trial of Witches.   
2. Whether the afflicted were a counterfeit, as was one Marwood, the Boy of Bilson, and one Mary Brosier? Or that he or she having some natural disease, did make use thereof, and counterfeited the rest, as one meinie did, who was troubled with the hysterica passio?  
3. Whether being a disease supernatural, yet might come upon the afflicted by the operation of the devil, without the association of a Witch, as it happened to job, and others in the Evangelists? Or that the afflicted hath a devil, and is a Witch, and hath by his or her own ways, brought this evil upon him or her, without the practice of any other Witch?  
4. Whether they might proceed upon mere presumptions against the suspected, or rather stay till they had more certain and grounded profit?  
5. Whether they could (none of them being read in any learned Tractates touching the practices of Witches) rightly examine the suspected to find out a Witch, and so to bring him or her deservedly under the power of Authority?  
There is now come forth, by the leave of Authority, a Guide 
Request to Grand-Iury men touching my book of Witches.  to Grand-Iury men in cases of Witchcraft; my suit is, that they would be pleased to accept of my wellmeaning therein. In which all these points before are fully handled; as also, That 
The sum of that book.  there are witches; who are most subject to be made Witches. How they prepare themselves for the Devil: How Satan draweth them to a league, & becometh familiar with them. That there are good Witches, and the signs to know them. That there are bad Witches, and how then practice, and what it is that they can do, and how many things must concur in bewitching. What are the signs to know one to be bewitched. That Witches may be detected. What are strong presumptions of a Witch. What are the certain evidences against such an one. How throughly to examine a Witch: With many other particulars set forth in 28 distinct Chapters, fully, and yet with great brevity. The death of five brethren and sisters, lately condemned and executed for Witches, one more yet remaining, formerly brought before a judge, and now in danger to be questioned again, hath moved me to take this pain, not to prevent justice, nor to hinder legal proceedings; but that I may not be mistaken nor wronged, as I was once, and more should have been, had not the wisdom and goodness of so reverend a judge accepted graciously of my upright Apology 
judge Denham.  against vain Accusers.  
I made a Petition then to my Lord the judge, to the worthy then M. Sheriff, and to all the 
Sir Rob. Philip's.  Worshipful of the Bench then present, which I am bold to renew again more publicly, and that now this third time, because it pleased that reverend judge so well to like thereof, & to second it, and is wished of many to find some good effect at the length.  
The state of poor prisoners 
Request to the judges, the Sheriff, and justices, for spiritual food to poor prisoners.  is well known, and how their soul's safety is neglected: and yet our Saviour gave such a testimony to a penitent thief, as he never gave to any mortal man else; for he told him, that he should be that day with him in Paradise.  
How blessed a work would it be, to have maintenance raised for a learned, godly, and grave Divine, that might attend to instruct them daily? Twelve pence a quarter, of one parish with another in our County, would encourage some compassionate holy man thereunto: And what is this? Not a mite out of every man's purse to save souls.  
If with this instruction there 
The benefit of setting prisoners on work.  should be means to set them also on work, they might get somewhat for food, for raiment. They might so prevent the miserable fruits of sloth; their minds would be employed, their bodies be preserved in health, and not pine away, and be consumed with vermin. Yea, enforced labour there, would terrify loose vagrants, lazy wanderers, and the idle rout, from turning the eves, more than either imprisonment or death hitherto hath done. And beside, such as should escape, would by this heavenly means of instruction, and bodily labour, become, through God's mercy, more profitable members in the Common-Weale afterwards: whereas now they become twice more the children of Belial, than they were before.  
Oh, let me be hold earnestly to beseech you, and in all humility to crave your merciful and tender bowels of compassion towards them.  
And first of you (right Honourable 
Sir joh. Walter L. chief Baron.  my Lords the judges) who sit as Gods among men, to give judgement upon this so 
Sir Io. Denham.  wretched, and so miserable a generation of mankind: that, if they die, they may be more ready with all patience and submission of spirit, to receive their just reward, and your doom of death upon them: or, if they be acquitted, and so live, they may learn afterwards to live the life of good Christians, and so make a good use of their deliverance. And would not this rejoice your hearts, to forward such a work, when your Lordships do know, that the blessed Angels do rejoice at the conversion of Sinners?  
Next of you (Worthy Master Sheriff) under whose wisdom, 
Mast. Symmes.  religious affection, tender mercies, and powerful habilities the Prison, and the Prisoners be for the time present. Shall not this work set forward by you, be unto you an everlasting remembrance?  
Then of all you (Right Worshipful the worthy justices of our Country) by whose authority these offenders are sent unto prison. Oh that it might not displease you, to hear me calling upon you by name, who, I hope, are wellminded to such a blessed and charitable a work.  
Ye deservedly honoured Knights, Sir George Speke, Sir john Stowel, Sir Francis Popham, Sir Henry Barkley, Sir john Windham, Sir john Horner, Sir Edward Rodney, and Sir Robert George; And may I not here also name the worthily esteemed of their Country, though not at this present in Commission with you, Sir Ralph Hopton, Sir Robert Philip's, Sir Charles Barkley, and Sir Edward Barkley? All to be graciously pleased to commiserate their lamentable case, and to help forward this work of piety and pity towards prisoners?  
O ye other worthies of your Country no less generously affected, john Powlet, Robert Hopton, Edward Rogers, George Lutterell, john May, Fra. Baber, Ro. Cuffe, Tho. Breerton, Io. Coles, William Francis, Rice Davys, Thomas Windham, john Harrington, 
If I mistake your places, I pray you pardon me.  Io. Harbin, William Capel, and Anth. Stocker Esquires, let the bowels of compassion compass you about, that you may affect this so good a deed, and be honoured for ever in bringing to pass so rare a charity.  
The work surely would bless you all. Alas, the Prison now is a very picture of Hell, and (more is the pity) as the case now stands, is no less than a preparative thereto, for want of daily instruction. It would be, by a faithful ministry and bodily employment of them, a house of correction with instruction, and so happily the way of life. Then might charity quicken up justice to send offenders obstinately persisting in evil, and abusing their liberty, unto prison, in good hope of their reformation. The loss of their corporal liberty, might through God's mercy, then gain them spiritual freedom: Health by labour would be preserved, and their souls by wholesome instruction saved.  
The Father of our Lord jesus Christ, persuade your well-disposed hearts, to such an unbegun work, among so many good deeds very famous in this renowned Nation. The spirit of the Lord God of Heaven and Earth rest upon you, to cause you to affect this, and in time to effect the same, by stirring up the Country, and by your own mercies in your life times, you giving, and at your deaths bequeathing something thereunto. Even so be it, and the Lord God Almighty be with you all herein, Amen.  
My suit is to every Keeper 
Request to the Keepers of prisons.  of a prison, if they be no kin to Master Newman, the Gaoler in this discourse, that yet they would take acquaintance of him, and become better known to him. That their prisoners may by their virtues and religious care, be betier disposed.  
My request to poor prisoners 
Request to the poor prisoners.  is, to redeem their time ill spent; to call to God for mercy and pardon: and to move them hereunto, let them in serious meditation put themselves in mind of these things. 1. That their liberty abused, 
Meditations for them while they lie in Gaol.  God hath by the hand of authority taken from them, as unworthy to live freely in a Commonwealth. 2. That as they neglected and despised spiritual means of salvation, they are now deprived thereof. 3. That as before they delighted only with wicked company, now are they shut up one with another together. 4. That their rags are ensigns to them of their ragged conditions. 5. That their filth and ver mine telleth them of their filthy conversation, and their many sins and corruptions. 6. That their want of food is a punishment for such of them, as have abused Gods blessings to gluttony, drunkenness, and the fruits thereof, wantonness, and filthy uncleanness. 7. That their prison is as it were, a picture of hell, to mind them of their end, whither they are going, if they do not amend. 8. That their expecting of the Assizes, is an instruction to look for jesus, the judge of all the world. 9 That their chains, fetters and bolts teach them to consider the nature of their sins, which hold them bound to answer at the Bar of God's justice. 10. That their desire of life by a Psalm of mercy, should move them to desire eternal life, through the mercies of God in jesus Christ, who will be gracious to every true believing penitent: which graces (poor prisoners) God send you: and fear only to die eternally.  
Before I end, I have a 
Request to professors of the Law.  suit to all that profess the Law, that if in this Allegory, fetched from such terms, as be better known to them, than to myself, I do mistake, they would be pleased to pass over that, and make use with me of the spiritual sense, which is the drift of my labour herein. And so at the length, I take leave, with my prayer to God for the peace of jerusalem, and for a prosperous success to all that love the Israel of God, with our Country's glory and safety.  
Amen.   

THE ISLE of MAN, OR, The Legal proceedings in Man-shire.  LAMENT. 3. 40. Let us search & try our ways. 
THE lamenting Prophet JEREMY in his days full of lamentation and mourning, seeing and also partaking with others of those miseries, which befell the state of the jews, justly procured at God's hands for their sins, doth here give them advice what was best to be done, that in this their distress GOD might show them mercy; and that was to repent and turn unto the LORD, to the effecting whereof, he counselleth them 2. things laid down in my Text. 1. To search out sin, 2. and to put it to trial.  
In the handling whereof I will proceed as here we do against a lewd and wicked Malefactor, legally, according to the laws of this Realm.  
The first part of my 
A search to be made for sin.  Text is to Search: we know, that when one hath offended the laws, hath committed any felonic, murder, treason, or done any outrage, for which he is to be apprehended, he presently flying & hiding himself, is pursued, and sought after; diligent search is made to attach him.  
The Malefactor here 
Sin is the great malefactor.  which doth so much harm on every one, every where without ceasing, is Sinne. This is a notable Thief and Robber, daring to set upon any. He robbeth God of 
Sin robs us.  his honour, and man of God's favour. This Thief stole from Angels their excellency of glory, from our first parents their innocence. This is he that robbeth us of our graces, the spiritual money which we have in the purses of our heart, to help us in our journey to heaven. This Villain bereaveth us of our goods, driveth away our cattle, spoileth us of every temporal blessing, of our health, our peace, our liberty, and plenty. He it is that utterly undoth us, and maketh our estate miserable, that we cannot thrive in any thing, Body or Soul.  
This is a Murdering Thief, wheresoever he 
Sin doth kill if it be not killed.  breaketh in, by day or by night, there will he either kill or be killed; Man and sin cannot both live together. Most bloodily cruel he is, for he will spare none. He slayeth the hoary head, and killeth the tender Mother with the newborn Babe. He regardeth no person, no sex, no age, of so murderous a disposition is he, and so inhumanely barbarous.  
He is a very strong thief, 
Sin is strong.  no human power can subdue him; he taketh man and bindeth him: for Iniquity 
Prou. 5. 22.  taketh the wicked, and holdeth him with the cords of his own sins. He will bear rule where he cometh, all must obey him. He will command the Reason, reign over the Will, and swagger over the Affections, and lead captive 
Rom. 7. 23.  the whole man, and make him serviceable to his lusts; yea, and make him spend his whole estate to maintain him in his lustful humours; whether it be in Pride, or Drunkenness, or Gluttony, or Idleness, or Whoredom, or whatsoever else it is; he both must and will have maintenance, else will he set all on fire: for Wickedness 
Isa. 9 18.  burneth as fire.  
This is an ungrateful 
Sin doth him the most hurt that most loveth it.  and mischievous Thief: for let any entertain him and favour him, he will work their overthrow. Yea, so vile a Villain is he, that the more any make of him, the worse he is to them: for, he withholds all good from 
jerem. 5. 25.  them, he procureth mischiefs to light upon them. 
jerem. 4. 18.  He keepeth out Grace from having any entertainment. He smothereth 
The evils which sin doth.  Conscience for speaking; hardeneth the Heart for feeling; blindeth the judgement from discerning; stoppeth the Ear from hearing any good counsel; lameth the feet from walking in God's paths; benumbeth the Hands from doing duties of Charity, and maketh the Tongue to falter in speaking of holy things. Neither yet doth he this only; but he worketh Enmity betwixt his Favourite & his best friend, even between God and his own Conscience. And to make up the height of his Mischief; the more to strengthen himself against his foolish and unhappy friend, he, at unawares to him, letteth in, and that into the best room, (even the Heart) his great and most deadly enemy the Devil.  
Thus Covetousness did let him into judas heart, 
Mat. 26. 14, 15.  and set him on work to betray Christ. Flattery let him into the hearts of the 
1 Kings 22.  false Prophets, to deceive Ahab. Carelessness lets him in, to hinder the fruit 
Matth. 13.  of the Word. Loss of 
Matth. 12.  God's graces lets him in, & seven worse with him, to ruin a man utterly. Hypocritical vainglory, and Covetousness did let him 
Act. 5. 10.  into the hearts of Ananias and Saphira: for vainglory made them sell all, to make a show to be like Barnabas: but Covetousness with unbelief advised 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 Hypocrisy, Vainglory, Covetousness, and Unbelief called in Satan, to hear his counsel; who taught them to lie unto the Holy Ghost, but to the death of them both. Thus we see, what an ungrateful Villain sin is to his best friends.  
Lastly, this Thief is a 

Sin is very subtle.  
Heb. 3. 13.   pestilent subtle Thief. Sin is deceitful; it beguiled Adam, David and Solomon: Yea, Saint Paul, one once rapt up into the third Heaven, doth acknowledge that it deceived 
Rom. 7. 11.  him. And whom hath it not deceived? He is therefore carefully to be avoided and taken heed of: and this robbing, murdering, strong, ungrateful, mischievous and subtle Thief diligently to be sought out.  
But before Search can be made, a Watch must be 
A watch set to espy out sin.  set to espy him out, that he may be attached.  
The Watchman appointed 
The watchman is one.  for this purpose, is godly jealousy, who hath ever an holy suspicion of a man's own ways, lest in any thing, at any time, he should mis-behave himself.  
This vigilant Watchman hath with him two Assistants, 
Assistants are two.  ever to accompany him; the one is Love-good, a zealous fellow for God & good duties: the other is Hate-ill, an angry and waspish fellow, and of a fierce countenance against sin.  
These three ever keep together, so as Sin cannot so cunningly enter, but they can as quickly espy him, and as speedily pursue him, and put him to flight.  
The place where these are set Watchmen, is called Soules-towne, a town 
The Town watched.  of great resort, a thoroughfare, never without Travellers, 
Travellers.  ill motions, day and night; and the Posts, 
Posts.  which are Satan's suggestions, ever and anon pass thorough, and many at the Common Inn, the Heart, 
The Inn.  take up their lodgings.  
This Town is very spacious 
Town large.  and large, for besides many Backsides, By-lanes, and Out-corners, there are four great streets: Sensestreet, 
Streets are four.  Thought-street, Wordstreet and Deed-street; in some of which this lewd companion Sin, and his Copemates will be found wandering.  
When the Watch is set, they have a Charge given 
Charge given to the Watchmen.  them by one in authority, which is this; Keep thy Soul diligently: and withal 

Deut. 4. 9  
Preu. 4. 23.   to have a watchful eye to the Inn, and to take heedlest at any time there be an heart of infidelity to 
Heb. 3 12, 13.  depart from the living God: commanding also the Watchmen to exhort one another daily, lest their hearts be hardened with the deceitfulness of sin.  
These Watchmen have 
A watch word.  also a Watchword given them, even a word of preventing Grace; saying to them, This is the Way, walk 
Isa. 30. 21.  in it, when they are turning to the right hand, or to the left.  
To this Watchword, Godly-Iealousie with his Associates do willingly attend, keeping carefully the watch, so as the Thief is descried, & presently they make Hue and Cry after him.  
This Hue and Cry is 
The Hue and Cry.  written by the Bible clerk, and containeth infallible 
Eleven ways how to know sin.  marks to discover sin, whereby it may be certainly known; and they are these:  
1 By the Law of the ten Commandments: for by it cometh the knowledge 
Rom. 3. 20. 7. 7. 1 john 3. 4.  of sin: for every failing in that which is commanded, and every thought, word & deed against that which is forbidden, is sin.  
2 By every exhortation to virtue, and every dehortation from vice: being appendices to the Commandments, showing what we ought to do, and what ought to be shunned and avoided of us.  
3 By every Threatening 
Isa. 1. 11. 18. 3. 14. & 5. 20.  which is the word of God's displeasure for Sinne.  
4 By punishments inflicted, 
Act. 5. 5. & 13. 11.  which is certainly God's hand for sin; for 
jer. 25. 6. Lam. 3. 33.  were he not provoked by Sin, he would not afflict us.  
5 By the humble confession 
Iosh. 7. 20. Psal. 15. 5, 14. 1 Sam. 12. 19  of such as have acknowledged their Sins in particular.  
6 By plain accusations 
Mat. 27. 4. 1 Tim. 1. 13. 1 Cor. 15. 9  laying Sins to men's charge, Isai. 59 3, etc.  
7 By reproofs & checks 
2 Chr. 19 2.  for Sin, 2 Chron. 19 2.  
8 By Places numbering 
1 Sam. 2. 19  up Sins by name in sundry Scriptures, Rom. 1. 29, 30, 31, 32. 1 Tim. 1. 9, 10. 2 Tim. 3. 2, etc. 1 Cor. 5. 11. Galathians 5. 19, 20, 21. Reu. 21. 8. Pro. 11. 1. Mich. 6. 11.  
9 By the description of Sin, showing what it is, as in 1. joh. 3. 4. & 5. 17. Ro. 14. 23. Pro. 21. 4. & 24. 9 & 14. 21.  
10 By the Description of godly men negatively, by such things as they ought to avoid, 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 Cry.  set out, it is carried by the Spirit of Supplication, crying mightily to the Lord for grace & mercy to help in time of need, as David did; who saw Sin before him, and then made he Hue and Cry, saying: Have mercy upon me, O Lord, according to thy loving 
Psal. 51. 1, 2.  kindness, according to the multitude of thy mercy do 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 sin, men be deceived, and solid Virtues be attached in stead of Vices. For this we must know, as Vices have not a few friends, (as after shall be showed,) so Virtues have many enemies ready to inform against them, that they may be pursued after as Malefactors, that Sin in the mean while may seek shelter and escape: and the enemies are these:  
1 One Mr. Outside, in 
Virtue's enemies.  the inside a carnal Securitan, a fellow that will 
1. Outside, and his description.  come to his Church, keep his Sundays and Holidays: But yet in the Congregation while he sitteth among others, sometimes he is nodding, and sometimes fast a sleep; and if he abide waking, then is his mind wand'ring abroad, so as he remaineth still ignorant, without any effectual power of the Word; and being out of the Church, he is presently upon his worldly business.  
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 he espy any meeting together for this purpose, than he maketh information against them, and is ready to send the Hue and Cry, as against a privy Schismatical conventicling, and unlawful meeting. This is a vulgar Ignoramus, and a blockish Adversary.  
2 The second is, Sir Worldly-wise, 
2 Wicked worldly-wise described.  a very fool to God, a self-conceited earthworm, whose wisdom is from below, and 
Lam. 3. 15.  therefore sensual, earthly, and devilish, who proudly 
What he is an enemy to.  with much disdain, condemneth and contemneth the wisdom which is from above, pure and peaceable, sincere and charitable; and is ready to send the Hue and Cry after it, as after foolish and doting Simplicity.  
3 The third is Sir Lukewarm: 
3. Lukewarm his description.  this fellow is a temporising time-seruer, jack on both sides, he is all in the praise of moderation and discretion, one very indifferent between this & that: He cannot endure 
What he is an enemy unto.  fervent zeal, but would have Hue and Cry sent against it, as against a fiery mad-brained rashness.  
4 The Fourth is Sir Plausible Civil, a fashionable 
4. Plausible Civil, his description.  fellow, framed to a commendable outward behaviour for civility, but in matter of Religion he hath no more, but what he hath by common education, custom, and example of others. To the life of Religion 
What he is an enemy to.  he is a stranger: strict serving of God, and a more narrow search of our ways, he holds to be foolish scrupulosity, and is desirous to have the Hue and Cry sent out against it, as against fantastical preciseness.  
5 The fifth is, Master Machiavelli, 
5. Machiavelli, his description.  a mischievous Companion: all for policy, little for piety, and then in pretence only: He is a very jehu, zealous against Baal, to root out ahab's posterity, for the more sure settling of the Kingdom to him and his: but in state Idolatry, a very jeroboam, to keep the kingdom from being reunited to judah. He cannot suffer 
What he is an enemy to.  gainful abuses to be reform: but if any attempt any such thing, he accuseth them for factious turbulent spirits, & so would he have the Hue and Cry made against their endeavours as against some Puritanical trick.  
6 The sixth is one Libertine: 
6. Libertine, his description.  this licentious fellow hath a Chiverell conscience, caring for nothing but how to pass on along his life in pleasurable contentments. Religion by him 
What he is an enemy to.  is held to be but a devised 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 Hypocrisy. This profane enemy laugheth at, and mocketh at Christianity.  
7 The seventh is, Scrupulosity: 
7. Scrupulosity, his description  this is an unsociable and a snappish fellow, he maketh sins to himself more than the Law condemneth, and liveth upon faultfinding. Weaker Apprehension is his Father, and Misunderstanding his Mother, and an Uncharitable heart his nurse. The use of 
What he is an enemy to.  Christian liberty, if it be more in his conceit than he pleaseth to like well of, then would he have the Hue and Cry sent against it as against carnal security. This is a riged and censorious Adversary.  
8. The eight is the Babbling Babylonian: 
8. Babylonian his description.  this is a doting companion, and superstitiously foolish: he boasteth of Antiquity, though his ways be Novelty: yet he will have it the Old Religion, and if any forsake it as Idolatry, those he 
Whom he is an enemy to.  condemneth for Schismatics, and labours to have the Hue and Cry sent out against all Reformation in Christian Churches as against Heresy. This is a bloody Antichristian Adversary.  
These are the principal Informers (for I pass by petty companions) which endeavour to mislead the pursuer of sin, and to set him to attach very eminent and excellent Virtues for Vices. Therefore it is necessary to have Sin set out by marks infallible in the Hue and Cry: else this subtle Villain Sin will craftily beguile the pursuer, and will escape either by the shifts which he can make to deceive him, or by his many friends he hath to keep him from being apprehended.  
The shifts which commonly a Thief maketh to 
Shifts by which sin escapes are principally two  escape in his flying away, are two:  
1 Is his Counterfeiting the habit of an honest man: so Sin craftily putteth upon himself the show of 
1 By a show of Virtue.  Virtue, as jehu did piety, for the getting of a Kingdom, and establishing of it to himself: whose sin was covered with a pretended & hypocritical zeal for the Lord. Ananias and Saphira made show of liberality like that of Barnabas, not discernible till Peter discovered it. For as Satan can transform himself into an Angel of light, and his Apostles into the Apostles of Christ: so 
2 Cor. 11. 15, 14.  can Sin, the seed of Satan, put upon itself the counterfeit of virtue.  
2 A Thief will alter 
2 By the name of Virtue put upon Vices.  his name, and by assuming the name of an honest man oftentimes escape away; and after this manner also escapeth Sin, Vice getting upon it the name of Virtue. And so 
What Vices get the name of Virtues.  Drunkenness escapeth under the name of good-fellowship; Covetousness under the name of Good-husbandry; Filthy Ribaldry, under the name of Merriment; Pride of apparel, under the name of Decency and Handsomeness; bloody Revenge for wrongs offered, escapeth under the name of Valour. Foolish wastfulness, under the name of a frank and liberal disposition; Superstition under the name of Devotion of Forefathers and the old Religion. Remissness in punishing, under the name of Gentleness; Flattery, under the name of Vnoffensivenes; Lukewarmness in Religion, under the praise of Discretion; and many such like foul Vices, do thus deceitfully hide themselves, and so escape unattached.  
If by these his shifts he 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 show it.  who will either so defend him, or excuse him, or deny him, or hide him, or make him so little in fault, as will almost persuade Godly-Iealousie, that it is even needless so eagerly to pursue after him.  
1 The first of these is 
1. Ignorance, how a friend to sin.  his Grandsire-Ignorance; for he knows no sin, he cannot read the Hue and Cry: he breedeth sin, and bringeth him up, and maketh no conscience of it: if sin get into his house, he holds himself safe enough.  
2 The second, his brother 
2. Error, how a friend to sin.  Error, the son of Ignorance; this fellow mistaketh all, and misconstrueth the whole Hue and Cry, and can find no fault with sin, and so endeavoureth to send the pursuer another way.  
3 The third is his Cousin 
3. Opinion, how a friend to sin.  Opinion, and this will hold the pursuer with a long and tedious disputation, questioning the Act, whether it be a sin or no? And will endeavour by probabilities to make it no sin, that so he might make the pursuer to desist. Thus sins of profit and such as may prevent certain dangers are disputed, Pro & Con, as men say. The sin of Usury by many is brought under Opinion, as lawful some way.  
So the Sin of Idolatry, to go and hear a Mass without inward reverence, as it was disputed in Queen Mary's days, to prevent the eminent danger of death then; Many sins evident enough are made disputable if they yield profit, or be delight-some to the flesh, or such as may help to keep a man's 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.  Subtlety, his wit being attended on by little Conscience of the truth. This man cometh with his distinctions to clear an Act from sin; thus with his latria & doulia, he will have Idolatry no Idolatry: so with his biting and not biting, and lending to the rich upon Use, but not to a needy brother, damned Usury must be no Sinne. This Subtlety of wit with a chiverell Conscience, maketh foul sins to pass along as no sins.  
5 The fifth is called 
5. Custom, how a friend to sin.  Custom; this old Sire, patronizeth many vain and sinful practices. By this 
Mat. 27. 18. 16. 21, 26.  the jews held it no sin in them to demand, and in Pilate to let loose to them, a wicked Barrabas, one 
joh. 18. 39, 40.  worthy to die for insurrection and murder.  
6 The sixth is a Popish fellow called Forefathers: 
6. Forefathers.  he advanceth his Ancestors and their worth, and thinketh so well of them, that to imitate them is no sin. Thus the Samaritans justified their false 
joh. 4. 10.  worship.  
7 The seventh is one Sir Power; he maketh ever 
7. Power, how a friend to sin.  that warrantable, which Law establisheth, ordaineth and decreeth. Great and capital sins in the Romish Synagogue are thus countenanced.  
8 The eight is Sir Sampler, 
8. Sampler, how a friend to sin.  who produceth for patterns great men's and learned men's examples, as if they could not do amiss: 
jer. 44. 17.  but whatsoever they do or say, it must be good and lawful, and therefore imitable without sin.  
9 The ninth is Sir Most-doe, who maintaineth 
9 Most-doe, how a friend to sin.  sin from a general practice, because multitudes do it here, and there, and every where; & therefore no sin to do such a thing, which almost all, or the greatest part do.  
10 The tenth is one Sir Silly, 
10. Silly, how a friend to sin.  one made all of good meaning, who will qualify the fact by thinking no harm, or intending well. Thus would Saul have justified 
1 Sam. 15. 15.  his rebellion, and Abimelech excused his 
Gen. 20. 5.  taking of Abraham's wife. And thus vain persons excuse their wanton communication, lascivious songs, foolish jestings, and such like, saying, they mean no harm, they only make themselves merry. Thus Sir Silly is he that maketh simple souls plead good meaning for all their foolish superstitions, blind devotions, and licentious merriments.  
The eleventh is Vaine-Hope: 
11. Vaine-hope, how a friend to sin.  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, even to God himself, hereby hoping to shift off sin, and to escape punishment, who maketh God all of mercy.  
The twelfth is the Lord Presumption: 
12. Presumption, how a friend to sin.  he feareth not judgement, he blesseth himself in his evil ways, he maketh a covenant with Death, and a league with 
Deut. 29.  Hell, and suffers sin to be his daily guest, and will let the Hue and Cry pass 
Isa. 28. 15, 16.  along without any fear of peril, as nothing at all concerning him.  
The thirteenth is Sir Wilful, 
13. Wilful, how a friend to sin.  hating to be reform: this is an obstinate friend for sin, who will wilfully defend it, and be careless of all reproofs. This fellow in contempt will tread down the Hue and Cry under his feet, and maintain sin.  
The foureteenth is Sir St. like, 
14. St. like, how a friend to sin.  which under the show and shadow of Piety, and pretended honesty, will cover much iniquity, and hide it for a time, that it be not taken by the pursuer with the Hue and Cry; such were the Hypocritical Scribes and pharisees.  
These great ones, and many other more, are the friends of this Thief and Rebel: but yet for all these Favourites, Godly-Iealousie 
Godly-iealousie will not be deceived by these  espies him out, and his harbour, and presently goeth to a justice of Peace, to procure a warrant for the Constable to attach him, and all his Companions with him.  
The justice is not one of a mean rank, or any petty justice, but the very Lord chief justice of Heaven 
Lord chief justice.  and earth, the Lord jesus: for it is he that can give the warrant to attach sin, no other warrant will sin obey.  
The Warrant is the 
Warrant, and he form hereof.  Power of God's Word. The Form of which warrant is, (as you see in my Text) to search out and attach sin with all his Associates, and to bring him and them before Authority, to answer to such things as shall be objected against them, in his Majesty the King of Heaven's behalf.  
The procuring of this warrant, is by going unto, and conferring with some of the Lord Chief justice's Secretaries, 
Secretaries to the Lord chief justice.  the Writers of holy Scripture, setting down this charge, as jeremy doth here, to search and try our ways.  
This Warrant procured, Godly-Iealousie taketh and carrieth to an Officer which hath Authority to make search and attach sin.  
This Officer, without which sin neither can, nor 
The Officer to attach sin, is Understanding.  indeed will be attached, is Understanding, who knoweth what sin is.  
Now as there be four sorts of Officers which may attach Felons by warrant, The Deputy-Constable, the Tithingman, The Petty Constable, and the Head Constable: so is the spiritual 
Understanding fourfold.  Officer fourfold.  
1 The Deputy-Constable 
1 Deputy-Constable.  is commonly some Neighbour, entreated to perform the office in the others absence: this is the very shadow of a Constable, and will not willingly intermeddle in any thing: so as the people where he dwells, may do, for all him, what they list.  
This Deputy Constable in this spiritual Towneship, is the Understanding 
Understanding darkened. Eph. 4. 18. 1 joh. 2. 11.  darkened, the son of Ignorance, and grandchild of Blindness of heart: this is a blind Constable, and hath never an eye to see with.  
This suffers all disorder 
Eph. 4. 18, 19 The evils under it committed.  in the whole man or Soule-Towne-ship. here be such as be alienated from the life of God, past feeling, given over to work all uncleanness with greediness. All the affections are quite out of order, and no care taken for their reformation: for this foolish fellow employeth himself about his grounds, cattle, sheep and oxen, about buying and selling; as for the estate of his soul, he is to it a very stranger: He knows the price of corn, oxen, and sheep; but what is the excellency of Virtue, what the evil of Vice, what the price of his soul, he neither knows, nor cares to know.  
2 The Tithingman, 
2 Tithing-man.  which commonly is a mean fellow, and so contemptible, as few or none care for him. And therefore hereupon is very little or no reformation where he hath his dwelling. If any amendment be sought, it is only for some notorious shameful misdemeanours, and he must be much called upon 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-understanding, like 
Grosse-understanding, and the evil thereof.  one purblind, who cannot see a far off, but only gross transgressions forbidden 
2 Pet. 1. 9  in the Law, according to the sound of the bare letter only; as Theft, Murder, Adultery, and so forth. The spiritual meaning and large extent of the Commandment, he is wholly ignorant of. This purblind Tythingman suffers a number of disorders in his Towneship, and must be much urged to see very gross and foul misdemeanours; else will he not seek to reform them.  
3. The Petty Constable, 
3. Petty Constable.  which is some civil honest man of the Parish, and perhaps hath some Country learning, but yet is an oneeyed fellow, halfe-sighted, and so passeth by many faults.  
This Petty Constable is the Understanding somewhat 
Understanding somewhat cleared.  cleared: he hath an insight into the Moral Law, who by civil education, some Art and learning, & an outward form of Religion, and reading in the Bible now and then, can speak of the Gospel Historically, and prettily discourse of Religion.  
But this his knowledge is only superficial, for neither in the Common-Law, which is the Law Moral, neither in the Statute Law, the Law of the Gospel, or Law of Liberty, is he any professed Student. He is no Inns of Court man, never brought up in the Inner Temple. He maketh neither the Common, nor Statute Law his profession.  
As he is no Student in 
A mere civil honest man, who, and what a one.  these, so he is no practitioner, but only aimeth at civil behaviour, common honesty, and careth to be held only a Christian at large, and to profess the Religion of the present State, without any more curious endeavour to proceed farther to find out the power of Religion.  
Therefore where this 
What he only looks unto.  kind of understanding dwelleth, there care is had only to see to disorders against civil honesty and common Moral duties, and against courses apparently dangerous to his outward estate; and those things which may offend the most or the greatest sort amongst men. This halfe-sighted Constable, a superficial fellow in divine truth, aimeth at no more.  
The sins immediately 
What sins he regards not.  against GOD and against his Gospel, as unbelief, impatience, pride, disdain, envy at other men's gifts, presumption of God's mercy, abuse of his favours, and many such, he taketh no notice of, but permitteth them to live where he hath to do, without control.  
4 The Head or chief 
4. Chief Constable.  Constable is a man of a right and good understanding, 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 Chief Constable 
Illuminated understanding, and the excellency thereof.  is Illuminated understanding: this is one, that hath both his eyes to see with, of nature and of grace, he is well read, both in the Common-Law, the Law-Morall, and the Statute-Law, the law of liberty, the Gospel of Christ, he hath been a long Practitioner in both, and is called the spiritual 
1 Cor. 2.  man, who can discern and judge of all things.  
The place of his common 
His habitation is Regeneration.  abode and dwelling, is in Regeneration, a very healthful, comfortable & commodious habitation. He is no straggler, but loveth to keep home, and to look to his office.  
He hath an excellent 
His Family.  Family, his Wife is called Grace, his two sons, Will and Obedience; his three daughters, Faith, Hope, and Charity; his two servants, Humility and Selfe-deniall; and his two maids, Temperance for his Summer-house of Prosperity, and Patience for his Winter-house of adversity.  
This Chief Constable, 
The good he doth.  where he dwells, keepeth very good order, he suffereth not the Rebel Sin to rule and swagger in the Town ship of his soul.  
If Drunkenness, as once in Noah, or Adultery, as once in David, or Pride of heart, as once in Hezekiah, or Envy, as once in Mirriam, or such like happen to be found where he hath to do, he speedily sendeth them packing. For though they may at unawares perhaps creep in, and be found where he dwelleth, in some Street of his Town, yet they get there no abiding place: Though he cannot ever and at all times prevent their creeping in, yet he always taketh care that they settle not themselves where he hath to do, but will dislodge them wheresoever he shall find them: for he is very careful in his office, to discharge it to the utmost.  
This Chief Constable is he to whom Godly-Ielousie bringeth his Warrant, to seek out the Rebel Sin and to attach him. 
This is that which apprehendeth sin.   
This Constable having received the warrant, presently addresseth himself to make the search. But for that sin is Master full (especially every 
* Which hath intecedent, concomitant, & subsequent sins.  capital Sin, which is attended on by many other) and will not easily submit, but dare make opposition against authority, till he be overmastered: therefore this man takes with him sufficient company, to watch sin for escaping, to go very strongly to attach him, and to hold him when they have him, so as never a friend may dare to side with him.  
First, he taketh his own 
●ydants. Two Servants.  two servants, Humility and Selfe-deniall, which ever in every search necessarily attend him.  
Then going together, 
2. Neighbour. Godly-Sorrow, and his seven Sons.  he calleth upon his next neighbour, Godly-sorrow with his seven sons, ready to bear them company, 2 Cor. 7. 11.  
The first of these is Care 
1. Care.  to find out sin, that it may not be hid.  
The second is Clearing, 
2. Clearing.  which, when he espieth sin, will not wink thereat, nor partake with it.  
The third is Indignation, 
3. Indignation.  a fierce fellow, which can never look upon any sin, but with a godly anger.  
The fourth is Fear, not natural or dastardly fear, 
4. Fear.  nor servile fear, all too baseminded to attach sin; but such a fear as maketh him to stand in awe of God, rejecting all fellowship with the wicked and partakers with sin.  
The fifth is Vehement desire 
5. Vehement desire.  to apprehend sin, to be in God's favour, in love with the godly, and free from his own corruptions. This is a stirring fellow.  
The sixth is Zeal, who 
6. Zeal.  dare seize upon even the most Capital Rebel, for he is like to Phinees, ready to thrust him thorough, and to kill him wheresoever he findeth him.  
The seventh is Revenge, 
7. Revenge.  who answereth to his name; for he desireth to pay sin home for the wrong he hath done him, and would have him proceeded against to the uttermost. This fellow Iustily layeth hold on sin, and bindeth him at the Chief Constable's command, to lead him away.  
These are able to take prisoner the sturdiest Rogue, the stoutest Rebel, & strongest Thief. What Sin in the soul is it, which this Chief Constable with his men, his neighbour Godly sorrow, and his seven Sons cannot overmaster, and lead by God's grace captive, and make it the King's Prisoner?  
As the Constable goeth with these his many neighbours, and with his own servants, to the number of ten besides himself, 
A couple of busy fellows.  a couple of busy fellows uncalled thrust in themselves to increase the number.  
The one of these is Self-love, a pestilent fellow: 
1. Self-love, what evil he doth.  for he not only can hinder the Constable's diligence in taking pains to search, but in searching to be too partial, and overrespective to himself, if the sins sought after be either pleasurable or profitable: but also withal, he can dull the spirit of Godly-sorrow, and do his seven sons very great mischief, as by their confessions afterward it doth appear.  
Therefore when the Constable Understanding espieth him, he commandeth forth with his servant Selfe-deniall to put him out of the company for hindering 
Selfe-deniall removes him.  the search.  
The other is Self-conceit; 
2. Self-conceit, and the mischiefs thereof.  the former lewd companion disordereth all the affections; this blindeth judgement, by the overweening of a man's self, and will pick the Warrant out of the Constable's pocket, and will blow out the candlelight which is in the Constable's hand, if he be not prevented.  
This wretched fellow of all wise men is held a fool: for The way of the 
Pro. 12. 5. & 3. 5, 7.  fool is wise in his own eyes, and there is more hope of a fool than of him that is wise in his own conceit; and therefore are we dehorted from being wise in our own eyes, or leaning to our own wisdom; and a woe 
Isai. 5. 21.  is pronounced against such: yet is the fool a very dangerous fool, and a knave too; he will so deceive by flattery. He will make a man believe his ways to be clear in his own 
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 think themselves pure in their own eyes and sight, and yet are not washed from their filthiness. Such as conceited fool was the Laodicean Angel. 
Reuel. 3.   
The Constable therefore commandeth his man Humility, 
Humility puts him away.  to thrust this fool and knave out of their company, before they make search for sin: for if these be suffered to go along with the rest, labour is but lost, sin will never be found out and attached.  
Now when the Constable hath rid away these two troublesome companions, (for they usually go together) than he goeth on to the place where he knoweth that sin hath taken up his lodging.  
The place is a Common 
The Inn Mistress Hearts house.  Inn, an Harlot's house called Mistress Heart, a receptacle for all Villains, Whores, and thieves, and for all dishonest persons whatsoever, none denied houseroom or harbour there.  
And that she is such a dishonest woman, is clear and evident, as in her arraignment shall be fully proved.  
But to cover her naughtiness as much as she may, she hath gotten into her house one called Old-man, 
Old man. Eph●, ●. 22,  corrupted by her deceitful lusts, to become her husband, when indeed she is his own daughter; and so live they in incest together, and keep rout and riot night and day. If any honest Traveller (a good and godly motion) happen sometimes to fall in there unawares, he is straightway denied entertainment. Her answer is by and by, that her lodgings are taken up for other manner of men, there is no room for any such troublesome guests as these be: none can be merry for them where they come, hindering all good fellowship.  
The house which this Harlotry dwelleth in, hath many in lets, Five doors 
Five doors.  open for their guests to come in at. These five doors are the five senses.  
The first is the door of 
1. The door of Hearing.  Hearing: the first that ever was open to let in sin, as we may learn in the Serpent's beginning to tempt Euah. 
Genes. 3.   
At this door entereth 
What evils enter by hearing.  in Lying, slandering, backbiting, filthy Communication, Flattery, Swearing, Error, Heresy, False-doctrine, Tale-bearing, Blasphemy, and with these enter also ill Opinions of one another, unchari table judging, Ill-suspition, rash credulity, and many other sins, caused and committed by the tongue, through want of wisdom and charity.  
The second is the door 
2. The door of Seeing.  of Seeing, at this enter in the lusts of the eye; Fornication, 
1 john 3. What sins enter by seeing.  Adultery, Covetousness, Desire of Naboths' Vineyard. The marriage of the Sons of God with the Daughters of men: achan's 
Genes. 6. Ios. 7.  Theft, who saw a wedge of gold, and desired it, and took it: many are 
Psal. 119. 37. job 31. 1.  the sins which enter in by this door, through want of Chastity and Contentment.  
The third is the door of 
3. The door of Tasting.  Tasting; at this enter in Riot, Gluttony, Drunkenness, 
The sins which enter by this sense.  Revelling, and the fruits thereof, Chambering and Wantonness, Prodigality, Quarrelling, and Fight; and many other cursed effects of seeking 
Prou. 23. 2, 20, 21.  to satisfy the appetite: 
1 Cor. 5. 11.  which the godly man avoideth, and also the very occasion thereof, by Sobriety and Temperance.  
The fourth is the door 
4. The door of Smelling. Prou. 7. 17. What entereth here.  of Smelling; at this enter in foolish Niceties, Perfuming, and other allurements to dalliance, Effeminateness, and such like.  
The fifth is the door of 
5. The door of Feeling. Rom. 13. 13. What entereth here.  Feeling; at this door entereth Wantonness, Lasciviousness, and other fruits of the flesh.  
These be the doors by which all sin ordinarily entereth into the Heart, except Original sin bred within, and brought from the womb; as also Sarans immediate suggestions, suddenly cast into the Heart.  
When sins enter in, 
Degrees to the heart.  at any of these doors, They first come into the Hall, where attendeth 
Hall-attendant, Commonsense.  Commonsense to welcome them.  
Then they go into a 
Parlour attendant, Fantasy.  Parlour, a more inner room, and there stayeth Fantasy to entertain them.  
After this, they ascend into an upper Chamber, & 
Chamber.  are there received of Intelligence, 
Intelligence.  who presently acquainteth Mistress Heart, the Mistress 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 Hostess is a stately Dame, and is not to be spoken with by and by. Thus as you have heard, are her guests entertained and brought in unto her.  
With her are eleven Daughters attending her 
Mistress Heart's Maids.  as Maids, lewd Strumpets, and as impudent Harlots as herself.  
These eleven waiting-Maids, 
11. Passions.  are the eleven passions of the Heart, corrupt, disorderly and immoderate wautons, which be these.  
The first is Love, set all 
1. Love..  on pleasures, profits, honours, and wholly upon worldly and fleshly Vanities; contrary to that in 1 john 2. 15. Love not the world, nor the things that are in the world.  
The second is Hatred, 
2. Hatred.  which is contrary to Love, setting itself against God's Word, good men, & good things, a mischievous maid ever setting one another at odds, and disquieting often the whole house and the table of guests.  
The third is Desire, never 
3. Desire.  content, but would have sometimes this, and then that, now here, now there, never resting, never satisfied with either riches or honours, or variety of pleasures.  
The fourth is Detestation, 
4. Detestation.  contrary to Desire, which loatheth and cannot endure good counsel, good company, godly conference, much less reproof or any opposition in her ways.  
The fifth is Vaine-hope, 
5. Vaine-hope.  which possessing the heart, maketh it foolishly presumptuous.  
The six is Despair, contrary 
6. Despair.  to Hope, which causeth acts against reason, against nature sometimes: as it did in Achitophel, in Saul, in Zimri, in judas, who killed themselves. It also maketh men run into dissolute and rebellious courses, even to walk wilfully 
jer. 18. 12.  on in evil, as being without hope.  
The seventh is Fear, 
7. Fear.  which passion doth so slavishly captivate the mind, as it will make a man forget his duty to God, so as he may escape danger with men, as it did Peter, and Pilate: and is ever a false friend in adversity.  
The eighth is Audacity, 
8. Audacity.  contrary to Fear, which maketh a man foolhardy, without deliberation to thrust himself into imminent dangers, as it did the Israelites. 
Numb. 14. 40.   
The ninth is joy, which cheereth a man when he 
9 joy..  hath that which he delighteth in, be it never so ill, as it did the inhabitants of the earth at the destruction of the two Prophets. 
Reu. 11. 10.   
The tenth is Sorrow, contrary 
10. Sorrow.  to joy, which afflicteth the soul, causing weeping and wailing, lamentation and mourning, often with an outcry, as in the land of Egypt. 
Exod. 12. 30.   
The eleventh is Anger, 
11. Anger.  which cometh upon a man, not only for apparent injury, as on David 
1 Saw. 25.  against Nabal, but upon 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 contrary to this: for though quietness be contrary to Anger, yet it's no passion: therefore they are but eleven, as Thomas Aquinas 
In his Sums.  reckons them.  
Besides these attending very diligently on Mistress Heart, she hath a manservant 
Mistress Heart's Man servant.  called Will.  
This Will hath three at 
Will is made the servant to all.  command under him, the Feet, the Hand, the Tongue, like the Ostler, Tapster, and Chamberlain. All these are at Mistress Hearts and her Maids commands.  
If Love in a Maid affect 
Love..  a young man, though all her friends be against it: yet mark how she sets Will on work for her. I Will have him (saith she) though I never have good day with him. Will here must make the match against all gainsaying. judah 
Genes. 38. 16.  he lusted after one he saw in the way (not knowing it to be Tamar:) Will must here make the filthy bargain. What, saith she, wilt thou give me? I Will (saith he) give thee a Kid.  
As Love sets Will a work, so doth Hatred, as 
Hatred.  we may see in Esau, I Will 
Gen. 27. 41.  kill my Brother jacob. So doth Desire, as in Adoniah, 
1 Kings 1. 5.  who said, I Will be King. In Gehezi, greedy of gain, 
2 Kings 5. 20.  I Will run after him: Will here made the feet to run, the tongue to speak, the hands to receive. So in judas, to betray 
Matth. 26. 15.  Christ, Will must do it. What Will you give me, and I Will deliver him into your hands? Thus to these and all other Passions, this Will is made a packhorse, a slave, and without him they can do nothing. Will is the man that must ever do the deed for every Passion, though they be contrary one to another: miserable is his service, that must be commanded by so many Mistresses, and so disagreeing among themselves one from another.  
When the Heart hath entertained her guests thus as you have heard, 
The heart's provision for sins.  and received them into her Dyning-roome, provision is presently made for them, yea she hath it ever ready for them, as never being without many guests.  
The Table is spread, 
Table, Instability.  which all must sit at, and this Table is Instability: for inconstant are the 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 every one of them as they come without discontent.  
For albeit there be degrees and differences of sins, yet to her they are alike welcome, one as well as another: although some at one time sit nearer to her than at another, as guests do that sit at such a round Table.  
The Tablecloth that 
Tablecloth, Vanity.  covereth it is Vanity: for upon Instability with such vicious guests, what can there be but Vanity? This Solomon found in all his Inventions, Eccles. 1.  
The Bread set on the 
Bread.  Table, is the Fitness of every Sins proper object, without which, sin Actual can no more live than a man without bread.  
The Salt which seasoneth 
Salt.  sin's appetite to feed itself is Opportunity, for time, for place, for person; this sharpeneth sin to be working, as the appetite to receive food, when it is well seasoned.  
The Trenchers to eat 
Trenchers.  on, are Strength of every man's Nature to act Sinne.  
The Napkins to make 
Napkins.  clean their hands and mouth in eating, are the pretended shows of Virtue, contrary to these Vices, by some good works (so they wipe their mouths, as the Harlot in the Proverbs) and by some good deed of either one kind or other outwardly done: and thus they wipe clean their singers, and will not be thought to be the unclean persons which they are taken for.  
The Dishes of Meat set before them, are only 
Dishes of meat  three.  
The first is the Lusts of 
1 Is the lusts of the Flesh.  the Flesh, and this is served up in the Plate of Pleasure.  
Of this Dish feedeth 
Who eats of this.  heartily Adultery, Fornication, Incests, and all other of the like nature.  
The second Dish is Lust 
2 Lusts of the Eyes.  of the eyes, and this is served up in the Platter of Profit.  
Hereon feedeth Covetousness, 
Who feeds on this.  Usury, Oppression, Bribery, Extortion, Unhonest gain, and such like. Of one of these two Dishes doeall sins taste, except the sin of Swearing, in which is lewd profaneness of Heart, but neither pleasure nor profit as in other sins: though by swearing ungodly men sometimes in buying and selling make gain unjustly.  
The third Dish is Pride of life, and this is served 
3 Is the pride of life.  up in the Charger of worldly Estimation. This is a very windy meat, which puffeth up the mind with vainglory of an empty title of some honour, as a bladder is with wind, and yet is very costly feeding.  
On this Dish feedeth 
Who feeds on 〈◊〉.  Arrogancy, Pride of spirit, Love of Eminency, Desire of Superiority, and Outward Reverence, and such like, for which they are made to pay well.  
The Drink which they drink to make them digest 
Drink.  their meat, is the Pleasurablenesse of sin for the present.  
The Waiters at this Table to give attendance that 
Waiters.  nothing be wanting, are the eleven Maids, with Will their man.  
These Harlot's humour 
How Mistress Hearts Maidens humour their guests,  their guests, and are ready at a beck to give contentment.  
Where Incontinency sits, there Wanton-love will wait.  
Where Displeasure is, there Hatred will attend.  
Where Covetousness is, there unsatiable Desire will be.  
Where Flattery, that base-humoring disposition to get grace and favour sitteth, there Fear to offend will stand by.  
Where Impatience takes his place, there Anger is ready waiting to do his will.  
Where Inconsiderateness sits, there Audacity and Foolhardiness will wait.  
Where sullen Malecontentednesse sits, there Despair will soon give attendance.  
Where jovialitie taketh his place, there joy will bid him welcome.  
Where Credulity sits, there Vaine-hope will be.  
And thus they attend upon the Table, to give their guests all content to the utmost.  
After full feeding follows 
Taking away, vexation of spirit.  the taking away of these Dishes of Pleasure, Profit and Honour.  
Now where Vanity was the Tablecloth, what can the taking away be, but Vexation of spirit, as Solomon speaks? for it is with 
Eccl. 2. 11.  these, as with guests in an Inn, all merry and pleasant while they be eating and drinking, till the Chamberlain cometh to take away, and giveth them a round reckoning, and then they take to their purses with almost a deep silence: so unpleasing is payment on a sudden.  
After Supper, Mistress Heart provideth them their Lodging.  
The place they lie in, is 
Lodging.  but one room for all their Guests, but it is large enough for all: the room is Natural corruption. 
Natural corruption.   
In this room lieth Mistress Heart, all her Maids, her man Will, and all her guests together, like wild Irish.  
With these eleven Harlots lie these guests in so many several beds. 
Several Beds.   
1 In the Bed of Love, lie Wanton thoughts, Lasciviousness, 
Love's Bedfellows.  filthy Communication, Fornication, Adultery, Whoredom, and other sinful uncleannesses.  
2 In the Bed of Hatred, do lie Mindfulness of 
Hatreds Bedfellows.  Wrongs, Ill speaking, Backbiting, Slandering, Railing, Quarrelling, Fight, Revenge, Murder, and such like.  
3 In the Bed of Desire, 
Desire's Bedfellows.  do lie, Covetousness, Theft, Oppression, Robbery, Fraud, Cozenage, and such like.  
4 In the Bed of Detestation, 
Detestations Bedfellows.  lie want of Charity, dis-union of Spirits, Discord, plotting of Destruction, and such like.  
5 In the Bed of Vaine-hope, 
Vain hopes Bedfellows.  lie violent assays, to effect what they hope for: sometimes neglect of lawful means, presumption of mercy, abuse of God's favour, and profaneness.  
6 In the Bed of Despair, 
Despairs Bedfellows.  lieth Malecontentednesse, Unbelief, servile Fear, and such like.  
7 In the Bed of Fear 
Fears Bedfellows.  do lie Cowardliness, Flattery, Faint heartedness, Hypocrisy and Dissimulation.  
8 In the Bed of Audacity 
Audacities Bedfellows.  lie these, headiness, Rashness, Daring, Desperate attempts, & such like.  
9 In the Bed of Anger do lie, Impatiency, Railing, 
Angers Bedfellows.  Backbiting, Quarrellings Murder, and such like.  
10 In the Bed of joy lie 
joys Bedfellows.  Wanton delights, Foolish jesting, Levity, and a world of Vanity.  
11 In the Bed of Sorrow lie worldly grief, unquietness, 
Sorrow's Bedfellows.  murmuring, discontentedness, and such like.  
Thus are these lodged in Mistress Heart's Chamber, and there she lieth also with the Old-man, and Will her man.  
The Bed which they lie 
The Bed is Impenitency.  upon is Impenitency, and the coverings are Hardness 
The two coverings.  of Heart, and Carnal Security, in which they lie snorting carelessly, till the Chief Constable come upon them, and attach them all one after another, the greater villains, and the lesser thieves, not sparing any: He feareth not to attach the Capital, neither passeth he by any of their meanest associates.  
The attaching of sin 
What the attaching of Sin is.  is nothing else but the Apprehension of God's wrath, striking us with fear, through the terror of the Law, and our guiltiness of the breach thereof.  
For in this spiritual attaching, it is as in the attaching of Felons, who knowing themselves guilty of the breach of the Laws, are strucken with fear, in their apprehension of death, which they know they cannot escape.  
These thieves thus apprehended, the Constable carrieth them to the next justice, by authority of his Warrant.  
The justice is Wel-informed 
justice is Wel-informed judgement.  judgement, able to examine every Malefactor, that is, every Sin, brought before him.  
A justice of Peace must 
What a one a justice should be.  be a man of wisdom and experience: so this spiritual justice must be a judgement well-informed in wisdom and discretion, wisely to proceed against Sinne.  
It is meet that a justice be learned in the laws, to know how to proceed legally: so must this spiritual justice be learned both in the Law and Gospel, to know what sins are committed against either of them, and thereafter to proceed.  
A justice is commonly to be one in that Country where he is an Inhabitant: so this justice must be every man's Well-informed judgement within himself, not another man's: for it is not another man's judgement, that can sit down in his soul, to try and examine his heart and ways, but his own judgement. For who knoweth what is in a man, saving the 
1 Cor. 2. 11.  spirit of a man which is in him?  
The justice's Office is to 
What his Office is.  preserve Peace, and to see the laws observed, and to see to the suppressing of all disorders, routs, riots, robberies & conspiracies: also to take order for all Vagabonds, stout and sturdy Beggars; yea, to see the reformation of all unlawful gaming, and every misdemeanour whatsoever, by Law prohibited; contrary to the Peace of our Sovereign Lord the King, and the quiet of the Weal-public; so this spiritual 
What well informed judgement is to do.  justice, his Office is to see Peace kept between God and himself; to see the Laws of God observed, and to see all disorders in his soul, as vagrant thoughts, sturdy resolutions, riotous behaviour, every misdemeanour, in thought, word, and deed, forbidden by God's Law, contrary to the Peace of a good Conscience, and the quiet of the soul; contrary to the dignities of a Christian, and the honour of our Sovereign Lord the King, CHRIST JESUS.  
When a Malefactor is brought before a justice, 
How to deal with a Malefactor.  the justice is first to examine him, then to set it down, then to bind some over to prosecute against the Felon at the Assizes, and lastly, in the mean space to send him to the Goal, if he be not bailable.  
1 He is (as is said) 
1. Examine.  to examine the party apprehended and brought before him, and to demand his name, then to inquire after the fact and the nature of it, with the occasions, causes and degrees, with the associates, evident signs, the fruits and effects thereof; so this spiritual justice is to examine sin. 
Examine Sin in 8. things.   
1 To know the name 
1 Name and nature.  and nature thereof, and to what Commandment it belongeth, so that he may consider what Statute of God is broken.  
2 What were the Occasions 
2 Occasions.  offered, as David, by looking out, saw Bathsheba washing herself.  
3 What were the Causes 
3 Causes.  moving thereto, as Envy in the jews to put Christ to death, and in Cain to kill Abel.  
4 What are the several 
4 Kind's.  Sorts under one and the same Capital Sin: as under Theft, Covetousness and Cozenage; under Adultery, Fornication, Selfe-pollution, etc.  
5. What be the Degrees 
5. Degrees.  in the same Sin; as in stealing, not from the rich, but from the poor; not from a stranger, but from a Christian brother, from Father and Mother: So committing uncleanness, not only with one of no kin, but with one nigh in blood: in kill not an unknown person, but against nature, his Father, Mother, his Wife, his Child, himself. 
6. Concomitance.   
6. What sins accompanied the same: as the making of Vriah drunk, and the murdering of him, accompanied David's adultery.  
7. What are the Signs 
7. Signs.  thereof, as the rolling eye, filthy speech, and wanton dalliance, are signs of adultery: all such ornaments and vanities of which Esay speaketh, are ensigns of Pride.  
8. What Fruits and 
8. Fruits.  effects did follow thereupon: as from Will-worship and Idolatry cometh ignorance of God: from this liberty to sin; from this obstinacy; from this contempt of God's true worship, and sincere professors thereof; and from this at last comes bloody persecution.  
2. In Examining, the 
2. Write the Examination.  justice is to set down the Examination and Confession of the party: so this spiritual justice, after he hath thus examined his ways, he is to set it down: This is a Serious consideration of all his sins and offences, and such a remembrance of them, as may make a man to forsake them, and to turn his feet unto God's Statutes, as David did. The Examination 
Psal. 119. 56.  without this, will be in effect as nothing: this must not therefore be at any hand omitted.  
3 The justice is to 
3. Bind over.  bind some over to prosecute against the Felon, at the next Assizes and Gaol delivery: so doth this spiritual justice bind over True Repentance to follow the Law, and to give evidence 
True Repentance follows Sin to the death.  against this Felon, Sin; which he is very ready to do; for it cannot be, (if a man's judgement be Well-informed upon serious examination with a careful and considerate remembrance of all his sins) but that he must needs perforce be made to sorrow for them, and upon true repentance, pursue them to the death with a deadly hatred.  
4 The justice finding 
4. The Mittimus.  the offender not bay leable by Law, he maketh his Mittimus to send him to the Gaol, there to be in durance to the next Assizes: so this spiritual justice doth: for he knows by the Law of God, that the 
Rom. 6. 23.  reward of sin (of what kind or degree soever, 
Genes. 2. 17.  greater or less, though but in thought) is not bailable by any man. No 
Ezek. 18. 20. Deut. 17. Gal. 3.  man is able to answer God for the least deviation from God's Law, for if he continue not in all things which God commandeth, he is accursed.  
Therefore none being sufficient to lay in bail to answer God for the sin, nor sin in itself 
Psal. 49. 7, 8.  bailable, he maketh his Mittimus, and delivereth it into the Constable's hand, to carry him to the Gaol.  
The Constable, you have heard, is Illuminated Understanding.  
The Mittimus given 
Mittimus.  him, is the active power of the Well-reformed judgement, forcing the exercise of the Understanding against sin, to find out remedies to keep it under.  
The Chief Gaoler is 
Chief Gaoler, Master Newman.  Master Newman, placed over the prisoners, and made the Gaole-keeper by the Sheriff; for the prison is his, and he is to answer 
Eph. 4. 24.  the King for them.  
The Sheriff is True Religion 
Sheriff is True Religion.  wrought in man's soul.  
The Under-sheriff is an 
Under-sheriff, Holy-Resolution.  Holy Resolution to perform what the Sheriff commandeth, and what he is by his Office to do.  
If any Prisoner, Sin, break out, the Sheriff, Religion, must bear the blame, saying, This is your Religion, is it?  
The Gaol is Subjection: 
Gaol is subjection.  for, saith the Apostle, (as if he were the Gaoler) I keep under: here is the keeper: my body; here is the prisoner: and bring it in Subjection; here is the prison. When sin is brought under subjection, that it doth no more reign, (as it doth in all natural men, but not in the regenerate) than it is put in prison, but not before.  
Now the Chief Gaoler, Master Newman, hath with him three Vnder-Gaolers 
3. Vnder-Gaolers.  to look well to the Prisoners, and all little enough, they be so many and so exorbitantly unruly, ready to break prison daily, if they be not diligently seen unto.  
This Master newman's three Vnder-Gaolers are his Hands, his Eyes, and his Feet, without which he can do nothing, and they are these which are named by Saint Paul in his 
Eph. 4. 24. Col. 3. 10.  Epistles.  
1 Is Saving Knowledge. 
1 Knowledge, what prisoners he looks unto.  This looks to these sorts of Prisoners: Ignorance especially wilful, Error, Vain opinions, jangling Sophistry, false Doctrine, 
Col. 3. 10.  Heresies, Doctrine of devils, and such like. 
2 Holiness, what prisoners he seeth to. Ephes. 4. 24.   
2 Is True Holiness: he looketh to all the transgressors of the first Table: as to Atheism, Paganism, judaism, Turkism, unbelief, desperation, presumption, confidence in strength, riches, places, policy, and multitude: so also to Will-worship, Imagery, mere outward service without the inward, Papistry, and all corruptions of GOD'S Worship: likewise to Blasphemy, rash swearing, false swearing, cursing, idle talk of God, contempt of his Word and Works, a Vicious life. Lastly, to Sabbath-breaking, neglect of public worship, profaneness, persecution of the truth, and to an infinite number of other sins against God & true holiness.  
3 Is Righteousness: 
3 Righteousness, what prisoners he takes care of.  this looks to all the sins against the second Table; as to rebellion, disobedience, murder, malice, adultery, fornication, theft, and cozenage, to false-witness-bearing, to backbiting, to discontentment, and to all other transgressions, many and manifold, comprehended under, these Commandments.  
Now because these prisoners 
Sins be unruly.  be unruly, if there be not a strict hand kept over them: therefore lest they should at unawares break forth, to the danger of the Sheriff Religion, the Gaoler Master Newman hath Fetters, Gyves, Bolts and Manacles to hold them in, and to have them at command:  
And they are these: Respect unto the Commandments 
Spiritual Bolts and Fetters.  of God in all our ways: Holy Meditations; lawful Vows, Religious Fasting, servant Prayer, and conscionable Practice of our Christian duties to God and man. All these are strong chains and links, to keep under and to fetter the body of sin, and all the fruits thereof, and to hold them in subjection, to keep the whole man in Obedience unto God, when they be fastened and knocked on by 
God's Word an hammer.  the Hammer of GOD'S Word, and the effectual 
jer. 23. 29.  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 be 
Prison to be seen to.  strong: for the Prisons of the best Keepers that ever were, have been broken: Drunkenness broke out from Noah, rash and unadvised speeches from Moses, Idolatry from Solomon, Adultery from David, cursing and false-swearing from Peter.  
Therefore the Gaoler, Master Newman, must look daily to the Prisoners, and to see the Prison house sure; and to do this, 
Doors of t●● Prison to be fast locked with several keys.   
1 He must see the doors, which are his senses, to be shut, and to have a care to lock up Taste (that Drunkenness and Gluttony break not out) with the key of Moderation in eating and drinking. To lock up Hearing (that Credulity break not out) with the key of Trying before we trust. To lock up Seeing (that Uncleanness break not out) with the key of Continency; and to bar this door fast also with Contentation, that Covetousness break not forth.  
2 In the next place he must take heed that no lewd Companions lurk 
Lewd Companions.  about the prison house, either by day or by night, lest they cast in Fyles, to file off the bolts; or picklocks to open the doors, to let the Prisoners escape.  
These lewd Companions are the Devil, the wicked, and our own Corrupted Reason. Their files and 
Files and picklocks.  picklookes are Suggestions from Satan, evil counsel from Men, Worldly, and fleshly Arguments of our own inventions, to make no conscience of sin, but to file off all those bolts, and to open the doors of Senses, that sin may break loose, and get out of subjection, to the Gaolers overthrow and utter undoing, if diligent watch be not kept.  
3 He must see to the Walls of the Prison, that 
Walls, whereof built.  they be strongly built with good stones cemented together. These are Moral Virtues, and evangelical Graces, by which, as by Walls, our Sins and our natural Corruptions are kept in. Though Master Newman lock and bar the doors, yet if the Walls be weak, the Prisoners may get out.  
4 And lastly; he must 
Foundation of subjection. Rom. 6.  look well to the Foundation of the house, that it be not undermined. The true Foundation of Subjection of Sin, is the Power of the death of Christ, and of his Resurrection, into whom by Faith, through the Operation of his Spirit, by the Word, we are engrafted.  
This must not be undermined by the Popish Doctrine of freewill, and Abilities of ourselves to overmaster Sinne.  
All these things well and diligently looked unto, the Prisoners will be kept safe in the Gaol under Master Newman, until the time of the Assizes.  
And thus much for the first part of my Text, the Searching, the Attaching, and Imprisoning of Sinne. The other part, which is the Trial, followeth.   

THE SECOND PART.  
AT the time of 
Assizes, the time of trial.  Assizes by the King's appointment, cometh the judge, attended on by the Sheriff, the justices of the Peace, and such as necessarily are to be there, for the dispatch of such businesses as come to be tried and adjudged.  
The judge coming in place, he hath his Seat or Bench, and being set, the Commission is read.  
The judge is a judge of Oyer and Terminere in the Circuit where he is appointed to sit. The judgement here is absolute, without any appeal from his Sentence.  
The judge spiritually understood, attended upon by Religion the Sheriff, and the Under Sheriff Resolution, is Conscience.  
From this judgement is no Appeal, for he is in 
judge is Conscience.  GOD'S stead, therefore must his Sentence stand, and we must submit to it.  
The Seat or Bench on 
Bench is Impartiality.  which this judge sitteth, is impartiality; for Conscience well-informed, will judge in Righteousness and Truth, without all partiality, without respect of any person. He regardeth not the rich and mighty, no Bribe can blind him, neither doth he pity the person of the poor, to give for pity an unjust Sentence; but as the truth is, so speaketh he.  
The Commission is the 
Commission, active power of Conscience.  Active power of Conscience, given of God by his Word, to condemn the nocent, or to quit the innocent, except this Commission be lost. 
Commission lost, is the dead, seared, or benumbedness of Conscience.   
Sometimes it is lost, as when conscience is dead, as in all ignorant persons, or seared with an hot iron, as some men's have been and are; such as fall from the faith and are past feeling, 
1 Tim. 42. Eph. 4. 19  by reason of the blindness of mind, and hardness of heart: or else benumbed, as in those that fall into some grievous sin, as did DAVID, who lay therein, until Nathan found the Commission, and acquainted him with it, when he said, Thou art 
2 Sam. 12. 7.  the man.  
If the Commission be lost, the Power of Conscience lieth dead, seared and benumbed, than the judge can do nothing till it be found: and being found, it is read openly.  
The reading of this 
Reading the Commission.  Commission before the whole County, is Every man's experimental Knowledge of the power of Conscience, by which is acknowledged his Authority, to sit as judge over every thought, word and deed of man.  
The Circuit of this 
Circuit, in which Conscience sits and judgeth.  judge is his Own Soul, he is not to sit and judge of other men's thoughts, words or deeds, but of the thoughts, words, and deeds of that man, wherein he is. A man's own Conscience is judge of himself; to judge another is out of his Circuit, neither hath he any Authority from the King of Heaven, to enable him so to do, Knowledge may go out to see and discern of other men's ways, but Conscience keepeth ever at home, and sits within to judge of that man's courses, whose Conscience he is. Conscience only troubles a man for his own sins, it cannot for another man's, but as far forth as he hath made them his own, and being accessary to them by commanding, 
Accessaries to sin.  alluring, counselling, commending, excusing, defending, or winking thereat, when he ought by his place to have punished the same.  
This judge in this Circuit is judge of Oyer and 
Oyer and Terminere.  Terminere; He will hear before he doth judge, and he will truly then judge as he heareth; for as he is impartial in judging, so is he prudent and careful to know what and whereof to give sentence, before he doth judge. This is the judge.  
The justices of Peace in 
justices of Peace.  the County are there, and do sit with the judge, and are in Commission with him. Of these some are of the Quorum, and of better rank, some are meaner justices, and take their place lower.  
The justices of Peace 
justices of the Quorum.  in the Soul of better rank, are Science, Prudence, Providence, Sapience: the Inferiors are weak Wit, common Apprehension, and some such like.  
These justices have their 
The justice's Clerks.  Clerks, there ready with their Examinations and Recognizances. justice's Science, his Clerk is Discourse: justice Prudence, his Clerk is Circumspection: justice Providence, his Clerk is Diligence: justice Sapience, his Clerk is Exporience: justice Weak-wit, his Clerk is Conceit: and justice Common-Apprehension, his Clerk is only Sense; a couple of poor justices.  
With the judge and Chief justices are in Commission, the King's Sergeant, and the King's Attorney.  
The King's Sergeant is 
K. Sergeant.  Divine Reason, a man of deep judgement in the Laws of his Sovereign, swaying much with the judge.  
The King's Attorney is 
K. Attorney.  quick-sightedness: both are excellent helps and Assistants to search out, and to handle a Cause before judge Conscience.  
For Quicke-sightednesse will soon espy an error in pleading, and Divine Reason will enforce a just conclusion, and so move the judge to give sentence according to equity and right. If these should be wanting, many matters would go amiss.  
There is also the Clerk 
Clerk of Assizes.  of the Assizes, the keeper of the Writs, that hath all the Inditements.  
This Clerk is Memory, 
Memory.  which retaineth all those names of every sin, 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 Clerk, there is the Clerk of the 
Clerk of Arraignment.  Arraignment, who readeth the Inditements.  
This Clerk is the Tongue, 
Tongue.  making Confession of our sins.  
Lastly, there is the Crier. 
Cryer.   
This is the Manifestation of the Spirit.  
Before the Clerk of the Arraignment readeth any Indictment, it is first framed by the Complainant. 
Complainant.   
This Complainant is true Repentance or godly Sorrow. 
Repentance.   
The framing of the Indictment 
Framing of the Indictment.  is the laying open of sin, as it may be known and found out to be sin, according to the true nature thereof.  
Moreover, an Inquest, or Grand-Iury there must be, 
Grand-Iury.  by whose Verdict the Offender is indicted, & made a lawful Prisoner; yet is this Indirement no conviction. What these agree upon, is delivered up in writing to the justices. On the back of this Indictment, framed by the complainant, they write either Ignoramus, or Billa vera.  
If the former, than the complaint is judged false; 
Ignoramus.  it is left in record, but the Prisoner is not indicted.  
If the latter, the prisoner is indicted, the Indictment 
Billavera.  read, and the prisoner brought to the trial at the Bar.  
This Grand-Inquest or 
Penmen of Scriptures are the Grand. jury.  jury, are the Holy men of God, whose writings are the Holy Scriptures in the Old and new Testament.  
By the Verdict of these, every thought, word and deed of man, is either freed, or made a lawful prisoner.  
But yet this Verdict is no lawful conviction of particular men, till they be rightly applied.  
If they write upon the 
What Gods Word makes not sin, is no Sinne.  Indictment or Bill framed, Ignoramus; that is, if the holy Scriptures of God declare it not to be a Sin, it is no fin: for Where there is no Law, there is no 
Rom. 4. 15.  transgression. Not the complaints of all under Heaven, not all the Laws of men, Decrees of Counsels, the Commandments of Popes, can make that a sin, which they write Ignoramus upon.  
Therefore the Bills of Indictment framed by 
False informers what they be.  those false Informers before mentioned, Formality, Worldly wisdom, lukewarmness, Mere civil honesty, Machiavilian Statisme, Libertinisme, Scrupulosity, & Papistry, against Christian Conference, godly Sincerity, true Zeal, strict Conversation, Reformation of disorders, and the rest, are false accusers, and have upon their complaints, written by the Graund-Inquest, an Ignoramus, and therefore by these worthy justices, justice's Science, justice Prudence, justice Providence, and justice Sapience, are not to be admitted, nor judge Censcience to be troubled therewith, though all the Popes, the whole Popish Church, all Popish Counsels, and all the Popishly-affected Statists in the world plead for them, for that thought, word, or deed is no sin, no Breach of God's Law, on which these write Ignoramus; Conscience (as is said) is not to be troubled with such Bills of complaint.  
But if these write Billa vera, that is, if the holy Penmen have set down 
That which is condemned by God, cannot be dispensed with by man.  any thought, word, or deed for a sin, not all the Pope's Dispensations and Pardons, not all the subtle Distinctions of the most learned, no custom, nor any thing else whatsoever, can acquit it from Sin, but sinew it is, and so must it be taken as a lawful prisoner, to be brought to the Bar, and indicted, and put upon the jury of Life and Death.  
The Bill being found true, than they proceed unto the Arraignment.  
The Prisoners are brought forth chained together, and set to the bar before the judge.  
The Prisoners are Sins, 
Prisoner's Sinnes.  (as you have heard before) the Old-man, with Mistress Heart, her Maids, and Will her man.  
Their Bringing forth is 
Bringing forth.  the Manifestation thereof by the Gaoler, M. Newman, Knowledge, Holiness and Righteousness.  
They are chained; for 
Chained.  sins are linked together, as Adultery and Murder in David; Pride with Hatred of Mordecai in Haman; Covetousness and Treason in judas; Covetousness, Hypocrisy and Lying in Ananias and Saphira; yea the breach of all the Commandments in the fall of Adam and Euah. They therefore are brought out chained together.  
The Bar is the Apprehension 
The Bar.  of God's wrath due for sin.  
After all this, when the Prisoner standeth at the Bar, a jury for life and death is impanelled, who are for the King, and are sworn to give in a true Verdict, according to their Evidence.  
This jury is a chosen Company of excellent 
Petty-Iurie.  Virtues, the fruits of the Spirit, delivered in by the Sheriff Religion to be called, and to be of this jury in the behalf of the King's Majesty, JESUS CHRIST, to go upon the prisoners, the Fruits of the Flesh, which stand at the Bar.  
Their names being given up, they are called, as the Clerk of the Arraignment, the Tongue, nameth them; then the Crier, Manifestation of the Spirit, calleth 
jury called by name.  them one by one to appear, as the Clerk names them; and they are these.  
1. Call Faith. Cryer. Vous aves Faith, which purgeth 
Acts 15. 9  the Heart.  
2. Call Love of God. Cryer. Vous aves Love of 
1 john 5. 3.  God, which is the keeping of the Commandments.  
3. Call Fear of God. Cryer. Vous aves Fear of 
Prou. 1. 7.  God, which is the beginning of wisdom.  
4. Call Charity. Cryer. Vous aves Charity, which 
1 Cor. 6. 13.  rejoiceth in the Truth.  
5. Call Sincerity, Cryer. Vous aves Sincerity, which makes a true Israelite, 
john 1. 47.  in whom there is no guile.  
6. Call Unity. Cryer. Vous aves Unity, 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 aves Patience, which worketh experience, and by which men possess 
Rom. 5. 4. Luke 21. 19  their souls.  
8. Call Innocence. Cryer. Vous aves Innocence, which keepeth harmless.  
9 Call Chastity. Cryer. Vous aves Chastity, which keepeth vndesiled.  
10. Call Equity. Cryer. Vous aves Equity, which doth right to every man.  
11. Call Verity. Cryer. Vous aves Verity, which ever speaketh truth.  
12. Call Contentation. Cryer. Vous aves Contentation, which ever rests satisfied.  
Then the Clerk saith Countess.  
And so the Crier saith to them, Answer to your names.  
Then the Clerk nameth them, and the Crier telleth or counteth them.  
Faith, one. Love of God, two. Fear of God, three. Charity, four. Sincerity, five. Unity, six. Patience, seven. Innocence, eight. Chastity, nine. Equity, ten. Verity, eleven. Contentation, twelve.  
Then the Crier saith, Good men and true, stand together, and hear your charge.  
With all these Graces should the soul of man 
Craces wherewith we should all be qualified.  be endued to proceed against Sin, we should be able to say, that we have them by the manifestation of God's Spirit, and also to know their power and virtue, and distinctly to be able to reckon them, and so wisely to esteem them, as the good and true gifts and graces of God; which have a charge given them, which is every grace his 
The charge what it is.  proper gift, and all conjointly have power to discern of any sin, and to give a just verdict thereupon.  
This jury, thus called 
The jury, look on the Prisoners.  and impanelled, are commanded to look upon the Prisoners at the Bar, upon whom they are to go.  
This is when we oppose Virtues to Vices in our meditation, that so by the excellency of the one, we may see the foulness of the other, and so come to the greater love of Virtue, and to the more deep hatred of Vice. This is the 
jury of virtues  jury of virtues profitable looking upon vices the prisoners at the Bar.  
The prisoners, though they stand together, yet are they to answer one by one.  
So Sins must distinctly 
A distinct knowledge of sin necessary  one by one be arraigned: for we cannot proceed against sin, but upon a particular knowledge thereof.  
A general, and so a confused notion of sins (which yet is that which is in most men) will never make a man truly to see how his estate standeth with God, and so to bring sin unto death.  
The Prisoners, at the sight of the jury, and naming of them, have leave to challenge any of them; if they can give good reasons against this or that man, they are put off the jury, and other chose in their stead.  
These prisoners seeing 
jury challenged.  such a jury, presently begin to challenge them.  
Unbelief he cryeth out 
What virtues and vices be in opposition.  against Faith, as his Enemy. Hatred of God, against the Love of God, as his Enemy. Presumptuous sinning, against the Fear of God, as his Enemy. Cruelty, against Charity, as his Enemy. Hypocrisy, against Sincerity, as his Enemy. Discord against Unity, as his Enemy. Anger, Rage, and Murmuring, against Patience, as their Enemy. Murder, Fight, and Quarrelling, against Innocency, as their Enemy. Wantonness, Adultery, Fornication, and Uncleanness, cry out against Chastity, as their deadly Enemy. Cozenage, Theft, and Unjust dealing, against honest Equity, as their Enemy. Lying, Slandering, and false-witness-bearing, against Verity, as their mortal Enemy. And lastly, Greedy desire, Covetousness, and Discontentment, cry out against Contentation, as their enemy.  
All these together challenge the whole jury, crying out and saying, (Good my Lord) these men are not to be of the jury against us; for your Lordship knoweth very well, and none better, that they are all of them our deadly Enemies. Your Honour knoweth, that every one of them hath petitioned the Lord Chief justice very often and importunately, 
Virtue binds corruption to the good behaviour.  to bind us all to the good behaviour, and to cast us into prison, as we have been by their means. They have made Master Newman the Keeper and his under-keepers to deal very hardly with us.  
It is well known (my Lord) that Chastity procured Master Newman almost to famish Incontinency to death. Good my Lord, consider of us, these are our most bloody and cruel enemies: We appeal to your Lordship, to God and to all good men, that know both them and us, that it is so.  
Our humble suit to 
The Prisoners Petition to the judge.  your Lordship therefore is, that more indifferent persons may be chosen to go upon us, else we are all but dead men. We do know (my Lord) that there are here many other of very good and great credit in the world, fit to be of this jury, men very well known to your Lordship, and to Master Sheriff, and the Worshipful Gentlemen. These are men of worth, (my Lord) of far more esteem every where, than these mean men here, picked out of purpose by Master Sheriff. These (my Lord) of the jury, are men of small reckoning in the Country. These live scattered here and there, almost without habitation, except in poor Cottages; so as we marvel (my Lord) how they can be brought in for Freeholders', hardly any one of them is of any account with men of great estates, and of worth, in the Land. Good my Lord, consider of us.  
Then the judge asketh them, what those men be, of whom they speak, and what are their names?  
Then they answer, My 
Indifferent Gentlemen.  Lord, they are these; Master Naturalist, Master Doubting, Master Opinion, Master Careless, Master Chiverell, Master Libertine, Master Laodicean, Master Temporizer, Master Politician, Master Outside, Master Ambo. dexter, and Master neutrality, all (my Lord) very indifferent men betwixt us and them. Gentlemen, Freeholders', of great means; we beseech you (my Lord) to show us some pity, that they may be of the jury.  
The judge informed by those worthy justices of the Quorum, concerning these men so named by the prisoners, and knowing the honesty and good credit of the chosen jury; their exceptions against them are not admitted of, and so these indifferent Gentlemen are passed by.  
The Clerk therefore is commanded to go forward, and then he readeth the Indictment of every one in order, one after another, as they be called forth by name, and set to the Bar.  
The first which is called out, is the Old-man.  
Then saith the Clerk, Jailer, set out Old-man to 
1. Old-man arraigned.  the Bar.  
Then he is brought to the Bar, and commanded to hold up his hand, and his Indictment is read.  
Old-man, thou art indicted 
His Indictment.  here by the name of Old-man of the Town of Euahs' Temptation, in the County of Adam's consent, that upon the day of Man's fall in Paradise, when he was driven out, thou did dost corrupt the whole nature of man, body and soul, leading all and every of his Posterity, coming by generation, with the body of Sin; 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 evil, bringing him captive to imperious lusts, and so causing him to live in continual rebellion against GOD, contrary to the Peace of our Sovereign Lord the King, JESUS CHRIST, his Crown and Dignity.  
What sayest thou to it?  
He pleads Not guilty, and so puts himself to the Trial.  
Then the Crier calleth for evidence against the 
Evidence.  Prisoner.  
Then cometh forth 
David.  David, whose Evidence is this: I was shapen in Iniquity, and in Sin hath my 
Psal. 51. 5.  Mother conceived me. jobs 
Job 25. 4.  is this; He cannot be clean that is borne of a Woman. Isaiah, his Evidence is, 
Isa. 48. 8.  That all are transgressors from the womb. Saint Paul's 
Saint Paul.  Evidence is most clear; for being asked what he could say? He answered, (My Lord) this Old-man hath been the death of very many. I have woeful experience of him, a wretched 
Rom. 5. 15.  man hath he made me. He took occasion by the Commandment, 
Rom. 7. 8. 11. 13, 21. 15. 19, 23.  to work all concupiscence in me. He deceived me and slew me, wrought Death in me, so that in my flesh dwelleth no good, but when I would do good, evil is present with me, so that through him, the good I would do, I cannot, and the evil I hate, that I do; He maketh war against the law of my mind, and bringeth me into captivity to the Law of Sinne. Thus (my Lord) is in me the Body of Death, from which I desire to be delivered: and this is that I can say.  
The Evidence being thus clear, the jury presently being all agreed, give in their Verdict, and 
Verdict.  being asked what they say of the prisoner at the Bar, guilty or not, they answer, Guilty.  
Then he asketh what he can say for himself, why sentence should not be pronounced against him?  
Good my Lord, saith he, I am wrongfully accused, 
Old-man's plea.  and am made the man I am not, there is no such thing as Original Corruption. 
Pelagius and Anabaptists.  Pelagius a Learned man, and all those now that are called Anabaptists, (who well enough know all these Evidences brought against me) have hitherto, and yet do maintain it, that Sin cometh by imitation, and not by Propagation, and inbred pravity. Good my Lord, I beseech you, be good unto me, and cast not away so poor an Old man: (good my Lord) for I am at this day 5556. years old.  
Then saith the judge, Old-man, the Evidence is clear, those thou hast named, are condemned Heretics; and as for thy years, in respect of which thou cravest pity, it is pity thou hast been suffered so long, to do so great and so general a mischief as these good men do witness against he.  
O my Lord, I beseech you then a Psalm of Mercy.  
Old-man, the Law of the King allows thee not the benefit of the Clergy, for The reward of Sin is death: 
Rom. 6. 23.  This is his Majesty's Decree, unchangeable, as the Law of the Medes and Persians.  
Good my Lord, that is 
Object.  meant only of Actual Sin, and not of me.  
That is not so; for Original 
Answ.  Sin is Sin, and all men know, that Children die, that never sinned by Imitation, nor Actually, 
Rom. 5.  after the similitude of Adam's transgression. And Death goeth over all, in as much as all have sinned. If sin were not in Infants, they could not die, Hear therefore thy Sentence.  
Thou (Old-man) hast by 
The Sentence.  that name been indicted of these Felonies, Outrages, and Murders, and for the same arraigned; thou hast pleaded not-guilty, and put thyself upon the Trial, and art found guilty; and having nothing justly to say for thyself, this is the Law: thou shalt be carried back 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 every one that hath truly put on Christ.  
This Sentence pronounced, the Sheriff is commanded to do Execution; which Religion, by his Under Sheriff Resolution, seeth throughly performed.  
The Executioner is he 
Executioner.  that hath put on Christ, Gal. 5. 24.  
This Prisoner thus proceeded against, the Gaoler is commanded to set out Mistress Heart to the 
Mistress He tried.  Bar, who is commanded to hold up her hand, and then is her Indictment read.  
Mistress Heart, thou 
Her Indictment.  art here indicted by the name of Mistress Heart of Soul, in the County of the Isle of Man, that also upon the day of Man's fall in Paradise, thou becamest corrupted, accompanying the Old-man, and also Will thy 
Rom. 2. 5.  man, and hast been so hardened, that thou couldst not repent, and so blind, that thou becamest past feeling, and hast made men to give themselves over to all lasciviousness, to work all uncleanness, 
Ephes 4. 18,  even with greediness, to be also very slow to believe all that the Prophets 
Luke 24. 25.  have spoken: and to be so enraged with choler, sometimes as to run mercilessly on Innocents' to murder them, and to cause men most cursedly to depart 
Acts 7. 54.  from the living God. Thou hast been, and art also in confederacy with all and every evil thought, word, and deed committed against God and Man. 
Matth. 94. ●●d 21. 34.  Thou hast been a receptacle of all the abominations of every Sin whatsoever, and hast had conference 
●●hn 13. 2. Acts 5. 3.  with Satan to lie unto the holy Ghost, and for greedy gain, at the devil's suggestion, hast set some on work to play the Traitors to the shedding of the innocent blood of our Sovereign, 
john 13. 2.  contrary to the Peace of the King, his Crown and Dignity. What sayest thou to this Indictment? Guilty, or not guilty?  
She answers, Not guilty, and puts herself to the Trial.  
Then the Crier saith, If any man can give Evidence against the Prisoner at the Bar, let him come; for she stands upon her deliverance: then come in such as can say any thing against her, and first is 
Heart's accusers.  Moses.  
Moses, what can you 
Moses.  say against this prisoner? look upon 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 speak so unadvisedly with our lips by her passion, that we could neither of us be admitted to go into the land of Canaan. This I can say of her, that every imagination of her 
Gen. 6. 5. Gen. 8 21.  thought is only evil continually, and that naught she hath been from her youth up.  
Moses having ended, then saith the judge, is there any more?  
To whom answer is made, yes (my Lord) there is jeremy the Prophet.  
jeremy the Prophet look 
Jeremy.  upon the prisoner, can you say any thing on the behalf of his Majesty?  
My Lord, this I can say, that she is deceitful above 
jerem. 17. ●●  all things, and desperately wicked: so that no man without God's special assistance can either find out her devices, or escape her treacheries.  
And this moreover I know, that she hath been sent unto and forewarned to wash herself of her wickedness: and yet for all this she doth lodge still ill thoughts in her house. 
jerem. 4. 14.  Yea (my Lord) she hath seduced many from God, 
jer. 7. 24. and 9 14. and 11. 8. and 13. 10.  making them to walk after her evil counsels and imaginations, to their utter destructions. And I am truly informed, that there is ever the place where the enemies of their own souls do work their 
Psal. 58. 2.  wickedness and mischiefs.  
Is there any more Evidences?  
Yes, my Lord, here is Ezekiel. 
Ezechiel.   
Ezekiel, what can you say?  
My Lord, I can witness thus much; Such is her 
Ezek. 20. 16. and 33. 31.  lewdness, that she followed after Idols, and after Covetousness, which is Idolatry, both high Treason and Rebellion against God. Yea so very shamelessly and lawlessly she carrieth herself, that if such lewd companions come not in to her, she will go out and follow them.  
These be witnesses enough, saith the judge, to condemn 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 Bar?  
My Lord, I have heard 
S. Matthew.  it from the mouth of my Lord Chief justice himself (when I did attend upon him, he having occasion publicly to speak of her) that out of the heart do come 
Matth. 15. 19  evil thoughts, Adulterics, Fornications, Murders, Thefts, covetousness, Wickedness, Deceit, Lasciviousness, an evil eye, Blasphemy, Pride and Foolishness. All these evils he witnesseth to come forth of her house: so that it is evident against her by his honours undoubted testimony, that she is an harbourer of a company of very bad and unsufferable guests. Saint Mark, 
Saint Mark. Mark. 7. 21, 22, 23.  here next me, can witness as much.  
It is very true my Lord.  
Here is an Harlotry indeed (said the judge.) jury, if you be agreed give in your verdict, what say you of this Prisoner? Guilty or not Guilty?  
We say guilty, my Lord.  
Woman, what canst thou say for thyself, that Sentence according to Law should not be pronounced against thee?  
Ah, good my Lord, take pity on me, a poor weak old woman; These men speak against me the 
Heart's plea for her life.  worst that they can, because I would not be ruled by them. They speak of malice my Lord. If I have misdemeaned myself any way, it was by this Old man my Father's misleading, (my Lord) by whom, I thought, that being a woman I should be wholly guided. But hear me (good my Lord) I beseech you, let not these men's testimonies cast me away. For I did dwell with as good men, and better than they are, or ever were (my Lord) as other can witness, to my great commendations  
Then saith the judge, who are those I pray you?  
I dwelled (my Lord) with King David, with King Solomon, 
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 Faithful, was I found Faithful, and such hath been my credit, that I was well spoken of even to God himself by good KING Hezekiah. That 
Nehem. 9 8. Esai. 38. 3.  all this is true that I say, I beseech you to ask Isaiah the Prophet, as also Nehemiah, and others that have recorded the same.  
Besides all these (be pleased to hear me, good my Lord) ask all the Country 
Ignorant people praise their heart.  people, and they will with one mouth speak well of me. They have (say they) a good Heart towards God and that, ever since they were borne, they never found me so wicked as these witnesses are pleased to speak. I hope therefore (my Lord) that you will be pleased to be good to me, good my Lord pity a very old aged poor woman, as ever you came of a woman.  
Woman, Woman, for 
The judge's speech to her.  the witnesses against thee, they are without exception, and thy own mouth doth condemn thyself, in that first, thou dost confess, that thou wouldst not be ruled by them when these holy men were sent unto thee, and that with special command from his Majesty to see thee reform. Again, that thou dost acknowledge thyself to have been wholly led by the Old-man, one now most justly condemned by the Law to be crucified.  
As touching David's heart, Solomon heart, Asa his heart, the faithful heart of Abraham, and the upright heart of Hezekiah, never an one of these was thyself, thou dost lewdly seek to deceive by equivocation, and to beguile the standers by with thy 
Matth. 13. Luke 8.  tricks of jesuitical cozenage. True it is, that there 
The heart is twofold.  is great commendations of an Heart, and the same to be an honest and good Heart, an upright Heart, a faithful 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 natural and corrupt 
Corrupt.  heart: Thou art that commendable heart in name only, but not in quality: therefore thy boasting is vain, thy pleading subtlety, verifying jeremiahs' evidence of thee, that thou art very deceitful.  
As for the vulgar praising of thee, it is through their own self-love, and foolish self-conceit, and their utter ignorance of thee, that maketh them to speak so well of thee. Thou dost therefore but trifle away the time, and trouble the Assembly.  
As for thine age, it procureth thee no pity at all, because thou hast beguiled, undone, and bewitched so many. Thine age should have taught thee better things, but thy obstinacy in wickedness would not suffer thee. Hear therefore thy Sentence.  
Thou Mistress Heart hast been indicted by the 
Sentence against Mistress Heart.  name of Mistress Heart, of those Felonies, Murders, Conspiracies and rebellions, and for the same hast been arraigned: thou hast pleaded not guilty, hast put thyself to the trial, and been found guilty, having nothing justly to say for thyself. This is the Law. Thou 
Her punishment.  shalt be carried back from whence thou camest, and there live condemned to perpetual imprisonment under Master Newman the Keeper, without bail or main prize. Jailer, take her to thee, look to the prisoner, and keep this Heart 
Prou. 4. 23. Hebr. 3. 12.  diligently, and take heed lest there be at any time in you an heart of Infidelity to depart from the living God. Master Sheriff Religion, and the Under Sheriff Resolution, do see it performed very carefully and speedily according to the sentence given.  
After Mistress Hearts arraignment, and condemnation, wilful Will is commanded to the Bar, and to hold up his hand, and his Indictment was read.  
Wilful Will, thou art indicted 
Will arraigned.  by the name of wilful Will, of the Town of Free, and in the County of Evil, that thou partaking with Old-man, and lewdly living at the bend of Mistress Heart, hast been a Champion for them, ready to act all their villainies, and upon every motion of theirs, or any solicitation of those her harlotry maids, her passions, hast from time to time gathered together all the powers thou couldst make within this Isle of Man, to raise rebellion, and by force and arms hast often attempted to rush in and upon this Majesty's Garrison, appointed for the safe keeping of the Town of Soul, & so of the whole Island, and thereby hast given occasion to the Enemies, to seek to invade the same, contrary to the peace of our Sovereign Lord the King, his Crown and dignity.  
What sayest thou to this Indictment, guilty or not guilty?  
His answer was, not guilty (my Lord) and so put himself upon his trial by God and the Country.  
Then were witnesses called 
Witnesses called out.  out, and the first of them was the Captain of the Garrison, which was one Captain Reason.  
This Captain coming before the judge, was asked what he could say, for the King, against the prisoner at the Bar?  
My Lord, saith he, by my 
Captain Reason.  Sovereign's appointment, I was made Captain of this Garrison in Soul; and his Majesty also was pleased to place this Prisoner in the same for his service, but yet under me, and at my command, and not to do what he himself listed.  
But he having conceited himself to be free, and not under controlment, & being grown Full, he hath by the bewitching of Mistress Heart, and her Maids endeavoured to bear all the sway, treading down with contempt all my lawful commands. I made many fortifications against his violent 
Reasons and arguments to convince.  courses, to restrain his outroads, lest thereby he should have made way for his Enemies breaking in upon us, to the danger of the whole Island: but all these fortifications very often he hath defaced, and by the force of strong passions, hath borne them down before him, without any regard of supreme or subordinate authority whatsoever. He may well (my Lord) be called wilful Will, for except he be more under subjection neither I his Captain, no● ever an Officer in the whole band, will be obeyed, yea, assuredly (my Lord) if he be not kerbed the whole Town of Soul will be overthrown, and all the Island fall into the Enemy's hand, to the great dishonour of his Majesty And this is that which have, for the present, to say My Officers, if it please your Lordship to have them called, can say very much against him.  
Then saith the Clerk, Cryer, call in Captain Reason's Lieutenant.  
What's his name, saith the Crier?  
He is, saith the Clerk, called Discourse.  
Lieutenant Discourse, 
The Lieutenant his witness.  come into the Court, Vous aves the Lieutenant.  
Lieutenant, what can you say touching this wilful Will, the prisoner at the Bar?  
My Lord, my Captain and I have had many occasions of much conference upon very serious business, into which this Prisoner hath often intruded himself, and thereby hath greatly hindered our designments. For say we what we could, he would have all things go after his pleasure, and only to satisfy the lust of Mistress Heart, and some of her drabs, on whom he hath attended, and by whom he hitherto hath been too much ruled, and I may say, most strangely bewitched, having no power to deny them any thing.  
Our Ancient (my Lord) can further inform you.  
How call you him saith the judge?  
He is called (my Lord) Profession.  
Then saith the Crier, Ancient Profession, come into the Court, Vous aves, Profession.  
Ancient, What can you say for the King against the Prisoner at the Bar?  
My Lord, when I bore 
The Ancient his Witness.  my colours of a Holy conversation, and displayed the same in Word and Deed before the company, he hath attempted, and that not seldom to rend and tear them; and this not only within ourselves: but sometime also before, and in the very sight of the Enemy hath sought to deface my Colours, through his violent disposition, untamed nature, with the help of enraged passions, to my utter disgrace, and not to mine only, but to the whole band of good qualities, gifts, and graces, in the Town of Soul.  
So heady he is, and so perversely bend to his own will, that he never regardeth, for the present, what may happen afterwards. Our two Sergeants can more at large discover him, if it please your Lordship to hear them: Here they stand by me.  
What do you call them, saith the judge? My Lord, saith the Ancient, the one is Sergeant Unity, and the other is Sergeant Order, worthy Soldiers (my Lord) and very serviceable for good government.  
Sergeant Unity, come in, What can you say of this Prisoner?  
My Lord, when all the 
Sergeant Unities winesse.  whole band lovingly, as one man, were obedient in all things, he upon every least discontent did mutiny, and endeavoured to set us at odds one against another. He hath adhered to secret Conspiracies of inbred Corruptions; yea, and hath not been only found to favour, but also to stand for, and to grace our open enemies, even Satan's suggestions, and the pomps and vanities of this wicked world; to whom he hath been so serviceable, as if he had been a pressed Soldier for them, forgetting his faith and allegiance to his own Sovereign. If he be not (my Lord) suppressed, he will at the length be our utter overthrow. My fellow, Sergeant Order, can say more.  
Sergeant Order, What is that you have to witness against the Prisoner?  
My Lord, whensoever he 
Sergeant Orders winesse.  cometh out of that lewd Harlot's house, Mistress Hearts, and from among her young Strumpets, he is so enraged, as he behaveth himself more like a savage beast than a man: All is by him put out of order, our Captain cannot rule him, especially when he hath gotten a pestilent fellow, one Obstinacy to accompany 
Company is to Wilfull-Will.  him, and another cogging deceitful companion, called Show of good, to hearten him in his forward courses and bad inrendments. Of himself he is ill enough, but these (my Lord) make him altogether uncapable of good counsel, or of the best advice that our Captain can give him.  
Where are, saith the judge, these fellows; why were they not apprehended, and brought in hither with him?  
My Lord, as soon as he was attached and brought under authority, they both presently fled. Our Captain Reason made diligent search after them, but could not find them. For my Lord, these Companions durst never appear with him, but when they knew him to be wholly bend to his own will, and when they were very sure our Captain had not strength enough with him to withstand them, otherwise they would keep close, and not apparently be seen to countenance him. If order might be taken for apprehending of these, there would be some hope of better government in this prisoner, if he hap to be released.  
Upon this the judge gave order to Master Sheriff, to his Under-sheriff, and to all the justices of the Bench for the speedy apprehending of these two lewd and rebellious companions. Then the Crier was commanded to call in one witness more, which was one of the Corporals of the Band, whose name was Discipline, who being there attending presently appeared.  
The Corporal being at the Bar, it was demanded of him what he could say, more than had been spoken?  
My Lord, saith he, though 
Corporal Disciplines witness  very much hath been spoken, and that most truly against him, yet have I more to say than hitherto hath been spoken by any of them. It is well known, my Lord, to the whole Corpse de guard, how unruly he hath been after the setting of the watch. Such conceit he hath ever had of his freedom (my Lord) that my very name hath been odious unto him. He hath gotten such liberty, that he could never endure 
Will is a great hindrance to spiritual warfare.  to be disciplined. Our arms he hath taken and made them often unserviceable.  
Our Powder of holy affections he hath damped, the Match of fervency of spirit he hath put out: the Smallshot of spiritual ejaculations he so stopped, as in time of need they would not go off; of the Sword of the Spirit, the Word of God, he quite took away the edge: he broke the Helmet of salvation, bruised the Breastplate of righteousness: the Shield of faith he cast away, and unloosed the Girdle of verity. The points of all the pikes of divine threats by presumption he so broke off, as they had no force to prick the Heart. He would (after the Watch was set) of himself without the Word go the round, and diverse times meeting the Gentlemen of the round, holy Meditations and divine Motions, he would stop their passages and turn them back again. And not seldom hath he fallen upon the Sentinels, quick apprehensions, and put out their eyes, so as they could not, if the Enemies had approached, have discerned them.  
My Lord, by his wilful unruliness, and by his obstinate Masterfulnesse, he hath often endangered the whole Island of man, the lower part called Corpse, and the higher called Soul; and in a manner delivered them into the Enemy's hand. For the common Soldiers, 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 Captain, he will surely at the length yield this his Majesty's right into the hands of foreign powers, which daily watch to have by him some opportunity to invade us. They have (my Lord) often assailed our Castle of Confidence, raised upon the Mount of God's mercies, hoping only upon his help to make a breach therein and entering to cast us out; we therefore beseech your Lordship to have justice against him.  
Then saith the judge, you ask but right, and that which in my place I am bound to yield you, without respect of persons.  
Honest men of the jury, you have heard what all these Gentlemen have witnessed against him, if you be agreed of your Verdict, give it in, what think you of the Prisoner, guilty or not guilty?  
They answer, guilty, my Lord.  
Then the judge turneth his speech to the Prisoner, Wilfull-Will, thou hast heard what all these have witnessed against thee, what canst thou now say for thyself, why the sentence of death should not now be pronounced against thee?  
My Lord, I am a Gentleman 
Will speaks to the judge.  free born, & ever like a Gentleman brought up in Liberty. And though I was in some sort to be ordered by Captain Reason; yet I ever held myself his equal, and stood upon my freedom of choosing or refusing, or of suspending the action. He had no authority to enforce me further than it pleased myself. I have always been a freeman (my Lord) from servile obedience to any man, and owe subjection to none but only to my Sovereign. I cannot deny but that Captain Reason hath offered daily to advise me, & I have not ever wholly rejected his counsel; if I have at any time miscarried, it was through the lewd Mistress Hearts deceivableness, & the violence of these her passionate affections misleading me, for want of deliberation before I either choosed or refused the thing objected before me.  
I do here (my Lord) ingenuously confess the truth of all that which these witnesses have spoken against me, for which I heartily crave pardon.  
I also do freely acknowledge, that I stood too much upon my birth, and Gentry, as too many at this day do, having never a good quality beside to brag or boast off. I took it for 
Abuse of birth and gentry.  granted, that my Gentry stood in idleness, pleasurable delights, hawking, hunting, and haunting Taverns, drinking of healths, whiffing the Tobacco-pipe, putting on of new and variety of fashions in Hat & in hair, in clothes and in shoe ties, in boots and in spurs, in boasting and bragging, in cracking of oaths, in big looks, great words, & in some out-bearing gestures the forms of Gentry; which I verily supposed should sufficiently of itself have borne me out, in all my extravagant courses, in my licentious liberty, and lascivious wantonness in Mistress Heart's house, through which I was brought into all these rebellious disorders, for which I justly deserve my Sovereign's indignation, of whom I humbly crave mercy and forgiveness. Good (my Lord) take pity upon me.  
Wilful Will, I am sorry 
judge's speech to Will.  that thy deserts are no better, being so well-born, and that thou hast so abused thy Gentry to thy shame and confusion, through thy vain mistake, and foul abuse of the conceit of Gentry, which consists of nobleness of spirit, honourable endowments 
True Gentry, what.  of mind, praiseworthy qualities, and serviceable employments for thy King and Country; and not in such base conditions as thou hast named, unfitting altogether true Gentry, being indeed the fruits either of degenerating spirits from the worth of their Ancestors, or the property of new Upstarts, never having had the right breeding of true Gentry, nor the understanding of the true qualities of a Gentleman indeed.  
But seeing thou art humble and penitent, and mayst do his Majesty good service hereafter, thy deserved sentence shall be deferred off, till his Majesty's pleasure be further known concerning thee: yet in the mean space thou art to be bound to thy good behaviour, and be carried back again, to remain under the custody of Master Newman. Jailer, take him to thee, and see him forth coming whensoever he shall be called for.  
Then, said he, I humbly thank your Lordship, and so bowing himself to the Bench, he is carried away from the Bar, to the place from whence he came, to remain Prisoner until he should be released.  
After he was removed, the Gaoler was commanded to set Mistress Hearts Maids to the Bar. But upon deliberation they were sent to Ward again unto another time. The reason was, for that two great Traitors and Rebels, chief amongst the damned crew, were presently to be arraigned, which would take up the allotted time before the Court should break up and the Bench arise.  
These two were Covetousness 
Two capital sins.  and Idolatry, Capital thieves, pestilently mischievous against God, his Worship and Service, against the Church, and against the Commonweal.  
Covetousness was joined with Idolatry, because he is also called Idolatry. 
Col. 3. 5.  Now all other Prisoners removed, and the judge with the Bench ready for 
Covetousness tried.  these, the Clerk willeth the Crier to command the Gaoler to set Covetousness to the Bar, which the Gaoler doth forth with.  
Then saith he unto him, Covetousness hold up thy hand and hear thy Indictment.  
Covetousness, thou art 
His Indictment.  here indicted by the name of Covetousness, in the Town of Want, in the County of Neverfull, that from the day of thy first being thou hast been the root of all evil, having 
1 Tim. 6. 10.  made some to play the thieves, others to commit Treason against our Sovereign Lord the King; others to murder 
Mich. 22.  Innocents' for their inheritance. Thou art also here indicted for bribery, extortion, oppression, usury, injustice, cozenage, unmercifulness, and a multitude of outrageous Villainies: besides thy hindering men in holy duties and means of Salvation, forcing them headlong to their destruction, contrary to the Peace of our Sovereign Lord the King, his Crown and Dignity.  
What sayest thou to this Indictment, guilty or not guilty?  
He answereth, not guilty (my Lord) and so he puts himself upon the trial.  
After this, the parties 
The first Evidence against him is Repentance.  that can give Evidence 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 judas.  
Then, saith the judge, look the Records, Clerk, and read them.  
My Lord, I read here 
What evil Covetousness hath done.  that Acan confessed that by Covetousness he was 
Iosh. 7.  moved to look upon a wedge of gold, and so coveting, stole it, and with it a Babylonish garment, to the death and destruction of him and all his. Also I here find, how through Covetousness Ahab longed for poor Naboths' Vineyard, and so eagerly, as he fell sick for it, because he could not have his will. But jesabel procured by his leave and liking the death of Naboth and his 
1 King. 21.  sons, and so got possession of the Vineyard. Moreover, I find here, that judas confessed how he betrayed the innocent blood of our Saviour through covetousness and desire of money. This is all the Confession, my Lord, in the Records.  
Then the judge willeth the Constable and his Assistants which were at the apprehending of him to be called, who make their appearance.  
Constable, what can you say, and those that were with you, against this prisoner at the Bar?  
My Lord, when we 
It troubles and darkens the understanding.  went to make search for him, he hid himself so close, as we had much ado at first to find him in Mistress Heart's house; who had almost persuaded us that he had not been there, until I learned 
David's care to prevent Covetousness.  it from David the man of God, whom I had found 
Psal. 119. 36.  petitioning the Lord Chief justice for a Warrant of the good behaviour against the Covetousness of the Heart. Then thought I, certainly he is here in this house: for if David feared to have him in his Heart, that gave so many millions of gold and silver, 3300. Cartload of Treasure for the building of the Temple, can I think him 
Without diligent search its hard to find out our Covetousness.  not to be here? I sought therefore diligently, my Lord, and found him; but before I could attach him, he was got into a dark corner and attempted to blow out my Candlelight, and to have escaped me. But I and my Company took such diligent heed to him, as he could not get from us: yet before we could bind him, and bring him away, he endeavoured to mischief as many as came near him, & would by no means obey my Warrant, as the rest here (my Lord (can tell if you please to hear them. Then began every one of them to speak.  
Care complained, that 
Cares complaint.  he had almost choked him with the world and worldly businesses, so as he had no leisure to mind heavenly things.  
Clearing accused him 
Clearing accuseth him.  that he had so undermined his understanding at unawares, as almost he had broken the neck of his good name, and reputation of his profession and Religion.  
Indignation complained that he had well nigh lost 
Indignation complaineth.  his life by him: for whereas before he could not behold Sin, but with an holy anger, now profit of Sin, through this cursed Covetousness, made him look cheerfully upon it, and heartily welcome it for profits sake.  
Fear complained, that 
Fear speaketh against him.  he did bewitch him: for said he, whereas before I was tender hearted, and trembled at God's Word, desire of gain made me loath to lose my commodity though I got it with Sin.  
Vehement desire did greatly 
Vehement Desire hurt by him.  complain of his violent setting upon him, to make him eager after earthly things, so as he could hardly take any rest.  
Zeal complained, that 
Zeal blunted.  he struck himself hard upon the head, as the blow made him, in hope of gain, almost without sense of God's glory, which before he preferred above all things in the world.  
Lastly, Revenge complained, 
Revenge made weak.  that the Prisoner had attempted to murder him, and so wounded him, as whereas before he could master sin, now he was grown so weak, as any gainful sin was able to master him, and to bring him under command.  
When these had spoken what they could, the rest were brought to give evidence, and these also were men of very good account, and of great worth in their Country; Master 
Other Witnesses produced.  Church, Master Commonweal, Master Household, Master Neighbourhood, and Master Goodworke, who having answered to their names, they give in Evidence one by one.  
Master Church, what can you say against the prisoner at the Bar?  
My Lord, I am not able 
Master Church is Witness.  to reckon the particular mischiefs he hath done against me. There falleth never a Benefice of any reasonable value, but he sets many to run and ride after it, and to offer largely for it, and maketh some Patron's thieves, and to admit many an Ignoramus into the charge and cure of Souls: and many a Minister to be a perjured Simonist before God. He maketh not a few to heap up means, not only for maintenance, but also to make themselves great; and many which come in freely to neglect the care of their flocks, and to seek after their fleeces, to care to be rich, and to follow so after the world, as that either they give over to preach, or do make them preach at home very idly, seldom, and unprofitably, though abroad, either for their hire, or applaudity more diligently and commendable.  
When People come to 
People hindered by Covetousness in the Church.  Church (my Lord) he marreth their devotion and haileth their souls out of the Church, to make them to be walking their grounds, talking with their friends, plotting businesses, and to be going some journey, to be at some Market or Fair, to be counting their debts, following their debtors, reckoning up their loan upon Usury, their profits and gain, here and there, not without fear 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 hindered coming out of the Church.  the Church, he choketh the seed of God's Word, that it thriveth in very few, and of these few, it is more in talk than in practice. He keepeth (my Lord) many from the Church, causing them to set the Lords Day apart, not for his service, but for their worldly affairs, because they will not take another time for hindering their profit in the week days.  
Much more (my Lord) I have to say, but I am loath to be too tedious.  
You Master Church, have spoken sufficiently and enough to condemn him.  
Call Master Commonweal.  
Master Commonweal, what can you say on the King's behalf against the Prisoner at Bar?  
My Lord, this man 
Master Commonweal, his accusation.  hath entered so far into all businesses, as he hath almost utterly undone me. He propoundeth Offices to sale, and so maketh the buyers to sell their duties for profit to make up their moneys. He hath monopolised commodities into his hands, enhanced the prices of things, to the great grievance of the King's Subjects. He (as your Lordship well knoweth) hath miserably corrupted the course of justice, by bribery, by making many Lawyers plead more for Fees, than honestly, for the equity of the cause; by delaying the cause, by removing it from one Court to another, till men be undone. He hath, to get his desire, suborned false witnesses, counterfeited Evidences, and forged Wills. Good my Lord, let some order be taken with him, else he will utterly bring me to ruin and all mine for ever.  
Call Master Household.  
Master Household, what can you say concerning the Prisoner?  
My Lord, this wicked 
Master Household his witness.  Covetousness keeps holy exercises out of private houses; he will not let parents have any time to instruct their children, he maketh Masters use their servants more like beasts than men, they are so wholly employed in worldly businesses: as for their souls there is no care taken, but they are left to live as soulless men. He causeth niggardly house-keeping, and overlabouring of servants. He breedeth much contention, chiding, and too much use of ill language by Mistresses and Dames, yea, between men and their wives in their Family, to the great grief and ill example of their children and servants.  
Yea, (my Lord) he 
Cruelty of Covetousness.  hath made children to be cruel to their Parents, brethren and sisters to hate one another, near of kindred and blood to go to Law one with another, for and about dividing goods, lands, and inheritances; yea, I can witness this, that he hath made them murder one another: Children their Parents, Husbands their Wives, and one Brother another. It would be too long to particularise, how great evils, and how many ways he hath injured me and all mine. But because other witnesses stand here by me, 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 unhappy 
Master Neighbourhood his witness.  man hath altogether disunited men's affections, so as in our Town there is very little love: hardly will one do another a good turn freely, but either it must be one for another, like for like, or in certain future hope for gain. This wretch hath almost banished all friendly society; every man is so now for himself, as he neglecteth his neighbour almost wholly. He maketh them trespass one another, to rob cunningly one another in buying and selling, and to fall out with bitter railing, & unneighbourly languages for a penny loss, and causeth many suits and brabbles. We are (my Lord) indeed miserably disquieted, and almost utterly undone by him. For (my Lord) we were a company of very good neighbours till he became Landlord: here dwelled Amity, 
Good neighbours and peaceable.  Kindness, Gentleness, Love, Peace, Charity, Patience, Goodness, Readie-good-will, Forgetfulness of wrongs, Sociableness, Good-turn, and joy: but most unjustly by his cruelty & wrong dealing he hath displaced them, and brought (my Lord) a company of infernal spirits, for so I think I may without offence call them, which are these: Hatred, 
Gal. 5. Ill Neighbours, and very unquiet.  Malice, Envy, Wrath, Anger, Churlishness, Discord, Niggardliness, Sturdiness, 
Rom. 2.  Strife, Debate, Variance, Emulation, Sedition, Wrangling, Fraud, Deceit, Malignity, Despite, Unnaturalness, implacableness, Unthankfulness, Fierceness, 
1 Tim. 3.  highmindedness, Selfelove, Makebate, and unmercifulness. The best that he brings in (my Lord) are Costless compliment, Faire-Speech, 
The best kindnesses of the covetous.  How do you, Good-morrow, Good even, Glad to see you well, Word-welcome, Will you drink, Farewell, 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 covetous.  is greatly commended, but never a Good man amongst them, much less any Too-good to be found in the Parish, except more in name, than in deed. And this is that which I have to say, my Lord, at this time.  
Call out Master Goodworke.  
Master Goodworke, what can you say touching the Prisoner?  
My Lord, there hath 
M. Goodworke his accusation.  been so much spoken that I need say nothing: yet none have more just cause to complain than I have: for he hath endeavoured to his utmost to root me out, 
Covetousness an enemy to good works.  and all my posterity, Bounty, Liberality, and Hospitality.  
My Lord, we by reason of him, daily stand in fear of our lives; all the country crieth out of him, in their love to us, who well know how often he hath attempted to murder us.  
He hath put out of joint both the arms of my Son Bounty, and almost broken the back of my Son Liberality, that he hardly at any time goeth upright, and all know this, that he hath violently set upon my Son Hospitality, and forced him out of doors, and in his stead hath let in Pride of apparel, Sumptuous building, Affectation of vain Titles, whom he hath made to shut up doors, persuading them that to maintain their state, they must increase their revenues, by new purchases, by racking of rents, by enhancing their fines and incomes, all little enough to uphold their outward state, & vain pomp abroad. And this (my Lord) is that which for the present I have to say.  
Then it was asked if all were come in that should give Evidence?  
Answer was made, My Lord, here is only one man more, poor Poverty brought hither by authority to give Evidence, may it please you hear him.  
Call in Poverty.  
Poverty, What canst thou say against this prisoner at the Bar?  
Good my Lord, I have 
Poverty his grievous complaint against Covetousness.  reason to curse the day that ever I knew him, and he only it is that hath brought me to this poor state.  
I was a man of some 
The covetous are unmerciful in seeking their own gain.  credit, my neighbours well know, till I had to do with him, who would lend me nothing but upon Usury, and that upon great bonds and mortgage of lands: and so greedy a Wolf was he upon his prey, that if I miss but one day of payment, he would take the benefit of the Mortgage, or forfeiture; or if he forbore longer, I paid him by presents and gifts so much with the use, as made me to groan under the burden, feeling myself in an irrecoverable Consumption. Sometimes to keep day with him, I was enforced either to buy for time, or else to sell something out of hand to make ready moneys: either of which was as bad, or worse than the biting of usury, for when William Greedy a brother of his, or also Gain his Cousin perceived my need, oh how did he in selling for time extort from me; and in buying for ready money press me? So that to escape a whirlpool, I fell into devouring gulfs, and thus he undid me.  
And not being therewith content (woe unto him,) when I became Tenant (my Lord) who was before a good Freeholder, he put into our Landlords 
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 housekeepers, he set a Shepherd and his Cur to feed his flocks. This also is he (my Lord) that maketh men of fair lands (which might live well on their own Revenues and domains) to take Farms into their hands, and to drive out such as had been merciful releevers of their poor neighbours. In our poor estate we have sought to him for relief, but in stead of comfort, he hath railed on us, threatened to whip us, and to send us to the House of Correction. Nothing will 
Covetous will give nothing but by Law.  he do for us, but what by Law he is enforced unto, though he keep his Church, and can sometime also talk of Religion. He beggars all of us (my Lord,) on work he will not set us, and yet will not suffer us to seek abroad for relief. He never seeth us, but his heart riseth against us. He rather will adventure his own damnation, than part with one penny, except it be to go gay, to buy and purchase for him and his. Yea (my Lord) that all may know his merciless cruelty when we have wanted relief, & begged of him, he hath 
Covetousness provoketh to theft.  counselled us to shift for ourselves, and steal out of the stacks of Corn in gleaning time for bread, to break hedges, to steal wood or coal in the night, to make us fires, to pluck sheep, or shear off their wool for clothing, to rob Orchards for fruit, to steal geese, hens, ducks, pigs and sheep, for flesh meat, to cousin men that set us on work, and to make us poor people hateful to God and man. For he careth not, (my Lord) so as he may not be charged any way, what we do, or what becometh of us.  
And yet to make up the height of unmercifulness, he will be the first, if we of mere extreme need do amiss, that will cry out against us and pursue us to death. This hath ever been his course hitherto, (my Lord) consider rightly of us, and pity our case, I beseech you, good my Lord.  
Poverty, thy case indeed is to be pitied: jury, you have heard the Evidence of all, what say you of the prisoner at the Bar, is he guilty, or not guilty?  
jury, Guilty my Lord.  
Covetousness, thou hast heard what all these witnesses have laid to thy charge and spoken against thee, what canst thou say for thyself, why sentence upon these honest men's verdict should not be pronounced against thee?  
My Lord, I stand for my 
Covetousness plea against Poverty.  life, let it please you with patience to hear me: and first touching this impatient ingrateful out-crying fellow Poverty; It was not I my Lord, when he was wealthy, but his then daily and only Companions, 
What makes men poor.  Sloth, Carelessness, Prodigality, Good-fellowship, Goegay Good-cheere, wantonness, Improvidence, Little-worke, and Many-mouthes, which (my Lord) cast him into a Consumption, and like Canker worms consumed him quickly. I confess he came to me often to borrow, but when I saw 
Excuses of the covetous in lending.  his vain courses of expense, I was very loath to lend to him, But that he so earnestly entreated me, even with tears in his eyes oftentimes protesting, that I should greatly pleasure him, yea, and save him and his estate from ruin, if I would do him that kindness, to lend him in his need.  
Thus (my Lord) was I moved and drawn on to lend him, according to the Statute, only I took good Security, because I perceived him to be wasteful. Advantage I never took, but only when I saw that he was an idle fellow and careless, and would never keep day, than I would only threaten him to terrify him, (my Lord) and if he than brought any kindness to my wife, it is more than I know of, and more than I desire of him.  
Sometimes he would offer to sell me the land 
In buying.  mortgaged to me, when he could not pay, and told me that of necessity he must sell it, and if I would not, another should buy it. Then I thought my self as worthy to have it as any other in all reason.  
For my threatening of 
In not giving.  him and his Company, when they went a begging; true it is, because I say, that as they had consumed themselves, they thought to rely on me, and so in like sort to have eaten me up too: for idly had they lived, and work they neither could nor would. And whereas they accuse me that I compelled them to steal, herein they very much wrong me (my Lord) for it was their Love to live idly, and their Pinching necessity, which led and enforced them to fall to shifting and stealing, and not I my Lord.  
Touching their Landlords depopulating of the 
In depopulating towns.  Town of Wealth, they their own selves were the very cause thereof, for that worthy Knight and my kinsman, Sir Worldly Wise, when he saw how some by suits of Law, others by Drunkenness and Riot, others by Pride and Idleness did waste their estates, so as they were neither able to till their land, nor to stock their grounds, he bought their estates one after another, and so left them to buy or hire for themselves elsewhere. And when thus they had removed themselves, he sought the welfare of the Commonweal, which was to hold up clothing (my Lord) the chiefest means 
Pretence of public good.  here to set the poor on work, which cannot be without wool, and wool cannot be had without flocks of sheep.  
If this Worthy Knight, and good Commonwealths man took any advice of me, it was for public good. Good my Lord, consider that Poverty is impatient, ever complaining, and very unthankful to his best friends, if they do not always supply his wants.  
You know this (my Lord) to be true, and all the Worshipful justices of the Bench.  
Touching Master Church 
His answer to Master Church.  his accusation; unworthily doth he lay the faults on me; for when any do 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 livings.  and all of them by Master Haste to get the living, and by Master Fear to come short of it. It was never I that made them offer such sums of moneys to Patrons, (for it is my manner to advise my friends to be ever sparing of their purses:) but it was their overforward friend, Master Hope-to-prevaile that counselled them to make such proffers.  
I am not (my Lord) 
Who make Ministers so negligent.  the cause of any Minister's negligence in his Function, but a couple of base loitering fellows dwelling with such Ministers, commonly called (my Lord) the Parson's men Ease and Idle, by whom such Ministers are too much led.  
If the people profit not under those that be painful Ministers (my Lord) the fault is not through 
What hinders people from profiting under the Word.  me, but the fault is in Inbred, Ignorance, Dullness, Old man, Mistress Heart, and Wilful Will her man, and Maids hating to be reform, Dislike of Teachers either for their person 
Psal. 50. 1. King. 22. Ios. 6. Mat. 13.  or doctrine, Want of love of the Truth, Contentedness to live and die in Ignorance, and the very Devil himself (my Lord) their utter enemy. These aught to bear the blame (my Lord) and not I.  
For Master Commonweal 
Answer to Commonweal.  (my Lord) I marvel that he should thus abuse me, and wrong me, for (my Lord) he knows well, that I have many ways enriched such as belong unto him: his cunning Merchants in trading, and his crafty Lawyers in pleading. I have holpen many a mean man to a great estate, and many a base birth to be counted of the Gentry. Forward have I been to help all sorts of every estate, of every profession & of every trade and course of life, and must I now be questioned for my life?  
Concerning Master 
Answer to Household.  Household, he hath no reason of all others to blame me; for I taught him how to be wary in his house-keeping, how to manage his estate for his best thrift, how to advantage himself in buying and selling Corn and Cattell, how to let and set, and hire grounds, to graze and fat cattle, and (my Lord) I ever sought his profit in all my courses. He hath no cause thus to accuse me to your Lordship. He had never gotten up to have maintained so great a Family, but by me. I raised his Father from a base Cottage, to be a Freeholder, and so himself to be Master of a great Family and household. If any such evils have happened under him, as he complaineth of, let him accuse Unnaturalness, Impatience, Unruly 
What's makes debate in a family.  Passions, and such like makebates, and withal the Suggestions of Satan, which do set men on such mischiefs, and not me (my lord)  
For Master Neighbourhood, he may of all other 
Answer to Neighbourhood  be ashamed to accuse me so, because he hath lived much better and nothing worse by me (my Lord) for I caused to be removed from him and his neighbours, in their often and idle meetings (which they pleased to call Good-fellowship) a Company of very Unthrifts, Waste, Riot, Prodigality, 
Bad society.  Drunkenness, Gluttony, Idleness, Carelessness, Needlesse-Expence, and a rout of very Rascals, with reverence be it spoken (my lord) I taught him and all such as he is, a better way to live, and a more thriving course, to look diligently to their estates, and to take good courses to save, to get, and to increase their means. As first having abandoned such lewd company before named, in the next place, I advised them to put away their bad manservants, 
Bad manservants.  Slack and Slothful, Careless and Wasteful, Gorbelly and Toss-pot, Weak and Wayward, Love-bed & Drowsy, Light-finger and Lurching, Gamester and Go-gay, Slipstring and Wanderer, Scapethrift & Spendall, and such like unprofitable Hinds. And withal to rid themselves in like manner, of all their bad Maidservants, such as 
Bad Maidservants.  these, Pranker and Prattle, Wanton and Lovesick, Sleepy and Slug, Sweetlip and Dainty, Gadding and Forgetful, Green-sickness and Tender, Drivell and Slut, also and above all the Choare-woman, and her daughter's Pocating and Filch, with all their fellows.  
And in stead of these (my Lord) I commended unto them a company of manservants worth entertainment, 
thrifty manservants.  all one man's children, the sons of mine honest Neighbour Good-husbandrie; as Care and Forecast, Makehas●e and Wary, Thrifty and Pinch, Advantage and Holdfast, Cunning and Catch, Watchful and Toilsome, Homely-fare, and Meane-clad, Clouted-shooe and Patch, Vp-betimes and Labour, Last up and Trusty, Getting and Lockfast, Spend-little and Get-much, Take-time and Lose-nought, Debtlesse and Gain, with such other profitable servants.  
And because I knew that Maidservants answerable to them were as necessary, I advised the best I could to provide such also, the daughters of Good-hous-wiferie; as Eager and Spare, Quick and 
Profitable Maids  Nimble, Trusty and Timely-up, Healthful and Chaste, Euer-doing and Silent, Witty and Pliant, with other of the like nature helpful to uphold a man's estate. By which good counsel of mine (my Lord) Neighbourhood liveth now richly, and not beggarly, Need knocks not daily at his door, either to beg or borrow, as he was wont to do.  
Concerning the last 
Answer to Goodworke.  man Master Goodworke, he hath least cause of all others to complain for that same which he pleaseth to call in me Oppression, Usury, Extortion, and what not, have built many a fair Almshouse, many a goodly Hospital in the Land (my Lord) and have also given by will, many a large Legacy to the poor, and much to public uses.  
My Lord, when I was 
Covetousness a Roman Catholic.  a Roman Catholic in our Forefathers days, none was than in more grace and favour with all the Clergy than myself. By me the holy Father the Pope greatly increased his Treasury, by my Counsels the Prelates got up to such an infinite wealth and to such glorious dignities: by me (they making Religion a cloak for me to put on) they got such stately houses for their dwellings, and for the variety of their orders, built in the best places of every Nation, and such yearly Revenues, as did exceed, for their certain maintenance.  
Good my Lord, let it please your Lordship to think better of me, than these men, procured for witnesses have suggested, for falsely have they spoken against me. Good my Lord, good my Lord, do me right I beseech you.  
Stand up, stand up Fellow, 
judge's speech.  I have heard with Patience these thy verbal Apologies: thy subtle shifts to acquit thyself, thy fair shows to win thee credit, if it wear possible, thereby to procure thine own release. But know, that yet for all that thou hast said, the Indictment against thee standeth firm, and the Evidence against thee is good, which here my brethren the King's Sergeant, and the King's Attorney, and these worthy Gentlemen, justices of this County likewise affirm.  
It is very true which your Lordship saith.  
Good (my Lord) before you pronounce sentence against me, as you be a righteous judge, hear me, but this once more?  
What hast thou to say yet for thyself?  
My Lord I am indicted 
Covetousness would find an error in the indictment.  by a wrong name, my name (my Lord) is Thrift, and not Covetousness, as all this while my Adversaries have borne your Lordship in hand.  
Then the judge asked justice Sapience where his examination was? The justice's Clerk called Experience brought it forth and read it: In which his name was found to be Covetousness, and that by the witness of his neighbours, to whom he was very well known.  
Fellow, saith the judge, why dost thou deny thy name?  
My Lord I do not deny 
The Covetous will be only held thrifty.  it, for my name is Thrift; but when I get up some wealth, the envy of my neighbours gave 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 divers of my honest neighbours, which love me, and are glad of my welfare, they have told me, that my name formerly was Thrift; and they do assure me, that I am untruly called Covetousness.  
Then saith the judge, who be these, and what are their names?  
My Lord, one is Master Faire-speech, 
Who they be that call Covetousness only Thrift.  a loving kind man: and another is Master Soothing his kinsman, both of them my familiar friends: whom I have often invited and welcomed to my house. Also many other of my good neighbours do affirm as much to me, as my neighbour Needy, Retainer, Dependant, Workman, Hireling, Tenant, Feareman, Fainhart, Loath-to-offend, Clawback, and Fawning; for though some of these be but poor men, yet I have ever known them all to be so honest, that they have hated to slatter me; There are besides these (my Lord) other very substantial Gentlemen, as Master Lucre, Master Bribery, Master Opression, Master Harddealing, 
Friends to the Covetous.  Master Scrapgood, Master Niggard, Master Pinch-poore, Master Extortion, Master Basemind, Master Chubrich, Master Usury, Master Hardhart, Master Lovegood, Master Suckingaine, and Master Griphard, all these (my Lord) and other more of my good friends, have much marvelled, that I would suffer myself to be so falsely called Covetousness, by these my Accusers, my ever hateful and malicious enemies, such as is Master pity, Master Relief, 
Enemies to Coveteousnesse.  Master Liberality, Master Bounty, Master Hospitality with certain lend Companions such as Careless and Wasteful, Pride, & Prodigality, Idle and Bellicheare, with the like haters of my thriving and provident courses: for I have heard some Preachers say, that he which provideth not for his family is worse than an Infidle: and I would be loath to be hold such a one, that am a Christian man. And (my Lord) if it please you to hear me, and also to believe me, I have ever hated Covetousness: 
What the Covetous may do.  for I keep my Church, I say daily my prayers, and now and then, as I may attend it, I hear Preachers, yea such, as be held of the incercut, ever railing against the Covetous; I have been Patron of many a good Benefice, and have ever given them freely; and if it happened, that I reserved out of them any Tithes; it was then upon my Chaplains thankfulness, and only upon an honest composition. I have given alms now and then, I have not been altogether so strait handed to the poor, when I sold or let any thing as often I did, the price set upon the same ever was so reasonable (as my Stewards and Bailiffs 
Covetousness hath saire pretences.  told me for I trusted them,) that if one would not give the money another would. If in house-keeping I have been any whit sparing, it was only wariness to avoid Riot, Excess, Drunkenness & Gluttony, which every honest man hateth. If the poor (so many as came) were not all relieved, it was for that I saw beggars to increase thereby, and so I may do more harm then good by my alms: for while some came from far, for an alms or a penny, they might have earned at home in that time perhaps two pence, yea a groat sometimes, making their going and coming a whole day's labour, I gathered (my Lord) what I have gotten, by God's blessing, and great painstaking, for present and for future maintenance of myself, my wife and children after me, and I meant withal, when I died, to have given something to the Church, something to the poor, and a reward to a Preacher, to Preach my funeral Sermon: and somewhat more, perhaps, to other good uses.  
Good my Lord, I beseech you consider of me, 
The Covetous will justify themselves.  I have ever had a good mind to wrong no man, but only have striven carefully and honestly to thrive in this hard world: and if all my courses be never so strictly observed, they will only prove me to be Thirst, (which is my right name) and not Covetousness; It hath been my ill hap, though I have done good deeds, to be very wrongfully abused, either by such as have envied my good prosperity: or by some railing Tenants, or by some bordering Neighbours that cannot buy of me, how, when, and what they list, at their own prices: or by some unthankful persons not satisfied according to their humours, though rewarded above their deserts. Good my Lord, be good unto me, and be not carried away with the words of my malicious envious Accusers.  
Fellow (saith the judge) but that I only sit to judge, and not to be thy Accuser, I could tell thee, First, that those thou hast before named, to prove thee to be Thrift, and not Covetousness, are either slatterers, or fearful to displease thee, or wretched men, companions in evil like thyself: And therefore their witness is nothing worth: Next, that all thou hast alleged concerning 
One may be Covetous and yet do many commendable things  thy Religion, thy almsdeeds, thy house-keeping, and the rest, do not clear thee of Covetousness: for the Scribes and Pharisees would pay Tithes, fast weekly; make 
Mat. 6. Mat. 23.  many and long prayers, yea they heard john Baptist a severe Reprover of sin and Christ jesus too, who sharply reprehended them: They would give alms, adorn sepulchres, and do many things which thou dost come far short off, and yet were they very covetous. The young man that 
Luk. 16. 14.  came to Christ, and stood upon his well doing towards all men, and that 
Mat. 29. Mar. 10. 24.  from his youth up: yet was he a Mamonist; and trusted in his riches. There were certain jews as one Prophet telleth us, who 
Eze. 33. 30. 32.  would hear Sermons, seem to delight therein, show love to their Teachers in word, and speak to others to go and hear them, yet their hearts followed after their covetousness. In a word, the carriage of thy own speech uttered in thy own praises, savoureth strongly of Covetousness. But as I said I will not be both an Accuser and thy judge: we will hear witnesses for the King in this point also: call in witnesses.  
Then the Clerk willeth the Crier to call in one Master Proof and one Master Signs.  
Master Proof and Master Signs come into the Court, to give evidence against the Prisoner at the bar, or else you forfeit your Recognizances. Vous avez Master Proof, and Master Signs.  
Master Proof stand up to the bar, that my Lord may hear you: give room there.  
Then saith the judge, Master Proof look upon the prisoner, do you know him?  
Yea (my Lord) I have known him from a child: his name is Covetousness.  
But he denieth it now, saith the judge, and calls himself Thrift.  
My Lord, be of late is grown ashamed of his name, but neither is, nor ever was ashamed, either of the nature or practice of Covetousness, as I and Master Signs 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 cover his odious, though very true name: yet is it not to be denied (my Lord) but that one Thrift dwelled, where he now dwelleth, and indeed, he is a slip of Thrift, and thus it was.  
This Master Thrift, 
Thrift turned basely covetous and how.  was once Steward to three worshipful Gentlemen, Master Liberality, Master Bounty, and Master Hospitality, and carried himself very commendably in their services, and afterwards for himself, when he came to be an housekeeper, until he fell in acquaintance with a very pestilent subtle base Pettifogger, who gave 
The Devil.  him such bad counsel as unhappily brought him to fall into familiarity 
The pedigree of of Covetousness showing the true proof thereof, in whom so ever it is.  with one Distrust, and suddenly to marry a daughter of his called Not content. Through this his unhappy father in Law ever urging, and his unquiet wife's solicitation, he was much altered in his nature and condition from that which he was before. Of this woman Notcontent he had divers children, among the rest, Care, Fear, Spare, Hard-fare, Toilsome, and with all, one called Gain: Those former Sons were sour, sad, lumpish, froward, and very unquiet: 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 upon this.  
This Son they so cockered, and made so much off, as they suffered him to set his love upon one Coveting, a very harlot, and withal the base daughter of Desire, upon which filthy harlotry he begat this fellow Covetousness, the prisoner now at the bar: who when he was but a very babe, so continually lay sucking at his mother Covet breasts, as she had not milk enough for him, and therefore with her husband Gains consent, she put him to be nursed, and nourished up of one Grecdie, the wife of Money-love; Now so it fell out, that these two, had a daughter called Hopped ' increase, to which he at ripe years was married, who between themselves, as also by the help of their Parents, on both sides, of his Parents Gain and Coveting; and of her Parents Greedy & Money-love, they did grow rich and very great. And so unsatiable hath he been ever in getting, as he justly deserveth to be called Covetousness his very true and proper name. And this is that which I have to say (my Lord) and I hope it may give the jury satisfaction, that he is not indicted by a false name.  
If you have spoken Master Proof, than Cryer, call in Master Signs, saith the judge.  
Master Signs saith the Crier, stand up to the bar.  
Then the judge asked him, if he knew the prisoner?  
My Lord, saith he, I have known this man of a long time, his name is Covetousness: He was so borne, and brought up, as Master proof hath witnessed to your Lordship, and to the Iury.  
But (saith the judge) you have heard him deny, that this is his name, what evident tokens can you therefore decipher him by, that the jury may know him to be the very man?  
My Lord, though I know him to be blinded with Selfelove, and with an over good conceit of himself, as rich men commoly be, so saith Solomon, as also that he is 
Pro. 28. 11.  flattered by such, as he himself hath named to your Lordship, that he will never believe what I shall say; yet will I deliver undoubted tokens to the jury for them to know assuredly, that he is the very man, according to his name; a right Mamonist. 
Signs of a conetous person.  For, my Lord he cannot deny that he was ever content with his estate, Heb. 13. 5. but through the love of money, which he coveted after, he hath laboured and made haste to be rich. 1. Tim. 6. 9 Pro. 23. 4. Pro. 28. 20. and never would be satisfied, Eccle. 5. 6. 10. nor have enough, Esay 56. 11. For as riches increased, so he set his heart upon them, Psal. 62. 10. His chiefest joy was, because his wealth was great, and because his hand had gotten much, job. 31. 25. he hath received silver, rather than instruction, and gold rather than knowledge; Pro. 8. 10. His trust was in his riches, Pro. 11. 28. jer. 48. 7. His wealth was his strong City, Pro. 10. 15. and as a high wall in his conceit, Pro. 18. 11 Greedy hath he been of gain, and through his greediness, hath he troubled his own house, Pro. 15. 27. by chiding, chase, turmoiling, pinching fare, and such like means; He hath increased his estate by unjust gain and oppression, Pro. 28. 8. and 22. 16. Gifts he hath loved and received, Pro. 29. 4. Esay 1. 23. In his abundance he hath not had power given him to live plentifully, Eccles. 6. 2. but hath spared more than needeth, Pro. 11. 24. He hath eaten upon other men's labours, Esay 3. 14. and his Neighbours labours he hath used without recompense, jer. 22. 13. For he always only looked to his own ways, and to his own gain, Esay 56. 11. Studying to join house to house, and field to field, that he might be alone, Esay. 5. 8. He hath built houses by unrighteousness and wrong. jer. 22. 13, He hath made unhonest gain, Ezech. 22. 13. 24. And gotten greedily by extortion. Ezech. 22. 12. His eyes and his heart were only for Covetousness, jer. 22. 17. Besides all these (my Lord) he hath suffered the cares of this world, and deceitfulness of riches to choke the Word of God, that it hath been without fruit in him. Mat 13. 22. He never devised liberal things, Esay. 32. 8. nor to despise the gain of deceits, Esay 32. 8. Any proposition tending to cost was ever displeasing to him, and like the young man in the Gospel, would 
Mat. 19  he go away heavily: as one grieved to part with his goods. As an Ahab he never could see a Nabothes Vinyard lying commodiously for him, but he eagerly gaped after it. If he gave to the poor, and to good uses, it was of necessity not freely, 2. Cor. 9 5. sparingly, and not bountifully, not cheerfully, and of a willing mind, pleading not to be so rich, as men took him to be, Pro. 13. 7.  
And whereas this man saith, that he hath ever 
When doth a man bare Covetousness.  hated Covetousness, (as indeed he ought to have done,) Pro. 28. 16. Surely if he had, then would he (my Lord) with David (one that bestowed infinite treasures to holy uses) have prayed against the Covetousness of his own heart, Psal. 119. 36. He would have been more liberal, more bountiful, more given to hospitality, and more ready to good works, than he hath been hitherto. He would be like Cornelius giving much alms. Act. 10. 2. My Lord I have known him to watch opportunity, to get advantages both of rich and poor: If Master Liberality, Bounty, Hospitality, Goodworke, Church, or Commonweal, did ever employ him, he then would make gain of them all to himself: Where he found any good fellows for his turn, as Waste, Prodigality, Pride, Idle, Needy, or Simple, as long as they had any thing, he would speak kindly to them, offer to lend them upon pawns, or mortgages, till he had undone them, which he that hateth Covetousness would never have done.  
To be short (my Lord) all the witnesses produced already, with the just complaint of poor Poverty: proclaim his name to be Covetousness, yea, (as your Lordship hath well observed) his own speeches and practices, cry shame against him.  
Would a man hating Covetousness commend the practice of Sir Worldlywise, as he hath done?  
Would he commend, 
The cruelty and baseness of Covetousness.  and entertain in his service, Cunning, and Catch, Advantage, and Holdfast, Rackrent, and Overreach, Makemuch, and Pinchhard, Sparepurse, and Niggard, Hardsare, and Churl, Coldwelcome, and Wishrid, Scarcedrinke, and Farewell, with a company of base Hangbies, such as these, Slipthrif●, and Poorewage, Lackmeanes, and Loiterer, Tag and Rag, with Solive, and Orbegone. If Covetousness did not oversway him, he would surely abandon all such contemptible Companions which are ever a disgrace to Liberality, Bounty, and Hospitality, such fellows as these afore named, they s●orne to have abiding in their mansions.  
I have been (my Lord) somewhat to long, I fear me, but I hope, I have satisfied your Lordship and the jury: and spoken, but that which is truth.  
Master Signs (saith the judge) you and Master Proof, have performed the parts of honest men.  
Sirrah Sirrah, thou that hast so impudently denied thy name, here before the face of thy country: being so clearly proved against thee every way, what canst thou yet allege for thyself, that now the sentence of death should not be pronounced against thee?  
Good my Lord a Psalm of mercy.  
What! canst thou, so notorious a Traitor to God, to his Church, to thy King, and to thy Country, now imagine, to reap any benefit by thy Clergy?  
Good my Lord, I pray your Lordship of mercy, Good my Lord.  
Fellow hold thy peace, and hear with patience, thy just deserved judgement.  
Covetousness, thou hast 
The sentence a 〈◊〉 Covetousness.  been indicted by the name of Covetousness of all the aforesaid Felonies, Cousenages, Oppressions, and Murders, and for the same thou hast been at reigned; thou hast pleaded not guilty, & hast put thyself upon thy trial and been found guilty, having no more to say for thyself, this is the Law.  
Thou art to be counted Idolatry before God, and 
Ephes. 5. 3.  also the root of all evil, and so damned a sin as not to be named amongst Christians, and that such as by thee are made covetous 
1. Cor. 5.  are to be abandoned of all good men, as of God they are abhorred, being worthy of eternal death; and have no inheritance 
Psal. 10 3.  in the Kingdom of Christ and of God, but upon 
Rom. 1. 29. 32.  them must come the wrath of God, as upon the 
Ephes. 55.  children of disobedience. Thou art therefore as a rotten member of the 
Col. 3. 5. 6.  flesh to be mortified and cut off.  
Master Shireffe, do Excecution which the Under Shireffe seeth performed.  
Goaler, set Papistry to the Bar.  
Papistry hold up thy 
Papistry indicted  hand.  
Papistry, thou art here indicted by the name of Papistry, of the City of Rome, in the County of Babylon, that thou being a bastard Christian begotten of Heresy, judaism, Paganism, hast by violent force and arms invaded the territories of the Church of God, and by Spanish Inquisitions, bloody Massacres, stabbing, poisoning, and killing of Kings, Gunpowder plots, Treasons, Rebellions, and other hellish practices, usurped authority and thrusts upon God's people their humane traditions, inventions, superstitions, will-worship, Heresies, jewish Ceremonies, and Paganish Idolatry to the damnation of many Christian souls contrary to the peace of our Sovereign Lord the King, his Crown and Dignity, what sayest thou hereunto, art thou guilty or not guilty?  
Not guilty my Lord.  
By whom will't thou be tried?  
By God and the Country. But (good my Lord) let me have another jury 
Papistries petition.  chosen, I do not except against the former jury, Faith, Love, Fear, Charity, Sincerity, Paitence, Innocence and the rest, but (my Lord) though they be honest men, and have well discharged themselves in their Virdict upon other Prisoners; yet have they not such judgement and Understanding as others have, to discern of my case, and the truth of the Evidence which shall be brought against me.  
Papistry, because neither thou nor any of thy slanderous Favourites may say, that thou hast been proceeded against rigorously and unjustly, without respect to the truth of the cause, I am content to call a new jury, if here we can have so many as will make up the number.  
I humbly thank you (my good Lord) God reward your Lordship for it.  
Master Sheriff, impannell a new jury of very substantial men, the chiefest you can find, and fittest to go upon this Prisoner now at the Bar.  
My Lord, I supposed, that as he would crave, so from your Lordship's uprightness he should obtain this favour, therefore have I prepared a full jury to this purpose.  
It was done wisely of you (Master Sheriff) let them be called.  
Cryer call in the jury. 
A jury against Papistry.   
1. Call Common Principles, Vous aves Common Principles.  
2. Call Apostles Creed, Vous aves The Creed.  
3. Call Second Commandment, Second Commandment come in.  
My Lord I cannot get in.  
What's the matter?  
My Lord (saith the Crier) the Papists keep him out.  
Command to let him in, Vous aves the Second Commandment.  
4. Call Pater noster, Vous aves Pater noster.  
5. Call Holy Scriptures, Vous aves Holy Scriptures.  
6. Call the Apocrypha, Vous aves Apocrypha.  
7. Call Counsels, Vous aves Counsels.  
8. Call Ancient Fathers for the first 600. years after Christ, Vous aves Ancient Fathers.  
9 Call Contradiction amongst themselves, Vous aves Contradiction,  
10. Call Absurdity of Opinion, Vous aves Absurdity of Opinion.  
11. Call Consent of their own Men, Vous aves Consent.  
12. Call Testimony of Martyrs, Vous aves Testimony of Martyrs.  
Count, saith the Clerk.  
Then the Crier bids them answer to their names.  
Common Principles, one; Creed, two; Commandment, 
By these twelve means Papistry may be confuted  three; Pater noster, four; Holy Scriptures, five, Apocrypha, six; Council, seven; Fathers, eight; Contradiction, nine; Absurdity, ten; Consent of their own men, eleven; Testimony of Martyrs, twelve: Good men and true, stand together and hear your charge.  
My Lord, here are some more summoned by Master Sheriff's authority.  
Who be they Master Sheriff?  
Master Law with his sons, Civil, Canon, Common, 
Master Law and his sons.  and Municipal.  
Well, let them attend the Court for the King's service, for use, if need be.  
Papistry, if thou canst ●ustly except against any, I give thee leave to challenge any such of the Iury.  
Good my Lord, only 
Holy Scriptures is by Papistry chiefly excepted against.  one of the jury I except against, which is Holy Scriptures, except it be our own Translation.  
Well, saith the judge, I 
For Papist may be confuted by their own translation. See my Book of Rhine, against Rome.  am content it shall be so, let it be either Montanus, or the Rhemist, or the Vulgar Edition, we desire a just proceeding with all the indifferency that may be.  
Then the Crier calleth aloud; If any man can give Evidence, or can say any thing against the Prisoner at the Bar, let him come in, for he stands upon his deliverance.  
Here is my Lord a worthy Gentleman M. Verity.  
Master Verity, come near, what can you say concerning the Prisoner at the Bar?  
My Lord, this I am able 
Master Verities evidence against Papistry.  to justify. First, that he hath been a False Teacher from 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 paralleled together, as the Doctrine of Devils, 1 Tim. 4. 1, 2. 
1.  Traditions and 
Reader mark the doctrine of false Teachers of old, and Papists now.  Commandments of men, Mat. 15. 2. Mar. 7. 8, 9, 13. Col. 2. 22. Venial sins 
2.  Matt. 23. 16. 18. children's 
3.  neglect of Parents for Church's 
4.  profit, as they pretended, Mat. 15. 5. Mar. 7. 11. Superstitious observations 
5.  in meats and holy days, Matth 15. 11. Col. 2. 16, 21. Laying heavy burdens upon 
6.  the people, Luk. 11. 46. justification 
7.  by works, therewith troubling the Churches, Gal. 2. 18. & 3. 2. & 5. 4. 12. Voluntary Religion and Will-worship, Col. 2. 18. 23. The 
8.  worship of Angels, Col. 2. 18. 
9  Carnal liberty, 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 Heretics, learned Whitaker in his Book De Ecclesia, in the first Question, showeth in many particulars.  
Secondly, (my Lord) he hath used the very same 
Like false Teachers in practices.  practices which False Teachers have used: he doth to make way for his Doctrine, Worship and Advancement, even as they 
Practise of false Teachers.  did. 
a Col. 2. 2. 23. 2. Tim. 3. 5, 6. 2. Pet. 2. 3, 4.  They played the Hypocrites in outward humility, in long prayers and forms of Devotion, and so misled silly women. 
b Mat. 15, 2. & 7. 3. 1. Pet. 1. 18.  They graced their Doctrine with show of Forefathers. 
c Luk. 11. 5.  They took away the Key of Knowledge, and neither would enter into life, nor suffer others. 
d 2. Tim. 4. & 1. Tim. 4. 7.  They told the people old Wives Fables, and told lies in hypocrisy. 
e Ephes. 4. 14.  They used sleights and cunning craftiness to deceive. 
f 1. Tim. 4. 20.  They boasted of their learning, using profane and vain babbling, and oppositions of Sciences as they termed it. 
g 2. Thes. 2. 2. Act. 15. 24.  They pretended Revelations, Apostolical Traditions, and alleged counterfer writings. 
h Reu. 2. 20. Nehe. 6. 14.  They had the Prophetical woman and deceiving Prophetesses, 
i Mat. 7. 23. Deut. 13. 1, 2.  They had their Miracle-workers, Casters out of Devils, and Dreamers of dreams. 
k Act 17. 7. & 24. 5. & 18. 13. & 25. 7. 2 Cor. 10. 10. Act. 24 5.  They would slander men's persons, and the Doctrine of saithful Teachers, and lay to their charge what they could not prove, speaking of them contemptuously, and railing on them. 
l joh. 8. 39 Mat. 3. 9 2 Cor. 11. 13, 22.  They boasted to be the true Church, and that by Succession they were of the Fathers. 
m Rom. 16. 18. 1. Cor. 2. 1.  They would use fair and soothing words, and teach with enticing words, and did strine for excellency of speech of man's wisdom to deceive. 
n Act. 4. 18. & 22 1. & 6. 24 & 26. 10, 11. & 30. 50. & 22. Reu. 2.  When they could not prevail by fair means, than they would suborn false witnesses: they threatened, beat, imprisoned, banished and slew the faithful Teachers and Christian Believers. 
o Act. 23. 1●.  They would plot conspiracies to the shedding of blood, and the Priests must be acquainted herewith before hand to encourage them hereto. 
p Acts 13 50.  They would make open insurrections, and stir up great personages to take part with them. And what rebellion, treasons, conspiracies, insurrections, and persecutions this Papistry hath wrought, my Lord Bishop of Chichester hath openly discovered to the world in his Book of Thanksgiving for our deliverance from all these 
Popish Traitor's Priests and jesuits.  Traitors, Morton, Sands, Parsons, Campion, Ballard, Watson, Clarke, Garnet, Priests and jesuits: Stuckly, Someruile, Throgmorton, Parry, Babbington 
Popish Traitors laics:  and his Company; Lop us, Tyrone, Markam, Brooke, with others; Percy, Catsby, and all the Gunpowder Plotters; Laics. And this (my Lord) is not what I could, but what I thought sufficient to testify at this time, because I would not be tedious.  
Master Verity, by this you have uttered, it is easy to see how this man hath followed, both the false Teachers in Doctrine, and the Enemies of the Gospel in their practices. If there be any more witnesses, let them come forth.  
Yes my Lord, here is Sir Christianity.  
Sir Christianity, what is it that you have to say against this Prisoner at the bar?  
My Lord, I was commanded to be here to 
Sir Christianity his evidence against Papistry  day to give evidence what I know against this man, and this I am willing to do for the service of my Sovereign. This it is (my Lord) which I have to say, that this man with his Associates, hath in stead of Christian Religion, set up a service of judaism and 
How Papists are like the Gentiles, See Mathias Hoe on Reu. 11, 2. from p. 1. 419. to 453.  Paganism, which I am able to prove in a multitude of particulars: but because I am loath to be tedious in my relation, I have brought here with me Three Books, that the jury may judge of all the particulars, or they may be read before the Prisoner, if your Lordship shall be pleased to have it so.  
What books Sir Christianity?  
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 Majesty: and the third is, our learned Countryman Doctor Raynolds his Conference with Hart never answered of 
3. Roynolds and Hart.  any papistto this day, who showeth how the Popish service is like unto the jewishin very many particulars and wherein they be more Heathenish, than jewish.  
I am content to have them read to spare your speech touching the jewish service.  
So having been read, the judge yet wished Sir Christianity to declare openly how Pagan like Papists be, and as the Heathenish Idolaters in Israel and judah were, and only out of the undoubted Testimonies of Scripture, and the Apocrypha books, because those learned Authors had omitted it.  
My Lord, I shall (saith Sir Christianity) perform this task with as great brevity as I may: that this Prisoner (if it be possible) may see how wickedly he hath dealt with men's souls to set up instead of God's Service, an Idolatrous, and Paganlike 
Papists like Pagans in many things.  Worship.  

a Rom. 1. 22.  These Pagans set forth God like a man. 
b jer. 7 18.  The Idolatrous Israelites had a Queen of Heaven: 
c Dan 9 4. Isa 41. 7. and 44. 10.  they had Images of gold and silver, brass, iron, wood, 
Ier 1. 4. Baruch 6 45. Deut. 7. 5. & 12. 3.  and stone, and some of clay: some molten, some carved and graven, some 
2 King 17 41. 2. Chron 33. 7. 19 and 34. 4. judg. 18. 18 Ezek. 2●. 14, 15, 16. & 8. 10. Numb. 33. 52.  portrayed upon 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 silver and gold, jerem. 10. 4. and set Crowns upon some of their heads, covering them with costly garments and of diverse colours, Deut. 7. 25. Hab. 2. 19 Baruch 6. 8, 9, 14, 15, 29, 39, 50, 55, 58. Ezek. 16. 18. Wisd. 13. 14 carrying a Sceptre in the hand, or a dagger, or an axe, Baruch 6. 14, 15. They set them up with great devotion & solemnity, with music and melody, Dan. 3. 3. 
Music.  with singing, dancing, and other delights, Exodus 32. 5. 
Dancing. Temples.  They built Temples for these Images, joel 3. 5. 2. Machab. 1. 13, 15. Baruch 6. 18. which were the houses of their Gods, judg. 17. 4. 1 Samuel 5. 2. and called them Sanctuaries, Isat. 16. 12. They had Chapels for them, 
Chapels.  Amos 7. 12. Yea, they 
Images in every place.  set them upon tops of hills, 1 King. 14. 23. 2 King. 17. 10. They had them in private houses, judg. 17. 4. 18. in chambers, Ezek. 8. 12. and in secret places, Deut. 27. 15. They had their pleasant Groves planted, jer. 17. 2. 
Groves.  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 Highways and Streets of Cities, Exek. 16. 31. jer. 11. 13. The multitude 
Ignorant alured to idolatry.  were alured by the gorgeous decking of them, Wisd. 14. 20. & 15. 5. 6. Yea, they doted upon 
Doted on Images  them, Ezek. 8. 10, 11. They worshipped them, bowed unto them, and fell down before them, Dan. 3. 2 Isa. 44. 17. Ios. 23. 16. They would lift up their eyes unto them, Ezek. 33. 25. Pray 
Prayed to them.  unto them, 1. King. 18. 26. Hab. 2. 16. Isa 44. 17. Kiss 
Kissed them.  them, Hos. 13 2. 2. King. 19 18. set up Candles before 
Candles set up before them.  them, Baruch. 6. 19 Make vows to them, Baruch 6. 35. 
Vows.  and go on Pilgrimage 
Pilgrimage.  to some of them very far, jer. 51. 44. expecting some miraculous cure from the Image, Bar. 6. 41. In entering into their Temples they sprinkled themselves with water, Altars they had of ston●, Isa. 65. 3. they used vain repetitions 
Altars.  in their prayers, 
Set numbers of prayers.  Mat. 6. 7. They measured their Religion and goodness thereof by plenty, jer. 44. ●. They had their sacrificing Priests, Act. 14. 13. and 
Sacrificing priests.  they were shaved Priests, Baruch 6. 31. 32. Sometimes 
Shave.  they were of the basest of the people, 1. Kings 12. 31. whosoever would, might for money or for money worth, make himself a Priest, 1. King. 12. 31. 2. Chron. 13. 9 And some served for base wages, judg. 17. They had then 
Priest's Concubines.  Concubines, Baruch 6. 11. Hos. 4. 14. Some of them would we are hair clothes 
Wearing of hair cloth.  and torment themselves, 1. King. 18. 26. 28 Zach. 13. 4. and of a Devotion in a Will-worship macerate 
Wilworship.  their bodies, punishing & not sparing their bodies, Col. 2. 23. Their Teachers taught for hire, Mich. 3. 11. 2. 
Taught for hire  Pet. 2. 13, 15. Reu. 2. Tit. 1. 11. For gifts, they would promise life & peace, Ezek. 13. 22. jer. 23. 14, 17. In their service they had variety of Music, Dan. 3. their set 
Variety of Music.  holy-days, Exod. 32. 2. 
Holidays. Nuns or holy women.  King. 13. They had their holy women attending the idol-service, Ezek. 8. 14. working for them, 13. 18. 2. King. 23. 7. and prophesying lies, Ezek. 13. 22. and were great worshippers of the Queen of heaven, jer. 7. 18. & 44. 19 They had also their several 
Several proprotectors for Countries.  gods for their several Countries as Papists have their Saints, 2. King. 17. 29. & 18. 34. They would pray to these and swear by them, jer. 5. 7. & 12. 16. Gen. 31. 53. 1. 
Swear by them.  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 God's house and hear his Prophets, jer. 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 have done the Idolatry of Rome) the Idolaters 
They did speak against serving of God after his word.  would condemn it, as an ill act in them, and speak against the serving of God aright, as papists doagainst us, 2 King. 18. 22. They worshipped towards the 
Worshipped God to the East.  East, Ezek. 8. 16. They were very superstitious, 
Superstitious.  Acts 19 They lived in very gross 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, joh. 4. 22. Their Festivals after their idol-service they spent in ear-ring, 
How they spent their holy-days  drinking, singing, dancing, Exod. 32. 6. 18, 19 They had their revel and meetings 
Revelling.  full of excess riot, 1 Pet. 4. 3. And would wonder a●, & speak 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. & 22. 26. They had amongst them Conturers, 
Conturers.  Wizards, Charmers, Observers of times, Soothsayers, 

Exod. 7. 11.  
Isa. 9 13.  
Leu. 19 37.  
jer. 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, Starre-gazers, 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. jer. 8. 17. Act. 8. 10. They sacrificed to Nets, and burnt incense to Drags, Hab. 1. 16. They believed that some of their Images were approved of their great God from heaven, Act. 1●. 35. They were cruel and 
They were bloodily minded  bloodily minded against all that were against their Idolatry, Hos. 10. 14. & 13. 16. 2. King. 21. 15, 16. judg. 6. 30. 2 Chron. 24. 18, 21. The Idolaters in Israel and judah brought in the Heathen, as God's plague upon 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 have brought the Turks upon the Christian 
Papistry the cause of Turks prevailing.  world by their Imagery and Idolatry, Reu. 9 They were stupid and without 
Sottish in their idolatry and obstinate.  understanding in their Idol-making, & in setting them up to worship them, Isa. 44. 14, 20. and so continued therein obstinate as the Papists do. And thus have I showed what I can say (my Lord) touching the Heathenish Idolaters and their practices.  
Your evidence is so clear (Sir Christianity) as hereby all may see, how Paganlike Papists be in their Imagery, Priests and Temples. Is there any further evidence?  
Then stands up M. Attorney 
Master Attorney General, his evidence against Papistry.  General: and did prove him to be guilty of high treason both against the person 
Papists are guilty of treason.  and the laws of his Sovereign. My Lord (saith he) this fellow under pretence of Religion (for all must be covered with his shadow) hath set up another spiritual 
They have another Head.  Head over the Church, besides Christ, (even Antichrist his greatest enemy) as is sufficiently proved. He hath set up also Mediators 
Another Mediator.  of intercession besides Christ: also in his rebellious pride of heart he hath exalted man's Merit, and made him a party Saviour of himself, by satisfactory punishments either here or in their feigned Purgatory. Thus is he a Rebel and an Abettor of Rebels against Christ.  
Again, the Law of Christ (the holy Scriptures) 
How Papists do blasphemously abuse the Scripture eleven ways.  he hath notoriously corrupted and abused many ways. 1 He maketh it no perfect rule. 2. He teacheth 
1.  blasphemously that 
2.  the Original is corrupt, and so shaketh the faith of all such as rest on the Scriptures. 3. He hath added to 
3.  them men's writings called Apochryphas, to make them Canonicall●a. He hath feigned a traditional word 
4.  & equalleth the same with the Scriptures. 5. He debarred 
5.  for a long time the translating of God's Word into a known tongue, to keep the people from the understanding thereof. 6. Being enforced at length to translate it, he hath or 
6.  purpose done it corruptly, and with many uncouth & obscure words, hath hidden the truth still, to keep the people in blindness. 7. Yet this their so corrupt & obscure Translation is not admitted indifferently to all, but to some, and to these under licence, for which they pay money. 8 These parties, 
8.  though they may read the Scriptures, yet must it be with the Pope's Spectacles, and may not see farther than the false Teacher pleaseth, nor conceive otherwise of the Sense than he suggesteth, though the Text be never so clear of itself. 9 They blasphemously 
9  publish, that the Scriptures are a Nose of Wax, a dead Letter, sowterly Ink, dumb judges, and a black Gospel, inky Divinity, and may have one sense 
Causanus in his Epist. Log. Bohem  one time, and another at another time, according to the Church's state & condition. 10 They set up a 
10.  corrupt Latin Translation, for as authentical as the Originals in the Hebrew and the Greek. 11 And 
11.  Lastly, they brought into the Church in stead of the holy Bible a book of Lies to be read. Thus is this wicked wretch guilty of High-Treason against our Sovereign.  
Besides that, he hath counterfeited his Majesty's Broad Seal, inventing new Sacraments never 
Counterfeit Sacraments.  of Christ's institution, and hath conspired and plotted the death of an innumerable multitude of his Majesty's Subjects in a most cruel and bloody manner, my Lord, he is no way longer to be endured: for we shall never be at 
Papistry not to he tollarated.  Peace as long as he may have liberty to live; for he is a rank Traitor to our King and State, an underminer of Religion and the true Church of Christ, & an enemy to our peace & welfare in the Commonwealth.  
Gentlemen, (saith the judge) you of the jury have heard Master Attorneys witness, also what both Master Verity and Sir Christianity have spoken against him: now that you have heard the evidence so fully, what say you touching the Prisoner, is he guilty or no?  
Then the Foreman, in the name of all the rest, answereth; Guilty, my Lord.  
Whereupon the judge turneth to the Prisoner, & saith; Papistry, thou hearest what grievous iniquities, foul and filthy abominations, murders & massacres have been laid to thy charge; thou hast heard the Verdict of these so learned and well approved Gentlemen, chosen without all partiality to go upon thee. And they in their judgement, upon their consciences, have found thee guilty. What canst thou say for thyself that sentence of death should not be pronounced against thee.  
My Lord, the jury assuredly is corrupted by some 
Papistries appeal.  means or other, else would they never have found me guilty: for our learned men have cited many of these in my behalf, and therefore I appeal from them to a General Council, for the Trial of their honesty in this Verdict.  
Upon this lewd surmise and brazenfaced accusation, all the jury fell a murmuring, being much grieved to be taxed of faithlessness and perjury. The worshipful gentlemen the justices and Master Sheriff began to speak in their behalf, but the judge standing up, stayed them and made answer for them.  
Papistry: to be brief 
The answer to Papistries appeal.  with thee, thou art shamelessly impudent to accuse these worthy Gentlemen: for justly proceeding according to the clear Evidence to thy face. For thy learned men, they have only cited the names of some of these, but without their knowledge or consent. Yea, many testimonies they bring under their names, which indeed are proved to be counterfeits, abusing their unadvised Readers in their unjust defence of thee. As for thy Appeal to a General Counsel, it's but to set a good face upon an ill cause; for thou knowest that we have long desired a Free General Counsel, but not a gathering together; like the lewd Conventicle of ●rent.  
But art thou not ashamed to conceit the bringing of these men's verdict to the trial? We must by them be tried, and not they by us. By what canst thou try the Principles of Religion? wilt thou deny them? must Fathers, Counsels, Scriptures & all be brought under our judgements? Thou hadst no cause to tax the jury; if any had been in fault, it should have been the Witnesses: but canst thou tax Verity of lying, or Christianity of falsehood? As for Master Attorney, his speech is no more than your own words, writings and practice do testify.  
Hear therefore thy Sentence, justly deserved before God and men.  
Papistry; thou hast been indicted 
A picture of Papistry.  by the name of Papistry, of all these former treasons, rebellions, conspiracies, gunpowder plots, murders, massacres, falsehood, heresies, judaism & Paganism, and of that thy detestable Idolatry, and for the same, hast been arraigned, thou hast pleaded not guilty, hast put thyself upon thy trial, and being found guilty, having no more to say for thyself, this is the Law.  
That thou the Mystery of Iniquity, with the old 
Papistry condemned to the pit of hell. 2. Thes 27.  Serpent, called the devil, or Satan's, thy father, with thy lewd mother, that 
Reu. 12. 9 & 17 3. 9 & 20. 4. & 19 20.  great Whore, drunk with the blood of the Martyrs of jesus, which sitteth upon a Scarlet-coloured Beast, as also with that false Prophet the son of Perdition, thy guide and governor shall be cast alive 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 presence of the holy Angels, and in the presence of the Lamb, without rest day & night, the smoke of which torment shall ascend up for ever and for ever, without mercy or hope of redemption.  
After this Sentence, there is made an Oyes, and 
The Court breaketh up.  so the Court breaketh up; the judge ariseth, the justices and Gentlemen attend him, the Sheriff with the Under-sheriff & his servants go before with the sounding of a Trumpet, and so do conduct him to his Lodging, and there do leave him with rest and peace.  
Laus Deo.   

The Contents of this little Book for spiritual use, besides the literal delight in the Allegory.  

In the first part.  
1. THat which is most hurt full to man is sin: set out under the name of a notorious Malefactor, pag. 2. to 10.  
2 That God hath given to such as be his, heavenly graces to watch over their ways, and to find out their sins, set out by Watchmen. p. 10. to 13.  
3 That God hath given us helps, in his holy word, to find out and to know sin to be sin; set out under the name of an Hue & Cry, p. 14. to 18.  
4 That some people are so wickedly bend to sin, that, to hide their own sinful courses, they become deadly Enemies to most excellent virtues: set out under the names of Master Outside, Master Worldliwise, and the rest. p. 18. to 25.  
5 That sin escapeth often under the name and cloak, or habit of virtue; set out under the shifts, which thieves use to make, to escape their pursuers. p. 26. to 28.  
6 That sin hath many to favour it, and who chiesty they be: set out under several names. p. 29. to 36.  
7. That yet for all these shifts and these Favourites, a godly man will in obedience to God's Commandment search it out: set forth under the Constables Warrant from the Lord chief justice. p. 37. to 38.  
8 That to search out sin is required Understanding, set out by an officer, which hath authority to search. p. 39  
9 That not every understanding, but the understanding illuminate by grace, is that which can find out sin: set out by the Deputy Constable, the Tythingman, the Petty Constable, & chief Constable. p. 39 46.  
10 That where such understanding is, there is a gracious reformation; set out by the chief Constable's family. p. 47. to 50.  
11 That this understanding, to apprehend sin, needeth other graces to assist it in his spiritual search: set out by the name of the Constable's men servants, his Neighbour, and his Neighbours children. p. 50. to 53.  
12 That truly and uprightly to proceed in search of our sins, we must before hand remove self-love, and self conceit; set out by two busy companions. p. 54. to 56.  
13 That the place in the soul, where principally sin is to be searched out, is the heart: set out by a Common june. p. 57 to 58.  
14 That the five senses are so many inlets for sin into the heart, and what kinds of sins enter in at every several sense: set out by the june-doores. p. 59 to 62.  
15 That sins possess not the heart forthwith from the sense, but in a natural order, and by degrees; set out by the Hall, Parlour, Chamber, and Dining room. p. 63.  
16. That the passions of the heart are many, & what is their force and effects; set out under Mistress Hearts Maids. p. 84. to 69.  
17 That the will of man is miserably misled, & made as a very slave to the deceit of the heart, and passions thereof: set out by the name of Will her master. p 69. 70  
18 That sins once entertained into the heart, do there find matter of nourishment, there to abide and rest: set out by an Hostess entertaining plentifully her Guests, from a Table well furnished, diligent attendance, lodging rooms and beds, p. 71. to 80.  
19 That ill ordered affections, and overswaying passions are accompanied with many evils: set out by Guests lodged in several beds. p. 80. to 83.  
20 That where the heart doth nourish up sins, there the sinners live securely without repentance, through hardness of heart; set out by lodging in a bed securely after full diet. p. 83  
21 That where the understanding is sanctified, there the heart is struck with Gods fear to shake off security: set out by the Constable attaching a Felon. p. 83.  
22 That upon this fear of God, a well informed judgement will fall to a true and serious examination, of all a man's ways, whereby godly sorrow is wrought, to follow sin unto the death: set out by a justice of Peace, his office, his examining a felon, binding some over to prosecute against him, and sending him to prison. p. 84. to 95.  
23 That a regenerate man, horn anew, getteth at length mastery over his own heart, and bringeth his body into subjection: set out by Master Newman the Gaoler. p. 95. to 97.  
24 That the new man is renewed in knowledge, holiness, and righteousness; by the heavenly power whereof he is kept and preserved from all the evils of sin & wickedness against either God or his neighbour: set out by the three under Gaolers. p. 97, 98, 99  
25 That a godly man useth all holy means to curb sin, and to keep in corruptions of nature, that they break not forth to the disgrace of Religion: set out by fettering of Prisoners, and carefully looking to the Prison house. p. 100 to 105.   

In the second part.  
1 That there ought to be a time of trial, and a just condemning of sin in ourselves: set out by an Assizes. p. 107.  
2 That God hath set in every man a Conscience to judge of his own ways without all partiality: set out by the judge of Assizes. p. 108. to 113.  
3 That Conscience must be well informed of all the particulars whereof it is to judge, else it will not, nor cannot judge aright: set out by the justices and others sitting in Commission with a judge. p. 113. to 117.  
4 That the holy Scriptures are the only rule to proceed by against sin: set out by a Grand jury. p. 117. to 124.  
5 That he which would proceed strictly against all and every sin, is a man to be qualified with many virtues; set out by a Petty jury. p. 124. to 130.  
6 That as vices be, so vicious persons are opposite to virtues, and virtuous men: set out by the prisoners challenging the jury p. 130. to 135.  
7 That there are a generation of men setting themselves wholly for the world, which are neither true lovers of virtue, nor haters of vice, but so as either may be useful for themselues: set out under a full jury of indifferent Gentlemen. p. 135, 136.  
8 That there is in every one an inbred corruption foul and evil: set out under the name of Oldman. p. 137 to 145.  
9 That the heart is desperately wicked, most deceitful and vain; ●et out by the name of Mistress Heart arraigned and condemned. p. 145. to 160  
10 That the will of man is most rebelliously bend against all due subjection: set out by Wilful Will arraigned. p. 160. to 184.  
11 That Covetousness is a most cursed sin, the root of all evil every where; set out by all the Witnesses produced against it. p. 184. to 187.  
12 That Covetousness is a deceitful sin, having many pretences subtly to cover itself; set out by the answers thereof at the arraignment. p. 187. to 232.  
13 That Covetousness is not honest thrift, as is clear by proof, and the evident signs of Covetousness set out by witnesses; Master Proof and master Signs. p. 232. to 263.  
14 That Papistry is Idolatry, a patchery of heresy, judaism, and Paganism: set out in the arraignment thereof. p. 263. to 265.  
15 That there are twelve ways to confute Papistry; set out by the impanelled jury against it. p. 265. to 269  
16 That Verity itself, and true Christianity are against Popery: set out by the two produced witnesses, discovering the falsehood, impiety, cruelty, treasonable practices, & the abominable ido latrie thereof. p 269. to 302.    

These things are the substance of all this book 
An answer to such as censure this book.  couched within the allegorical narration: which is no dreaming dotage, no fantastic toy, no ridiculous conception, no old wife's tale told; some have an humour to delight in finding of faults; some are so envious that they cannot look upon any thing which is another's, but they must needs disgrace it: Perhaps some kicking lade in reading is galled, and therefore doth winsh. Some are so ridgedly grave that, forsooth, it is a miss to read that, wherein they may have occasion offered any way to laugh or smile: when they may remember that even Abraham, the grey headed, old aged, and grave father once laughed; as they themselves will also, whosoever they be, when the humour takes them.  
If any dislike this little book for want of matter, let him be pleased to consider 
No want of matter for religious uses.  these one and forty particular instructions before set down, with the natural and moral Philosophy comprehended therein, how also families may be well governed and also religiously; how love may be preserved among Neighbours, what evils are the disturbance thereof, and what be the base conditions of the Nigards and pinching worldlings, contrary to such as be of a bountiful and liberal disposition.  
Besides all these things let them be pleased to attend to the scope of the Book, wherein two things are principally aimed at. 
The scope of the book.   
1 To discover to us our miserable and wretched 
1 To know ourselves by nature.  estate through corruption of nature. For the laying open hereof, there is a lively description of sin, with the power, nature, fruits, and effects thereof; how it first came, how entertained, bred, and brought up, by whom, and where, with the several kinds of sin, and the differing conditions of sinful men, opposing virtuous courses, and under what colour they so do, to their own ruin at the length.  
2 To show how a man 
2 How to boreformed.  may come to a holy reformation, and so happily recover himself out of his natural wretched estate. To work this, here is delivered how a man is to search out sin, what necessary graces are required thereto, with the helps how to discover sin, and to know sins to be sins; what commonly be the lets and hindrances in the discovery and search of our sins; what to do, having sound out our sins, and how to become humbled thereby, and how to sit down to judge of ourselves without all partiality. Moreover here is manifest, what gifts and graces are requisite to an holy life. Lastly, how we may know sin to be subdued, and in whom it is truly overcome.  
These things being the true scope and right use of this Book, and the matters therein contained so behooveful and necessary to every true Christian, I hope no sober minded man can, much less will find fault with it.  
If the manner laying 
The manner is allegorical.  those things down in a continued allegory, be the offence to some, I do suppose they know, that Nathan did teach a David 
2. Sam. 12. Ca 5.  by an allegory: Esay and 
Ezech. 17. 2. & 19  Ezechiel taught the jews so too, and that our Saviour spoke many parables to his hearers.  
If any think it had binfit 
Objection answered.  for a younger wit, then for one grown old and grey headed; surely Nathan, Esat, & Ezechiel were not young; neither did those forms of speaking derogate any thing from their holy aged gravities. And it may be thus to allegorise upon such a subject matter from all these passages, in politic government, required some more experience, than some perhaps, conceit, though the thing done to their hand may seem now most easy.  
But the fault, if a fault, peradventure, is nor simply imputed for making an allegory: but in following it so largely, and for inserting (as it were interlude wise) some things, for the weightiness of the matter therein contained, not seeming grave enough as the parables of Christ, & his Prophets were. For sin and sinful courses of men should be so deciphered, as the Readers might rather be moved to lantent, then occasioned to laugh.  
First for the largeness, it is no more than the necessity of the intended discourse required, as the scope before mentioned may sufficiently witness. The parables of our Saviour in S. Luke, and of Ezechiel, 
Ca 15. & 16. Ca 17. & 19  were large, and they were prosecuted according to the nature of those things from whence they were taken, to lay open fully thereby what they intended, and this is but so, and no more.  
I confess the matter of this allegorical discourse to be such (as may appear by the manifold lessons before laid down, being the summary Contents of the book) as ought to work in every Christian Reader sorrow of heart in the deep consideration of his miseries, till he be recovered out of his wretched estate: and withal to cause a diligent endeavour in sober sadness to better his condition of living Christianlike before God; neither of which is prevented by the manner of handling, if all would do, as some have done, first to read it after the letter, and then attend piously to the spiritual sense, they would attain to that, which in so penning it, I aimed at. I knew the natures of men in the world; I persuaded myself that the allegory would draw many to read, which might be as a bate to catch them, perhaps, at unawares and to move them to fall into a meditation at the length of the spiritual use thereof: which I well hoped that others more religiously bend, would at the first discern and make benefit of.  
If two or three passages carry not that gravity in show, as some, perhaps, could wish they did; Let these consider therein those places the enforced nature of the allegory. Then how that else wherein all the rest of the book the carriage of the matter is very far from the nature of so odious & so base a comparison, if it be in the hand of a piously affected & well minded Reader. Lastly, that even those few passages are sharp reproofs; & are no more an occasion to guilty parties, with the conceits thereof to make themselves merry, than that great Prophet Eliah his mocking (in a matter none more weighty) was to the Priests of Baal, when yet, perhaps, some stands by of the wiser sort, abhorring Baal, might smile secretly thereat.  
There is a kind of smiling and joyful laughter, for any thing I know, which may stand with sober gravity, and with the best man's piety, justly occasioned from the right apprehension of things, else had not Abraham fallen into it, nor holy job, 
Gen. 17. 17. Ca 29. 24. Psal. 52. 6.  nor the righteous in seeing (which is strange) matter of fear. Well, I have clothed this book as it is: It may be some humour took me, as once it did old jacob, who apparelled joseph differently from all the rest of his brethren in a party coloured coat. It may also be that I took (as jacob did in his joseph) more delight in this Lad, then in twenty other of his brethren borne before him, or in a younger Benjamin brought forth soon after him.  
When I thus did apparel him, I intended to send him forth to his brethren, hoping hereby to procure him the more acceptance, where he happily should come: and my expectation hath not failed; deceived altogether I am not, as was jacob in sending his joseph among his envious brethren. For not only hundreds, but some thousands have welcomed him to their houses. They say they like his countenance, his habit and manner of speaking well enough, though other too nice be not so well pleased therewith.  
But who can please all? or how can any one so write or speak, as to content every man? If any mistake me, and abuse him in their too carnal apprehension, without the truly intended spiritual use, let them blame themselves, & neither me nor him: for the fault is their own, which I wish them to amend?  
You that like him, I pray you still accept of him for whose sake, to further your spiritual meditation, I have sent him out with these Contents, and more marginal notes.  
His habit is no whit altered which he is constrained by me to wear, not only on working days, but even upon holy days and Sundays too, if he go abroad. A fitter garment I have not now for him: and if I should send out the poor Lad naked; I know it would not please you.  
This his coat, though not altered in the fashion, yet is it made somewhat longer. For though from his first birth into the world it be scarce half a year, yet he is grown a little bigger; but I think him to become to his full stature: so he will be, but as a little pigmy to be carried abroad in any man's pocket.  
I pray you now this fourth time accept him, & use him, as I have intended him for you, and you shall reap the fruit, though I forbid you not to be Christianly merry with him. So fare you well in all friendly wellwishes.  
R. B. May 28. 1627.  
FINIS.   

Errata.  
Good Reader I pray in page 137. for incircut read nicer-cut.