The Cry and Revenge of Blood.  
Expressing the Nature and heinousness of wilful Murder.  
Exemplified In a most lamentable History thereof, committed at Halsworth in High Suffolk, and Lately Convicted at Bury Assize, 1620.  
LONDON, Printed by NICHOLAS OKES, for john Wright, dwelling in Pie-corner 1620.   

●O THE RIGHT Honourable, Sir Henry Montague, Lord Chief justice of England, and his thrice honoured Lady, all increase of honour and true happiness.  
SEeing it hath pleased your good Honour to give life to this poor Infant, by that gracious breath of yours, whereby you prepared the guitlie deservedly to their death: Pardon (I beseech you) my boldness in committing it to be fostered under your Honourable Patronage, who already have a vowed the better part thereof. Long have I been desirous to approve myself unto your honour, in what poor measure I have been able: not only in respect of many favours undeservedly received from your honourable Lady in my former afflictions: but especially in regard of your Lordship's gracious clemency, in releasing a poor distressed neighbour, at my request: whose folly by how much the more it provoked your honours just displeasure, by so much the greater was your benignity in remitting his offence. And therefore, observing your meekness extended to so undeserving, I have been the rather emboldened to put myself, and these poor labours under the covert thereof, that so the Church of God may more warrantably entertain, and make better use of this discovery, being commended unto them under such justifiable protection: and the Country may more earnestly pray for yours honours happy return amongst them, for the full discovery and censure of what yet lies hidden, concerning this most hellish and execrable murder. Among whom myself also unfeignedly wait Gods holy providence herein: and shall not cease to commend your honour in my best devotions unto the God of justice, to continue your Lordship in all health and happiness, not only to the finishing of this work, so worthily proceeded in hitherto, but also to the perfiting of your salvation, in his fear, in a full discharge of this great and honourable calling he hath placed you in. And so I commend your honour with your gracious Lady to the grace of God.  
From my house in White-crosse street this 24. of August. 1620. Resting in the Lord at your Honours, and the Church's service. THO. COOPER.   

TO THE RIGHT WORSHIPFUL, SIR HENRY NORTH, HIGH Sheriff of the County of Suffolk, together withthe rest of his Majesty's justice of peace in that County.  
RIght Worshipful: It fell out by God's good providence, that at the last Assize at Berrie, I was an earwitness of the Discovery of the most strange and cruel Murder that ever I read of: The Detection whereof, together with the most fair and honourable carriage of the business, did so affect me: that I could not think my time better spent, then in taking notes of such special Passages as fallen out therein. Which howsoever I then only intended for my private use, yet considering, that such wonderful works of God, are to be declared to posterity: and being solicited by some Worthies of the Shire to that end: I thought it good to condescend to their requests with the soon, the rather to prevent such flying and suspicious pamphlets, wherewith the world in such cases, is too much abused: and so inform the world in the right use of such strange occurrents. Wherein if your Worships shall find aught that may revive in your memory, ●o wonderful a discovery, and shall stir up your affections to magnify the providence of God herein: As I shall have herein what I principally desire, so shall I not fail to take any other good occasion, to testify my thankfulness unto your Worships, as God shall offer the same: to whose gracious protection I do most heartily commend you all,  
Resting in him, Your Worship's poor remembrancer at the Throne of Grace. THO. COOPER.   

The Contents.  

CHAPTER 1. The Introduction to the History: where of the Providence of God in permitting and ordering such horrible wickedness. 1. For the confusion of the Atheist: And secondly, awaking of the secure and profane Christians.  
CHAP. 2. Wherein first an entrance is made by way of Application unto the Particular sin of Murder, being the proper subject of this Treatise: where 2. The Progeny and heinousness of this sin is discovered and enlarged. 3. The causes and occasions thereof in general are explained. 4. The Dangerous Effects, and consequences thereof are detected. And so 5. Such several uses are propounded as both tend to the preventing of this sin, as also for the wise suppressing and weeding out thereof.  
CHAPTER. 3. Of the particular Murder at Halsworth. And first of the occasions and causes thereof. 2 Of the Actors and Accessaries therein. 3 Of the Parties that were Murdered. 4 Of the Manner and Circumstances how they were made away. 5 Of the Means to conceal the Murder being committed. 6 And divers observations considerable on either side.  
CHAP. 4. Where first of the Reason why, howsoever other sins come after judgement, yet this sin of Murder is seldom left undiscovered. 2. Of the Many ways whereby the Lord hath discovered Murder from time to time, with diverse instances thereof. 3. That it was the Finger of God, that detected this blood. 4. Of the Manner and Instruments employed herein. 5. And the several Uses to be made thereof.  
CHAP. 5. Declareth the Conviction of the Murderers: 1. Where the Evidences against them are published and opened by the judge. 2 Their Inditements found hereupon by the jury. 3 Their Obstinacy upon their finding declared and discussed, with the Use of all.  
CHAP. 6. Of the Condemnation and judgement given upon the Malefactors, where after entrance made hereto: 1 The religious and learned Speech of the thrice reverend judge, is published, tending to justify the righteous hand of God herein, as also to prepare the delinquents to an holy use thereof. 2 The Sentence itself followeth, with the great clemency and moderation thereof. 3 With diverse passages and profitable uses of the same.  
CHAP. 7. 1 Containing the execution of the Murderers. 2 And such accidents as fallen out therein. 3 Together with such Uses as may be made thereof.  
CHAP. 8. Containing the conclusion of the whole. With promise of further light.    

The Cry and Revenge of Blood.  

CHAPTER. 1.  
The Introduction to the History: whereof the Providence of God in permitting and ordering such horrible wickedness. 1. For the confusion of the Atheist: And secondly, awakening of the secure and profane Christians.  
IT may seem very strange, and almost incredible to carnal apprehension, that such glorious light of the Gospel, especially so long continued among us, and that not without some gracious effect, should yet notwithstanding, abound with so many strange and monstrous sins, as do daily break out and are strengthened with so high an hand of obstinacy and deeperate Impenitency. For whereas the powerful preaching of the word hath this gracious promise annexed with it, that (as at the coming of the Saviour of the world, all the Heathen Oracles and devilish Delusions ceased and vanished) so all unclean spirits should be banished, and Satan fall down like lightning, by the 
Heb. 2. 13.  power thereof, and his works be dissolved, and thoroughly abolished: may not the overflowing of high handed sins, so reigning in these evil days, either seem so challenge the Truth of the Gospel, as if it yet appeared not in it lively Beauty, or else at least, question the Efficacy thereof, as not prevailing to the subduing of Iniquity: surely if we consider on the one side, what hath opened the mouth of Papists to challenge the Truth of our Religion, and still dote upon their own dreams? Is it any other then what hath been occasioned from such desperate sins as have broken out, and continued there with? Do they not hereby impeach the truth and power thereof, because Iniquity notwithstanding aboundeth in the midst of so glorious light? Doth not this harden their hearts in their gross and palpable darkness, even that, I say, which hardened the jews in their Idolatry and obstinacy against the truth; that because when they worshipped the Queen of Heaven and all the host thereof, than all things went better with 
jerem. 44. 16.  them, more charity then abounded, less sin and misery broke out: but since the discovery of the Light, sin hath appeared more out of measure sinful, the wrath of God 
Rom. 7. 8. 9  hath been more discovered against the same, therefore their Conclusion is, that we are in the wrong, and they maintain the right?  
And hath not his on the other side, hardened the Atheist, not only in his blasphemy, that there is no God, that Religion is but Policy, but also in his obstinate impiety, and obdurate impenitency, even this, I say, is the main Stumbling block hereunto, that the Gospel, being not powerful to weed out such gross wickedness, but that it swarms and rangeth, securely under the sceptre thereof: Either it is because there is no Truth therein, or else, wanting power, it is no more to be regarded then a scarecrow or bugbear, to fright fools and children: Either he thinks that God is like unto him, because he prospers in his sin, or that he likes well thereof, because sentence doth not speedily pass to 
Psalm. 50.  his discovery and confusion. Doth not the close conveyance of sin, and long concealing thereof provoke him to 
Eccle. 8.  challenge the Omnipresence of God, as if he were hid in the clouds, and could not see it? Doth not his long forbearance 
job 22.  of sin, and great patience in suffering the vessels of wrath, give further occasion to the Atheist to challenge the divine providence, as if the Lord would neither do good nor evil, Nahum. 1. 12.  
And is not the mouth of the Profane Christian hereby opened against heaven? Doth not his talk go thorough the earth that Sin is but a trick of youth, that the more senseless we are thereof, the less care we take for the same: the more our consciences are secure therein, the more secure we are of the mercy of God, the more we may sin that 
Rom. 6. 1.  grace may abound: because hereby the conscience becomes more obdurate, and so secure of God's favour.  
Behold here the righteous justice of God, in causing his Word to be a savour of death unto death: observe, I pray you, and admire Gods wonderful wisdom, in taking the wise in their craftiness, that seeing they will not obey the glorious Gospel of our Lord jesus, in receiving the Love of the truth: therefore the Lord hath given them up justly to strong Delusions, even to pervert this glorious 
1. Thes. 2, 12.  light, to the hardening of their hearts, because they will not be persuaded, and subdued thereunto, imputing those things as the effects of the Gospel, which are, indeeds, the Fruits of their obstinate despising, and perverting of the same.  
For to speak the truth in jesus Christ, and to justify the truth of God, to the convincing of these liars, and perverters of his glorious Grace: Consider, I pray you, in the fear of God, these Three things:  
First, the Intent of God, in sending his Gospel unto a Nation.  
Secondly, The Manner of God's wisdom, in the Dispensation thereof.  
Thirdly, The grounds and causes of Stumbling at, and perverting the same.  
Concerning the Purpose of God in bestowing his Gospel upon a Nation: that we may the better discern the same, we must look up into the Revealed counsel of God, concerning the salvation of the Elect, and rejection of the Reprobate: For the Execution of which his Eternal decree. As the Lord in his eternal wisdom hath ordained his Mighty Word, so seeing the number of his Chosen is a little Flock in comparison of the Castaways, therefore doth he also in his singular wisdom, send and dispose thereof, that howsoever it shall accomplish what he sends it for, namely, to convince all sorts, of either side, both Elect and Reprobate, yet it shall be effectual only in those few, to their sound conversion, as for the rest, they shall only be hardened, and be made inexcusable thereby. And to these contrary ends hath the wise and glorious God fitted and composed his blessed Word, both in respect of the Nature thereof, as also in the diverse manner of the conveyance of the same.  
As touching the Nature of the Word: Is it not a great Mystery supposing somewhat in show, to the stubling of the flesh, even while it seems most easily to conceive the same, and including that in substance which while it is only conceivable by the Spirit, doth thereby also abase the Flesh, that so it may renounce itself in the apprehension thereof, and seek unto the Spirit for the opening of this Mystery. By which it comes to pass, that the natural man being only able to conceive, though but perversely, the letter and outside of the Word, doth thereby also stumble at it own conceit, either measuring the power of the Word, by the letter of it, and so abasing it in it own conceit, as being so obvious to it carnal reach, and thereby seeming becomes offended at the outward simplicity and foolishness thereof: or else resting in it own outward apprehension, as suiting with, and serving it carnal and present ends, doth therefore stumble at the power thereof, as thinking it needless or dangerous, either because it is beyond his compass, or crosseth his carnal ends, and so instead of submitting himself thereunto, doth in the height of it wisdom, despise and reject the same.  
Behold here how the Lord taketh the wise in their craftiness. The Foolish Worldling being the wiser in his own eyes, by how much the less he diserneth his folly, doth therefore think himself able enough, to discern the Mystery of his happiness, in the glass of his own false and counterfeit wisdom, and so being neither willing, nor able to go out of himself, howsoever he may poor at the outside of this Mystery, so far as he may conceive his present fading happiness, that so he may flatter himself therein, and thereby attain some such motion of the Deity, as may puff him up therewith, yet is hereby made more inexcusable, and farther off, from the inward search of the Power thereof. And yet the ways of the Lord herein most equal and righteous. As both tendering the means indifferently unto all, so that the wicked cannot say, but he hath had his choice thereof, and liberty therein with the best; yea, the patience of the Lord, in leading him to Repentance, accompanied with such an answering to his desires, concerning present ends, as it must much more justify the Lord. What could he have done unto him which he hath not done? so it shall also make him much more inexcusable. And if so now the Lord deny unto him his grace, for the effectuating of the means. As he not bound thereunto, because he will have mercy upon whom he will have mercy, and whom he will he heardneth: so seeing the wicked do neither dream of any such assistance of his grace, as being blinded by self-love, they cannot see the want thereof: nay, being puffed up with carnal wisdom, they do utterly despise and reject the same. Is it any marvel if they want the supply of that grace, which they so abase and contemn. Is it not just with God that the scorner shall seek wisdom and yet not find it? Because he despiseth the substance, white he hunts after the shadow. And if now it please the righteous Lord, to give him his desire, and send leanness into his soul, that not only that which he seemed to have, shall be taken away from him, the light he hath shall be quenched, and by degrees extinguished; yea, the spirit of God instead of restraining him formerly from some outward evils, and so happily affrighting his conscience with sense of inward rottenness, shall now give him up to his own lusts, even to commit sin with greediness: Is not this the happiness that he specially dreams of, to be past feeling of sin, that so he may make up his measure without controlment. Are not the ways of God most equal herein? Shall not the mouth of iniquity be utterly stopped? Have not the wicked herein more at the hands of God than they can desire? Doth not he give them herein much more than he oweth them of all outward blessings? Doth he not afford them more plenty of spiritual means than they do desire? Doth he not respite them in his great patience, many a time beyond their own fond and counterfeit vows, in the day of their distress, sparing them further than themselves do wish, and repealing that sentence, which in their sudden flashes they have pronounced against themselves, if they should hereafter turn to their vomit again: yea, still drawing them to him with the cords of Love, when they have cast off his cords, and fall desperately from him? Is not the justice of God most righteous, even his enemies being judges. And surely as is the Lord, so is his Word herein, most holy and righteous. If it cross the wicked in their desires to discover that inward corruption, whereof they are ignorant, and wherein they favour themselves: Is it any less than stands with the Power of the Word, even as fire to search the hidden parts, yea, as the light, to lay open the darkest corners.  
And if now the wicked upon their first entertainment of the word desirous happily to gain credit, and applause thereby, be justly confounded by the power thereof, enraging their consciences by it inward search, is not the wisdom of God admirable, thus taking them in their craftiness. Is not his goodness justifiable, thus preparing them hereby to repentance? If now the love of sin, will give no way to sound repentance: Is not yet the wisdom of God herein more admirable, that whereas the wicked desire some sleight evidence to conceit a false conception, their slavish humiliation shall further hereunto, and hereby flatter them in a new birth. And if thus conceiting a false conversion for a true, because they cannot endure the travel of a true birth, they shall now encroach upon the privileges of the new man, mis-applying and challenging those joys and comforts unto their festered and rankling sores, which belong only to those that are healed, and so instead of being further searched and launched by the law of God, shall unseasonably apply unto themselves the sweet promises of the Gospel, and will endure nothing but levitures and cordials?  
Is the word of God unequal, because they unfitly apply it, nay is it not most equal, in offering that indifferently unto them, which if they could wisely apply, would prove sovereign unto them: Yea, though they apply it amiss, yet herein is justifiable, in that themselves are their own carvers in the misapplying thereof? If now upon the misapplying of the Plaster before the sore be sound healed, it doth hereby more fester, and putrify inwardly, and so break out to a cancerous ulcer. As the word was not first to be blamed, in discovering the sore, that so it might been prepared to it cure, because, if there had been no pray the Lion would not have roared: So now much less, may it be justly challenged, to be the cause of it further rankling, seeing the misapplying thereof hath effected the same.  
And therefore as it were extreme folly to charge the heat of the Sun, to be the cause of stench and putrifieation in these inferior bodies, which being well disposed are purified thereby, and are only subject to tainture by their own indisposition, and aptness thereunto: so let it be the shame of Popish glory, to hate the light, because their works are evil. Yea let this be the confusion of their carnal wisdom to challenge the glorious light of the preaching of the Word, as the cause of sin's abundance, that hereby they might colour their despising and persecuting thereof, not only in that by opposing the light they make up the measure of their own sins, by denying to themselves, and others, the means of life and happiness. But hereby also provoking the righteous Lord to avenge upon them the contempt of his word in giving them up to such outrage and monstrous wickedness of combustions and murders, which the true wisdom of flesh, for it own safety, can no way endure, that so her own lovers, even out of love to themselves, must needs hate the whore, and make her desolate: and so the justice of the Lord may shine more gloriously, in rewarding her as she hath done to others, and sheathing her own sword, in her own bowels. And is not the Word glorious in judging the Whore even by her own mouth, and taking her in the snare, that she hath laid for others, and so overtaking her in he month and ripeness of iniquity. Who so is wise he shall understand these things, and to whom the arm of the Lord shall 
Host 14. 13. 14.  reveal them; for the ways of the Lord are right, and the just shall walk therein, but the transgressor shall fall in them.  
Let it therefore be the shame of Popery thus to traduce the light, and let it be the glory of the Gospel, thus to discover their shame, for, if it were not powerful, why do they spurn against it? if they being galled thereby, do spurn against the same, let them thank their own rottenness, and justify the powerful Word. But if being covered thus with shame, they will not seek the face of God in jesus Christ, the Lord will further glorify his Word in hastening their confusion, and gathering in the first borne to his glorious appearance.  
And shall the blasphemous Atheist escape any better? Surely, as it is extreme folly in him, to bark against the Moon, because it gives him light, to his desperate wickedness (for what wisdom is there to condemn that, which is so favourable unto us) so doth this folly threaten his confusion, as both discovering his accursed spirit, imputing that obstinacy in sin, to the Word, which ariseth from his ignorance of the power thereof, and Rebellion against the same, and thereby hardening his neck against all hope of reclaiming, as rejecting the Word, which is only available hereunto. For what though as the heat of the Sun doth harden the clay, so the power of the word indirectly occasions the increase of sin in the froward heart: Is the word in vain while it doth that unto which it is apppointed? Is not the wisdom of God herein more glorious, who as he would never have permitted evil, but that he can bring good out of it: so he turneth the rage of man to his glorious praise. Not only making way hereby to the just confusion of the wicked, for the advancement of the glory of his righteous justice: but also discovering herein the riches of his Free Grace, in softening the hearts of his Elect by the same means, whereby the wicked are hardened, and so by these contrary effects advancing the Power of his mighty Word, which with the same breath, is thus able to kill and to quicken.  
And therefore as the Atheist hath no just cause to stumble at the power of the Word, because Iniquity is discovered and enraged thereby, so much less may he justly challenge the providence of God, in accompanying his word with such great patience and common favours, seeing as the Lord hereby gives him his desire, to enjoy the pleasures of sin, that so he may have nothing justly to except against his goodness: so by this his long suffering, he doth also invite him to repentance, and so makes him more inexcusable if he abuse the same. But howsoever, the filthy will be filthy still, yet let the servants of God magnify his wonderful mercy, and free kindness towards them, in softening them by the same means whereby he hardens the wicked: yea, turning about the hardening of the reprobate to be the means of their more close walking with their God, and dependence on his free grace, in the sense of their failing, when they do their best; yea, let them evermore bless the name of the Lord, that seeing the righteous shall hardly be saved, they may yet have some hope of Life, in so great conscience of their corruptions, that they can yet follow after righteousness; notwithstanding, the stream runs contrary, and their labour is so thankless, and dangerous in regard of present success, seeing iniquity doth so swarm and prevail: yea, let this be their evidence, that Christ reigns over them, even in the midst of their enemies: that even where Satan hath his throne, there God shall have his glory: Antipas his faithful servant shall seal it up with his blood: or if this be not yet the trial, yet jeremy shall be smitten with the tongue, and holy job shall esteem the book that his Adversaries writ against him, to be the most glorious Crown that may adorn his head: Yea; the more that the word of God is blasphemed by the wicked, the more watchful shall his children be, that they give no just offence, that so, either they which speak of them as evil doers, shall glorify God on their behalf, and so by their holy conversation be won to the obedience of the Gospel, or be made more inexcusable, when their mouths shall be justly stopped, if yet they shall not cease to speak evil of the righteous ways of God.  
And this may also stop the profane mouth of the filthy Libertine, that though he turn the grace of God into wantonness, imagining his security and senselessness in sin, to be the assurance of his happiness, yet the Word is holy, yielding no appearance, much less allowance hereunto, yea righteous herein is the mighty Word, in giving him up to such a reprobate sense, through his perverting of the chief errand thereof, (the mercy of God in Christ Jesus to repentant sinners) which if he could rightly apply, might make him capable thereof: yea, marvellous is the wisdom of God herein, that by the contrary apprehension of the promise, and preparation thereunto by his servants, he confounds the perverseness and profaneness of the Libertine: If yet the filthy will be filthy still, let him know this for his further confusion, that as the Lord will not fail eftsoons, to awaken his senseless conscience with some inward quawmes, or outward crosses to confound him in his security, that so he may be forced to acknowledge and seek to the power of the Word, which he hath so abased: so if for all this he will not be reclaimed, but by mistaking and mis-applying the mercy of God, shall thereby be cast into a deeper sleep, the Lord shall glorify his Word in giving him up to a spirit of giddiness, even to heap up teachers unto himself according unto his lusts, that may answer him according to the stumbling block of iniquity, which he hath set up in his heart, that so he which could not commit sin so securely, but that his heart did sometimes smite him for the same, might new continue in it more freely and desperately, as being warranted hereunto by such accursed deceivers.  
Behold here the wisdom of the wicked in sin; and observe withal the wisdom of God in taking them in their craftiness, that they may securely revel in wickedness, their first policy is to make their conscience senseless, and that they may bring it to this pass, their desperate wisdom is to multiply sin with greediness, that so by this custom and outrage, they may grow to an habit; and so by often putting the iron in the fire, may in the end harden and stupefy their hearts: that as it falls out with those which often drink strong pason, that in the end they can digest the same without any sense or danger, so the wicked by often drinking in of iniquity with greediness, become senseless at length, both of the evil and of the danger thereof: whereby as they take occasion to commit any notorious outrage whatsoever, so they become hereby obvious to the scandal and danger of the world, which cannot but take notice of what themselves are senseless of, & by it clamorus and just scandal, either awaken them to repentance, or convince them to punishment. Behold how the Lord takes the wise in their craftiness: They desire to be senseless of sin, that they may commit it more greedily, and the more greedily they commit the same, the more they provoke the world through their scandal, and it one danger, to awaken them thereout: what remedy is now left in carnal wisdom to make up the breach, and lull them a sleep again. Behold again the height of this wisdom in sin, and observe how the Lord takes the wicked in their craftiness. If Elia will Prophecy no good, but evil unto us while we sleep in sin, yet welfare Zidkiah, that will warrant good success therein, flattering us that we may go up and prosper, because hitherto it hath gone well with us, and though he lie falsely; yet he will walk in the spirit, that he may deceive more effectually, yea he wants not his rough garment of tything mint and coming, yea he will not spare herein to humble flesh by voluntary devotions of Pilgrimage penances, and such like trash to the satisfying of the flesh, even in a great show of wisdom to abase the same. And what now shall be spared for the sin of the soul, though it be to the parting with our substance, yea our first borne, and all yea which is the height of this delusion shall not a greater sin be made a price for the less? shall not the murder of Princes become an expiation for all our personal sins. Behold here the depth of the Mystery of iniquity, and admire with me the Justice of God in taking the whore and her accursed brood in their own craftiness, that while they esteem their own blood vile, that they may murder the Lords anointed, they have justly brought the Kings of the earth upon their heads to secure themselves in subverting Antichrist, whom otherwise they could have been contented still to have made their band for the satisfying of their lusts. Oh! the unsearchable riches of the wisdom, and mercy of our God, who turns about the carnal wisdom of man, tending only to it present bodily good, to be means of removing that great stumbling block, whereby their souls were ensnared, that so they might ascribe unto him alone the glory of their true happiness, so far above, and contrary to their corrupt intent.  
Well, thus we see how the Lord takes the wise in their craftiness. That the world may securely revel in sin, the false Prophet must be a snare upon Mispah to cry aim thereto, that so the blind leading the blind, both may fall into the ditch.  
And is not this providence of God very remarkable, in these dangerous days of the contempt and perverting of the word of God? that though the Lord feedeth the hungry with good and wholesome food, yet the dainty and full stomach, is either choked with chaff, or puffed up with wind, that so seeming that which he is not, he may not see what truly he is, and thereby be both prevented of sound curing, and withal hardened to destruction. Behold here then some further light to justify the Providence of God in the overflowing of sin, amidst so glorious light of the Gospel, Not that the word is any true cause thereof, but only a means to discover and convince the same: whereby as through our natural rebellion the more sin is convinced, the more it is enraged and so increased thereby: so through carnal wisdom, the light being perverted, becomes a broker unto sin, and thereby proves a further means to increase and ripen the same. And yet all this in great justice, and exceeding Equity. The Lord herein giving the wicked their desires, for the accomplishment of his righteous decree in their condemnation, in that themselves are their own carvers in the means there unto. And all this executed by his mighty word, becoming thus unto the wicked, a savour of death unto death: whereby as he taketh the wise Papist and Atheist in their Craftiness, so doth he, also justly confound the Profane Libertine, who while he fathers that upon the Word which proceeds from his own corrupt sense and application thereof, doth therefore justify the word in his hardening thereby, and so is judged by the Word, while he perverteth the same, to such ends, as are contrary thereunto.  
And thus hitherto for the justifying of God's providence in disposing of such grievous sins, as do accompany and prevail even in the most glorious light of the Gospel of jesus Christ.   

CHAP. 2.  
Wherein first an entrance is made by way of Application unto the Particular sin of Murder, being the proper subject of this Treatise: where 2. The Progeny and heinousness of this sin is discovered and enlarged. 3. The causes and occasions thereof in general are explained. 4. The Dangerous Effects, and consequences thereof are detected. And so 5. Such several uses are propounded as both tend to the preventing of this sin, as also for the wise suppressing and weeding out thereof.  
FRom that which hitherto hath been discoursed concerning the Providence of God in disposing of such multiplicity and increase of sin, in this glorious light of the Gospel, we may gather these Conclusions.  
First, that the Gospel is not properly the cause of these evils, but only 1 the ignorance thereof, 2 perverting the light, to the justifying of sin, or else our want of love, and so obedience thereunto.  
2 That as Ignorance breeding Error, and so Disobedience to the truth, is the Mother of all that gross wickedness that is discovered thereby: So in that Popery is the chief and only Patron of ignorance, so it becomes also the very Chaos of all errors and delusions, and so proves the main Broker to all gross and desperate wickedness.  
3 That whereas the weapons of Popish warfare are only carnal and devilish using these as her last refuge, when her Paper bolts, and enchantments will not prevail, to root out and destroy all her opposites: as being that Scarlet-coloured Whore, whom nothing will secure and satisfy but the blood of Saints, and all such as shall oppose her Tyranny: Therefore, howsoever all other sins are harboured in her bosom, as being ashamed to have them known to the world: Yet this sin of Murder is her chief darling and glorious sin, whereof she is so far from being ashamed, as that she reigns only thereby, and triumphs therewith; not only upon her pretended power of the secular sword, whereby she arrogates supreme authority over life & death: But especially upon pretence of the Power of her Keys, whereby presuming over the souls as well as the bodies of men, she thereby confirms and justifies this her unsatiable thirst of blood, as either serving for the good of their souls, whose bodies she butchered, or else by cutting off such supposed Lepers, thereby securing the estates of others. Thus doth her Progeny declare the same, who is of her Father the 
joh. 8. 44.  Devil, that was a murderer from the beginning. So her condition doth import no less, who being an harlot, hunts for the precious life of man: so her very Name doth portend, and glory therein, as being that Apollyon, that Child of Perdition, ordained of God in his Justice for the plaguing of unbeléevers, and thereby to ripen her own destruction: yea her very Habit proclaims the same, as being Died blood-red with the slaughter of the Saints, and her End also shall manifest the same, when she shall be made drunken with her own blood, and drowned therein, because she hath shed the blood of the Saints.  
Behold here these the generation of this bloody sin. Satan, the Arch enemy of Mankind, envying his happiness, and that especially under the Time of the Gospel, that he might utterly destroy him both root and branches, head & tail, soul and body, to this end, abusing the security and Pride of the Times, begdt thereupon the Whore of Babylon, that great Enchantress and deceiver of the world. And that he might by this Bastard execute his malice more fully against the Saints, when she came to age & began to revel in Pride and Sovereignty, than he begat on her this Monstrous and bloody sin: whereby as the Viper eateth out the bowels of her Mother, so the first adventures of this Cruel brat were achieved against it Dam, one Pope cruelly making away each other: And being thus throughly fleshed and imbrued in her own blood. Is it any marvel if she spares not other? Is it not just with God, that while she spares not her own blood, to take away the lines of the anointed of the Lord, that the Princes of the Earth should secure themselves in letting out her life blood, and consuming her utterly with fire, that so her Memorial may perish from the earth. Behold the righteous doom of jehova against the Whore: And observe we wisely herein, the Progeny of this bloody sin and issue thereof.  
Shall we now further way this sin in the Balance of 
The heynnusnesse and greatness of this sin. By the Object.  the Sanctuary, that thereby we may discern the greatness thereof, & so be brought into greater detestation of the same.  
First, then let us measure it, by the object against which is committed: and here consider we these particulars. First the Murderer, doth what lies in him to take a way the life of God himself, in that he destroys his Lively Image in Man: not so much, that outward frame and substance of the Body, as if God were like unto man in his outward feature, as some carnal Capernaites have dreamt: as those Acts of the Divine soul, which it exercised in the body, these the boudy hands, do wholly abolish, whereby man in regard of his better part was made after the Image of God, yea hereby the life of God, his providence and other acts of his government is in a manner extinguished in that creature who is thus by cruel hand cut off from that holy regiment.  
2. The bloody minded man as he thirsts greedily after blood, so doth he lie in wait privily for his prey, partly fearing to attempt upon equal terms, as being through his 
Psal. 10.  inward guilt a very dastard, and coward; and partly hoping hereby to make surer work, when all means of prevention shallbe forestalled and frustrated. And doth he not hereby prove oftimes a murderer of his brother's soul, taking him thus on the sudden, and so preventing Repentance. May we not consider herein the malice of Diasius the Lawyer, who in a deadly hatred to his brother's soul, first enforced him to deny his faith in Christ, and then instantly took away his life.  
3 The Murder in destroying his Brother, destroys himself, not only in that his brother wasis own flesh, but in that he necessarily exposeth himself either to be his own Butcher, though the horror of his conscience, as many have done, or else justly lies open to the sword of the Magistrate, who above all other sins will not suffer this unrevenged.  
Yea, doth not the Murderer in sinning willingly, & plotting his cruelty with deliberation, and desperatenes, doth he not herein commonly murder his own soul, as excluding himself through this wilfulness, the mercy of God.  
What should I speak of those fearful events that have followed the same? hath not the Father murdered the son coming home as a stranger, for lucre of his money, & when he came to the notice thereof, did he not first murder his wife, that procured him thereto, and afterward laid violent hands upon himself? And did not this accident bring his only daughter to an untimely end, and so the whole root and branches were wholly cut off utterly. And if here we shall consider, that hereby many a wife hath been deprived of her husband, many children made Orphans, and so exposed to all extremity, doth not the murderer make fair work for the Devil.  
And is not the common Parents hereby deprived of many a good member, doth not the common Mother hereby lament the loss of many a Nursing Father, and so is exposed to combustions and desolations.  
Behold here the heinousness of this sin by the consideration of the Object, against which it was committed.  
And may we not hereby also guess at it greatness, in regard of the subject that committeth the same?  
1 Is not the Murderer a Traitor in the highest degree, both committing treason against God, whose Image he thus defaceth, and being guilty of treason, against his Prince and Country, whom he depriveth of their guard and glory: Is not he a Traitor to his Brother, in surprising him so cruelly? Is he not a Traitor against himself, in betraying his own life and soul hereby to the grave and destruction.  
Surely, if of all other the hypocrite shall be beaten with many stripes, then must the Murderer look for his full payment, because he crowcheth and boweth to onsnare his poor Brother, he kisseth and betrayeth, fawneth and stabbeth, saluteth and smiteth, speaks peaceably with his tongue, when his hand is ready to shed blood: and all this with a breath, to take away breath, and triumph more securely in his masked wickedness.  
What should I say, the Murderer is an Atheist? If he thought the eye of God were upon him, he durst not thus wilfully deface the Image of God.  
The Murderer is an Idolater, in defacing the Image of God, and setting up the Idol of revenge in his heart, which he adores above all that is called God, either God's presence, the Magistrates sword, God's Image in his brother, his life in himself.  
In a word, as there is not any sin wherein the Murderer hath not a share, so herein is his case most fearful, and desperate, that not sinning of infirmity but of malice, and digested hatred, as herein horesembles his father the Devil, so hereby he casts himself desperately upon his malice, to endure unquenchable torments, for the recompense of his unsaciable malice.  
Thus by the subject of this grievous sin, we may seek some farther scantling of the heinousness thereof. 
Causes of murder.   
Shall we now proceed to examine this sin by the causes thereof, that so we may take a further view of the odiousness of the same?  
Surely, if we look up to the first Murderer that ever 
1 Enuy.  was, may we not observe, that Envy provoked him thereunto, because his brothers was accepted, and his sacrifice was teiected, therefore did Cain (saith the Apostle) stay his brother Abel, that was more righteous than he: And was not the pride of his heart the occasion of this envy, because 
2 Pride.  Cain was not respected according to the conceit of his own worth; therefore he envied his own brother, that was better respected of God than himself, and so through envy shed his innocent blood. Was not joseph sold through envy by his brethren: Consider we the next Murderer, recorded in the book of God: Was not Lamech an 
3 Adultery.  Adulterer, and thereupon a murderer: either inflamed thereto by jealousy, which is the rage of a man, and therefore 
4 jealousy.  he will not spare in the day of vengeance, or enraged thereto by lust, which will admit no partner therein. Did not David's adultery end in murder? 2. Sam. 11. Is not lust 
5 Lust.  the firebrand to contentions and murders, jam. 4. 1. 2. was not lust the cause of that treacherous murder of the Shechemites? Did not lust bring a whole Tribe in Israel to this end? And what caused Absalon to seek his father's 
6 Ambition.  life, was it not ambition and desire of sovereignty?  
What moved Ahab to take away Naboth's life? was it not a covetous desire to enjoy his Vineyard, was not judas blinded by covetousness, to betray his Master to the 
7 Covetousness.  death?  
And may we not see all these causes concurring together in those cruel jews, that murdered the Lord of Life? To conclude.  
Is not rage and fury usually the spur hereunto?  
Have not bitter words sometimes ended in bloody 
7 Rage: 9 Bitter speaking:  broils, and barbarous murders?  
And is not drunkenness an ordinary harnenger to this sin, not only murdering hereby it master suddenly, but also provoking in his cups, to spill the blood of others; so just is the Lord to meet with sinners in their kind, that they which make no conscience to abuse and spill the good creatures of God, serving for the increase of blood, and maintenance of life, but have been brethren in such horrible sins, shall be given up to shed the blood of each other, and so deprive themselves of that blessing which they have abused.  
These are some causes and occasions of this grievous sin, unto which, if we shall add what may be collected from the consideration of the subject formerly deciphered, we may conclude, that as the want of God's fear, is a special cause of falling into this sin, so obstinacy and hardness of heart, proceeding therefrom, doth much inflame and harden therein: yea, an enraged and guilty soul, doth ofttimes provoke hereunto, out of hellish despair.  
As touching the Effects of this grievous sin, let that suffice which hath been spoken concerning the heinousness thereof, only give me leave to add some cautions herein.  
That though it be a grievous sin to shed blood: yet this neither doth debar the Magistrate and his Instruments, 
Two Cautions.  from executing of justice against Malefactors, because they are Deputies unto the Lord herein, and have authority hereunto from his Word; neither doth it privilege any Private man upon any instinct whatsoever, to presume hereunto, though some inferior calling in the Family hath been wickedly thought by some to warrant the same, because the power of life & death, is in the hands of the Supreme Magistrate, and such as are immediately deputed from him thereunto.  
Though above all other murders, that of ourselves is most unnatural and monstrous: therefore, as we may not justify any such particular sins, by any example of Samson, or particular instinct. So we must be marvellous chary and tender in condemning absolutely their estates, that through violence of Tentation, or such like distempers, have made away themselves, because either they were not themselves in that distemper, and so it shall not be imputed unto them, or it was done, not without some reluctation, and so the Lord may have mercy upon them: only let us be careful not to imitate them herein, and so leave them to the Lord, to whom they fall or stand.  
Thus of the Effects and judgement of this sin.  
Proceed we now in the last place to consider such Antidotes 
Antidotes to prevent murder.  as may prevent the same.  
The principal whereof is to maintain peace with our God: because, if our ways do please him, he will not only 
To mainetain peace with God.  make our enemies to be at peace with us, that we may not fear to be provoked, either by bridling their corruptions, as he did sometimes Laban's & Esau's, or turning their hearts towards us, as he hath done the hearts of many persecutors. But will also incline our hearts to be at peace with our enemies, either by giving us wisdom to overcome their evil with good, or affording us Patience to bear with our enemies; or sustaining us with meekness, neither to provoke, nor be provoked by them.  
Now we shall wisely Maintain peace with God. How,  
1 If we walk closely with him according to his will, with all power and diligence, not leaning to our own Wisdom, but relying on his revealed word, and not presuming of aught either beyond, or short thereof.  
2 If, though we fail and slip daily (as who can clear himself therein) yet we shall daily judge ourselves, and by repentance renew our covenant with the Lord, warring daily with our corruptions, and maintaining the spiritual combat, hereby we may preserve our Peace with God.  
3 If, seeing our best works are mixed with such corruption, that if the Lord should be severe to mark what is done amiss, even when we do our best, we shall never be able to abide it, we shall therefore daily deny our best righteousness, and labour to be found in Christ, renewing our right in him: hereby we shall renew and Maintain our Peace with God.  
4 And yet seeing the grace of God shallbe sufficient for us, in what soever wants or extremities may befall, if now we can in patience possess our souls, not repining at the dispensation of our God, but being contented therewith in all occasions, we shall so hunger after what we want, as that we can be thankful for that which we have, and so husband the same with all uprightness and diligence to the glory of our God, and the general good: this is an excellent means to maintain Peace with God, Lastly, that we may maintain Peace with God, let us still nourish enmity against the world: because the Amity of the World is Enmity against God: so using the good therein, that we hate the evil thereof, and so using the good that we trust not therein, so enjoying the things thereof, as that we are still ready to part with them at the Pleasure of the giver: accounting all things as doing, that we may win Christ, and yet by our wise husbandry, laying up a good foundation by them, against the day of Christ.  
Thus may we maintain peace with God.  
A second preservative against this bloody sin is to maintain peace with Men, I say so far, as possible we may to have peace with all men.  
This we shall do,  
If we be careful to give unto each his due, according to their callings and occasions, as comfort to whom comfort belongs, tribute to whom tribute. etc.  
2 If we can in all wrongs, look up to God, and so leave vengeance unto him, as considering we have deserved in his Justice a thousand fold more.  
4 If we be quick in provoking to goodness, and recompensing the same, and slow to wrath or any such occasions as may breed discord, and such consequences, as follow thereupon.  
5 Being wise, not to further them in sin, or smother the same, unless it be of infirmity, where there is some sign of repentance, as knowing that brethren in evil will prove whips to each other. They have not loved so dear, till their turns be served, as when they have their will, they will hate most deadly. Witness Ammon his dealing with Thamar his sister.  
6 Lastly, that we may keep peace with men, be we very wise in ruling our tongues, avoiding rash censuring, upbraiding, taunting, &c, whereby anger is kindled, and revenge provoked.  
Thus may we maintain peace with men.  
A third Preseruative against this Monstrous sin, is wisdom to avoid the occasions thereof.  
Which are those before touched.  
As Pride, Envy, Lust, jealousy, Ambition, Covetousness, Rage, Bitter speaking, Drunkenness, and the like.  
Unto which we may add these that follow.  
1. Evil company as being a special firebrand as to all other sins, so this: how many murders have been hatched and achieved by the Opportunity and Benefit hereof.  
2 Discontent whereby the mind being inwardly at war with itself, cannot be at peace with any other, but hath this only desperate remedy to ease it own fever, even to fall upon any that stands in it way, friend nor foe, nothing comes amiss.  
3 Superstition as bewitching the heart with such unsatiable love, that it thinks no cost to dear, no loss to great for the satisfying of it will worship, no though it were to cause their children to pass through the Fire, though it were to launch themselves with knives, and offer up their bodies for the sin of their souls. Math. 6. 5. 6.  
4 Unlawful recreation or abuse and excess in lawful.  
Thus may we prevent this bloody sin.  
Lastly, also take we some good directions how to weed it out. and here there are.  
Some instructions for the Magistrate, that seeing the sword is put in his hands, therefore he beware how he suffer the Murderer to escape, lest he hear that sentence, because thou hast suffered a man to escape that was apppointed to death, therefore thy life shall go for his life, thy people for his people.  
2 Whereas there hath been of ancient time (when trials of titles depended rather upon valour then truth) an ordinary manner of disciding great differences, by single combat between two parties, this as it is utterly unlawful, and so no better than murder, because they are not equal means to decide controversies. And 2. It falleth out that he is Conqueror before men, who is guilty before God: therefore the Magistrate must in no wise give way to these, lest he be guilty of the blood that is spilt hereby.  
3 Much less may he tolerate those single combats, that rise upon quarrels, and vain pleas of reputation, Valour, disgraceful speeches, etc. because they have neither any sound warrant from the Word; no, not in any reason, or equity may be endured.  
4 As for Sanctuaries and Popish Receptacles, for Murderers, neither may the Magistrate allow of these, because the Lord hath expressly commanded, That such an one shall be taked from his Altar and die, Exod. 21. 14. according as joab was served in the like case, 1. Kings 2. 24.  
5 Seeing populous assemblies, under pretence of Recreations, are usually occasions of Quarrels, and so of murders: therefore the Magistrate must be marvellous wise, in giving an Inch, lest the People take an Ell, rather studying to restrains the unbridled corruption of the people, with such as may humble the flesh, then to yield them any occasion, to turn their liberty into wantonness, remembering that the pretence of such liberty, hath been the colour to draw unlawful assemblies together, and so provoke to Rebellion, and great blood shed. Consider the blood that was spilt in jest, when joab and Abner met together with their companies, and tell me whether that jest were not in earnest, that merriment, madness.  
Thus for the Magistrate.  
For Private men, let them wisely observe those rules, delivered formerly for prevention of this sin, and the same will also enable them to weed it out.  
And thus hitherto of this bloody sin, together with the Nature, Heinousness, Causes and Means to prevent the same.  
It followeth now that we make some particular application hereof unto the instance in hand, that so we may discern the truth of this Description, confirmed in this example: And therein wonder at the wisdom and providence of God, in permitting so horrible a wickedness, and after so long concealing thereof, in due season discovering the same.   

CHAPTER. 3.  
Of the particular Murder at Halsworth. And first of the occasions and causes thereof. 2 Of the Actors and Accessaries therein. 3 Of the Parties that were Murdered. 4 Of the Manner and Circumstances how they were made away. 5 Of the Means to conceal the Murder being committed. 6 And divers observations considerable on either side.  
Having thus discoursed of the Nature of Murder in general, It now remaineth that we examine the Particular instance that hath occasioned this Discourse. Namely, the Murder that was lately discovered and convicted at the Last Assize at Berry.  
Wherein first offers itself to our consideration such circumstances as occasioned and drew out this sin. The Main Root, and ground whereof, was this.  
One M. Norton dwelling in the Town of Halsworth in high Suffolk, being a man (though of fair possessions) yet of a very foul and evil favour: Both in regard of his Profession, as being no better than a Church-Papist, the most dangerous subject the Land hath: As also in regard of his practice being suitable to his profession, and therefore of necessity debauched and desolate, having his neighbour's vineyard lying by him, cast his eye upon it; and having got some hold in the Land of his Neighbour, Widow Leeson, either being mortgaged unto him, or forfeited upon the mortgage, that he might clear the land wholly to himself from the widow and her Issue. First attempted by cunning sleights, and secret oppressions: yea, by feigned kindnesses, as feeding them with money, and to draw the widow, and her children to his Lure: or else to inwrap them so in his snares, that upon any occasion he might either curb them, or make pray of them. To this end when otherwise he could not bring them to his bent, upon a pretended Action, he cast the eldest of them into Prison, that so his misery might terrify the rest: where either by some secret stratagem, or else (as the most credible report is) being debarred of necessary sustenance, his friends not being suffered to minister unto him, and his (jailor happily being feed to restrain him thereof) he pined even through want, and so perished in the Goal.  
This was the first Scoene of this bloody Tragedy.  
Whereon, before we go further, let us pause a little, and observe somewhat thereout for our better instruction, both to justify the former discourse of Murder, as also to prevent the like ends in ourselves, laying to our hearts such things, as may be gathered hence.  
First observe we the Root, and foundation of this misery, and that the rather, because it is not our own conceit, but the censure of the right Honourable and thrice Reverend judge, who upon Nortons' appearing at the Bar, did so divinely challenge him, that he was the root, of this practice, the other, that were his instruments therein, were but the branches springing up therefrom, he was the sword that cut those innocents lives asunder, his agents were but the hands to execute therewith. This root thus branded and laid open in his colours. Observe we further therein these Particulars, 1 his inward condition, as being a Papist in heart, and so, as making no bones of any sin, so especially less sticking at the sin of blood, as being the glory of his Idol, and prop to maintain the same: & therefore honoured with no less than the imputation of merit. And yet withal being a Protestant in show, that so he might the better colour and shuffle up his sin, and with the harlot wipe his mouth, as if he had done no iniquity, whereby 1 we may take the true scantling of a branded Papist, that though he be humble like the lamb, his pretence be salvation, yet he 
Reuel. 13. 11.  speaks like the dragon, nothing but blood and fire, when he cannot deceive otherwise, he pretendeth like the harlot, offerings of peace and payment of vows, yet her ways go 
Pro. 7.  down to hell, and her paths to destruction. And so we may be advised to look for no better at their hands, who eat of our bread and go up into the house of God with us, them as David complained of such treacherous friends, even to 
Psal. 55.  lift up the heel against us, and if they can do it finely, even to Poison us with the host which they have consecrated for our welfare. And therefore of all other to be most jealous of such hollow friends.  
2 From the inward condition of this bitter Root, also proceed we further to his outward estate. And that first in regard of his means, being of fair revenue, sufficient if he could have been content to his bountiful maintenance, yet if we consider withal his abuse of this large portion, by royoting and prodigality, we may easily discern even great fear of want in much abundance, and thereby imagine what such fear of want may provoke unto, even an unlawful desire of what is not our own, as a just punishment for the abuse of our own, and so as opportunity and power is on our hand, such an effecting our desires, as by the close conveyance thereof, may be free from blame or shame. Behold here then the causes and provocations to this bloody sin, Luxury threatens want, and fear of want breeds covetousness, covetousness leads us blindfold to make pray where we fasten first, and opposition begets murder to conceal, or justify the same. Thus Ahabs prodigality in maintaining Baal's Priests, provokes him through divine justice to covet his Neighbour's vineyard, that so his violation of God's honour might be justly avenged by the cry of the innocent blood, which he so cruelly spilt, and that he might cloak and justify his devouring thereof, the blood of Naboth must write the deed, and pretence of religion, and iustce must peal and confirm the same. And thus our Ahabs prodigality in maintaining happily such croaking frogs as run up and down the world to make combustions and massacres, provokes him to covet his Neighbour Leesons vineyard, that lay pat for his tooth, and that he might more securely make pray thereof, the blood of her children must confirm the same, when otherwise by cunning & fairer means they will not be brought thereto, and pretence of law, & equity must colour the fact, that so it may pass currant with men, what is abominable in the sight of God. Whereby we may learn, as to walk frugally in that competency which God hath allowed us, lest otherwise a great deal, may prove too little, and that in smallest measure we may be content, remember we that our lives consists not in abundance, but in the blessing of God, who makes a small thing sufficient, where he affords no more, labouring 
Math. 6. Psal. 37.  with all diligence to husband that little we have, that so in the hand of the diligent may be plenty, whereas the revenues of the sluggard do soon fade and molter away. A thing of very fearful experience, for the most part in our Gentry, that as no revenue will usually serve their luxury and excess, so they are so fine fingered that they cannot labour, and so high minded they are, that they are ashamed to beg, and therefore their last refuge is either to turn Cheators in gaming, or huntsmen on the high way, or Panders to bawdy houses, or which is the fairest, Lazy abbey-lubbers, I should say Almes-men, to be fatted up in the sty, and hardened to destruction.  
Before I pass this first Scoene, observe we yet one thing more in this bitter root, namely, his manner of proceeding in this Bloody Tragedy. At the first very Fair, and charitable to the outward show, feeding them with money, and feasting them with good cheer, sorting them with boon companions, to pass the time away mercily, but indeed, to cheat them of their money, and make them secure: At the next bout, more roughly yet conveyed with great cunning, and secrecy, under pretence of Law, casting into prison, and if this will not do the feat, then at the last, murder & confusion: just so dealt Pharaoh with the Israelits, and so this bloody Pharaoh dealt with these Widow's children, and surely such are all the ways of sin, such and no 
Use.  better, is the success of all sinners, though the wine be pleasant in the cup, and sweet in the going down, yet in the end it bites like a serpent, and kills like a Coskatrice, 
Pro. 23.  though jael invite Sisera into her Tent, and lull him asleep, yet in the end she fastens him with a nail to the ground. Look we therefore to the end of sin, and so the sweet beginning shall not deceive us, and distrust we then the wicked most, when they most fawn upon us, because though their lips drop honey, yet swords are in their hearts, and they may be sheathed in our bowels, before we are aware of them.  
Thus of the first Scoene of this Bloody Tragedy.  
The second follows, more bloody and desperate. The next son, john Leeson, laying claim to his Inheritance, hath his mouth stopped with a good round sum of money, and withal, a guard is set upon him, of bloody and desperate villains, yet masked under pretence of good fellows and acquaintance, both to fleece him of his money, and make him sure enough from making Hugh-and-cry after them. By these he is encountered, and trained to an Alehouse up at the Mill-hill, a place remote from much company, and so fit to do mischief, here his head is filled with drink, and his mind secured by sports and gaming, from fear of danger, here he is detained by these means till the night, and then he is knocked on the head, and stripped of his money, and his body is dragged to a great pond, not far off, & is fastened in the deepest part thereof with a stake and block thereupon, that so it might not rise up to discover the wickedness.  
Behold here first the progress and increase of sin, 
Use.  if secret oppression will not prevail, if cunning will not carry it, then open violence shall: if there be no remedy, than blood must quench the thirst. Thus David when he had abused Vriah, by taking away his wife, howsoever he would fain have spared his servant's life, by making him an instrument to conceal his Adultery, calling him from the Camp to that end, giving him wine to make him forward to his liberty: yet when he saw these means would not prevail, than his last refuge was to take away Vriahs' life, that so in his end, his sin also might seem to dye, which indeed, was the only means to make it cry loud for vengeance. And let this advise sinners to prevent the beginnings of sin, lest when they would, they cannot stay the rage thereof. If yet through carnal wisdom, they will still go forward, hoping by one sin to hide another, let them know, that their wisdom will prove their confusion, seeing while they thus ripen their sins, they in the end cry loud in the ears of the Lord for vengeance, who will in due time recompense innocent blood upon the shedders thereof: so David's Children repaid the price of the Blood of his servants, and Nortons' blood is like to answer for the blood of his neighbour's children, as Lands hath done already. Lastly, observe we here, the justice of God in making partakers in sin Instruments to punish each other. For to speak a little of those, that were convicted of this murder, what were Land & Worlish any other, then Profane and loose persons, having sold them to do wickedness, even to any that would hire them thereunto: As for Land, why, he was Nortons' Instrument from time to time, to serve his Writs, and bring any into his snares and cruel clutches: nay, he was the Devil's Factor, to draw fools from drunkenness to shame and spoil, as himself confessed even upon the Gallows. To speak more sparingly of Worlish, because the Lord hath yet respited him to repentance, in hope that he will further discharge his conscience and satisfy the world, in the more full discovery of what yet lies in darkness: Yet as there is sufficient to condemn him at least, as an accessary, even out of his own mouth, as shall hereafter appear: so were he not guilty of this sin: yet, as he confessed on the Gallows, his loose and prohane life were sufficient to bring him to that shameful end. Such were these parties that are hitherto convicted of the murder, whereof the one is already executed, the other only respited for his own, and the public good. And what were they that fell into their bloody hands? surely fit companions for such Copesmates, brethren in evil, companions in profaneness, drunkards, and what not; and therefore justly dying in their own sins, howsoever unjustly, in regard of the instruments and manner thereof, yet justly, I say, by the righteous doom of the Lord, who makes brethren in evil, instruments of each other punishment, that as Land and Worlish were the means to bring them to their ends, so their deaths hath, and will be the overthrow of their murderers.  
Thus of the second Scoene of this cruel Tragedy.  
The third follows yet more fearful and bloody.  
About two years after a third son renews the suit 
Thomas Leeson.  for the Land, and having procured a suppena to bring the Oppresser into the Chancery, carries his sister a long with him to serve the same, where being discovered hanging the same at Nortons' door, because he either could not, or durst not meet his person, as being through former guilt become more jealous and outrageous, they were both seized on, (I hope you may imagine by the former bloody hands) and so (as the pond hath now discovered) being cruelly made away, were cast thereunto and staked down therein, as their brother was, that so the fact might be buried with them for ever: so unsatiable is the thirst of blood, when once the sweet thereof is tasted, that still the wicked must be drinking deeper thereof: so desperate is the estate of sinners, that they must plunge themselves still more deeply in wickedness, so foolish is sin to mend itself by the increase thereof, yea herein most foolish, when it seems to be most wise, that while it seeks to prevent most securely it discovery, that so it may ease the conscience of the guilt thereof, the more it increaseth the guilt, by the secret conveyance of sin, even as the fire the more it is suppressed the more it striveth to break out, yea the more man in wisdom labours the hiding of sin, and flatters himself in the security thereof, the more he provokes the Lord to discover his skirts, the more he hastens himself to righteous vengeance, that so the Lord may have the only glory of his discovery & confusion, who out of his secret conveyance spares not to challenge the providence of God, as if he saw them not or could not disappoint them. Thus while the wicked say peace and safety we have made all sure, then shall a sudden destruction come upon them as the travail upon a woman 
1. Thes. 5. 5.  with child, and they shall not be able to escape. Thus when Babylon saith, she sits as a Queen and shall see no evil, than her plagues shall come upon her in one day, so righteous is the Lord that judgeth the whore. Well thus these poor souls are now buried in the pond, yea a block is laid upon them that they shall not rise again. The murderers they sing care away, and revel with their spoil, the world is at rest, no notice taken of them, no missing them by their Friends, who were informed that Ireland had received them, no seeking them by their enemies, who knew well enough where they were. If guilt of sin troubled, yet fear of discovery bit it in, and policy sought to drown the conscience by surfeiting in sin: that so Peace might be at home, as all was quiet abroad. And so four years are passed over in great jollity and security. And by this time even the memory of these murdered souls was buried with them. What now remained? Surely, where man usually ends, there God beginneth: and while the wicked slept securely, the vengeance of God was bestirring itself. Behold, saith the Prophet, when the Lord makes inquisition for blood, he remembers 
Psal. 9 13. 14.  it, and forgets not the complaint of the poor: The blood of these murdered souls cried loud in the ears of the Lord. from the bottom of the Pond for vengeance, even while the bloodsuckers sang a requiem to their souls. And the Lord awakened at length out of the sleep of his patience, discovering the murdered by his own Immediate Arm, and by their discovery, discovered also the murderers, and so brought them in due season to their just trial and confusion, as shall appear most wonderfully in the next Chapter. Which before we enter into for conclusion of this present, and preparation to the discovery. A special Case of Conscience comes here to be discussed, and resolved.  
Namely, that seeing murder is so crying a sin, that it calls for speedy and continual vengeance in the ears of the Lord, how notwithstanding it comes to pass, that the Lord differs the discovery and recompen●e thereof, many years; yea, ages after. That the Lord doth thus defer this discovery and execution, is not only apparent by the cry of those souls under the Altar, slain for the Word of God, How long Lord, holy and true, dost thou not judge 
Reuel. 6. 9  and avenge our blood on them that dwell upon the earth. But also by the revenge upon Saul's Posterity, for his slaughter of the Gibeonites, which was not executed many years after, and the histories of our age do witness no less, that many murders have lain hid, some 20. some ten years, some more, some shorter time: If we desire to been satisfied in the true reasons of this Divine providence, 1 some may be given in respect of the murderers: 2 others in regard of the murdered: 3 some concern the Information of the World: and 4 some immediately concern God himself.  
Concerning the murderers, the providence of God is wonderful in deferring the discovery of their sin, even to a long time after, for these Reasons:  
Some tending to their good.  
Others tending to their further condemnation.  
Those that tend to their good, are  
First, that by the patience of God, in deferring their discovery and vengeance, they might be prepared mean while to repentance, and so be better fitted to what end the Lord hath apppointed, Rom. 4. 2.  
Secondly, By the patience of the Lord towards them, if they will not make use of it for themselves, yet hereby they may been further serviceable for the common good, in those places and callings wherein God hath set them: as for education of their Posterity, for the maintaining of peace and order abroad, yea happily for the saving of others, howsoever themselves are reproved. So was judas a long time concealed from others, though long before known to his Master, for the execution of his calling, and serving his Lord therein.  
Reason's tending to the condemnation of these bloodsuckers, are,  
1 That the Lord forbears the discovery of them, not only to make them Instruments of his further justice, in perverting and hardening others, but also,  
2 This forbearance is a means to harden them in their sin, and drown them in security, that so their surprisal being more sudden, may prove more deadly and fatal to them.  
3 Hereby they are also nourished in their Atheism and contempt of God's providence, and so provoke the Lord in due time to avenge himself in their confusion.  
As for the Murdered, there may be some Reasons of God's silence and Patience, even in regard of them. 1 That the crying of blood from the earth so long deferred to vengeance, may be a Symbol unto them, of an answer from God at length, because no cry shall be in vain, which he hath warranted in this word. 2 That the cry of Blood, though a long time deferred, yet at length answered, may Type unto them, their resurrection from the dead. The case herein being much alike. That as the blood though consumed, yet hath a loud cry for vengeance, and shall in due time be recompensed; so the bodies, though rotten in the grave, yet because they rest in hope, do therefore in their Manner cry for their raising up again, and so in due time shall obtain their desire. Even as the creature made subject unto vanity, not willingly, but by reason of him that hath subjected the same in hope, doth therefore earnestly wait 
Rom. 8. 19 20.  for the Revelation of the sons of God, that it also may be delivered from her bondage of corruption, into the glorious liberty of the Children of God.  
Touching the World. This Patience of God respecteth it also. And that, to try it affection to God's justice, and such as are taken away, whither they find any want of them, whither they think the World is not well rid of them, and that they may be heard of no more, and such like.  
But the main ground of this Providence is in regard of God himself: and that in these respects.  
As first to justify his great Patience, to such horrible sinners: whom he is so far from taking in their sins, that he respites them many times to commit greater evils, that so he may make them more inexcusable in the day of vengeance.  
2 His wisdom is herein magnified, that by respiting the wicked in such horrible sins, the guilt of the conscience is hereby so increased, and at length enraged, that though all other means fail, yet their own tongues shall be forced to bewray them, to ease the inward pangs, and so to justify the Lord even out of their own mouths.  
3 Lastly, hereby the Lord reserves unto himself alone the glory of his justice: that when all sides are hushed, the murderers secure, the murdered forgotten, the world careless, all hope past: Then doth the righteous Lord make himself known by executing of vengeance, to the stopping of the mouth of Atheism, that saith, There is no God, because the wicked escape scotfree, and to the opening of the mouths of his children in that gracious acknowledgement, Verily there is a reward for the righteous, doubtless there is a God that 
Psa. 58. 12.  judgeth the earth.  
4 And doth not the Lord discover herein his absolute power? that seeing the times and seasons are only in his hands: and therefore when he seeth a convenient time he will execute vengeance: that it may appear, his thoughts, are 
Psal. 75. 2.  not our thoughts, therefore howsoever we may think every moment too much, wherein vengeance is deferred: Yet the Lord, will defer the time, that it may appear to be at his dispose, and yet will do it in the most convenient time, which may make most for his glory, and affecting of a secure and faithless generation.  
And this may serve for the resolving of this case of Conscience.  
And thus far of this third Scene of this bloody Tragedy.  
Concerning (as the two former) the Parties that were Murdered, together with the manner thereof, and means to conceal the same.  
Wherein howsoever all was done, that carnal wisdom could devose: and the patience of God for six whole years together, seemed to applaud, and subscribe thereunto. So that now it might seem, the Tragedy was finished, and all further expectation prevented: Yet as this was the Lord's time to put to his own hand for the discovery of this horrible crime: So when he began once, each creature in his place ministered graciously unto him, for the full manifestation and conviction thereof. Attend therefore in the fear of God, Three other Scenes of this Tragedy. Wherein now the Murderers are to play their parts upon the Stage of justice.. And if ever thou desirest to be 〈…〉 tisfied in the wonderful Providence of God, both in the discovery of Murder, and challenging of the murderers, by a strange and secret hand: if ever thou wouldst observe a full and Honourable trial of so foul a crime: attend I say in the Name of God, to that which followeth, and if thou be'st not fully satisfied in all these, I must needs conclude, that either thou wantest understanding to discern the Power and Wisdom of the Lord, or thou wantest an heart, to adore, and magnify the same. Only my desire is, that thou wouldst not stumble at my weak handling thereof, thereby, to challenge so excellent matter, but rather hereby to prise the worth thereof, as if it could not be sufficiently handled. And if thou discernest any spark of true light amidst so great darkness and corruption, any power of God in so great infirmity, my earnest desire is, that hereby thou wouldst ascribe unto God the glory of his mercy, that so thou mayst begin, where I have ended, and still informè and inflame thy heart with such wonderful works of God.   

CHAP. 4.  
Where first of the Reason why, howsoever other sins come after judgement, yet this sin of Murder is seldom left undiscovered. 2. Of the Many ways whereby the Lord hath discovered Murder from time to time, with diverse instances thereof. 3. That it was the Finger of God, that detected this blood. 4. Of the Manner and Instruments employed herein. 5. And the several Uses to be made thereof.  
HJtherto of the first part of this Tragedy, concerning the parties that were murdered, and that exibited in three several Scenes, according to the several degrees whereby this murder was committed.  
Th● second part of this Tragedy now followeth, concerning the discovery and judgement of the murderers. And this also is enlarged in four several Scenes. The first whereof contains the discovery of the murder, and murderers.  
The second expresseth their judgement and Conviction.  
The third, their judgement and Condemnation.  
The fourth, representeth their righteous Execution.  
As in the little world, the soul of Man, the understanding leads the Conscience; and the Conscience leads the Affection. So is it in the soul of the greater world, I mean justice, 
Plato in Timeo.  and the due execution thereof: There must be first a discovery of the Crime, before it be convicted, and it must be convicted, before it be censured. For as Conscience without Knowledge is blind, and erroneous, so the will and affections without conscience, are perverse and exorbitant: Even so conviction of sin, before it be discovered, produceth erroneous judgement, and sentencing of sin before it be convicted, is no better than to pervert justice, and condemn the innocent: And yet as it cannot be denied, but as the thunder breaks out before the lightning, so where 
Case of the Guise justified, and marquis D'ancre.  the party delinquent is of that exorbitant power, that it cannot stand with the safety of a diseased state, to question him judicially, because his greatness may either outbrave or suppress justice: If in this extremity sentence and execution, anticipate legal trial, as this is to be ascribed to the necessity of the state, so it may well stand with the prerogative of the Prince, who in such exigents, may perform Martial Law: And this also answerable to the divine justice, who in such like cases, upon it Prerogative royal hath executed upon exorbitant sinners, before their legal 
As in the case of Nadab and Abiu, Cosbi and Zimri.  conviction, & justified his Ministers in the like executions. But as these extraordinary cases, may not prescribe to such persons, and offences as are ordinary, so we may observe, that the wise Lord in all ordinary trials, hath kept this ordinary course: As first to discover, though not so much for his own information, (unto whom all things past are present, nothing so hid as is not known before it is done, much moreafter) as for our satisfaction: so also in the second plate, to convince sin being discovered, and then to execute upon the same. And even the same course hath our wise and glorious God taken, in meeting with bloody and crying sins. Long hath the blood of these slaughtered souls cried for vengeance from the bottom of the pond: Long had the Lord deserted the answering of their cry: but when he saw a convenient time, he roused up himself, He put on righteousness as a breastplate, and an Helmet of Salvation upon his head, and he put on a garment of vengeance for a clothing, and was clad with Zeal as a cloak: and so according to their deeds he repaid fury to the murderers, recompense to his enemies. If we doubt that it was the Lords doing, that his only hand, discovered the Murder, and detected the murderers, hearken I pray you to the discourse that followeth: and if we shall not herein acknowledge the immediate finger of God, it is because there is no true knowledge of God in us. You have hitherto heard the race of the Murdered, how they were brought to their end, how disposed in their end, the bottom of the pond was their Grave, and oblivion was their Motto, and there I hope was an end of their part of the Tragedy. Now hearken, I beseech you, to the second part of the Tragedy concerning the Murderers.  
And here first are presented unto you, as in a dumb show, the carcases of the Murdered raised out of the Pond by a Divine Instinct, and in a strange and wonderful manner, discovering and fastening upon the Murderers, and these be the Actors in this first Scoene. Will you hear the truth thereof confirmed by the story, then harken I say again unto that which followeth, and conclude with the worthy judge, that it was Digitus Dei, the immediate Finger of God.  
The Pond wherein these bodies lay (you must imagine had a Master) that occupied the Farm and ground wherein it was, unto whose custody the Lord having committed in trust these slaughtered souls, doth now require of him the discovery and restoring of them, for the satisfying of his Justice. But would you know the manner how the Lord required them of Him? mark I beseech you, and wonder at the wisdom and Power of God herein. Because the blood of the slain could not cease crying for vengeance, till they were recompensed: Therefore the Farmer can have no Peace in his mind, till he cleanse the Pond, that so their blood may be discovered. Will you see the Hand of God more clearly in rejecting the wisdom of the flesh, and subduing all oppositions, to serve his will? Consider then I pray you the sequel hereof. The Farmer cannot rest till the Pond be cleased. Why? His own profit was against it, because it would be great charge and no benefit to him, that had but a short time to enjoy it. And therefore his Wife and Friends are also against it, as consulting no Further then with flesh and blood. But God was for it, and therefore he must be for God, or else he shall not be for himself, nothing will go gown well with him, till this be done. And therefore he is resolute, it shall be done. Well at length, with much ado, he sets workmen about it, but God will not be served by deputies in so glorious a work: he that had the sour, while it was not done, shall have the sweet and comfort in doing it himself. And therefore when workmen give over, as despairing of the success, or being happily discouraged by friends, Himself, with his Brother, sets upon the cleansing of the Pond. Surely we must imagine, not for any profit he expected thereby, for he could not finish it without great cost and loss too: but the main ground was, his mind must be satisfied, nay to look up higher, God's justice must be satisfied, that so the glory thereof may be reserved entirely to himself alone: and therefore when that is satisfied, his mind is at quiet, and his labour is at an end: and so the fear of his charge, and loss graciously prevented. Shall we observe how the Lord brought all this about, and that with great speed, and wisdom for his glory. Oh consider and wonder at the Wisdom of God herein. The work is begun in the likeliest place for labour and carriage, but the Lord will spare the poor man's labour, he means not to put him to that cost, as to lad and cleanse the whole Pond; but only to discover the Murdered therein. And yet he means to abase Him, in this discovery, even by the bruit beasts that hath no understanding. Will you see the proof hereof in the sequel of the Story, Oh mark again, and wonder at the wisdom of God herein. Our workmen by this time had made work for the Team: The Horses they are brought to the place of their loading. But this is not the Load the Lord will have carried out: and therefore the Horses will not stay here, howsoever they smart, but away they must, where God will have them: Man now must be lead by them, because they are lead by God, that so the glory of the discovery may be taken from man, and ascribed wholly unto the Lord. And so after much trial and leading them about the Pond, they stay at length against the Place where the Bodies lay, & so gave aim to the workmen to renew their labour. And did they find it lost labour, to attend the Lord? No surely, they had not laboured many hovers, until they light upon the Bodies that made amends for all. The Carcases are found, Time and corruption having lest nothing else, and so the Murder being discovered, the mind is at quiet, and the labour is at an end, farther cost is spared, and God hath the glory, in the use of foolish and brutish means. Thus of the first part of this first Scoene, namely, the discovery of the Murder.  
Proceed we now unto the second part hereof, namely, the discovery of the murcherers. And herein also observe with me a wonderful and immediate hand of God.  
Had these Parties been newly slain, their blood is usually a means to peach their murder; or had their flesh not been wasted, and countenance remained, this might have given some light to discern their quality and condition; and so to have made some way for the finding out of the murderers, but that carcases only of bare bones, and those haply disordered, should have any remaindures left, whereby they might be known what they were from others, and so be means to make known the murderers, seeing this is contrary to all sense, and reason, it must needs be ascribed to to the finger of God, even in such impossibility yielding some light to the discovery both of the murdered, who they were, and also of the murderers. Will you see the proof hereof in the sequel of the story, oh than stir up your hearts to wonder at the providence of God. The carcases being thus found, and so murder being discovered, yet the great matter still remained, that God's justice must be satisfied in finding out the offenders; and that these may be discovered, it is very fit to know who the murdered were, that so from them and theirs, matter may be gathered to sent out the murderers. The next thing therefore now to be done, is to find out who the murdered were. And because this neither concerns, nor indeed is ●astly to be compassed of a private brain: therefore the Magistrate next adjoining, is acquainted therewith, whose pains and wisdom in this bustnes may with honour be remembered.  
He taking notice of this discovery, causeth the carcases to be taken charily out the mud, and using the help of a Chirurgeon herein, caused each carcase to be laid out severally by itself, in it proportion, to far as the bones would afford it, and so making special fearch into each carcase, concerning fractures, or any such defect, that might give any light for the particular knowledge of them, somewhat here appeared that by the help of further intelligence, gave some inkling hereunto. To this end the inhabitants thereabout were called unto this spectacle, and so inquiry made amongst them concerning such parties, as were missing within compass of remembrance: amongst these the mother of these children calls to mind hers, that have been missing, and with all remembers, what hath been formerly related to her concerning the same, both how they were gone for Ireland, which was the general voice, but especially she remembers what Worlich, one of the Accessaries (if not a Principal) had told her many months before, that he had seen her son in the Low countries, and was the last man that had him by the hand alive and dead. Hereupon suspicion, and so much the rather, because upon the discovery of these in the pond, Worlich played least in sight, and flying to London, was there apprehended upon this evidence: but yet the day was but dawning, more light shortly appeared, by the wisdom of the justice, the carcases were searched, and measured: And hereupon question made to the Mother what marks she could discover to own them. See the wisdom of God herein: all outward tokens might seem to fail, yet one remained; her son john was high of stature, six foot long, this she calls to mind, and owns him thereby, and so the measure of the carcase gives him her. And so one spark begets another. Now the remembers again, that her son john had two teeth broken out of his upper jaw by a former accident, and the scull being searched approves the same: and so both marks concurring upon the same carcase, the length and jaw mark: hereby undoubted conclusion was made, that, that carcase was her son john's, and thus by the one discovered, the other were guessed also to be hers, the brother and sister that 2 years after were cast into the pond, because they lay in one grave together, and therefore were like to lie in one belly: and so collected, that they that murdered the former, made also these latter away, as using one common grave to bury them in. Now all the mystery was, who should be the murderer of the first: suspicion there might be in regard of Norton, and his dealings with them formerly, as also of such instruments employed by him to molest and oppress them. Among whom the special was Land the weaver, a man observed not only to be employed in business to molest them, but also to insuivate himself often in to their companies, and to draw them to much excess of riot in gaming and drunkenness. These things were now called to mind by many, to nourish suspicion: but yet this was not sufficient directly to challenge the party. Behold then the wisdom and power of God, in making the Party to challenge himself: and that by that means, whereby he sought to hide his sin, and elude justice. For hearing that such a scull wanted such teeth, and so was thereby owned by the mother, his guilty conscience draws him to the pond, and yet in a show of wisdom, to bewray him the more: he hopes if that mark be defaced, the evidence willbe confounded: and therefore he takes away the scull with him, and fool as he was, that might have knocked them out himself, yet first goes to a barber to pluck out more teeth, that he might be a witness against him: and that out of the mouth of two or three witnesses the truth might be confirmed, lo the barber's tool shall not do the feat: and therefore vengeance sends this murder to the smith, and he at length serves his turn, to witness against him. And yet the sort must heap more coals one his head, and that in a show of wisdom to bewray himself further: he comes to a woman thereby (that knew him well enough & had observed his coming & going from the Pond and doings there) yet I say he comes like a stranger, as hearing of such strange news, and desirous to satisfy his curious eye therewith, inquires of her, where these carcases lay, she replies unto him, that he need make no such enquiry, he was better acquainted therewith, and charges him with what had formerly passed: his denial hereof confirms the suspicion, and convinceth him of the fact. And so hereupon being laid hold one by justice; diverse speeches and accidents formerly passed long before, are now revived, tending to his further challenge and conviction. Now it is evidenced that 2 days after the murder, Land meeting with one of his consorts, asked him when he saw john Leeson: mark saith the worthy judge, the murderer asks the other, the other doth not first inquire of him: a manifest token of his guilty conscience, and apparent evidence accusing himself. Now it is proved that he and Worlich were in the company of john Leeson at the Mill-hill, after which john was never seen again. Now many other speeches are remembered, that had formerly passed between Land and others in their cups, tending to the particular fact, of casting them into the Pond, & condemning them by their own mouths. One special among the rest I may not omit that in a dry summer they talking of casting of Ponds, and ditches, bolted out such words, that if such a Pond were cast (mentioning that where the murdered lay) it would go hard with three or four of them: to pass over others, material hereunto. Their examinations are manifest, that no less than 28 witnesses gave in evidence concerning the fact, chalendging Land by circumstance to be the Murderer. But in so clear a light, what need their many? nay indeed any witnesses, when Lands one actions and words are sufficient to convince him: so just is the Lord, to cause the tongues of the wicked to fall upon them, so wise hereby to satisfy the world, and gain himself the glory of this discovery by taking the wicked in their own craftiness.  
Well, thus we have found out one of the Murderers, or rather he hath offered himself unto us unsought for, or rather indeed, the Lord hath brought him to the Bar, even by his own wisdom. And so we may also concluded of Worlich, fain would he have been gone, but the Lord arrested him at Yarmouth, with a fearful sickness, and brought him back again, and his own mouth must bewray him, to be privy, at least, to the murder, when he told the Mother, that he was the last man that had john by the hand alive and dead, in the Low-Countries: It being proved that he was never there, and expounded wisely, by the Reverend Lord Chief Justice, that he meant by the Low-Countries, the bottom of the Pond. So now we have two of the Actors, or at least, Accessaries, time will shortly (God willing) discover others that are in hold.  
Mean while, bless we the Lord, for this discovery hitherto, And justify we his providence in meeting with sinners in their kind, even by their own mouths. And above all, take we heed of wisdom in sin, because it will prove greatest foolishness in the end. Bless we the Lord for good Magistrates, that will sift and bolt out hidden wickedness: and pray we heartily for their lives and welfare, by whose means we enjoy our lives and livelihoods: yea, that which is most precious above all, the hope of life to come, in the liberty of the Gospel, being wise in our several places, to shame and discover sin, that so we may be kept from participation and danger, therefrom, and yet charitable in covering the infirmities of our Brethren, lest otherwise casting them off by our rigour and indiscretion, we force them to break out through despair, into desperate wickedness.  
Thus of the first Scoene of the second part of this Tragedy, concerning the discovery of the murder and Murderers.   

CHAP. 5.  
Declareth the Conviction of the Murderers: 1. Where the Evidences against them are published and opened by the judge. 2 Their Inditements found hereupon by the jury. 3 Their Obstinacy upon their finding declared and discussed, with the Use of all.  
By that which formerly hath been related, concerning the discovery of the murderers, and such evidences alleged thereunto, howsoever it may seem the matter to be so clear, as that it need no further trial, yet this being but a preparative to ripen the business, that so it might have it public and judicial trial at the Bar: It shall be very necessary to add somewhat concerning the Equity and solemnity, of that honourable trial, to the stopping of all gainsaying lips, and to the advancement of God's glory, in such righteous proceeding. And here to say nothing of the manner of these Trials by witnesses to prove the fact, and jurors to find the same, (a course so warrantable, both by the practice of God himself, and all Nations, even by the instinct of Nature, that it shall be in vain to light a candle when the Sun shineth so clearly:) Give me leave, I pray you, to point at some things especially remarkable in this Trial, for the more clear justifying, and benefit thereof. As,  
First, that whereas out of the mouth of two or three witnesses every truth shall stand: we have not only here apparent circumstances, even from the mouth and actions of the Delinquents, to convince them sufficiently of the Fact, but also no less than 28. Evidences were taken by the worthy justice, all of great moment, by way of circumstance and consequence to prove the same: whereof, though no more than 18. were produced at the Bar, because time (which there is precious) would have been otherwise taken up, and those that were produced in the judgement of the Honourable judge, were sufficient, yea, more than enough: yet who could desire more than so many Evidences, especially, seeing the rest all aimed at the same end? so clear was this Trial, so fully justified.  
Secondly, Whereas exception against Witnesses, as it is usually admitted in honourable Trials so being denied, may seem to challenge the equity of them, this is also observable for the justifying of this Trial, that howsoever the accused were obstinate in denying, or faint in acknowledging the fact: yet, as there was no just reason, why they should except against the witnesses, so either they did not except against them at all, or only made such cavils, as either were not consonant to reason, or did confound themselves by their contradiction, or were but triflings to differ or elude Justice.  
Thirdly, Whereas in such infamous and strange cases, for the further conviction of them. The voice of the people is as the voice of God, that what generally is currant and avouched, by the generality, carries with it some warrant of truth: it may be observed also for the further justifying of this Trial, there hath not been hard of a more general consent of the people in any Trials, desiring the discovery of the truth, and approving, yea, applauding the detection thereof, then was manifest at this trial.  
Lastly, If contraries may be gathered by their contraries, seeing it is the policy and malice of Satan, then to resist the light most, when it shives most clearly, may not the obstinacy of Land, in opposing such clear and manifest Evidence, that was brought against him, as proving hereby more effectual to harden his heart, by making him desperate, the more clearly he was convinced thereby, may not this obstinacy, I say, of that accursed wretch, serve much more to justify the truth of this honourable Trial.  
I touch this last point of special purpose, both to satisfy the wise in this particular, whereat the ignorant usually stumble, and also to stop the mouth of all gainsaying herein. For why should it seem strange to any, that offenders should so differ in the issue of their conviction, that the one should be penitent, and confess the fact, as Worlich in part hath done, by referring himself to the mercy of the Judge, the other should still remain obstinate, even to the death, in the justifying of himself. Have we not examples of the like in the Book of God, one thief being penitent on the Cross, and the other continuing obstinate to the death. And may not the eternal decree of God, of two in a bed, electing the one, and rejecting the other, justify the execution thereof, in the very last breath, the one justifying his sin on the Gallows, and so condemning himself, the other acknowledging his fault, and so interessing himself in the mercy of God. And is there not apparent reason of this desperate obstinacy? may not common course prevail in this case, which is to plead not guilty to the Fact?  
May not hope of life induce thereunto, thereby to prevail, if it may be, with a corrupt, or pitiful and Ignorant jury, and when once we have denied the Fact, may not credit or obstinacy continue in that note? Is it not too apparent, that many preferring their credit and good of their Posterity, before their conscience and benefit of their souls, do therefore stand obstinate in the denial of that, which their own conscience convinceth them of: What else meant the answer of Gardener to Bishop Day, when he exhorted him on his deathbed, to trust only in the mercy of Christ, and renounce all Popish trash and selfe-deseruing. Did not the conscience of that Bloodsucker convince him of the truth? And yet did the glory and credit of his profession carry him contrary in that reply, that if that gap were opened all would be gone.  
Nay, may not such consequences follow hereupon, that if they confess the truth, others shall be drawn in danger, and so either by bribery or flattery, compassion, or such like, many are contented to sell away their own souls to Satan, for the preserving of others.  
Do not these things usually fall out, and might not Land be hardened in his sin, by some or all these means? Howsoever let him die in his sin, and let us live to glorify God, in making a holy use of these things: though not absolutely judging of any by their ends: yet wisely judging of the end, by the former life: that they which live desperately, do usually die obstinately: And so let us by the ends of such men, labour to reform our lives, taking heed of custom in sin, and hardening our hearts therein, lest when we would, we cannot leave it, and when we cannot leave it, we grow to justify it, and so not only die therein, but die eternally thereby. Concerning further Guidences, and Acts of the jury, because they are only matters of Form, or needless in so great light, I willingly pass them over, resting myself on such collections, as I have gathered for the justifying of the Proceedings.  
And thus far of the second Scoene of the second part of the Tragedy, concerning the Conviction and casting of the Murderers.   

CHAP. 6.  
Of the Condemnation and judgement given upon the Malefactors, where after entrance made hereto: 1 The religious and learned Speech of the thrice reverand judge, is published, tending to justify the righteous hand of God heroine, as also to prepare the delinquents to an holy use thereof. 2 The Sentence itself followeth, with the great clemency and moderation thereof. 3. With diverse passages and profitable uses of the same.  
We are now come unto the Dismal day, wherein the Murderers received their sentence of condemnation and judgement thereupon. A day most comfortable to the godly, as wherein they observe, the law of God executed, that the murderer without any admittance of privilege, or Psalm of mercy, must die the death, that so blood might be recompensed with blood, and the land may be cleansed from the guilt thereof. And so according thereunto, Justice administered without respect of persons, & yet with great wisdom, according to the different degrees and circumstances in the committing of the Crime. here is no admittance of Sanctuary, nor any such like protection to frustrate the course of Justice, and nuzling of the wicked in their sin; so happy are we that God hath taken from our necks that cruel and bloody yoke of Antichrist, who not only maintained his own tyranny by blood, but also protected others therein: And yet much more in this respect miserable, if we shall not be more thankful for the light of the Gospel, and improve the time of our visitation, with more profit and advantage. But blessed be the Lord for the fruit of his Word, that Justice hath his due course, Iniquity braves it not uncontrolled, and righteousness may have countenance enough, if it be accompanied with sobriety and meekness of wisdom. If Sincerity be made a cloak for contentions and private lucre: is it not wisdom to pluck off this vizard, that so the Hypocrite may be ashamed, and the sober Christian justified. But whither am I going? I must retire myself to my present station. We are now expecting the Judgement given upon these Malefactors: And blessed be God, our expectation was more than satisfied. Oh how true is it, that Judges are in the place of God, that he honoureth them as his Deputies, and furnisheth them extraordinarily with divine gifts: What Majesty doth shine in their honourable persons, what wisdom and Equity flows from their lips, what Righteousness mixed with Clemency, appears in their sentences? Hearken, I pray you, unto that which followeth, & witness with me the truth of all these. The Bench being set, the prisoners are called to the Bar: doubtful matters are referred to a further clearing, smaller offences are censured accordingly: The greater and Capital crimes of Blood, and such like, come now to be sentenced: And that the sentence may be better laid to heart, and take deeper impression to work repentance, and so thereby prepare the offenders to their deaths: Hearken, I 
Sir Henry Montague, Lord chief justiée.  pray you, unto the divine and grave speech, the reverend Judge, makes unto them in such words as these.  

The speech at the giving of judgement.  
YOu Prisoners at the bar, whose lives now stand waiting upon death, as you look up to us with fear, so we look down upon you with sorrow. Your fear is to receive punishment for your mis-doing, and our sorrow is that we must pronounce it. Yet not without hope to bring you to Repentance, which may gain you pardon for your sin. But as we have the commandment of God, to warrant, and comfort us herein, that the malefactor must die: so we heartily desire of God, that your condemnation may not be of death unto death, but rather a means to a better life.  
Now in these cases three things best befit a judge, which are Discretion, Correction, and Comfort.  

1 Discretion, to make an offender know his fault.  
2 Correction, to Pronounce, and inflict the punishment.  
3. Comfort, that notwithstanding the denouncing, and inflicting of the punishment yet so to prepare the delinquent unto death, that he may find life in death, and so see heaven upon earth, before the world leaves him, and he the world.   
Concerning the knowledge of your fault, that will best appear by your acknowledgement thereof. For without this acknowledgement, there can be no sound Repentance. Thus did God himself deal with his servant David in those his unclean and bloody facts, first to bring him to the sight of those sins, he put the case by another, and so brought David to pronounce sentence upon himself, so my desire is, that each of you would make David's case your own. And as in the like facts you would be ready, in another man's case to pronounce sentence as he did, against the man that had dealt so cruelly; so now to make his example your pattern, to make it your own case. That as he being convinced by the Prophet to be the man, whom he had condemned in the like case of another, was thereby brought to an acknowledgement of his own sin, and so receive a gracious acquittance: so you also being now convicted of your heavy and bloody facts, by such apparent evidence: may by David's example, be brought to an acknowledgement thereof, and so with David obtain an answer of the pardon of your sin: howsoever for the satisfying of the world, and humbling of the flesh, you are like with David to answer blood for blood.  
The second thing I noted was Correction.  
But the better to prepare you for it, tell me you poor souls that have had a great portion of sorrow by your imprisonment, if these three things do not now trouble you more than ever before, that is, Sorrow, Shame and Fear.  

1 Sorrow for your life past so wickedly miss.  
2 Shame for your present facts.  
3 Fear not so much of your present punishment, which ends in the punishment: as of the judgement to come, bringing with it eternal torments, and yet beginning but where the other ends.   
To begin with this last: (because if it had been well remembered by you, it might have prevented the former, and yet being well applied may release you from the latter:) that you may take a deeper impression of that great and general Assizes. Be you advised, not so much to look upon Us, who have only power to kill the body, as to look up unto the Lord, who hath power to destroy both body and soul: and remember his last and dreadful coming in the clouds, where each of you must appear personally, without Deputy, delay, or Advocate, to receive according to your works which you have done in your bodies, be they good or evil.  
And that you may prevent the extremity of that judgement; my advice unto you is, that you would erectin a judgement seat your own souls, judging yourselves by the evidence of your own consciences, that so you may not be judged of the Lord. So did David obtain the pardon of his sin, he had no sooner judged himself for his sins: and confessed them unto the Lord, but the Lord forgave him the iniquity of them all: and no sooner shall you acknowledge yourselves worthy to die, but the Lord will answer you, you shall not die, but live. For if you be now dead in sin, by hardening your hearts in the denial thereof: though you be living to the world, yet you are dead unto God, and so shall never die out of the punishment of sin, how soever you be ever dying in the horror thereof. But if you shall now dieunto sin by unfeigned Repentance: though you may die for your sin, by the hand of man, yet you shall live for ever without sin, by the power of God. And therefore howsoever you must die temporally to satisfy the Law, yet remember, this is but of the body, and that for a time: and consider with all that there is another death co come, both of body and soul, wherein you shall die eternally from-God, and yet live eternal to intolerable torments. Consider then I pray you the Terror of that great day: where the fire howsoever spiritual, yet shall thereby be the more intolerable; and yet the conscience shallbe more stinging, than the fire tormenting: and the everlasting exclusion from the presence of God, shall make up the measure of those unsufferable torments. If they were but for a hundred, or a thousand, nay a million of years: yet there were some hope at length of release: but remember, that the worm never dyeth, the fire never goeth out, because the wrath of God like a river of Brimstone, doth continually maintain the same.  
Thus you may meditate upon those endless torments.  
And this by God's mercy, may work in you that hearty and seasonable sorrow for your present sins, whereby you may prepare to your present ends, and so prevent those endless torments. But be not too sudden in applying mercy, when your sins have been so many. For it is not every one, that saith Lord, Lord, shall enter into the kingdom of heaven. Consider, also that there can be no comfort in God, till there be true sorrow for sin: the best sacrifices were sodden in the sourest herbs: and the sacrifice best pleasing unto God, is that, of a broken and contrite heart. Only be you wise to try your sorrow. There is a sorrow unto death which is carnal and hypocritical, rather grieving for the punishment, than the offence: if therefore you will be sorry in hope of 〈…〉 y, you must in 〈…〉 God in your punishment, 〈◊〉 〈…〉 ere far greater, and greiva for your sins, that have deserved more. For your punishment is not great or then your faint, but your 〈…〉 t greater than your punishment.  
If you would farther trik the sincerity of your sorrow: examine it then by the fruit thereof. Godly sorrow breeds Repentance, and true Repentance expresseth itself in the hearty confession of sin: and true confession, is not forced, but voluntary: not only of what apparent evidence wrings from us, but what is secret, and only known to ourselves, and unto God. And thi●●e it not enough to satisfy the world, of what you are now convicted of, unless you also discharge your conscience (so far as possibly you may remember) of all that hidden burden of sin, which at the day of judgement will be certainly laid open, and charged upon you, even to your utter pressing down, and overwhelming for ever: And withal lay it to your hearts, that if you shall fail to acknowledge, what you are now convicted of: as you shall least of all satisfy God, who knoweth your hearts, to shall you not satisfy the world in this your obstinacy, which must needs be convicted, with such apparent evidences, as have been delivered: and so justly condemn you, in that wherein you seek to justify your selves Let me hear speak unto you even from my very soul, and set you in a way for your souls eternal good. Do not think that every Psalm of Miserere is sufficient to expiate your fault, or to give you an interest in the pardon of your sin: no, I tell you, you must confess your faults to the world; be-before you leave the world. You have offended God, and man; as far as confession may yield satisfaction, do it care you die. Oh fear and remember that saying. As the tree falls, so it lies. If you be dead while you live, you cannot hope to live when you are dead. If we forget our sins, God will remember them, and if we confess them, God will forget them. Remember the good success of the Prodigal child: he no sooner came home to his Father, and confessed his sin, but his Father ran to meet him, and kissed him, killed the fatted calf for him, and clothed him with the be 〈…〉 〈…〉 yment. Even so our heavenly Either, hath offered his only son, as the fatted calf, for the redemption of all penitent sinners, he is ready to meet us, if we be coming to him by Repentance, nay to kiss and embrace us, if we cast of our sins, and instead of those theenish rags, you wear to clothe you with that glorious Robe of his perfect righteousness. This I hope and wish that you may be so happy as to find.  
And therefore I desire you to embrace the Mercy of God that is now offered unto you. Labour to break your hard hearts with the consideration of his tender compassions, and ease your distressed souls by the the acknowledgement of your sins. Remember, that God will not endure a stubborn sinner but they which are heavy laden with the burden of their sins, shall be welcome unto him. And to this end, above all things, take heed of despairing. Consider that the mercy of God is above all your misery whatsoever, and that you shall more offend in despairing of God's mercy, then in shedding of the blood of so many innocents: even as judas more offended in despairing of the pardon of his sin, then in betraying of that just one, who was the ransom for his sin: and let this last part be the best, which is to comfort you. Now I commend you with my best affections, to the mercy and goodness of God, wishing you to glorify God in the confession of your greinous faults remembering that no time can privilege, no place conceal, nor Persons bear down, and smother the shedding of blood: but God in his due time will discover the same, and make the places of concealment, the stages of discovery. Yea, he will make the Actors themselves to discover their own sins. The blood of Abel shall cry for vengeance from the earth; and the blood of these murdered souls hath cried for vengeance from the bottom of the Pond. And therefore justify God in this wonderful discovery. And so the Lord give you wisdom in time, to make your Peace with him.  
This was the effect of the reverend judge's Exhortation, as himself pleased to enough the same. Which being ended, their judgement was pronounced, and so respited till Manday, for their execution, that so, in the méan time, they might be prepared by repentance to the comfortable issue thereof.  
And this of the third Scoene of this second part of this Tragedy.    

CHAP. 7.  
1 Containing the execution of the Murderers, 2 And such accidents as fallen out therein. 3 Together with such Uses as may be made thereof.  
We are now come to the last Scoene of this Tragedy, concerning the Execution of the murderers.  
And herein we may first behold the singular wisdom of God in disposing thereof, according to the diverse condition of the Murderers. For, whereas there was two convicted & condemned, for this heinous murder; namely, Land and Worlich: Though these both were brought to the Gallows, and knew no more but they should both dye, yet such was the providence of God, guiding the heart of the Reverend judge, that the one being more tractable to confess the truth, and giving sou 〈…〉 hope of his repentance, both for his own and the Country's good (who expect yet a further discovery of four principal offenders, not yet known or convicted:) He was therefore only brought upon the Ladder, and so prepared to execution, that so he might convince the other of the crime, being still obstinate therein, and satisfy the world concerning his own guiltiness of the Fact: Wherein, as he did not obscurely bewray himself, at least an accessary, though not so clearly and particularly as was expected for his comfort, yet he spared not to challenge his fellow, standing obstinate on the dental, and by many circumstances convicted him to 〈…〉 es the chief Murderer: Whereby, as it may seem, he was not an Actor in the Murder himself, but only privy thereto by relation or consequence, so was he therefore repriued, for the further clearing of the truth, and freeing of his own conscience from any secret burden yet lay thereupon. As for the other, who the more he was convicted, remained still more obstinate: whether in policy, that he might be also repriued, in hope of mollifying his heart, and bringing him to repentance, or upon desperateness, and so seeing no way but one, must now prepare himself to the vengeance of God, and confound the world's expectation, or harden the world in such like sins: therefore was he justly cut off, that he might do no more mischief, though to his own greater confusion, thus dying in his sin. And yet behold the power of God's justice prevailing on his conscience, though he would not confess his sin in particular, yet he acknowledged to his shame, what the world took too much notice of, and himself did formerly much glory in, that he was much delighted in Drunkennnsse himself; yea, which was the height of his sin, he was strong to be are his drink, and so gloried to draw others into the same excess, that so he might pride himself in his great power, that could out drink others, and thereby also more easily make prey of them. Which, as it was the means whereby he caught john Leeson in his snare, so if consequents may be gathered by their Antecedents, it must needs follow hereupon that he made prey of him: especially, seeing he could not deny, but he accompanied him that day at the Mill-hill, when he was made away, and his pretences that john was gone for Ireland, as were disproved and confounded by contradictions in his own, and wife's speeches. But howsoever such apparent convictions, both at the Bar and Gallows, even from his own mouth, though he still denied the: fact, as 〈◊〉 hath been given heretofore the t 〈…〉, so we hope time will more 〈…〉 eetely discover his madness herein. And so we leave him to the fruit of his si 〈…〉. But before we end this Sc 〈…〉, one scruple is to be cleared, that whereas Justice so 〈…〉 ends the 〈…〉 ying thereof in the punishment of the body, as that it specially aims at the good of the soul: it might seem therefore to have been fitter, that Worlich being more penitent, would have died presently, and Land being so obstinate, should have been respited for his better preparing to his end. For satisfaction where of, we must know, that as the judgement against sin is directed by a special in 〈…〉 ct scour God, and so therein doth usually 〈…〉ble his 〈…〉teous 〈◊〉, which is, th' 〈…〉 to h 〈…〉 that hath shall be given, but to him th' 〈…〉 nothing, shall be taken away 〈◊〉 that which he s 〈…〉 th' 〈…〉 have: therefore to Worlich that hath some spacke of grace, and 〈…〉 rse, opportunity was further yielded to increase and perfect the work, And from Land that hath nothing, in truth if we may c 〈…〉 e by the effect, therefore that was taken away which it seemed belonged unto him, even longer time and space of Repentance, A notable Image of God's righteous decras, in the hardening of the one & softening of the other, and a wise item to obstinate sinners, that what they have been in their lives, they likely prove in their deaths. And withal, a sweet word of comfort, to all broken and bleeding hearts, that the Lord will wait upon them that he may have mercy upon them.  
And this we wish heartily, may be portion of that poor soul that now is respited in the hope thereof. And thus endeth the history of this bloody Tragedy. justifying the Righteous Do 〈…〉 e of the Lord, That he that sheddeth man's blood by man shall his blood be shed again.   

CHAP. 8.  
Containing the conclusion of the whole. With promise of further light.  
THus hast thou, Christian Reader, a brief of the most lamentable History which ever I heard or read of concerning the cruel murder of this widow's children. Together with the admirable discovery thereof by the Finger of God, as also the proceedings against so many of the Malefactors as are yet discovered. What now remaineth but that thou glorify God with me for the execution of his righteous judgements. Assuring thee that as I was an eye witness of these particulars, so I have delivered thee therein the truth, according to the evidences confirmed by the consent of the best warrants to establish the same: only I have forborn to specify the particular information of many witnesses, because as many of them were spared at the Bar, seeing the rest were sufficient; so of those that were given in, I have also spared some, as specifying the same in effect with those that are woven into the history: because I did not so much respect the order of their allegations at the Bar, as the fitness of their application, to the use and life of the Story. If herein I have given any light or spirit by this manner of handling, remember I wrote it not, for a nine days wonder to vanish like a dream; but that it might leave such impression in thy heart, as might provoke thee to know the Lord by his executing of Justice: and so hereby learn to make use of his Providence in all his works: promising thee, that if thou shalt profitably use this discovery to this end, thou shalt be fitted not only with further light herein, as occasion shall be offered, but as thou mayest make profitable use of many other labours published by me formerly for the common good: so thou shalt shortly be furnished with my long expected Pains, concerning the Delusions of the Time, and cure of a wounded Spirit, which I am revising and polishing at my best leisure, s for thy good herein. And so desiring thy hearty prayers unto God for his furtherance hereunto, I commend thee to the grace of our Glorious Lord.  
In whom I rest, thine and the Church's servant THO. COOPER.   
FINIS.