Glimpses of Christian History Presents Pastwords #101: Conspiracy for Pretended Reformation viz. Presbyterial Discipline (Had Coppinger really heard from God?) by Richard Cosin ©2007

Cosin was an official under Anglican Archbishop Whitgift during the reign of Elizabeth.

ne of the three principal Persons in this action (whereof we intreat) was Edmund Coppinger, a Gentleman descended of a good House and Linage, and one of her Majesties sworn Servants, but a younger Brother, having no great Livelihood. His chief abode (as I have learned) for some years past, hath been in and about the City of London.

Another of them is Henry Arthington, a Gentleman likewise, whose place of Birth and Dwelling is said to be in Yorkshire: Howbeit for the greatest part of certain years past, he hath remained and sojourned in or about London. It is constantly (how credibly I know not) reported by some, who pretend to know it, that this Arthington (at the times of his long abodes at London) did most converse with another Gentleman of Yorkshire, by whose means he presently stands more deeply engaged, than his mean Estate might well bear, and whose company is feared to have wrought in him small dutiful opinion of the godly Reformation planted and established by the means of her Majesty. It is discovered by the mutual Letters of Arthington, and the aforesaid other Yorkshire Gentleman, that certain Seditious and Slanderous books against the Council, Judges, and this whole Estate, were received and dispersed by them, being printed in Scotland.

Now by such remaining about the City of Coppinger and Arthington, they fell to be acquainted together for some Years past.

These two made semblance, and so were holden to be Professors of the Gospel, neither of the coldest of lewk-warm sort (as such do untruly term others, who be indeed godly wise, with a sober moderation) but rather of those that more justly may be said, to be scalding hot in desire of Innovation, which they falsely call Reformation.

These two having itching Ears, most usually heaped to themselves, and made choice to hear and follow such Preachers as were thought fittest to feed their humour: Which Preachers with their sad looks, frequent sighs abroad, long and vehement conceived Prayers, better and plain Invectives in private, and privy depraving in publick, of the Laws and Policy Ecclesiastical, joined with their usual Speeches, besides sundry infamous Libels and other Pamphlets spread already for advancing that Government (which they strangely term The Discipline) may seem so to have inflamed these two Persons, as that they thought this Discipline a worthy Subject whereupon they should spend most of their Actions and Cogitations.

Their minds being thus prepared, it happened that some Preachers of this Discipline were begun to be proceeded with in the most honourable Court of Star-chamber, about the same time that this Coppinger (by means of one Giles Wigginton) came acquainted with William Hacket, the third Actor and chief Setter forth of this Tragedy. His manner of praying is as it were speaking to God face to face, denouncing his Judgements against himself, if he dissemble, lie, or seek himself in any thing, but the honour of God only. He prayed so confidently for Mistress H. that he charged God to have given her unto him, to restore her to her former health and liberty every way, saying, Lord, according to thy promise thou hast power, and I have faith, therefore it shall come to pass.

But his zeal and desire of Reformation, begun then most of all to enkindle itself in him, and to break forth, after that (by riotous mispending and licentious life) he had wasted the Wealth that he had with the Widow, whom he married, whose hap was very hard to match with him, albeit he made more of her than she desire, for he made the uttermost peny. For then he begun with counterfeit Holiness to set out himself (amongst such of the simpler sort as had zeal without knowledge) to be a man indued with an extraordinary and singular Spirit, such as (in old time) the Prophets and Holy Men of God were; making shew withall, as if he had some peculiar Gifts and Qualities, to be able even to tell Secrets and work Miracles, which many believed; whereof some did attribute them to Sorcery and Enchantments, but the simpler sort unto his rare Spirit and Holiness.

But this erroneous Opinion (whereby through self-love and illusion of the Devil, he thought that he was reserved of God for some great and excellent Work, being blown forward by the shew of zeal, and of an earnestness for such a Reformation) could not thus easily be quenched and rooted out of him: the rather, for that by use and imitation of such as he most followed and conversed with (though wholly otherwise he were unlettered) he had grown to such a dexterity in conceiving of Extemporal Prayers, with bumbasted and thundering words, as that he was thereby marvailed at, and greatly magnified by some Brethren and Sisters, as a man greatly vouchsafed with God, and adorned with rare and singular Endowments from Heaven, so that through admiration of such supposed Excellencies in him, he still continued to fancy unto himself, that he had rare Gifts and an extraordinary Calling. For he gave out to divers that he was a Prophet of God's Vengeance, where his Mercy is refused: Saying, That if Reformation be not established in England this present Year, three great Plagues shall fall upon it, the Sword, Pestilence and Famine. He pretended also that God had revealed unto him most wonderful things, Which he would (he said) utter to none but such as himself knew to be very resolute in God's Cause: But he told unto Arthington and Coppinger, that there should be no more Popes hereafter.

Now Hacket (a man thus qualified as ye hear) was of all other men thought by Wigginton most fit and worthy to be recommended, and straightly linked unto Coppinger's Familiar acquaintance; as most aptly consorting with his humorous conceit; long ere this apprehended by him, whereof it seemeth Wigginton was not ignorant, nor misliked.

Their acquaintance was wrought in this manner, as Hacket testifieth in that Discourse (which they since call Hacket's History enlarged) endited by himself, written by Coppinger, and afterward copied out fair by Arthington, as it should have gone to the Press, being annexed to Arthington's Prophesy. For there it is said: That the Lord brought Hacket to London (about the beginning of Easter Term last) to see what would be done against Job Throgmorton, and partly to reckon with M. Wigginton about the making of malt between them together: At what time Wigginton said, That there was a Gentleman in the City, a very good man; but Hacket (as the Lord knoweth) did not think that there had been one godly man in the Land; and supposed the Twelfth Psalm belonged to this time. When Wigginton was describing the Man, and the matter that he was entring into, viz. That the Man whom he spoke of, had a message to say to his Sovereign, concerning some practice intended against her, from dealing wherein, the Preachers in London had wonderfully discouraged him: then Hacket answered thus: Did you so also? No, saith Wigginton, Then said Hacket, encourage him in any wise: for what know you what matter it is he hath to say? Hereupon Wigginton sent for the said Edmund Coppinger to come to the Counter to speak with him; who (by God's Providence) came forthwith, and Wigginton willed them to take acquaintance one of the other, assuring Coppinger that he knew Hacket to be a man truly fearing God, and such a Person, as by whose Conference God might minister some comfort to Coppinger: Whereupon they two, (viz. Coppinger and Hacket) went from thence presently unto Hacket's Chamber, at the Sign of the Castle without Smithfield-Bars: So soon as they were entred the Chamber, Coppinger desired that before any speech should pass between them, they might first pray to God together, which they did: Hacket speaking to the Lord first. After which prayer, Coppinger delivered unto Hacket, how he had been very strangely and extraordinarily moved by God to go to her Majesty, and to tell her plainly, that the Lord's pleasure was, that she must (with all speed) reform her self, her Family, the Commonwealth, and the Church: And that the Lord had further told him, by what means all the same should be done; but that Secret he would not then deliver unto Hacket. Then Coppinger also prayed unto God, desiring him, if he would be with him, and bless that Business (which he had committed to his charge) that then he would both furnish him with Gifts fit for so weighty an Action, and knit the heart of Hacket and his so together, as David's and Jonathan's, Moses's and Aaron's: For answer hereof, Hacket took further time till the morning, at which time in the morning (a Prayer being first made) Hacket laid all the Lord's business (which was to be done by himself) upon Coppinger's back; telling him the Lord had appointed him to it, and would stand with him in it.

The manner and other circumstances of the first revealing of this pretended Mystery, Coppinger himself at large declareth in a Letter written the 4th of February last, unto Thomas Cartwright in Prison: The occasion of writing it, he there saith, was the said Thomas Cartwright's offer to take knowledge (by writing) from him of such matter, as might induce him to suppose himself to have received some hope of special favour from God, to some special use: But yet, without warrant from the Word, direction of the Holy Spirit, and approbation of the Church, he was (he said) most unwilling to enter into so great an Action. The Letter is long, but to this effect: That upon some extraordinary humiliation of him, he, with some other, and a Guide of their Exercise, joined in a Fast: Their Guide (in the Evening) spake of the use of Fasts, &c. and then willed the others to add to that, which he had delivered, either for the general, or particular Causes, which moved them to humble themselves: That a great part of the said Night Coppinger found himself very extraordinarily exercised, &c. by such a motive, as he could not well describe; partly comforted with a wonderful Zeal, which he found himself to have, to set forth God's glory any ways, which lawfully he might enter into; partly cast down by such a burning fire of Concupiscence, as in his greatest strength of body, he had not found the like: That the next day he riding into the Country (as he rid) fancied to himself, that there was leave given him to speak to God in more familiar manner, than at any time before: And also persuaded himself, that God's Spirit did give him many strange Directions, wherein the Lord would use him to do service to his most glorious Majesty, and to his Church. Upon which, he had thought to have returned presently back, and to have left his intended Journey: But going on, and after being returned back, he imparted to his former Fast-fellows the work of God in him, and Desired they might again join in the like, which he (with some other) went forward with, to their comfort, but without their chief Guide, for he refused to join. Hereupon, (he saith) that he was again stirred up to such business of such importance, as in the eyes of flesh and blood, were likely to bring much danger to himself, and unlikely to bring any good success to the Church of God: Hereof he writ to some Preachers out of the Realm, and to some in the Realm: At length he writ hereof to one in the City that was silenced: Who resolved him, that God did yet work extraordinarily in some Persons to some special use. Hereupon he obtained this Preacher's consent to join with him, and about four others, on the Lord's-Day, in a Fast: Which Day was chosen, that they might not hinder their worldly Affairs in the Week; and that they used means to have notice given to some to the Preachers in Prison of the Day of their humiliation, desiring them to commend to God in their Prayers the holy Purposes, which any fearing God, should (in time) attempt to take in hand, by seeking to bring glory to God, and good to the Church: That in their Prayers at the said Fast, he and others did beseech God, That if he had appointed to use any of them to do any special service to him and his that to that end he would extraordinarily call them, that he would seal up his, or their such Calling, by some special manner, by his Holy Spirit, and give such extraordinary Graces and Gifts as are fit for so weighty an Action. The Night following (he saith) he thought (in his sleep) that he was carried into Heaven; and there being wonderfully astonished with the Majesty of God, and brightness of his glory, he made a loud, and most strange noise, whereby he awaked his brother that lay with him, and some in the next Chamber. Since which time (saith he) I find every day more and more comfort: And suppose, that there is somewhat in me, which my self am not so fit to judge of: And therefore I desire the Church (I mean your self, and such as you shall name unto me, because I cannot come to you without danger to your self and me) to look narrowly into me: And if I be thought to be any way misled, I crave sharp censuring: If I be guided by God's Spirit to any good end, as hereafter shall be adjudged, I shall be ready to acquaint you and them with generalities and particularities, so far forth as you and they be desirous to look into. At this time the end of my writing is only to acquaint you with the occasions of mine entring into this great Action, and to have your further answer to some Questions, wherein I desire to be resolved; with your direction also, what hereafter I am to signify to your self, concerning the matter it self.

The Questions to be resolved, viz.

1. Whether there be (in these days) any extraordinary Workers and Helpers to his Church, either Apostles, Evangelists, or Prophets, where need requires, more or less? Or Nazarites, Healers, Admonishers, in any special sort?

2. If there be, is not their Calling immediate from God, and his Spirit, a Seal unto their Spirit, through which they have such excellent gifts and graces of Wisdom, Knowledge, Courage, Magnanimity, Zeal, Patience, Humility, &c. as do manifest such their Calling to the Church?

3. If such Graces and Gifts shall appear, whether may the Church enter into consideration of the success which God may please to give, yea or no? If they may, in what manner are they to proceed with such a Person, extraordinarily called?

4. If it shall be confessed, that there may be until the end of the world immediate Callings from God: Whether may the same be found in a Country where the Gospel is truly preached, and the Sacraments (in some sort) truly administred, though not universally, but here and there, not perfectly, but in part: And where the true Discipline is not established, but oppugned by the publick Magistrates, &c.

5. If it shall be answered, that no extraordinary Callings are to be looked for, but where there is a waste of the Church, whether can it be truly said, that there is a waste of the Church, where the Prince and chief Magistrates are ignorant of the necessity of the Discipline, opposing themselves against it, persecuting such as seek it: By means whereof, all wicked Persons whatsoever be admitted to publick exercise of the Word, and to the Lord's Table: Whether (I say) may it be hoped for, that God (for his glory's sake, and the good of the Church) may extraordinarily call some, by giving him a Spirit above others, to deal with the Magistrate in the name of God: To provide that the People may every where be taught, and true Discipline executed, where the People already have knowledge?

6. Whether, where there be wanting Pastors, Doctors, Elders, Deacons, and Widows, &c. in the Church established, and only a Minister thrust upon the People to be their Pastor, without their choice or liking: Whether it can be truly said, a man so placed (though furnished with all inward Gifts and Graces of God's Spirit fit for that Calling) hath the lawful and perfect Calling of a Minister, or no?

To these I find Wigginton's Resolution made under his own hand, to this effect briefly, viz. That God hath, doth, and will, from time to time raise up extraordinary Workers, and Helpers, to his Church, Apostles, Evangelists, and Prophets, where need requireth, and as Nazarites, Healers, Admonishers in special sort, and such like; that these cannot be known to themselves, but by God's Spirit; nor to others, but by godly effects: That he who is so called, need not to ask many Questions of mortal men for his Calling, yet must be approved godly before he enterprize his Work, especially if he have been a known wicked Person before.

This conceit hereupon waxing stronger and stronger in Coppinger, he often came to Lancaster's House (where also Arthington then lay) to confer with them; specially to know the certainty, whether there were any extraordinary Calling in this last Age, and how the same might be tried? They both told him (as is now said) that they were mere ordinary men, not able to resolve him, much less to take trial of his Gifts, and therefore willed him to keep his Secrets to himself, or else to go to others, that could better judge of them. Whereupon Coppinger sought for direction to divers Preachers, and others in London, and elsewhere, of what setled disposition may easily be conjectured: For resolution also herein (by the help of his diligent Fellow-labourer in this business, John ap Henry alias a Penry) he sollicited the Reformed Preachers (so these Fellows term them) of some Foreign Parts.

For I find by a Letter of another Gentleman of the Laity, dated the 25th of January last, and written unto Coppinger in answer: that Coppinger had sent for him up to receive advice of him in some matters of importance, tending to the true Service of God, wherein he was labouring: In the end whereof are these words, viz. You are in a plentiful Soil, where you may use the advice of many godly wise: Use the benefit thereof: And then (as Joshua said) be bold, and of a good courage: Fear not to be discouraged, for God, even the mighty God, will protect, and defend you.

In his solliciting the Preachers to take trial of his Gifts and extraordinary Calling, it appeareth he used some more plainness, without much disguising of the quality of the Action, which he intended, and likewise how faintly he was discouraged from it by them. For in a Letter of his unto T. L. written the 29th of January last, he reporteth, that M. E. (a preacher) most Christianly, wisely, and lovingly persuaded him to be careful and circumspect over himself: to take heed lest he were deceived by the subtilty of Satan, and so misled; whereby he might endanger himself both for his Liberty, Estate and Credit, and also be an binderance to the great Cause, which he would seem to be most desirous to further; but withal, the said M. E. concluded, that he would be loath to quench the Spirit of God in him, or to binder his Zeal.

The whole tenor of the Letter unto Thomas Cartwright is meet to be here inserted, in many respects, viz. Right Reverend Sir, I have with much grief been put back from doing some special service to God, and to his Church, which I hope time will manifest, that I am appointed for: Which if it had been done by Enemies, it should not much have troubled me: but being done by Persons as much regarded by me, as flesh and blood can regard men, it goeth near unto me. From you I received this Message, That I should attempt nothing but by advice of those whom you would procure to counsel me: This was done from you in the name of the Lord of Heaven and Earth, and therefore I obey it with great care and conscience, expecting at your hands that Monday, being the day appointed for conference, that it may hold; that I may be justified in my course, or condemned. The danger that some stand in for their lives, is not unknown: And if I had not been letted, I durst have ventured my life to have procured their release ere now. God help us: I see Wisdom, Zeal, Courage, and Love are seen but in few, and those who would gladly use those Graces and Gifts which God hath given them, cannot: But God seeth what is best to be done, and he will by contrary effects bring to pass whatsoever pleaseth him. If you will answer my last Questions, there may much use be made of them. I desire them as much in regard of others, as my self, who am resolved of divers things, whereof I crave to be resolved, which I do to good purpose. And as you commanded me (in the name of God) to be wise and circumspect, and to deal by counsel, so, (as I may) I command you in the name of God, that you advise the Preachers to deal speedily and circumspectly, lest some blood of the Saints be shed, which must needs bring down vengeance from heaven upon the Land. Return this Letter, I beseech you, to me, that I may shew it (amongst other things) when the meeting shall be, and commend me and my Purposes to God in your holy Prayers, that they may so far be blessed, as himself is the director of them: God keep us ever his, this 14th of February. There is also this postscript. I am so full of worldly business, as I have no time to attend this weighty Action, but do only weight upon God for the direction of his Spirit, saving my heart and soul are still mindful hereof, and to morrow (by God's grace) I will humble my self before his Majesty in fasting and prayer, and hope that God will stir up some other to join with me in spirit, though few or none in person do, only one I am assured of, the Prisoners know it: I leave it to them to join or not, as God moves them; but if ever men will fast and pray, I think it is now more than time to do it.

The effect of the Speeches which Coppinger had at their Conference (as the said Gentleman himself reported) was to commend the Cause of the Preachers committed, to incourage him to the defence of it; adding, that it was the truth of God, and that in the end it would prevail. Then the said Coppinger began to declare unto him his Revelations, his great fasting and prayer, and how God had indued him with an extraordinary grace of Prayer, Persuasion or Prophecy: And that God had appointed him (as he was persuaded) to reveal the will of God touching the reformation of his Church, that he had an extraordinary Calling to do good to the Church, and what several conflicts he had in himself before he yielded to this extraordinary motion or calling from God. Therefore his Request was, That by the said Gentleman's means, his gifts and Calling might by tried and allowed by those godly Preachers, &c. What the Preachers and others that were conferred with, answered to Coppinger herein, and whether more dutifully to the Estate, than warily; so as they might neither (as they thought) endanger themselves, nor kill or discourage the Zeal of that their brother, in so pretended holy a Cause, may partly by that which is afore spoken appear, and we may then believe them when they shall tell us the whole truth thereof.

But how slender and cold discouragement he found with some Preachers of London (with whom he dealt) touching his fantastical extraordinary Calling, and dangerous Plots, may also appear by these words found in a Letter of his, viz. Good Master L. as Master E's former carriage in this Action (which standeth me much upon to deal advisedly in) did somewhat trouble me, so his Christian and loving Answer (delivered now by you from him unto me) doth much comfort me, though by reason of some particular business (which I must necessarily follow) I cannot attend till Friday in the Afternoon, or Saturday any part of the day. And after in the same Letter, thus: Satan by his Angelical wisdom (which he still retaineth) doth many times prevail with the holiest to make them fear good success in the best Causes, in regard of the lets and hindrances which himself layeth in the way. It cannot be denied but that the Cause is good, which I desire to be an Actor in: but it is said by some, that it is impossible that I should be fit to meddle therein. So that here a Christian and loving Answer to his great comfort is given, further conference by speech is offered, and the Course not so much misliked, as the success only is doubted by reason of his unfitness that was to be an Actor in it.

That it is the will of God to have such a Reformation: That impeachment of it is offered by the Queen, Counsel and Nobles: That this is a great sin meet to be repented of by them: That they must be brought to this repentance: That the penalty against any of them that refuse to be brought is to be detected as Traytors, an offence deserving death: That this must be done out of hand: That the will of God (in great favour for the good of his Church) was revealed to him in this behalf, being a man of much fasting, prayer, rare gifts, a Prophet, and extraordinary man, with an extraordinary Calling; such as was not to be judged of, or discerned by meer ordinary men, and whereinto he entred not rashly, or on a sudden, but after many conflicts with himself before his yielding to God's extraordinary motion and calling: But submitting himself nevertheless, to have his Gifts and Calling tried and allowed of, by the best reformed Preachers, and therefore not worthy to be suspected, or discredited.

By occasion also of hearing Master Chark on a Friday about that time at the Black-Fryers, Coppinger saith, he was thereupon moved by God's Spirit to write unto him, a Letter, which beareth date the 9th day of July last. In which Letter (amongst other things) thus he writeth unto him. I do not deny, good Sir, but that I have now (a good long time) taken a strange and extraordinary course, such as hath offered occasion of suspicion, of my not only doing hurt to my self, but also to the best sort of men now in question, and to the Cause it self. But by what warrant I have done this, that is all: For if the Holy Ghost have been my Warrant, and carrieth me unto such Actions, as are differing from others of great note in the Church of God, what flesh and blood dare speak against me? This is it that I desire at your hands and at all the rest of God's Servants, that you forbear to censure me and such others, as shall deal extraordinarily with me in the Lord's business committed to our charge, and judge of us by the effects that follow; which if you hereafter see to be wonderful great, then are all ordinary men (placed in Callings within this Land) to fear, and to call themselves to examination before the Justice Seat of God, and see whether they have walked faithfully before God and man, in seeking the salvation of the Souls of the People, and the advancement of Christ's Kingdom, and the overthrow of Antichrist's. And if all and every one in their places shall be forced to confess, to have failed in not discharge of their duties, let them acknowledge their sin and repent, before Plagues and Punishments fall upon them. The waste of the Church cannot be denied to be great, so that there is place for extraordinary men (though temporizing Christians will not admit this) therefore God's mercies shall appear to be wonderful great, if amongst us he have raised up such, as I know he hath, and hereafter I doubt not (by God's grace) but I, with the help of the rest, shall be able to avow against all gainsayers whatsoever. My desire heretofore hath been to have counsel and direction from others: But now (by comfortable experience) I find that the Action (which the Lord hath drawn me into) is his own, and he will direct it himself by the Holy Ghost and have the full honour of it, and therefore I wait upon him, and yet most heartily crave the Prayers of the Saints, that they will beseech God to bless all his Servants, that he hath set awork in his own business. And I further beseech you, to shew this Letter to Master Traverse, and Master Egerton, and all the rest of the godly Preachers in the city, and judge charitably of me and others, and let every one look to his own Calling, that therein he may deal faithfully, and let us judge our selves, and not judge one another, further than we have warrant.

A Purpose of theirs was not only to make an alteration in the state of Church-Government, and to plant in every Congregation their Elderships, or Consistory of Doctor, Pastor, and certain Lay Elders, with the Appurtenances; but also to change the Civil Policy of this Realm. For which consideration, they meant to displace all the Lords and others of the Privy Council; therefore (in their Speeches and Writings touching these Counsellors) they used of late no Title of Honour, but their bare Names and Sirnames, or else their Names with this addition; Late L. Ch. Or late L. Tr. as if they were already disauthorised, and in their steads they had nominated and set down certain others (in truth very honourable and worshipful Persons) that should be Counsellors, of whom every honest man nevertheless is persuaded, that they detest both these and all other such Vile, Seditious and Fanatical Persons and Courses.

Their last and most damnable Designment of all, was the deprivation of her Sacred Majesty from her Crown and Dignity, and the destruction of her Royal Person, whom the Eternal God (in mercy) long preserve, to the confusion of all Seditious Wretches her Enemies of all sorts.

The very particular and principal means how these devilish Purposes were meant to be effected by them, Arthington now saith, that they were not opened unto him; pretending, that though the other two seemed willing to have imparted some of their Secrets unto him, yet himself was always unwilling to hear any of them. But for the special means that Coppinger had plotted to bring the Queen's Majesty and Counsel to repentance, he saith that this was a secret Mystery (as Hacket and Coppinger affirmed to him) which they would keep to themselves, and were enjoined of the Lord. But whether soever the way to effect these, was meant by some open violence, or secret practice; sure it is, that popular Tumult was not the least means they trusted of, to bring them to pass, which they hoped to stir up by their pretence of so great holiness, with calling the Realm to repentance in the open Streets of London, by offering joys and mercy to the Penitent, and by their Proclamation also then made in Cheapside, as hereafter cometh to be declared.

Now that these their two last Purposes were indeed the principal and main ends which they propounded to themselves (besides that which by the way is noted already, and that which comes hereafter to be mentioned) let these few Proofs ensuing suffice. First, for the alteration of the whole Government Ecclesiastical, and erecting of the new Discipline: It is confessed, that Coppinger and Arthington, the two Counterfeit Prophets (on the 16th of July last, being Friday, and the self-same day that they arose in Cheapside) told Wigginton in the morning these words amongst many other, viz. That Reformation and the Lord's Discipline should now forthwith be established, and therefore charged Wigginton in the Lord's name, to put all Christians in comfort, that they should see a joyful alteration in the state of Church-Government shortly.

Thus much (with their seditious Purposes also) is plainly implied in a dangerous Letter written by the said Coppinger since Easter last, unto one John Udal, a condemned man for Felony, in the White Lyon in Surrey, for writing of the Book termed the Demonstration of Discipline: That Letter beginneth thus: Right Reverend Sir, my forbearing to visit you and the rest of the Saints (who suffer for Righteousness sake) do give you all cause to think that I have forsaken my first Love, and have embraced the God of this World. But my Conscience beareth me witness of the contrary: The Reasons of my absence being so great and so weighty, that hereafter when they shall be examined by your selves (who are endued with the Sprit of wisdom and discerning of Spirits) I doubt not but you will allow of my not coming, which might bring you into more trouble and danger, than it would do me good, or breed more comfort. And afterward thus, You have care and conscience to further the building of the Lord's House which lieth waste, and to seek the final overthrow of Antichrist's Kingdom: which being the Lord's own work, he will bless it, and all the Actors in it. And this I dare be bold (of mine own knowledge) to report, that in this great Work he hath divers that lie bid, and are yet at liberty, who are hammering their heads, busying their brains, and spending their spirits in prayers to God, as much as you, or any of you that are in Prison, and hope in short time to be brought forth into the sight of their and your Enemies, to defend the Cause you stand for. And again afterward in this wise: I beseech you, cheer up yourselves in the Lord, for the day of our Redemption is at hand, and pray that the Hand of the Lord may be strengthened in them, whom he hath appointed to take part with you in this Cause, and beseech him that blessing may be upon Sion, and confusion upon Babel. Pardon my long Letter, I beseech you, and impart mine humble suit to all the rest, to whom I neither dare write, nor offer to see. I neither put to my Name, nor make Subscription: The Bringer can report who sendeth the Letter, and let that suffice.

Furthermore, that they hated deadly and maligned her Majesty (as a principal Obstacle to their Innovation and Kingdom, and therefore sought to deprive her Highness of her Sovereignty and Life) may be gathered by their own Words and Actions: For Hacket confessed before the other two, that at a Sermon of one Egerton's preach'd in the Black-Fryars (whither they usually resort) he the said Hacket remained uncovered all the Sermon time, until the Preacher came to pray for her Majesty, but then (he said) that he put on his Hat. And when Arthington demanded why he did so, Coppinger straightway answered thus, There is a matter in that. Likewise when as (in their private Prayers amongst themselves) Arthington used to pray for the Queen, Coppinger would sundry times tell him, that his so doing did much grieve Hacket, adding, that in the beginning himself did also pray for her, but Hacket had now drawn him from it: saying, there was a cause why, which Arthington knew not, but should know hereafter. For (saith he) you do not know this man (meaning Hacket) who is a greater Person than she, and indeed above all the Princes in the World.

And whenas on the very Sunday before their rising (for so themselves have since termed that Action) it happened that Arthington prayed again for the preservation of the Queen's Majesty: Hacket (not digesting this) suddenly with indignation turned his face away from him, but when he prayed for other matters, then Hacket cast his countenance toward him again; which he perceiving that Arthington also marked by him, and purposing (as it seemeth ) to salve up this matter again, (lest Arthington happily might have yet have fallen from them) therefore they had ended their Prayers, Hacket took him with his Arms about the middle (in very kind sort) affirming, that he loved the Queen as well as either of them, and desired him not to be offended, for the Lord had commanded it: Adding further, that there was a matter in it that Arthington as yet knew not. Hereupon Coppinger (being in hearing thereof) said, that she might be prayed for in general terms, but not so specially as Arthington did (whereby Hacket was grieved) nor yet to be prayed for as a Sovereign: For (said he) she may not reign as Sovereign but this man Hacket; and yet (saith he) she shall live better than ever she did, albeit she must be governed by another, thereby also meaning Hacket. And to the intent they might the more assuredly retain Arthington without suspicion of their poisonful malice (wherein they boiled against the Queen's Highness) Hacket himself (once after this time) very subtilly prayed for her Majesty.

For proof that they also meant to deprive her of life, the several confessions of Arthington at sundry Examinations may be alledged. Whereby (upon that which he heard and knew) is confessed, that he is verily persuaded Hacket meant her Majesty should have been deprived both of her Kingdom and Life, which he also gathered by Coppinger's Letters, albeit he denieth that he was ever made acquainted by what special means it should be done.