IT is a Prophecie of GOD'S Spirit 2 Tim. 3.1, 2. that in the last dayes Perillous times shall come: for men shall be lovers of them­selves, Covetous, Boasters, Proud, Blasphemers, disobedient to Pa­rents, Vnthankfull, Vnholy, with­out naturall affection; Truce-breakers, &c. And our LORD and SAVIOUR IESUS CHRIST, that Oracle of [Page 2]wisdome, and divine wisdome it selfe hath foretold us: Matth. 34.12. That because iniquity shall abound the love of many shall wax cold To wit, cold in Piety toward GOD, gracious obedience to­wards our Superiours, and it office of Humanity, Charity and mercy towards all other persons. For this Inundation and overflowing streame o [...] Iniquity, being slily insinuated into mens understandings t [...] poyson their Iudgements with Soule-confounding errors: and of his strong suggestions darted into their wills to irritate the Native malice, and to excite them to furious attempts: we cannot expect any better event in the lives and actions of wic­ked men, left by the wrath o [...] GOD under the power of their [Page 3]owne corruption and Satans rage; then, that by Infidelitie, Impiety, Atheisme, Apostasy, and all other wickednesse, they should revolt finally from GOD, and give heed as the A­postle sayes, 1 Tim. [...].1. To seducing spi­rits and doctrines of Divels. For as Satan himselfe by pride and infidelity, fell from that An­gelicall perfection of his crea­ted nature, and is become of an Angell of light, a spirit of darknesse: So, by stirring up in the hearts of unmortified per­sons, a spirituall pride in an high conceipt of their gifts; the assurance of their election, their illumination, conversion, and the imaginary sense of their adoption; he so transports them beyond the bounds of Christian humilitie, that they [Page 4]utterly reject that rule of the Apostle, Rom. 12.3. [...], to be wise unto sobrietie: And it a strong conceit of their owne spirituall understanding, by the immediate presence of GOD's Spirit which they conceit to bee in them, they take upon them to glosse and expound the sacred Scriptures agreeable to their owne deluded fancies Which attempt of theirs tran­scending their understandings and no way sorting with their vocation of life being lay and secular persons, must need produce both heresies in judgement, and schismaticall divi­sions in practice in the visible Churches of the Gospell. For as the wisdome of GOD in the old Testament prescribed the rule of his will unto his people [Page 5]for their direction, saying, Malack. 3.7. The Priests lips should keepe know­ledge, and they should seeke the Law at his mouth, for He is the Messenger of the LORD of Hoasts: So hath the divine and constant wisdome of the same our GOD, declared the Ca­non of His will in the New Testament to continue in the Church to the dissolution of this World. Ephes. 4.11.12. CHRIST gave some to be Prophets, some Apo­stles, and some Evangelists, and some Pastours and Teachers, for the perfecting of the Saints, for the worke of the ministry, for the edifying of the body of CHRIST; till we all come in the unity of the faith and the knowledge of the SONNE of GOD, unto a per­fect man, unto the measure of the stature of the fulnesse of Christ. [Page 6]Now these holy Arts and Or­dinations of GOD's wisdome and love unto His people, are the Constant rules of direction and order to be observed and obeyed by all His faithfull children, whiles here they re­maine in their militant condi­tion.

2 And though secular per­sons are both warranted and directed by our LORD and SAVIOUR for their preser­vation in faith and obedience Mat. 7.15. To beware of false prophets which come unto them in sheepe [...] cloathing, but inwardly, they are Ravening Wolves: And are al­so commanded in the practice of holy and gracious vigilan­cie over their own soules, 1 Ioh. 4.1. To trie the spirits of men whether they be of God or no: yet this [Page 7]warrant, direction, command, are not so vast and universall, but that they are limitted and confined within their owne proper bounds: Not giving libertie unto 2 Pet. 3.16. Vnlearned and unstable persons to wrest the sa­cred Scriptures to their owne de­struction: Nor to judge and censure their Teacher either in his doctrine or spirit; if his up­right and sound judgement ac­cord not with their light and seduced fancies, or his Method of preaching arride not their vaine and selfe-pleasing Hu­mour. And further, if any branch of doctrine shall bee publikely delivered by any Minister of the Gospell, not exactly consonant with the Canon of the Scriptures, the analogie of the Christian faith, [Page 8]and the orthodox doctrine and judgement of the Ancient and Moderne Church: Lay per­sons are not presently to pre­sume of themselves, that they are so qualified with judge­ment, or armed with power as to reprove their pastours; be­cause as the Apostle hath told us, 1 Cor. 14.32. The spirits of the Prophets are subject unto the Prophets. All that any Lay-person can or ought to doe in matter of his owne private judgement, is no more but to submit himselfe to that rule of the HOLY GHOST, 1. Thes. 5.22. [...], Trie all things, and hold that which is good. And to this triall and retaining of sound doctrines, they are for action and practice of life to adde that of another Apostle, [Page 9] Iude 20. By building up themselves in their most holy faith and praying in the HOLY GHOST, keepe themselves in the love of GOD, looking for the mercies of our LORD IESUS CHRIST unto eternall life. They may indeed, if erroneous doctrines be taught in publike congrega­tions, dangerous to the soules of GOD's people; give no­tice thereof by way of infor­mation to their and our Supe­riours the Bishops: who for the maturitie of their judgement, the gravitie of their persons, and the weight of their au­thoritie; are able to rebuke, re­prove, exhort, convince of er­rour any unsound doctrine re­pugnant to the sacred Scrip­tures. And when by weight of Argument, and pregnant con­viction [Page 10]of errour, any doctrine taught shall deservedly be re­proved; if the teacher thereof shall obstinately persist in his errour, and refuse to be refor­med by the wisdome and au­thoritie of his Governour; the sentence of suspension, excom­munication, or deprivation is justly to proceed against him.

3 This course of Ecclesia­sticall discipline, being for sub­stance Sacred, for antiquitie Venerable, and for forme and processe therein so exact, that mans wit cannot reprove it; they that preferre their owne private spirits and opinions be­fore this prudent judgement and practice of the Church, as fantastick separatists do, plain­ly discover themselves to have their part in that description, [Page 11]which by the spirit of prophe­cie is given of all such; 2 Pet. 2.18. Pre­sumptuous they are, selfe-willed, they are not afraid to speake evill of Dignities.

With this kinde of high and overweening spirits; our Eng­lish Church hath of late years beene much pestered and dis­quieted: so that many godly Ministers of rich talents, wor­thy endowments, and able gifts, have not received that sweet comfort to their soules, which from the profitable and painfull execution of so sacred a calling, is by command of GOD'S Spirit due unto them. For the Apostle hath strictly charged all Christians, Hebr. 23.18. To obey them that have the rule over them, and to submit themselves unto them, for they watch for [Page 12]your soules, as they that must give an account, that they may doe it with joy, and not with griefe, for that is unprofitable for you: Yet notwithstanding the weight of this charge, such is the insolent pride and contu­macie of spirit in this kinde of men, strongly conceited of the spirituall favour of GOD unchangeably setled on their particular persons: that unlesse both the observance, and which is more, the obsequiousnesse of the Minister both in doctrine and practice, be accommoda­ted to give them content, and flatter their fancies; they will maligne his person, traduce his name, and scorne and vilifie him with all basenesse of con­tempt: yea, although his life bee most conscionably led in [Page 13]the feare of GOD, and his out­ward conversements with men adorned and made gracefull, with all Humanity, Humility, and Integritie.

4 In the ranke and number of these bold and busie Scrip­turists, wee are to range one ENOCH ap EVAN, a fel­low of very meane quality and small understanding, as able only to reade English and no more; yet of high thoughts touching his owne personall worth in spirituall abilities. For so cunningly and yet powerfully had Satan insinua­ted himselfe by spirituall illu­sions into his understanding, for opinion, and into his heart, for affection and inclination to his owne dull and extravagant conceits: that he became pre­sumptuously [Page 14]bold to dislike not only the Gestures and rites prescribed by the Governours of our Church, for conserva­tion of uniformitie, peace, and unitie among GOD'S people, and ratified by Regall and Le­gall Authority: But hee pro­ceeded so farre, as to reprove the forme of words used by the Minister in the delivery of the sacred Communion into the hands of God's people: For whereas the wisdome of our Church prescribes the forme of words thus, The Body of our LORD IESUS CHRIST which was given for thee, pre­serve thy bodie and soule unto everlasting life: The pride and ignorance of this fellow no [...] able to conceive the strength and significancie of these [Page 15]words; would have them to be new moulded, corrected, and framed thus. The Body of our LORD IESUS CHRIST which was given for thee, build thee up in thy body and in thy soule unto everlasting life. These formes of words though they seeme to differ in the letter and sound; yet they fully accord in sense and signification; yet these verball differences in the pronunciation, not significati­on of the words, wrought such effects in the heart of this sedu­ced man, that he strongly con­ceited in his vaine thoughts, and could never bee reformed and rectified by advice; that the gesture of kneeling in the act of receiving, was a Posture of body not onely idolatrous, but absolutely rendred us in­capable [Page 16]of that spirituall Nou­rishment, which from the sa­cred Body and Bloud of our LORD, did diffuse and stream it selfe into all the faculties o [...] our soules, and all the parts o [...] our bodies. For in the site o [...] gesture of kneeling, said th [...] ENOCH, the legs are cast be­hind the rest of the body, and receive not that influence o [...] Nourishment spirituall, at leas [...] in proportion and measure o [...] attraction, as the rest of the bo­dy doth. This is a conceit [...] sublimate, fine, and subtile, that it rightly fals under those ele­gant expressions which God Spirit hath made touching that Grand Impostour the Divell for his wiles and sleights at­termed 2 Cor. 211. [...], subtile devise to entangle mens thoughts [Page 17]And Revel. 3.24. [...], depthes or pro­fundities. For these conceits are so subtill, deepe, and pro­found, that Hales, Aquinas, or Scotus, could never in their cu­rious and deepe speculations, rise to the height, or fathome the bottome of them. The ge­stures which this vaine, light, and seduced man, conceited to himselfe as most convenient in that sacred act of GOD'S wor­ship; were either standing and bowing, or sitting and bowing of the body. For the gesture of standing hee alleaged (full wisely I warrant you) the words of our LORD and SA­VIOUR IESUS CHRIST, Rev. 3.20. Behold, I stand at the doore and knocke, if any man heare my voice and open the doore, I will come in unto him, and sup with [Page 18]him, and he with me. For the ge­sture of sitting, he had no Scrip­ture at all to alleage, nor any other warrant or argument, but the apprehension of his owne dull and depraved ima­gination. In these strange opi­nions of his, 2 Thes. 2.10. we may behold the powerfull Working of Sa­tan with all deceiveablenesse of unrighteousnesse. For the po­stures of standing, of sitting, o [...] kneeling, being all naturall and bodily actions; without the addition of bowing, which is [...] mentall and spirituall action and hath relation to some o­ther nature, either in the Crea­tor, or in the creatures to whom it is directed; are i [...] themselves, as they are action bodily and naturall, neither good, nor evill at all: And do [...] [Page 19]onely partake of goodnesse, or illnesse, as the motion of bow­ing with intention of Adorati­on is added unto them. And yet this Dolt not versed in the Principles of Catechisme tou­ching worship given to crea­tures by bowing of the body: would presume to talke, to censure, and peremptorily to judge of things he understood not, and therein resist his wise, learned, and religious Superi­ours. But Pride and Ignorance are these mens cognisance.

5 Now touching this E­NOCH, that I may give you the true and just measure of him, for person and qualitie. Know, Good Reader, that he was the son of one EDWARD ap EVAN, a countrey Farmer of the Parish of Clunne, in the [Page 20]Countie of Salop, and Diocesse of Hereford; a man, who by a long course of industrious painfulnesse in the execution of his vocation, and frugality of disposition in the governe­ment of his family, and ma­nagement of his affaires; had acquired unto himselfe a com­petent estate of livelihood, for his owne support, and the pre­ferment of his children: so that he passed in the reputation of all his neighbourhood a­mong the number of rich men; living in peaceable manner in the course of his life, and good estimation among men of his ranke. This EDWARD, as he told me himselfe, had two sons, and five daughters. His two sons, Enoch aged 34. and Iohn aged 31. he detained in his [Page 21]owne family with himselfe, and educated them in the pra­ctice of Husbandry, to execute his affaires, and to be a com­fort and support unto him in his elder yeares. Iohn the youn­ger brother, was of persontall, strong, and proper; of quality affable and sweet natur'd, of countenance, comely; most dutifully obedient to his Pa­rents, carefull of their welfare and thriving, and never known in one and thirty years, to have given any froward, stubborne, or undutifull reply in words to his father or mother: though his father was of condition au­stere, and held a severe hand of government and command over him. Enoch was a fellow of a middle stature, of com­plexion swarthy, under the [Page 22]predominance of the humour of melancholy; of Counte­nance nothing alluring and lovely, but sowre and deje­cted.

6 In this family of Edward ap Evan, some sense of religion joyned with the domesticke worship of GOD, had for some yeares made entrance, and re­ceived entertainement. For they had (as Enoch told mee) prayers twice every day; not such as were conceived in their owne hearts, by the private motions of the Spirit, (the raigning practice of this age,) but more commendable and regular; being orderly read out of the Service-book of our English Church by Enoch one day, by Iohn another, in a con­stant course of well-ordered [Page 23]discipline; at which all per­sons in the family were requi­red to be present. This taste of religion stirred up in Enoch a desire of further proficiencie in the knowledge of GOD'S will; so that he bought him a Bible, which he seldome omit­ted to carry about with him in his pocket: in so much that at the plough in the field, and in the barne when he threshed his fathers corne, hee borrowed some time from his present im­ployments, to cast his eye on this Sacred Booke; so sharpe and insatiable was his thirstie desire of holy reading. This practice of his grew in short time to a great forwardnesse in the profession of Piety to the eye of the world: and an itch­ing desire to bee accounted [Page 24]more zealous than his neigh­bours, so cunningly wrought it selfe into his affections, that his practice therein contained not it selfe within the sober li­mits of prudent moderation. For hee was not contented to stint and confine his solemne and publike worship of GOD to the LORD'S day, [...]. Rev. 1.10 common­ly called Sunday: which toge­ther with those few other Ho­ly-daies appointed by the wis­dome of our Church, might have satisfied a wise man and [...] sound Christian: but hee busi­ly harkened after weeke-day Lectures, and would often­times ride three or foure miles to heare sermons, the ordinary practice of this formall age Having continued this course by the space of two yeares; [...] [Page 25]began to distaste some ordi­nances of our Churches con­stitution for the peaceable and uniforme regiment of GOD'S people; hee disliked the supe­riority and government by Bi­shops, the gesture of kneeling in the sacred Communion, the signe of the crosse in Baptisme, and such like.

7 Hee would never upon any remonstrance, perswasion, or pregnant conviction of his errours and folly, be drawne to confesse. For though I pres­sed him often and seriously therein, and left him destitute of all reply or colour thereof: yet in the impadencie of his spirit, and bold resolution of a stubborne minde, I could ne­ver draw other answer from him, but that b [...] his reading [Page 26]the holy Scriptures he had ap­prehended these opinions, his reading being enlightned, and sanctified unto him by the Spi­rit of GOD. When I told him that all true illuminations of GOD'S Spirit in the hearts of his children, did ever hold an exact consonancie with the letter of the Scriptures, and ne­ver varied from them, accor­ding to the words of our Lord, Ioh. 14.26. When the Comforter, the HO­LY GHOST, whom the Fa­ther will send in my Name, i [...] come, He shal teach you al things, and bring to your remembrance whatsoever I have said unto your And againe, Ioh. 6.39 Search the Scrip­tures, for in them yee thinke yet have eternall life, and they art they which testifie of me. And further, Esa. 8.20 To the Law and to the [Page 27]Testimonies, if they speake not according to this Word, it is be­cause there is no light in them. When I pressed those Scrip­tures unto him, which plainly demonstrate, that the teaching of GOD'S Word, and of his Spirit, are one and the same in substance and nature: And whē I requir'd him to produce some place of sacred Writ, whereon he grounded his ex­travagant conceits: He answe­red me, that his judgement and mine might haply differ, be­cause the true Spirit, and the measure thereof, were not gi­ven by GOD to all alike, but in speciall manner, measure, and degree, both for the grace of Illumination and sanctifica­tion to GOD'S peculiar ones. And for proofe hereof, hee [Page 28]aimed at certaine words of o [...] Lord, which he could not re­member, till I perceiving [...] scope, furnished him with th [...] place, and that was, Matth. 13.11. It is g [...] ­ven to you to know the myster [...] of the kingdome of heaven, b [...] to them it is not given: for who­soever hath, to him shal be given and he shall have more abundant­ly, &c. And from these word of our SAVIOUR IESUS CHRIST, he had raised [...] himselfe, a very strong a [...] pleasing imagination, that h [...] himselfe in speciall was a per­son elected of GOD, inspire with His Spirit, and continual­ly guided and directed by [...] same Spirit. And this con [...] hee so hugged and cherish in himselfe, that many time when any preacher utted a [...] [Page 29]point of doctrine, which arri­ded unto him and relished his pallat; hee would seeme to those who were neere unto him in the Church, to be even wrapt up into admiration, and trans­ported with spirituall delight: And on the contrary, if any thing was delivered, which hit not point-blanke with his toyish fancie of inconformitie, he would visibly discover by his stamping on the ground, by his inward fretting, and the contracting of his forehead, the impatience and rage of his fan­tasticke spirit.

8 These things being per­ceived in him by his mother, who (according to those re­ports I have heard of her) was a discreet woman, of very good understanding, and of a [Page 30]stout spirit; she tooke occasion gently to reprove these thing [...] in him, and told him man [...] times in very loving manne [...] That the end of these thing [...] would bee nought! Vnto th [...] dislike of his mother, Iohn [...] younger brother adjoyned h [...] endevour to reclaime Eno [...] from his wilde and irregul [...] opinions, and peaceably to [...] him, That hee saw no men [...] good, honest, and faire condi [...] ­ned, as they who were peaceable. Religion, and free from selfe- [...] ceited opinions. Which wo [...] of Iohn, as the event declare [...] shortly after cost him the lo [...] of his head; for though th [...] perswasion was no more but sweet remonstrance of br [...] therly affection, and ought charitie and conscience so [...] [Page 31]have beene taken: yet it so ir­ritated the secret rage of the spirit of Enoch, that he inward­ly boiled with rancorous ma­lice both against his mother and his brother: and for no o­ther cause contrived the death of his brother Iohn, but because he would not entertaine his opi­nions, and comply with him in his schismatical courses. From this time of conference and parley, as Enoch himself [...]old me, he so distasted his brothers resolution in religion, that hee resolved in his desperate and wicked heart to doe him a mis­chiefe; only his purpose being yet but new, had not attained to full growth and maturity.

9 Now know here, friend­ly Reader, that this Enoch and Iohn had continued bed-fel­lowes [Page 32]together in their fother house, from their infant years and weaning from the brests o [...] their mother, to the one an [...] thirtieth yeare of age of th [...] younger of them. And during all this time, as Enoch assured me, and engaged his truth and salvation upon it, there had ne­ver fallen out any verball quar­rell or dissention between [...] them: no, not so much as the terme (Thou) had ever passed in anger from the one to the o­ther. And being both of them arrived to years of judgement and experience, able to manage affaires of life for their own [...] profitable thriving; they wer [...] so well perswaded mutually betweene themselves of the in­tegrity and soundnesse of lov [...] in both their hearts each unto [Page 33]other; and also of an upright and faithfull disposition of minde, free from guile in their temporall affaires: that they became Co-partners in occu­pying of ground in their neigh­bourhood: and also in stocks, of cattell and sheep: yea, their very money which oftentimes breeds jars betweene brothers themselves, they kept in one chest together, each having a key to himselfe, and they ne­ver differed in one penny of ac­count.

10 Yet observe, I pray, in the middest of this sweet har­mony of brotherly accord, the truth of the words of our LORD and SAVIOUR, Matt. 10.34.3. Thinke not that I am come to send Peace on earth; I came not to send Peace, but a sword: for [Page 34]I am come to set a man at vari­ance against his father, and the daughter against her mother, and the daughter in Law against her mother in Law, and a mans foes shall be they of his owne houshold. For Enoch now puffed up with an high conceit of his spirituall estate, his inspirations from GOD, and his unchangeable assurance of his owne stablish­ment in the favour of GOD: imagined himselfe warranted by these words of our LORD, not onely to hate, but to per­secute to bloud and death, whosoever should oppose, contradict, or refuse to con­curre with him in not admit­ting his inspirations. These il­lusions of Satan anciently en­tertained by the Manichees, Messalians, and of later times [Page 35]by the Anabaptists, so blinded the eyes of his understanding, and perverted the quality of his will, that he judged him­selfe called of GOD to vindi­cate the cause of GOD, and by effusion of his owne bro­thers bloud, as he reported to me, To draw the children of light out of darknesse, and to declare his owne Zeale to the Word of GOD.

11 A controversie there­fore happening (undoubtedly the worke of Satan) in the house of Edward ap Evan, up­on Sunday the thirtieth day of Iune last past, 1633. betweene Ioan the mother, and Enoch her sonne, whereat Iohn was pre­sent, touching the most conve­nient gesture in the act of recei­ving the sacred Communion, [Page 36]stirred up by Enoch, (as that sect is alwayes prating of such matters.) Ioan the mother, and Iohn her sonne, according to their unlearned and plain man­ner, pleaded for our Church gesture of kneeling in that ho­ly act: Enoch a fellow of hasty furious, and proud spirit, de­fended stoutly, according to his blunt and rude fashion, that to sit and bow the body was the most Convenient posture. The opposition in opinions grew so sharpe between them that Ioan told her sonne Enoch that hee was a very sorry fel­low, and desired of the LORD to Instruct and amend him. Iohn also very mildly, as his man­ner was, signified his dislike of Enoch's opinion, and made knowne his owne resolution [Page 37]to remaine constant in his obe­dience to the King and his Lawes. This purpose of Iohn concurring with his former dislike of Enoch's courses, ad­ded new flames unto his wrath and malice formerly concei­ved, and now growne invete­rate; that from that very in­stant of time he waited an op­portunitie to execute his secret and maligne rage against him, Yet he grew not to a full reso­lution to murder Iohn, till the Friday morning after this un­fortunate conference betweene them. Iohn called up his fa­thers servant; and they toge­ther yoked up their cattell, and betooke themselves to their worke in the fields. Enoch later up, wayted the com­ming of Iohn from the fields; [Page 38]whose custome was, after [...] wearinesse with labour, [...] take a small repast of me [...] and drinke, and to repose him­selfe in slumber for an hou [...] on the end of the table-boo [...] upon a cushion. This custom [...] of Iohn being very wel know to Enoch, he sets in a readine [...] a great hatchet, with an edg [...] very broad and sharpe, way [...] his time, and finding a calm [...] opportunity free from all like [...] lihood of resistance, Iohn be­ing in a deepe and peaceful slumber; Enoch strucke hi [...] with the head of the hatch [...] upon his bare head: and t [...] wound thereof being not dee [...] by impression, because th [...] feare of a wounded consci­ence, for so inhumane a pur­pose, abated the strength o [...] [Page 39]his armes, and made him with a trembling hand to perpetrate that villany. Iohn fell instant­ly from the boord to the floore, astonied with the blow, yet not so wounded or disa­bled from rising, but that hee scrambled for help to raise up himselfe; which Enoch fearing, desperately strucke him with a second blow in the necke with the same hatchet; and the edge thereof being very broad and sharp, he therwith at one blow more, as he himselfe told me, separated his head from his bodie.

12 Vpon this stirre and rumbling noise in the house, Ioan their mother being in the next roome came presently in, and seeing, to the infinite griefe of her soule, the head and bo­die [Page 40]of her younger son separa­ted one from the other; she lift up her voice with a shri [...] and sharpe sound, and said [...] Enoch in a passion of terror a [...] griefe; O thou Villaine, [...] some such like words of pr [...] voked indignation, (for Enoch) could not remember them What hast thou done? hast the killed thy brother? Vp [...] these words, Enoch still en [...] ­ged with diabolicall furie, a [...] having the hatchet in his han [...] struck at her very face with a [...] his force: And she being a w [...] man of threescore and twel [...] yeares of age, put by two [...] three of his blows by claspi [...] and closing with him, and th [...] by turning away the streng [...] of his violence, and mak [...] way for the asswaging of [...] [Page 41]fury, had not the Divell him­selfe beene outragious within him. But she wanting strength, by reason of her great age, to hold conflict and wrestling with him, and crying for help, and calling to him to remit his rage: hee nothing mollified with her fearefull cries, strucke her betweene the left shoulder and the neck foure inches deep into her brest; with which mor­tall wound shee fell downe on the floore ready to expire her soule into the hands of her Creator. And he not satisfied herewith, ragingly dragged her wounded and bleeding bo­dy to the threshold of the doore, and thereon at five strokes more hee divided her head from that brest, and those paps which gave sucke unto him.

13 These furious out-rag [...] and crying murders thus pe [...] petrated, hee instantly barre [...] the doore where the dead be [...] dies lay; hee takes the head [...] wraps them in a course linne [...] cloth, which hee drenched [...] water, that their bloud still [...] suing thorow the veins of the [...] heads freshly bleeding, mig [...] not so sensibly appeare as th [...] row a dry cloth it would ha [...] done. The wet cloth with t [...] heads he enwrapped in an o [...] russet jerkin, bound and k [...] fast. And laying this bund [...] on the table-boord, he goes [...] to his chamber, shifts his bre [...] ches and stockings, which we [...] stained with the aspersion [...] the bloud, comes down aga [...] beats out a large clay-wall [...] the roome, and thereat he [...] [Page 43]sues forth, and makes his escape into the fields. Thinking by this his practice of breaking the wall, to colour and cover his fact, and to transpose all suspition thereof from him­selfe, to an opinion that some passengers that way, or theeves had committed these furious and desperate murders. In the time of his escape in this man­ner, a young black horse of the old mans, by the negligence of a servant boy of the house, got into the roome at the gappe or broken wall where the dead bodies lay: And being found there, a rumour was scattered over all the countrey, and en­tertained of light and credu­lous persons, that the Divell in the shape of a blacke horse, was found in the roome where [Page 44]the headlesse bodies lay.

14 Enoch having thus esca­ped into the fields, conveyes the heads secretly away, and hidde them under a heape of loose Fearne, ready cut to bee burned. After this, he walked forward almost a mile, and came to a Kins-mans house of his, one, Goodman Howells, and enquired for a young man of this house, the sonne of this Howells: answere was made him, that if he could stay halfe an houre, he might speak with him, for hee was gone forth, and would be returned by that time. Vpon this answere, E­noch goes into the house, and waites the comming of his Cosin: and in the interim, h [...] tooke a Bible which hee saw upon a shelfe, and sate him [Page 45]downe, and read the first chap­ter of the Prophecie of Isaiah; and by that time he had read through the whole chapter, the young man whom he had expected came in: After sa­lutations betweene them, E­noch desired him to lend him the booke called the Practice of Piety: his Cosin went in­stantly to his chamber, and fetcht it; and thereupon they two walked forth into the fields towards Enoch's fathers house. As they passed toge­ther (his Cosin altogether ig­norant of his bloudy facts:) Enoch, sayd to his Kinsman, I must turne aside a little, to see a thing I left in the field. These words were no sooner uttered by him, but two Mayds of his Fathers family, accompanied [Page 44] [...] [Page 45] [...] [Page 46]with some of the nearest neigh­bours having raised the crie, and prosecuting the pursuit of the Murderer, seized there up­on him, apprehended him, and brought him before the next Iustice of the Peace, Sir Robert Howard a Knight of the Bath, of noble birth, sonne to the late Right Honourable, the Earle of Suffolke.

15 Enoch, beeing by this prudent knight examined, tou­ching the unnaturall and bar­barous facts objected against him, stoutly, resolutely, un­dauntedly denyed for a while and impudently, vvithout blush, or change of counte­nance pleaded his innocencie. But being pressed by that No­ble and wise Knight, with such reasons and arguments, as to [Page 47]his wisedome seemed most strong and pregnant to con­vince him: at length, over­come with the horror of his owne conscience, and shame of his impudence, he began to re­lent, and by impressions of de­served wrath, from the divine Majesty of God, into his Soule, he became sensible of what he had done. And thus overcome with the agitations of tor­menting panges in his owne bosome, he desired that wor­thie Knight that hee would send for one M ^r. Erasmus Po­well, a learned, reverend, and aged Divine, who by the Sa­crament of Baptisme brought this Enoch into the visible Church of GOD. M. Powell, being come, tooke Enoch a­part into another roome, from [Page 48]the presence of the Knight and to him he opened the fact with such circumstances, a were by Questions propose unto him.

16 The facts thus reveale and confessed by the Malefi­ctour; Sir Robert commande [...] his Clarke to write the M [...] ­timus, and sent him well guar­ded with the Constable of th [...] hundred and others into [...] County Gaole, held in [...] Towne of Shrewsbury. As [...] Keepers of the prisoner ca [...] onward their way, they we [...] to passe by Enoch's Father house; and he being desiro [...] to see his aged Father, reque­sted of his Keepers, to per [...] him to turne into the house but being come in, his father refused to speake to him, or [...] [Page 49]see him, being overcome with griefe of heart for so great a calamitie upon his Familie. His eldest Sister, the Wife of an honest Free-holder, of the Neighbour-hood, being come to comfort her Father in this his great consternation and de­jection of Spirit; seeing her Brother enter into the house, she came unto him with teares in her eyes and face, and sor­row in her heart, and said, Ah Brother Enoch, what moved you to take away the life of our deare Mother and Bro­ther? Hee replied unto her; Peace foole, hold thy Tongue, We live in a false Church, and thou shalt see a change shortly. This passionate discovery of him­selfe being the maine secret of his wicked heart, and the in­centive [Page 50]to all his villanies, I re­ceived from his brother i [...] Law the husband of his elde [...] sister, who charged him with these words in my presence and thereby left him destitute of all reply, by telling him h [...] heard them from his own mouth, and that he would af­firme them upon his oath [...] any Court of this Kingdome And here let all those Person [...] who out of a turbulent affect [...] on to Non-conformity, have stoutly argued and pleaded that distemper in this ma [...] braine, and not any Erronio [...] opinions relating to Church matters, brought forth the [...] diabolicall Acts of Matric [...] and fratricide; Let them weight in their retired thoughts th [...] Nature and tenour of the [...] [Page 51]words, and to what they relate: And let them be also ashamed and learne to blush, that they have so unjustly, not to say ir­religiously darkned and oppos­ed Truth, to countenance false­hood and their owne faction.

17 This Enoch being brought forward towards the Prison, the day declining, his Kee­pers were constrained to take up their lodging in a small vil­lage Towne five miles from Shrewsbury called Powlderbach, and there lodged at the house of one Thomas Turner. After they were entred there, and their Supper prepared and set on the Table, all the company sate downe lovingly together: And Enoch, as most versed in matters of Devotion, did very orderly both before, and after [Page 52]Supper, give thankes to GOD for their foode. The company being risen from the Table turned towards the fire, not so much for the comfort and warmth thereof, for the time was but newly past Midsūmer as for conference sake. As they sate thus friendly talking toge­ther, Enoch was espied by a servant of the house to six his eye upon a Spit or Broach which the Maide by negli­gence had left in one end o [...] the Chimny. The Servant kept his owne eye carefull [...] upon Enoch, expecting Th [...] event of his Anger, for he per­ceived some wrath in his hea [...] discovered in his countenance by his contracting of his for [...] head, and staring with indig­nation upon the Constable [...] [Page 53]the hundred, to whom he was by the Iustice committed. And on the sudden up starts Enoch in a desperate rage, and catched at the Spit, therewith as was conjectured, to have goared the Constable. The Servant, whose vigilant eye attended the hands of Enoch, stept suddenly betweene him and the Spit, and thereby prevented his bloudy purpose. After this, they brought Enoch to bed, where, after two hours, either sleepe, or silence at least, they of the house who watched and gar­ded the Prisoner, heard a most fearefull noise in the street, neere to the doore of the house where Enoch lay, as if it had beene the ratling of the wheels of two or three Carts furious­ly driven. In this Towne, [Page 54]three watchmen for the hun­dred sate up in the street that night on the County watch who were not of Enochs com­pany, but walked to and fro to take notice if any travellers passed that way. These me [...] also heard the noise, and were greatly terrified therewith. With this ratling and rumbl­ing noyse, Enoch then in his bed, being suddenly awaked became terribly affrighted and greatly distempered with en­raged feares and outcryes; so that he leaped out of his Bed cast off his Shirt, and came downe naked out of the Cham­ber unto the company, hi [...] Watchmen below in the Hall [...] and there cryed out with great vehemency and contention o [...] voice, many times without In­termission: [Page 55] ô they murder me, they murder me, they murder me. Which terrible expressions of tormenting feares, confirme that sentence of sacred Scrip­ture Prov. 18.14. The Spirit of a man shall susteyne his Infirmityes, but a Wounded Spirit who can beare it. For hee whose heart and hands were yet moistned with his Mothers and Brothers blood, apprehended the least noyse sounding in his eares to be the assaults of Hellish furies seiz­ing upon him. His Keepers be­ing thus disquieted with him, made haste to be eased of their trouble, attired him in his cloathes, pinnioned his Armes, and towards foure of the clock in the morning on Sunday the seventh of Iuly, they brought him forward to the Goale in [Page 56] Shrewsbury. When the Keeper of the Prison read his Mitti­mus, and understood his facts he loaded him with irons, an [...] committed him to the com­mon lodging among malefa­ctors of his owne qualitie.

18 When the rumour o [...] Enoch's murders and imprison­ment was divulged abroad; [...] was wonderfull to see how people of all qualities resor­ted unto him, questioned with him, and although altogether unable to administer either counsell or comfort to a ma [...] of his disconsolate condition [...] yet many of them were for­ward and busie to cloud and darken the truth of that very cause, and onely cause, which he himself constantly alleaged of his provocation to these [Page 57]facts. For divers who affected not the Ceremonies of our Church, with whom this County and this Towne have of late abounded; could not endure to heare that a Brother of their society and opinion, should so staine and dishonour the sanctity of their holy Pro­fession, as to imbrue his accur­sed hands in her bloud, who had conceived and nourished him in her wombe. Hence great care was taken, and all policies imployed, to perswade the Malefactor to assigne some other cause and probable rea­son of these murders, and not any touch of his dislike of Church Ceremonies. Many Ministers of our Countie, and some of our Towne repayred unto him, and every man tal­ked [Page 58]and reasoned with him, as to his owne understanding see­med best pleasing. And hee freely confessed to al men, that upon difference in opinions be­tweene him and his brother touching the Gesture in the Communion, his wrath con­ceived against him, turned in­to rage; and incensed his heart to the murder of him.

19 It came into my heart to go visit this fellow; and be­ing come to the Prison-house. I requested the Gaolour to le [...] me have a sight of the Prisone [...] in a private roome. He instant­ly commanded one of his ser­vants to bring him unto meet Enoch being come, I told him in the presence of the Keeper and his servant, that I was come to see him, not to satisfie [Page 59]curiosity, nor to urge and presse questions unto him: but with a cleare and pure intention, by laying the judgements of God's wrath before his eyes, to strike his conscience with the sight and sense of his great wicked­nesse; and afterwards to mini­ster those directions, whereby to bring him to repentance, and the reconciled favour of GOD. My first question with him was this:

Thinkest thou Enoch, that thy mother who con­ceived and bred thee in her wombe, with many pangs and throwes, did ever harbour in her heart, a thought or suspiti­on, that when thou wast arri­ved to mans estate, and shee to her aged yeares, thy unnaturall rage should draw her bloud, [Page 60]and separate her head from he [...] shoulders?

To this question of of mine, he made no answer at all, but lifted up his hands a little, and cast downe his head with great confusion and per­turbation of soule.

I said unto him again, Enoch, I am come with pur­pose of my heart to doe thee good; and if thou wilt deale truly with me, and with thine owne soule, thou shalt find me both able, and desirous to doe thee good. He gave me thanks for my kindnesse, and was very willing and desirous to enter­taine my advise. Hereupon [...] making benefit to my selfe o [...] that readinesse I found in him to hearken unto mee, said fur­ther:

Enoch, I charge your conscience by that Authoritie which CHRIST our LORD hath given to me as a Minister of His sacred Gospel, that you doe impart unto mee, the true moving cause or causes, which stirred you up to these unnaturall facts: for unlesse I search your wounds to the bottome, Enoch assure your selfe, I shall never bee able to apply any solid comforts unto you, but they will rankle in your soule, and prove incurable.

Sir, since you charge and presse my conscience here­with, I will as truly confesse to you, as I will doe to CHRIST Himselfe; The True and the on­ly cause which instigated mee to these facts, was my Zeale to the Word of GOD.

I replied, that zeale for GOD's glory, or for His Word, must be qualified with command from GOD Him­selfe, either by expresse decla­ration of His will by Oracle and lively voice; or else, which is equivalent thereunto, By the full and undoubted assurance of a divine instinct and motion of GOD's Spirit. But this latter I told him, under The setled estate of the Church of the New Testament, was peculiar onely in matters of this nature unto the persons of the Apostles of our LORD, and descended not unto our times. The Apostle Peter Act. 5.5.10. strucke with present death Ananias and Saphira his wife but the power of that stroke, came directly and immediate­ly from GOD Himselfe, as a [Page 63]miraculous act of His wrath against their hypocrisie, and a divine declaration of the truth of his Apostolicall Doctrine and calling. But Enoch, your fact agreeth not with this, but hath some correspondence with the passionate, furious, and irregular zeale of Iames and Iohn, Luke 9.54. Who desired our LORD to give them leave to call for fire from heaven to con­sume the Samaritans: and were for their unsanctified rage sharply checkt by our LORD and SAVIOUR; who inti­mated unto them, that GOD's Spirit in men is milde and gen­tle, according to that perpetu­all Canon and rule, Iames 3.17. The Wis­dome that is from above, is pure, peaceable, gentle, easie to be in­treated, full of mercy and good [Page 64]fruits, without partialitie, with­out Hypocrisie: But Satans spi­rit and motions are raging and furious, exciting to bloud and murder. What say you now Enoch to your owne facts, doe you like or dislike them?

Sir, I know not whe­ther I have done well or ill.

All facts of this na­ture are undoubtedly the de­sperate effects of Satanical suggestions, covered and co­loured over with the faire pre­tence of zeale flowing from di­vine inspirations, onely to mi­tigate and allay the troubles of conscience incident there­unto: What say you to this?

I know that Sa­tan hath no power to pre­vaile with the true children o [...] GOD.

Doe you perswade your selfe to be the true childe of GOD, and actually in the state of grace, having commit­ted these execrable facts? your fact is the very same with that of Cain, and in one most feare­full degree of unnaturall cruel­tie farre surmounts his: and hee is branded with the hellish marke 1 Iohn 3.12. of Satans prevailing with him. And how you should bee free from the prevailing power of Satan in your heart, and over you, for my part I yet understand not. For wee are ever to judge of the nature, strength, and prevailing of Temptations, by the reall acts which are effected and produ­ced by them. Our owne ima­ginations, which are liable to errour, flattery, and seduce­ment, [Page 66]are no rule, by which ei­ther our owne, or other mens judgements are to be guided and directed.

I will not let go my hold of CHRIST, for all this sinne of mine.

Our LORD IESUS CHRIST, is indeed the true, the only, the immoveable foundation of the Church and children of GOD: But he is to be apprehended and applied to the soules of Christian men, by pietie, vertue, and the constant feare of GOD; and not by every idle imaginati­on and fleeting fancie, which springs up in the minds of car­nall men. But tell mee, is our LORD CHRIST in your power to bee held or let go [...] at your pleasure? His owne [Page 67]words are these, Ioh. 6.44. No man com­ [...] unto [...] except the Father who hath sent me, draw him. But undoubtedly GOD the Father doth draw His children to His SONNE CHRIST IESUS by faith: and that faith workes in their hearts by love Gal. 5.6.. But Love and Murder, are quali­ties of contrary nature each unto other; they cannot actu­ally subsist and have being in one and the same heart, at one and the same time. For the re­pugnancie and contrariety of their natures, doth mainely la­bour to destroy and extinguish each other. If the true faith cannot have being without pure Love, its gracious and in­separable companion, by what gift or grace within you, doe you thinke to lay hold on, and [Page 68]retaine our LORD IESUS CHRIST unto your selfe.

I hope by my re­pentance to recover my faith againe.

Your sect is frequen [...] and much in talking of Faith which makes the Papists in [...] proud scorne to call Prote­stants Soli-fidians: Tell me, [...] you can, What is faith, where­of you so much presume?

I thinke faith, is to trust in GOD for salvation.

To trust in GOD for salvation, is one principall act and practice of the Nature of Faith, as it stands in relation to GOD's mercy, and his promi­ses. But as Faith is a superna­turall Qualitie wrought into mans soule by GOD's Spirit, it hath many more actions and [Page 69]operations, than only affiance in the Love and Mercy of GOD. For true Faith purifies the hearts of all those who are endued therewith. It begets Humilitie of heart, unity, peace, 1 Ioh. 3.3. and love with all true belee­vers. Acts 4.32. But none of all these ver­tues have any affinity or agree­ment with your facts of cruell murder. 1 Pet. 1.22. For if wee search all the volume of the sacred Bible, and examine the ancient re­cords of Infidels and Hea­thens; No fact of man in any age may stand parallel with this of yours. And therefore flatter not your selfe with a vaine opinion of the truth, or the strength of your faith: for had true faith been of any ver­tue and force in any faculty of your soule, either in your un­derstanding [Page 70]to guide your co­gitations, or in your will to re­ctifie your resolutions and acti­ons; you had never so fearful­ly and desperately fallen into these barbarous murders.

Doe you thinke then, that there is no meanes or way left for me to recover GOD's favour, and the pardon of these great and crying sinnes?

Yes, upon your deepe Humiliation and repentance, undoubtedly GOD will par­don your facts, stoppe the crie of bloud, and receive you to grace and mercy. Now the ground-worke of repentance for a man in your case, is first to cast off all flattering and de­luding conceit of your imagi­nary faith. 2. To labour to bee convinced in your soule, [Page 71]that your facts were wrought and acted by the Immediate presence of Satan within you. 3 To Abhorre from the very heart and soule the things you have done. 4. To powre out your soule continually to God in fervent and secret Prayer, craving of His mercy to par­don your sinnes, and to checke and restraine the malice, power and prevailing of Satan against you. 5. To cast away all pre­sumptuous thoughts, which you shall finde to spring up in your owne carnall heart, and to be secretly conveighed into your minde by that infernall spirit. These things if you shall carefully set your selfe to per­forme in singlenesse of heart: GOD's promise is made and shall never be annulled: At [Page 72]what time the wicked shall turne from his sinnes, Ezek. 18.21, 22. which hee hath committed, and keepe all my Sta­tutes, and doe that which is law­full and right, he shall surely live, hee shall not die. But tell mee, wherein differed you in opini­on from your mother and bro­ther?

Touching the Ge­sture at the Communion, they would kneele, and I would sit and bow my body.

And did you for this very cause shed their bloud?

My wrath kindled for that cause only, against my brother, and in that wrath I slew him.

Many persons in this Towne, who have conferred with you, are not of that opi­nion, and do report other cause thereof.

Sir, I told you I would confesse to you, as unto CHRIST Himselfe: as I hope to be pardoned of GOD, I and my brother never diffe­red nor disagreed in all our life, but in that matter onely, and in our difference therein I slew him.

The Gesture of knee­ling at the Communion, is commanded by the Authority of our Soveraigne Lord the King, with the assent of all the learned Bishops in our Land venerable for piety, learning, and vertue; confirmed with the approbation and publike Testimony of both the Vni­versities, and the godly learned therein: ratified by Act of Par­liament: And lastly, obeyed by many thousands in this [Page 74]Land, who neither want th [...] light of divine truth to direc [...] them, nor the true feare o [...] GOD to warrant their pra­ctice. And thinke you of you [...] selfe, that you are wiser, o [...] more righteous than all these.

I should not doe so and with this answer hee ca [...] downe his countenance, an [...] lifted up his hands.

This spirituall pride [...] the fault of all your sect: f [...] no sooner doe any of you be­gin to looke toward Sion, an [...] in your owne conceits to reli [...] the things of GOD. but i [...] stantly you so over-value you [...] owne small worthes; that [...] the learning and pietie in th [...] Kingdom, is not able to equ [...] your petty devotions, eithe [...] for soundnesse of judgement [Page 75]truth of faith, or uprightnesse of walking. No doubt but we should have a jolly Church if you and your conceited com­panions had the new-moul­ding and rectifying of it.

I should not thinke so of my selfe: And with this short reply he cast downe his countenance againe, and lifted up his hands a very little.

How came you at first to entertaine these opinions, and to dislike the gestures of your betters for wisedome, knowledge, vertue, and the true feare of GOD, and constant in­tegrity in all their wayes? Have you got these itching, toyish, and vaine conceits by confe­rence with any Ministers disaf­fected to peace and unitie? Or were you privately perswaded [Page 76]thereto by some of your a [...] quaintance? or have you hea [...] any Minister publikely to [...] clare his dislike of the prese forme of government, and [...] this gesture in special? or we [...] you moved thereunto by [...] example of any whose perse [...] you reverence for wisedo [...] and piety? or have you by r [...] ­ding any schismaticall boo [...] received taint and infect [...] herein?

By none of all the meanes, but by reading GOD's Word.

I never knew any [...] of your vulgar educatio [...] meane capacitie, and small [...] lent of knowledge, so acute [...] to extract an opinion of t [...] nature from GOD's wo [...] which GOD by His Spirit [...] ­ver [Page 77]put into His Word: you passe all the Alcumists that I have ever heard or read of. But this is the effect of spiri­tuall pride of heart in such men as you are. For when you have beene secretly deluded and seduced Eph [...].14. By the cunning craftinesse of such as lye in wait to deceive: and thereby your judgements depraved with er­rour, heresie, or schisine; you glory therein, and adde contu­macie of heart to your opini­ons; desirous to arrogate unto your selves the praise of your inventions, and to be thought that by the sharpnesse of your owne wits, and penetration of your understandings, you have found out some hidden truths revealed only by GOD to the children of His grace and [Page 78]election, by sharpening the understandings with His en [...] lightning Spirit, to conceiv [...] and perceive more holy truth [...] than all the godly learned [...] the Land besides. But take heed of these things, and le [...] my counsell take place with you; change your opinion [...] which have alreadie Inveigle [...] and thereby wounded you [...] soule with desperate sinnes, ex­posed you to the infamie o [...] the world, given infinite scan­dall to the Church of GOD and her children, cast you ou [...] of the love and favour of a [...] good men, and will undoub­tedly abridge your dayes by the stroke of Iustice, in the just and exemplary execution o [...] Law. For Gen. 9.6. Hee that shedde [...] mans bloud, by man shall h [...] [Page 79]bloud be shed, for in the Image of GOD he created him.

I doe yeeld my bo­dy to the Law which I have offended.

What Law doe you think you have violated? whe­ther the Morall Law of GOD and Nature? or the Humane and Temporall Lawes of this Land?

I thinke I have offen­ded against GOD's Law.

Doe you but thinke you have offended GOD? Doe you not feele the gripes and convulsions of a wounded Spirit sensibly impressed into your soule from the wrath of GOD?

I am much troubled in my minde, but I will still hold fast Christ my Lord and Saviour.

A wounded and op­pressed conscience never he [...] fast our LORD IESUS CHRIST, before the burde [...] thereof was removed, and th [...] pangs dulced and asswaged i [...] His bloud, applied by faith u [...] ­to the soule. This must be [...] gained by a deepe and seriou [...] repentance, the qualities and properties of which repentance are fully and exactly set forth, 2 Cor. 7.11. Without this re­pentance and the consequent vertues thereof, never was the expiating, and purging vertue of our LORD His bloud tru­ly apprehended, and effectual­ly applyed to the soule of any Man. But let mee understand from you, that since you are not willing to be thought that Satan stirred you up to these [Page 81]facts, by what other cause doe you think you fell into them?

Surely Sir by sin.

By what sinne thinke you?

That doe not I know.

But I know that by you, that you doe not, or will not know by your selfe: and can readily assigne that parti­cular sinne by which you fell into these desperate and raging Murders. Your sinne was, as I appeale to your owne con­science for confirmation here­of, your hypocrisie in making a fairer shew of holinesse to the eye of the world, than the course of your life in secret did fully reach unto; for had you beene of Nathanaels temper, Iohn [...].47. A true Israelite in whom there [Page 82]is no guile: Then had your soule received the blessing of that promise from GOD, P [...]a. 25.12.14. What man is hee that feareth the LORD, him will He teach is the way that he shall chuse: The secrets of the LORD are among them that feare Him, and He will shew them His Covenant. You [...] were and are but a Novice in practicall Christianity, and do not understand this hidden Mystery: That unlesse the pra­ctice of a mans life in sound Pie­tie, upright integritie, and gra­cious puritie, doe not onely equall, but farre surmount and prepon­derate the profession hee makes; the root of his imaginary Zeale will prove to be but rottennesse. For know you for your lear­ning, that although it is th [...] hardest thing in all the world [Page 83]to be a true and sound Christi­an, by denying and Renouncing our selves, our Desires, and ap­petites for CHRIST His glo­ry: Yet it is the easiest thing in all the world to be a formall Sectary, such as men common­ly call Puritans: for therein is neither marrow, spirit, or power of true godlinesse, which is placed in piety, cha­ritie, unity. For I can name, if I were disposed, even in this towne of ours, where I live, men of your formalitie in pro­fession, who eagerly followed Sermons without missing one on a weeke-day, used family Prayers, kept company and conventicles, with persons of whose true feare of GOD I am well perswaded: yet many of these unsound and rotten [Page 84]hearted fellowes, have beene discovered and knowne for se­cret whore-mongers, drun­kards, cheaters, and such as have revolted from the faith of Protestants, wherein they were baptised; and this truth beene knowne right well to the bet­ter sort of Non-conformists for practice of Religion. They answer for themselves as one of them this very morning an­swered me touching your very person, who had never seene your face; Iohn 2.19. They went out from us, they were not of us; for if they had beene of us, they would no doubt have continued with us; But they went out that they might bee made manifest, that they were not at all of us. This answer I willingly admit on their parts, namely, that men [Page 85]who are endued with true grace and the holy feare of the LORD, do so co-operate and apply their owne desires, acti­ons, and vigilant care over all their wayes, unto GOD's Spi­rit and grace within them; that thereby they are establi­shed and preserved from de­sperate impiety, or finall back­sliding. But this answer of theirs toucheth not that pur­pose for which it is brought, nor impugneth at all the Ar­gument which I made. For I intend onely to shew the truth and no more. But wicked and ungodly men doe frequently delude the eye of the world, with the lustre of a faire pro­fession, till GOD in justice un­mask and discover them. With this answer unto him I so cast [Page 86]him downe with an inward sense of his owne guile and guilt; that from this time I was very deeply in his favour, and he professed openly in the Prison-house, that M ^r. Studley brought a sound heart to com­fort him, and to do him good. Hereupon, having spent an houre and halfe in conference with him, I bade him fare-well for that time.

Good Sir before you goe, I pray you answer mee [...] one question more, and that is this. Doe you thinke that I have no faith in my heart?

I am in that matter past thinking. For I know right well, true faith, (such as you flatter your selfe to be endued with) and effectuall conversion to GOD, are the whole sub­stance [Page 87]of a Christian mans New-birth, by the Spirit of GOD: and this Regeneration, where it is sound and effectu­all, sets the soule of that man free from Satans prevailing, in such measure and degree, as he hath done in your heart, and in all the powers of your soule. For it is the testimony of Gods Spirit in His Apostle: [...] Iohn [...].18. They that are borne of GOD sinne not; but hee that is begotten of GOD keepeth himselfe that the wicked one toucheth him not.

Sir, I have heard some Preachers teach that faith once had, can never be lost.

And by hearing such doctrine preached, your ima­gination deluded, and Satani­cally bewitched, became pre­sumptuous, [Page 88]bold, and despe­rate, to commit those vnna­turall, flagitious, and crying Sinnes, which by continuall clamour call for vengeance at the hand of GOD's Iustice. But better it were that such doctrines were never prea­ched; unlesse those just limita­tions prescribed in GOD's Word, were both carefully, judiciously, and continually added thereunto. The method and manner of the delivery of this doctrine by Ministers of your acquaintance and fami­liaritie, is neither sound, nor true. For such Ministers suspend and hang the whole matter of a Christian mans preservation in grace, in faith, in obedience after his Conversion, upon the Mercy, the Will and the Act [Page 89]of GOD's power: grounding themselves upon these Scrip­tures, Rom. 11.29. The gifts and calling of GOD are without repentance. And againe, 1 Pet. 1.5. Yee are kept by the power of GOD through faith unto salvation. And by these places of holy Scripture and such like, the whole act of a Christians support in faith and holinesse, is transposed and put off from the will and care of man himselfe, unto the will, the mercie, the power of GOD. And thus the best of men, who are naturally prone to selfe-flattery, selfe-pleasing, and spi­rituall securitie; have the edge of gracious care, vigilancie, and circumspection, blunted and abated. But our LORD Himselfe, in whose love, mer­cie, and holy degrees, our [Page 90]preservation and salvation [...] firmely established; commands all His children, Matth. 26. To watch and pray that they enter not in [...] temptation: the spirit is rea­die, but the flesh is weake. And the Apostle of our LORD, gives a caveat to all the true and faithfull people of the LORD, 1 Cor. 10.12. saying, Let him that thinketh hee standeth, take bee [...] lest he fall. And further by the same Apostle; Philip. 2.12, 13. Worke out your owne salvation with feare and trembling, for it is GOD that worketh in you both to will and [...] doe, of his good pleasure. And the Apostle Iude hath pressed this godly care very home upon the hearts of all true Christians, saying, Iude 20, 21 verse 20, 21. But yee be­loved building up your selves on your most holy faith and praying [Page 91]in the Holy Ghost, keepe your selves in the love of God, looking for the mercy of our Lord Iesus Christ unto eternall life. Vn­lesse then, our understandings, wills, affections, and all that is in us, doe willingly sub­mit themselves to the graci­ous motions and operations of GOD's holy Spirit within us; we shall not onely grieve the holy Spirit of GOD, Ephes. 4.30. 1 Thess. [...].19. but also wee shall quench the lively flame therof in our hearts and soules. By all which places of sacred Scriptures so preg­nant and convincing, we may informe our understandings, that in mans preservation in faith and obedience after effe­ctuall conversion, there is a mutuall concurrence of two speciall agents. The one su­preme [Page 92]and principall, and that is GOD our Father, Psal. 37.23, 24. our LORD and SAVIOUR by His Spi­rit enlightning, guiding, and supporting: The other inferi­our, subordinate, and concur­rent with the principall, and that is mans understanding, will, and all other his faculties and powers, readily apprehen­ding, sweetly embracing, joy­fully concurring with the di­vine motions issuing from Gods blessed Spirit, according to that voice of the Church, Draw me, Cant. 1.4. we will run after thee. And if this latter, at any time be intermitted, neglected, or suspended; The actions of GOD's Spirit in mens soules, cannot possibly yeeld any spi­rituall joy, delight and com­fort; no nor so much as be sen­sibly [Page 93]felt in the soule of any man. But it growes late, I must bid you for this time fare-well.

Good Sir, let me see you again as soone as you can: I like well your speeches, and I hope you are sent of GOD to doe me good.

I will GOD-willing see you again the next weeke; in the meane time know, there is no comming for you to hea­ven, but thorow the suburbs of hell, I meane a great measure of Humiliation and Repen­tance.

This being our conference at that time, I left him to his prison, cold irons, and spiritu­all meditations: And after this, the first newes that I heard concerning him, was a com­mon [Page 94]report spread in five daies space, throughout our whole Towne and Countrey, that [...] was the man, with whom hee had greatest desire to con­ferre, and to impart himselfe by revealing and discovering what hee intended to make knowne. And his reason was, that although many Ministers had questioned freely with him to search out his opinions and the secrets of his heart yet none had at that time ad­ministred any counsell or dire­ctions unto him but my selfe: and therefore he conjectured at my intentions by my actions.

20 This purpose of Enoch concerning me, being publike­ly knowne by the generality of report; The Puritans, of whose generation he was, were great­ly [Page 95]displeased herewith: And one of them, no honest man I warrant you, said of mee, Hee is of a great and ungodly Wit, and comes to this man of pur­pose to discredit our party, and will worke him to his owne will: And godly persons shall thereby sustaine disgrace, by the unnaturall cruelty and wic­kednesse of this bloudie man. This report I heard, and dige­sted it with silence and pati­ence, being by many yeares re­sidence here inured to their bitternesse of spirit, and fre­quent railings. But I doe here­by challenge all the Puritanes of this Kingdome of England, to charge if they can my Wit, or my Will with any peece of ungodlinesse in the execution of my calling, or the course of [Page 96]my conversation. For I never thought, nor they shall never prove it, That to defend the Or­thodox doctrine of the Church of England against the Papists, Iude 3. B [...] contending earnestly for the faith once given to the Saints: Or the ancient discipline of the sam [...] Church against the Puritanes, [...] be any branch of an ungodly W [...]. But on the contrary part, the resolved and constant practice thereof, in my publike Mini­strie as occasion was incident to be a gracious inclination to solid pietie, and a publike de­clarat on of an honest heart disposed to peace and unity.

21 On the Munday follow­ing being the fifteenth day of Iuly 1633. Two messengers from Bishops ca [...]le, and the Neighbour- [...]ood there, one of [Page 97]them Brother in law to Enoch by marriage with his eldest sister; The other a man of very honest reputation in the place of his dwelling, Mr. William Tanner, were desired by Enochs father to come unto me, and to crave the continuance of my charitable paines with his son, and promised me that the old man should be thankfull unto me. I answered them, that as my owne charity was my first Inducement and motive to vi­sit him; so my dutie to GOD, and the satisfaction of mine owne conscience was all my expected reward. The brother in law of Enoch, desired of me, that the next morning he might attend me to the Gaole to conferre with him, to coun­sell and to direct him. The [Page 98]houre eight of the clocke be­ing appointed, we repaired thi­ther, and in the presence of nine persons, of which one was strongly affected to Non-con­formitie, I entred conference or rather counsell with him and they all, are able to testifie how free I was from any po [...] ­tike device of scruing my sel [...] into his bosome, to doe the Pa­ritans any disgrace, which was the thing so greatly feared. [...] called for the Bible of the house, and by many and ur­gent perswasions, illustrates with pregnant examples, I la­boured to bring him to a sight and sense of his great wicked­nesse; thereby to humble him and by repentance to prepare his soule for comforts.

22 Having finished my ex­hortation [Page 99]to him, which he se­riously promised in the hea­ring of that company, to im­print deepely in his remem­brance, for the careful practice therof, I acquainted him, with a common terme which passed for current, and credible in all the Neighbour-hood about Bishops-castle, where his mur­ders were committed; By cleare and forcible arguments as the Countrey affirmed, con­vincing him of Lunacie and Distraction, thereby to divert the facts from all thoughts of Church Ceremonies, or any dislike thereof. And the rela­tion and clearing of these ob­jections by evident refutation of them, sure I am, will give our Non-conformists a deepe disgust: who labour to this [Page 100]day in all assemblies and occa­sions of conference, to fasten madnesse on their brother E­noch. But necessary truth con­ducing to GOD's glory, and His Churches good, must not be supprest, to sooth and please selfe-willed Schismatikes. The Arguments which were rela­ted unto mee by M ^r. William Tanner were foure, and here follow in their order.

1 Enoch came into an Inne, or Alehouse in Bishops-Castle, and found there, the Oast of the house and a Scrivenour drinking together. Hee being desired to sit down with them, carried a while in their compa­ny. In this time of his sining and conference with them; the Scrivenour is reported to draw [...]ut of his pocket certaine cop­py-books [Page 101]ruled with red Inke, and written with his owne hand. These Bookes he laid upon the table, and Enoch ta­king one of them into his hand, and looking intentively upon the red lines, became, as the re­port goeth, much troubled in minde. The Scrivenour not perceiving his perturbation, drew also out of his pocket a Prospective-glasse, thorow which our sight being dire­cted, it makes the object on which our eye is fixed much more large and extended, than the naturall and proper magnitude thereof. Vpon the sight of these red-ruled books and glasse, Enoch is said to burst out into words of great terror and trouble in himselfe, and to say, This man is a Con­jurer, [Page 102]and hath sent to Bristow for a man to murder me. This speech say our Puritans about Bishops-castle, plainely convin­ceth Enoch to be crackt in the braine, and apt for violent di­stempers by Lunacie. This is the Argument (Enoch) which your neighbours make against you: let me have your answer without any untruths, shifts, or evasions.

Enoch. Sir, these men whom you name, can fully cleare me herein, and to their report I re­ferre my selfe: yet for your sa­tisfaction, to whom I owe all dutie and respect, I will assure you the cleare truth herein. I viewed indeed one of the Scri­veners bookes, and I suppo­sed, and spake according to my thoughts, that those lines were [Page 103]ruled with bloud, for I had ne­ver seene nor heard of any red inke in all my life-time. I think a wiser man than my selfe may commit a greater mistake and errour, without any distemper or cracke in his understanding. As for the Glasse, or Bristoll, or murdering of me, GOD is my witnesse I never made any mention of them: Neither did I terme the man a Conjurer, nor had any imagination ther­of. But it is the practice of the world, when a man is in mise­ry, to load him with false ac­cusations, wherof since I came into this Prison, I have had much experience by manifold slanders of whoredome and o­ther vices invented against me.

2 The second Argument is this. Enoch a yeare before the [Page 104]death of his mother, is repor­ted to aske her this question upon a Sunday, after they were returned from Clunne Church Mother, did not you heare [...] shrill and loud voice speak [...] unto mee this morning in the Church? His mother is repor­ted to reply unto him, yes, [...] heard the Ministers voice spea­king to thee, and to me, and to all the Congregation: other voice I heard not, nor thy selfe neither. He is reported to aske her againe, Did you not heare a voice call unto me by name, and say, Enoch prepare? She [...] is said to answer him, Hold thy peace thou foole, I heard no such voice, nor thou nei­ther. This is alleaged against you, now answer for your selfe in truth and uprightnesse. For [Page 105]weaknesse of braine, is no cause of shame or reproch to your person.

Enoch. They talke much of the Divell and my selfe; but if they invent and devise such lyes against mee in matters whereof I am no way guiltie, let the authours and contrivers thereof, take heed lest that ly­ing spirit hold not as much in­terest, and take as strong pos­session of their soules, as hee hath done in mine, according to their opinion and conceit. For certainly this report, new­ly raised, touching my questi­ons with my mother, is such a cunning lye, tha [...] I cannot un­derstand the ayme, or search the depth of it. For by these words, Enoch prepare, I con­ceive their meaning to be, as [Page 106]though Satan had cast some thoughts into my heart touch­ing the killing of my mother and brother, a whole yeare before I committed those exe­crable facts: But I have told you Sir, and doe further assure you of the truth therein, that my resolution to slay my bro­ther, was not fully ten dayes old before I brought it into execution. And if my mother were now living, who is tem­porally perished by my enra­ged heart and accursed hand, she could and would cleare my reports, and denial of any such questions moved unto her. I assure you therefore on my faith and truth, I never used any such words unto her, nor never received any such idle thought into my owne heart, [Page 107]as to imagine a voice to call to mee by name in the open Church, in the time of Divine Service, as people call it.

3 The third Argument. E­noch is certainly tainted in his braine with some weaknesse, caused by the raigning power of melancholy, apt to dispose and incline any man to frenzie and distemper: or else by some other noxious and malignant humour producing the like ef­fects: And this is most certaine and beyond exception: for he hath oftentimes assayed by purging and phleboromie, to mitigate and correct the strength of these humors, cau­sing maladie and distemper in his minde. This objection I received from a very learned Doctor in Divinity, and a pro­fessour [Page 108]of the faculty and pra­ctice of Physicke, of great re­putation for his Science there­in. And this hee told me was the common received opinion among Gentlemen of worth who neither wanted under­standing to judge of these mat­ters, nor were rashly credulous in beleeving flying rumours. Now know you Enoch this objection presseth hard upon you, let mee therefore have your just and true answere hereunto: For distempers arising from the ill constitu­tion of our bodies, are no re­proch to our persons, but mat­ters of pity and commisera­tion.

Enoch. Sir, I will fully sa­tisfie your desire, and give you the truth herein: I was in May [Page 109]two yeares past, let bloud and purged for a swelling in one of my feete, the remotest part from my head; and was at that time, neither affected with lightnesse in my braine, nor a­ny other sicknesse in my heart: That swelling in my foot hin­dred me at that time from go­ing to Newport, I being then a Traine-souldier of the Band of Captain Scriven an Esquire of worth and learning wel known over all our County, and com­manded there to appeare to shew my Armour, and to traine with my fellowes of the same band. And at that time my brother Iohn supplied my roome by substitution and re­quest from me unto him. At this answer of his, two of his sisters were in place in the Pri­son [Page 110]house, together with their husbands, and they all with unanimous consent affirmed, and confirmed, that Enoch had never been accustomed to phy­sicke, but that hee was all his life-time of sound constitution, strong, active, nothing crazie, or subject to distemper in his braine, by any fits of rage and frenzie. And in confirmation hereof, the fore-named Master Scriven, a prudent, judicious, and learned Gentleman, came to the place of my dwelling, and desired mee, that for as much as Enoch his souldier, late of his Train band, had ac­knowledged unto him in the Prison-house, that he had re­ceived both comfort and dire­ctions from me. I would con­tinue my [...]ve and paines with [Page 111]him: I promised the wordly Gentleman to gratifie his de­sires, and to take all opportu­nities to see him. And I asked of him, Sir, did you ever heare of any distemper by lunacie or franticke moods in Enoch your souldier? He answered me, I have never heard of any thing in him, but very religious and well, before this vast triall for his sinnes befell him.

4 The fourth Argument, is this. Enoch was seene to stand naked in a river up to his brest, lading water up in his hands, and casting it on his head and face, and continued a good while in this river. At that time a Gentleman of that neighbour hood, one Master Powel, is said to ride by the ri­ver, and seeing Enoch naked [Page 112]therein, casting water on his face, call'd to him, Enoch, what doest thou there? Enoch is re­ported to answer this Gentle­man to his question, I am wash­ing away my sins. M ^r. Powel is said to reply, That's not water to wash away sins, counselled him to go forth of the river, to put on his cloaths, and repaire home. This report goes so cur­rant over all this County and country, that he who shall on Enochs behalfe deny credence thereunto, is taken for an impu­dent person, past honesty, or conscience: for so generally had this lying rumour spread it selfe, and prevailed for truth, that persons of eminent ranke, and very wise withall, were wonderfully taken therewith. And the conclusion was, Enoch [Page 113]is a fellow of frequent distem­pers, and surely the instigation to those murders was the rage of his affections caused by the weaknes & [...] of his brain, and not any reference to mat­ters of religion. Now Enoch let me have your answer to this in sincerity, without any dissimu­lation, or mincing of the mat­ter: for as I told you before, in­firmities in soule or in body, do serve to move compassion in good men towards persons af­fected therewith, but are no disgrace at all to their persons.

Enoch. This argument is vast in shew, but thin & light in the substance thereof, and therfore is soone answered. I am desi­rous, Sir, to give you the truth herein cleare, free, and full, ab­stracted from all guile or dissi­mulation. [Page 114]I referre my selfe to M ^r. Powel his ingenuous con­firmation of what I shall say, whose wisdome and integriti [...] I know very well, will readily give testimony with me in this matter. I had occasion to goe to the river banke, to gather a burden of rods: And having gathered those roddes, and bound them up, I stood on the banke of the river, and held my hat before my face, while I made a short prayer unto GOD. As I stood thus pray­ing with my face covered, Ma­ster Powel and his wife, and man-servant rode by on the o­ther side of the river. And he seeing and knowing mee very well, called unto me and said, Enoch, what art thou doing? art thou praying? I hearing his [Page 115]voice, pluckt my hat from be­fore my face, and said unto him, I hope M ^r. Powel it is no offence to make a little prayer to GOD. Hee answered mee againe, No, no Enoch, no of­fence at all, and there with hee rode away laughing to him­selfe. This is all I doe assure you Sir, that M ^r. Powel saw in me both for the place, and for the matter. And with this an­swer of Enoch, I satisfied a grave and prudent knight, Sir Andrew Corbet, and divers wor­thy Gentlemen, who by the generality of the fame, though most false, had given credence thereunto. And this, and the rest of his answers to the for­mer inventions, serve to cleare Enoch from suspition of mad­nesse: and do settle the bloudie [Page 116]facts of outragious murders upon the true cause formerly assigned.

23. These particulars, God is my witnesse, I received from his owne mouth; in relation and expression whereof, varies nothing from the truth of the Prisoners confession, I have ta­ken libertie to my selfe to [...] ­mine owne forme of speech. And I further received the ra­tified truth of al these parti [...] ­lars, by the attestation of those neare friends of his, who could not possibly have bin ignorant of these matters, if in whole [...] part they had bin true. And far better it had been both for the malefactor, and more also to the comfort of his friends, [...] these unnatural, and more tha [...] barbarous and inhumane facts [Page 117]had issued from distemper in his braine, imposed on him by the hand of GOD, than to pro­ceed from the instigation of de­sperate rage, cast into his soule by satanical illusion, & bearing relation to the highest strain of selfe pleasing purity in matters of religion; for there is no man so devoid of reason, but he will freely grant and confesse, that it had beene a fairer answer, for Enoch to have made to my Brethren of the Ministrie, and to my selfe, if truth might have justified it, that under the violent invasion of some raigning and unresistable pas­sion, to which hee had beene formerly accustomed, he com­mitted these facts, then to cast them upon prepensed cogitati­on, deliberate malice, resolved [Page 118]purpose, watching opportuni­ty for the execution thereof. And all these to spring and a­rise from the inward boiling [...] wrath in his rancorous heart conceived onely in matters [...] Church-ceremonies. And he [...] though I name facts in the Dual number, I desire all Re [...] ­ders to know and to take [...] ­tice therof, that the death of brother only was by recogni­tion contrived in his hear [...] without any intention harme at all to the person his mother: though filial lo [...] and reverence naturally [...] from him unto her, was whe [...] ­ly dried up, and extinct in [...] soule. For I asked him th [...] question, whether he intende the same death to his mother by contrivance & plot, wh [...] [Page 119]he resolvedly purposed to the person of his brother? He an­swered mee, and I conceive he gave me the truth therein, that all his wrath, as farre as malice and rage were adjoyned there­to, was levelly and solely di­rected to the person of his bro­ther, without any reference at that time to his mother; for had shee not come into the roome when the rage was up­on him, he had not gone forth to seeke for her: But the un­happily rushing hastily upon him, before his fury was reba­ted, his distemper allayed, and his affections better composed with the eye of reason, to look into what hee had done; hee strucke at her, and slew her, as is formerly related.

24 Vpon the fifteenth day [Page 120]of Iuly I had occasion to rid [...] from Shrewsbury to Eccleshall, to see the most Reverend Fa­ther in GOD, the Lord Bisho [...] of our Diocesse, newly place [...] in government over us, and to make my selfe knowne un [...] his Lordship. And at that time the infamous rumours of these accursed and loud-crying mur­ders, were quicke and fresh in all mens mouths. His Lord­ship askt me thereof in the pre­sence of an eminent Knight of our County, Sir Richard New­port, whether such a murdere [...] were now in our Gaole, and whether I had seene him and conferred with him? To whom I related what passages in these matters were the knowne unto me. And being further required by his Lord­ship [Page 121]to lay down in writing un­der mine owne hand, and sub­scription of my name, the truth of such particulars as I had re­ceived from the Prisoner his owne mouth; I truly and faith­fully performed the same, and left in writing with his Lord­ship according to his appoint­ment.

25 After my returne from this most Reverend Father, the next time that I vifited Enoch, I found that some persons affe­cted to Non-conformity, had beene tampering with him, and had very politikely brought him from his former confessi­ons to mee, of the onely cause moving him to these murders: perswading him, that it would be infinitely to his own discre­dit, and to the reproch of the [Page 122]professours of the Gospel, wh [...] truly affected religion, if such a bloudy crime could truely be charged upon him in reference to his dislike of Church cere­monies. The inconstant heart o [...] this light fellow, more sensible of personall infamie, than of the feare of GOD by confirmation [...] of truth, began to shift & shrink away from his former reports. And yet for all their perswasi­ons and workings therein, such was the over-ruling hand of GOD's power and providence over him, that still he persisted in affirming that never any cause of variance fell betweene him and his brother in all their life-time, but only difference in opinion touching the Gesture at the Communion: yet he began to wave the matter, and to qua­lifie [Page 123]the rigour and acrimony of his former termes, not yeel­ding that hee slew his brother onely because of his kneeling. And with this answer, being a senselesse mitigation of his for­mer true report, and containing in it Contradictionem in adjecto, as Logitians speake, a contradi­ction in the report it selfe, hee greatly pleased both his blinded selfe, and deluded perswaders. And herein they who are com­monly called Puritanes, much insulted and gloried in this sub­tile peece of their owne disho­nest policie, that they had foiled M ^r. Studley, the knowne Anti­puritane of the County. But now to check this master-peece of their subtill art, by making sensible and palpable the errour and absurdity contained there­in; [Page 124]I will propose to their se­cond thoughts, and more p [...] ­dent considerations, these [...] friendly and familiar Arg [...] ­ments: By the light and con­viction whereof, undoubtedly they will become sensible o [...] their owne foolish errour, a [...] let goe their hold.

26 First, the Apostle ha [...] told us of Enoch's elder brother called Cain, in these word [...] 1 Iohn 3.12. [...]. Cain was [...] that wicked one, and slew [...] brother: And wherefore sle [...] hee him? Because his own workes were evill, and his bro­thers good. Here the conj [...] ­ction [...], is causall, as the lea [...] ­ned know, and referres us to the [Page 125]sole, and totall cause, and not in part assignes the cause why Cain slew his brother. Because Abel was a righteous man, and the LORD approved his sacrifice; and Cain a wicked man, and the LORD rejected his sacrifice; therefore, and onely therefore, the wicked man slew the righ­teous. And if they please to ex­amine deliberately, every small circumstance of this matter re­corded in the fourth of Genesis, they shal find that Cains d jecti­on of countenance, and his in­ward wrath towards his bro­ther, arose from this cause, and Only this cause, that the LORD approved of the faithfull sacri­fice of Abel, and contemned his owne hypocriticall offring. So that if any man shall pretend another cause over and besides [Page 126]this, which moved and infla­med Cains wrath to the mur­der of his brother Abel; he shall thereby wilfully deceive his owne soule, although the word Only, be not found in the whole contexture of that historical Narration. A better conclusi­on therefore naturally flowing from the words of the Apostle, because expresly contained in the words, is this: As Cain murdring of his brother was from the instinct of the Divell in his wicked heart, onely because the LORD approved his sacrifice: So the murthering of Iohn ap E­van by Enoch his elder brother proceeded from the same satanical instinct, and impression of rage into his wicked heart, only because he kneeled at the sacred Communion. And this is all that politike se [...] [Page 127]hath got by denying this word, Onely, in the cause of this late murder. And then by true con­sequence it may be justly con­cluded, that Satan hath instiga­ted a Non-conformist, to as un­naturall and bloudy a fact as ever was committed.

27 My second Argument is this: Enoch ap Evan slayes his brother, either for this cause onely, that Iohn would kneele at the Communion, or for some other cause. But for other cause or causes, he never pleaded any for himselfe, but totally exclu­ded all other causes: Therefore he included this Cause, and this Onely, that because Iohn kneeled at the receiving of the sacred Communion, Enoch his despe­rately enraged brother slew him. This Argument is syllo­gisticall, [Page 128]the true processe [...] ­rationall Induction; and the force thereof, is so cleare, con­clusive, and binding, that whe­ther his Non-conformed Bre­thren will accept or reject the word Onely, the strength [...] the thing affirmed remaines pregnant, dilucidate, and [...] vincible.

28 Thus leaving the true and onely cause of these flagi­tious murders fully assoiled from all pretense of colourable opposition: I proceed to lay o­pen unto you, what I obser­ved in the inward disposition of the minde of this man. He was an high-minded fellow in spirituall matters, and [...] strongly opinioned of his owne particular Election, Adoption and radication in grace: The [Page 129]whatsoever advice I gave him from time to time (for I was eighteene times with him) pressing him to Humiliation, Repentance, Faith, Teares, Prayer, Confession, and the like spirituall Actions: Hee seemed very thankfully to ac­cept from mee, and in token of his gratitude, hee ordinari­ly used to kisse my hand, and told mee, upon all visitations of him, that he spent his whole time in the exercise of these gratious vertues. But they who lived in the house with him, and diligently noted the whole tenour of his life and actions after his imprison­ment, could not discover any Symptomes or consequents of the practice of these pretended vertues: for neither was his [Page 130]countenance dejected, his com­plexion impaired, or his meales in quantity abated: He fed as plentifully, dranke as liberally, discoursed as freely, as any per­son did, who dieted at the same table with him, payed the same rates of weekely charge, though there detained, not as malefa­ctors, but prisoners for debt. He was frequent and much in poring on the Bible, and still he told me, that he used the helpe of reading, to quicken his spiri­tuall meditations, and to shar­pen his practice of repentance, of faith, and prayer. But I re­joynēd unto him, that folitari­nesse and retired privacie, voi­ded of all other imployments, were the best meanes of quick­ning devotion, by putting his soule into Soliloquie with GOD. [Page 131]Reading, I told him, for a man in his case, was not so proper, and fit for his soule, as spirituall ejaculations of his heart unto GOD in fervent devotion, of sighes, of prayers, of confession. For his reading not only stirred up in him many By-thoughts, begetting questions imperti­nent to his present condition and state; but also made him incline unto, and arrogate too much to his owne private opi­nions, the desperate supplanters of his miserable soule. The best course I affirmed for a man in his case to take, was to renounce his owne judgement, will, and affections, which had alreadie enthralled him to Satan, and to apply himselfe to the duties en­joyned him by GOD's Mini­sters: and for questions emer­gent [Page 132]which might concerne him, to take directions therein from them, whose knowledge was more ripe, judgements more exact, as confirmed by experience of GOD's love and favour, and their hearts better composed to piety, charity, and unity, than his owne wilde and perturbed affections were. Yet notwithstanding all my love, and care, and paines taken to do him good, he would stil run his owne courses, and follow the wayes of his owne heart: By which he lay stil exposed to the cunning stratagems of Satan, b [...] politike supplanter. For in the arrogant pride of his over war­ning spirit, he judged his owne ignorant and ungoverned heart as well able by learned and ju­dicious counsell to prescribe [Page 133]unto himselfe, as all the grave, pious, and learned Ministers in this Land could have done: such was the force of spiritu­all delusions, wherewith Sa­tan had blinded, and detained him captive.

29 He was never observed in more than six weekes im­prisonment, to shed one teare in testimonie of sorrow for his crying sinnes, or to note the presence of GOD's Spirit with­in him: No, not although two of his sisters joyning in prayer with mee upon their knees, plentifully powred them forth in his behalfe. Indeed, I doe freely and ingenuously make knowne to the World, that his complexion was not apt for teares: but the present distresse of his soule under [Page 134]the fearefull expectation of GOD's confounding wrath justly provoked, might either have terrified, or mollified him to some signes of humiliation and sorrow.

30 When hee was brought before the Reverend and Ho­nourable Iudges, no consterna­tion of soule appeared in him, either from the sense of his owne wickednesse, or from the Gravitie of their Persons, justly made terrible to malefactours by the weight of their authori­tie: But where grace sanctifies not to the Intenerating of the heart, there pride will puffe up and be displayed in the counte­nance. For as the Scriptures re­port 1 Sam. 15.32. of Agag, King of the A­malekites, that being a captive prisoner, and called to appeare [Page 135]before King Saul, his Lord by conquest, that he came Delicate­ly before him, and said in his heart, Surely, the bitternesse of death is past: So this Prisoner, the day before the comming in of the Iudges, called for a Bar­bour to trimme him, as if this malefactour had a desire in his heart, that some elegancie of aspect darting from his counte­nance might appeare unto them when hee came before them. This I observed, disliked, and to his face in the presence of many persons, reproved in him, and told him that a face more horrid and over-growne with haire, better beseemed the hor­rour of his facts. The evidence of his murders, so often pub­lished to the world, by his free and voluntary confession, might [Page 136]have prevented the formal pro­cesse of Law, by Iury, conviction and casting, and have put him into the power of the Iudge for Sentence of death from his own acknowledgement, and expres­sion of his guilt: But for more strength of justice and regulari­tie of proceeding, the Iury, as I heard, found him guilty, and made him liable to Sentence of death: which Sentence, after it was pronounced against him, the place where, and the manner of his execution for the conse­quents thereof, by hanging in a frame of iron, being not expres­sed unto him: he was no more altered in his countenance, or changed in his behaviour, than if no terrible voice of death had beene uttered unto him. On Saturday the seventeenth of [Page 137] August, 1633, after he was ad­judged to death, I came to him in the afternone, partly to ob­serve his behaviour and deport­ment after the horror of Iudge­ment passed on him; but princi­pally by counsel accommodate to his present condition, to pre­pare him for a penitētial dissolu­tion. And having shut up my self and him into a private roome, and by directions and prayer to GOD for him, prepared him for death in the best manner I was able; I desired him with pressing perswasions to reveale unto me the person, or persons by whose politike seducements hee was drawne to those opinions, so de­sperate and raging in their furi­ous cruelty. For at the discove­ry of this I had long aimed, but could never with arguments or [Page 138]entreaties obtaine at his hands. And I am of opinion from his resolution of contumacie in the concealement hereof, that for the security of that party by whom he was inveigled and de­ceived therein, he had either by secret compact, or by an act of his owne desperate will, impo­sed on himselfe an oath of se­cresie: for he answered me that day, as hee had often done be­fore, and continued in that ob­stinacie to his death, that not from man, but from GOD he had received those conceits; which I knew to be as false, as I know it to be true that mine owne soule is living within me. For how could it possibly hap­pen, that an unlearned Rusticke shall fall so directly upon the Controversies of our Church [Page 139]in Discipline and Ceremonies, without a schismatical guide to informe and perswade him, and thereby to ruine and undo him. And to the soule of that Mini­ster or Lay person I speak, who is yet living, and conscious to himselfe, that by his perswasi­ons or directions, this man be­came seduced in opinion, and thereby insnared by Satan thus to scandalize the Church of GOD, and hazard the state of his own soule for ever: let him repent of his wickednesse, and reforme his owne judgement therein: lest the justice of GOD for his close hypocrifie, leave him under the raigne of his own carnall will utterly devoid of His gracious Spirit. For it is no new or unknowne thing in this Kingdome, for Ministers of [Page 140]that stampe to lay violent hands upon their owne persons, and in the agony of their soules, by torment of wounded conscien­ces to fore-doe themselves. For not above two yeares ago, both in the Imperial City of London, and in other parts of this King­dome, divers of that sect have shortned their owne dayes, op­pressed with the vexation of confounded spirits: which ju­stifies that old prover be, Omne quod rutilat non est aurum: E­very thing that glitters is not gold.

31 For it is well knowne in this County of ours, that a Mi­nister of that sect, neglecting the duties of so sacred a calling, and for his opinions sake, applying himselfe to a secular vocation in teaching a Grammar schoole; [Page 141]did in the day time, as he walkt in the schoole in a passion of se­cret distemper in his heart, De­prive himselfe of his Virility: vio­lating thereby the workes of GOD and Nature: and Origen-like castrated himselfe, though not for the kingdom of heaven. Which shewes that Gods Spirit is not alwayes present in those mens hearts to guide them, who violate their loyalty to their Prince, by renting the unity of the Churches peace. This man being two years before this fact of his, convented before a grave and learned Official in the Dio­cesse of Hereford for his Non-conformity: the reverend Gen­tleman, as he told me himselfe, offred him all the courtesie and kindnesse that might be; hoping by moderation of proceeding, [Page 142]and wise perswasions, to cor­rect his errours, reforme his judgement, rectifie his irregu­larities, and winne him to obe­dience. But the frowardnesse of this man, fast bound to his owne fancies, neglected and sleighted the Gentlemans kind­nesse. So that after much par­ley, and many passages, and crosse bouts of opposition be­tweene them; the learned and prudent Gentleman finding him rather obstinate in his will, by being strongly conceited of his owne opinions, than judici­ously grounded with weight of arguments to support his vaine cause, asked him this plaine and familiar question; What if your Governours should require you to sit or stand in the act of re­ceiving the Communion, would [Page 143]you then doe? He replyed per­emptorily, Then would I kneele. Which answer plainly imports that not tendernesse of consci­ence, as many pretend; but pride and stubbornesse of will in re­fusing subjection to their Supe­riours, is the true and the onely cause of their disobedience to the Majesty of our King, the annointed of the LORD, and to the equitie of his lawes; and is also that pernicious foment and oyle of selfe-will, which nourisheth the flame of Schisme and faction, and maintaineth the breach of our peace and unity of heart.

32 There was also a Lay­man in Tewxbury, in the Coun­ty of Glocester, who was a strict, austere, and rigid Puritane, of a Mechanical vocation: and this [Page 144]man being chosen fourteene years before his death Church-warden of his Parish, did then in his first time of office, take downe a crosse of stone, built in the Church-yard of that Pa­rish; and which had continued there, time out of minde. And this he did of a proud contempt of all ancient Monuments of that nature. The stones of the said crosse hee placed loose un­der the Church-wall, where they continued by the space of fourteene yeares free from in­jury or rapine: for it seemes the people of the Neighbourhood made conscience of sacriledge. It pleased GOD, that the two next children which his wife brought into the world, proved dease, lame, and deformed by monstrosity of body: as by [Page 145]good report I have beene told, and so continue to this very day. The father of these children never once suspecting that the hand of Divine correction was laid upon his family, for his own disobedience to his Prince and Governours, or for his vio­lation and defacing of the anci­ent Monuments of other mens devotion, persists stil in his for­mer opinions of schismaticall disobedience, without any cor­rection, or reformation of him­selfe. For it may be he had ei­ther by himselfe observed, or by relation from others had heard it confirmed, that the children of other men had miscarried in their understan­dings, their senses and bodily shapes, and were exposed to the world for Ludibria Naturae, as [Page 146]well as his. And attributing these things to secondary can­ses, and errours in naturall ope­rations frequent in the world, he never look't up to the hard of Heaven; but still pleased him­selfe in his irregular courses. And being fourteene yeares af­ter his first election, chosen a­gaine Church-warden of the same Parish, he tooke the stones of the former defaced and de­molished crosse, which lay look under the Church-wall, and by cementing them together, and hewing a hollow gutter in them, converts them to a swine trough for his owne use. But the first meat which his swine di [...] ­eate out of that stone trough, drove them instantly into ra­ging madnesse, whereof they dyed. This man now seeing [Page 147]what had befallen unto him in his swine, which in his children he slightly passed over; he began to reflect upon his former and later facts, and discovering by the terrible testimonies of Gods wrath, the naughtinesse of his owne wicked heart, in so con­temptuously abusing things once dedicated to conserve the memoriall of our LORD His Passion for our redemption: o­vercome with the gripes, pangs and tormenting terrours of a wounded soule, he leap't into a draw-well in the court of his neighbour, and was taken up brui [...]ed and drowned. By rea­son of this exemplary venge­ance [...]: That whereas this sect of men, is uncharitably [...] of the piety of for­mer ages, in charging Idolatry [Page 148]and superstition upon them: I would be a testimonie of more wisedome and moderation in them, to suspend all censure of their intentions and reall expres­sions of devotion, and let them stand or fall to their own Lord, their Creator, their Father. since these men themselves in plea­ding the justification of their knowne and convinced errours, desire the same libertie to be granted to themselves. But let's returne to Enoch, from this short digression.

33 Vpon Sunday morning following immediately the day of Enoch his condemnation, the Hang-man being in the Prison-house, was seene of five priso­ners condemned to dye at that Assises. And one of these per­sons condemned for the murder [Page 149]of a maid, whom he had devir­ginated and defloured; said to the rest of his fellowes in E­noch's presence, I could finde in my heart to breake yonder knaves pate, but that it is a sin, and I have enough of that upon me already: To whom Enoch replied, It is no finne to kill death, and had I knowne that knave to bee the Hang-man, I would have beaten out his braines, if I could have come at him. These words of his, begate over all the Prison-house (consisting of many per­sons) great exclamations a­gainst Enoch his wickednesse, being himselfe a condem­ned person, and should have imployed his thoughts up­on better matters. The next day in the morning, as soone [Page 150]as I was come to the prison-house to see this condemned malefactour, and to know how hee stood prepared for death: Three persons severally one from another, gave me notice of Enoch his words uttered the day before in the hearing of many [...] appointed his overseer to bring him unto me in a private roome; who being come, and nothing dejected in minde, or counte­nance, but rather inwardly jo­cund in his owne soule; I said unto him, Did you Enoch ut­ter such words concerning the Hang-man, as divers persons do both testifie against you, and are also greatly displeased with your desperate and furious out­rage? Hee replied unto mee, I spake indeed those words in jest. In jest, quoth I unto him? [Page 151]are you, being a condemned person by judiciall sentence, a fit person to utter jests? do you not know that no Kingdome of the world can possibly subsist in Iustice and Honour, without the service of such persons as shal be assigned to execute those lawes upon the persons of ma­lefactours; if Law condemne by just and upright sentence, the wicked facts and persons of such men, as by violating equi­tie, disturbe the peace and wel­fare of Kingdomes and Go­vernments; are those Lawes of any force without the ministry and service of such men, as shall put them in execution? Surely, Enoch, the eye of your heart and judgement, is not yet open to see your abominable villa­nies which doe yet rage and [Page 152]swell within you: nor is your minde, with the illumination whereof you have so much in secret pleased your selfe, guided by GOD's Spirit. For had these gifts of GOD taken place in your soule, as you have still pre­tended, the person of the Hang-man would have beene rather pleasing than offensive unto you, as being the instrument of GOD's mercy, to let out your soule surcharged by gripes of your conscience with fearefull tremblings, into the glorious presence and welcome imbrace­ments of CHRIST your SA­VIOUR. But looke to your selfe, I admonish you, for your time of life is short: flatter not your selfe in thinking to escape the stroke and infliction of Temporall Vengeance due un­to [Page 153]you. If you die in these de­sperate and unchristian moods, it is more than greatly to bee feared, for it is evident and ap­parent, that your owne perso­nall election, whereof you have so much talked, was but a pre­sumptuous errour, and a grace­lesse opinion, by Satanicall de­lusion.

34 Now touching this fel­low and his opinions, hee was charged to hold some points of Anabaptists and Enthusiastes: matters I dare be bold to say, because I know it right well, farre beyond the reach of his apprehension, for excepting on­ly his distlike of our Church-ceremonies, and his proud opi­nion of his owne spirituall estate in the favour of GOD, he was a most ignorant m [...] in all parts [Page 154]of knowledge belonging to re­ligion. The matters of Opini­on, wherewith hee was suspe­cted, were principally these: First, that the soule of a regene­rate man, is perfectly pure and cleane within him, by vertue of his New-birth, and consents not, either in the understanding by approbation, or in the will by election and inclination to any act of sin: But that it is on­ly the body and flesh, which remaining unsanctified and na­turally defiled, sollicites, urges, provokes unto all evill, and exe­cuteth all acts thereof in the elect of GOD, after their con­version and regeneration. This opinion is a monster in nature, not onely divorcing the soule and body each from other it the time of this life: but also [Page 155]attributing unto the body with­out all motion, influence, or concomitancie of the soule, the producing of actions and ope­rations reall and sinfull. This Enoch, though of meane appre­hension in philosophicall mat­ters, understood right well; and his opinion herein, was onely this and no more: That for as much as sanctification, which is very rightly and aptly tearmed Inherent Righteousnesse, by re­pairing the decayes of originall grace in our soules, and re-indu­cing the Image of GOD into us, is not perfect in this life: there­fore in all reall acts of sindone by a childe of GOD in state of grace, there is a consent to that act, both in the understanding and the will, the most [...]oble and principal faculties of our soules; [Page 156]for without assent of these, no act is ever produced; but it is such a consent, as carries not with full sway and violence, either of these powers within us, pleasingly with strong de­light and approbation to pro­secute those actions: but ra­ther by infirmity under the strength of temptation, they themselves are seduced to assent and execute things evill, and are thereby for the present supplan­ted. And of this his opinion he was desirous to make illustrati­on in his owne person: affir­ming, that his regenerate soule, in the very time and act of these murders, stirred up some re­luctancie within him, and sus­pended his fulnesse of consent in the perpetration thereof. His opinion I allow as a [...] or­thodox [Page 157]and sound, and confir­med by the experience of all good men in the world: But for his [...] or illustration thereof in his owne person, it is Heterodox, unsound, and of all good men to bee abhorred. For an act of wrath, resolving it selfe into malice, contrived in the minde for the execution, and terminated in bloud and mur­der, cannot possibly be admitted to participate of infirmity. His Second opinion charged upon him, was this. That CHRIST our LORD, is not now in heaven in that body, which by sanctified conception and incarnation Hee tooke of the substance of the holy and bles­sed Virgin; and in which Hee conversed among the Iewes. His answer to this was, [Page 158]that he was mistaken by certain persons, as unlearned as him­selfe, who busily and frequent­ly proposed questions unto him, and were not able rightly to conceive his answers, nor the nature of their owne questions proposed unto him: For both he, and they wanting the true apprehension of so high and sa­cred a Mystery, as is the Nature and Quality of our LORD IESUS CHRIST His glo­rified Body, tooke libertie un­to themselves to talke at ran­don of high and mysterious se­crets, and thereby lost them­selves in their vaine janglings. His faith and judgement was very right in this point, accor­ding to the small measure of his understanding: But he wanted apt termes to explicate his con­ceit [Page 159]in so deepe a matter. When therfore I acquainted him with some termes frequent in the Fa­thers and Schoole-men, in the enodation of an Article of our Faith so abstruse and difficult, and transcending the sphere of vulgar apprehensions: telling him, that the Body of our Lord was passive, mortall, liable to violence in the state of His Hu­miliation: Impassive, immor­tall, glorious, and exempt from infirmities and injuries in the condition of his exaltation; he freely assented, submitted him­selfe, and confirmed that to be his meaning, that our LORD His blessed and glorious Body, was changed onely in qualitie, not in substance: But that for want of Theologicall termes, he was not able to unfold him­selfe. [Page 160]And then the Conclusion touching his opinions, is this, he was neither Anabaptist, En­thusiast, or of any other odde sect whatsoever, but only a sil­ly, Ignorant, and downe-right English Puritane.

35 On Tuesday the twentieth of August, this Malefactour, the staine of Nature, and reproch of mankind, was carried on horse­back from Shrewsbury thirteene miles to the place of his execu­tion. When hee was come to Bishops-castle Towne, hee desi­red in his Inne to receive the holy Communion of the most sacred Body and Bloud of our LORD IESUS CHRIST; which I had refused to admini­ster unto him, because he would not take it in the decent and Reverent gesture of kneeling. [Page 161]The Minister of that Towne, a learned Gentleman, refused likewise to give it unto him, unlesse hee would receive it in obedience to his Superiours, and kneele downe Reverent­ly in that holy Action. A while hee continued obstinate, but overcome at last by per­swasions, hee yeelded as hee said, to gratifie the desires of a Gentleman there present. Thus the man, who in the fu­rious zeale of an inraged heart, drew that bloud, that bred and nourished him, comming to the point of his death, shrunke in his courage, or ra­ther his contumacie; and ei­ther to please men, or to pro­cure favour in the mitigation of execution of Iudgement up­on him, fell from the ground [Page 162]of his unhallowed profession. Which convincingly proveth that obstinate Hypocrisie pro­ducing disloyalty in contempt of Authority, is built upon a weake, a slippery, an unstable foundation.

36 This Malefactor, being now come to the place, where the Gibbet was erected for his exemplary punishment: Hee kneeled downe and made a short prayer to GOD. And having finished his devotions, and be­ing commanded to ascend the steps of the ladder; as soone as the Executioner had put the rope over his head into his necke, hee was instantly so sur­prized with the feare of ap­proaching death, that in all the parts of his body hee trembled with great perturbation and an­guish [Page 163]of Spirit. And when hee was ready to bee turned off, hee cryed twice with a loud voice, God bee mercifull to mee a great Sinner. And then being cast off and strangled to death, to the great Agony and regreet of his friends and kindred the behol­ders thereof, testified by three shrill [...]kreekes and cryes, he was trussed up into a frame of Iron brought thither for that pur­pose: And his body though deprived of sense to feele it, the truth of that Iudgement de­nounced in the Scriptures, Prov. 30.17. The eye that mocketh at his Fa­ther, and despiseth to obey his Mo­ther, the Ravens of the Vally shall picke it out, and the young Eagles shall eat it. For as well the Fa­ther was mocked as the Mo­ther despised, when his bloudy [Page 164]heart and hand robbed the Hus­band of his Wife, and deprived the Father of both his Sonnes. When hee had hanged forth waving in the ayre, more then a fortnight, and lesse then three weekes, some Brethren of his owne disposition and faction, who are restlesse in wilfulnesse (that I may not say wickednes) contrived a device by rearing up a ladder in the night, a worke of darknesse, to saw off that part of the Gibbet where his body hanged, and tooke it away even then, when the smell and stench thereof was so unsavory and noysome, as hardly able to bee indured; unlesse they were pro­vided with stronge Antidotes to correct the loathsome savour of his putrified carkasse: but it was a messe good enough for such [Page 165]contemners of royall Majestie and the wholsome lawes of the best governed Republicke upon the face of the earth.

37 And now in few words to touch the fact of those Per­sons, who by gracelesse disloy­alty have opposed the practice of Law and Iustice: did they not know that the body of eve­ry Malefactor, after legall con­viction and judiciall condem­nation, is wholly at the dispose of the King as a part of His Royall Prerogative, by vertue of the violation of His Lawes; Rom. 13, 1, 2, 3, 4. The right of the King Himselfe therein, which Hee hath recei­ved from Gods sacred Ordi­nance, is by delegation of sub­ordinate power transmitted to the Persons of the Iudges: and they by pronunciation of Iust [Page 166]and legall sentence, are to com­mand the execution of what the letter of the Law hath given in charge. Out of which just and formall gradation descending, I draw this consequence and re­gular deduction ascending. He that resists or nullifies the sen­tence of the law pronounced by the Iudge, opposeth therein the Naturall law of humane equity familiarly knowne to all men, and dishonoreth the Per­son of the Iudge from whom that sentence proceeded. The dishonour of the Iudge, being the Deputy substitute of the King, falls directly on the royalty of His most sacred Person. The dishonour of the Kings Person being the vicegerent of the LORD of Hosts, rests not there, but as­cends [Page 167]to the contempt of the Divine Majestie of God Him­selfe, whose constitution it is, Gen. 9.6. Who so sheddeth mans bloud, by man shall his bloud bee shed, for in the Image of God made he man. Did not then the stea­lers away of the putrified corps of this Malefactor, know these things before hand? To charge them with Ignorance of such things, which the Dictates of naturall reason hath imprin­ted upon the table of every Mans heart, is to make them brutish and to range them with beasts: To say they knew these things, and yet against their owne knowledge and con­science, they contemned all peaceable obedience therunto, is to make them peremptory and Rebellious against both Divine [Page 168]Majestie in the nature of God, and Humane Majestie in the person of the King. Thus I have put them upon [...], a logicall forme of reasoning, so called [...] of catching the delinquent on both sides. Let them now take whe­ther part they will, either to be concluded bruit beasts in the shapes of men, by their stupid ignorance; or saucy Rebells un­der the visour of Puritanisme. And full time it is to subdue their insolent contempt of all Lawes Ecclesiasticall and tem­porall, and to keepe them in order. For when the constitu­tions of the Church are proudly violated, and the Lawes of the Commonwealth contemptu­ously vilified, yea even, the ever blessed and pure Ordinances of [Page 169]God Himselfe rejected to satis­fie Arrogant selfe will: what obligations or bonds are ex­istent in nature, able to represse the disorders of unruly persons? And thus I have done with the county Prisoner.

38 And now to vent my owne hearts griefe for many yeares supprest and stifled in my troubled bosome, and a lit­tle to inlarge my selfe, and to make knowne the quality of that people with whom I live: Know good Reader, that this Towne of Shrewsbury the place of my birth and residence is greatly troubled with a sect of Men and Women, with whom I have had much intercourse of conversement, not by way of intimate familiarity approving their waies, but of vexation and [Page 170]trouble of minde, that I could not in thirteene yeares paine­full Ministry among them, re­claime them from their wan­dring fancies, and reduce them to obedience of supreame Maje­stie, in the persons of two most illustrious and Royall Kings the Father and the Sonne. But the more I laboured therein, as their consciences can and doe witnesse unto them, the more I incurred thereby their secret hate and detraction of my per­son, with detriment and losse to my temporall estate.

39 They had about four­teene yeares agoe a learned and Reverend Preacher, Mr. Bright who by the practice of two and twenty yeares Ministry among them, with divers conferences and perswasions to loyalty and obe­dience, [Page 171]could never worke any thing upon their perverse and peevish dispositions. When he grew aged and decayed in his strength, these persons laid their counsels, purses, and powers to­gether, and provided them of a Lecturer, who concurred in o­pinion, practice, and faction with them. The man being come among them, setled in his place, and supported with coun­tenance, favour, feasts and libe­rall contributions, by under­hand collections in all the Pa­rishes of our Towne; entered upon his Ministry, and mighti­ly laboured with his best abili­ties to encourage them to con­stancie in their supposed zea­lous, but in truth in their erro­neous, schismaticall, and disloy­all courses. These things being [Page 172]wisely observed, and the porti­on of his gifts and Talent no­ted by that Reverend Gentle­man not long before his death: Hee being invited to the house of a Gentleman of our Towne, and entring conference of these things at the table, brake a wit­tie jest upon their Lecturer, and as it were Prophetically signi­fied the truth of this event of his factious courses, saying, Genes. 21.4. The leane Kine will eate up the fat. For indeed, in the issue it so fell out in our Towne; A leane, factious, and schis­maticall Ministry obscured the light of better parts in men of the same calling: and to streng­then a partie, and to counte­nance disorder, with Thewda [...] boasting himselfe Act. 5.36, 37. to bee some bodie, and with Iudas of Ga­lilee, [Page 173]hee drew away much people after him. But as they perished in their Tumultuous uproares, so this practice little inferiour in action and working, in a few yeares dissolved of it selfe, and onely the ruines thereof re­maines yet among us. The Re­verend man lying on his death­bed; The Magistrates of our Towne repaired to visite him in his sicknesse: To whom hee gave in strict charge, that, as they Tendred the glory of God, their owne loyaltie to their Liege and Soveraigne, whose Ministers they wereby deputa­tion of dignity and authoritie, peace and welfare of their Cor­poration: they would carefully resist the purpose of many, who laboured to obtrude upon the Towne to succeed in his place a [Page 174] Non-conformed Minister. And he told them further, what hee himselfe had noted in his wife observations: to wit, that where any of this sect of disloyall and factious Ministers entered, and were entertained by any people, there in very short time, they proved Incendiaries: and by meanes of their owne personall disobedience to the prudent and pious Lawes of our Church, that Corporation, Towne, Pa­rish, or Village, became rent in­to faction, and cleaving unto parts by violation of unity and Christian peace.

40 This Reverend man be­ing laid in his sepulchre in peace and honour, one M ^r. Browne, a learned and godly Minister, of exemplary vertue, and pious conversation, was elected to [Page 175]succeed him; and this man exer­cising his labours among them by the space of thirteene yeares, was so rudely and unchristian­ly handled in their insolent con­tempt of his talent and paines; that by an invective and bitter Libell, consisting of fourteene leaves in quarto cast into his gar­den; they disquieted his paine­full and peaceable soule, and shortened the date of his trou­blesome Pilgrimage. They are a generation of men strongly addicted, to heare no other Mi­nisters, but those of their owne character and print; and such men, though of lightest talents and meanest parts, they extoll and advance up to the clouds in raptures of admiration; runne after them from place to place to be partakers of their sancti­fied [Page 174] [...] [Page 175] [...] [Page 176]gifts and holy exhortati­ons: In the meane time neg­lecting the Ministry of those learned and godly men, whom their owne judgements, though depraved with errour and sini­ster surmises; and their consci­ences, though misguided by selfe will, cannot choose, but prefer by many degrees before their owne bosome Darlings. But humility and patience must be the guides of godly Christi­an men, submitting themselves to the holy pleasure of GOD's Divine will; who in these cros­ses of disgrace and contempt from others, exercises thereby, their piety, wisdome, constancie in bearing with the rods of his fatherly correction, whereby he conformes them in holy suf­frings to the person of our Lord [Page 177]and Saviour CHRIST IESUS that Sonne of His love. Rom. 8.29. And His holy decrees being made knowne to His Church, must poize and hold in even temper of prudent moderation and godly subjection unto them, the soules of all His children to whom He hath made knowne, 2 Tim. 4.3, 4. That the time wil come when they will not endure sound doctrine, but after their owne lusts shall heape unto themselves teachers having itching eares; and they shall turne away their eares from the Truth, and shall bee turned unto fables. For among the great fables of the world which attempt to defile the sacred puritie of the Gospell, this of Non-conformitie hol­deth a choice and principall place. For though the object [Page 178]of its proud, ambitious and per­emptory discontent, use the var­nish and pretense of harmelesse Ceremonies to raise up their cavils, and perpetuate their se­cret railings: yet the traine of consequences depending on these lighter matters, will bee found not to terminate in Ceremonies; but to aime at such substantials, alterations in Church and State, as would willingly subjugate the Royall Diadem and Scepter of Prince­ly Power, to the subordinate rule and direction of their Pres­byterian consistory.

41 Vnto this Towne of ours, divers Gentlemen from many parts of this Kingdome, and Widdowes also, have within these twelve last yeares resor­ted: Resolving here to plant [Page 179]themselves for fixed habita­tion, and expecting to enjoy with impunity the vaine toyes and schismaticall conceits they brought hither with them. But my trust is, under GOD, and the sacred and Royall Majestie of our King, that our Reverend Bishop will either in short time reforme their irregularities, or cause them to returne to the places of their former aboad. Hither also have flocked Me­chanicall fellowes of many Ar­tifices and Professions, Masons, Carpenters, Brick-layers, Cor­sers, Weavers, Stone-gravers, and what not? And being in their persons of worthlesse qua­lity, and receiving countenance from men of better ranke; they have pestered our Towne with disobedience and schisme, and [Page 180]for their low condition and ob­scurity of living, have esca­ped presentment, and passed unregarded. Pardon my zeale, good Reader: a surcharged heart speaking nothing but knowne and justifiable truth, may justly obtaine libertie to unburden it selfe. Now these persons of the better and in­feriour ranke, grow present­ly into strict and inviolable leagues of mutuall amitie, as if long continuance of time, experience and proofe of their Christian vertues, had incor­porated and united them to­gether in reciprocall societie. For it is the nature of Schisme and all unwarranted courses, ever to shew it selfe active in malignitie, and by examples and encouragements from one [Page 181]to another in short time to dis­daine to submit themselves to the commands of their Supe­riours; lest thereby they disho­nour their fantasticall professi­on, by shrinking from the hold of their Christian libertie, and abridging themselves of their selfe-pleasing fantasies. They assemble, and feast, and pray, and discourse, and perhaps take libertie also to complaine and lament each unto other, that the Reliques of Rome conti­nue still among us to adul­terate the sacred puritie of our Gospell of Peace. But blessed bee the Name of the LORD our GOD, and thankes be gi­ven to the excellent Majestie and Piety of our King, who resolving in his royall heart, Quoad brachii humaeni virtutem, [Page 182]to conserve the puritie of the glory of CHRIST in suppor­ting the free passage of His bles­sed Gospell, doth also designe in His Princely thoughts and intentions to reduce His wan­dring subjects to uniformity of obedience.

42 A Letter was written by a Non-conformed Minister, to that late reverend, worthy, and learned Prelate Bishop Iewel, who, if the judgement of Master Hooker, ratified with the appro­bation of that most Illustrious, Memorable, and Learned King Iames Hooker Eccl. po­lit [...]e pag. 68. Preface before Iewels workes. may be received, was one of the most accomplished Divines that Christendome hath yeelded for some hun­dreds of yeares. In this Letter the judgement of that gracious man was desired touching our [Page 183]Ceremonies, and specially the government of our Church by Bishops. Who weighing in his prudent and peaceful thoughts, the sleight Arguments sent un­to him, wherewith the impreg­nable fort of our discipline was attempted for battery and sub­version: replied thus, as hee is cited by Doctor Whitgift in his Reply, Answer to a libell intituled, An adno­tion, &c. As for these reasons, in my judgement they are not made to build up, and they are too weake to pull downe. Stultitia nata est in corde pueri, & Virga disciplinae fugabit illam, Pro. 22.15. Foolishnesse is bound in the heart of a childe, but the rod of correction will drive it from him. It is but wan­tonnesse, correction will helpe it. Thus far Bishop Iewel. Now the weight of this mans autho­rity, furnished as hee was with [Page 184]infinite variety of reading in the writings of the Church, Anci­ent and Moderne, is more to be esteemed, than the up-start con­ceits of many hundreds of those light and vaine Novellers, the wanton perturbers of our Chri­stian peace. And till this cor­recting rod of Humane power qualified and ratified by divine authority, and given by GOD into the Princely hand of His Vicegerents, be either inflicted, or at least lifted up and shaked (though shaking without stri­king will doe little good:) these men are so setled upon the Lees and dregges of their pleasing errours, that like Moab, Ier. 48.11. for want of emptying from vessell to vessell, they will still retaine their old sent with­in them.

43 I publikely told them five Moneths agoe, namely in Iuly last past 1633 in a Preface to my Catechisme Lecture in a very great assembly; that it was to bee feared that they who o­beyed not the Lawes of the King, did curse his sacred Per­son in their hearts, contrary to that rule. Eccle. 10.20. Curse not the King, no not in thy thoughts, and curse not the Rich in thy bed-chamber: for a bird of the ayre shall carry the voyce, and that which hath wings shall tell the matter. These words of mine stirred up such a Tempest in the unruly, tumul­tuous and stormy affections, that many of them rashly row­ed, but have fayled therein, that they would never heare mee a­gaine, because I imployed good Talents and partes to the dis­grace [Page 186]of Gods children. But now let them give mee leave, since time hath allaied their pas­sions, and rendred them more capable of wholsome advice, to tell them without feare or flat­tery, that I conceive the Spiri­tuall meaning of these words in this sense. Hee that obeyes not the Law, which is by com­mande of Princely power and Iustice impsed on him; Curses that law which he refuseth to obey, for betweene obedience and cursing there is no medium or meane in the sense of Gods Spirit. For eve­ry act of murmuring and repi­ning against the supposed ini­quity of any law, coupled with contempt of the same law by disobedience thereunto, is an act of the heart and Spirit of that man cursing the [...], to which [Page 187]hee refuseth to yeeld true and faithfull subjection. Now this inward curse lighting on the law which is disobeyed, reflects or rather falls directly on the Ma­jestie of the King, from whose sacred Authority as hee is the immediate Vicegerent of God, that law receives either Consti­tution or Ratification and Com­mand for obedience. This sense I obtrude not on these Persons, as arrogating to my selfe infalli­bility of judgement in the mean­ing of Gods Spirit; But I refer it to the grave and deliberat judgement of those prudent and learned Persons, who fit at the Helme of government in our Church, and are more profound in knowledge, and fully able to resolve and cleere this doubt; for as then, so now I deliver onely [Page 188]my opinion and no more. But yet let me further tell them, that since they like not to bee told that their thoughts and hearts do Curse Christian Kings whose lawes check and countermaund their novell fancies: what will they say to that place of sacred Scriptures Iob 34.18. Is it fit to say to a King thou art wicked, &c. If the lawes, whose rigour, life, and authority, flow immediately from Kings and Princes in their Dominions, bee in their Nature wicked as they are Lawes, certainely the Princes themselves who enact or autho­rize those lawes, in the censure and judgement of those men who vilifie the same lawes by refusing to obey them, cannot be good. So that let them turne themselves which way they will, they are taken in a snare [Page 189]woven from the cleare sense of the sacred Scripture. For either they curse the King in his lawes, or they judge not his Person to be righteous from whom unjust and unrighteous lawes doe pro­ceede, and are imposed by com­mand. For they cannot possi­bly affirme the King to bee righteous, nor his lawes to bee righteous, when they refuse to give obedience both to the one and to the other. I know they will reply, that they love and honour the King, but that they like not his lawes. And I answere them againe, it is impossible to love and ho­nour the King, and to dislike his lawes: for the lawes are the Spirit and life of the King as he is Supreame head over his people, securing the royalty of his Princely State, and sweetly attracting his subjects to cheer­full [Page 192]obedience. For therefore doe the subjects honour, reve­rence, and love the person of the King, because of the righte­ousnesse and equity of his laws, whereby they are governed in tranquillity and peace. And on the contrary, no man living in the world, doth naturally, free­ly, sweetly love the person of a Tyrant, because he rules by the rage of his affections, and the strong hand of power; and not by the peaceable rule of Iustice, and approved lawes. So that the true and cordiall love of sub­jects to their King, ariseth in them, not onely from relation of superiority in his person, and inferiority in theirs; but much more fervently and firmely from his pious care in constitu­ting good lawes for the regi­ment [Page 193]of his people in ho­nour, wealth, peace and liber­tie, free from the vassallage of oppressing subjection.

44 Vnder the light and law of nature, the very Heathens il­luminated and endued with some acts of inspiration from GOD, to quicken the princi­ples of native light in their own soules; have with more vene­ration and reverence honoured their Kings, than Christians have done the knowne Vicege­rents of GOD under the Law of Grace, after the cleare decla­ration of GOD's will pressing and commanding obedience unto them. For Elihu a young man, could say to Iob and his friends, Iob 36.7. He withdrawes not his eyes from the righteous, but with Kings are they on the Throne, yea [Page 192]he doth establish them for ever, and they are exalted. And here­with accords the wise, and as I may truly, say the holy senten­ces uttered by those men, who being destitute of the Divine and supernatural light of Chri­stian faith, have shewed to the world the light and the extent of Natures love in their under­standings. Homerus I liad. [...]. The mindes of Kings are great in understan­ding, their honour is from God, and they are beloved of Him, and directed. What other sense can these words import, recor­ded both in sacred Scriptures, and by Heathen Writers, than that GOD hath stamped the character of His Divine Maje­stie both on their persons for [Page 193]Authority, and on their hearts for Government and direction? For undoubtedly this sense is confirmed by other places in the sacred Scriptures. As, Pro. 23. [...]. The heart of the King is in the hand of GOD as the Rivers of waters, he turneth it whither soever he will. And againe, Pro. 16.10. A divine sentence is in the lippes of the King, his mouth transgresseth not in Iudg­ment. And this sacred Truth is approved by the consenting judgement of the ancient and godly learned. Iustin. Martyr. [...]. I have given unto you Princes mine owne Honour, mine ordi­nance, and my calling, requi­ring you to Iudge my people, as if I myselfe did judge them. And for the preventing of disobedi­ence [Page 194]against the sacred Persons of Kings, and their Lawes, all sorts, rankes, and degrees of men in the visible Church of GOD, and out of the pale there­of, are commanded, Rom. 13.1. Let every soule be subject to the Higher Pow­ers, for there is no power but of GOD. And those words are expounded by an ancient, very learned, and godly Father of the Greeke Church, after this manner. Chr. soft. in loc. [...], &c. The Apo­stle demonstrating that these things are commanded to all men, unto Priests and Monkes, and not unto Secular Lay-men only, he makes it manifest from the preface, saying, Let every soule bee subject to the superemi­nent powers, yea, though hee be [Page 195]an Apostle, an Evangelist, a Prophet, or whosoever he be; for this subjection doth not subvert pietie. And againe, the rule of GOD's Spirit in Scrip­tures commands us, Pro. 2 [...].21. My sonne seare thou the LORD, and the King, and meddle not with them who are given to changes.

45 How comes it then to passe, seeing these things are so manifest in the sacred Scrip­tures; that so many Ministers in our Church, by faction and schisme, doe rend in pieces that blessed peace and unity, which they are every-where in the ho­ly Scriptures Ephes. 4.3 [...]. Phil. 2.2, 30 commanded to preserve and support? The true cause hereof I take to be this; The povertie of the inseriour sort of our English Clergie. And this answer I gave to the Lord Bi­shop [Page 196]of our Diocesse proposing this very question unto mee at the table of a worthy Knight of our County, Sir Wil­liam Owen. my Noble and ve­ry Honoured friend. For in this age of ours the practice of many Ministers, exactly corre­spondeth with that of certaine Priests and Prophets in the Church of Israel. Micha. 3.11. The Priests teach for hire, and the Prophets thereof Divine for money; yet they will leane upon the LORD and say, Is not the LORD a­mong us? no evill shall come upon us. For these Non-con­formists, as they are the mo­vers of this faction, and vio­lation of our peace, raise to themselves (as farre as I am able to conceive, and I thinke all wise men of this Land con­curre with mee herein,) an un­derhand [Page 197]maintenance by pri­vate Benevolences of seduced friends, after this manner by certaine gradations of Art and policie.

1 First, they insinuate into the peoples hearts, a sly opi­nion which must not bee con­tradicted, to wit, that many things are amisse in our Church government; which only Gods faithfull servants enlightned with His Spirit, have found out, discovered, and made knowne to the world; and because they cannot obtaine a reformati­on, as the pious zeale of their hearts desireth, they are for­ced to groane under the hea­vie burden of Antichristian ser­vitude. Now the Mobile Vulgus hearing these deplo­rable complaints uttered with [Page 198]the gravity of well composed countenances, and expressed in an accent of sensible lamentati­on, by such men who are spiri­tually gifted and qualified for prayer and other holy offices: presently they are so soft and flexible to receive any impres­sion; that they even of their owne accord, without any fur­ther motives, hasten to this con­clusion of their owne wise ma­king, Surely these are good men, and by their prayers and Ministry doubtlesse salvation is brought un­to them, and all other blessings up­on their families. And if these good Christians, the entertai­ners of these holy men, shall take some liberty to themselves to love the world and worldly things under the names of fru­gality, good husbandry, and [Page 199]provident circumspection in all their affaires; and also shall now and then stretch their conscien­ces for the enlargement of their temporall estate, whereby they are made capable of dignities and precedencies in the Com­mon-wealth: yet for all this, they know their zeale is plea­sing unto the LORD their good GOD, Because their houses and their bowels are open, and not straitned against His Saints. For our LORD and SAVIOUR IESUS CHRIST hath as­sured them, Matth. 10.41. He that receiveth a Prophet in the name of a Pro­phet, shall receive a Prophets re­ward; and hee that receiveth a righteous man, in the name of a righteous man, shall receive a righteous mans reward. And thus the common people to [Page 200]countenance an artificiall van­tie masked with sinceritie, are willing and forward to delude their owne soules.

2 Having thus laid their ground-work, by traducing the Church-government, with in­timation of their owne pietie, in that they cannot apply them­selves to submit to the practice of it: then they raise the good­ly structure of their Babylo­nian Tower, and effectuate thereby their designed projects; for then they are presently ad­mitted into Christian families among the richer sort of peo­ple; who out of a spirituall am­bition, which their wealth hath begotten in them, are strong­ly addicted to please them­selves, and to be voyced abroad for religious persons in giving [Page 201]entertainment to godly Mini­sters. Hence growes a fami­liarity in the LORD betweene these Ministers and their kinde friends: so that after supper, wherein the blessings of GOD have beene plentifully recei­ved by eating of the fat, and drinking of the sweet; they goe to a solemne prayer and thankesgiving for the blessings they have presently received. But in this Prayer, the King, the Queene, and the regall off­spring are very rarely, or to speake more home to their pra­ctice, are never mentioned: though thereby, through their omission of so gracious a duty, they contemne and violate an expresse precept of the new Te­stament: 1 Tim. 2.1.2. I exhort that first of all supplications, prayers, intercessions [Page 202]and giving of thankes be made for all men; for Kings and for all that are in authority, that we may lead a quiet and peaceable life in all godlinesse and honesty. And un­der a tyrannicall State by con­quest and severity of usage, GOD's people are comman­ded: Ier. 29.7. Seeke the peace of the Citie, whither I have caused you to bee carried away captives, and pray unto the LORD for it, for in the peace thereof ye shall have peace. If this be the revealed will of the LORD, that neither tyranny, captivity, vassallage, or oppres­sion, ought to interrupt the gra­tious and charitable current of our devotions to GOD; but that we are expresly commanded by our LORD and SAVIOUR: Love your enemies, Matth. 5.44. blesse them that curse you, doe good to them [Page 203]that hate you, and pray for them which desitefully use you, and per­secute you: What can these Mi­nisters think of themselves, who living under the peacefull Regi­ment of a pious Prince, graci­ously affected to advance the glory of our LORD, in propa­gating the lustre and power of his sacred Gospel: but that they themselves are lively described by the ancient Pagans? For Dio­genes could say of the flatterer, Diogenes. [...]. Speeches uttered to the pleasing of men, are an hunnied halter, wher with by a­dulation the flatterer strangleth his flattred friend. And another Philosopher sayes of such, [...]. [Page 204]It is better to fall among Ra­vens, than among flatterers, for those devour onely car­cases, these eate up living men. For in the prayers which these Non-conformed Ministers doe make, they never faile to men­tion their owne friends and good benefactours: But zea­lous raptures are cast up to heaven, craving of the LORD in His love and mercie Iob 29.4. That He would shine upon their Taber­nacles: and powre out Rivers of Oyle and Butter vpon them. And though this kinde of Ministers have no better abilities, than other men have in prayer and spirituall devotions, who dare not for feare of dishonouring GOD, and defiling their owne consciences with hypocrisie and adulation, intrude and creep [Page 205]into their neighbours houses, to eate up their family provi­sion, and to lighten their pur­ses: yet by this their fawning upon good Christian people, they knit up the knot of firme binding and religious familia­rity. And these Ministers grow hereby in the houses of strangers to exercise masterly authority over the children and servants: And happie is the master, but especially the mi­stresse when shee sees it so. And unlesse these men farre remote in place of Habitation from them, will deigne many times in the yeare to ride twentie, thirtie, fortie miles to come and visite their friends new­ly found, and preach unto them, and pray with them. These vaine, ignorant, and [Page 206]selfe-pleasing Laickes, thinke themselves scarse blessed of GOD, by the neglect of their Pious, and their new friends spiritually qualified with fer­vour of devotion.

3 These Ministers make their friends to know, that they could be content for their sakes and to doe them spiritual good, to enter upon a Lecture, and preach unto them; but for Pa­storall charge clogged with In­cumbencie and residence, which may hinder their vagaries, and restraine them from travelling to visit their profitable friends, whereby they are in danger to lose their acquaintance, and a­bridge the liberal benevolences of their good Benefactors: and which may also tye their strict and reserved consciences to per­forme [Page 207]all ministeriall acts, fur­nished out with Romish Cere­monies, as they terme them: ô this their tender hearts and queasie stomackes cannot en­dure: even as the Fox in the Fa­ble cares not for grapes, because they hang out of his reach. For if many excellent men of worth and parts, living in the Vniversi­ties, the Fountaines of Divine and Human literature, are rare­ly called forth for their merit, to enjoy and execute Spirituall Livings abroad in the country, but are suffered to their griefe Consenescere in studiis, to wax old, and spend the strength of their dayes in their private stu­dies; unlesse they will travell abroad, make a noise in the world, and comply with the Gentry by servile adulation: [Page 208]What may we thinke of these seeming Saints, who are of the meanest gifts for the most part in our kingdome? Sure­ly unlesse these men worke by policie, fawne, flatter, apply to their good friends and spi­rituall Zelots: they are like many times to goe to their beds after light suppers. And although they have often read; yet they have not learned the contentation of the holy Apo­stle, [...]hil. 4.12. I can be full, and I can be hungrie. For of all things in this world, hunger and fasting least consorts with these mens dispositions; who are present at, and partakers of more good feasts and plentifull feedings, than any kinde of men in this Land besides. And how ma­ny of them, I wonder can [Page 209]say with blessed Paul, Act. 20.33. I have coveted no mans gold, nor sil­ver, nor apparell. And further to the never dying memory of his hearts integrity, 2 Cor. 4.4. We have renounced the hidden things of dishonestie, not Walking in craf­tinesse, not handling the Word of GOD deceitfully, but by ma­nifestation of Truth commending our selves to everie mans con­science in the sight of GOD. And hee leaves not there, but unto all people, with whom hee had familiarly con­versed, and by plantation of Churches among them, had begot their soules to GOD, hee gives testimonie of the soundnesse of his owne heart free from the close vice of fraudulent adulation, saying, 1 Thes. 2.5. Neither at any time used wee [Page 210]flattering words as a cloake of co­vetousnesse. GOD is witnesse. And to set forth the true object of all his aimes, and travels, hee tels his spirituall sons, 2 Cor. 12.14. I seeke not yours, but you. In the practice of these rules I suppose, and that without errour of judgement, or breach of charity, the con­science of the sincerest Non-con­formed Minister in this King­dome, is not able to justifie him­selfe, nor to say from an upright and sound heart, 1 Cor. 4.4. I know no­thing by my selfe. And if the rich Gentry, and other wealthy per­sons in this Kingdome, will please to make proofe hereof, let them restraine for a yeare their familiarities and bounties from this craving, or having generation; and thereby this matter will grow out to an ex­perienced [Page 211]issue; and then this new suspition, will demonstrate it selfe, either for an invented accusation, or a true and reall affirmation.

46 Yet touching the hearts and consciences of these men in their pleasing and profitabse courses; I will not take upon me to judge, or censure, or so much as to deliver my opinion what I thinke: but because it is the Royall Prerogative of God, as to bee the Lord and Creator, so also to bee the searcher, and the censurer of their hearts; I will leave them in his Divine hand of Soveraigne power to know them exactly and to judge them justly. Onely this I will say on the behalfe of this Church and Kingdome, so lightly estee­med of these men and their [Page 212]friends, for piety or sincerity, that this land, blessed bee God therefore, is plentifully stored with many Christian men (no Nation of the Earth compa­rable for number or worth) richly furnished with the know­ledge of Gods will, with Piety, Vertue, and the true feare of God, and abundantly accom­plished with all good and pro­fitable literature: not puft up with the wind of ambition, not addicted to concurre with the streame and sway of the times, as these men scornefully phrase it: but ballased with pure con­science for the sound and true worship of God, and with de­sire to consecrate themselves to his holy service: and these doe not stumble at those Niceties, which these Irregularians cast [Page 213]into the heads of lay people, nor under any pretense of Idola­try or superstition in Ceremo­nies, divide themselves from the unity of that gratious Church their Mother, in whose wombe they were conceived, borne, and Baptized. Whose persons, worths and abilities, being cast in equall ballance of compari­son man for man with the ad­verse party: I easily conjecture, and I know the adversaries themselves will readily yeeld it, will preponderate the levity of these singular and selfe plea­sing separatists. And though they will pleade for themselves, that not learning and worth, but Integrity of life is that rule wher­by wee ought to judge of the gifts of saving grace in any kind of men, according to those [Page 214]words of our Lord, Matth. 11.25. I thanke thee ô Father Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Yet if these words of our Lord shall bee applyed to the matter we have now in hand, and made a generall and sacred Canon whereby to guide our iudge­ments, in this point, they will inferre [...], a paradox most unseasonable, absurd, and more then Bruitish it selfe, to wit. That the Lord in his Wis­dome or Iustice, hath made a per­petuall Divorce betweene learned knowledge and true Pietie, and that unlearned ignorance is the ready way to the attainment of his saving graces, both of the true knowledge of his will and of sanctification by his Spirit. [Page 215]Which position so wild and desperate, how farre it differs from that Popish Tenent that ignorance is the mother of de­votion, let the Learned judge. But where there is an equall portion (to say no more) of Piety towards God, of integri­ty towards all men, in the hearts of Learned men, as well as of the unlearned: To exclude the Learned from the found Iug­ment of divine truth, and to ap­propriate the same to men of meaner qualities and abilities, is to invert the order of divine wisedome and providence: then should the prophane and secular Learning of Moses, who was Learned in all the wisedome of the Aegyptians, Act. 7.22. and was mighty in words and deeds, have beene a Barre and impeachment unto [Page 216]him, from attaining the favour of GOD. Then should the learn­ing of Paul, Act. 22.3. who was brought up at the feet of Gamaliel, a learned Doctor of the Law, have pre­vented both his eternall electi­on with GOD, his designation to the Gospell, Act. 9.15. and his Tempo­rall vocation for plantation there­of. Then should the learned knowledge and secular Arts of the holy Saints, Fathers in the Primitive Church, Iust in Mar­tyr, Basil the great, Chrysostome, Hierom, Ambrose, Augustine, with the rest of their venerable contemporaries and successors, have beene a hinderance and let to their true pietie, wherewith the Church of GOD knowes right well their holy hearts were graciously and richly en­dowed. But every vaine toy [Page 217]and flattering delusion, where­with this Sect of men are apt to please themselves, and de­light their friends, must not passe for currant Truth in the approbation of GOD's true Saints and servants, the Ortho­doxe Church of CHRIST here on earth.

47 Now for the reforming of these mens judgements and practice, though many lear­ned Treatises, and laborious Volumes have been judicious­ly written from time to time: which might convince their un­derstandings of error, and iust­ly check their consciences for their under-hand practises, and Schismaticall courses: yet that Godly Reformation, vvhich was and is desired, hath not so prosperously succeeded: [Page 218]Because, as farre as my poore understanding is able to con­ceive, the chiefe thing was, and is yet wanting, which might have effected and established our peace; and that is, A legall provision of encouraging mainte­nance for an able Ministry. For, as long as men of worth for quality, as all Ministers ought to bee, are forced to grapple with povertie, which begets contempt of their persons, and disesteeme of their Ministery: So long the nature of poverty, wherewith they are sensibly pinched, is ever active in devi­sing shifts to succour and to re­lieve it selfe. Now, what shifts can the wit of any man living excogitate, whereby to releeve himselfe, which may carry countenance of Piety and sin­cere [Page 219]dealing? But by insinua­tion to creepe into the favour and esteeme of great men, and the richer sort who are able to succour and support them: And by obsequious flattery to instill into their hearts an ill opinion of the present Government un­der which wee live; and to which conceit, because it tends to Innovation, and singularitie, most mens hearts are prone and inclined; according to that of the Comaedian: Obsequium a­micos, veritas odium parit.

Now this obsequiousnesse, wherby friendship is prepared, must of necessity deflect from the wayes and rules of Truth, or it will never take hold and politikely succeed. For, to ap­ply it to the purpose wee have now in hand: If all the Nobility, [Page 220]Gentry, and Rich-men of Eng­land, were fully perswaded, both in judgement and conscience; that the Discipline of our English Church is exactly consonant with the Word of GOD, and needes neither subversion, corre­ction, or alteration, as both just­ly and judiciously they ought to be so perswaded: Then any Minister of able giftes, in the knowledge of GOD's Word, adorned with vertue and sancti­tie of life, would serve their turne, either for their Parish Minister, or Family Chaplaine without that solicitous distin­ction of person, and person, for opinions sake in matter of Ce­remony, which rules too much in this divided Church. For where no variety or differen­ces of opinion have liberty to [Page 221]worke upon mens understan­dings, consciences, and affecti­ons, by reason of that generall unity, which ought to bee a­mong us Church-men, both in judgement of our peaceable dis­cipline, and uniformity of pra­ctice in our submission there­unto: There every wise and charitable hearted Gentleman, must needs be free from faction and part-taking; and thereby the peace of our Church grati­ously composed. So that this Non-conformity in the first bro­chers thereof, was but a tricke of politike wit, by casting diffe­rences of opinion among Gods people, to make way for them­selves, to raise a party of pri­vate friendship, and thereby to draw unto them, such compe­tency of maintenance to their [Page 222]estates, and credit to their per­sons, as might both releeve their poverty, and inhance their spirits to a selfe-good opinion of their owne inventions; by ingrossing many mens good o­pinions of their Pietie, their vertue, their aversnesse from Popery. And if all the policy of this wise, learned and religi­ous Kingdome, shall wracke and teynter it selfe, totally to suppresse and supplant these courses; it will never be able, in my poore opinion, to effect their just & righteous designes, till a proportionable mainte­nance, setting Ministers free from a servile dependance and ingagement to their people, do sweetly invite and induce them to obedience. For, as long as any sap or moysture of discon­tent, [Page 223]by poverty remaines in the root of Non-conformity, it will regerminate, bud-forth againe, and creepe into corners; al­though the strong arme of Re­gall power and sound Iustice, guided by sanctified policy, suppresse the raging flames, and restraine the open walking ther­of.

48 I have many times in my private meditations of these matters, admired how it hath come to passe, that those pru­dent and well-intended Lawes, which were in the Reigne of King Henry the eight, first pro­jected: And afterwards, in the reigne of his religious and wise Sonne King Edward the sixt, more largely extracted out of the Copies of the Canon Law, by 32. persons consisting of [Page 224]the Honourable Nobility, Reve­rend Bishops, Learned Divines, Wise Civilians, and Prudent Gentlemen; and were also con­firmed Regio Diplomate, by Re­gall grant of power from both those Kings; and wanting no­thing but Promulgation, preven­ted by the immature death of that holy, wise, and learned young Prince, King Edward the 6. How these Laws, could never since that time obtaine their intended strength. For, had those Lawes beene establi­shed, either by Parlamentary authoritie then; or since by the Royall Prerogative of any of our Kings and Queenes, from whom all authority, Iurisdicti­on and power, is derived into Church & Common-wealth, I will make bold to deliver my [Page 225]opinion, and that is this: There had not beene, I suppose, at this day, Printed, 157 [...]. one Puritane, Non-conformed Mi­nister in this Illustrious Church and Kingdome. For, in those Lawes there is provision made for convenient maintenance of Ministers in all the Cities, great Townes and Corporations of England, which are the Semi­naries and principall places, where schisme is bred and nou­rished, conformable to the cu­stome of the Citie of London, by a rate and taxa upon their house and shops. In Titulo de Decimis, capite 14. the Lawe runnes thus: Magnam indig­nitatem habet à tenuibus & La­boriosis Agricolis, decimas an­nuas Ecclesiarum ministris sup­peditari; Mercatores autem opi­bus affluentes, & viros Scienti­arum, [Page 226]& artificiorum copiis a­bundantes, nihil ferme ad mini­strorum necessitates conferre, praesertim cùm illis ministrorum officio non minus opus sit quàm colonis. Quapropter, ut ex pari labore, par consequatur merees, constituimus, ut Mercatores, pan­norum confectores, & artifices re­liqui cujuscun (que) generis, ac om­nes qui scientia, vel peritia, qua­lecunque lucrum percipiunt, hoc modo decimas persolvant: Pro Domibus nimirum atque terris quibus utuntur, & illarum rati­one decimas praediales non sol­vunt, quolibet anno dabunt an­nuae pensionis decimam partem.

It is a great indignitie that poore and laborious countrey Farmers, doe pay their Tythes to the Ministers of their Chur­ches: But that Merchants flow­ing [Page 227]in riches, and men of Sci­ences and Trades, abounding with wealth, should impart in a manner nothing to the neces­sities of their Ministers; espe­cially since these rich men stand in no lesse need of the Ministers labours, then the Countrey men doe. VVherefore, that from equall labour a like re­ward may accrew, wee or­daine, that Merchants, Clothi­ers, and all other Artificers, of what kinde soever, and all o­thers, who by any science or skill doe gaine profit to them­selves, shall pay Tithes after this manner: To wit, they shall pay the tenth part of yeerely pen­sion, for their houses and grounds which they hold and use, and by reason thereof pay no praediall Tythes. Thus farre the Law [Page 228]Now for prevention of cavill, vvhich vvranglers are apt to foyst into all necessary offices, and in this particular to say, that this Law was intended on­ly for the City of London, and is there in force and practice: The very front and Title of the Law it selfe wipes away and dissolves this plea and objecti­on, saying unto us: Solvendas esse decimas personales juxta con­suetudinē Vrbis London. Tythes personall are to be payd, accor­ding to the custome of the Ci­tie of London. So that the pra­ctise of that Imperiall Citie is made the Line and Rule to all other Cities, and great Towns of this Kingdome for pay­ment of personall Tythes. If this Lawe had beene in force from the times of K. Edward [Page 229]the sixt (which is now mar­ked with a marke prefixed in the margine of all such statutes as are either expired by time, reversed, or were never rati­fied, in the last impression of our Common statutes at large) although the maintenance of Ministers, by the profits of their Cures, had not amoun­ted to any great value, nor made their persons living in Cities and Corporations to a­bound with Riches: yet it had preserved them from that Re­lation, Dependance and Subje­ction, under the richer sort of Men, vvhich (every where) in this Land they are constray­ned to give: and by meanes thereof, Schisme and breach of Vnitie, is fostered and dila­ted. It had also preserved [Page 230]the purity of the Gospell from being corrupted with that base flattery, and more than servile accommodation; which nei­ther beseemes the Majestie of GOD's Word, nor the inte­grity of so sacred a calling. For riches, as all men see, and know, doe raise up the hearts of men to high thoughts, of some worth and excellency in them­selves, and to swell, and looke bigge on their Inferiours, and to expect all reverence and ob­servance from them: So that if Ministers shall attempt by the power of GOD's Word to pricke this bladder; to take downe the extuberancy, and to let out the swelling ayre of pride and vaine-glorie: They will be sure to cast frownes up­on him, and by curteling his [Page 231]meanes of liveli-hood, which are onely arbitrary contributi­ons, no knowne or set rates, de­pending on the pleasure, by pleasing or displeasing of their great Masters, they will make him feele whom he hath offen­ded. How is it likely then, or indeed possible, that the dispen­sers of GOD's Word, should either purely utter the myste­ries of his Kingdome, or with undaunted courage, maintaine the honour of their Prince, and the equitie of those just and righteous Lawes under which we live: If every high spirit in­flate with his riches, from whom their maintenance is rai­sed, shall have power to crush them, and trample them un­der foote. The want of set maintenance then for the Cler­gie, [Page 232]by established legall rates in all Cities and Corporations in this Kingdome, may justly be termed that Struma a disease called the Kings evill, and that Morbus Regius that spreading and infecting jaundise, occasio­ning, or rather causing disobe­dience to Soveraigne Majestie, and is no way curable but by the hand of royalty.

49. And here my zeale for GODS glory, the loyalty of my heart to my Prince, and my desire of the Churches peace, calls upon me to tell these Non conformed great ones, both of this towne and county, and of this whole Kingdome in generall, who to please them­selves doe countenance this moderne invention of Non-sub­jection to lawfull Authority, and [Page 233]thereby encourage poore Mini­sters to disobey their Prince by resisting his lawes: That it is a very great presumption, and intoller [...]le in a state of peace­able reg [...]ent, for the sub­jects to [...] a course of con­tra [...]ety [...] opposition to the Lawes [...] [...]sonall practise of the Prince himselfe, in mat­ters conversant about the ex­ercise of Religion, and not of the essence and substance there­of. And though confcience for obeying GODs Commands is pretended herein, yet that pre­tence having beene judiciously and religiously examined, and for the levity, and indeed nullity thereof, refuted and rejected, not by strong hand of Authori­ty as is secretly whispered, but by invincible reasons of sacred [Page 234]Theologie not liable to contra­diction: Then, for Lay-Gen­tlemen, who are neither versed in these matters, nor interessed therein by any calling from GOD, to persist in obstinacie of depraved opinions, and se­cretly to countenance, backe, and support others therein: How this can bee free from a touch of secret Disloyalty to the sacred Majesty of Regall pow­er, let the wise and learned in our Ecclesiasticall and Tempo­rall Lawes, judge and deter­mine. And though the Nobili­tie and Gentry of this King­dome, hold their Lands and Revenewes for support of their greatnesse, either by inheritance and succession from their Aun­cestors, or by purchase of their owne: yet since I am sure, they [Page 235]enjoy no personall dignities, ho­nors or powers, whereby they are ennobled in themselves; but such as they received, either by the munificent bountie of the King conferred upon them, or by the gift of former Princes to their Progenitours is derived unto them; and because it is the splendour of honour, more then the possession of riches, which attracteth reverence and love unto their persons, and makes them potent in com­mand: This should put them in minde, to looke backe to the Fountaine, from whence the e­minency thereof hath original­ly flowed unto them: and also to moove them to direct the streame and current of their In­feriour power in a loiall and du­tifull subordination, to runne [Page 236]through the same Channell, with the royall and superiour power of their Prince, into all the parts of our Church and Kingdom, for peaceable subje­ction to the equity of his laws. For, since our Saviour hath told us, Mat. 12.25. Every Kingdome divi­ded against it self, shall be brought to desolation. How ought the hearts of all Gods people of all Rankes and conditions, to be affe­cted with gratious feare, what may bee the issue and event of this division and schism, which like a Gangraine lately crept in­to the heart of the Church in some of her ambitious and dis­contented Members, diffuseth daily the poison and contagi­on therof through all the sound parts of this Kingdome, and therby corrupts them & brings [Page 237]them to unsoundnesse. The Na­ture of schisme is active, and working, as all men see, and se­cretly seduceth the good and harmlesse people of this land, by corrupt opinions, garnished over with the out-side of san­ctitie, to incline to its side, and to strengthen a party. And if the infectious spreading therof, be not maturely prevented by the vigilant care of Princely power, governed by sanctified providence; or cured by whol­som Anti-dotes of wise procee­ding by legall courses in reco­vering them from danger, and restoring them to their former soundness of regular obedience & subjection. It is to be feared, the subverting Anarchy & con­fusion, mentioned by Sophocles a Pagan, will breake in upon us [Page 238] [...]. In English thus:

There is no greater evill, then disobedience against Princely power; for this subverts Ci­ties, and layes waste the Fami­lies of men. And all men may see, that can or will judiciously observe the course of things, that this sort of men affecting disloyalty, by favouring Non­conformity, are a people who greatly flatter and delude them­selves in their erroneous waies, and mainly labour by under­hand practises of secret per­swasions, to dilate and inlarge the approbation of their owne vanities. For, they extoll, ad­vance, and thereby ensnare the hearts of credulous persons, by praysing them for pious, vertu­ous, [Page 239]holy, and good men, when once they perceive in them any inclination to adhere to their faction: But for others, whom they discover to be averse from their conceits, and to oppose their exorbitant fooleries, they traduce them with obloquie, and load them with defamati­on; secretly whispering against them, that they are dissolute, prophane, boone-companions, utterly destitute of the power of godlinesse. If any Gentle­man in the Countrey, affect this fine toy of irregularity, all his Tenants must runne with him in the same Maze, and La­byrinth of conceited nicities; or when their Leases expire, be pinched with an oppressing Fine, which shall exact the bloud and marrow of his for­mer [Page 240]acquired estate; or by the strong faith, and abundant cha­ritie of his good Landlord, bee cast out of his ancient tene­ment, not without reproach­full tearmes of dishonesty and prophanenesse. If rich Trades­men in Cities and Corporati­ons, incline that way, then all mechanicall and inferior Per­sons, who have any relation to them, and dependance on them, must comply with them in their vayne opinions, or the streame of their favours will runne another way. So that poore men are often forced to increase the number of disloy­all people against their Prince and his peaceable regiment, or else indanger their lively-hood in displeasing those great ones, by whom they are set on worke [Page 241]for the earning of their mainte­nance and support of their Fa­milies. And though in Cities and Corporations, the richer sort of men, are contentedly pleased for their own advance­ment in dignities, precedencie of place, and credit to their posteritie: to make benefit to themselves of the Liberties, Pri­viledges, Graunts, Charters, Com­positions, which ancient Kings of this Land, in their Royall bounty have conferred on those places: yet, when they have obtained what they ambi­tiously aspire after, they care nothing at all to make their soules sensible of those duties of gratious obedience to their Sovereigne Leige Lord, which those their dignities, doe both Naturally and by the Iustice of [Page 242]Humane equity, require at their hands. Which, to speake in the fairest tearmes that I am a­ble, is an high degree of unman­nerlinesse, and disloyall ingrati­tude. For, I appeale to the judgement of every man in this Land, who is Master of his owne wits, whether it bee fit for Subjects to enjoy such pre­ferments, and personall digni­ties as they eagerly thirst after; and the places of their aboad, by Offices, doe conferre upon them; and yet shall make no conscience of hearty subjecti­on to the Princely Majesty or their King, from whose Royall power, and benigne liberality those things are derived. Is it fit or reasonable, that dignit [...] and loyalty in the persons o [...] Subjects should bee divorcee [...] [Page 243]each from other, and not unite themselves in gratious & peace­able Harmonie? Or, is it a thing possible for such men to plead their loyalty, and pretend themselves to be good subjects to their King, and yet counte­nance faction and disorder, a­gainst the Tranquilitie of his State and Royalty? Let other men thinke as they please, and in the pride and insolency of their stubborne spirits, dispense with their owne Consciences, by wilfully affected ignorance and selfe-adulation: I know, right-well, what GOD's Word requires at the hands of all men, for the setled peace and u­nitie of Christian Nations. And as I know it, so I will roundly tell them: That hee is neither good Christian to [Page 244]GOD-ward, nor good Sub­ject to his Prince, that to please the peremptory surlinesse of his owne selfe-will, shall rent theu­nitie of a setled government, and thereby divide a King­dome into confusion and dis­orders.

50 And though these men, who both secretly with al their might, and openly as farre as they dare, oppose the worthie persons of Governours, and the integrity of their proceedings; doe inwardly fret and vexe at their gracious designes, because they controle their ambitious aymes, and towring aspires: yet all men of wisedome know, that never shall the Royalty of the Prince bee secured, nor the state of the Kingdome once be established in peace and honor; [Page 245]till that Paxitie of Ministers, which is so vehemently desi­red, be rejected with scorne, and the Obtruders therof taught more wisedome, and Better Manners, then to disturbe the Peace of a glorious Church, for the erecting of an Idoll of their owne Imagination. For, if this matter should be ript up from the originall foundation, and first stone of this building, attempted to bee layd in this Kingdome, by the policie of Master Cartwright and his ad­herents, suborned and instiga­ted thereunto, by some persons of power in their times, but now extinct by death: What issue would our prudent medi­tations produce herein; but that the LORD our GOD, highly displeased with so disor­dered [Page 246]a Plat-form of Church­politie, as was by him proje­cted and tendred, to Princely hands and view; Blasted it with his wrath, in the first motions, springing, and infancy thereof, by directing the heart of that late gratious Queene, ELI­ZABETH, a Princesse of holy memory, to discountenance and reject it. And since that time, it never could attaine the fa­vour of that late Sacred, Wise, and Learned Prince, KING IAMES, whose high Pru­dence, and profound Learning, better knew the nature and o­peration of all Ingredients, which perfit Church-govern­ment, then all the Puritanes of this Kingdome, of Amsterdam and New-England could teach him. And what was master [Page 247] Cartwright himselfe, that his words, worth, or authoritie, should dissolve, subvert, and annihilate, a prudent, an honou­rable, and long-setled Govern­ment? And in place thereof, substitute a Novell plot of his owne Invention, or drawne forth unto him by forreine Di­vines, living under the practice of Aristocraticall, or Democra­ticall regiment, in their Civill state; and no way accommo­date to the lustre and eminency of Monarchical power and po­lity? Was he for Wisedome, Learning, Piety, so transcen­dent and incomparable; that all the Piety, Wisdome and Lear­ning in this Land, could not parallel, match, or surmount him? Surely, they that shall discreetly, with impartiality, [Page 248]indifferency, and uncorrupted judgements, reade over the po­lemicall writings of Doctour White-gift and him; shall per­ceive a plaine, and sensible dif­ference, both in the spirits of the men themselves, and also in the quality of their Writings. For, in Doctor Whitegift, there shines forth a sweet moderati­on of Spirit, with weight of Arguments, and copy of Au­thorities, couched in a cleere, facile, and gentle stile, no way tainted, or touched with bitter­nesse of spirit; but with graci­ous mildnesse, digesting all Re­proaches and Indignities cast forth against him: In M ^r. Cart­wright, a high, furious and re­proachfull humour, venting his owne authorities, depraving Scriptures for his owne pur­pose, [Page 249]stuffing his Margine with Quotations nothing pertinent to the matter in hand; and using a Stile so forc't, with Scommes, Taunts, and salt scurrilities against his Superi­ours in Authority, as a gratious heart vvould loath to reade them. And yet the Disciples of this cholericke, proud, and over-weening spirit, desire to appropriate all sanctity, in­grosse all wisedome and piety, and impale it within the verge and circumference of their own In-conformity. But let them delude and flatter themselves in their Toyish Imaginations as long as they will, and per­sist to affront Authoritie, in the person of their Prince, and the commaund of his Lawes: It is my hope and confidence, [Page 250](and I trust all good men con­curre with me therein:) That as the Lord in mercy and holy love unto his Church among us, hath given Pure Wisedome to his Anointed Vice-gerent, to discover these obliquities and Impostures; and also Royall courage to attempt the refor­mation and suppression there­of: So, he will also strengthen and uphold his Princely Arme in his proceedings therein, till he have brought the same to a gratious and to a glorious per­fection. And then will this Church and Kingdome know, both in the generall body ther­of, and also more specially in these Non-conformists the­selves, both Ecclesiasticall and Secular, when their eyes are o­pened to behold their owne [Page 251]errours; That they have beene long deteyned, and deluded in adoring vaine fantasies, not worth the regarding. And then they will also blesse and mag­nifie the LORD'S great mer­cies, and returne the Tribute of thankfull and of loyal hearts to their gratious Sovereigne, by whose pious care so lau­dable and glorious a work hath beene prospered and atchie­ved. For, though now, er­rors in their soules, do dimme, darken, and even blinde the eye of their Iudgements, and not suffer them with the cleere light of sanctified Reason to behold this wholesome and profitable truth shine forth un­to them: Namely, That V­nitie and Peace, betweene the Prince and his People, and [Page 252]with all the People mutually among themselves, are the true and proper glory of Earthly Kingdomes, typically figuring the celestial Vnity in blessednes and glory in the Triumphant Church of GOD: And that Schisme & Division of any peo­ple into variety of opinions and affections, is the bane and sub­version of the Tranquillity of a Church & Nation, resembling the confusions and perturbati­ons of satans infernal regiment: Then will they cleerely see, to the infinite joy and comfort of their own soules, that this diso­bedience to Royall Majesty, and prudent lawes, for things of in­different nature, is no more but a selfe-pleasing fantafie, which every good man, may verie well spare, and yet remaine a [Page 253]faithfull sonne to GOD his Fa­ther, a sound member of that particular Church wherein he was baptised, and a loyall and obedient subject to the Majesty of that gratious Prince, in whose Dition and Principality he first drew his native breath and be­ing. And if these men will but entertaine that one rule of our LORD and SAVIOUR IESUS CHRIST: Matth. 11.28. Learne of me, for I am meeke and lowly in heart, and yee shall finde rest for your soule: And by this rule wil strive to take downe the height of their owne elate and haughty spirits, and humble themselves to submit to the wisedome of their King and State; and to su­spect their owne wisdomes, as every wise man ought to doe; surely then, the things propo­sed [Page 254]unto them for obedience, and the setling of uniformitie over the body of this Church and Kingdome; will shortly be universally admitted, and plea­singly entertained. And when they have cast away that preju­dicate and troublesome opinion which they have of the persons of the Bishops, who for their wisdome, piety, gravity, since­rity, deserve all due respect of veneration to bee given unto them: Then the blessed expe­rience of the manifold commo­dities which accompany peace and unity, will not onely prove an inward comfort to their soules; but will also make them to bee greatly offended with themselves for their obstinate contumacie against their lawful Superiours: when they shall cal [Page 255]to minde how long they have deprived themselves of so great a blessing, as is Vnitie of Heart, Minde, and Iudgement, by divi­ding themselves from the obe­dience of their spirituall Mo­ther, the Orthodox and pure Church of GOD in this King­dome. For in all humane mat­ters (and these of ceremonies are no other) all sound know­ledge and judgement is attained by experience; which though it be said to be the Mistresse of fooles, by shewing unto them, and imprinting on their hearts their manifold errours; yet she is no foolish mistresse, but the best informer and reformer of our understandings and wills, by which it pleaseth GOD to reduce from wandering, His straying sheepe, and gratiously [Page 256]confine them within His owne fold: witnesse the wanton Pro­digall, who running riot from his father, and from the true principles of knowledge in his owne soule, never returned a­gaine to GOD, or to himselfe, till sensible experience of his owne vanity had pinched him, and made him (as the Scriptures report) [...], Luke. 15.17. to come home to himselfe by the grati­ous view of his errors, directed thereunto by the Spirit of God. And these Non-conformists, whether Church-men or Lay­men, they are no other but Wan­ton and Prodigall fugitives, and Run-awayes, from their spiritu­all Father the LORD, who re­quires of us and them, 1 Pet. 2.14. To sub­mit our selves to every ordinance of men, for the LORD'S sake: And [Page 257]fugitives also they are from their Politike Father the King, by rejecting his Authority gi­ven him by GOD. And till some few gentle stripes with the Rod of Princely power, prove unto them as the famine did to the Prodigall, open their eyes, and give them sensible im­pression and experience of their sullen Pride and Vanity; they wil never returne soundly to their GOD, to their Prince, to them­selves; but they will riotize in selfe-opinions and deluded ima­ginations, to the hazard and en­dangering of their owne soules, by incurring the wrath of God. And for mine owne part, I am perswaded, that if all the Non-conformed Ministers in this Church, were divided into foure equal parts, three of them [Page 258]have never read any controver­sies of our Church-discipline; but perhaps some of the railing Libels of Master Cartwright and his companions, a part by themselves, which passe under­hand from man to man amongst them; without the learned An­tidots of contrary writings to expell the maligne poison and infection therof: But these men looke only upon the practise of the times, and seeing, that to in­cline to this faction, is a faire way of thriving, both in reputa­tion of credit with this sort of people, and also in meanes of livelihood by private and un­derhand Benevolences, Gratui­ties, Contributions; they are thereby inticed on to these dis­loyall and factious courses; which in multitudes of Lay­persons [Page 259]of severall rankes and degrees is growne to a great height of strength and power. And yet neither their multi­tudes, nor their power so great, but that wise men may discover in them, that they are not per­sons of any courage, to hold out opposition against Authority, to the incurring of danger, ei­ther to their persons, or to their estates: which cowardize of Spirit in persons, otherwise of so high, insolent, and daring spirits as they are; plainly con­vinceth the truth of the over­ruling hand of GOD'S power in all mens hearts; and also pleadeth and acteth in their owne bosomes the Iustice and Equity of the Kings cause now taken in hand; by impressions of sensible feare, making them [Page 260]to tremble at the mention of Humane Authority, as it is the execution of divine power for Temporall government. For were their persons as cleare and innocent as they pretend, by ostentation of the uprightnesse of their consciences in the cause of GOD; or their judgements right and sound, in that they hold with dissent from their wise superiours; or their cause it selfe, a matter of importance, wherein the Honour or Disho­nour of GOD stands Interessed and Ingaged: surely then the LORD would fortifie and adde spiritual vigour to their mascu­line and high spirits; and not suffer them to shrinke under the practice of Humane power, ur­ged for their correction and a­mendment. And let me further [Page 261]certifie this irregular generati­on, that if their fancies had been of GOD, and decreed for His fetled ordinance: It had not re­ceived such a wound, as of late it hath done by the hand of Princely power, which already hath made their building to nod and totter, and incline to sub­version. For the Argument of Gamaliel uttered by the present inspiration of GOD'S Spirit, is invincible: Act. 5.39 Mans power can­not overthrow that which is of GOD: which impregnable and sacred Truth I will demon­strate in this syllogisticall pro­cesse.

Whatsoever is of GOD decreed for continuance and propagation, Major. can neither bee dissolved by Hu­mane power, nor weakened and abated.

This Novell Toy of resisting authority, Minor. is by Humane power weakened and abated, and drawes on to dissolution.

Therefore it is not of GOD by ordinance for Propagation. Conclusio.

The whole force of this Ar­gument so clear and conclusive, is drawne from the practice of GOD Himselfe in the Primi­tive infancie of the Christian Church: when the Roman Ty­rants mighty in power and ex­tention of authority over most parts of the habitable earth, ra­ged against the glory of our LORD IESUS CHRIST in the lustre of His Gospell, and vowed the extinction of His Name and memory: but the more their fury increased and insulted over the poore sheepe of CHRIST, daily dragged [Page 263]unto slaughter by Martyrdome; the more they found to the check of their infidell pride and immanity, that Sanguis Marty­rum erat semen Ecclesiae, The bloud of Martyrs was the springing seed of the Church, both for the increase of the number of professors, and dila­tation of the glory and power of our SAVIOUR. If any shal reply unto mee, that Humane power may for a time suppresse the outward growth and sprea­ding of this disobedience to our King and his Lawes: yet for as much as they are godly for­sooth, and doe it for conscience sake, their practice will still re­taine spirituall heat and vigo­rous warmth in the root and se­cret heart thereof; and thereby sprout out againe, and declare [Page 264]it selfe to bee of the LORD'S plantation. To these men I re­ply no more but thus; That I wish all such persons to suspend their owne rash and sinister per­swasions for a time, and to ex­pect the event of the LORD'S will therein, which in doubtfull cases, is never knowne but by the sensible and apparent mani­festation thereof.

51 Now for this firy fancie, and exquisite fascination of our Non-conformity, I will freely and openly deliver my opinion thereof, and that is this: That when she was in her greatest ruffe and glory, deckt with all the plumes of her pride and best ac­ceptation which ever she had in this Kingdome: I conceive of her, that then, even then she was no more but meretrix cerussata, a [Page 265]whited, painted, and artificially coloured strumpet, exposing her selfe to her most profitable wooers, and entertainers: But now that by time and age, shee is become Rugosa & cadavero­sa, wrinckled and decayed, shee goes on, I hope, to her grave with infamie and dishonour. The reason of my opinion is this; I suppose that if her stou­test champions, who have long with the secret increase of their private estates supported her glory, could now come off fairely from her, without de­triment to their livelihood and eclipse of the brightnesse of their former reputation for Piety and Sincerity: That then not one of them, would either depart this Land, or endure to bee silenced and restrained [Page 266]from preaching: but being shut up in a strait, by reflecting on their owne hearts, and calling to minde, what high and trans­cendent prayses they have in corners given to this their fan­cie, the engine and instrument of all their delusions, and the artificial and fine-wrought key, whereby they have opened the Closets and Cabinets of their deare and privat friends: if now they should shrinke from it, they overthrow for ever the re­putation of their integrity. And therefore having within their owne bosomes, a troublesome conflict betweene their hearts, puffed up with the remem­brance of their late glory and deare esteeme among their friends; and their consciences now secretly prompting them, [Page 267]that the grounds of their Schisme, were things light, tri­viall, and of no moment: The pride of their hearts, beares downe with strong power, the plea of their consciences, and makes them resolve rather to endure a silencing, with hope to retaine the under-hand bene­volences of their tender hear­ted friends, than to supplant the pleasing contentments they have received to themselves, in appropriating to themselves the words of GOD's Spirit, Prov. 12.26. The righteous man is more excellent than his neighbour. But let such men call to minde the judge­ments of GOD's wrath against that slothfull person, Matt. 25.30. Who wrap­ped up his Talent in a Napkin and hid it in the earth. For if Saint Paul could say in the case of [Page 268]planting of Churches, 1 Cor. 9.16. Neces­sitie is laid upon mee, yea, woe is mee if I preach not the Go­spell. I cannot yet understand, nor themselves neither, of a­ny dispensation, or relaxati­on that Ministers have in these dayes, to sit idle at home in vayne speculations, and to neglect the Watering of those Churches, and feeding of those flockes, which by other mens labours have beene prepared and made ready to their Mi­nistry. Yet this liberty to please themselves by volun­tary or imposed silence, and the Iustice and Aequitie there­of on their parts in submit­ting to so sharpe a censure, is still by them constantly asse­vered. And thereby they strive to uphold the good conceits [Page 269]which their friends have of the puritie of their conscien­ces, and of the Iniquity, Ido­latry, and Prophanenesse of those Antichristian Ceremo­nies which are urged against them, for better termes or Ti­tles, they know right well, they never afford them. And this is the true cause why I was so bold and plaine with them, as to tearme their practice of Non-conformity, by the odi­ous name of a Painted Strumpet: because a learned Philosopher describing the Arts and sub­tilties of such wanton and un­cleane persons, sayes of them; [...]. As Strumpets wish all sorts of happinesse may be­fail [Page 270]their lovers, except un­derstanding and wisdome (to discover their own wickednes) so doe flatterers wish unto all those persons with whom they converse and are entertained. And even so this sect of men, wish to their profitable friends, all other kindes of happinesse, riches, honours, dignities, afflu­ence of all worldly contents an­swerable to the desires of their owne hearts: But that their un­derstandings should be inlight­ned to discover their owne for­mer errours, and to find out the frauds and alluring enticements wherewith they use to insnare them, and tye them fast to them­selves: This part of divine wisdome they never wish unto them, but mainely labour to hold them backe from attaining [Page 271]therunto; for if once this bright ray and beame of divine truth glance into their soules, and be received by them with pause, deliberation, and more prudent inspection into their former courses, than formerly they have used; then these men know right wel Actum est de illis, their Acts are discovered, and their Play is exploded. For now si­lencing from the execution of so sacred a vocation, is become in this age for temporall emo­luments, farre more profitable to this kinde of men, than the godly labours of religious Mi­nisters in the constant imploy­ment of their talents proves un­to them: So miserably are Gods people led blindfolded into spi­rituall captivity. But if the bo­somes of these men were trans­parent, [Page 272]and the close-wrought veyle wherein all their poli­cies are enwrapped, were Translucent, and thereby their sleights exposed to the view of all men, I make no question but that the leprosie of cor­ruption would bee sensibly discovered to have maculated their hearts and consciences. For it is not possible that Gods Spirit should erre in describing the Acts and Qualities of sedu­cers: I beseech you Brethren, marke them which cause divisi­ons among you, and offences, con­trary to the Doctrine that yee have learned, and avoyd them: for they that are such serve not the LORD IESUS, but their owne belly, and by good words and faire speeches deceive the hearts of the simple. And these men in [Page 273]Saint Paul's time in the Church of Rome, were reputed as sin­cere, up right, holy, and spi­ritually qualified with gifts of divine grace, as are our Non-conformists in the Church of England. And certainely un­lesse this worke of the Kings most excellent Majesty, and his pious and prudent Bishops were directed by GOD Himselfe in their hearts, it could never have received so great approbation in the hearts of most men, and they wise, religious, and vertu­ous, as of late it hath done in this Land: for not only many thou­sands, who had a kinde of cha­ritable opinion of these men, though they did not familiarly converse with them, entertaine them in their houses, or comply with them in their cōceits; begin [Page 274]now much to distaste them, and greatly desire the suppression of them: But which is more, even their owne friends also, who were wholly theirs, begin to faint in their courage, and in some degrees to distaste those courses, if they could hand­somely shake them off, and yet preserve the reputation of their former zeale. For this is the maine blocke, which most of them stumble at; namely, Not feare of dishonouring GOD, nor hurting the purity of their owne consciences, if they should shake hands, and bid farewell to their niceties and follies: But how to keepe up their credits in the hearts of those men, who being honest, vertuous, and worthy of good respect, they have much vilified & dis-estee­med [Page 275]in matters of religion, in comparison with themselves. But this is a needlesse and super­fluous care; for I am of opinion that all honest hearted Christi­ans, both Ministers and Lay-people, who zealously desire the peace and flourish of our Church and Kingdome, will readily give them the right­hand of unfained fellowship, re­ceive them into their bosomes with alacrity and joy for their return to the obedience of their spirituall Mother the Church, and never twit, nor upbraid them with their former toyish errours. And here let me put you my Brethren of Shrewsbu­ry in minde, which you ought to take in good part, and thank­fully at my hands, from the sense and experience thereof in [Page 276]your owne bosomes: That I have observed in divers of your persons, that your zeale and fer­vour in your once approved cause, doth begin to slake and remit of those intensive degree; which it formerly had in you: So that there is nothing wan­ting unto you, but the applica­tion and pressing of authoritie unto your wavering mindes, which are easily taken off from your former course. And I am perswaded upon very preg­nant grounds, that there are of you who beginne to smell out, either the fraud, or Art, or what other terme is apt for that fine peece of policie, where­in you have beene long enwrap­ped by errour of your judge­ments, to your cost and expen­ces: And which hath made ma­ny [Page 277]Gentlemen of this Kingdom to say in the words of our LORD, though in a contrary sense: Zelus Domus tuae exedit me, Ioh. 2.17. The zeale of thy house hath eaten me up. And many of your well-willers, as your selves know very well, being but halfe brothers and percell gilt, are content to sooth and flatter you in your opinions, but they will looke well enough to their pur­ses, and have care of the maine; as though they had learned that axiome in Philosophie, Noli perdere substantiam propter ac­cidens, Destroy not thy sub­stance for an accident: to wit, a Toy. My hope is therefore, [...] with GOD, that our Prudent Governour lately placed over us, Bishop Wright. in whose Per­son, wisdome and courage con­joyned [Page 278]with gracious Affability and mildnesse of spirit doe strive for precedencie; will execute that Authority wherewith the sa­cred Majesty of our King hath entrusted him; and by corre­cting your insolencies, which are nothing else but selfe-plea­sing vanities, and the proper ef­fects of pride and weaknesse of judgement, will reduce you to obedience of righteous Lawes, and keepe you in order: for un­till the rod of power and disci­pline bee imposed gently for your correction; your affecti­ons wil stray from that regula­rity of obedience, which Gods sacred Word, and the obliga­tion of your owne consciences, borne under the Law of natural alleagiance to the Majesty of your Prince, require at your [Page 279]hands. For it is an ancient and profitable saying, and which holy David found true in spiri­tuall matters: Psal. 119.67. Before I was af­flicted, I went astray, but now I have kept thy Commandements: [...] Corrections whether Divine or Humane, do instruct the children of GOD, which I hope you are, to wiser and more obedient intentions and actions.

52 And here I am forced much against my will, to Apo­logize for mine owne integrity and innocencie in a particular matter, which lately fell out a­mong us, in which I have beene by many of this factious Bro­ther-hood most impudently a­bused. The matter would be ve­ry long to relate it with all cir­cumstances incident thereunto: [Page 280]take it therefore thus, with al the brevity I am able. The most Re­verend Father in God, the L. Bi­shop of our Diocesse, preached a Sermon in our Towne upon Sunday the 8. day of Sept. last past, two dayes before his Visi­tation. He tooke for his Theme or Text the words of the Apo­stle, Feare GOD, and honour the King. 1 Pet. 2.17. This portion of Scripture he made choise of, as being most fit and apt for the place where it was delivered: because of the pronenesse of many of our peo­ple to disloyalty, by factious schisme, and disobedience to our Churches Lawes. Vpon this Text he discoursed with soundnesse of learning, gravity of speech, and gratious charity, endeavouring rather to win our people, by mildnesse of Chri­stian [Page 281]love, than by force of his owne Authority, and executi­on of coercive power to con­straine them to obedience, by casting off their singularity of opinions, and irregular follies. Vpon the next Friday follow­ing, a country Minister sixteene miles from Shrewsbury, who had appeared on Tuesday at the Visitation, and was detained a­mong his friends, as hee calls them, was requested to bestow a Sermon among them. This man being wholly ignorant of the L. Bishops Text, whereon he had discoursed the Sunday before; chose for his subject, the words of our Lord, Mat. 10.28. feare not them which kill the body, &c. These words bearing no contrariety with the Bi­shops Theame, because GOD's [Page 282]sacred Word hath no repug­nancie, or contradiction in it; He handled with such boldnesse of courage, freedome of speech, and pressing perswasions to constancie in the faith; as if the suppressing of Non-conformity now gratiously intended by the Royall wisdome of our King, and the zealous endevours of our Superiour Clergie, could not take effect in this Illustrious Church, without derogation to the glory of our LORD and SAVIOUR, and the impeach­ment of the free passage of our blessed Gospell. This Sermon was generally disliked, rather for the manner of uttering it, than for any erroneous doctrine therein delivered: for excepting onely the light brotherhood of Non-conformity, and their fau­tours [Page 283]and abettors, who applaud every thing concurrent with their fancies and humours: All the wiser sort of the Congrega­tion, who heard their Lord Bi­shops Sermon on Sunday be­fore, judged him a very bold spirited man, in labouring to possesse the hearts of the peo­ple secretly, with a fear of pope­ry returning upon this King­dome. The rumour of this Ser­mon being quicke in all mens mouths, and the subject of most mens discourse, came to me by report of persons wise, learned, and credible. Among many who disliked it, a learned Gen­tleman, a Minister of GOD's Word, and Fellow of Queenes Colledge in Cambridge, told me it was A most factious Sermon, mainely opposing the Govern­ment [Page 284]of our Church, and such as deserved to be severely cen­sured: Which censure, our most Reverend Diocesan ac­cording to his wisdome and au­thority hath already inflicted. Vpon the Sunday following, being the fifteenth day of the same moneth, after the reading of the second Lesson, I read forth of a paper certaine Injun­ctions given mee in charge to be published, concerning the Adorning of our Church in sundry particulars, and the ob­servation of the Kings Maje­sties expresse command touch­ing Preachers: When I came to that Article concerning the duties of Ministers, I told that great Congregation that I had beene credibly informed that a very factious Sermon had beene [Page 285]preached on Friday before in the hearing of them: And I told them also; that these cour­ses which many of them foste­red in their bosomes with plea­sing contentment, would short­ly come to be better looked in­to, and the connivence which they had formerly long en­joyed, would by more care of prudent vigilancy, be forthwith corrected. Vpon these words of mine, some false-hearted fellow of that proud and lying genera­tion sends word by writing, or message to this Preacher, into the country, that Mr. Studley had charged him with preaching false doctrine. The Minister being netled with this report, with all hast repaires to our Towne: where he and many of his schismatical friends & good [Page 286] Benefactours, draw forth a cer­tificate in writing, subscribed with many hands, in confirma­tion of a most lewd and false report: and hee being strength­ned, Brachio carnali, omits the duty of a man trucly fearing GOD: for in all haste he postes to the Lord Bishop, and pre­ferr'd his clamorous writing, but never vouchsafed to confer with me, who could have resol­ved him the truth, pacified his rage, and prevented an incon­venience which afterwards fell upon him. And here I must for the clearing of mine own name, traduced for a persecutour in opposing the cause of Non-con­formity, infert a letter of a sharp contents written by mee to the said Preacher, expostulating with him the injustice and [Page 287]wrongs I have received from him.

53 M ^r. F. my love remem­bred unto you, as unknowne unto me: I understand that you have preferred a Petition or Certificate to the most Reve­rend Father in GOD the Lord Bishop of our Diocesse, against me: wherein assuredly the fury of your will over-ran the gra­vity of your wit. In that your inconsiderate Petition, you ac­cuse me most falsly, to have tra­duced you for preaching false doctrine to our people. But by such intemperate boldnesse of writing, you have shewed nei­ther wisdome, nor honesty, nor charity. Not wisdome, in ta­king on trust, without examina­tion, a report so weighty: Not honesty, in your contempt of [Page 288]my person, whom you ought of duty to have privately con­sulted, not charity, which is never suspitious of evill, before it be convinced by evidence of fact. But he that expects from Sectaries and Schismatikes, any of these vertues, will fall short of his expectation. For your opposing of mee, and my acti­ons, know you Sir, I regard not such light-headed and furious companions. I have made your betters desist from contending with me, and may hap so to doe with you, if you persist in your folly. My integrity in my place, I praise GOD for it, was well knowne many yeares, be­fore your heady and rash youth by Non-conformity and flatte­ries crept in among us. But you, and such as you are, have by [Page 289]your Pharisaicall and sly infinuations into the hearts of ignorant and unsta­blished people, rent in pieces the unity of a famous Towne, and exposed our people to faction and dissention. The words I uttered against your Sermon, not your person (for I named you not) were these, and only these, I was infor­med that you had preached a very factious Sermon; And hee, who gave other re­port of my words, was an egregious Knave; so tell him from me, you have it under my hand: For both your Text, and the clamorous vehemencie of your iterations and repetitions confirme this report. Your behaviour therein was very sly and cunning, and full of reser­vednesse; yet not so covered with Art and subtilty, but that your more judi­cious Auditours discovered, that the aime and levell of your intentions, was to insinuate into the hearts of our peo­ple, a perplexing feare that the wilde [Page 290] Boare of Rome was ready to make a vio­lent Incursion into our Church and State; and by her Idolatries and super­stitions eradicate the sacred purity of our Gospel implanted among us. Hence grow' your important pressings and perswasions to constancie in the Faith, even to death by Apologie and Mar­tyrdome: wherein some of your owne friends have wished, that the salt of dis­cretion and prudent moderation, had allayed your violence, and seasoned your thoughts to a better conceit of that gratious Prince and Government, under which we live in peace and spiri­tuall liberty. The name of Puritane, you told them, was a royall badge, and and thereby you intended to confirme depraved judgements in error and con­tumacie against Authority, and that wholsome reformation, that is now ay­med at. Surely these intemperat flashes issuing from your unbridled spirit, and [Page 291]uttered in such a time when reformati­on of Schisme, not change of our Or­thodox faith is intended; doe plainely convince you in the judgement of wise men, to be a man of a disloyall heart, and unquiet head. Your bold intrusion into other mens charge, being neither warranted by the Lawes of GOD or man, can receive no blessing from GOD. For what inducement have you to vent your wares among us, who neither de­sire your aid, nor need your help. Keep at home, I advise you, and labour in that place of charge where the LORD hath disposed of you; that shall bring more comfort to your conscience, more peace to your calling, more credit to your person. Your Sect is very forward in running uncalled, and thrusting your selves upon people unknowne unto you, and should for ever rest unknown, were it not, that as the Apostle tells us, Iude 16. You have mens persons in admi­ration, [Page 292]because of advantage. Certainly GOD's Spirit hath given a most cleare and exact description of all such wily and seducing spirits, Rom. 16.17, 18. It is the worke of GOD's mercy and love unto his Church, in laying open the spirituall sleights (I dare not say impo­stures) wherewith your Sect hath so long deluded the people, and by the wisdome and authority of our King and State to correct and reforme them. Your opposition to the Authority of our Lord Bishop was so peremptory and insolent by your pride and con­tempt of your Superiours, as is not to be endured in a peaceable Government. For you were in place, both in the Church, when his Lordship gave his charge, and also in the Chamber at the signe of the red Lion in our Towne, and heard his Lordship make knowne to us of the Clergie his Majesties Royal care, and his gratious intentions he had [Page 293]entertained in his heart, both to coun­tenance and to advance the welfare of his Ministers: But first he would be as­sured of their ready subjection to his just and royall commands. Yet within three dayes after this charge sounded in your eares, you most contemptuous­ly violated his Majesties Injunctions, and being not admitted into Saint Alk­munds Church to vent your schismati­call conceits, you put your selfe into an exempt and peculiar Iurisdiction, and there you were as safe, in your opinion, as policie could make you. Assuredly M ^r. F. these factious courses are unsan­ctified by GOD, and the issue and event of them, being done in publike affront to the sacred authority and command of your Prince, the LORD's annointed; will prove dangerous, if not desperate unto you; for the strong arme of Iu­stice, wil crush thousands of such poore wormes as wee are. I my selfe have [Page 294]knowne within these twenty yeares last past. Plus minùs, many men of excel­lent wits, great and piercing understan­dings, prompt and eloquent in their de­liveries, of illustrious note and ranke in the Common-wealth: yet by oppo­sing the designes and commands of Royal Majesty have ruined their estates and fatally ended their dayes in igno­miny and misery. For the eminencie of Princes being by Substitution and Vicegerencie from GOD, the live­ly Image of Divine Majesty for tempo­rall regiment; is by GOD's ordinance, made so sacred and inviolable, both from the intemperate rage of our tongues, and the rancour of our natu­rally seditious, and rebellious hearts: That never any man, obliged to loyal­ty, made head against them either open­ly or secretly, but the Angell of the LORD's wrath pursued him to shame and destruction. For it is decreed by [Page 295]the wisdome of GOD, and shall never be reversed, Ezra 7.26. Whosoever will not obey the Law of GOD and the King, let judgement speedily bee executed upon him, whether it be unto death, or unto ba­nishment, or unto confiscation of goods, or to imprisonment. For your person M ^r. F. I protest before GOD the searcher of all hearts, I wish no otherwise, than to my owne soule: But I onely ayme at the peace of our Towne, which will never be effected, till you, and such as you be restrained from preaching, and enkindling faction among us. Thus I have imparted my minde unto you, and for the censure of both our persons, I refer it to the wisdome and justice of his Lordship, our most Reverend Dioce­san: who I doubt not will correct your insolencies, and keepe you in order. A copy of this Letter, I have sent to my L. Bishop to demonstrate how ingenuous­ly I have dealt with you. GOD blesse [Page 296]you and sent you much happinesse.

54 This is that Letter Verbatìm, without addition, detraction, or muta­tion of one syllable, against which such tragicall out-cries have beene raised, by [...]icentious detractors of the good names of their neighbours. But my comfort is, that I feare no mans tongue, or ma­lice in the world, as long as mine owne conscience checkes me not for any wil­full violation of my duty to GOD, and to my Prince; nor act of unrighteous­nesse done to the person of my neigh­bour. And when this generation of men, who take too much ungodly li­bertie unto themselves, to suspect evill of their neighbours, and upon that sus­spition, to raise lying defamations a­gainst persons truely religious and ver­tuous, shall governe their tongues and hearts with more holy feare of GOD, and gratious charity towards their peaceable co-habitants: I doubt not, [Page 297]but that the LORD in mercy and love to our Church and Kingdome, will unite our hearts in the firme bond of pure religion, and not suffer us to bee torne into factions, by dislike of inno­cent and harmelesse Ceremonies. And for the wrongs which they very foo­lishly Imagine to have beene done to this their Minister, by my Persecuting him, as they most wickedly phrase it: I referre my selfe to my hottest and sharpest adversaries (whose tongues fly at randon without grace, wit, or hone­stie to restraine them) to examine, cen­sure, and determine from this relation, whether I have beene Active in doing, or passive in suffering wrongs. And from the sight of their owne errour, or rather malicious railing and traducing of my innocence herein; let them learne to use more Christian moderation, in reporting of things unknowne unto them: And to practise those gratious [Page 298]vertues of integritie of heart, and truth of speech, which wil more adorne their conversation, and render them more pleasing unto GOD and man, than all their forward profession of firy zeale in erroneous devotion. Many good things in the exercise of family disci­pline, As Prayers, Instruction of their children and servants, Singing of Psalmes, and such like, I doe freely acknowledge to be in some of these men: But as Sa­lomon speaks of a wise man, Eccle. 10.1. That a little folly brings disgrace to him that is in reputation for wisedome: so I say unto these men, That a little disho­nestie or injustice towards their neigh­bours, which piety and the true feare of GOD should extinguish in them, doth obscure the lustre of a glorious profes­sion, and makes them most justly to be suspected to be but meere Formalists.

Thus having cast my Mite into the Treasury of GOD's Church, by de­siring [Page 299]the holy and blessed peace of our Sion: I will adde my continuall prayers thereunto, that our hearts may be firmely knit to­gether in unitie and love.