Nature's Cruel Step-Dames; or, Matchless Monsters of the Female Sex
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<titleStmt><title>Nature’s Cruel Step-Dames: A Digital Edition</title> <date>2013</date> <editor>Cayla Eagon</editor></titleStmt>
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<publicationStmt><p>Published as a project for <name>Illinois State University</name>, <name>English 355: Forensic Bibliography and Archival Editing.</name> Published by<publisher> Mercury 16 Press</publisher> in <pubPlace>Normal, Illinois</pubPlace></p></publicationStmt>
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<sourceDesc><p><bibl><title>Nature’s Cruell Step-Dames; or, Matchlesse Monsters of the Female Sex</title> by <author> Henry Goodcole</author>. <pubPlace>London</pubPlace> : <publisher>Unknown</publisher>, <date when=“1637”>1637</date>. <extent>21 p.</extent></bibl></p></sourceDesc>
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<titlePart “main” rend=“center”><corr>Nature’s</corr></titlePart>
<titlePart “main” rend=“center”> <reg>Cruel</reg> Step-Dames</titlePart>
<titlePart “main” rend=“center”>or,</titlePart>
<titlePart “main” rend=“center”> <reg>Matchless</reg> Monsters of the Female Sex</titlePart>
<titlePart “subtitle” rend= “center”><i>Elizabeth Barnes,</i> and <i>Anne Willis.</i></titlePart>
< titlePart “subtitle” rend= “center”><Who were executed the 26. day of <i>April,</i> 1637. at Tyburne, for the <reg>unnatural</reg> <reg>murdering</reg> of their own Children.</titlePart>
<titlePart “subtitle” rend= “center”>Also, herein is contained their <reg>several</reg> <reg>Confesssions,</reg> and the Court’s <reg>just</reg> proceedings <reg>against</reg> other notorious Malefactors, with their <reg>several</reg> offences this Sessions.</titlePart>
<titlePart “subtitle” rend= “center”>Further, a Relation of the wicked Life and impenitent Death of <i>John Flood,</i> who raped his own <reg>Child</reg></titlePart>
</docTitle>
<docAuthor>Henry Goodcole</docAuthor>
<docEdition>Edited with Notes</docEdition>
<byline>By <docEditor>Cayla Eagon</docEditor></byline>
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<figDesc>An Illustration Showing Elizabeth Barnes Murdering Her Child.</figDesc>
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<lg “publicationPlace”><l rend=“center”>Printed at London for <i>Francis Coules,</i> dwelling in</l>
<lg “publicationDate”><l><date when=“1637”>1637</date></l>
<l rend=“center”> the Old Baily, 1637.</l></lg>
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<head=rend“bold”> A Narration of the <reg>Diabolical</reg> seduction of Elizabeth Barnes, late of <reg>Battersey</reg> <note place+“end” n+“1”> Alternatively, Battersea; a district of London approximately three miles southwest of Westminster Bridge on the southern bank near the River Thames. According nineteenth-century topographer Thomas Allen, the district has endured several name variations including Patricesy, Battrichsey, Battersey, and Battersea (296).</note>in the County of Surrey <reg>widow,</reg> <reg>mercilessly</reg> to murder <reg>Susan</reg> Barnes her <reg>own</reg> natural Child.</head>
<p n=“1”>A Whole <reg>month,</reg> as <reg>she</reg> <reg>confessed</reg> in the <reg>public</reg> hearing of <reg>diverse</reg> <reg>persons</reg> of good repute, this Savage continued with this hellish fire kindled in her <reg>breast,</reg> violently at the <reg>last</reg> breaking forth into the <reg>unnatural</reg> deprivation of the life of the fruit of her <reg>own</reg> womb. The <reg>subtle</reg> serpent Satan, that thus long time had <reg>possessed</reg> her, putteth into her <reg>mind</reg> the manner how to put in execution her <reg>diabolical</reg> execrable intention on the innocent <reg>child,</reg> without its least <reg>suspicion,</reg> as you may perceive by the <reg>sequel</reg> of the <reg>History.</reg> To <reg>entice</reg> the <reg>child</reg> unto its slaughter, and to <reg>go</reg> abroad with her, she provided the 24 day of March last 1637. very early in the morning, an Apple Pye, a Herring Pye, <reg>Raisins</reg></p></div>
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<p n=“1”>of the Sun, and other fruits which <reg>she</reg> carried with her; accustomed baits, <reg>used</reg> by loving Parents, to quiet and <reg>still</reg> their children in their <reg>unquietness,</reg> but this creature <reg>otherwise,</reg> to <reg>destroy</reg> her <reg>child</reg> by that <reg>means.</reg> <reg>These</reg> things being thus prepared before-hand, and the child beholding them, did <reg>set</reg> an edge on its affections, willingly to accompany her <reg>cruel</reg> mother, in her <reg>travel</reg> towards her long home.</p>
<p n=“2”>The innocent <reg>Lamb</reg> and ravenous <reg>Wolf</reg> both <reg>spend</reg> out the day together; with joyful expectation, the one willingly endureth the <reg>travel</reg> and heat of the day, to <reg>go</reg> to be placed with a <reg>kinswoman</reg> of hers, as was pretended, but alas this was but flattery to <reg>shed</reg> innocent blood. Towards the evening of the same day, <reg>these</reg> her alluring kind of deadly junkets, <note place=“end” n=“2”>An edible sweet such as a cake, pie, or other delicacy (OED).</note><reg>she</reg> brings with her <reg>child,</reg> into a Wood called Wormewallwood, <note place=“end” n=“3”>More commonly, Wormwall Wood near the present day Fulham Palace Road Cemetery, est. 1865. To walk there from Battersea would take a little over an hour.</note> being in the <reg>Parish</reg> of Fulham in the County of <reg>Middlesex,</reg> <reg>some</reg> 4. miles distance from the place where <reg>she</reg> dwelt; being there in <reg>secret,</reg> and covered with <reg>darkness, </reg> <reg>she</reg> faineth <note place=“end” n=“4”> From fain, for which the OED attributes a duel definition: a) “To be delighted or glad, rejoice,” and b) “To pretend kindness.”</note>unto the child this <reg>excuse,</reg> <reg>saying,</reg> that <reg>she</reg> was very weary, and was not able to <reg>go</reg> any further, but <reg>must</reg> upon <reg>necessity</reg> <reg>stay</reg> a while, there to <reg>rest</reg> and <reg>ease</reg> her <reg>self,</reg> the which the <reg>poor</reg> <reg>child,</reg> as <reg>she</reg> <reg>said,</reg> <reg>most</reg> lovingly <reg>entreated</reg> her to <reg>do,</reg> being <reg>also</reg> glad of <reg>such</reg> <reg>repose. </reg></p></div>
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<p n=“2”>Being <reg>set</reg> down together, <reg>she</reg> taketh out of her basket, the Pyes, and fruit, and <reg>sets</reg> them before the <reg>child,</reg> for to <reg>eat</reg> of them, which did <reg>so. </reg></p>
<p n=“3”>Thus having eaten of <reg>such</reg> things formerly provided for it, being <reg>tired</reg> with going <reg>so</reg> <reg>far</reg> a journey, it being but of the age of eight <reg>years,</reg> afterwards <reg>sweetly</reg> falleth into a <reg>fast</reg> <reg>sleep,</reg> which was very <reg>opportune</reg> for her <corr>mother’s<coor> <reg>accursed</reg> <reg>design,</reg> for that <reg>same</reg> night about the <reg>hours</reg> of xj. and xij. <note place=“end” n=“5”>The hours of 11 and 12.</note><reg>she</reg> drew out of her <reg>sheath</reg> a knife, and with that knife <reg>barbarously</reg> did cut the throat of the child. <reg>Soon</reg> after this bloody fact, being done by her, her eyes were opened, that <reg>she</reg> beheld her <reg>miserable</reg> condition, and that, that by her bloody hands had <reg>been</reg> done, that could no way be again undone. She <reg>resolved</reg> before hand, how to <reg>dispose</reg> of her <reg>self</reg> after the fact committed. For <reg>she</reg> carried with her the <reg>instrument</reg> of her <reg>own</reg> death, as <reg>she</reg> did the <corr>child’s;<corr> for it a knife, <reg>so</reg> a halter, <note place=“end” n=“6”>A rope made into a noose for hanging an individual</note>wherewith to end her own life, and attempted it, but had not power to lay violent hands on her <reg>self, </reg> being mercifully thereof prevented by the all-powerful hand of heaven: after this <reg>first</reg> attempt, as <reg>she</reg> <reg>said, </reg> <reg>she</reg> was <reg>strongly</reg> <reg>set</reg> on <reg>again</reg> by the <reg>Devil</reg> to <reg>drown</reg> her <reg>self,</reg> but that prevailed not against her, but forthwith brake out then</p></div>
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<p n=“3”> into a great <reg>passion,</reg> as it were a <reg>fountain</reg> of <reg>tears,</reg> humbly and heartily imploring Heavens mercy and <reg>forgiveness</reg> for her bloody crying-fact.</p>
<p n=“4”>Her guilty <reg>conscience,</reg> will no way permit her to <reg>rest,</reg> or <reg>shew</reg> her any place of refuge for <reg>safety;</reg> but according unto that <reg>saying</reg> of the <reg>Psalmist,</reg> it falleth upon her. <reg>Evil</reg> shall hunt <note place=“end” n=“7”> The original document’s type is blurred here. This word may be “hunt or “haunt.”</note>the wicked <reg>person</reg> to overthrow them, and <reg>so</reg> it did, to the full <reg>satisfaction</reg> of all the beholders. For whither doth this affrighted Creature, run or flee <reg>suppose</reg> <reg>ye,</reg> but even unto the gates of <reg>Justice,</reg> crying, as it were there, for <reg>Justice</reg> to be rendered according to her demerit? From the wood <reg>she</reg> flees into <reg>Kensington,</reg> <note place=“end” n=“8”>Kensington is approximately 2.5 miles northeast of the wooded crime scene, which would be about a forty-five minute walk.</note>and there hides her <reg>self</reg> all in <reg>straw, </reg> in the Barn of one <reg>Disney:</reg> and being there found, <reg>suspicion</reg> of this <reg>murder</reg> was laid unto her charge, which <reg>she</reg> <reg>confessed</reg> to his wife and <reg>servant,</reg> and afterwards <reg>she</reg> was <reg>carried</reg> unto <reg>Master</reg> Fen a <reg>Justice</reg> in that <reg>Town,</reg> <note place=“end” n=“9”> My research efforts in learning more about Master Fen have come up short to date.</note>unto whom <reg>she</reg> <reg>confessed</reg> the <reg>same</reg> fact.</p>
<p n=“5”>This fact being rumored abroad, I went unto New-gate to <reg>visit</reg> this <reg>miserable</reg> delinquent, who at my <reg>first</reg> view of her matronlike <reg>aspect,</reg> induced me to enter into <reg>present</reg> <reg>discourse</reg> with her, to <reg>prevail</reg> if I could <reg>possibly,</reg> to <reg>find</reg> out the <reg>cause</reg> that moved her unto <reg>such</reg> unheard of cruelty: <reg>she</reg> <reg>answered</reg></p></div>
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<p n=“5”>me <reg>again,</reg> none but the <reg>Devil</reg> alone tempted her thereunto, and with <reg>tears</reg> <reg>fast</reg> trickling <reg>down</reg> her <reg>cheeks,</reg> desired my <reg>self, </reg> with the <reg>rest</reg> that <reg>stood</reg> by, to pray unto Almighty God to take mercy on her <reg>poor</reg> <reg>sinful</reg> <reg>soul,</reg> to <reg>save</reg> that from hell.</p>
<p n=“6”>A <reg>second</reg> time I urged her, to <reg>discover</reg> the <reg>cause</reg> of that fact, and disburden her <reg>conscience, </reg> and <reg>somewhat</reg> then fell from her, thus <reg>saying, </reg> that <reg>she</reg> had <reg>spent</reg> all the <reg>estate</reg> <reg>she</reg> had upon one that pretended love unto her, and being by that <reg>means</reg> become <reg>poor</reg> and indebted, knew not what would become of her, but <reg>instantly</reg> <reg>resolved</reg> on this <reg>desperate</reg> <reg>course,</reg> leaving <reg>such</reg> deep <reg>impression</reg> in her mind, with the continuance of time in not <reg>disclosing</reg> of it, that the temptation, and <reg>resolution</reg> waxed daily <reg>stronger,</reg> and powerfully wrought on her. Being demanded what <reg>she</reg> thought <reg>should</reg> become of her after the fact done, thus <reg>replied,</reg> that <reg>she</reg> attempted to hang her <reg>self,</reg> but had not power, nor <reg>doubtless</reg> could not have <reg>such</reg> a hard heart, to kill the child, had it been but awake, as it was <corr>asleep.<corr> For that time I departed from her, and <reg>freshly</reg> the third time <reg>endeavoured</reg> to <reg>discover</reg> more but could not, but <reg>constantly</reg> <reg>she</reg> adhered to her former <reg>confession,</reg> no whit varying.</p></div>
<div “page” n=“6”>
<head=rend “bold”>Serious <reg>advertisements</reg> unto all good <reg>Christians,</reg> and cautions, by this ignorant <reg>sinful</reg> <corr>woman’s</corr> <reg>sudden</reg> <reg>downfall. </reg></head>
<p n=“7”> If this <corr>woman’s</corr> <reg>house</reg> had <reg>been</reg> <reg>set</reg> on fire, <reg>doubtless</reg> <reg>she</reg> would have made <reg>such</reg> an <reg>outcry</reg> in the <reg>streets,</reg> that all her neighbours <reg>must</reg> of <reg>necessity</reg> <reg>rise,</reg> and <reg>add</reg> unto her all help <reg>possible</reg> to quench the fire. Her heart was here <reg>set</reg> on fire by hell, <reg>musing</reg> to perpetrate <reg>mischief,</reg> her tongue is <reg>silent,</reg> and mouth is <reg>shut,</reg> when it <reg>should</reg> have <reg>been</reg> wide open, to cry aloud unto God, for grace and mercy, and to crave the <reg>help</reg> of the <reg>effectual</reg> prayers of <corr>God’s</corr> holy <reg>Ministers,</reg> and Congregations of his Saints here on earth, to deliver her out of the <reg>snare</reg> and bondage of Satan, whom <reg>she</reg> voluntarily obeyed. If a <reg>limb</reg> had <reg>been</reg> broken, <reg>she</reg> would not <reg>rest</reg> <reg>satisfied</reg> till a Chyrurgion <note place=“end” n=“10”>Surgeon</note>had <reg>been</reg> <reg>present</reg> for to cure her.</p></div>
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<p n=“8”> If <reg>she</reg> had <reg>fallen</reg> <reg>suddenly</reg> <reg>desperate</reg> <reg>sick</reg> for <reg>fear</reg> of death, <reg>hastily</reg> they <reg>post</reg> and <reg>run</reg> to <reg>seek</reg> for a <reg>Physician;</reg> but her <reg>soul</reg> is <reg>sick,</reg> and <reg>draws</reg> nigh downward into Hell, what care or cure of that, where was God or his <reg>Ministers</reg> thought of all this while, <reg>blessed</reg> Saint Paul <reg>so</reg> <reg>soon</reg> as the Viper <reg>seized</reg> on his hand, <reg>shook</reg> it off immediately into the fire: a whole <reg>month</reg> this venomous Viper, Murder, lodgeth in her heart; God, prayer unto him, and hearing of his Word all this while was <reg>laid</reg> <reg>aside.</reg> Cunning deluding Satan fitteth <reg>likewise</reg> on her tongue, as he <reg>took</reg> <reg>seizure</reg> on her heart, that he tyeth <reg>fast,</reg> not able to pray, which might have prevailed <reg>against</reg> him. <reg>Devout</reg> Prayer is his <reg>scourge,</reg> and <reg>faithless</reg> faint-hearted people <reg>only</reg> give place unto him, and <reg>sink</reg> <reg>down</reg> at his feet.</p>
<p n=“9”> The <reg>Devil</reg> is but a <reg>weak</reg> faint-hearted Coward, <reg>Resist</reg> him, saith the <reg>blessed</reg> <reg>Apostle,</reg> and <reg>he</reg> will <reg>fly</reg> from you. This <reg>kind</reg> of <reg>evil</reg> <reg>spirit,</reg> <reg>saith</reg> our Saviour <reg>Christ,</reg> cannot be <reg>cast</reg> out, but by <reg>fasting</reg> and prayer. Our <reg>blessed</reg> Saviour Jesus <reg>Christ</reg> in the <reg>disconsolate</reg> time of his <reg>most</reg> bitter <reg>passion</reg> on the <reg>Cross</reg> for our</p></div>
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<p n=“9”> <reg>sakes,</reg> to encounter Satan, to comfort <reg>himself</reg> in that great Agony he was in, and to get the <reg>Conquest</reg> of that grand <reg>captain</reg> of all <reg>mischief,</reg> prayer unto his heavenly Father in the Garden, inculcates frequently this duty unto his <reg>distressed</reg> followers, Watch and pray, and <reg>joins</reg> the <reg>necessity</reg> of it, least <reg>ye</reg> fall into Temptation. <note place=“end” n= “11”>Here, Goodcole paraphrases Mark 14:38.</note>Is a <reg>weak</reg> <reg>child</reg> able to <reg>stand</reg> in the way of a <reg>Lion</reg> <reg>stirred</reg> up unto fury and rage, no whit <reg>possible:</reg> much <reg>less</reg> is a <reg>sinful</reg> <reg>weak</reg> man able to grapple with the <reg>powerful</reg> <reg>strength</reg> of <reg>sin</reg> and Satan; and therefore pray, that power may be given unto you from above, to <reg>resist,</reg> the <reg>least</reg> of <reg>whose</reg> temptations, ye are no <reg>ways</reg> able to <reg>resist</reg> of your <reg>selves.</reg> 1 Pet. 5.8. <reg>Be</reg> <reg>sober,</reg> and watch for your <reg>adversary</reg> the <reg>Devil,</reg> as a roaring Lion walketh about, seeking whom he may <reg>devour.</reg> <note place=“end” n=“12”>Goodcole is quoting from The Bishop’s Bible of 1568 here.</note> Diablus non dormit, < note place=“end” n=“13”>Goodcole translates the Latin himself in the following sentence and expands on it, as he does thoughout the work from this point forward.</note> the <reg>Devil</reg> is not idle, neither <reg>sleeps</reg> nor <reg>slumbers,</reg> but watcheth to take his advantage, <reg>seeketh</reg> which way unawares to <reg>rush</reg> in <reg>suddenly</reg> upon <reg>poor</reg> <reg>souls.</reg> By lamentable late experience, Satan hath <reg>foiled</reg> many, <reg>witness</reg> those <reg>weekly</reg> bills of <reg>casualties</reg> for London and Middlesex. The <reg>Devil</reg> although <reg>he</reg> is</p></div>
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<p n=“9”> impudent and potent, the holy <reg>Apostle</reg> in the ninth <reg>verse,</reg> shewes a <reg>means</reg> there, to abate his pride who <reg>resist</reg> in the faith, a <reg>faithful</reg> <reg>Christian</reg> makes him to fly, <reg>fear,</reg> and quake. In the <reg>first</reg> of Samuel 17. chap. 40. vers. <note place=“end” n=“14”>“And toke his staffe in his hand, and chose him fi[v]e smo[o]th stones out of a brooke, and put them in a shepeardes bagge which he had, that is in a scrippe, and his sling was in his hande, and he went to the Philistine” (“Bishop”).</note>There is mention made, that David <reg>chose</reg> him five <reg>smooth</reg> <reg>stones</reg> out of a <reg>brook,</reg> with one of them <reg>he</reg> slew <corr>Goliath.<corr></p>
<p n=“10”><foreign><foreign xml:lang=“la”><i>Medici utuntur diversis medicamentis ad dinersosmorbos at Christianis contra omnia mala anicum remedium est precationis medicina Granatensis. foreign></i></p>
<p n=“11”> Learned <reg>Physicians</reg> apply various medicines unto the nature of the <reg>disease,</reg> but unto <reg>Christians</reg> <reg>only,</reg> one <reg>Sovereign</reg> medicine as an Antidote is <reg>prescribed,</reg> <reg>against</reg> all manner of malignous <reg>diseases, </reg> the <reg>only</reg> remedy is medicine of Prayer, the healthy man prayer <reg>preserveth</reg> alive, the <reg>sick</reg> man Prayer <reg>restoreth</reg> health: In time of war prayer is the victorious Conquerour; In the time of peace prayer is the infallible Defender of King and people, in health and <reg>prosperity:</reg> Saint James 5 chapter 15. verse. <reg>Sins</reg> are promised to be forgiven, and the prayer of a right-</p></div>
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<p n=“11”> eous man availeth much if it be fervent: <note place=“end” n=“15”>Goodcole paraphrases the scripture: “And the prayer of fa[i]th shall sa[v]e the sick, and the Lorde shall raise him [u]p: and [i]f he ha[v]e committed sinnes, they shalbe forge[v]en h[i]m” (“Bishop”).</note>Pracibus, non passibus itur ad Dium, exgo ascendat oratio, ut descendat gratia: as the foot by paces carry the body, <reg>so</reg> the <reg>soul</reg> is carried up unto Heaven by Prayer; therefore let thy prayer <reg>ascend</reg> up unto thy God daily, that <reg>he</reg> may <reg>send</reg> <reg>down,</reg> the dew of his holy Spirit into thy <reg>soul.</reg> Deijcitur Satan cum tu ascenderis, ascendis duobus modis, meditatione et eratione, meditatio quod decet docet, oratio quod decst obtinet, Gregory. Satan is <reg>cast</reg> under thy foot when thou <reg>raisest</reg> up thy <reg>soul</reg> toward Heaven by Prayer. Two manner of <reg>ways</reg> there are that man may <reg>climb</reg> up unto the <reg>top</reg> of <corr>Heaven’s<corr> holy hill, namely meditation and prayer; meditation is prayers <reg>hand-maid,</reg> Meditation <reg>instructeth,</reg> what becommeth the <reg>soul</reg> to <reg>do,</reg> prayer <reg>supplies</reg> what is wanting unto the <reg>soul.</reg></p>
<p n=“12”>Good King David in the 5. <reg>Psalm.</reg> ver. 3. made a <reg>promise</reg> unto Almighty God, and what was it. My <reg>voice</reg> shalt thou <reg>hear</reg> betimes, Oh Lord, early in the morning will I direct my prayer unto thee, and will <reg>look</reg> up: <note place=“end” n=“16”>Here Goodcole quotes the King James Version (KJV) of 1611.</note> A domino hoc iubemar orare, ut ab eo--</p></div>
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<p n=“12”> qui secretorum cognitor est, recipiamus orationis occulta mercedem: Chrysostoms. in Math. Homil. 8.</p>
<p n=“13> We are of the Lord <reg>Jesus</reg> commanded this <reg>chiefly</reg> (to pray) that of him unto whom the <reg>secrets</reg> of all hearts are <reg>manifest,</reg> <reg>we</reg> may receive openly a heavenly Reward of our Prayers offered in <reg>secrets</reg> to conclude this, as the <reg>Psalmist</reg> <reg>advised,</reg> <reg>Power</reg> out your prayers before him, without which no <corr>minute<corr> of the day can be happy unto us. I will commend unto your daily meditations and <reg>practise</reg> that replete zealous Collect <reg>prescribed</reg> to be read in the <reg>second</reg> Sunday in Lent, and the Lord give a daily <reg>blessing</reg> to <reg>those</reg> that <reg>do</reg> <reg>embrace</reg> the <reg>instruction.</reg></p>
<head=rend “italic”>The <reg>last</reg> Caution is the neglect of <corr>God’s<corr> Minister in not repairing unto him.</head>
<p n=“14> <reg>Sin</reg> is like a <reg>spot</reg> in a garment, at the <reg>first</reg> it may be <reg>easily</reg> expunged, but by continuance, it gathereth more and more <reg>soil</reg> <corr>unto<corr> it, making it <reg>so</reg> difficult that it freteth the garment into <reg>pieces,</reg> before it can be <reg>clean.</reg> Ignorant people behold their <reg>sins,</reg></p></div>
<div “page” n=“14”>
<p n=“14”> through the <reg>spectacles</reg> of their <reg>own</reg> <reg>fantasies,</reg> they extend or extenuate their <reg>sins</reg> as they <reg>please,</reg> thereby deceiving <reg>themselves,</reg> <reg>some</reg> make <reg>sins</reg> <reg>lesser,</reg> and others greater than they are, and it cannot <reg>otherwise</reg> <reg>possible</reg> be; <reg>because,</reg> they are not able to judge of the difference being ignorant and unlettered, than a <reg>blind</reg> man can <reg>distinguish</reg> colours.</p>
<p n=“15”> A stumbling <reg>block</reg> into this <corr>woman’s<corr> way the <reg>Devil</reg> <reg>casts,</reg> not to <reg>go</reg> unto her <reg>Minister</reg> unto whom the Almighty God had given the <reg>pastoral</reg> Cure of her <reg>soul,</reg> to <reg>reveal</reg> her <reg>mind</reg> unto him, for <reg>fear</reg> of revealing it <reg>again,</reg> what doth God <reg>entrust</reg> us with your dear <reg>souls?</reg> and will not you <reg>trust</reg> us with your filthy <reg>sins?</reg> to <reg>discover</reg> them, to disburden your heavy laded <reg>consciences,</reg> will you not make nice to <reg>shew</reg> a <reg>noisome</reg> <reg>soul</reg> ulcerated body, and shew the place where it paineth you <reg>most</reg> to the chyrurgion, to have thereby <reg>ease,</reg> and <reg>be</reg> too <del>too</del> curious in the matters of your <reg>soul;</reg> your abominable <reg>sins</reg> let them</p></div>
<div “page” n=“15”>
<p n=“15”> alone untouched, or not <reg>confessed</reg> at all, which by <reg>confession</reg> may <reg>be</reg> <reg>lessened,</reg> and people made wary to <reg>walk</reg> more <reg>circumspectly,</reg> and the <reg>heinousness</reg> of <reg>sin</reg> being <reg>set</reg> before <corr>men’s<corr> eyes, may <reg>deter</reg> them from committing of them <reg>again.</reg> Beloved, a <reg>weak</reg> flight and <reg>subtlety</reg> in the <reg>Devil</reg>, that withholds the <reg>poor</reg> <reg>pensive</reg> <reg>sinner,</reg> from his ghostly comforter <reg>(Confession)</reg> what then? oh no, by no <reg>means,</reg> I will not <reg>do</reg> it, <reg>he</reg> will <reg>revile</reg> <reg>me,</reg> will you not <reg>blush</reg> for <reg>shame,</reg> nor hold it no <reg>blemish,</reg> to harbour wicked thoughts in your hearts, which God knoweth, and <reg>seeth,</reg> and in the open day of the world exorbitantly commit them, and is this a greater offence to <reg>confess</reg> them, and to <reg>turn</reg> from the, judge <reg>ye?</reg> Our <reg>aim</reg> of the Church of England is not <reg>such,</reg> as that of Rome, to <reg>creep</reg> into <corr>men’s<corr> <reg>secret</reg> hearts, to hold them in awe, but <reg>discover</reg> their <reg>sins,</reg> to <reg>save</reg> that way <reg>their</reg> souls, and as for <reg>disclosing</reg> of <reg>such</reg> <reg>kind</reg> of <reg>persons,</reg> let <reg>me</reg> <reg>advise</reg> them, not in the <reg>least</reg> manner to doubt our <reg>secrecy,</reg> we have learned bet--</p></div>
<div “page” n=“16”>
<p n=“15”>ter, and <reg>desire</reg> our Auditors to be <reg>otherwise</reg> <reg>persuaded</reg> of us. Whether is God or men <reg>wiser?</reg> the holy Spirit <reg>adviseth</reg> unto this duty of <reg>Confession,</reg> by that <reg>means</reg> <reg>ye</reg> <reg>lessen</reg> <reg>sin</reg> in you, and <reg>cast</reg> out the <reg>Devil.</reg> <reg>Christ</reg> cured none but <reg>those</reg> that <reg>shewed</reg> their <reg>disease,</reg> and <reg>believed</reg> his power, by <reg>confession</reg> of <reg>sin</reg> the way for the Lord <reg>Jesus</reg> is prepared, and by the prayer of the <reg>faithful</reg> <reg>Minister</reg> unto God for the <reg>poor</reg> penitent <reg>sinner,</reg> his <reg>sins</reg> are forgiven him, Satan <reg>cast</reg> out, and his <reg>soul</reg> better armed <reg>against</reg> his future <reg>strong</reg> temptations. King David <reg>resolved</reg> <reg>saying:</reg> <corr>Psalm</corr> 38. <reg>verse</reg> 18. I will <reg>confess</reg> my <reg>wickedness,</reg> and <reg>be</reg> sorry for my <reg>sin.</reg> <note place=“end” n=“17”>In this paraphrase, Goodcole combines two different translations of the verse: “Because I confesse my wickednesse: and am sory for my sinne” (“Bishop”); “For I will declare mine iniquitie; I will be sory for my sinne” (KJV).</note></p>
<p n=“16”>Magnus acccessus ad Deum, cognitio est infirmitatis sua, the <reg>step</reg> that we <reg>set</reg> forwards <corr>Heaven,</corr> after we have <reg>fallen</reg> into <reg>sin,</reg> is the <reg>unfeigned</reg> <reg>confessing</reg> of our downfall by <reg>sin.</reg> S. Luke 15. chap. with the <reg>prodigal.</reg> I will <reg>go</reg> to my father, and <reg>say</reg> unto him, Father, I have <reg>sinned</reg> against Heaven and thee. <note place=“end” n=“18”>Goodcole is quoting Luke 15:18 from the KJV.</note> <reg>Psal. </reg> 15. Against thee only have I <reg>sinned,</reg> and done <reg>evil</reg> in thy <reg>sight,</reg> <note place=“end” n=“19”>Here, Goodcole cites the wrong verse. This quote comes from the first half of Psalm 51:4 (KJV).</note>at last he prayeth, o <reg>cleanse</reg> thou me from my <reg>secret</reg> faults, there is none whole in my body or <reg>soul</reg> by <reg>reason</reg> of <reg>sin.</reg></p></div>
<div “page” n=“15”>
<p n=“17”> 32. <reg>Psalm. </reg> 5, 6 vers. I will knowledge my <reg>sin</reg> unto thee, and mine <reg>unrighteousness</reg> have I not hid. I <reg>said,</reg> I will <reg>confess</reg> my <reg>sins</reg> unto the Lord, and <reg>so</reg> thou <reg>forgavest</reg> the <reg>wickedness</reg> of my <reg>sin.</reg> <note place=“end” n=“20”>Although he cites verses 5 and 6, Goodcole only paraphrases verse 5.</note> <reg>These</reg> were the <reg>ensuing</reg> comforts and favours of God to the <reg>sinner;</reg> <reg>remission</reg> of <reg>sins</reg> for <reg>confessing</reg> of them. Read the 5th. Chap. of <reg>James,</reg> ver. 6. Acknowledge your faults one to another, and pray one for another, that ye may be healed. <note place=“end” n=“21”>Goodcole mistakes the citation again. This quote is from the first half of Luke 5:16 (“Bishop”).</note>Our <reg>blessed</reg> Saviour, <reg>when</reg> he <reg>sent</reg> his <reg>Disciples</reg> into the world, as he gave them a <reg>Commission</reg> for to preach, <reg>so</reg> <reg>likewise</reg> power over <reg>unclean</reg> <reg>spirits,</reg> to <reg>cast</reg> them out. In a word, he gave them power of <reg>sins</reg> in the <reg>total</reg> <reg>lump:</reg> <corr>Whosoever’s</corr> <reg>sins</reg> ye <reg>retain</reg> (faith he) they are retained, and <corr>whosoever’s</corr> <reg>sins</reg> ye remit, they are remitted. <note place=“end” n=“22”>This is a slight misquote of John 20:23: “Whosoe{vers sinnes ye remit, they are remitted [u]nto them: And whose[v]ers sinnes ye retayne, they are retayned” (“Bishop”).</note>What greater comfort could <reg>Christ</reg> pronounce then <reg>say,</reg> son, thy <reg>sins</reg> be forgiven? <note place=“end” n=“23”>Mark 2:5 (“Bishop”).</note>and how did the <reg>Jews</reg> <reg>disdain</reg> at <reg>those</reg> <reg>words,</reg> <reg>saying,</reg> who can forgive <reg>sins,</reg> but God only? <note place=“end” n=“24”>Luke 5:21 (“Bishop”).</note><reg>Christ</reg> readily replieth, and giveth them a token of the truth thereof, by the peraliptick <note place=“end” n=“25”>Paralipsis is a rhetorical device. Goodcole means “paralyzed.”</note>man to <reg>rise</reg> up and <reg>walk</reg> before them, That ye may know the Son of man hath power to forgive <reg>sins</reg> here on earth, I <reg>say</reg> unto thee, <reg>Arise,</reg> take up thy bed, and walk. <note place=“end” n=“26”>Paraphrase of John 5:8.</note>Primus ad indulgentiam gradus est agnoscere delictum. The <reg>chiefest</reg> way to <reg>obtain</reg> mercy at God’s hands for <reg>sins</reg> <reg>past, </reg> is to acknowledge the offences done. Dum agnoscit reus, ignoscit Deus. and the <reg>sinner</reg> is not readier to <reg>confess</reg> his <reg>wickedness,</reg> but God is as ready <reg>again</reg> for to forgive them. Novit Deus omnia, vocem tamen tuam expectet, si taces secretarius es Diaboli, faith S. Ambr. God knoweth all things,</p></div>
<div “page” n=“16”>
<p n=“17”> yet the <reg>voice,</reg> and <reg>confession</reg> of penitent <reg>sinners,</reg> he regardeth, and expecteth; If a <reg>sinner<reg> be at any time <reg>silent,</reg> he is but the <corr>Devil’s<corr> Secretary.</p>
<head=rend “bold”>The <reg>Confession</reg> of Elizabeth Barnes, the 26. of April, 1637, at the place of Execution. </head>
<p n=“18”> <reg>During</reg> the time that <reg>she</reg> was in <reg>prison,</reg> <reg>she</reg> concealed her Adultery, that <reg>she</reg> was begot with Child, by him on whom <reg>she</reg> had wasted her <reg>estate,</reg> and deluded with hopes of Marriage. His name, as <reg>she</reg> <reg>said,</reg> was Richard Evans, a Taylor dwelling in <reg>Battersey</reg> in the <reg>County</reg> of Surrey: upon <reg>whose</reg> <reg>conscience</reg> lieth very <reg>heavy,</reg> his <reg>false</reg> dealing with the <reg>poor</reg> woman. I <reg>wish</reg> that <reg>he</reg> may heartily <reg>ask</reg> God and the world forgiveness for his impieties in <reg>public.</reg> Through <reg>whose</reg> deceits and flatteries, this <reg>poor</reg> creature’s <reg>ruin</reg> was <reg>occasioned.</reg> And <reg>so</reg> much for Elizabeth Barnes.</p>
<head=rend “bold”>A Relation of Anne Willis, the manner of the murdering of her own <reg>Child,</reg> <reg>confessed</reg> by her at the place of Execution. </head>
<p n=“19”> <reg>Upon</reg> an <reg>Inquisition</reg> of one of the Coroners <reg>Inquest,</reg> for the County of <reg>Middlesex,</reg> upon the view of the body of her <reg>Bastard-child,</reg> taken</p></div>
<div “page” n=“17”>
<p n=“19”> out of a vault in <reg>Rosemary</reg> Lane, by Tower Hill, <note place=“end” n=“27”>Today the lane is known as Royal Mint Street.</note>by her therein <reg>thrown,</reg> being by the <reg>Jury</reg> made, <reg>return</reg> unto the Coroner of Murder, Warrants were immediately <reg>sent</reg> out unto all parts for the apprehending of the <reg>said</reg> <reg>Anne</reg> Willis, who upon the <reg>seventh</reg> day of March, 1637, was taken, and brought before Sir Thomas <reg>Jaye,</reg> unto whom <reg>she</reg> <reg>confessed</reg> the fact: That the Child was <reg>born</reg> alive: there was two upon oath justified it, that she said it was alive. Oh <reg>cruel</reg> <reg>Monsters</reg> of that tender Sex. Can woman forget the child of her <reg>womb?</reg> <reg>Isa.</reg> 9. <note place=“end” n=“28”>Another citation error; Goodcole is paraphrasing Isaiah 49:15 (KJV).</note><corr>Heaven’s</corr> infinite <reg>compassion</reg> is compared unto the Mother and Infant, the <reg>near</reg> <reg>tie</reg> between them, and the <reg>entire</reg> care of mothers over their children! When I lift up mine eyes towards the Heavens, & <reg>again</reg> <reg>cast</reg> them <reg>down</reg> to the earth; Birds and <reg>Beasts,</reg> me thinks, do <reg>rise</reg> up in <reg>judgment</reg> <reg>against</reg> <reg>these</reg> <reg>unnatural</reg> <reg>cruel</reg> <reg>Beasts</reg> in <corr>women’s</corr> <reg>shapes.</reg> The Swallow flieth high, and in the towering Trees, Churches, and <reg>Houses</reg> build their <reg>Nests,</reg> to <reg>preserve</reg> their <reg>young</reg> ones <gap>o[----]nger;</gap> <note place=“end” n=“29”>There is an ink blot on the original document here, making the text indecipherable.</note>The Sparrow watcheth alone on the <reg>House</reg> top, as <reg>careful</reg> what it had hatched and brought <reg>forth,</reg> <reg>Beasts,</reg> <reg>such</reg> as <reg>Lions,</reg> <reg>Wolves,</reg> Tigers and Foxes, have <reg>secret</reg> caves and woods where they hide there young, to <reg>preserve</reg> & <reg>foster</reg> them alive: But <reg>these</reg> bloody dogs degenerate from them. O let therefore the <reg>memorial</reg> of them <reg>perish.</reg></p></div>
<div “page” n=“18”>
<head=rend “bold”> A Relation of <reg>John</reg> Flood, late of S. Giles in the Field, <note place=“end” n=“30”>Located in the Borough of Camden in the West End of London.</note>for the committing of a Rape on the body of his <reg>own</reg> <reg>natural</reg> child, being under the age of ten <reg>years.</reg></head>
<p n=“20”>This man was <reg>most</reg> notorious, and generally reported to be of a <reg>most</reg> <reg>dissolute</reg> <reg>conversation.</reg> The fact which was <reg>laid</reg> unto his charge, fully <reg>proved</reg> by the <reg>Testimony</reg> of <reg>diverse</reg> grave and <reg>sober</reg> Matrons, which <reg>searched</reg> the Body of the Child, and <reg>said, </reg> <reg>she</reg> had been <reg>abused</reg> by a man without all <reg>question.</reg> The Honourable Judges, before whom this <reg>heinous</reg> fact was <reg>tried,</reg> inquired to <reg>find</reg> out the Actor of <reg>so</reg> horrid a deed. The Child on whom it was done, produced, nor <reg>accused</reg> any other <reg>person</reg> but Flood her <reg>own</reg> Father, and related very confidently the manner of their <reg>carnal</reg> knowledge of each other, to the full <reg>satisfaction</reg> of all that heard her, that none but he could be the man. Being demanded the <reg>reason</reg> why <reg>she</reg> did not immediately <reg>reveal</reg> that her Father had to <reg>do</reg> with her, <reg>she</reg> answered, That <reg>she</reg> <reg>durst</reg> not <reg>speak</reg> of it <reg>again</reg> unto any body, <reg>because</reg> her father <reg>said,</reg> If <reg>she</reg> <reg>should</reg> at any time tell what <reg>he</reg> did unto her, the <reg>Devil</reg> would <reg>presently</reg> <reg>tear</reg> her in pieces. This the child averred unto the Court before his face, at the time his <reg>Trial. </reg></p>
<head=rend “bold” rend “center> What Flood <reg>said</reg> at the place of Execution.</head>
<p n=“21”>As <reg>he</reg> impudently denied the Fact at the time of his <reg>Trial,</reg> <reg>he</reg> <reg>persevered</reg> to the <reg>instant</reg> of his</p></div>
<div “page” n=“19”>
<p n=“21”> death, of the <reg>denial</reg> of the fact, with many <reg>fearful</reg> imprecations of <reg>judgments,</reg> and renunciation of <corr>God’s<corr> mercies if he were any <reg>ways</reg> guilty: In great <reg>passionate</reg> hot <reg>terms</reg> <reg>he</reg> brake forth <reg>against</reg> his wife, on this wife <reg>saying,</reg> That three <reg>years</reg> <reg>she</reg> was <reg>conspiring</reg> to <reg>work</reg> his downfall, <reg>which</reg> now by her was effected. And thus this barren Tree at the Tree of execution <reg>stood</reg> and fell.</p>
<head=rend “center>The <reg>Confession</reg> of <reg>Joane</reg> Burs, taken before Sir <reg>James</reg> Cambell, Knight, the 8. day of <reg>April</reg>, 1637.</head>
<p n=“22”> <reg>She</reg> <reg>said</reg> that the Saturday before Christmas <reg>last,</reg> her <reg>Master</reg> having given her <reg>sharp</reg> correction, for the <reg>stealing</reg> away of a Runlet of Wine, and expending it out in the company of Lewd creatures lazing about the City; in revenge unto her <reg>Master</reg> and <reg>Mistress,</reg> <reg>she</reg> went and bought Mercury, <note place=“end” n=“31”>Mercury was heavily used for medicinal purposes from the late fifteenth through twentieth centuries despite its toxicity (OED).</note>and put it into a <reg>Posset,</reg> <note place=“end” n=“32”>“A drink made from hot milk curdled with ale, wine, or other liquor, flavoured with sugar, herbs, spices, etc., and often drunk for medicinal purposes (now hist.)” (OED).</note>and gave it unto them both for to drink, which did <reg>endanger</reg> their lives; but <reg>blessed</reg> be God, are both yet alive: And for that exorbitant Fact, was by the Court fined, and <reg>remains</reg> in the Goale <note place=“end” n=“33”>Jail.</note>to this <reg>present.</reg> Being demanded why <reg>she</reg> did <reg>so</reg> unto her <reg>Master</reg> and <reg>Mistress,</reg> <reg>She</reg> <reg>stood</reg> mute: but it was <reg>justified</reg> unto her face at her <reg>Trial,</reg> that <reg>these</reg> words <reg>should</reg> proceed out of her <reg>own</reg> mouth, That if her <reg>Mistress</reg> were dead, <reg>she</reg> might afterwards have better <reg>Clothes;</reg> And to her <reg>Master</reg> <reg>she</reg> did it, <reg>because</reg></p></div>
<div “page” n=“20”>
<p n=“22”> he did beat her <reg>so</reg> cruelly. But <reg>observe</reg> in this <reg>silly</reg> <reg>Girl</reg> a <reg>passage</reg> worth note: Who perceiving the Mercury to <reg>work</reg> violently on her Mistress, brought <reg>some</reg> thereof in a Paper, and <reg>shewed</reg> it unto her <reg>Mistress,</reg> <reg>saying,</reg> that <reg>doubtless</reg> her <reg>Master</reg> had put <reg>something</reg> into the <reg>Posset,</reg> that made her <reg>so</reg> <reg>sick;</reg> craftily intending by this, to <reg>cast</reg> off all <reg>suspicion</reg> from her <reg>self;</reg> but that <reg>fastened</reg> it upon her, as just <reg>cause</reg> there was. And <reg>so</reg> much for that.</p>
<head=rend “center>The <reg>Confession</reg> of Anne Holden, before Sir <reg>James</reg> Cambell, the 16. day of March, 1637.</head>
<p n=“23”> The <reg>said</reg> Anne Holden <reg>confessed,</reg> as it was in the Court read, That <reg>last</reg> Night was <reg>seven</reg> <reg>weeks,</reg> <reg>she</reg> being lodged in the <reg>house</reg> of <reg>John</reg> Atkins at Colebrooke, <note place=“end” n=“34”>Located just south of St. Mary’s church Garden.</note> was delivered of a Child, no body being with her; which <reg>said</reg> Child <reg>she</reg> threw into a Ditch, on the Back-side of the <reg>said</reg> <reg>House,</reg> <reg>because</reg> it <reg>should</reg> not be known nor <reg>seen.</reg> But <reg>she</reg> was <reg>spared</reg> her <reg>Trail,</reg> <reg>because</reg> <reg>she</reg> is to be removed unto Buckingham, there to be <reg>tried</reg> upon another <reg>murder.</reg></p>
<p n=“24”> <reg>Lastly,</reg> there is one Notorious Bawd Rebecca Smith, who dwelt at the <reg>Seven-stars</reg> in <reg>Whitecross</reg> street, <note place=“end” n=“35”>Located directly south of St. Luke’s Garden and one street east of the University of the Arts London.</note> convicted for a Bawd; who according unto her <reg>deserts,</reg> is to be Carted about the City, and thence ought to be <reg>banished.</reg></p></div>
<head=rend “center>FINIS.</head>
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<titleStmt><title>Nature’s Cruel Step-Dames: A Digital Edition</title> <date>2013</date> <editor>Cayla Eagon</editor></titleStmt>
<respStmt><resp>Encoded by <name>Cayla Eagon</name></resp></respStmt>
<publicationStmt><p>Published as a project for <name>Illinois State University</name>, <name>English 355: Forensic Bibliography and Archival Editing.</name> Published by<publisher> Mercury 16 Press</publisher> in <pubPlace>Normal, Illinois</pubPlace></p></publicationStmt>
<availability status=“reserved”>All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without written permission of the publisher. For information regarding permission, contact the editor via the “Contact” page.</availability>
<sourceDesc><p><bibl><title>Nature’s Cruell Step-Dames; or, Matchlesse Monsters of the Female Sex</title> by <author> Henry Goodcole</author>. <pubPlace>London</pubPlace> : <publisher>Unknown</publisher>, <date when=“1637”>1637</date>. <extent>21 p.</extent></bibl></p></sourceDesc>
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<docTitle rend=“bold”>
<titlePart “main” rend=“center”><corr>Nature’s</corr></titlePart>
<titlePart “main” rend=“center”> <reg>Cruel</reg> Step-Dames</titlePart>
<titlePart “main” rend=“center”>or,</titlePart>
<titlePart “main” rend=“center”> <reg>Matchless</reg> Monsters of the Female Sex</titlePart>
<titlePart “subtitle” rend= “center”><i>Elizabeth Barnes,</i> and <i>Anne Willis.</i></titlePart>
< titlePart “subtitle” rend= “center”><Who were executed the 26. day of <i>April,</i> 1637. at Tyburne, for the <reg>unnatural</reg> <reg>murdering</reg> of their own Children.</titlePart>
<titlePart “subtitle” rend= “center”>Also, herein is contained their <reg>several</reg> <reg>Confesssions,</reg> and the Court’s <reg>just</reg> proceedings <reg>against</reg> other notorious Malefactors, with their <reg>several</reg> offences this Sessions.</titlePart>
<titlePart “subtitle” rend= “center”>Further, a Relation of the wicked Life and impenitent Death of <i>John Flood,</i> who raped his own <reg>Child</reg></titlePart>
</docTitle>
<docAuthor>Henry Goodcole</docAuthor>
<docEdition>Edited with Notes</docEdition>
<byline>By <docEditor>Cayla Eagon</docEditor></byline>
<figure>
<graphic url=“goodcoleimage.jpg”/>
<figDesc>An Illustration Showing Elizabeth Barnes Murdering Her Child.</figDesc>
</figure>
<lg “publicationPlace”><l rend=“center”>Printed at London for <i>Francis Coules,</i> dwelling in</l>
<lg “publicationDate”><l><date when=“1637”>1637</date></l>
<l rend=“center”> the Old Baily, 1637.</l></lg>
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<body>
<div “page” n=“1”>
<head=rend“bold”> A Narration of the <reg>Diabolical</reg> seduction of Elizabeth Barnes, late of <reg>Battersey</reg> <note place+“end” n+“1”> Alternatively, Battersea; a district of London approximately three miles southwest of Westminster Bridge on the southern bank near the River Thames. According nineteenth-century topographer Thomas Allen, the district has endured several name variations including Patricesy, Battrichsey, Battersey, and Battersea (296).</note>in the County of Surrey <reg>widow,</reg> <reg>mercilessly</reg> to murder <reg>Susan</reg> Barnes her <reg>own</reg> natural Child.</head>
<p n=“1”>A Whole <reg>month,</reg> as <reg>she</reg> <reg>confessed</reg> in the <reg>public</reg> hearing of <reg>diverse</reg> <reg>persons</reg> of good repute, this Savage continued with this hellish fire kindled in her <reg>breast,</reg> violently at the <reg>last</reg> breaking forth into the <reg>unnatural</reg> deprivation of the life of the fruit of her <reg>own</reg> womb. The <reg>subtle</reg> serpent Satan, that thus long time had <reg>possessed</reg> her, putteth into her <reg>mind</reg> the manner how to put in execution her <reg>diabolical</reg> execrable intention on the innocent <reg>child,</reg> without its least <reg>suspicion,</reg> as you may perceive by the <reg>sequel</reg> of the <reg>History.</reg> To <reg>entice</reg> the <reg>child</reg> unto its slaughter, and to <reg>go</reg> abroad with her, she provided the 24 day of March last 1637. very early in the morning, an Apple Pye, a Herring Pye, <reg>Raisins</reg></p></div>
<div “page” n=“2”>
<p n=“1”>of the Sun, and other fruits which <reg>she</reg> carried with her; accustomed baits, <reg>used</reg> by loving Parents, to quiet and <reg>still</reg> their children in their <reg>unquietness,</reg> but this creature <reg>otherwise,</reg> to <reg>destroy</reg> her <reg>child</reg> by that <reg>means.</reg> <reg>These</reg> things being thus prepared before-hand, and the child beholding them, did <reg>set</reg> an edge on its affections, willingly to accompany her <reg>cruel</reg> mother, in her <reg>travel</reg> towards her long home.</p>
<p n=“2”>The innocent <reg>Lamb</reg> and ravenous <reg>Wolf</reg> both <reg>spend</reg> out the day together; with joyful expectation, the one willingly endureth the <reg>travel</reg> and heat of the day, to <reg>go</reg> to be placed with a <reg>kinswoman</reg> of hers, as was pretended, but alas this was but flattery to <reg>shed</reg> innocent blood. Towards the evening of the same day, <reg>these</reg> her alluring kind of deadly junkets, <note place=“end” n=“2”>An edible sweet such as a cake, pie, or other delicacy (OED).</note><reg>she</reg> brings with her <reg>child,</reg> into a Wood called Wormewallwood, <note place=“end” n=“3”>More commonly, Wormwall Wood near the present day Fulham Palace Road Cemetery, est. 1865. To walk there from Battersea would take a little over an hour.</note> being in the <reg>Parish</reg> of Fulham in the County of <reg>Middlesex,</reg> <reg>some</reg> 4. miles distance from the place where <reg>she</reg> dwelt; being there in <reg>secret,</reg> and covered with <reg>darkness, </reg> <reg>she</reg> faineth <note place=“end” n=“4”> From fain, for which the OED attributes a duel definition: a) “To be delighted or glad, rejoice,” and b) “To pretend kindness.”</note>unto the child this <reg>excuse,</reg> <reg>saying,</reg> that <reg>she</reg> was very weary, and was not able to <reg>go</reg> any further, but <reg>must</reg> upon <reg>necessity</reg> <reg>stay</reg> a while, there to <reg>rest</reg> and <reg>ease</reg> her <reg>self,</reg> the which the <reg>poor</reg> <reg>child,</reg> as <reg>she</reg> <reg>said,</reg> <reg>most</reg> lovingly <reg>entreated</reg> her to <reg>do,</reg> being <reg>also</reg> glad of <reg>such</reg> <reg>repose. </reg></p></div>
<div “page” n=“3”>
<p n=“2”>Being <reg>set</reg> down together, <reg>she</reg> taketh out of her basket, the Pyes, and fruit, and <reg>sets</reg> them before the <reg>child,</reg> for to <reg>eat</reg> of them, which did <reg>so. </reg></p>
<p n=“3”>Thus having eaten of <reg>such</reg> things formerly provided for it, being <reg>tired</reg> with going <reg>so</reg> <reg>far</reg> a journey, it being but of the age of eight <reg>years,</reg> afterwards <reg>sweetly</reg> falleth into a <reg>fast</reg> <reg>sleep,</reg> which was very <reg>opportune</reg> for her <corr>mother’s<coor> <reg>accursed</reg> <reg>design,</reg> for that <reg>same</reg> night about the <reg>hours</reg> of xj. and xij. <note place=“end” n=“5”>The hours of 11 and 12.</note><reg>she</reg> drew out of her <reg>sheath</reg> a knife, and with that knife <reg>barbarously</reg> did cut the throat of the child. <reg>Soon</reg> after this bloody fact, being done by her, her eyes were opened, that <reg>she</reg> beheld her <reg>miserable</reg> condition, and that, that by her bloody hands had <reg>been</reg> done, that could no way be again undone. She <reg>resolved</reg> before hand, how to <reg>dispose</reg> of her <reg>self</reg> after the fact committed. For <reg>she</reg> carried with her the <reg>instrument</reg> of her <reg>own</reg> death, as <reg>she</reg> did the <corr>child’s;<corr> for it a knife, <reg>so</reg> a halter, <note place=“end” n=“6”>A rope made into a noose for hanging an individual</note>wherewith to end her own life, and attempted it, but had not power to lay violent hands on her <reg>self, </reg> being mercifully thereof prevented by the all-powerful hand of heaven: after this <reg>first</reg> attempt, as <reg>she</reg> <reg>said, </reg> <reg>she</reg> was <reg>strongly</reg> <reg>set</reg> on <reg>again</reg> by the <reg>Devil</reg> to <reg>drown</reg> her <reg>self,</reg> but that prevailed not against her, but forthwith brake out then</p></div>
<div “page” n=“4”>
<p n=“3”> into a great <reg>passion,</reg> as it were a <reg>fountain</reg> of <reg>tears,</reg> humbly and heartily imploring Heavens mercy and <reg>forgiveness</reg> for her bloody crying-fact.</p>
<p n=“4”>Her guilty <reg>conscience,</reg> will no way permit her to <reg>rest,</reg> or <reg>shew</reg> her any place of refuge for <reg>safety;</reg> but according unto that <reg>saying</reg> of the <reg>Psalmist,</reg> it falleth upon her. <reg>Evil</reg> shall hunt <note place=“end” n=“7”> The original document’s type is blurred here. This word may be “hunt or “haunt.”</note>the wicked <reg>person</reg> to overthrow them, and <reg>so</reg> it did, to the full <reg>satisfaction</reg> of all the beholders. For whither doth this affrighted Creature, run or flee <reg>suppose</reg> <reg>ye,</reg> but even unto the gates of <reg>Justice,</reg> crying, as it were there, for <reg>Justice</reg> to be rendered according to her demerit? From the wood <reg>she</reg> flees into <reg>Kensington,</reg> <note place=“end” n=“8”>Kensington is approximately 2.5 miles northeast of the wooded crime scene, which would be about a forty-five minute walk.</note>and there hides her <reg>self</reg> all in <reg>straw, </reg> in the Barn of one <reg>Disney:</reg> and being there found, <reg>suspicion</reg> of this <reg>murder</reg> was laid unto her charge, which <reg>she</reg> <reg>confessed</reg> to his wife and <reg>servant,</reg> and afterwards <reg>she</reg> was <reg>carried</reg> unto <reg>Master</reg> Fen a <reg>Justice</reg> in that <reg>Town,</reg> <note place=“end” n=“9”> My research efforts in learning more about Master Fen have come up short to date.</note>unto whom <reg>she</reg> <reg>confessed</reg> the <reg>same</reg> fact.</p>
<p n=“5”>This fact being rumored abroad, I went unto New-gate to <reg>visit</reg> this <reg>miserable</reg> delinquent, who at my <reg>first</reg> view of her matronlike <reg>aspect,</reg> induced me to enter into <reg>present</reg> <reg>discourse</reg> with her, to <reg>prevail</reg> if I could <reg>possibly,</reg> to <reg>find</reg> out the <reg>cause</reg> that moved her unto <reg>such</reg> unheard of cruelty: <reg>she</reg> <reg>answered</reg></p></div>
<div “page” n=“5”>
<p n=“5”>me <reg>again,</reg> none but the <reg>Devil</reg> alone tempted her thereunto, and with <reg>tears</reg> <reg>fast</reg> trickling <reg>down</reg> her <reg>cheeks,</reg> desired my <reg>self, </reg> with the <reg>rest</reg> that <reg>stood</reg> by, to pray unto Almighty God to take mercy on her <reg>poor</reg> <reg>sinful</reg> <reg>soul,</reg> to <reg>save</reg> that from hell.</p>
<p n=“6”>A <reg>second</reg> time I urged her, to <reg>discover</reg> the <reg>cause</reg> of that fact, and disburden her <reg>conscience, </reg> and <reg>somewhat</reg> then fell from her, thus <reg>saying, </reg> that <reg>she</reg> had <reg>spent</reg> all the <reg>estate</reg> <reg>she</reg> had upon one that pretended love unto her, and being by that <reg>means</reg> become <reg>poor</reg> and indebted, knew not what would become of her, but <reg>instantly</reg> <reg>resolved</reg> on this <reg>desperate</reg> <reg>course,</reg> leaving <reg>such</reg> deep <reg>impression</reg> in her mind, with the continuance of time in not <reg>disclosing</reg> of it, that the temptation, and <reg>resolution</reg> waxed daily <reg>stronger,</reg> and powerfully wrought on her. Being demanded what <reg>she</reg> thought <reg>should</reg> become of her after the fact done, thus <reg>replied,</reg> that <reg>she</reg> attempted to hang her <reg>self,</reg> but had not power, nor <reg>doubtless</reg> could not have <reg>such</reg> a hard heart, to kill the child, had it been but awake, as it was <corr>asleep.<corr> For that time I departed from her, and <reg>freshly</reg> the third time <reg>endeavoured</reg> to <reg>discover</reg> more but could not, but <reg>constantly</reg> <reg>she</reg> adhered to her former <reg>confession,</reg> no whit varying.</p></div>
<div “page” n=“6”>
<head=rend “bold”>Serious <reg>advertisements</reg> unto all good <reg>Christians,</reg> and cautions, by this ignorant <reg>sinful</reg> <corr>woman’s</corr> <reg>sudden</reg> <reg>downfall. </reg></head>
<p n=“7”> If this <corr>woman’s</corr> <reg>house</reg> had <reg>been</reg> <reg>set</reg> on fire, <reg>doubtless</reg> <reg>she</reg> would have made <reg>such</reg> an <reg>outcry</reg> in the <reg>streets,</reg> that all her neighbours <reg>must</reg> of <reg>necessity</reg> <reg>rise,</reg> and <reg>add</reg> unto her all help <reg>possible</reg> to quench the fire. Her heart was here <reg>set</reg> on fire by hell, <reg>musing</reg> to perpetrate <reg>mischief,</reg> her tongue is <reg>silent,</reg> and mouth is <reg>shut,</reg> when it <reg>should</reg> have <reg>been</reg> wide open, to cry aloud unto God, for grace and mercy, and to crave the <reg>help</reg> of the <reg>effectual</reg> prayers of <corr>God’s</corr> holy <reg>Ministers,</reg> and Congregations of his Saints here on earth, to deliver her out of the <reg>snare</reg> and bondage of Satan, whom <reg>she</reg> voluntarily obeyed. If a <reg>limb</reg> had <reg>been</reg> broken, <reg>she</reg> would not <reg>rest</reg> <reg>satisfied</reg> till a Chyrurgion <note place=“end” n=“10”>Surgeon</note>had <reg>been</reg> <reg>present</reg> for to cure her.</p></div>
<div “page” n=“9”>
<p n=“8”> If <reg>she</reg> had <reg>fallen</reg> <reg>suddenly</reg> <reg>desperate</reg> <reg>sick</reg> for <reg>fear</reg> of death, <reg>hastily</reg> they <reg>post</reg> and <reg>run</reg> to <reg>seek</reg> for a <reg>Physician;</reg> but her <reg>soul</reg> is <reg>sick,</reg> and <reg>draws</reg> nigh downward into Hell, what care or cure of that, where was God or his <reg>Ministers</reg> thought of all this while, <reg>blessed</reg> Saint Paul <reg>so</reg> <reg>soon</reg> as the Viper <reg>seized</reg> on his hand, <reg>shook</reg> it off immediately into the fire: a whole <reg>month</reg> this venomous Viper, Murder, lodgeth in her heart; God, prayer unto him, and hearing of his Word all this while was <reg>laid</reg> <reg>aside.</reg> Cunning deluding Satan fitteth <reg>likewise</reg> on her tongue, as he <reg>took</reg> <reg>seizure</reg> on her heart, that he tyeth <reg>fast,</reg> not able to pray, which might have prevailed <reg>against</reg> him. <reg>Devout</reg> Prayer is his <reg>scourge,</reg> and <reg>faithless</reg> faint-hearted people <reg>only</reg> give place unto him, and <reg>sink</reg> <reg>down</reg> at his feet.</p>
<p n=“9”> The <reg>Devil</reg> is but a <reg>weak</reg> faint-hearted Coward, <reg>Resist</reg> him, saith the <reg>blessed</reg> <reg>Apostle,</reg> and <reg>he</reg> will <reg>fly</reg> from you. This <reg>kind</reg> of <reg>evil</reg> <reg>spirit,</reg> <reg>saith</reg> our Saviour <reg>Christ,</reg> cannot be <reg>cast</reg> out, but by <reg>fasting</reg> and prayer. Our <reg>blessed</reg> Saviour Jesus <reg>Christ</reg> in the <reg>disconsolate</reg> time of his <reg>most</reg> bitter <reg>passion</reg> on the <reg>Cross</reg> for our</p></div>
<div “page” n=“10”>
<p n=“9”> <reg>sakes,</reg> to encounter Satan, to comfort <reg>himself</reg> in that great Agony he was in, and to get the <reg>Conquest</reg> of that grand <reg>captain</reg> of all <reg>mischief,</reg> prayer unto his heavenly Father in the Garden, inculcates frequently this duty unto his <reg>distressed</reg> followers, Watch and pray, and <reg>joins</reg> the <reg>necessity</reg> of it, least <reg>ye</reg> fall into Temptation. <note place=“end” n= “11”>Here, Goodcole paraphrases Mark 14:38.</note>Is a <reg>weak</reg> <reg>child</reg> able to <reg>stand</reg> in the way of a <reg>Lion</reg> <reg>stirred</reg> up unto fury and rage, no whit <reg>possible:</reg> much <reg>less</reg> is a <reg>sinful</reg> <reg>weak</reg> man able to grapple with the <reg>powerful</reg> <reg>strength</reg> of <reg>sin</reg> and Satan; and therefore pray, that power may be given unto you from above, to <reg>resist,</reg> the <reg>least</reg> of <reg>whose</reg> temptations, ye are no <reg>ways</reg> able to <reg>resist</reg> of your <reg>selves.</reg> 1 Pet. 5.8. <reg>Be</reg> <reg>sober,</reg> and watch for your <reg>adversary</reg> the <reg>Devil,</reg> as a roaring Lion walketh about, seeking whom he may <reg>devour.</reg> <note place=“end” n=“12”>Goodcole is quoting from The Bishop’s Bible of 1568 here.</note> Diablus non dormit, < note place=“end” n=“13”>Goodcole translates the Latin himself in the following sentence and expands on it, as he does thoughout the work from this point forward.</note> the <reg>Devil</reg> is not idle, neither <reg>sleeps</reg> nor <reg>slumbers,</reg> but watcheth to take his advantage, <reg>seeketh</reg> which way unawares to <reg>rush</reg> in <reg>suddenly</reg> upon <reg>poor</reg> <reg>souls.</reg> By lamentable late experience, Satan hath <reg>foiled</reg> many, <reg>witness</reg> those <reg>weekly</reg> bills of <reg>casualties</reg> for London and Middlesex. The <reg>Devil</reg> although <reg>he</reg> is</p></div>
<div “page” n=“11”>
<p n=“9”> impudent and potent, the holy <reg>Apostle</reg> in the ninth <reg>verse,</reg> shewes a <reg>means</reg> there, to abate his pride who <reg>resist</reg> in the faith, a <reg>faithful</reg> <reg>Christian</reg> makes him to fly, <reg>fear,</reg> and quake. In the <reg>first</reg> of Samuel 17. chap. 40. vers. <note place=“end” n=“14”>“And toke his staffe in his hand, and chose him fi[v]e smo[o]th stones out of a brooke, and put them in a shepeardes bagge which he had, that is in a scrippe, and his sling was in his hande, and he went to the Philistine” (“Bishop”).</note>There is mention made, that David <reg>chose</reg> him five <reg>smooth</reg> <reg>stones</reg> out of a <reg>brook,</reg> with one of them <reg>he</reg> slew <corr>Goliath.<corr></p>
<p n=“10”><foreign><foreign xml:lang=“la”><i>Medici utuntur diversis medicamentis ad dinersosmorbos at Christianis contra omnia mala anicum remedium est precationis medicina Granatensis. foreign></i></p>
<p n=“11”> Learned <reg>Physicians</reg> apply various medicines unto the nature of the <reg>disease,</reg> but unto <reg>Christians</reg> <reg>only,</reg> one <reg>Sovereign</reg> medicine as an Antidote is <reg>prescribed,</reg> <reg>against</reg> all manner of malignous <reg>diseases, </reg> the <reg>only</reg> remedy is medicine of Prayer, the healthy man prayer <reg>preserveth</reg> alive, the <reg>sick</reg> man Prayer <reg>restoreth</reg> health: In time of war prayer is the victorious Conquerour; In the time of peace prayer is the infallible Defender of King and people, in health and <reg>prosperity:</reg> Saint James 5 chapter 15. verse. <reg>Sins</reg> are promised to be forgiven, and the prayer of a right-</p></div>
<div “page” n=“12”>
<p n=“11”> eous man availeth much if it be fervent: <note place=“end” n=“15”>Goodcole paraphrases the scripture: “And the prayer of fa[i]th shall sa[v]e the sick, and the Lorde shall raise him [u]p: and [i]f he ha[v]e committed sinnes, they shalbe forge[v]en h[i]m” (“Bishop”).</note>Pracibus, non passibus itur ad Dium, exgo ascendat oratio, ut descendat gratia: as the foot by paces carry the body, <reg>so</reg> the <reg>soul</reg> is carried up unto Heaven by Prayer; therefore let thy prayer <reg>ascend</reg> up unto thy God daily, that <reg>he</reg> may <reg>send</reg> <reg>down,</reg> the dew of his holy Spirit into thy <reg>soul.</reg> Deijcitur Satan cum tu ascenderis, ascendis duobus modis, meditatione et eratione, meditatio quod decet docet, oratio quod decst obtinet, Gregory. Satan is <reg>cast</reg> under thy foot when thou <reg>raisest</reg> up thy <reg>soul</reg> toward Heaven by Prayer. Two manner of <reg>ways</reg> there are that man may <reg>climb</reg> up unto the <reg>top</reg> of <corr>Heaven’s<corr> holy hill, namely meditation and prayer; meditation is prayers <reg>hand-maid,</reg> Meditation <reg>instructeth,</reg> what becommeth the <reg>soul</reg> to <reg>do,</reg> prayer <reg>supplies</reg> what is wanting unto the <reg>soul.</reg></p>
<p n=“12”>Good King David in the 5. <reg>Psalm.</reg> ver. 3. made a <reg>promise</reg> unto Almighty God, and what was it. My <reg>voice</reg> shalt thou <reg>hear</reg> betimes, Oh Lord, early in the morning will I direct my prayer unto thee, and will <reg>look</reg> up: <note place=“end” n=“16”>Here Goodcole quotes the King James Version (KJV) of 1611.</note> A domino hoc iubemar orare, ut ab eo--</p></div>
<div “page” n=“13”>
<p n=“12”> qui secretorum cognitor est, recipiamus orationis occulta mercedem: Chrysostoms. in Math. Homil. 8.</p>
<p n=“13> We are of the Lord <reg>Jesus</reg> commanded this <reg>chiefly</reg> (to pray) that of him unto whom the <reg>secrets</reg> of all hearts are <reg>manifest,</reg> <reg>we</reg> may receive openly a heavenly Reward of our Prayers offered in <reg>secrets</reg> to conclude this, as the <reg>Psalmist</reg> <reg>advised,</reg> <reg>Power</reg> out your prayers before him, without which no <corr>minute<corr> of the day can be happy unto us. I will commend unto your daily meditations and <reg>practise</reg> that replete zealous Collect <reg>prescribed</reg> to be read in the <reg>second</reg> Sunday in Lent, and the Lord give a daily <reg>blessing</reg> to <reg>those</reg> that <reg>do</reg> <reg>embrace</reg> the <reg>instruction.</reg></p>
<head=rend “italic”>The <reg>last</reg> Caution is the neglect of <corr>God’s<corr> Minister in not repairing unto him.</head>
<p n=“14> <reg>Sin</reg> is like a <reg>spot</reg> in a garment, at the <reg>first</reg> it may be <reg>easily</reg> expunged, but by continuance, it gathereth more and more <reg>soil</reg> <corr>unto<corr> it, making it <reg>so</reg> difficult that it freteth the garment into <reg>pieces,</reg> before it can be <reg>clean.</reg> Ignorant people behold their <reg>sins,</reg></p></div>
<div “page” n=“14”>
<p n=“14”> through the <reg>spectacles</reg> of their <reg>own</reg> <reg>fantasies,</reg> they extend or extenuate their <reg>sins</reg> as they <reg>please,</reg> thereby deceiving <reg>themselves,</reg> <reg>some</reg> make <reg>sins</reg> <reg>lesser,</reg> and others greater than they are, and it cannot <reg>otherwise</reg> <reg>possible</reg> be; <reg>because,</reg> they are not able to judge of the difference being ignorant and unlettered, than a <reg>blind</reg> man can <reg>distinguish</reg> colours.</p>
<p n=“15”> A stumbling <reg>block</reg> into this <corr>woman’s<corr> way the <reg>Devil</reg> <reg>casts,</reg> not to <reg>go</reg> unto her <reg>Minister</reg> unto whom the Almighty God had given the <reg>pastoral</reg> Cure of her <reg>soul,</reg> to <reg>reveal</reg> her <reg>mind</reg> unto him, for <reg>fear</reg> of revealing it <reg>again,</reg> what doth God <reg>entrust</reg> us with your dear <reg>souls?</reg> and will not you <reg>trust</reg> us with your filthy <reg>sins?</reg> to <reg>discover</reg> them, to disburden your heavy laded <reg>consciences,</reg> will you not make nice to <reg>shew</reg> a <reg>noisome</reg> <reg>soul</reg> ulcerated body, and shew the place where it paineth you <reg>most</reg> to the chyrurgion, to have thereby <reg>ease,</reg> and <reg>be</reg> too <del>too</del> curious in the matters of your <reg>soul;</reg> your abominable <reg>sins</reg> let them</p></div>
<div “page” n=“15”>
<p n=“15”> alone untouched, or not <reg>confessed</reg> at all, which by <reg>confession</reg> may <reg>be</reg> <reg>lessened,</reg> and people made wary to <reg>walk</reg> more <reg>circumspectly,</reg> and the <reg>heinousness</reg> of <reg>sin</reg> being <reg>set</reg> before <corr>men’s<corr> eyes, may <reg>deter</reg> them from committing of them <reg>again.</reg> Beloved, a <reg>weak</reg> flight and <reg>subtlety</reg> in the <reg>Devil</reg>, that withholds the <reg>poor</reg> <reg>pensive</reg> <reg>sinner,</reg> from his ghostly comforter <reg>(Confession)</reg> what then? oh no, by no <reg>means,</reg> I will not <reg>do</reg> it, <reg>he</reg> will <reg>revile</reg> <reg>me,</reg> will you not <reg>blush</reg> for <reg>shame,</reg> nor hold it no <reg>blemish,</reg> to harbour wicked thoughts in your hearts, which God knoweth, and <reg>seeth,</reg> and in the open day of the world exorbitantly commit them, and is this a greater offence to <reg>confess</reg> them, and to <reg>turn</reg> from the, judge <reg>ye?</reg> Our <reg>aim</reg> of the Church of England is not <reg>such,</reg> as that of Rome, to <reg>creep</reg> into <corr>men’s<corr> <reg>secret</reg> hearts, to hold them in awe, but <reg>discover</reg> their <reg>sins,</reg> to <reg>save</reg> that way <reg>their</reg> souls, and as for <reg>disclosing</reg> of <reg>such</reg> <reg>kind</reg> of <reg>persons,</reg> let <reg>me</reg> <reg>advise</reg> them, not in the <reg>least</reg> manner to doubt our <reg>secrecy,</reg> we have learned bet--</p></div>
<div “page” n=“16”>
<p n=“15”>ter, and <reg>desire</reg> our Auditors to be <reg>otherwise</reg> <reg>persuaded</reg> of us. Whether is God or men <reg>wiser?</reg> the holy Spirit <reg>adviseth</reg> unto this duty of <reg>Confession,</reg> by that <reg>means</reg> <reg>ye</reg> <reg>lessen</reg> <reg>sin</reg> in you, and <reg>cast</reg> out the <reg>Devil.</reg> <reg>Christ</reg> cured none but <reg>those</reg> that <reg>shewed</reg> their <reg>disease,</reg> and <reg>believed</reg> his power, by <reg>confession</reg> of <reg>sin</reg> the way for the Lord <reg>Jesus</reg> is prepared, and by the prayer of the <reg>faithful</reg> <reg>Minister</reg> unto God for the <reg>poor</reg> penitent <reg>sinner,</reg> his <reg>sins</reg> are forgiven him, Satan <reg>cast</reg> out, and his <reg>soul</reg> better armed <reg>against</reg> his future <reg>strong</reg> temptations. King David <reg>resolved</reg> <reg>saying:</reg> <corr>Psalm</corr> 38. <reg>verse</reg> 18. I will <reg>confess</reg> my <reg>wickedness,</reg> and <reg>be</reg> sorry for my <reg>sin.</reg> <note place=“end” n=“17”>In this paraphrase, Goodcole combines two different translations of the verse: “Because I confesse my wickednesse: and am sory for my sinne” (“Bishop”); “For I will declare mine iniquitie; I will be sory for my sinne” (KJV).</note></p>
<p n=“16”>Magnus acccessus ad Deum, cognitio est infirmitatis sua, the <reg>step</reg> that we <reg>set</reg> forwards <corr>Heaven,</corr> after we have <reg>fallen</reg> into <reg>sin,</reg> is the <reg>unfeigned</reg> <reg>confessing</reg> of our downfall by <reg>sin.</reg> S. Luke 15. chap. with the <reg>prodigal.</reg> I will <reg>go</reg> to my father, and <reg>say</reg> unto him, Father, I have <reg>sinned</reg> against Heaven and thee. <note place=“end” n=“18”>Goodcole is quoting Luke 15:18 from the KJV.</note> <reg>Psal. </reg> 15. Against thee only have I <reg>sinned,</reg> and done <reg>evil</reg> in thy <reg>sight,</reg> <note place=“end” n=“19”>Here, Goodcole cites the wrong verse. This quote comes from the first half of Psalm 51:4 (KJV).</note>at last he prayeth, o <reg>cleanse</reg> thou me from my <reg>secret</reg> faults, there is none whole in my body or <reg>soul</reg> by <reg>reason</reg> of <reg>sin.</reg></p></div>
<div “page” n=“15”>
<p n=“17”> 32. <reg>Psalm. </reg> 5, 6 vers. I will knowledge my <reg>sin</reg> unto thee, and mine <reg>unrighteousness</reg> have I not hid. I <reg>said,</reg> I will <reg>confess</reg> my <reg>sins</reg> unto the Lord, and <reg>so</reg> thou <reg>forgavest</reg> the <reg>wickedness</reg> of my <reg>sin.</reg> <note place=“end” n=“20”>Although he cites verses 5 and 6, Goodcole only paraphrases verse 5.</note> <reg>These</reg> were the <reg>ensuing</reg> comforts and favours of God to the <reg>sinner;</reg> <reg>remission</reg> of <reg>sins</reg> for <reg>confessing</reg> of them. Read the 5th. Chap. of <reg>James,</reg> ver. 6. Acknowledge your faults one to another, and pray one for another, that ye may be healed. <note place=“end” n=“21”>Goodcole mistakes the citation again. This quote is from the first half of Luke 5:16 (“Bishop”).</note>Our <reg>blessed</reg> Saviour, <reg>when</reg> he <reg>sent</reg> his <reg>Disciples</reg> into the world, as he gave them a <reg>Commission</reg> for to preach, <reg>so</reg> <reg>likewise</reg> power over <reg>unclean</reg> <reg>spirits,</reg> to <reg>cast</reg> them out. In a word, he gave them power of <reg>sins</reg> in the <reg>total</reg> <reg>lump:</reg> <corr>Whosoever’s</corr> <reg>sins</reg> ye <reg>retain</reg> (faith he) they are retained, and <corr>whosoever’s</corr> <reg>sins</reg> ye remit, they are remitted. <note place=“end” n=“22”>This is a slight misquote of John 20:23: “Whosoe{vers sinnes ye remit, they are remitted [u]nto them: And whose[v]ers sinnes ye retayne, they are retayned” (“Bishop”).</note>What greater comfort could <reg>Christ</reg> pronounce then <reg>say,</reg> son, thy <reg>sins</reg> be forgiven? <note place=“end” n=“23”>Mark 2:5 (“Bishop”).</note>and how did the <reg>Jews</reg> <reg>disdain</reg> at <reg>those</reg> <reg>words,</reg> <reg>saying,</reg> who can forgive <reg>sins,</reg> but God only? <note place=“end” n=“24”>Luke 5:21 (“Bishop”).</note><reg>Christ</reg> readily replieth, and giveth them a token of the truth thereof, by the peraliptick <note place=“end” n=“25”>Paralipsis is a rhetorical device. Goodcole means “paralyzed.”</note>man to <reg>rise</reg> up and <reg>walk</reg> before them, That ye may know the Son of man hath power to forgive <reg>sins</reg> here on earth, I <reg>say</reg> unto thee, <reg>Arise,</reg> take up thy bed, and walk. <note place=“end” n=“26”>Paraphrase of John 5:8.</note>Primus ad indulgentiam gradus est agnoscere delictum. The <reg>chiefest</reg> way to <reg>obtain</reg> mercy at God’s hands for <reg>sins</reg> <reg>past, </reg> is to acknowledge the offences done. Dum agnoscit reus, ignoscit Deus. and the <reg>sinner</reg> is not readier to <reg>confess</reg> his <reg>wickedness,</reg> but God is as ready <reg>again</reg> for to forgive them. Novit Deus omnia, vocem tamen tuam expectet, si taces secretarius es Diaboli, faith S. Ambr. God knoweth all things,</p></div>
<div “page” n=“16”>
<p n=“17”> yet the <reg>voice,</reg> and <reg>confession</reg> of penitent <reg>sinners,</reg> he regardeth, and expecteth; If a <reg>sinner<reg> be at any time <reg>silent,</reg> he is but the <corr>Devil’s<corr> Secretary.</p>
<head=rend “bold”>The <reg>Confession</reg> of Elizabeth Barnes, the 26. of April, 1637, at the place of Execution. </head>
<p n=“18”> <reg>During</reg> the time that <reg>she</reg> was in <reg>prison,</reg> <reg>she</reg> concealed her Adultery, that <reg>she</reg> was begot with Child, by him on whom <reg>she</reg> had wasted her <reg>estate,</reg> and deluded with hopes of Marriage. His name, as <reg>she</reg> <reg>said,</reg> was Richard Evans, a Taylor dwelling in <reg>Battersey</reg> in the <reg>County</reg> of Surrey: upon <reg>whose</reg> <reg>conscience</reg> lieth very <reg>heavy,</reg> his <reg>false</reg> dealing with the <reg>poor</reg> woman. I <reg>wish</reg> that <reg>he</reg> may heartily <reg>ask</reg> God and the world forgiveness for his impieties in <reg>public.</reg> Through <reg>whose</reg> deceits and flatteries, this <reg>poor</reg> creature’s <reg>ruin</reg> was <reg>occasioned.</reg> And <reg>so</reg> much for Elizabeth Barnes.</p>
<head=rend “bold”>A Relation of Anne Willis, the manner of the murdering of her own <reg>Child,</reg> <reg>confessed</reg> by her at the place of Execution. </head>
<p n=“19”> <reg>Upon</reg> an <reg>Inquisition</reg> of one of the Coroners <reg>Inquest,</reg> for the County of <reg>Middlesex,</reg> upon the view of the body of her <reg>Bastard-child,</reg> taken</p></div>
<div “page” n=“17”>
<p n=“19”> out of a vault in <reg>Rosemary</reg> Lane, by Tower Hill, <note place=“end” n=“27”>Today the lane is known as Royal Mint Street.</note>by her therein <reg>thrown,</reg> being by the <reg>Jury</reg> made, <reg>return</reg> unto the Coroner of Murder, Warrants were immediately <reg>sent</reg> out unto all parts for the apprehending of the <reg>said</reg> <reg>Anne</reg> Willis, who upon the <reg>seventh</reg> day of March, 1637, was taken, and brought before Sir Thomas <reg>Jaye,</reg> unto whom <reg>she</reg> <reg>confessed</reg> the fact: That the Child was <reg>born</reg> alive: there was two upon oath justified it, that she said it was alive. Oh <reg>cruel</reg> <reg>Monsters</reg> of that tender Sex. Can woman forget the child of her <reg>womb?</reg> <reg>Isa.</reg> 9. <note place=“end” n=“28”>Another citation error; Goodcole is paraphrasing Isaiah 49:15 (KJV).</note><corr>Heaven’s</corr> infinite <reg>compassion</reg> is compared unto the Mother and Infant, the <reg>near</reg> <reg>tie</reg> between them, and the <reg>entire</reg> care of mothers over their children! When I lift up mine eyes towards the Heavens, & <reg>again</reg> <reg>cast</reg> them <reg>down</reg> to the earth; Birds and <reg>Beasts,</reg> me thinks, do <reg>rise</reg> up in <reg>judgment</reg> <reg>against</reg> <reg>these</reg> <reg>unnatural</reg> <reg>cruel</reg> <reg>Beasts</reg> in <corr>women’s</corr> <reg>shapes.</reg> The Swallow flieth high, and in the towering Trees, Churches, and <reg>Houses</reg> build their <reg>Nests,</reg> to <reg>preserve</reg> their <reg>young</reg> ones <gap>o[----]nger;</gap> <note place=“end” n=“29”>There is an ink blot on the original document here, making the text indecipherable.</note>The Sparrow watcheth alone on the <reg>House</reg> top, as <reg>careful</reg> what it had hatched and brought <reg>forth,</reg> <reg>Beasts,</reg> <reg>such</reg> as <reg>Lions,</reg> <reg>Wolves,</reg> Tigers and Foxes, have <reg>secret</reg> caves and woods where they hide there young, to <reg>preserve</reg> & <reg>foster</reg> them alive: But <reg>these</reg> bloody dogs degenerate from them. O let therefore the <reg>memorial</reg> of them <reg>perish.</reg></p></div>
<div “page” n=“18”>
<head=rend “bold”> A Relation of <reg>John</reg> Flood, late of S. Giles in the Field, <note place=“end” n=“30”>Located in the Borough of Camden in the West End of London.</note>for the committing of a Rape on the body of his <reg>own</reg> <reg>natural</reg> child, being under the age of ten <reg>years.</reg></head>
<p n=“20”>This man was <reg>most</reg> notorious, and generally reported to be of a <reg>most</reg> <reg>dissolute</reg> <reg>conversation.</reg> The fact which was <reg>laid</reg> unto his charge, fully <reg>proved</reg> by the <reg>Testimony</reg> of <reg>diverse</reg> grave and <reg>sober</reg> Matrons, which <reg>searched</reg> the Body of the Child, and <reg>said, </reg> <reg>she</reg> had been <reg>abused</reg> by a man without all <reg>question.</reg> The Honourable Judges, before whom this <reg>heinous</reg> fact was <reg>tried,</reg> inquired to <reg>find</reg> out the Actor of <reg>so</reg> horrid a deed. The Child on whom it was done, produced, nor <reg>accused</reg> any other <reg>person</reg> but Flood her <reg>own</reg> Father, and related very confidently the manner of their <reg>carnal</reg> knowledge of each other, to the full <reg>satisfaction</reg> of all that heard her, that none but he could be the man. Being demanded the <reg>reason</reg> why <reg>she</reg> did not immediately <reg>reveal</reg> that her Father had to <reg>do</reg> with her, <reg>she</reg> answered, That <reg>she</reg> <reg>durst</reg> not <reg>speak</reg> of it <reg>again</reg> unto any body, <reg>because</reg> her father <reg>said,</reg> If <reg>she</reg> <reg>should</reg> at any time tell what <reg>he</reg> did unto her, the <reg>Devil</reg> would <reg>presently</reg> <reg>tear</reg> her in pieces. This the child averred unto the Court before his face, at the time his <reg>Trial. </reg></p>
<head=rend “bold” rend “center> What Flood <reg>said</reg> at the place of Execution.</head>
<p n=“21”>As <reg>he</reg> impudently denied the Fact at the time of his <reg>Trial,</reg> <reg>he</reg> <reg>persevered</reg> to the <reg>instant</reg> of his</p></div>
<div “page” n=“19”>
<p n=“21”> death, of the <reg>denial</reg> of the fact, with many <reg>fearful</reg> imprecations of <reg>judgments,</reg> and renunciation of <corr>God’s<corr> mercies if he were any <reg>ways</reg> guilty: In great <reg>passionate</reg> hot <reg>terms</reg> <reg>he</reg> brake forth <reg>against</reg> his wife, on this wife <reg>saying,</reg> That three <reg>years</reg> <reg>she</reg> was <reg>conspiring</reg> to <reg>work</reg> his downfall, <reg>which</reg> now by her was effected. And thus this barren Tree at the Tree of execution <reg>stood</reg> and fell.</p>
<head=rend “center>The <reg>Confession</reg> of <reg>Joane</reg> Burs, taken before Sir <reg>James</reg> Cambell, Knight, the 8. day of <reg>April</reg>, 1637.</head>
<p n=“22”> <reg>She</reg> <reg>said</reg> that the Saturday before Christmas <reg>last,</reg> her <reg>Master</reg> having given her <reg>sharp</reg> correction, for the <reg>stealing</reg> away of a Runlet of Wine, and expending it out in the company of Lewd creatures lazing about the City; in revenge unto her <reg>Master</reg> and <reg>Mistress,</reg> <reg>she</reg> went and bought Mercury, <note place=“end” n=“31”>Mercury was heavily used for medicinal purposes from the late fifteenth through twentieth centuries despite its toxicity (OED).</note>and put it into a <reg>Posset,</reg> <note place=“end” n=“32”>“A drink made from hot milk curdled with ale, wine, or other liquor, flavoured with sugar, herbs, spices, etc., and often drunk for medicinal purposes (now hist.)” (OED).</note>and gave it unto them both for to drink, which did <reg>endanger</reg> their lives; but <reg>blessed</reg> be God, are both yet alive: And for that exorbitant Fact, was by the Court fined, and <reg>remains</reg> in the Goale <note place=“end” n=“33”>Jail.</note>to this <reg>present.</reg> Being demanded why <reg>she</reg> did <reg>so</reg> unto her <reg>Master</reg> and <reg>Mistress,</reg> <reg>She</reg> <reg>stood</reg> mute: but it was <reg>justified</reg> unto her face at her <reg>Trial,</reg> that <reg>these</reg> words <reg>should</reg> proceed out of her <reg>own</reg> mouth, That if her <reg>Mistress</reg> were dead, <reg>she</reg> might afterwards have better <reg>Clothes;</reg> And to her <reg>Master</reg> <reg>she</reg> did it, <reg>because</reg></p></div>
<div “page” n=“20”>
<p n=“22”> he did beat her <reg>so</reg> cruelly. But <reg>observe</reg> in this <reg>silly</reg> <reg>Girl</reg> a <reg>passage</reg> worth note: Who perceiving the Mercury to <reg>work</reg> violently on her Mistress, brought <reg>some</reg> thereof in a Paper, and <reg>shewed</reg> it unto her <reg>Mistress,</reg> <reg>saying,</reg> that <reg>doubtless</reg> her <reg>Master</reg> had put <reg>something</reg> into the <reg>Posset,</reg> that made her <reg>so</reg> <reg>sick;</reg> craftily intending by this, to <reg>cast</reg> off all <reg>suspicion</reg> from her <reg>self;</reg> but that <reg>fastened</reg> it upon her, as just <reg>cause</reg> there was. And <reg>so</reg> much for that.</p>
<head=rend “center>The <reg>Confession</reg> of Anne Holden, before Sir <reg>James</reg> Cambell, the 16. day of March, 1637.</head>
<p n=“23”> The <reg>said</reg> Anne Holden <reg>confessed,</reg> as it was in the Court read, That <reg>last</reg> Night was <reg>seven</reg> <reg>weeks,</reg> <reg>she</reg> being lodged in the <reg>house</reg> of <reg>John</reg> Atkins at Colebrooke, <note place=“end” n=“34”>Located just south of St. Mary’s church Garden.</note> was delivered of a Child, no body being with her; which <reg>said</reg> Child <reg>she</reg> threw into a Ditch, on the Back-side of the <reg>said</reg> <reg>House,</reg> <reg>because</reg> it <reg>should</reg> not be known nor <reg>seen.</reg> But <reg>she</reg> was <reg>spared</reg> her <reg>Trail,</reg> <reg>because</reg> <reg>she</reg> is to be removed unto Buckingham, there to be <reg>tried</reg> upon another <reg>murder.</reg></p>
<p n=“24”> <reg>Lastly,</reg> there is one Notorious Bawd Rebecca Smith, who dwelt at the <reg>Seven-stars</reg> in <reg>Whitecross</reg> street, <note place=“end” n=“35”>Located directly south of St. Luke’s Garden and one street east of the University of the Arts London.</note> convicted for a Bawd; who according unto her <reg>deserts,</reg> is to be Carted about the City, and thence ought to be <reg>banished.</reg></p></div>
<head=rend “center>FINIS.</head>
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