The first and second part of Gangræna, or, A catalogue and discovery of many of the errors, heresies, blasphemies and pernicious practices of the sectaries of this time, vented and acted in England in these four last years also a particular narration of divers stories, remarkable passages, letters : an extract of many letters, all concerning the present sects : together with some observations upon and corollaries from all the fore-named premisses / by Thomas Edwards ...

A Fresh and further DISCOVERY OF THE ERROURS and Pernicious Practises of the SECTARIES in ENGLAND.

HAving laid down in my Book entituled Gangraena, 180. Errors vented in these times, besides an Addition of some Errours mentioned in the Appendix, and not enumerated in the for∣mer Catalogue. I do here further present the Reader with a Catalogue of more Errours not before named, neither, in the first, nor second Edition of my Book: As also a Relation of more Stories and Practices, together with some new Letters concerning them; by all which it will appear that the plague of Sectarisme rages more and more, putting forth Symptoms presaging death and destructi∣on both to Church and State, if not timely prevented.

Additionall ERROURS to the former Catalogue of ERROURS, HERESIES, &c.

1 THat no Opinion is so dangerous or Hereticall as that of compulsion in things of Religion.

2. That Kingly government among Nations and Common-wealths is un∣lawfull, and that for Kings it cannot be said to what use they serve, or that there is any use of them, except to debauch and vexe a people.

3. It is unlawful for Christians to eate any Swines flesh in regard the Devils once entred into the herd of Swine.

4. 'Tis unlawfull to eate any manner of blood in any kind of thing whatso∣ever, and that Black-puddings are unhallowed meat, and that the eating of Black-puddings is a barbarous custome.

5. That the Devils never sinned, nor have any sin.

6. That Iudas, Cain, and all the damned, yea all the Devils shall be saved at last; and that there are no hell torments to eternity.

7. Christ hath repented perfectly, he hath sorrowed for sin perfectly, and he hath repented for us.

8. Faith is not to be the guide of Reason, but Reason the guide of Faith, nor is a man to beleeve any thing in Scripture, further then he sees Reason to induce him

9. That children of beleevers have more then a faederall holinesse, an in∣ward reall holinesse.

10. Christs presence in Heaven, or that Christ is present in Heaven, cannot be proved by the Scriptures.

11. Some of the Sectaries do affirm and hold they have not only had Reve∣lations, but they have seen Visions also.

12. The means of God revealing himself and his mind and will to his ser∣vants in reference to their salvation, is immediatly by himself, without Scri∣pture, without Ordinances, Ministers, or any other means.

13. That 'tis unlawfull to give thanks to God after meat received, though it be lawfull to do it before eating of meat.

14. That singing of Davids Psalms is blasphemy, and telling of lies.

15. That there is no Justification by Faith, but Faith is only a manifestation of our Justification.

16. That Repentance is a work of the Law, and so not to be performed by Christians; and that Christians have nothing to do at all, but only to sit still, hear and beleeve.

17. Some Sectaries hold they cannot sin, but if they sin, Christ sins in them, he does all, they are acted by him in all.

18. All set times of private prayers as morning and evening, &c. are not only unlawfull and superstitious, but they are not to pray at all, nor give thanks, nor confesse sin, but admire only the Grace of God, that is all they must doe.

19. That hell-fire never had been, if Jesus Christ had not come.

20. That Jesus Christ delivered never a soul from Hell-fire.

21. That all appointed set meetings of many Christians to pray, hear, con∣fer, or perform any holy service, whether in a Church way, or out of a Church way, are unwarrantable, and unlawfull, only occasionally if Christians meet in a street, or at a house going to visit friends in civility, they may discourse and talk one with another in points of Religion as they do of other matters.

22. That in the first Conversion of a sinner there ought to be no sorrow

nor repentance for sinne, God requires none at all.

23. That some Beleevers are as perfect here, as ever they shall be in Hea∣ven, only they do not see the Lord here with their bodily eyes.

And for a conclusion of this matter, namely for the enumeration of Additi∣onall Errours, I shall adde only this which I received from the mouth of a god∣ly Minister, who ha••ing conversed with some Sectaries that are Souldiers and Troopers, gave me this answer, March 13. upon a question propounded by me what strange opinions do they hold. They hold (saith he) all opinions whatso∣ever that are against the power of godlinesse, and the honour of Christ.

An Extract of a Letter lately sent me from a learned and godly Minister in Essex.

Good M. Edwards,

I Thank you for your Book: Oates whom you mention in your Book, hath been sowing his Tares, Boolimong, and wild Oates in these parts these five weeks without any controll, hath seduced hundreds, and dipped many in Booking River and when thats done he hath a Feast in the night, and at the end of that the Lords Supper. All opera tenebrarum. No Magistrate in the Country dare meddle with him, for they say they have hunted these out of the country into their Dens in London, and imprisoned some, and they are released, and sent like decoy Ducks into the country to fetch in more; so that they go on in divers parts of Essex with the greatest confidence and insolencie that can be imagined. M. Archer of Hal∣sted preaches boldly against Parliament, Assembly, Directory, Ministery and all: I pray you let me hear whether there be any hope of light shining out of dark∣nesse, Ellis an Antinomian, brother to Ellis of Colchester the Independent, married a widow, got two hundred pounds of hers, made her beleeve hee would carry her to his friends in the North, but left her by the way, and ranne away with the two hundred pounds. That miscreant seduced many. Your book doth much good: I shall pray God to speed your Plough, who am

Your assured friend

An Extract of a Letter written to me last week from a learned and godly Minister in Colchester, together with a Relation of a Monster lately born there of Parents who are Sectaries.

SIr, I have sent you in this enclosed, the true Story of the monstrous birth in our Town. I thank you for your Book: The Sectaries rage at it, but it is

a sign it doth the more good. Thus beseeching the great God to continue your courage and resolution for his name to the utmost, I rest.

Your affectionate Brother in the Lord.

Memorandum, that upon the 18. day of Febr. 1645. one Goodwife Cosens of Peter Parish in Colchester brought forth two children both dead, the one a perfect child the other was born without a head, having upon the breast some characters of a face, nose, and eyes, wanting one arme and the other arme be∣ing rather the stump of an arme, ended in a crotch of two fingers, with some∣thing like a thumb coming out of one side of it: Downward one of the feet was perfect, the other foot wanted a heel, and had only two toes which grew forward, and another toe growing out of one side of it. The Father of this Monster is a Separatist, frequenting their congregations an enemy to the bapti∣sing of his own chi••dren; the Mother a hearer in the separated congregations likewise, who resolved heretofore, that if ever she had any more children, they should never be baptized. ☞ This Relation is affirmed by those of trust and understanding, that saw this Monster, and know the parties.

An Extract of a Letter sent me from a Commander now in the Parliament service, dated Decemb. 29. 1645.

SIR,

THe constant practise of many Officers and souldiers with them, was to ex∣claime against their Ministers wheresoever we marched, pressing them and their adherents more then any other; they did dscourage the people, gene∣rally affirming that the best of our Preachers were Popish, and that it was un∣lawfull to heare them, but did hope to see them all pact to Rome, and their superstitious Steeple-houses puld down to the ground; great variety of opinion was amongst our Officers and Souldiers, some affirming that they had had Revelations and seen Visions, al of them at liberty to argue and hold what phantasticall opinion they pleased, those were the men most countenanced, and soonest raised to prefer∣ment; some of them would take upon them to prophesie, ☞ saying, they should live to see all lording power laid aside in this Kingdom. In my distresse when the enemy was upon me, I sent to most parts adjacent for assistance, but could have none, only from one place came to me forty Volunteers, with some two or three Officers, professing thenselves all Independents, and they

told me they hoped to finde me so, and if I should continue still in my opinion for Presbytery, they thought their labour ill spent; they staid with me all night, and the next day there came to them a Leiutenant, a most dangerous fellow, maintaining most horrid opinions, as you may see by the information which is truth; this Lieutenant was to preach to them in a private house, which I had notice of, and did prevent him, which they took very ill of me, and immediatly they left me, and marched away with Lieutenant —Since, one of the chiefest of them sent me word by our Quarter-master, that I should have little or no pay, so long as I staid in —if I did not agree and side with—I finde the m••••sage too true, for I finde little pay or none. Sir, I could say much more of their practises a∣gainst me and others, but I should be too tedious; but this more I shall adde, I never marched where I heard more talk of godlynesse, and lesse practise of it in my observation, for they are cruell without mercy, covetous without ☞ measure, professing self-deniall, yet leave no stone un-turned to advance there estates and honours. The Lord prevent their wicked designes, and keep this Kingdom from being ruined by such a wicked people, Sir, I rest.

Your servant

A Relation of some passages of a great Sectarie, a Lieutenant about the beginning of June last. 1645.

HAving had much arguing with him and his adherents in opposition to the Antinomian way, in the morning wherein they seemed to glory much in the victorie, though I know no cause for it at all: The Lieutenant came cour∣teously towards even in to my house (as he said) to take his leave of me; which some of his party perceiving, followed him; and others taking notice of their resort, followed also: The subject of our discourse was about the meanes of God revealing himself, and his minde and will to his servants in reference to their salvation; He affirmed and maintained violently that God did it immediatly by himself without Scripture, without Ordinances, Ministers, or any other meanes; He being asked about the third Person in the Trinity, denyed there was any such thing as a Trinity of persons, but affirmed them to be three Offi∣ces; and being demanded what he thought of Christ, whether the Godhead and manhood were united in one Person in Heaven: He answered only to the last word, and denyed that it could be proved by the Scriptures Christs presence in Heaven; and when some Scriptures were produced, which had reference to his Resurrection and Ascention, he replyed, that it was a great question, whe∣ther

there was a Resurrection or not; he said he did not deny it absolutly, but that he made a great question of it: At the parting, before him I replyed to the by-standers, Gentlemen, if I should have come and a told you that this Gentleman had denied the Trinity of persons, and Christs presence in Heaven▪ and that he called in question the Resurrection, you would not have beleeved me, had not your own eares heard the same.

This is attested and subscribed by the hand of a godly Minister in whose per∣sence all this was ••pken, together with a Relation of the names of the other ••••••nesses, persons of quality and worth, who were all present at this Discourse, and I have the Originall in my power to porduce upon any occasion.

A Relation of some Stories, and remarkable Passages concerning the Sectaries.

THere is one Lawrence Clarkson, a Seeker, spoken of in my Gangraena, pag. 104, and 105. who put forth a Pamphlet called The Pilgrimage of Saints, wherein are many passages highly derogatory to the Scriptures, deny∣ing them to be the rule of a Christian, or that in Doctrine or Practise half of Gods glory was revealed as yet; this man a Taylor and a Blasphemer preach∣ed on the Lords day, March eight, at Bow-Church in Cheapside, in the after∣noone: He began his prayer to God, with Right Honourable Lord God, and in his Prayer he prayed that God would blesse the Kings Army, and blesse the Saints both in the Parliaments Army and the Kings, his Sermon was a Rapsody of nonsence. This was not done in a corner, but in a great and full Audience; there was present at this Sermon one Member of the House of Commons, if not more, besides divers other persons of quality; and though this Clarkson was in London some time after this, and may be still for ought that I know, yet was he never questioned, nor called to any account for this, or for his Pilgri∣mage of Saints, as ever I could learn.

Saturday, March ••he seventh, a Minister who preached at Martins near White-Hall, told me, that lately since my Book came forth, he preaching in a Sermon against sin and the Divell, a woman on the morrow came to him (a Nurse-keeper dwelling in Clare street) and questioned with him about his Sermon, asking him his grounds for speaking of sin and the Divell, the Minister brought some places of Scripture, shee sleighted the Scriptures, and denied there was any such thing as sin, or Hell, or the Divell, or temptation, or the holy Ghost, or Scriptures; shee said, all the Hell that was, was the darknesse of

the night; she denied that to kill a man, to commit adultery, or steale a mans goods was sin; and the Minister asking her, what do you make your self, shee answered two severall times, I am that I am; All this, and a great deal more, was related to me by the Minister, who (as he said) had acqainted an Earle with it and many others; and I spake with one Citizen who heard this Relation from him, and he promised to give it me at large in writing under his hand.

Tuesday March 17. on the day that a Committee of Lords and Commons came down to Guild-Hall to the Common-Councell concerning their late Pe∣tition; many Sectaries from all parts of the City and Suburbs, came to Guild-Hall, where, from about four a clock, till about nine, the Sectaries in severall companies and knots in the Hall, 30.40. and more in some companies, vented boldly, and pleaded for all sorts of opinions, the Antinomian opinions, the A∣nabaptisticall opinions, &c. pleading for a generall Toleration of all Sects, yea, some maintained that no immortall spirit could sin, or be capable of sin; and it being objected, what say you to the Divels? they denied the Divels ever sinned or could sin: many other horrid opinions were maintained at the same time, so that 'tis beleeved, that never since Guild-Hall was built, there was so much wickednesse and errour broacht and maintained openly in it as at that time. Among many godly orthodox Christians, who were at that time in Guild-Hall, and opposed the Sectaries in their pleading thus for all Errours, and a generall Tolleration; there was one godly Citizen who told me this story of himsef, that he reasoning with severall of the Sectaries against their opinions, and a∣gainst a Toleration, the next day being the eighteenth of March, an Indepen∣dent Wollen Draper to whom he had workt almost twenty years, took away his work from him, and said he should have no more work of his, because the night before this Citizen had argued against Independency, saying it was a Schisme; whereupon this Citizen dealt plainly with this Wollen-Draper, and told him, Sir, will you put me by my work, which is my living, for my consci∣ence? is not this Persecution? will you have your consciences, and shall not we enjoy ours? would you be tolerated, and will not you tolerate us?

On the ninteenth of March a Pamphlet called The last warning to all the In∣bitants of the Citie of London, came abroad in Print, which Pamphlet speaks a∣gainst all Kingly government, receiving the King in again, and against all esta∣blished Ecclesiasticall government, besides many other dangerous passages in it: Now this Book was spread abroad and dispersed up and down by Sectaries, as for instance, one Samuel Fulcher an Egge-man, rebaptized by one Crab, a Felt∣maker, was the 21. day of March examined before a Justice of Peace for spread∣ing this Book call'd the last warning to London, and confessed he had sold six or seven of them One Overton an Independent Book-seller

and a member of M^r. Iohn Goodwins Church, or his man for him, sold many of them to severall persons as I can prove: One Calvert a Sectary and a Book-seller on Lud∣gate-hill sold and dispersed many of these Books; and so one Barber an Anabaptist boasted two dayes after the Book came forth, naming this Pamphlet, that there was a Book come forth had cut the legs of the Pres∣byterian government, and asked a Citizen if he had not seen it.

In N••rthampton-shire a great Sectary, and a chief servant to a Knight of that Country, would not keep the day of Thanksgiving for the Victory at Naseby, but was so far from keeping it himself, that he would not suffer the Knights tenants to keep it, or to go to Church but made them carry dung all day, as I have been informed from one who knows it certainly; but what do I relating one instance, when as 'tis notorious that many of the Sectaries, (Mr. Goodwins and Mr. Saltmarshes Saints) keep not at all, neither dayes of publike Thanks∣givings, nor of publike Fasts, but do all kind of s••rvile work and worldly businesses on those dayes, yea on the publike Fast dayes, feast and are eating of rost meat and good chear, when Gods Saints and servants are humbling and af∣flicting their souls?

☞ There is an Independent Minister who lives in London (as I have it from two sufficient witnesses that heard it) said that the Scots coming into England would hinder the Reformation of Religion here, and that if he had been in England at that time when the Scots came first in, he would have preached to have stird up the people against them, either not to have suffered them to come in, or being come in, to have beat them out. ☞ The same Minister discoursing and reasoning about the Church way, it was answered to him by a Citizen, that if it were set up in London, the Independents could not expect a∣bove a twentieth part should be for it, and what should become of all other people? this Independent Minister replied, it was no matter what became of them, though they turned Mahumetans, so the Church of Christ might prosper.

A godly Minister who came out of Essex, related to me not long since, that Oates was now preaching in that Country, and had been there about sixe weeks, sometimes keeping his Randevouze at one Town, sometimes at another, sometimes at Tarling, sometimes at Bock∣ing, sometimes at Braintry, and other places, and that many loose persons of the Country follow him, he preaching besides his Anabaptisticall opinions, the Arminian points; and this Minister spake it upon his knowledge▪ that notori∣ous Whoremongers and Drunkards follow him, such as have been convicted by witnesses, and taken notice of by the Country, and are such still, yet go af∣ter him where he preaches from place to place.

There are two Gentlemen of the Inns of Court, civil and well disposed men, who out of novelty went to hear the women preach, and after Mistris Attaway the Lace-woman had finished her exercise, these two Gentlemen had some discourse with her, and among other passages she spake to them of Master Milton•• Doctrine of Divorce, and asked them what they thought of it, saying, it was a point to be considered of; and that she for her part would look more into it, for she had an unsanctified husband, that did not walk in the way of Sion, nor speak the language of Canaan; and how accordingly she hath pra∣ctised it in running away with another womans husband, is now sufficiently known to Mr. Goodwin and Mr. Saltmarsh, and is one of the lyes like all the rest in Mr. Edwards Gangr••ena; This wretched woman one of Mr. Goodwins and Mr. Saltm••rshes Saints (as they make all without any distinction, whom I speak of in Gangraena) among other new truths and glorious lights, preached, that all the Devils should be saved, alledging that place in Zachary, sending forth thy pri∣soners out of the pit wherein there is no water, against which Doctrine one of the company objected, and said, sister, what say you to that of Matth. 25. Depart from me yee cursed into everlasting fire, prepared for the Divel and his Angels? unto which Mistris Attaway replyed, that by everlasting in that place was meant while day and night lasted, but not eternall after day and night were ended.

March 13. Two honest Citizens coming to me about some Sermons an Independent Minister had preached in London, one of them told me he lately had a man and maid-servant who were Anabaptists, and that when he was abed they would set up and juncket together, making Sack-possets and such like pro∣vision of his purse, and in sum, this male Anabaptist got the female Anabaptist with child, and after married her: The Master speaking to him of breach of Co∣venant, how he had covenanted not to marry in the time of his Apprentiship till his years were expired, he said it was a divelish Covenant, and so would not keep it.

On the sixteenth of March, a Member of the Assembly of Divines related this following story for a certain truth, which he knew to be so, only would not name the persons; that a Sectary, (one of Master Goodwins and Master Salt∣marshes Saints and beleevers) a Seeker by Sect, sought to gain the good will of a Virgin to be his wife, and when she consented and was contented to it, hee propounded that they might lie together at nigh••, at which motion she startled, saying, not till we are married, to which answer this Seeker replyed, that mar∣riage was but an idle Ceremony, they were now man and wife before God, having promised one another, whereupon they went to bed together, and next morning after the Seeker had satisfied his lust, he ranne quite away, and left his bride, and instead of one Seeker there were two, the daughter thus forsaken,

and her mother (who was widdow) to seek after him.

In a Book lately printed, call'd the Ordinance for Tyths Dismounted, (which book also was given into the hands of one Parliament man (as I can prove) by a great Sectary who may justly be thought the Author of it) there are such passa∣ges of reproach against the Parliament as are not to be paralled in any writings, except some of the Sectaries: In pag. 6.7, 8.40. this Sectarie speaking of a pas∣sage in the Ordinance of Tyths made by the Lords and Commons, hath these following words, Had not such a passage gone under the Title of the Lords and Com∣mons who are chosen for the weale of the people, I should not have judged it an act of humanity, but rather the result of an Hell-bred conspiracy by the Divell and his Angels to confound us with their unreasonable malice, &c. and this was the first stone these Master-builders laid in their blessed Reformation.

And in another place of the Book, speaking by way of scorne, calling it that most religious and spirituall Ordinance for the supper, as absolute Ordinances, as un∣alterable at the Directory, these words are brought in, For indeed at the first on set it was not policy to rush such a diabolicall and villanous invention point blanck upon us, with an It is decreed and ordained by the Lords and Commons assembled in Par∣liament. But after a more mysterious manner of ordination, slily intrude it upon us un∣awares in the godly and specious vizor of Rules & Directions, as if our Parliament men had such a spirituall and holy eare over us, to give us such wholsom and pious Directi∣ons, while indeed under this innocent Apparition in the shape of Lambs they ar•• no o∣ther then ravening Wolves, rending and tearing us in peeces; and again, speaking of Parliament men in that Ordinance for Tyths Dismounted there are these words, But what they are, let all the people judge, let them consider whether there can be the least dram of honesty or Religion in them, or respect to the liberty of the free-borne Nation therein, seeing they lay upon us a heavier yoake then ever was laid upon us in the dayes of the Bishop••. And again, this Sectary, the Author of the Ordinance for Tyths Dismounted, speaks thus of the Parliaments Ordinance concerning suspending scandalous persons from the Lords Supper. It will be the greatest thraldome and bondage that ever the Kingdome was involved into, and by this Ordinance of the Sup∣per, I am afraid we shall all go supperlesse to bed: and speaking of the Classes Sy∣nods, calling them High Commissions, he addes, if we can finde no justice there, we may appeal (forsooth) to our Gods themselves, the Par∣liament (life everlasting, world without end) of whom, how may we expect mercy or justice then, that thus before hand whip us with the stings of Scorpions, and grind us between the devouring jawes of such develish tyrannicall Courts which will even crush our bones in peeces, and squeese out our very marrow and juyce, and suck out our very hearts blood like so many greedy Cannibals? Vid. plur. ibid.

The Sectaries generally cannot endure any man who speaks against, or complains to Authority of any who b••oach Errours (though never so great) as for example, a godly understanding Christian told me within these three dayes, that because he complained of a man who denies both the Son and the holy Ghost to be God, therefore the Independents and all the Sectaries among whom he lives deadly hate and revile him; and since the time that the weekly newes Books have mentioned a Vote to be passed in the House of Commons for drawing up an Ordinance against Paul Best that Anti••rinitarian and Blas∣phemer, some of the Sectaries have spoken boldly and bitterly against it, and saying they would be loth to be any of them that should give a voice, or have a hand in the proceedings against him, with other words to that effect.

There is an Independent of Mr. Carters Church, who speaking against our publike Assemblies, often quotes that Scripture in Rev. 17.5. Babylon the great, the mother of Harlot••, interpreting it thus, Rome is the mother Church, and all the Pa∣rish Congregations of England are the daughters, which are Harlots▪ and this having been objected against this Interpretation, that the Apologists acknowledge many of our Congregations to be true Churches, he and divers other Indepen∣dents say, they are not of the Apologists minds.

The Sect of Seekers growes very much, and all sorts of Sectaries turn See∣kers; many leave the Congregations of Independents, Anabaptists, and fall to be Seekers, and not only people, but Ministers also; and whosoever lives but few yeers (if the Sects be suffered to go on) will see that all the other Sects of Independents, Brownists, Antinomians, Anabaptists, will be swallowed up in the Seekers, alias Libertines, many are gone already, and multitudes are going that way, and the issue of these Sects and Schismes will be, that all will end in a loosenesse and licentiousnesse of living.

A HYMNE which some of the Antinomians do sing at their meetings instead of DAVIDS Psalms.

THe newes is good, Christ shed, his bloud, our peace is made in Heaven; And now he is gone up to his Throne, all power to him is given.

2

Our glory is great, we are compleat in Gods great love we stand, We are on high exalted by Christs victorious hand.

3

We once neer lost, to hell did post, but God in mercy found us, And now he hath taught us his path, and with his mercy crown'd us.

4

Shall sin or hell Gods people quell, or ever keep them under? No, Christ hath died, sin purifide and hell bands rent in sunder.

5

The bloud of Christ our great High Priest, which once for us was shed, Hath purg'd the blot, and cleans'd the spot wherewith we were besmear'd.

6

A glorious thing, a wonder strong that sin should not defile, And those are all to Christ more dear that once did seem so vile.

7

All sin we finde is out of minde, the Saints are made divine First in the love of God above in glory they do shine.

8

None are so dear, nor yet so near, with God they are made one, Who now doth see them sure to be as is his only Sonne.

9

Christ is our guide, we cannot slide, nor never fall away; Our state is sure, and must endure though all things else decay.

10

Then let's be bold, our heads uphold, the time is drawing nigh When we shall raign, and eke remain with God eternally.

11

Let all base fears, and needlesse cares out of our souls remove, With speed let's fly to God on high and dwell with him above. Amen, Amen.

And 'tis remarkable, that now for present the best Independent Churches and Congregations are mixed Assemblies and medlies, consisting of persons whereof some are Anabaptists, some Antinomians, some Libertines, others hold Arminian and Socinian Tenets; those who for mixtures in manners, and because of some persons not so holy in their lives, made a Schisme in the Church, have worse mixtures among themselves in Doctrine, a linsey wolsey compounded Re∣ligion; I do not think there is any one Independent Church of three yeers stan∣ding, and that hath attained to the number of between 30. and 40. members, but had, or hath in it some Anabaptists, Antinomians, Seekers, or else persons hold∣ing one or other odde and strange opinion. Mr. Symonds Independent Church at Roterdam is over-grown with Anabaptisme, and he hath written into England that he is so pestered with Anabaptists, that he knew not what to do; Mr. Symp∣sons Church hath bred divers Seekers, Mr. L••ckiers Antinomians, Master Iohn Goodwins company is an unclean Conventicle, where the spirit of Errour and pride prevails in most, the unclean spirit being entred there into himself and his people with seven evill spirits, Socinian, Arminian, Popish, Anabaptisticall, Li∣bertine Tenets being held by himself and many of his people. And what shall I say more, it will be too long to tell of what I have heard of some members in Mr. Carters, Mr. Cradock••, Mr. Brisco, Mr. Barlets Churches concerning opini∣ons they hold.

March 21. I was informed for certain, that a young maiden buying in the Sirand of a Goldsmith a gold Ring, the young man in the shop who was selling it her, asked her whether she was to be married (for the Ring was much of the size of a marriage Ring) she answered no, nor did not know whether ever shee should be married; he questioned further with her, what use she bought if for; after some discourse together, she told him she bought it to give to the Minister of the Church into which she was to be admitted a member; and the young man further conferring with her, she told him she was to be of the Congregati∣onall way, and of a Church where the Minister was a man of precious gifts. It hath been related to me also from good hands, and if there be any mistake in the Relation, I desire the Independent Ministers to clear wherein, namely, that in some of their Congregations, maid-servants out of their wages, do allow so much yeerly as five or six shillings to their Ministers, that some poore godly persons who have expressed great desire to be of their Church way, and gone

to some Independent Ministers to be admitted to Church-fellowship, could not because of their poverty; that persons of great ranck and quality, as some La∣dies are admitted to their Churches, in a more favourable way, and not after the ordinary manner; and that one Lady at least (though no member of any In∣dependent Church but of a Presbyteriall) hath been admitted to the Lords Sup∣per among them, and her child was to have been baptized by an Independent Minister, but that it died the very day appointed for the baptizing of it; that in one of the Independent Churches here in London, a rich widow who was there a member, refused to give her consent to one in way of marriage (whom otherwise she liked and entertained) till hee yeelded to settle twenty pounds a yeer upon her Independent Minister during his life; and lastly, that some of the Independent Ministers have from some one of their members, 20.30. li. or bet∣ter per annum; and a Minister is named who hath fifty five pounds yeerly from three members of his Church, forty pounds from two, and fifteen pounds from a third.

A Disputation held at the Spitle about the Immortality of the soul by some Anabap∣tists, as Lam, Battee, and others on the day of publike Thanksgiving for Dartmouths being given up into the hands of the Parliament.

MY Lord Major hearing of a great concourse of people that were to meet upon such a businesse, having a respect to the peace and good govern∣ment of this City, sent two of the Marshals men to Lam to the Spitle, where they were met to dispute, but had not yet begun, who told Lam that may Lord Major had sent them to him to forbid him or them to dispute as upon this day; Lam answered the Officers he would go up and acquaint the brethren, which he did, standing in a place like a desk above the people at one end of the room, and Battee at the other: The first thing that Lam spake of, was, that my Lord Major had sent to forbid their meeting, or rather to desire them not to dispute as upon this day; Battee stood up and said that Mr. Major was a limb of Anti∣christ, and that he was a persecutor of the brethren, and that he did question what power or authority he had to forbid them; he was sure the Parliament gave him no such power, but gave them liberty to use their consciences, and for his part he durst undertake to make it good to Master Major (calling my Lord Major in a most base and scornfull manner Master Major.) One Overton that was to be the Moderatour on Battees side, stood up and said, Brother Lam, had Paul done well if he had desisted from preaching in the name of Jesus if he had been commanded by the High-Priests to forbear, had he done well or not? Lam answered no; whereupon Overton replied in a most scornfull proud man∣ner,

nor ought we to obey Master Major; and thus did these men argue the power of my Lord Major for an houres space; but at the last they came to state the question, and fall to their dispute; the question was, That God made man, and every part of man of the dust of the earth; and therefore man, and every part of man must returne to the dust again, which Battee could not prove, nor could Lam well tell how to answer, but both of them ran off from Scripture to Scripture, never clearing any one thing to the people; and when they had rambled a long time, that they could neither of them tell what to say, then one or other stood up, and said, Brother Lam, or Brother Battee, leave this point to the consideration of the Brethren, and take up some other; after these two had spent foure or five houres in this confusion, they sat down and rested, and then stands up one Mellish a Cobler, and Lawson a Schoolmaster, both Anabaptists, and to work they went as their Brethren before: Lawson calls to Mellish, and saith to him, Brother Mellish, speak either Categorically or Hypothetically; Mellish answered Lawson, that he spake now to him in an unknown tongue, and prayed him to explain himself; Lawson told Mellish that he was nor fit to dis∣pute if he knew not the meaning of these words; Mellish replied that if hee should stand up and tell the people that the Moon was made of green Cheese, he did not question but some would be of his mind.

This Relation was given me under the hand of a godly honest Citizen, who was an eare and eye witnesse of all the said passages, who also named to me other persons that were present, and he delivered me this Relation in writing before two sufficient witnesses, and declared himself ready to make proof of this before Authority when ever he should be called.

This following Relation was sent to a godly and able Minister of this City, (one who hath a Pastorall charge in London) and this Minister delivered me the Originall writing, which to a tittle There set down.

Reverend, and much respected,

I Desire you pardon my boldnesse in imparting to you that which hath lately befaln me: I was in the company of some Antinomians that were very im∣portunate with me to forsake your teaching, and come among them and harken to their Preachers, and they prevailed with me so farre, that I gave them my promise to hear their Preachers; but the night following, I had such a terrible dream which made me break my promise with them; for I dreamed that the Divell would have pulled me out of the bed, and carried me away with him; then I cried out in my sleep so loud, that I waked them that were in the Cham∣ber, Lord Jesus help me, Lord Jesus help me; then me thought the power of God came on my right hand, and rescued me from Satan: This I take for a warning

from God to avoid their society; and for which I desire that thanks be ren∣dred to God in this Congregation which I use to frequent.

There is one M••ster Mills a Common Councell man, the City Brickler, who hath related it to many, as a thing most certain, that an old acquaintance and friend of his, an old Papist knowing well all Papists, said to Master Mills, that now there were but two Sects or sides in England, the Presbyterians and the Independents; unto which Master Mills objected, how can that be? seeing there are many Papists; this Papist replied, that to his knowledge all the Pa∣pists in ☞ England were Independents; and this Papist further added, that this Liberty of Conscience and Toleration for all men to enjoy their Religion, was a blessed thing, and the happiest thing that ever was found out, or words to that purpose.

There is a Sectary living neer the Spitle, a great follower of Master Randall, who did offer to sell his Bible, and being asked why he would sell it, and what he would do for a Bible, answered, he could make as good a Book himself. Some Sectaries do commonly affirme they are not to beleeve the Scriptures further then their own Reason doth perswade them of the truth of them, and that the Scriptures are no more the Word of God then the words any man speaks are; because he could not speak those words but by a power from God.

It hath been told me from good hands, that there are a company of persons about London, who meet weekly to reason and object against the Scriptures; their meetings were about the Spitle, and since in Hounsditch, and now they shift places for feare they should be discovered, and surprised; it were good that Authority would look into it, to finde them out; I shall be ready to name the men from whom I have had such information.

I have been informed lately by divers honest men, that in Northampton-shire some of the Souldiers who are Sectaries, and are of that part of the Army which came out of the West, and belong to that Army in the West, have come into the Parish Churches, and put by the godly Ministers who should preach, and by force against the will of the Ministers and people, have set up Cap∣taines, and others of the Souldiers to preach in their Pulpits, and to vent their Fancles and Errours.

The true Copie of a Letter written to me from a worthy and godly Minister in Suffolk, in the name, and by the consent and agreement of other Ministers of the County at a meeting of theirs, and sent up by the hands of a godly Minister in those parts, who delivered it to me.

Worthy Sir,

YOur Brethren in these parts desire to praise God for you, and for that courage he hath given you to encounter, and publikely to oppose the

Sectaries of these dayes. God make you as Augustine, Malleum Haereticorum. Sir, this Bearer, a Minister, an honest neighbour of mine will make a true Rela∣tion to you of some of the late pranks of some Sectaries on both sides of u••. One is of Oates the Anabaptist (whom your Gangraena takes notice of) that after one of his private Exercises amongst the weaker vessels, one Wades wise of Stisted in Essex, seemed to be so affected with him, that she said she would never hear Minister again: and it may be God intends to make her as good as her word; for upon ☞ this she was taken mad, and remaines in a sad distracted condition; and her husband sent to Master Blackaby, and Master Faircloth (our godly neighbours) to pray for her. This, one Redgwell an honest man making re∣port of, was asked if he were not at Oates his Exercise; he answered no; then it was demanded, was not your wife there? He answered, if he should deny that, he should sin against God, and tell a lie, for she (he said) was there, but was never well since. This Bearer can likewise tell you somewhat of Master Archer of Halsted. Also of one Lancester of Bury a Pedler, and of his opening the whole Book of Ezra at a private meeting, insteed of opening his pack, and of the pray∣er that followed his Exercise, &c. Of Master Erbury also, &c. It would be lost labour for me to make a further Relation by writing of these things, seeing you shall receive the truth more fully by word of mouth, and by a faithfull Relator: I have no more to say at this time, but that I heartily pray for you, that God preserve, direct and guid you, and make you more and more ser∣viceable to him and his Church, in your generation, and to let you know that I am

Your faithfull freind and Brother

From Clare in Suffolk March 30▪ 1646.

Upon conference with the Minister who brought up this Letter, he related these following passages to me, and I writ them presently as he spake them.

Master Erbury (one of those Sectaries spoken of at large in Gangraena, pag. 109. and 110.) coming lately to Bury in Suffolk, and there exercising in private, he delivered divers erroneous things, and at last went so high, as to deny that Jesus Christ ☞ was God, and that he was as much God as ever Jesus Christ was, or should be.

One Lancester in a private meeting at Bury, condemned all the Ministers of England for the Sanba••••ats and Tobiahs of this time, that hindered the building of the Temple, resembling himself, and the Sectaries to those who would build the Temple, but it was withstood by the Ministers, who hindred it: At that meeting there was a plain godly man, a solid old Christian of Master Faircloths congregation who opposed him, and God was so mightily with him, that it

turned to the shame and reproach of this Lancester, and those who adhered to him.

Master Archer of H••lsteed, an Independent, a man who hath preached much against our Ministers and Tyths; at the same time, or thereabouts, when hee preached so against Tyths, used meanes to procure to himself a great Living in Essex, of two hundred pounds per annum, and came to some Gentlemen of the Country for their hands to further the getting of that Living.

An Extract of a Letter sent me from a worthy and godly Minister out of the Country.

Friend,

YOur last together with the Book, I received. I must confesse when I first saw your Title, I said it was none of those Aulus Gellius calls Illecebra•• ad ligendum, &c. For what is a Gangraene but an abundance of corrupted bloud inflamed, &c. and yet for your sake I not run but read over the text, and found it every way answerable: And that you were indeed the Master of that Art, which (appointing the cure according to the cause) wisely prescribes cutting and flashing, scarifications, washings, not only with mulsum or water, but Vineger and Salt, unguentum E••yptiacum, burning Trochiskes, Ars••nicon sublimatum, and much more then you have yet applied, considering not only the creeping of this Canker, but that danger the whole body is in of no lesse then that Sphacelus of Atheisme, which not only good and godly Master Greenham, but old Bishop ☞ Lake himselfe long since prophesied would most probably over-runne this Realm, rather then Papisme; And why then should any speak of a Tolera∣tion, except à tollendo potius quam tolerando. Obsta principiis, &c. is one of the best Aphorisms of all the sons both of Hippocrates and Galen that I know. 'Tis sad, very sad to see our Anglia (as Spalatensis complains of his Rome) turned in∣to Africa, new monsters every day, such horrid blasphemies, intolerable wick∣ednesses, &c. Shall Vipers still be suffered to eate up the very bowels of their mother? I could tell you many a sad story of some that preach, pray, and prate, what not? Independents all, yea and Scholars, nay Ministers, yet not by Ordina∣tion. The people they say make Ministers, quoting Ezek. 33. v. 2. The Scrip∣tures say they are obscure, no Assemblies, Synods, nor generall Councells more likely to teach the truth then the Sanctuary a particular Congregation, &c. These words were used praying for England. O blessed God, we have often already prayed in thy Sons name; now let us pray unto thee for thy Son—clothe thus all his enemies with shame, but, &c. An usuall strain in their prayers, is as fol∣lowes, That God would pardon the Reformed Churches their great prophanation of

the Lords day; and why is this used but to make them odious? Another strain, Who hath gained? Who hath given you so many victories, but the Independents? Liberty of Conscience Lord, &c. and all in our own Kingdom. The Millenary con∣ceit is the common subject of Sermons, and a Church on earth without so much ☞ as an Hypocrite. Publike thanks was given to God, for that the London Petition for settling &c. took no better. A thousand such, and other passages of no small note, you may hear if you please but to visit your friends in these parts, whose very souls are so vexed, that I for my part am resolved (if it may be) to burie my self at my study, and stirre as little as I can to hear or see such, or the like abominations. And where now is Sodom, as some of their Brethren call'd old-England when they went off our shore to sea using that expression, farewell, farwell Sodom, &c. And what are they but Babell-Builders, whose tongues are so divided, that I doubt not of the downfall of their Babylon, which by interpre∣tation saith Origen, signifies that confusion Christians should out of. Cou∣rage friend, let Divels that must be disposest, cry out, we torment them before their time. If ever the Jesuite will be at the hight, I suppose he is very neer now; who say no more but security if any thing will slay us, which God for∣bid. Thus with best salutes I rest, though in haste yet heartily

Yours

March 30 1646▪

A Justification and Vindication of the truth of the most materiall Passages related in the Book entituled Gangraena, from those exceptions made against them in three late Pamphlets entituled, Groanes for liberty, A Whisper in the Eare, Cretensis, alias Master Goodwin.

I Shall take them in order, and begin with Mr Saltmarsh, who first apeared in Print: As for Master Saltmarsh he doth not so much as offer to disprove any one peece of matter of fact throughout my whole Book, excepting that only of a woman Preacher at Brasteed in Kent, of which he affirmes that 'tis known to all in that place to be a meer untruth Vid. M. S••lt. p. 26. Now for the present, I Reply as followes (reserving the greatest part I have

to say till my full and particular Reply to Mr Saltmarsh and his fellowes shall come forth) that as tis a strange bold assertion to affirm not only for himself, but for all the Parish, that they know 'tis a meer untruth (which implies thus much, that Mr Saltmarsh does not only assuredly know all things that all the women in the Parish do, but all what ever the whole Town of Brasteed knowes; for else how can he say so of all the women, and all the inhabitants of that place) so tis an untrue assertion? for some who live at Brasteed do not know it to be an untruth, but beleeve it to be a truth; for one Mr. Wheatly a godly able Minister who lives at Brasteed in a Gentlemans house, and hath lived there this two years, told me very confidently this Relation of a woman in the presence of two Ministers; besides two other Inhabitants of the Town who have lived longer in Brasteed then Master Saltmarsh, affirme the same; and three godly Ministers living neer to Brasteed, have told me also there is such a woman, of whom this is commonly spoken; and a Citizen in London an honest man having some re∣lation to Brasteed, and knowing the place, tels me there is such a woman, as is reported by many of Brasteed to be a preaching woman; and he coming lately out of Kent, told me that upon the way meeting with a Gentleman of the Committee, who discoursing of Mr Saltmarshes denying there was any such woman in Brasteed, and was speaking against my Book, this Citizen replyed, he beleeved it to be true, and offered to lay a twenty shilling peece that there was such a woman, but the Gentleman durst not; and besides all this the Mi∣nister who first told me, having lately been written unto about it, in a Letter by way of answer stands to that Relation which is laid down in Gangraena. But of this in my full and particular Reply the Reader shall receive more large satisfaction; only for present from what I have now said (though there be much more behinde) I leave to the consideration of any judicious and unprejudiced Reader whether I had not ground enough to writ as I did, and whether there be not more reason to beleeve so many affirmative witnesses then one negative, who may not know all thats done in Brasteed; (for such a thing may be, and he never the wiser) besides Master Saltmarsh being a Sectary is a party, and his testimony is by me proved to be false, in affirming all in that place know it to be a meer untruth, whereas the contrary is the truth, divers living in that Town relating the story of a woman Preacher there.

All that Master Walwyn the Marchant either in his Pamphlets entituled A whisper in the Eare of Master Thomas Edwards, or a word more to Master Tho∣mas Edwards, labours to disprove in matter of fact contained in my Book enti∣tuled Gangraena, is, that I have wronged him, and falsified in saying Mr Walwyn a Seeker and a dangerous man, a strong head; as also in my Relation of

Mr Lil∣burn,

the informations given unto me of both of them being such as if they had been made a purpose to shame me to all the world.

Now by way of Reply, first concerning Mr Walwyn himself, I am confident that every judicious Reader, who hath but read Mr Walwyns Pamphlets, out of them will acquit me, that I have said nothing of him but truth, he being out of his owne mouth and writings condemned for a dangerous man, a Seeker, and a strong head, as many who knew him not before, from reading his Pamphlets, have told me, that he hath justified to the world what I have said of him; but I shall at large make good this against the man in my full Reply to him and his fel∣lowes, following him from place to place, from person to person with whom he hath conversed, and from one thing to another that he hath had his hand in; wherein I shall lay him open to the world, and prove him to be a dangerous man, yea a desperate dangerous man, a Seeker and Libertine, a man of al Religi∣ons, pleading for all; and yet what Religion he is of no man can tel; A man of an equivocating Jesuitical spirit, being full of mental reservations, & equivications as appears by the sense he hath put upon the Nationall Cove∣nant; there being hardly any Jesuit could have put a more equiv••∣call interpretation upon the Covenant, then himself: And I desire the Reader to observe what I now say of M. Walwyn: Since his first Book came forth against me, I have enquired and spoken with many honest godly men about M. Walwyn, who know him well; and all of them with one consent and voyce (though I have enquired of them apart, concerning him, and the men know not one ano∣ther) yet all agree that Mr Walwyn is a dangerous man, and a desperate man. For present I will only alledge two Testimonies (reserving others till my full Reply) which I beleeve will be full and speak home, and the parties who wit∣nesse, will be ready before any Committee, or Court of England, if called, to resti∣fie as much: The first was given me in writing, March 30. 1646. subscribed by the hand of him who brought it to me, and delivered to me in the presence of two godly Citizens as his hand, and that which he would maintain to be truth, and produce other witnesses for the proof of it, when he should be call'd by Authority; and tis as followes.

Inprimis, That Mr Walwyn did say it was a sin to pray for the King▪ and that it would lie as a sin upon the Preists so to delude the people; and that he did admire at our Preists that they should stand bauling and praying for the King, that God would turn his heart, and say of him that he was the anoynted of God. And he said they were glad to doe it (namely the Ministers) because if the King maintain them in their way, they would cry him up to the people: And M. Walwyn being asked how we should performe the Covenant we had taken to maintain the Kings honour, he said he remembred no such

clause in the Covenant: And further he said, that he did much admire at the simplicity that was in the hearts of the people, that they should suffer them∣selves to be Governed by a King, and that under such a government the King∣dome could not be safe: He being asked what he thought of Mr Marshall, M. Calamy, M. Sedgwick, and other godly Ministers; he answered and said they were a company of Mountebancks, and that they kept the people in igno∣rance and blindnesse, and that they preached nothing but what we know al∣ready, and that he knew no Scriptures for them to be Preachers more then o∣ther men, as he named Shoemakers, Coblers, Weavers, or Sopeboylers, and the like; absolutely speaking against all Congregations and Ministers, and that if their Tyths were taken from them, they would soon leave their trade; and said that the Apostles were tradesmen, and were not chargeable to the bre∣thren; He further said that our Ministers might go and preach the Gospel to the Turks and Heathens, and not to stand prating here, for as he said before, we knew enough already. I asked him who should preach to the people, and how they should be maintained, if they would have them have nothing? he answered he knew no Ministers that ought to be maintained, but that every man that had gifts might be a Minister, and use the liberty of his Conscience; and he spake in the behalf of Paul Best for his Blasphemy; saying, that if we could not convince his Conscience, we ought not to punish his body. Touching the Rebellion in ☞Ireland, M. Walwyn said, the Irish did no more but what we would have done our selves, if it had been our case; and said, What had the English to do in their Kingdome? and that they were a better na∣tured people then we, and said, why should not they enjoy the liberty of their Consciences? I told him that it was a sad thing to see how we are divi∣ded, some women would not pray with their husbands, and some not sit at ta∣ble when they gave thanks for the creatures; and servants would not joyne in prayers with their Masters, nor heare them repeat the Sermons, and that many of them have cast off all duties in their families; he justified them all in what they did, and said, they could give a Reason for it, and that it was their Conscience that led them to it, and therefore they ought not to be blamed.

All this I do averre to be truth, and will maintain it, and can bring others to witnesse the same, and have set to my hand.

T. C.

The second was told me March 29. by a Common-Councell-man of the City of London, a godly understanding and active man, who related to me both the place where it was spoken, and the names of some other Citizens, who were present, and heard it as well as himself, and the Relation is as followes.

There being a meeting at a Tavern of some wel-affected Citizens to consi∣der of some things in reference to the publick, as they were sitting by the fire (before they began to fall on the businesse they met for) M. Walwyn spake of the Trinity in such a strange manner, and so slightly, that all the company was troubled at it, and they brake off and departed without doing any thing of that they came for.

Now M. Walwyn, I dare appeal to any indifferent Reader, whether I have injured you in giving barely a brief note or touch upon you, saying, M. Walwyn, a dangerous man and a Seeker; or rather whether I did not much befriend you to say so little of you, when as you deserved I should have made a long relation of you and your wayes, as well as of Hich, Web, Clarkson, Wrighter, and many others. But what may be the true reason that M. Walwyn was so touchie upon the naming of him in a word or two, as to make a Book, and bring himself upon the Stage? I suppose that beside his pride, and the show∣ing of his parts, it was to engratiate and endear himself to all the Sectaries, by appearing and writing against a man so hatefull to them as M. Edwards is, and specially at this time, writing once and again for the cause of Liberty of Conscience, that so being taken notice of for a strong head, and true to the generall libertie of all Sects; some or other of the Independents might get him a Burgess place, and bring him in to be a Member of the House of Com∣mons: I am of the opinion he aimed at that, knowing that Cornwell was clear∣ing, and many places there wanted Burgesses; and do beleeve, if a man could see the List of those who are prickt for Cornwell by the Independent party, hee would find M. Walwyns name in; and I am of the mind, if M. Peters were asked, and would tell truly, it would be found M. Walwyn and Lieut. Col. Lilburn are committed to his care for Cornwwell, and that he must preach at their election; and besides all other reasons I have to think so, this is one, that both M. Walwyn and M. Lilburn were by some named, and voices laboured to be made for them to have had them Burgesses of Southwark; I have spoken with two godly men of the Burrow, who were once or twice at a meeting about the businesse of M. Walwyns being propounded for a Burgesse in Southwarke, who then opposed it, as hearing from many hands, that he was a dangerous man, and a Seeker, yea worse. As for M. Walwyn saying my informations of M. Lilburn to his know∣ledge are such as if they had been made of purpose to shame mee to all the world: I reply, had hee instanced in any one particular, I would have given a particular satistactory answer: But it may be M. Walwyn means that which Cretensis particularizes in pag. 48. of playing at Cards, that 'tis false that M. Lil∣burn is a player at Cards, and that hee protests hee never plaid a game at Cards

since his coming to London; Now I desire to ask Cretensis, M. Walwyn, M. Lil∣burn, what they mean by since his coming to London, whether the first time of his coming to London when hee came a youth to be here an Apprentice (as many may take the words)? or since his last coming to London out of the Army abou•• twelve moneths ago? or coming to London after some journey two or three months ago? or which of the times he means since his coming to London: Now if he speak and mean of the first, that hee hath not plaid at Cards never since his coming to London when hee was a youth, I can prove that is false by good witnesses, and I know M. Lilburn will confesse he hath plaid at Cards since these warres: I can for a need tell him where, and when, and produce witnesses, but that needs not; Mr. Lilburn (on the 17. day of March last) confessed to a Citizen, though he had not played at Cards since his coming to London (keeping himself under that equivocation) yet he plaid at Cards severall times in Oxford: But if he mean since his last coming to London, which may be few months, or a few weeks ago, (nei∣ther do I know how often M. Lilburn may make jour∣neyes, and return again to London▪) that no whit infringes the truth of my Re∣lation concerning him; for I did not say he plaid at Cards this month or two; but if he have often plaid at Cards since hee was a great Sectary, and a stickler against the Presbyterians and the Reformed Churches within this yeer, two, or three of the contestation against the Presbyterian Government, that makes good what I have said of him; and in common acception that man may be truely said, and is so called to be one who is a player at Cards, that yet playes not every week nor month (not having opportunities, nor his many occasions at some times permitting him) but only once a yeer, at the ordinary time of playing at Cards, and when he is at leisure, and meets with company for it: Now if Lieutenant Col. Lilburn would play often at Cards when he was pri∣soner in Oxford in his affliction, and among the Cavaliers, the enemies of Re∣formation, (both which are great aggravations of the fact; for, if a man be af∣flicted, saith Saint Iames, let him pray, not play at Cards; and a man among e∣nemies, and those who hate Reformation and strictnesse, had need walk more circumspectly, and be more exact because of the reproach of the enemy, and who no question from thence took occas••on both to strengthen themselves in their loose walking, and to speak evill of the wayes of God) I know no reason but a man may without breach of charity judge he will play at Cards now he is at liberty, and among his brethren the Sectaries. And so much for the present by way of Reply to M. Walwyn.

As for Cretensis the Cretian, aliàs Mr. Goodwin, hee is a man who expresses so much pride, arrogancie, malice, wrath, jearing, and scof∣fing

not only at me and my Books, and some few fa••ithfull Ministers and servants of God, but against all Presbyterians Assembled or not Assembled in Eng∣land, Scotland, France and Ireland, coming forth just like Goliath, rai∣ling and defying the armies of the living God, that I have much ado to keep my selfe from answering him according to his folly, and beating him with his own weapon, Difficile est S••tyram••on scribere, and my indignation to see the unworthinesse and insolencie of the man much provokes me. But I consider what becomes me as a Minister of the Gospel to do in such a case, rather then what he hath deserved, and therefore shall passe by his railings, and scoff••, not rendring evill for evill, or railing for railing, but contrariwise blessing, knowing that I am thereunto called: And instead of railing and vilifying Master Goodwin, I will a little expostulate with him; M. Goodwin, will you never leave your scoffing and scorning, your reviling and reproaching of all men, stuffing your pages with great swelling words, and filling whole leaves with nothing but jeers and multitude of six footed words instead of Reasons and Arguments? will you by all your writings and preachings make good that Title which by way of re∣proach was first given to you, namely, The great Red Dragon of Coleman-street? will you still speak as a Dragon, and Dragon like flie fiercely in the faces of all, spitting your poyson and venome against all, casting fire-brands every where? will you alwayes use your mouth to speak great things and blasphemies, and open your mouth in blasphemy against God, his name and his Tabernacle, as you have done in your Books of Controversie? will you never learn to be meek and lowly, to deny your passion, speak as a Lamb, and repent of your deeds? let me tell you, that if you belong to God, this spirit of yours, and the way of managing things in your Books of M.S. Theomachia, Answers to Mr Prynne, Cretensis will cost you dear, and you will be saved as by fire. For my part instead of reproaching and scoffing you (though not for want of matter, Cretensis being a very fruitfull subject for a man to exercise his wit upon) all I will do either in this brief, or in my full and large Reply shall be to draw to one head all the Errours and strange wayes Cretensis holds and hath walked in, by which if (God wil) he may be a∣shamed and truly humbled, and his spirit saved in the day of Christ, or however, that godly weak Christians may know him as a dangerous erroneous man, and avoid him: All I will say now (reserving particulars, and the proofs of them till my full Reply) shall be this, that Cretensis hath an hereticall wit, and holds many wicked opinions, being an Hermorphradite and a compound of an Ar∣minian, So••inian, Libertine, Anabaptist, &c. and in regard of some strange opi∣nions he hath held many years, and others that in time he might fall unto (which in the Presbyterian way he could never enjoy with quiet, nor have liberty to propagate them) therefore he took sanctuary in Independency, falling from our Church, and the Presbyteriall Government (which a little before the first sitt∣ting

of the Assembly, he held to be most agreeable to the Word of God) unto the Independent way, as that wherein he might with more safty enjoy the opi∣nions; and left Cretensis should score up this fo••a•• lye, as he hath done many truths; which before I have done with him, I shall make apparent to all, I do here give the Reader a true Copie of a Narrative sent me from a godly humble learned Minister subscribed with his own hand, which fully proves the matter I have now spoken of.

A Narrative of certaine words uttered by Mr. Iohn Goodwin Minister of Coleman-street, not long before the Assembly sate.

THe said Mr Goodwins judgement being consulted as concerning the point of Church-government: His Answer was to this effect, that in his judgement he approved of the Presbyterian government as being most agree∣able to the Word of God, yet in fine added that he thought, that the way of In∣pendency would better suit and fit him in regard of some private and singular Tenents that he held▪

This Minister subscribes his name at length under these foregoing lines, and writes as followes.

Master Edwards let me request you not to bring my name upon the Stage in Print to attest this businesse for divers reasons best known to my self: I say no more, Verbum sat sapienti.

Yours in all offices of love.

And therefore though in this, as in any other particulars, I set not down the names in Print, yet am I far from forgery or lying, or those Ministers from be∣ing afraid to justifie their Letters, as Cretensis would insinuate to the Reader; pag. 6.7. But I conceive the Reasons why this Minister and many others, though they are willing to witnesse truth, and to communicate their Intelligence about the Sectaries, yet for the present do desire to have their names concealed. 1. Be∣cause they live among many Sectaries and Independents, some whereof being in place both in Towns and Countries may do them no good offices, but may much molest and trouble them; and therefore unlesse some great good might come by witnessing publikely, which might countervaile their hazard, as sup∣pressing ☞ the Conventicles of the Sectaries, the spreading of erroneous opi∣ninons, and punishing some of the Rabbies and Ring-leaders, they are unwill∣ing to venture themselves by being brought upon the Stage in Print. 2. Be∣cause some live in places where part of our Armies lie, or may come: Now ma∣ny souldiers being Sectaries, and violent for their opinions, if they should meet with any Ministers named in print, giving me intelligence, it were as much as the spoiling of them and their families; and where are they that do or will se∣cure them from such violence? there are too many examples of Ministers be∣ing

in danger, as M. Andrews was; and therfore I deal plainly, I have been spoken to by word of mouth, and sent unto from some Ministers in the Country not to name them in my Books, because, if the Army, or some parts of it come that way, they shall be undone, which is a satisfying answer to all rationall men, for my concealing their names, especially to all those who understand the state of things, and observe how powerfull the faction of the Sectaries is.

Now before I come to give a particular Answer to the most materiall Ob∣jections made against my Book, I shall premise these sixteen Observations upon Cretensis, Or a briefe Answer, &c. which to every judicious and unprejudiced Reader will (I make no question) give a great deale of satisfaction, and serve for a precious Antidote against the venom and rancor of the Cretian.

Obs. 1. I desire the Reader to observe the hand of God in leaving M. Good∣win so to himself in writing this Pamphlet as to suffer his own pride, passion, rage and malice so far to blind him, as to name his own Book (and therein himself Cretensis) giving himself the name of Lyar, as is manifested by the Title of the Book Cretensis, Or a brief A••swer to an ulcerous Treatise &c. so that The brief Answer to an ulcerous Treatise is Cretensis, not the Treatise publish∣ed by Master Edwards, which is made by Master Goodwin contradistinct to Cretensis, so that if M Goodwin understands plain English, common sense, and knows how to range his Parts of Speech in a Sentence, &c. let him in his Rejoynder to my Reply deny it if he can, and truly tis admirable (and I cannot but admire the wisdome and goodnesse of God wherein men deale proudly to be above them) that this great Rabbi, and Seraphicall Doctor, who comes forth like Goliah, challenging all the Presbyterians Assembled or not Assembled, carrying himself with that disdain and scorne towards me, just as Goliah to little David, filling up some of his pages with scornings of me, as that I cannot writ true English, put the Nominative Case and Verb together, speak common sense, nor give the English sense of a Latin sentence, should himself in the very first words he writes prove himself such an Ignoramus both in the La∣tin and English, as to give himself the title of Notorious Ly∣ar, namely, Cretensis, Or a brief Answer; &c. And as the man doth it in the Frontispice of his Book, so in the Book it self, as in pag. 39. where he would make me a lyar in that Relation of Cosens of Rochester; in the very en∣trance into it he stumbles, giving his own Relation the lye, as the Reader may perceive by these words, Cretensis speaking of what was reported to me that Cosens should say of Christ, saith, let this be the first lye in this Catalogue, the man neuer said it, so that he makes it a lye that Cosens never said it: Now if this be a lye that Cretensis never said so, then by the rule of contraries, 'tis a truth that he spoke it; and however Cretensis may meane otherwise, if the man knew how to bring it out, yet the

best that can be made of it, is, that this great Cri••ick, who for want of matter, falls upon my words, making me to speak false English, nonsense, and to be igno∣rant in putting the Nominative Case and Verb together regularly in English, is himself ever and anon tardy in false English, nonsense, not putting the Nominative Case and Verb regularly together, of which I could give (if I had no materiall things against Cretensis, nor nothing else to do but to pick straw••) many instances both in this and other of his Books; but I will name only one, and that in this busi∣nesse of Cosens apealing to Cretensis himself, where in this following sentence, His Relation here reports that one Cosens of Rochester in Kent, that Iesus Christ was a Bastard, is the Verb for the Nominative Case; and whether M. Goodwin hath well ranged his parts of Speech in this sentence, and put the Nominative Case and Verb together regularly in English? besides adde unto this what followes Hoc pri∣mum: Let this be the first lye in this Catalogue, the man never said it: whether he hath framed the structure of a period according to the common rules of Reason, Grammar, and common sense; but to put a period to this first Observation, let the Reader take notice that in the thing wherein the man hath sinned (his principall designe being this by all his Art, flourishes and fallacies to render me a Falsifier and a Lyar to the world) in that God hath punished him, suffering him to give him∣self the name of Cretensis, alwaies Lyar, by which name he will be known and called as long as he lives, and after he is dead also.

Obs. 2. M. Cretensis Answer in the whole frame, drift, and in all the strains of it is so carried (if not formally yet virtually and equivalently) to justifie and defend all the Heresies, Blasphemies, Practises I have spoken against; for what one of all the 180. Errours or Blasphemies is spoken against, disavowed or con∣demned in Cretensis Answer, but rather all along throughout the Pamphlet, the Errours, Heresies, &c. are slighted, made nothing of, put off with jears, scoffs, and great swelling words of vanity; yea, in a sort denied, as if there were none such, and in fine, both Cretensis Conscience and wanton wit are prostituted and stretched upon tenter-hooks to finde evasions and tricks to bring off without losse all sorts of Sectaries and opinions; as for instance, Cretensis palliats and daubes with untempered morter, the Errours, Heresies, Blasphemies, &c. with such kind of devices as these following: That he could make a Discovery of as many Errours and Heresies together in me alone, and that the most Or∣thodox Presbyterian under Heaven (no nor Independent neither) errours not much be∣neath the like rate or number of errours and mistakes of Religion, that he marvails how M. Edwards could stay his pen at so small a number as 180. and did not advance to ten thousand times ten thousand, &c. that if I will own the verdict of as learned and in∣geneous a pen as ever wrot on my side, (Cretens. pag. 9.) I must release the better half of the prisoners, and instead of 180. Errours and Heresies write down four score, and that for twenty (Cretens. pag. 11.) and ten of those opinions which I have impeached of

Errours and Heresie (and he will not say for how many more) he casts the glove to whoso∣ever will take it up to bring them off with the honour of truth; besides Cretensis makes a sixfold deduction from the Catalogue of Errours and Heresies, (Cretens. pag. 9.) and pleades formerly, and in terminis for some of the Errours; lastly also he so minces and extenuats the whole contents of my book, (Cretens. p. 11. p. 20.21) That when all the accused ones shall have time and opportunity to stand forth, and plead their innocency, (Cretens. pag. 6.) there will be very little truth found remaining in any thing reported by me, except in such things as are transgressions against no Law; and indeed the whole Answer is in one kind or other a continued pleading for Baal, and a calling Error Truth, and Darknesse Light. O the wretchednesse and wickednesse of Cretens. whereas for these abominations of the Errours, Heresies, Blasphemies of our times, (known too well to all the Kingdome) he should have sat down astonied, mourning and sighing, rending his heart, crying out, my bow∣els my bowels, I am pained at the heart; the man makes a sport and mock of them to make himself & the Independent sons of Ieroboam who are of his own con∣stitution merry with them, using also several Artifices & sophistications to elude the truth. And tho this be very sad that such a man as Cretens. who pretends to so much Saintship and holynesse should do thus, or indeed any man who hath but the name of a Christian, yet I cannot but observe a good hand of God in this as well as in the former, thus to leave him as to shame him before all the world, many besides my self taking notice and speaking of this in Cretens. how without all distinction he speaks for, & most shamefully excuses all kind of Errors, Here∣sies, Blasphemies, Antitrinitarians, Ar••ians, Antiscripturists, &c. not finding any one Error or person throughout my book worthy to be blamed; but in this we find no strange thing, for that Scripture must be fulfilled, As for such as turn aside unto their crooked wayes, the Lord shall lead them forth with the workers of iniquity.

Obs. 3. Cretensis throughout his whole Answer, without excepting any one man makes al those erroneous persons Saints, faithful servants of God, &c. whom I have mentioned in my Catalogue, and though most of the instances in my Re∣lations, where I name persons and insist somewhat largely upon them, be of most dangerous men, & of men holding most abominable horrid errors and blas∣phemous, opinions, as Writer, Webb, Clarkson, Hich, Marshall, &c. yet doth not Cre∣tensis condemn, speak against any one of them, or separate the vile from such as may be pretious among the lower sort of sects, but bundles them up among the Saints, speaking of the S^ts the S^ts, whose nakednes M. Edwards being of Satans Councel, hath laid open, & spread a table for Satan with the shame and sorrows of the Saints, so that in Cretensis Kalender (Cretens. p. 5.) Antitrinitarians, Anti∣scripturists, Arrians, Socinians, Perfectists, are canonised for S^ts as well as Inde∣pendents, Brownists, and Anabaptists, and a man may find there S^t Best, S^t Wrigh∣ter, S^t Webb, S^t Hieb, S^t Clarkson, &c. as well as S^t Goodwin and his Church; and no

question if Saint Best shall suffer by the Parliaments authority, for his damnable Heresies and Blasphemies he sha'l be a Martyr too as well as a Saint in Cretensis Kalender, and be reckoned the Protomartyr of the Sectaries; and in this the Reader may observe how Cretens. (no question against his own intention) whilst the main scope of his Pamphlet is to make Gang••aena a lying book, confirms the truth of many passages related in it, namely the Independents holding with all other Sects, not dividing from them, pleading for them upon all occasions, strengthn••ng their hands, bringing them off from danger, &c. all which Cretens. in many pages of his book makes good, and though he had a fair occasion upon the coming out of Gangraen•• to have casheired many out of their number (there being so many foul Sects and Sectaries discovered) and can never come off with honour for not taking it, yet 'tis evident Cretensis will not loose any one sort of Sects or any one Sectary, but joyns them with himself and his own Church, the Saints, the faithfull servants of God, and such like.

Obs. 4. Cretensis out of his pride, and in his rage casts fi••e brans every where, abusing and having a fling at all he comes near, or takes an occasion to speak of, and that not only particular single persons of approved integrity and abilities, but whole societies, as the Honourable Court of Common-Councell, p. 49. cal∣ling them Brethren in iniquity with me, for representing in their Petition to the Parliament, that there were e'even meetings at least of Sectaries in one Parish in this City, yea and all Presbyterians Assembled and not Assembled: Had Cretensis only abused and scorned me, a poor weak thimblefull of dust, that in his account knowes not how to range Parts of Speech in a sentence, nor to put the Nomina∣tive Case and Verb together regularly in English; I could have born it, and passed it by, as I have done many of the like kind; but who can without a check, suffer this proud man to slight and scorn all kind of worthy men, as if all wisdome and understanding dwelt in him alone.

Obs. 5. Cretensis in severall places of his Book abuses Sctipture (bringing that in to serve his turn to make j••st; and scoffs upon me and others, as in pag. 9.15. &c. 'Tis a great iniquity in me (as Cretensis would make it) to abuse his Saints, but no fault in him to make jests upon the Scripture.

Obs. 6. Cretensis Pamphlet consists of little else but great swelling words of vanity, jears, scoffs, bitter reproaches, long-winded sentences, preambles, cir∣cumlocutions, and multitude of words without waight and matter, so that if a man substract all these, what remains? certainly all the matter, reason and strength of this Book may be writ in a gold Ring, and there will hardly be e∣nough to fill a poor weak thimblefull of dust; as for example, what ado doth Cretens. make, speaking over and over the same things, spending whole pages and leaves upon that which he might have spoken & answered to in three or four lines; as

about bowling on dayes of Thanksgiving, he runs out from pag. 28 to 36. and so carps at the word meeting in pag. 36, 37. Now 'tis an evident signe the man could not find matter of exception in Gang••▪ to work upon, that he so catches at words and phrases; no man who is in his wits, and hath good employments, will spend his time in picking of strawes and catching flies.

Obs. 7. Cretensis if not formally and in so many words, yet vir••ually doth ani∣mate and stir up the Sectaries to fall upon me, dealing by me in opposing the er∣rors of the Sectaries, just as the Jesuits and Papists do against those who write and preach against their way, telling some of their seduced followers, it will be a meritorious work to kill such, and take them out of the way; and if Cretensis do not so, what mean these words p. 19. And let Mr. Edwards know, and let his consci∣ence and compeers know, that whatsoever he shall suffer, whether from his Sectaries or others in this bloudy negotiation, he shall suffer not as a Christian, nor with Christ, but as a Malefactor and an evil-doer; implying, that if the Sectaries mischief or kill me for my book 'tis but an act against a Malefactor and an evill-doer.

Obs. 8. Cretensis takes upon him to set out a Book which he cals an Answer to a Treatise lately published by Mr. Edwards called Gangraena, and yet in this Answer professes that he hath not read one quarter of the Book as ye••, and that he hath neither leasure nor opportunity to search to the bottome, or sift to the bran; all that the man storieth per se and per alios in his Gangraena. Now I think these are the only true passages in the Book; for had Cretensis read the Book thorough, and well laid to heart the Contents of it, and compared one thing with another which I say in my Book, I think he would never have writ∣ten such an Answer, nor belched out such unsavory passages against it; I be∣leeve if Cretensis had read it thorough, there are such sad and serious passages in many places of the Book as would have awed his conscience; but in the mean time how well becoming such a learned deep Rabbi and wise man as Cretensis would be thought to be, 'tis to write an Answer to a Book, and to professe he n••ver read one quarter of it, I leave to all rationall men to judge, and to Creten∣sis himself upon a review: I had thought Master Woodwards folly spoken of by many for giving his censure and judgment upon my Antapoligie before he read it over (only dipping here and there) would have been a warning to other men. Master Edwards as weak a poor thimblefull of dust as he is, not knowing according to Cretensis Grammar, how to put the Nominative Case and Verb together, &c. would have been ashamed to have had so little wit or reason, as to make an Answer to a Book, and in that to declare to all the world he never read a fourth part of it, but I cannot but take notice of the good hand of God in befooling Mr. Goodwin in this, as in many other passages of his An∣swer

to cause him to proclaim thus his own shame and folly to the world.

Obs. 9. Great Cretens a deep Divine, a Teacher of Teachers (as some cry him up) the great lying Oracle of the Sectaries, yet further 〈◊〉〈◊〉 out his own shame and folly in saying the far greatest part of the particulars detected mi••e obserued by o∣thers, and presented to him. (Creten••. p. 50.) Is not this a strange and new way of an∣swering Books, for men to take up things upon trust from others, to go by an implicite faith, and not to see with their own eyes, nor examine things them∣selves, especially for a man upon things observed by others, to make such a mighty businesse and to carry matters in such a scornfull triumphing way posi∣tively charging a Book with lying forgery, &c. as Cretensis doth? what if Cre∣tensis Saints, who observed and presented matters to him, (being parties) should out of weaknesse, in judiciousnesse, or partiall affection, if not malice and wil∣fulnesse mistake and pervert my sayings, where is Cretensis then? I must tell Cretensis the poor weak thimbleful of dust, so scorned by him as not worthy to car∣ry his Books after him, doth not use to make Answers to Books without read∣ing one quarter of them, but before he sets forth Answers, he reads them many times over, laying and comparing one thing with another, neither takes he any thing upon trust from other mens observations which he writes as his own, or can come to see with his own eyes. Should Mr. Edwards in writing any of his Books, or in this last have taken Cretensis slight course, there's no question but before this time Mr. Edwards had heard after another manner, and in another way of his Books then he hath, especially of his Antapologie and Gangraena; but the poor weak thimblefull of dust, that knows not how to range his Parts of Speech in a sentence, &c. hath more brains in this then the bushel full of dirt, who though Cretensis have more guts and garbage and be better bodied yet in the opinion of wise men will be thought to have lesse understanding, and fewer brains in ex∣pressing himselfe so as he hath done.

Obs. 10. All the materials and ground-works Cretensis makes use of and goes upon in his Answer to Gangrae. to disprove the truth of things related by me (as the Reader may observe) are either the Testimonies of the parties themselves, as Overton, Cosens, Kiffin, Lilburn, Mr. Burroughs, &c. (which in their own case are little to be credited; and if according to Cretens. (p. 12) rule it be no regular pro∣cesse in Law, to ask my fellow whether I be a theif, then sure 'tis no good o••e to ask a mans self if he be a theif) or doubtful dark Answers to matters of fact, that may be taken in divers senses just like the Answers of the lying Oracles, of w^ch there are many instances, as in that of Lilbur▪ playing at Cards with many others, or else his witnesses wil be found to be Sectaries, Anabaptists, Apprentice boyes, or parties interested, or such like; (Cretens. p. 44) as for instance in Mr. Ricrofts Letter, whereas my proofs of things will be found to be of another nature, most of the greatest things laid down in my Catalogue known to my self and many,

many, the Books being extant to prove them, and most of my witnesses will be found to be godly able Ministers, and other eminent, sound, substantial Christians, and the worst of them of more repute, more likely to know things they reported then the best of yours (excepting Mr. Burroughs, whom yet I shall prove to have forgot himself in writing that Paper set down by you Page 42.) beside, the persons whom I had relations from, had no reason to speak things out of partiality, prejudice, but only the naked truth, many things being related to others as well as to me; besides, few of them who writ or related these matters, did them out of any design against the Sectaries, but only in a way of declaring, and bewailing to what passe things were come; and if to all these be added what Cretensis himself grants, page 26. one affir∣mative testimony is more valid in Law, then many negative, all that Mr. Good∣win hath alleaged by way of Answer is to little purpose.

Observ. 11. That those very things Cretensis charges me with either in my Antapology, or Gangraena (though most unjustly) as forgery, lying, jugling, bitternesse, malice, bloody negotiation against the Saints, taking up reports, and printing them upon weak and slight grounds, obscene scurrilous writing, contradictions, false English, nonsense, with such like; the man himself, as in other of his Books, so also in this, is most faulty, as the judicious Reader may observe more or lesse in one of these kindes or other throughout the whole Book, and in my full Reply I shall more largely and particularly specifie: In one word, Cretensis is a most ungodly, Antichristian, insolent, proud, mali∣cious, wrathful, lying, obscent▪ scurrilous, nonsense, absurd, contradictory piece.

Observ. 12. Cretensis in all his Books of Controversie and Answers of all sorts that I have seen and met with, is of all Writers in this later age the greatest falsifier of Authors, wresting them upon all occasions, and that with a Gyant-like confidence against their own sense, and contrary to what they are known ex professo to hold, and he will not be beaten off from it, as is ap∣parent in his Treatises of Justification, and in his Answer to Master Prynne, and in this Book bringing in Master Ball for him in the point of Free-will: Now this must arise either from that heretical genius of his, that he sinneth being condemned of himself, speaking lyes in hypocrisie, having his conscience seared with a hot iron, or else from a high flown mad fancy, making things to appear which are not at all, like to that mad man of Athens, who thought all the Ships that came into the Haven were his (though he never were sharer, much lesse owner in any Ship) so Cretensis sancies all learned Writers to be for him' wheares indeed there never was any sound and Orthodox Divine for him, as I shall shew more fully hereafter, and divide Learned Master Gataker from him.

Observ. 13. Cretensis iust Cretian like fastens that upon me in my Gangrae∣na, affirming I say that which I do not, as in pag. 28. Sect. 23. and doth father opinions upon me, meerly from the leaving out of a word or two by the Printers over-sight, Cretens. pag. 23. (though corrected in the second Edition, and abroad full fourteen dayes before Cretensis) which was either done wil∣fully and on set purpose against his knowledge, or from his not reading over my Book, but taking up things upon trust.

Observ. 14. There are many things in Cretensis Pamphlet which he pre∣tends to Answer, making much ado of, and laboring to fasten upon me lyes, nonsense, &c. which yet in the close, after a great many high flown words, Cretensis is forced to confesse them true, and that both of himself and others (though by many words he hath labored to pusle and cast a mist before the eyes of the Reader.)

Observ. 15. I desire the Reader to observe, that this Answer made by this great Rabbi, is but snatches here and there, answering Gangraena by great leaps, as Leopards use to take; Cretensis answers one passage out of p. 70. and then leaps to 128. taking another there, and from p. 128. leaps back to p. 8. and after this sort the whole Answer is: And for those pages where Cretensis fastens upon something to give an Answer unto, even there he snatches, takes not the whole, what goes before, nor what follows after, so that after that rate of Answering (if such kinde of Discourses must have the names of An∣swers) how may not men elude, and make nothing of the excellentest Books that ever were written by men, yea of the Scriptures themselves, and wrest them, if they will not take one place with another, and observe what goes be∣fore, and what follows after: And as this great Rabbies Answer is by snatch∣es, so 'tis full of miserable shifts and poor evasions, as among others, pag. 16. Cretensis gives that reason why my Antapology hath not been Answered in 18. Moneths, because the way by which light and truth should go forth into the world, was hedg'd up by Clergy, Classique Councel••, as with thorns against him: Now I wonder with what face Cretens. can write this, when as all men know the In∣dependents have a Licenser of their own at hand, Mr. Bachilor, who is such a friend to all the world of Believers, that cer∣tainly he cannot deny Cretensis: Do not we daily see the man Licenses without either fear or wit all kinde of Pamphlets, The Error of Anabaptism, against Mr. Marshal, the Error of Seekers in The Smoke of the Temple, A pretended Answer of Mr. Saltmarsh to the Assemblies Petition, and now Cretensis against Gangraena; and will Mr. Bachilor with Clergy, Clas∣sique Councels, hedge up the way as with thorns against Cretensis Reply to Mr. Edwards Antapologiae? Can Cretens. think though his own deluded Church, and other Sectaries may have so much Independent faith as to believe him, that

any Presbyterian hath so little wit as not to laugh at such folly? why could not Iohn Bachilor as well leap over the hedge of Clergy Classique thorne to License a Reply to Antapologia, as an Answer to Gangraena; and pray Mr. Goodwin in your next account you give unto the world by publike writing, give me an account why honest Iohn Bachilor could not as well leap over the hedge of Clergy Clas∣sique thorns to License a full Reply to Antapologia, as to License A brief An∣swer to Gangraena? But no more of this now.

Observ. 16. The Christian Reader may observe Cretensis as in this, and his former Books, so in all his preachings and ways, to have all the characters and marks of false Prophets and false Teachers, not only in his hands, but upon his forehead, so that if I would here enlarge, I might clearly shew all that Christ and the Apostles spake of false Prophets, are to be found in Cretensis; but I will only instance in a few laid down by Peter and Iude in their Epistles, and upon the propounding of them, I know the Reader will say, as face answereth face in glasse, so doth Cretensis answer these Scriptures; Peter saith of the false Teachers in his time; that they speak great sw••lling words of vanity, and that they promise their followers liberty; and Iude, They are clouds without water, carried about of winds, raging waves of the Sea, foaming out their own shame, wandring stars; their mouth speaking great swelling words, having mens person in admira∣tion because of advantage, These be they who separate themselves, sensual, having not the Spirit: Now I do appeal to any man who knows Cretensis, either in his Writings or Preaching, whether he be not a man that speaks great swelling words of vanity; whether he doth not promise his followers liberty, yea, a universal liberty? whether he be not a cloud without water, ••••ourishes and shews without substance? whether he be not a raging-wave of the Sea, foaming out his own shame, witnesse his Answer, a wandring star, wandring from one opinion and Religion to another? and lastly, whether he be not a Separatist and sensual person without the spirit of love, meeknesse, humility, zeal for Gods truth, and of a sound minde: In one word, I do not think theres any man in the Kingdom hath a more heretical head and he••••e th••n Cretensis, and unlesse God give him repentance and recover him out of those snares wherein he walks, I fear if the man lives but one seven years, he will prove as arch an Heretick, and as dangerous a man as England ever bred, and that he will be another David George, Francken, Socinus, and be canonized for a Saint amongst those of Munster, Rae••conia, &c.

Quest. But it may be demanded by some, What's the matter, and what are the causes that such venomour ran••••rous Books as Mr. Goodwins Cretensis; &c. are printed, and so many hard speeches in City and Countrey daily uttered against Master Edwards and his late Book intituled Gangraena, is it not a Book full of Lyes, nothing but Lyes? is it not a Book full of venom and

malice against the Saints and faithful Servants of God, calling for fire and sword against the Saints?

Ans. 'Tis a Book full of truth, as will appear in the Replyes I give to the particular exceptions made against it, and have in part cleared already, and a Book of so much truth, that I believe no Book written this hundred years, having so much variety and particularity in it, will be found to have more; and for the proof of the truth, and reality of the Errors, &c. contained in it, I have expressed my self at large (as foreseeing the Sectaries would call it a Book of Lyes) in my Gangraena, pag. 5, 6, 7, 8. and as 'tis not a Book of Lyes, so neither of bitternesse, nor of speaking evil of the Saints, but a Book free from railing, evil speaking, against the Saints and Servants of God, which at large in twelve several particulars in my full Reply coming after this Book I shew: But no judicious Christian need wonder at it that the Sectaries gene∣rally give out so, for they have nothing else left to say for themselves, and to help their desperate cause, so much discovered and wounded as 'tis by Gan∣graena; and what do they do in this case, but as the Jesuits and Papists did by Mr. Foxes Book of Martyrs, give out it was a Book of Lyes, and writ Books to disprove some matters of fact, taking advantage from some mistakes in cir∣cumstances about names, places and such like, to cry it down; and yet all the Protestants know it was full of truths, and is of precious esteem in the Church of God. Just so do the Sectaries now by my Book; and many of them, that they might possesse the people the more against it, and make that imputation, That▪ 'tis full of Lyes, gain credit with the people, have invented many Lyes and Stories, which they formally tell up and down the City and Countrey for certain (and I can produce several witnesses to prove this, namely Mini∣sters and others, who have come to me and to others to know the truth of them) as that some of the Independent Ministers have been with me, Mr. G. Mr. B. and have convinced me of some Lyes in my Book, as that same of the Souldiers out of the Army, have been with me about the story of Mr. An∣drews, and proved it false to me, as that one whom I name in my Book and speak of, as having some relation from the mans own mouth, coming to me about it, I confessed I knew him not, nor never saw him before, with some other such; all which are meer lyes and fictions of the Sectaries, (so wicked and cunning are they in their generation to uphold their tottering Babel) to prejudice Christians from reading and considering my Book. But good Reader, however falshood and slandering of men, is pretended the great cause of speaking so against me and my Book; the true cause of all the hatred is, because there is so much truth in it: Many men who answer nothing to it, and others who have appeared in writing to disprove the truth, know them∣selves and others too guilty, and that in other passages where they are not

named, and know that I know and can prove it, and that vexes them to the heart; but were it indeed (as many of them against their consciences give out) a Book of Lyes, they would not be so mad at it, but I should before this time a day by some of my good Friends the Sectaries have heard of them after another manner, and i•• another place then yet I have done: But in a word, I apprehend these three following Reasons, as principal causes both in Cre∣tensis and others, of their appearing against me in so much wrath, fury and rage.

1. A Vial is poured out upon the Sun, the glory of their prime men is dark∣ned, both by the Antapology and Gangraena, they who made themselves as the Sun in the Firmament of the Church, are found, by these Books, not only to be as the Moon full of spots, subject to like weaknesse as other men, but to be in the Ecclipse, fuller of blots then others; yea, their Sun is turned into darknesse, and their Moon in••o blood, and they who would have been thought to have been the only Saints, nay Angels dropt from Heaven with new Gospel, new Light, and new Revelations, do evidently appear (by what I have writ∣ten) to all men who have not sacrificed the principles of their ingenuity upon the gainful service of the Independent Faction, to be strange kinde of Saints, if Saints. The best of them appear to be spots in the profession of Religion; but for many among them, who yet are cried up to the Heavens, they have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. Now they being men proud, high-minded, impatient of any check and contradiction in their way, who thought alone to have had the repute among the people for sanctity, holinesse, and to have been Idolized by them, and the contrary being so clearly demonstrated by many particular instances and proofs given in my Books, no wonder that they are so mad, and rage against me, and finding their Kingdom full of dark∣nesse, that they gnaw their tongues for pain.

2. By my Books, especially Gangraena, many Sectaries being so discovered by name, and places of abode, laid open in several of their opinions and ways, will not be able for the future to do so much hurt and mischief among the people; their Sheeps skins are by this pull'd over the Wolves ears, and many will now shun and be afraid of them, who before knew them not; and this disappointment of infecting and corrupting others, vexes and mads them to the heart.

3. Their way and design must needs suffer much by this last Book in the esteem of all the Churches, and all the godly persons who are unprejudiced, yea, and of all fair ingenuous men, who before (many at least not knowing

the depths of Satan) might think well of them; whereas now many of them upon reading my Book, have lifted up their hands and blest themselves, to think what kinde of Creatures these Sectaries are, saying, If Independents and Anabaptists be such kinde of men, do such things as this Book shews, God keep us from being such; we had some good opinion of their way, but if they be such Merchants, and have such tricks and wayes as Mr. Edwards layes down, we will be none of them.

Cretensis design, next unto that of rendring my Book and all I relate in it to be false and untrue, is this; The aspersing me and my Antapology and Gan∣graena with such weaknesse and want of all learning, as if I understood neither Latin nor English, nor knew not how to speak or write Reason, common sense, or to frame the structure of a period according the common Rules of Grammar, but were a profound Ignoramus, and so altogether unfit to take upon me the confutation of Errors; and this he insists upon in several Pages of his Pamphlet or Answer. Cretens. p. 10, 23, 24, 36.

Reply. Now in this, what doth Cretensis else but play the Jesuit and Ar∣minian, in stead of solid Answers, thus to flight, vilifie me and my Books, that being just the way they took against such Books as were too hard for them, and knew not how to Answer, as Dr. Twiss's Books against Arminians, &c. but whatsoever Cretensis in his rage casts upon me and my Writings, my Books will speak for me and themselves in the gates; having the testimony of many learned and godly men both of this and other Churches, at home, and beyond the Seas; and could I without blushing and all suspition of prais∣ing my self, relate the passages in Letters, messages sent me, speeches by word of mouth from great Divines, both at home and from abroad, concerning my Antapology and Gangraena, and that not only of particular men apart, but of many in a body both in City and Countrey, as a common joynt act, besides expressions that have faln from some Independents, and Independentis•••• con∣cerning me, my studies in the Controversies of the Church way, and some of my Books (as a speech of Mr. Thomas Goodwin spoken to a Minister one Mr. T. and others then present upon occasion of some Independents slighting me, and my first Book, as Cretensis doth here; yea, passages out of some of Mr. Iohn Goodwins Answers to Mr. Prynne, concerning me and my Antapology) it would be a full confutation of all Cretensis hath said against me in this mat∣ter; yea, a clear conviction that all words of this kinde, are nothing else but the venting of his spleen and passion against me and my Books: But all I will say by way of Answer to Cretensis reproaches of this nature, is, 1. The quick sale these Books had, being bought up by learned and judicious men of all ranks, the last Book Gangraena being now in the Presse the third time within lesse then two Moneths, unto which adding the greatnesse of the

Book, consisting of so many sheets, with the not being exposed to sale by set∣ting up Titles in all places of the City, at Church doors, Exchange, &c. like Wine that needs no Bush (though all ways under Heaven were used by the Sectaries to blast it) is an evident Argument 'tis not such a weak nonsense piece as Cretensis speaks of▪ for in these times when the Presse is so thronged with such variety of Books, and many excellent pieces come forth, more then men can read, judicious understanding men have somthing else to do with their money and time, then to buy and read Books full of nonsense, contra∣dictions, and whose Authors know not how to range their Parts of speech in a sentence, nor how to put the Nominative Case and Verb together regularly in English. 2. I will here give the Reader a true Copy of a Letter to a tittle, sent me from Eight and twenty Ministers out of one County in this King∣dom, whose joynt judgement upon my Antapology and Grangraena, may serve with every indifferent Reader to ballance, yea, to weigh down Cretensis.

To our Reverend Friend Mr. Thomas Edwards Minister of the Gospel.

SIR,

WEE cannot but acknowledge the great service you have done for the Church of God, by interposing your self against the growing Schisms and Heresies of these times: And upon conference had thereof at our weekly meetings here, we have thought it our part to contribute somewhat to your incouragement, by testifying how great acceptance your labors find among us; who give thanks to God for you and your zeal to his truth, expressed not only in your usual Sermons, but especially in your Antapology and Gan∣graena, by which you are well known to us all; and we earnestly desire that you will continue the same endeavors for the maintenance of the truth, and opposing of Errors. And as we are very sensible of the great discourage∣ments you are like to meet withal, so we shall the more heartily commend you, and the successe of your labors to Gods protection and blessing, resting

Your loving Brethren and fellow-labourers in the Ministery

March 19. 1645.

Unto this Letter the hands of twenty eight Ministers are Subscribed; but I forbear the Printing of them, as I do the County where they live, to avoid

all danger which might come to any of them from printing their Names, if some Sectaries in the Army come that way, as they are likely to do.

Now in my Reply to particulars laid down in Cretensis, I shall apply my self chiefly to justifie and make good those Relations in Gangraena, excepted against by Cretensis, reserving other things in his Answer to my fuller Re∣ply, which Cretensis (God willing) shall be sure of, and that to the full.

Cretens. pag. 2. labours by all his Rhetorick and many words to insinuate to the Reader, how in writing of my Book Gangraena, I have said all, and the worst I can of the Independents and Sectaries, & that whilst I charge them only with such and such crimes, I do not so much charge them with these, as acquit and discharge them from all others, and that there's no reasonable man but will abate and deduct, and that to a good proportion from such reckonings and accounts, &c. much lesse will he judge such accounts short or defective in parti∣culars; and that Mr. Edwards hath but faintly informed the world how vile and bad the Sectaries are, but hath justified and acquitted them from all other crimes and imputations of any worse resentment or import then those wherewith he afflicted them, and consequently hath represented them to the world, as better and far more deserving, then far the greatest part of his own Presbyterian Gene∣ration.

Reply. However, Mr. Edwards, or the Printer for him, may possibly in some places of his Book print none of the truest English, yet I am sure Cre∣tensis in this Page speaks none of the best sense nor Reason that ever I read in my life, but every line and sentence is so slight and weak, that a man may look through and through it; and the truth of it is, Cretensis all along hath a multitude of bom-basted, starched words, priding himself therein, but sel∣dom or never in all his answers hath he any thing else; witnesse his Answers to Mr. Walker, Mr. Prynne, and this present Passage: And first for that which Cretensis speaks here, the man makes good what he saith pag. 50. that he never read one quarter of my Book, and that he took things upon trust, as observed by others; for certainly had he read my Book over, he could never have writ thus, that in charging the Sectaries with these, I acquit them from all others crimes and imputations, and that I have represented them to the world, a better and far more deserving generation, then the far greatest part of the Presbyterians.

1. Because in divers pages of Gangraena I expresly declare I have many more to lay to their charge, stiling this Book but a praeludium and preparative to what's behinde; doth a man who accuses a guilty person at first but with two or three Articles, and yet formally declares he hath many more, and upon every Article pleads his liberty and power of Additionals, justifie and acquit him from all others?

2. Had Cretensis but read over my Book, and considered what Errors▪ Practises, Blasphemies I speak of, to what a nature some of them amount, and of what a kinde they are, that there can hardly be worse, he would never have said I had dealt but faintly with the Sectaries, and that the Sectaries were a better and far more deserving generation then the Presbyterians; for if the far greatest part of Presbyterians be worse (or so bad) either for Doctrines, Practises, &c. as I have proved many of the Sectaries to be, then I must pro∣fesse I will disclaim, and be the first that shall c••y out of them, and will never go about to plead for them as Cretensis does for his Sectaries. But supposing I had not declared my minde in this case, yet all that Cretensis saith is in con∣sequent without all strength of reason; for therebe and are reserves when not thought of, and wise men always in all matters of accusations and reckonings will fear there's more behinde, and suspect somthing worse, though not de∣clared at first; and I would ask Cretensis, whether either in impeachments, or reckonings and accounts brought in to Courts of Justice against such and such men, though at first but part of the Accusation be alleaged, whether the accused can be secure, they are justified with an high hand from all other crimes and imputations of any worse resentment or import; and when one is impleaded and endicted upon the la••ter, this be a good plea in Law, to say he is free, because they were not mentioned at first; much lesse then will it hold in cases where there was a formal Declaration and caution entred, that such Articles were but a preparatory and not the whole matter.

Cretensis pag. 3. makes two Challenges, casting his Glove the first and se∣cond time to me; first as to matter of Practise, look of what crimes or mis∣carriages soever I have with any truth impeached the Sectaries, he will produce both as many for number, foul (yea far more foul) for nature per∣petrated and done by a far lesse number of Presbyterians; yea and that he will give another manner of account of the reality and truth of what he brings upon the Stage in this kinde. Secondly, for matter of opinion, that he will discover and finde out as many Errors and Heresies, and those of every whit as dangerous an Import, to be at this day in a far lesse number of the Classique party; yea that he could make a discovery of as many Errors and Heresies in me alone; and that he doth not think the most Orthodox Pres∣byterian under heaven, nor Independent neither, erres much beneath the like number of Errors.

Reply. I accept these Challenges, and do take up the Glove both the first and second time, rechallenging and defying Cretensis to make them good; and by these ungodly Challenges made by him out of his great care and love of Errors, to strengthen the hands of Hereticks, least they should suffer losse, were he Iohn of Gaunt, and his Glove Iohn of Gaunts Gantlet, I

would take it up, And first of all Reply to Cretensis, the man speaks he knows not what. Cretensis not having read one quarter of my Book, as him∣self professes, knows not what crimes or miscarriages, Heresies and Blasphe∣mies, with the way of making them good, I charge the Sectaries with: and yet he will at random, and blindefold undertake to finde as many in a far lesse number of my Classique Proselytes and party. O what will not this man say, so it may make for the Independent party: Surely he will startle at nothing who dares speak thus: Can you produce as many Blasphemies a∣gainst Christ, the Scriptures, &c. and finde as many horrid Opinions in Presbyterians as I have proved to be in Sectaries? where will you finde a∣mong the Presbyterians, such as Hich, Wrighter, Web, Clarkson, Marshal, Ni∣chols, Den, Oats, Cretens. cum multis aliis; As for the condition Cretens. pro∣pounds, upon which he will make good his undertaking, and out at which he hopes to escape, to salve his lying, I do for my own part accept it, and am rea∣dy freely and candidly to declare my minde and judgement in all points of Religion, and shall perswade others also to do the like: But of this more in my full Reply, where I shall shew the fallacy and shift of Cretensis in this; only for the present the Reader may observe he puts in these conditions, that so he may provide a Sanctuary for all kinde of Hereticks and erroneous persons, a a place of retreat for himself one way or other to come off these Challenges, which in the plain open field he foresaw he could never do.

Cretensis page 6. among other his Artifices and devices to weaken the cre∣dit of the truth of those matters laid down in Gangraena against the Secta∣rian party, labors to possesse the Reader,

That for saving of my own re∣pute, and to prevent, as much as might be, the thorough examination of the greatest part of what Gangraena represents by way of disparagement to the Independent party, I printed so many Letters without the names of their Authors;

and upon this Cretensis goes on vaporing and forging in his He∣retical brain, certain Reasons of my concealing the names of the Authors of the Letters, and in sum, would render me to the Reader, a man to be suspected of jugling and forgery, and the Letters to be void of all truth.

Reply. As for that fallacy of Cretensis, whereby he labors to delude the Reader, infinuating that the Letters contain the greatest part of what Gan∣graena represents by way of disparagement to the Independent party, and those Letters being without names, the names were concealed on purpose for fear of examination of the truth of the Letters, and so the Letters containing the greatest part of disparagement against the Sectaries, the Sectaries are as it were at once cleared from what Gangraena faith against them; I say only this. That Cretensis is a man of that impudence and large conscience, that he will say any thing, so it may make for the Sectaries, and against the Presbyteri∣ans;

for the Letters are not neither in number of sheets the tenth part of Gangraena, neither contain they the tenth part of the Discovery of the Er∣rors, Heresies, Practises, &c. beside, some things in the Letters are of ano∣ther nature, and to one of the Letters is annexed a Confutation of the mat∣ter contained in it, consisting of two whole leaves of those few sheets, with∣in a few lines.

2. As for that of jugling and forgery which Cretensis would put upon me, the man measures me by himself and his party, because that he and some of his party are used to juggle and possibly forge Letters and News, invent and give our many things which never were; have with the Jesuits their piae fraudes to advance their Catholike cause, therefore he thinks so of me; but I blesse God I am a plain man, hating equivocations, mental reservations, plots, underminings of men, playing under-board, carrying things in the clouds; I count honesty the best policy, and faithful plain dealing the greatest wisdom, and the Independents will finde it so in the end, however for a while they prosper by their shufling tricks, devices, policies, as Strafford, Canterbury, and others did before them.

3. To come to the main charge of concealing the names of those who writ me Letters, and all the inferences drawn from thence: I answer, I have al∣ready given some Reasons for it, and do adde these unto them; most of the men who writ the Letters, writ them not for that end to be printed, knew not of, nor imagined no such matter, neither did I acquaint them with it, and for me without their leave obtained to print their Names to the world, I could not do it, keeping unviolated the rules of friendship, besides I well un∣derstood that were a way to cut off correspondency and Intelligence for the future, if I should print mens Names publikely to the world, writing in a pri∣vate way to me: Of all the Letters written to me, there were two only which I expressed to the Authors I would print them, and acquainted them with my purpose, whose Names notwithstanding (excepting the two first Letters sub∣scribed) I concealed with the rest for company: But now that I may over∣throw Cretensis Proposition, and his Inferences, his Foundation, and his Su∣perstructures, I shall name most of them who writ the Letters to me and o∣thers, as also from whose hands I received those Letters which were printed by me, though not written to me. The first Letter was written me from Mr. Strong, a Member of the Assembly of Divines, who after he had told me by word of mouth the contents of this Letter, promised to send it me in a Let∣ter, and I acquainted him then what use it was for, and he said he would justifie what he writ, and named others in whose presence Master Denne main∣tained these Points. The second Letter was written from Master Simon Ford, to a Member of the Assembly Master Gower••s, from whose hands I

received it, and told Mr. Gowers I should print it, to which he was willing, and since Gangraena was printed, the Author writes to me about his Letter,

That he will enlarge and confirm the particulars in that Letter, and send it to me.

The third Letter was one Master Josiab Ricrasts, who owns it, and hath been with me since Cretensis came forth, and to my knowledge is drawing up an Answer to Cretensis, for so much as concerns that Letter. The fourth Letter was written by a Weaver in Somersetshire, one Crab (if I mistake, not the name) and I received it from M. Rosewal a City Minister well known, who will own it, and make it good 'tis such a mans: And thus I have given an account of the Copies of all the whole Letters printed by me: Now for the Extract of certain Letters written to me & some other Ministers, for seven of them, which are the greatest part of those Extracted Letters, namely all those which con∣cern Colchester and Mr. Ellis, or some others there (of which Letters Mr. Ellis himself writes thus to a friend in London; The aspersions cast on me, and some others here by Mr. Edwards, are as false as foul; which because they are a great part of his Book and strength, those who are here concerned in it, will, if God please, shortly make Reply, Cretensis p. 44.) he who writ them is not afraid of his name, neither was his name concealed for fear of an Examination of the truth of the Letters, as Cretensis by reading this Letter lately sent to me from him may understand, which I here print to a tittle.

To my Reverend and worthy Friend Mr. Thomas Edwards Minister of the Word of God.

Reverend Sir,

THere is a passage in Mr. Iohn Goodwins Book, charging you with abu∣sing Mr. Ellis of Colchester, and the Saints in those parts, and that he will shortly make Reply to your false and foul aspersions. These are therefore to certifie you, that concerning those Letters I writ unto you from Colchester, I have them attested under the hands of many sufficient witnesses, each parti∣cular that is material being ayerred by three witnesses at least, and those of piety and judgement; which attestations I shall keep by me to produce them upon fit occasions to iustifie those Letters to the world. Yet it is possible he will Reply to those things as false and foul, or come off with distinctions and mental reservations; but these things are so evident in this Town, and much more then I writ unto you (as his Preaching for the pulling down of our Churches, and other things that I can prove) that his Pamphlet will do him

no good in this place. For it will not be the first time that he hath said & unsaid the same things here, denying and dissembling his opinions for advantage, as will be testified by many witnesses, by some of the Honorable Members of the House of Commons, Ministers, and others, godly and judicious Christi∣ans: This I thought good to signifie for the present, recommending you to the grace of God, I rest

Your affectionate friend and fellow la∣bour in the Gospel Rob. Harmar.

April 1646.

Now by all this the Reader may see what to judge of Cretensis, and his false glosses and commentaries upon the Letters Printed in Gangraena; and had I Cretensis railing scoffing Rhetorick which he makes use of in this section, and in many other places of his Book, I might spin out whole leaves in aggravati∣on and scoring up of lyes, evil surmisings, bitter words scoff, and jeers expres∣sed by Cretensis upon occasion of the Printed Letters; but I forbear to con∣tend with him in this kind; truth needs not such colors, though errors does to set it off. The hare relation of these things is a sufficient confutation of Cre∣tonsis; and if the printed Letters of which Cretensis, Master Ellis, yea and Ma∣ster Saltmars•• make such a cry of forgerie, falsitie, dare abide the light, and their Authors are ready to justifie them, the judicious Reader by this may both judge of the truth of other things contained in Gangraena, and of the folly and vanity of the rest of Cretensis allegations against my Book.

As for the extract of four or five Letters, whose Authors names I have not yet mentioned, ther's no one particular matter of fact, or relation of stories except∣ed against any of them; the other Letters whose Authors I have named, are the foul offensive Letters, and therefore I shall spare their names till the truth of the facts related in them be questioned by Cretensis in a Rejoynder: only for present I assert, I have the original Letters by me under the hands of the Ministers to produce, and further I make no question, if the evils spoken a∣gainst in those Letters might be remedied, and the proof censured according the nature of their offences, but the Ministers who writ them would be ready to come up and own them in the sight of the sun, and prove a great deal more then they have written. And for a conclusion of my Reply to this eight Sect. of Cretensis, had Cretensis and his followers but a little Presbyterian faith (which Sectaries so scoff at) and ingenuity, out of all the particulars which I have nakedly and clearly laid down, they would believe that all the Letters from first to last were neither forged, nor names conceal'd, for fear of the exami∣nation of the truth, nor because my name should be the greater, and rise better by being only known, but be ashamed of all that's written in this Section, e∣specially considering Master Edwards hath brought all the names of the Wri∣ters,

challenged from out of the land of darknesse, into the land of light, and given such reason (a•• he hath) for the former concealing of them.

Cretensis page II. makes two challenges, casting the Glove to whosoever will take it up; and his first challenge is, that for thirty of those opinions im∣peached in my Catalogue of error a••d heresie (and he will not say for how many more) he will undertake to bring them off with the honor of truth. Secondly, for that error, viz. That Faith in a proper sense is imputed to Justi∣fication, and not Christs Righteousnesse; he challenges all the Presbyterians one after another, assembled, or not assembled in England, Scotland and Ire∣land to prove by Scriptures, or by dint of Argument either, That Faith is not imputed in a proper sense.

Reply. The man from challenging me, page third, rises in his confi∣dence to challenge all the world (as if the man had learning and parts to deal with any man under heaven) but Cretensis needed not to have gone so far, I shall finde him near hand those who will deal with him without going in∣to France, Scotland and Ireland; for the first of these, I take up his Glove a∣gain, and give him his liberty to name twenty and ten of those opinions, and as many more of them as he will, and do promise to enter into the Lift with him, that he shall not prove them to be truths, and I expect he should make good his challenge out of hand, at least to set out in his Rejoynder to my Reply, which of the 180. Errors he will take the Tutoridge and Patronage of;

And for the second, Master Roborough (whom Cretensis scoffs at pag. 26. by the name of Servant and Clerk) takes up his Glove, and desire me in my Reply to signifie thus much unto him: For that jeer of Master Robor. holding his peace when Master Gataker hath spoken, his playing on servant and Master, Justice of Peace and Clerk, Master Robor. passeth it by as he hath much bad language from him in his Vindication of Master Walker; only he faith such gibing and jeering cost him nought; Its said it runs in the blood, that he had it by tradition, from which is seems he is not yet redeemed for all his sin∣gular profession; Master Roborough will not deal with him in that for shoe∣buckles, Cretensis shall have the preheminence; yet doth he modestly desire an Answer to his Animadversions on M. Goodwins Book, and is ready to make his writing good, against Cretensis and his complices in further writing, or by a dispute when and where Cretensis pleaseth. This the man professeth who is meant in that jeer, the Servant or Clerk that must hold his peace.

And as M. Roborough gave me the precedent words in writing, under his hand; so he added by word of mouth, that he challenges Cretensis to dispute this point, about Faith being imputed in a proper sense, where, when, before whom, and how he will, leaving him to nominate his own time, place, com∣pany, manner of dispute, either by writing or by word of mouth; by Scri∣ptures

or by dint of argument, in all which Cretensis having this liberty, and so the advantage of him; yet M. Roborough will meet with him and dispute it as Cretensis hath stated the question, and that before all the Independents Assem∣bled or not Assembled; and Master Roborough much wonders Cretensis should thus vapor, and in this point challenge all the Presbyterians one after another Assembled or not Assembled in England, Scotland, France and Ireland, when as Master Roborough, who is but a Scribe of that Assembly, (of which Cretensis would fain have been a Member, & as 'tis thought by wise men, his great pride working upon discontent in m••ssing of that honor, was one of the greatest ce∣casions of his falling to Independency) professes that upon a conference & dis∣pute with him, he found him weak, not able to hold his ground, and in a word, a very sorry Disputant; and Master Roborough offers in that Controversie a∣bout the Imputation of Faith to Justification, wherein Cretensis boasts he is so versed as to challenge all men, (it Cretensis dare give him a meeting) to mani∣fest as much to all the world in the sight of the Sun; and for a conclusion of my Reply to these two Bravadoes of Cretensis, I desire the Reader to observe what an impudent Braggadocio this man is, to m••ke new challenges, when as yet he hath not yet accepted of old, but lies miserably wounded both by his own pen, and several others, not having yet answered several Books written against him, nor a Book he promised above 12 moneth ago to answer, and there∣fore my advise to Cretensis is, first to answer these following Books, viz. that of a Quaere upon the Covenant, and a Letter from I. G. to T. G. Master Ro∣boroughs Book of Justification written against him, Master Lanes a yong Mer∣chant against that Error of Natural men may do such things as whereunto God hath by way of promise annexed grace and acceptation, &c. Dr. Stewart against M. S. this Reply to Cretensis, and a larger Reply already in the Presse against Cretensis and my Antapologie, and after he hath answered all these from point to point, as becomes a Scholar with reason and words of sobernesse, and not with rail••gs, Scoffs, sixe footed words, then to make his new challenges, and defend 30. Errors, and as many more as he will (laid down in my Cata∣logue) and among others, for old acquaintance sake, that of Imputation of Faith.

Cretensis page 15. promises an Answer to the Antapologie shall be with me ere long; and that he may abuse me, he abuses the Scripture, playing upon that of Amos 5.18. resembling his Answer to my Antapologie to the day of the Lord, the judgement of the 70. yeers captivity, me to the sons of Belial; his foretelling long ago of an Answer, as to the Prophets predictions of judge∣ment, & that the Answer to M. Edwards Antapol. will not be for his honor, &c.

Reply. Belike I shall have a terrible thundring Answer from Cretensis, when as it shall be to me as the day of the sore judgement of the 70. years captivity to the sons of Belial, who derided the predictions of the Prophets, a

day of darknesse, and not of light: I know not well what the man means by this, whether he intend not (concluding by that time his Answer comes a∣broad to my Antapologie the Cavaliers will be quite subdued) to try by his interest if he cannot procure some part of the Army call'd by Cre∣tensis and his Disciples, the Saints, the honest men, &c. to carry me into capti∣vity, and to imprison me all my time in a Dungeon, where I shall not see the Son, nor be able to make no Replies, nor never write against the Sectaries any more; this I confesse were like to prove as bad to me as the 70. yeers captivity to the Jews, to be a day of darknesse indeed; but as for any paper writing, an Answer by Reasons and words to be so to me like the 70. yeers captivity and a day of darknesse, I cannot imagine: I had thought Cretensis Answers would have been rather a day of new light to the world and to me, then a day of darknesse, especially considering what Cretensis faith pag. 16. of light and truth: I am somewhat doubtful and suspitious of Cretensis threatnings, be∣cause of the ill usage of some Ministers by some Souldiers, and of many words given out daily by too many of Cretensis Saints in our Armies, against the Presbyterian Orthodox Ministers: I cannot well tell what other con∣struction to make of Cretensis words, they are very doubtful and dangereous words; What an Answer, to be as the sore judgement of the 70. yeers captivi∣ty against the sons of Belial, and to be darknesse and not light? I have read & heard of such Answers in matters of difference between great men, who in∣stead of an Answer in writing, or with an Answer in writing have sent an Army of ten or twenty thousand men; and I must tell the Reader what increases my fears, I cannot well tell how it first came into my head, but I have had a strong opinion this 18. moneths, and expressed it to divers, that my Antapo∣logie would never be answered till the Independents had got that power one way or other as to cast me into prison, to seiz on all my papers and writings by which I should make good my proof, and then they would bring forth an Answer to my Antapologie: Now considering how far and how high in many things the Independents have proceeded, and Cretensis threating me with such a kind of Answer, I am apt to interpret him thus; and truly were it not that there is a Noble General, and the greatest part of the Army by farre, as I have expressed often, free from Cretens. way, and that I live in a good strong City neer the High Court of Parliament, and by the Honourable Court of Common-Counsel, I should expect and be afraid that his threating might be fulfilled before ever his Reply to Antapologia would be ready to come a∣broad: But whereas Cretensis saith, that he verily beleeves his Answer to my Antapologie will not be for my honour, in which respect I have no great ground to be so restlesse and importunate in calling for it: I Reply, the Antapology (I am sure) was for the honour of the cause I undertook, and

turned to my honor both at home and abroad, and made not for the honor of the Apologists and Independent party; neither do I believe Cretensis Reply to my Antapology will make more for his honor, then this brief Answer of his to Gangraena: And however for the present Cretensis Reply when it comes first forth, by his railings, revilings, scoffs and lyes put upon me, may not make for my honor; yet by that time my Rejoynder can be made and printed, it shall appear to all the world, that the whole businesse, both Apologetical Nar∣ration, Antapology, Cretensis Reply, and my Rejoynder, will make for the honor of the Presbyterian cause, and of my self, as a poor Instrument plead∣ing for it against the Zanzumins of the time, and to the dishonour both of the Apologists and their great Champion Cretensis.

Cretensis in this 15 page makes an Apology, and gives his Reasons why Mr. Edwards Antapology is not answered in so long a time as 18. Moneths, name∣ly, That the Independents are not men who have little or nothing to do like Pres∣byterians, having the priviledge of ease to Preach to bare walls and pews in their meeting places, nor that shamelesnesse of forehead to make the subject matter of their Sermons little else but loose, lying, and frivolous reports and stories, or vi∣rulent invectives against the Saints as the Presbyterians; neither was the way free and open to bring light into the world, but hedged up with Clergy, Classique Councels as with thorns against them: And besides, Mr. Edwards took not much lesse then 18. Moneths time for his Antapology, and therefore no Wonder if the Independents be not men of more expedition.

Reply. Cretensis plays the Sophister here, making use of that fallacy non causa pro causa, giving the false cause of not Replying, and concealing the true; and that all these are false, is evident: 1. Because Cretensis hath had leasure to have attended the motions of my pen, and hath since the 18 moneths given an account to the world more then once, twice, thrice, and had leasure now, the priviledge of ease, to make an Answer to Gangraena, and could he not with the labour of all these have Replyed to Antapology? It should seem for all the weaknesse, contradictions, and such like, which Cretensis speaks of An∣tapology, 'tis a hard piece that Cretensis can write and print five several Books, have time enough from his constant and standing labors with those who have committed themselves to him in the Lord, before he finde time to Reply to An∣tapology: Besides, Cretensis had five great Champions the Apologists to assist him in it, some of which will be found to have or to take more priviledge of ease, and seldom Preaching then the Presbyterians use to take, and some of them have had leasure to Print other things since, wherein not so much con∣cerned; as also Cretensis hath a priviledge of ease and idlenesse when he pleases to help himself (which none of the Presbyterians have) viz. to ap∣point some of his Prophets in his Church to Preach for him, which he fre∣quently

practises upon all occasions, as I can prove, and hath upon pretence of answering my Antapology. 2. Some Independents have that shamelesnesse of forehead, to make the subject matter of their Sermons little else but loose, lying, frivolous reports and stories, or virusent invectives against the Saints, &c. as Mr. Peters, the Vicar General and Metropolitane of the Independents, both in New and Old England: and I wonder how Cretensis forgot him: Name any Presbyterian, who is of any account in the Church of God, such a loose rambling Preacher as he: And for his invectives against the Saints, 'tis one of his common places in many of his Sermons to speak against the Re∣formed Churches, the Reverend Ass••mbly, and the godly Presbyterian Mini∣sters of the Kingdom, who are not only Saints, but godly Ministers: But Mr. Peters is not alone, for Cretensis himself is a loose Preacher, and full of bitter invectives in his Sermons against better Sain••s and Servants of God, then ever himself, or any of his Church is like to be (the particular passages which he hath used in Sermons, I will give the Reader in my full Reply) and so Mr. Archer of Hausted is famou••, or rather infamous for this, cum multis aliis, whom in my large Reply I may adde to these: As for the third Reaso••, the way stopt against Printing for want of a Licénser, I have already refu••ed, and shall speak more to it in my next Reply: And for the fourth Reason brought by Cretensis, to Apologize for not Replying in 18 Moneths, 'tis both for matter and form all false, & a man would wonder that Cretens: should dare to write so (though indeed nothing of this kinde is a wonder in Cretensis). Cretensis, how can you answer it to God, to your Church, and to all men, to write such a manifest untruth? That I took not much lesse then eighteen Mo∣neths in making the Antapology, when as the Apologetical Narration (I am sure of it) came forth in the Moneth of December, and to my best remem∣brance towards the later end of it, and my Antapology was printed and a∣broad either the last week of Iune following, or the first of Iuly, which at the farthest was not full seven Moneths, and is far from eighteen Moneths: As for that insinuation of Cretensis joyned to the eighteen Moneths, the advantage of liberty, and freedom from other ingagements which Mr. Edwards had above other men, 'tis a false one; for from that time I began to Answer Apologet. Narrati∣on, till it came forth, I never had lesse liberty or freedom in my life, nor more businesses and engagements of several sorts in reference to the Publike, Preaching in that time of writing my Book very often, three times a week constantly, and many times four, besides the tedious Journeys between Lon∣don and Godalming, riding to Preach there; together with all the difficulties and fears of many Alarums from the Enemy, &c. in that time. But before I draw to a conclusion of this, I desire the Reader to observe what a proud arrogant speech this is of Cretensis to extoll himself and his party, with the

contempt and scorn of the Presbyterians, If Independent Ministers had either the priviledge of ease to preach to the bare walls and pews in their meeting places: Now for this in my large Reply I will acquaint the Reader what privileges Independent Ministers and Independent Saints have and take above the Pres∣byterians, and what their priviledge of ease and idlenesse is above the Pres∣byterians, as also shew the true Reasons why the world wanders after the Beast, many of the Independents are so stockt after before Presbyterians; as also by what a sort of people, and what little cause Cretensis and his Saints have to glory and boast of it; and when I have spoken to that at large, I believe I shall be out of Cretensis debt for these words.

Only for present I shall tell Cretensis these three things. 1. That there are Presbyterian Ministers who Preach no more to bare walls and pews then Cretensis and the Independent Ministers, Mr. Marshal, Mr. Whitaker, Mr. Calamy, Mr. Sedgwick, cum multis aliis, both in City and Countrey. 2. There are many Independent Ministers who have Preached lately, and do so still as much to bare walls and pews as any Presbyterians, witnesse Mr. Burton, Mr. Davis, Mr. Freak, Mr. Ellis, Mr. Furman, &c. 3. Presbyterians do not use however Independents may (as Cretensis in his speech implyes) to have ever the more priviledge of ease by Preaching to a few rather then to many, by Preaching to a hundred two or three, or Preaching to a thousand or two, for they Preach out of Conscience and discharge of duty, to do good to the souls of men, and not for applause to please a multitude, and therefore tis all one to them whether there be fewer or more, one hundred or many; but this is expressed according to the Independent humor, who have their Sermons of several sorts, those of greater pains and study when their pews and walls are full, and their Sermons of ease when their pews are empty, and their walls bare. Now to put a period to this fourteen Section, with an Animadversion upon that passage of Cretensis in pag. 16. his constant and standing labors with those who have committed themselves to him in the Lord. I ask of Cretensis where he findes this used of a people to commit themselves unto the Mini∣sters; we are commanded to commit our way to the Lord, and to commit our souls to him, and of God 'tis oft used; but in what place is it of people to Ministers, and then those who have committed themselves to you; why did you not say to the Church rather? what is Cretensis become the Church? And lastly, why was it not as well expressed, Those to whom I have committed my self unto in the Lord? for I believe upon better consideration, it will be found, that Cretensis hath as much committed himself to his people, as they to him; for they Preach and rule as well as Cretensis; and believe upon Exami∣nation (the Church will be found to Preach oftner then Cretensis, for all his constant and standing labors) and his yong Prophets to exercise upon the

week and Lords day, and he bound to hear and obey them as well as they him: And now if How the Cobler were alive again, Cretensis and he would have no more Disputation and difference about humane learning ne∣cessary to the Interpreting of Scriptures, and Preaching of the Word, seeing Cretensis allows it now in his Church Members far inferior to How, and Cre∣tensis would crave pardon of him for abusing him, so as he did upon that Con∣troversie; and for a recompence unto him, Mr. How should be preferred to be Teacher in Cretensis Church; Mr. Cretensis the Pastor, and Mr. How the Teacher; for belike humane learning is not now necessary to the Preaching of the Word; and sure we shall one day have a Book of Cretensis Retracta∣tions and Confessions, and might have had it before this time, but that Cre∣tensis knows not how his minde may change again, and what New Light he may yet have; and so he will stay till he dyes, that we may have it altogether, and without any more change.

Cretensis Sect: 15. pag. 17.18, 19. with a great many of flourishing words and a bold face, labors to possesse the Reader, That in my Antapology and Gangraena I have done nothing else almost but labored with might and main to call for fire from Hell to destroy the Saints, to inflame the powers of this world with hatred and bloodinesse of spirit against the Sons and Daughters of God, and to importure the Civil Magistrate to pour out themselves in wrath and indignation against them, charging me with a bloody Negotiation in writing Gangraena, inveteracenesse and Dragon-likenesse of spirit, and how diametrally opposite in the cause and courses I take against Sectaries, I am to Christ, Paul, Austin, Calvin and Luther.

Reply. Cretensis goes upon a false foundation, supposing all those to be Saints, the Sons and Daughters of God, whom I speak against in Gangraena, which is stark false, and of which I shall give in my large Reply a satisfactory account to the world of that mistake; for however they are Cretensis Saints, they are none of Gods Saints, and the man erres, not knowing the Scriptures; they may well go for Saints in Cretensis Kalender, but never in my Creed, neither go they for Saints in Mr. Thomas Goodwins late Sermon before the House of Commons, but are there blotted out by him.

2. What ever I speak in both my Books upon this point to the Civil Magistrate, is no other but what the Scripture clearly holds out; and though I have done it with affection and zeal, yet not

with bitternesse nor bloodinesse, and I am confident that Cretensis nor all his compeers cannot in all their r••ading shew me two Books of any Divine who proves so much, and so foul things as I do in my Antapology and Gangraena, written with more moderation, fairnesse, and with lesse bitternesse; and ••et Cretensis in his 〈◊〉〈◊〉 Book instance in any bloody bit∣ter passages, alwayes provided, he wrest not words nor leave out no part of sentences.

3. The Sectaries themselves and Cretensis too will one day confesse Master Edwards in opposing Errors, Heresies, discoveri••g them, and stir∣ring up the Mag••strates to their duty, was their good Friend, a merciful man, one who both with fear and compassion would have saved them out of the fire; and I would ask Cretensis, whether are they more merciful, ten∣der, that will not let little Children, sick persons, mad men do what they will, go where they please, eat what they list; or they who use all good means to hinder them, and provide wholsome food and medicines for them; yea, I am of the minde, before a yeer comes about the Magistrates and Kingdom will say Master Edwards, and those men who either by Writing or Preaching spoke most against the Errors, Heresies, Schisms of the times, and Toleration, and stirred us up to hinder and suppresse their growth, were most merciful both to the souls and bodies of men, and to the Kindoms, and far from bloodinesse, bitternesse, or inveteratenesse.

4. Whosoever doth but well read the Scriptures, and observe what quick sharp passages are there recorded to have come from the mouth of Christ and his Apostles against Errors, Heresies, and false Teachers, yea, sharper and more spoken against false Doctrines and false Teachers, then against bad manners, (as for instance, Matthew 7.15. Galatians 1.8, 9. and 5.10, 12.2 Peter 2.1, 2, 3.2 Iohn 9.10, 11. the whole Epistle of Iude, Revelation 2.14, 15, 20, 22, 23. with a hundred other such) will never blame me for bitternesse, bloodinesse, inveteratenesse, &c. furiousnesse and over eagernesse in my opposing Errors and false Teach∣ers, who according to my poor measure have endeavoured in oppo∣sing Errors, to follow the Example of Christ and his Apostles, though I have fallen far short of my duty in this kinde, not improving my time and ••alents, but wanting in that Zeal, Courage, Diligence, re∣quisite to this work: (And however Cretensis and his Compeers think I have over-done) yet I have great cause to be deeply humbled for do∣ing no more, and to hie me into my Study, and cry, misirere mei Domine: But to draw to a conclusion, I shall in▪ this case Answer Cretensis and all the Sectaries who accuse me, and cry out of my eagernesse and over∣doing, as Luther did Erasmus, charging him for too much vehemency.

But that I have dealt in this cause more vehemently I confesse it a fault, if it be a fault; yea I do won∣derfully rejoyce this testimony to be given to me in the world in the cause of God: And O that God him∣self would confirm this testimony in the last day, who then should be happier then Luther, who is commend∣ed by such a testimony of the age he lived in, that he did not handle the cause of truth slothfully and de∣ceitfully, but vehemently enough, or rather too much? Then should I happily escape that of Jerem. Cursed be he that doth the work, &c.

5. The bitternes, bloodines, &c. with which Cretens. labours to load me, will be found in Cretensis and the Sectaries, and as they grow in power and number, will be discovered every day more and more; can any man think that Cretensis who hath so much rage and malice in his heart, and so much gall in his pen, (as he discovers in this Book against all Presbyterians) would not if he had power do as much with his hand••, and be another Bonner, or an∣other Iohn of Leyden? God keep the Presbyterians out of the hands of the Independents and Sectaries when they come to have power, and think they are strong enough to Master them; doth not Cretensis discover his bloody mindednesse against me in the three last lines, of this 15. Section, inviting as it were some of his Sectaries to fall upon me, preaching that doctrine to them. That whatsoever I shall suffer by any Sectary for writing against them, I shall suffer but as a Malefactor and an evil doer; Now for proof of the bloody mindednesse, persecution and liberty of Conscience which the Sectaries will give the Orthodox, when they come to be stronger, and of all the means they use, and wayes they take to give the Presbytery liberty of Conscience, I shall in my full Reply to Cretensis, speak at large: only for present thus much, they labour to get all the power of Arms they possibly can into their hands, and the command of all the great Towns and Ci••ies, and by one way or other to turn out of place, keep out, obstruct, blast all cordial zealous Presby∣terians, all which, no doubt, are done to give the Presbyterians liberty of con∣science, and now they give the Presbyterians good words viz. that they will send them packing to Rome, that it were a good deed they were hanged, and knocked on the head, their guts goared out, that they are Antichristian Priests, cursed Priests, damned Priests, with such like; all which no doubt, are fore∣runners of the liberty of Conscience the Sectaries intend for the Presby∣terians; and for the proof I will give Cretensis a few instances.

The first is

from Lynne, (a place well known to Cretensis) concerning one Iohnson a Sectary and a Cannoneer, who discoursing concerning Presbyterians and Independents, said that Presbyterians would have their guts goared out; and being answered that the Presbyterial government was ordered by both Houses of Parliament, and that he be∣ing in the service ought not to speak against them, he answered for all that, they should have their guts goared out:

Now this and more will be averred upon o••th, and is subscribed by four hands, Iohn Feek, Robert Cut••ord, Thomas Edis, Richard Robinson. March 7. 1645. Th•• s••cond is of my self ••old 〈◊〉〈◊〉 me both by a godly Minister, and by a Gentleman of worth and honesty, who were ear witnesses; namely, that that it was pity I was not hanged for an example for making my last Book, and that it were a good deed I were knockt on the head. A third is of an∣other Minister, a Presbyterian, an active man, some Independents in the hear∣ing of •• minister (who relates it) said they hoped ere long to see him in Lollards Tower••: The last I shall instance is a passage ou•• of a Letter sent from Dover subscribed by five hands, concerning an Independent there, one Master Mascal, that in his expounding the Scriptures, with much vehemency cries out to the people against our present Ministery, Your Priests, your dam∣ned Priests, your cursed Priests &c. Now Cretensis I challenge you in all my bloody negotiations against the Sectaries (as you phrase it) to show in any of my Books any such passage against the Sectaries as these are, or any so bit••ter as I can produce out of yours and other of your Saints Books, as Arraignment of Persecution, &c.

Cretensis in Sect. 18. and 19. layes down four things, 1. That in the 70. Error of this Catalouge I intended to arraign his opinion concerning the imputation of Faith, and non-imputation of Christs righteousnesse in Iustifi∣cation. 2. That I do falsly and forgingly represent the opinion by fathering that mangrel expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere upon it, and which is no where used by him throughout the Controversie. 3. That I charge him to quote Calvin, Bu••er, & affirm others for his opinion in the point of Iustification, whom yet I affirm to be professedly of another judgement in the Doctrine of Iustification, which he declares to be false, and then quotes some places out of Calvin, Bu∣cer, for the justifying of himself, and disproving my former Allegation. 4. He recriminates, asperses, and jeers at me, that in my going about to rectifie the mistakes of others, and being the great Aristarchus of the Errors, and Here∣sies of the times, have my self vented Atheological and putid assertions in the point of Iustification, as in Gangraena page. 22. in the margin, and that if Calvin

and Bucer be not for him, but I shall stand still to deny it, he must professe ingenuously that he knows no reason but to judge me uncapable of the English sense of a Latin sentence; and that if I deny Calvin, Bucer, and others whom he quotes to be of the same judgement with him in the point of Iustification, then I either shew my self to be a very illiterate man, and not able to construe a peece of plain Latin, or else charge Calvin, Bucer, and the rest, with being of a judgement as contrary to themselves as to him, and then quoting Calvin, speaks to me, If I can construe Latin, to confesse in English whether Calvin be of a differing judgement from him in the point of Iustification.

Reply. 'Tis a sign Cretentis hath a quilty conscience, that upon the naming of an Error about Iustification, without the least reflecting upon him in any kind, he should take it so to himself, as to say I meant him particularly; there are divers other Sectaries besides Cretensis who hold this Error, whom I might aime at, and did intend as well as Master Goodwin. Secondly I have neither falsly nor forgingly represented the opinion in using that expression of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, though I should grant that to be true, (which yet I do not) that Cretensis hath never in Sermons, Disputations nor Books written by him ex∣pressed himself after this manner. 1. Because there being other Sectaries besides Cretensis holding the same opinion, if they have used Tò credere in Discourses, and defended it, that's enough to justifie me. 2 In Cretensis Books of justification, 'tis more then once affirmed in terminis that Faith in a proper sense, is imputed to justification, and not Christs righteousnesse imputed, and now indeed he sayes and unsaies, shuffles and cuts, seems to say the same with other Divines, and then presently the con••rary, I shall show (God willing) at large in my full Reply. 3. Tò credere used by me in setting down this Error, cannot be justly termed a representing the opinion falsely and for∣gingly, it being used commonly by all Divines that handle this opinion, both by the Orthodox who writ against it, and those who are for it: Arminius holding this opinion, used this expression as learned Gomaras in a Confe∣rence held with Arminius, proved from Armi∣nius own hand writing, wherein he maintained that in mans justification before God, the righte∣ousnesse of Christ not to be imputed to justification, but faith is self, or Tò credere by the gracious acceptance of God to be that righteousnesse of ours by which we are justified before God; yea, and Mr. Wotton himself Cretensis Master speaks so, but when we say faith justifies, we understand ipsum credere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 3. For that charge against Cretensis of quoting Calvin, Bucer, and and others for him, when they are known ex professo to be of an∣other judgement, ••tis most true and just, and a man would wonder at the

impudency of Cretensis to deny it, and to quote Calvin and Bucer again as he does; and before I have done with Cretensis it shall appear that I will make good the charge against him, and yet neither show my self a very illiterate man, not able to construe a peece of plain Latin, nor yet charge Calvin, Luther, and the rest with being of a judgement contrary to them∣selves, but discover him to be an impudent caviller and falsifier of Authors. As for those very places quoted by him out of Calvin, they prove not the thing he quotes them for, and therefore did wisely forbear to english them: He wretchedly and miserably wrests them, as that on Galath. 3.6. where Calvin both in the words going before the words quoted by Cretensis, and afterwards at large, showes he takes faith not in a proper sense, but in a Relative, respecting the object; and to satisfie the Reader, I will quote Calvins words upon that place next immediatly following the sentence quoted by him out of Calvin. Ergo justificari fide dicimur, non quia fides habitum aut qualitatem in nos transfundat: sed quia deo accepti sumus. Cur autem fidei tribuitur tantus honor, ut 〈◊〉〈◊〉 causa justitiae nostrae; primo sciendum est esse causam instrumentalo•• dunta••at; nam propr••e loquendo, justitia nostra nihil a liud est quam grat••it•• Dei acceptio, in qua sundata est nostra salus: sed quia Dominus testimonium amoris nobis amoris sui & gratiae per Evange∣lium reddendo, illam quam dixi justitiam nobis communicat: ideo fide illam percipimus. Ergo quam fidei tribuimus hominis justificationem non de causa principali disputamus; sed tantum notamus modum quo perveniunt homines ad veram justitiam. Justitia enim haec merum est Dei donum, non qualitas quae in hominibus haereat, sed fide tantum possidetur, neque id merito fidei ut sit qua∣si debita merces: sed quia fide recipimus quod Deus ultro donat. I forbear to English this pass••ge leaving it to Cretensis, to have a proof of him whether he will not be as false in his translations as in his quotations; So those words of Calvin on Rom. 4 3. v. 6 make nothing at all to prove the Imputation of Faith and the non-Imputation of Christs righteousnesse, but even upon those verses Calvin expresses several passages to the contrary, as they who turn to the places may see: And for Bucer Mr. Wotton himself acknowledges he was of another judgement, speaking thus of him, whom I perswade my self to have been the Author of this opinion of Imputation; besides Reformed Divines generally, not only two or three, but all are against this opinion of the Imputation of faith, and non-Imputation of Christs righteousnesse, and for proof of this the Reader may peruse Mr. Roboroughs examination of Cretensis Treatise of Justi∣fication, first part page 9, 10. where he showes that all our Divines are against Faith in a proper sense, Luther, Calvin, Bucer, Pareus, Ursinus,

Musculus, &c. (however Arminius and Bertius were for it) unto which Cretensis never to this day made any Reply (though he vapors and brag•• thus of his opinion of Imputation of Faith) So also the Preface to the Churches, set before the Acts of the Synod of Dor•• showes the same by Gomarus particularly instancing in, and convincing Arminius of his Heto∣rodoxnes from holding of this opinion, that in justification the righteousnesse of Christ was not imputed, but beleeving: And now considering all this, and much more that hath been said and written to Cretensis, I cannot but wonder he should be such an impudent Cretensis as to bring these places out of Calvin, Bucer, Pareus, and can give no other reason of it, but that of Paul to Titus concerning Hereticks, that the man sins in this, being condemned of himself; and for this Error, and many more which Cretensis holds (not∣withstanding all his palliating and daubing) I hold them so great, and the differences in opinions between him and I to be of such moment, that as Gomarus told Arminius, he durst not appear before the judgement seat of Christ with his opinions, so neither would I with Cretensis opinions, nor his wayes of managing them for a thousand worlds: As for Cretensis charging me with venting Errors in the point of justification, whilst I was reckon∣ing up the Errors of others, I Reply, Cretensis takes advantage from a word or two left out by the Printer in the margin of my Book, which was not the fault of my Copy, as I am ready to satisfie any man, and to make it appear undeniable, besides in the second impression of my Book (which came forth full fourteen dayes before Cretensis Answer) the mistake was amended; however the sense of the word before it was amended easily shewed where the fault was, though Cretensis aggravate it so high, as to make it amount to Atheological and putid assertions. But in one word to stop the mouth of Cretensis, what I say of Justification in the margin of page 22. tis verbatim to a tittle in the new Annotations on the Bible, made by the joynt labours of certain learned Divines appointed thereunto by Authority, and whatever in the first impressiō was mistaken in that particular by the fault of the Printer, was in the second long before Cretensis Animadversions amended by me, so that the Reader may observe that Cretensis for want of matter findes fault where the fault is confessed to his hand; and had I any hope Cretensis could understand Latin when it makes against his opinion of the imputation of faith, and would be convinced, I would turn him over to divers learned men to English their Latine sentences, as Peter Martyr, Lubbertus, Sibrandus &c. where the man should read other manner of evidence against non-imputation of faith, and for imputation of Christs righteousnesse, then ever he yet offered in all his sermons and discourses about justification; but for a conclu∣sion, Cretensis answer me one question, why did you not as well except a∣gainst

some other opinions named in my Catalogue, viz. 84.85. as this 70. of faith in a proper sense imputed to justification; you were as much named and particularized in them as in this, and they call you Father as well as this; but I suppose the reason, you were not yet willing in publique to own those Children, and so would take no notice of them, though I doubt not those and other things laid down in my Book (though without your name written upon them) enraged you, and have made you as a Bear robbed of her whelps, to think that I should know so much by you.

Cretensis, p. 27. Sect. 22. labours to clear himself from a passage I charged him with, that he should utter in a Sermon against the Parliament and their power, &c. saying,

It was nothing else but a manifest and clear truth, and that which had passed the trial of Presbyterian fire it self, & was come forth in ful weight without suffering the le••st damage or detriment by it, and if any such gap was opened by it to slight their Authority and power, he knowes no wilde Beasts have broke in at it, but some Presbyterians; and then goeth on according to his Dialect to inveigh against me for ••••••lling at the root of Parliamentary Au∣thority and power, because that I finde fault with his truth (as he cals it) viz. his speaking so disgracefully and contemptibly of the Parliament.

Reply. O the impudence and incorrigiblenesse of Cretensis, after so high an offence committed by him against Parliamentary Authority, complained of to a Committee of Parliament, upon the debate of it judged by some of the Com∣mittee to be an offence of that high nature, that these words were expressed of him, & of his offence, that he as much or rather more deserved to be hang'd then the Arch-Bishop, yea the whole Committee judged it of such a nature and crime, as too great for them to censure, so that it was ordered to be reported by the Chair-man to the House it self, and Master White told me more then once, he was by order of the Committee to report it (though by many great businesses of the Kingdom he was hindred) now I say that after all this Cretensis should in the sight of the sun justifie it for a manifest and clear truth, and flye out upon me and my Abbettors for finding fault with him, is a strange hight; certainly Cretensis, if what you had said had been such a manifest and clear truth, tis wonder such words should be spoken in the Committee of it, and the thing ordered to be re∣ported to the House it self, as to high for a Com∣mittee; and that your words spoken against the Parliament were not a manifest truth; I refer the Reader to such a Book of Mr. Pryns, to your own confession in your Answer to him, and to the Re∣cord kept by the Cōmittee for Plundred Ministers.

As for the reason you intimate why that which was uttered by you, was nothing els but manifest &

clear truth, because it hath pass••d the trial of Presbyterian fire it self, & is come forth in full waight, without suffering the least dammage or detriment of it, that is, upon complaint and examination of it by a Committee of Parliament you are come off, and not censured. I Reply, the Reader may observe that Presbyterian fire is a cooler, softer, gentler fire then the Independent fire; and that the presbyterians are not so 〈◊〉〈◊〉 crying for fire from hell to destroy all those who receive the Lord Christ, only because their faces are not instanly set to receive the Traditions of their Discipline and Doctrine; for Cretensis hath passed the trial of Presbyterian fire it self, and is come forth in full waight without suffering the least damage or detriment by it: I beleive if either I, or any known cordial Presbyterian in England in speaking against the Inde∣pendent party, had said so much to the vilifying and contempt of the Parlia∣ment as Cretensis did, in speaking against Presbyterians, and we had come to the trial of Independent fire it self, we should never have come forth in full waight without suffering the least damage or detriment by it, but we should have carried to our graves the scorching and skars of that fire, if not wholy consumed by it. 〈◊〉〈◊〉 Though you were one of the first; yet you are not alone, nor the last of those who by writing or speaking having uttered things against the Parliament, and being questioned by Committees have passed the trial of Presbyterian fire, and come off too, witnesse your brother Lilburn, and yet all they have said and written, have not been manifest and clear truths: You who are Independents and Sectaries have priviledges in many things which poor Presbyterians have not; you have a priviledge to steal horses, Cretensis pag. 34 whereas 'tis a great fault in Presbyterians to look over the hedge; you have a priviledge to set up Churches and a Go∣vernment of your own without leave, or waiting on the Parliament; but 'tis a great offence in the Presbyterians to Petition the Parliament in all hu∣mility to settle the Presbyterian Government, witnesse those many repro∣ches in some printed news Books (those pensioners of the Independent party) as also the bitter preaching against their Petitions by some Indepen∣dent Ministers, with the hard speeches cast out against them by the Indepen∣dent party, You belike have a priviledge to preach, print, speak any thing against Parliament, their Ordinances, Orders, Covenant, Members: yea to act against their Votes, Ordinances, and to passe the trial of Presbyterian fire (as you terme it) and to come forth in full waight without suffering the least damage or detriment, whereas I am perswaded a great deal lesse preached or printed by Presbyterians, would have been censured to be burnt by the hand of the common Hangman, and the men themselves in danger of hang∣ing.

Thirdly; Cretensis, you have no such reason to bo••st so of what you have

preach'd, that tis a manifest and clear truth and hath passed the Presbyterian fire it self, and is come forth in full waight, &c. till you know what the sense of the House of Commons will be upon it; when 'tis reported to the House according to the order of the Committee, and the House hath cleared you, then you might better have used these words; but Cretensis, though you say the bitternesse of death is past, all danger is over, you may be de∣ceived, quod desertur non aufertur, the House may be at more leasure and call upon such kinde of things, and upon a review you may be made to know what 'tis, not only to slight and vilifie a Parliament, open a gap to a total contempt of all their Authority and power, but when you have done so, then openly and publikely to justifie that what you have said is a manifest and clear truth. Cretensis I tell you plainly, I would not for all the Books in my study, the Independens could prove such words spoken by me against the power and dignity of Parliament, how light account soever you make of them.

Fourthly, the Reader may by this clearly see what to judge of Cretensis charging me and my Book with lying forgery &c. when as he is not ashamed to tax me in this place, that I could not lightly have uttered any thing that struck more dangerously at the very root of all Parliamentary Authority and power, then to say that Cretensis in speaking against the Parliament and their power, opened a gap to sl••ghting of their authority and power; what a strange art and faculty hath Cretensis as of making all Authors for him, though they writ against him; so of making master Edwards, and his Abet∣tors in pleading for the Parliament against Cretensis, to strike dangerously at the very root of all Parliamentary Authority and power? and that notwith∣standing for the words Cretensis spake against the Parliament he was com∣plained of to the Committee of Plundered Ministers by understanding men and cordial to the Parliament, and the matter so deeply resented by the Honourable Committee, as I have already expressed; but the truth of it is, Cretensis in all his writings, both in point of opinions, and words that he utters in defence of them, he will say any thing as manifestly contrary to truth, as to affirm black is white, and darknesse light; neither will he be beaten out of it by any reason, but hides himself, and clouds things in a multitude of words, where an ordinary Reader loses himself as in a wood.

Fifthly, 'tis strange Cretensis, you dare say that you know none but Pres∣byterians have broken in at the gap you have made, do you not know what Lilburn hath done? besides have you not read Englands Birthright, The Or∣dinance for Tythes Dismounted? cum multis aliis? you indeed lead the way, and was the first of all the pretended friends to the Parliament, out of discontent in missing a place in the Assembly) who spake so slightly and scornfully of the

Parliament; but many have followed you and broken in at it, both in Ser∣mons, Discourses, printed Books, especially when any thing the Parliament was about displeased them: but as for the Presbyterians respects, duty, pa∣tient waiting on the Parliament, as 'tis already evident to many; so I doubt not, but in due time it will be manifested to all the world to their Honour, and the shame of the Independent party; and I challenge you to instance in any one Presbyterian, who hath either abused the whole Parliament, or singled out many particular Members by name, as many of your Sectaries have done; but of the difference in the carriage and behaviour of the Presbyterians to the Parliament, and of the Sectaries to the Parliament, I have at large satisfied the Reader in Gangraena, page 56, 57, 58, 59, 60, 61. all which Cretensis takes no notice of, not giving the least answer unto it, and therefore Cretensis before you vapour any more in this kinde, remember in your rejoynder, to answer all I have said against your party, in those pages now mentioned.

Cretensis Sect. 23. makes a great deal of do, spending many leaves in ex∣cusing himself, and some of his Church for bowling on a day of publike thanksgiving, telling the Reader it was in the evening, and in the company of Presbyterians, and but for about half an hour; and he relates a story of four Presbyterians spending an afternoon upon a day of Thanksgiving in fishing; and threatens that if I go on in telling tales of Independents, he or some others will tell stories of Presbyterian mistakes in the night, and of a Presbyterian Angel, who hath committed some foul offence, yea and that he hath a Manuscript by him concerning Master Edwards himself, which discovereth his jugling, and indirect walking between the two Towns of Godalming in Surry, and Dunmow in Essex; and that if there be no remedy, it will be content to submit it self to the Presse, and there∣fore concludes if I go on to lay open the Sectaries; I have devoted the names and reputation of all Presbyterians who are obnoxius to the uni∣versal abhorring both of the present and future ages, and therefore saith it concerns all Presbyterians in general, and the Doctorage of this way more particularly to heal the Gangren of my pen, and to restrain the fur∣ther spreading of it, otherwise their names and reputations are but so many dead corpses.

Reply. I shall reserve many things I could answer to this Section, till my full Reply, and for present say these few things; First, Cretensis after two whole leaves spent, and a mountain of words cast up, confesses in the close the thing I charged him with, that he played at bowls on a day of publique Thanksgiving, only he minces, extenuates, hides his sin all he may, speaking of it very tenderly, stirring himself a little by casting a Bowl, betaking him∣self

for about half an hour to the exercise; the sun being by that time either down, or very neer it. Now these words of Cretensis, b••ings to my mind that answer of Aaron to Moses about the golden Calf; then I cast the gold into the fire, and there came out this calf; as if the Calf made it self, and came out without hands: So Cretensis cast a Bowl &c. How much mo••e becomming a Christian, and a Minister of the Gospel had it been, for Master Goodwin to have given glory to God, and to have said as Iob, If I covered my transgressions as Adam, by hiding mine iniquity in my bosome; but as Cre∣tensis throughout his whole discourse, hath twenty & ten fetches about, to pal∣liat, excuse, slite, make a mock of all the horrid Heresies, Blasphemies, and Practises of all the Sectaries spoken of by me, so doth he the same here of him∣self and some of his Church. Now that the Reader may be undeceived, though the first relation of this busines was told me accidentally as it was to another, without inquiry or thought on my part (though then so spoken, as by cir∣cumstances I concluded it to be true;) yet since Cretensis Answer came for••h I have enquired more particularly into it, and I have it upon good ground to be after this manner; Cretensis preached in the morning, but in the afternoon was at no Sermon, not joyning himself to spend the latter part of the day with any of the society of Gods people in Thanksgiving for so great a victory; but in the afternoon went a walking with some of his Church, and after that to Bowls, and instead of Cretensis about half an hour, that he stirred himself a little by casting a Bowl; he played at Bowls about two hours; and give over at such time, (which therefore is not probable to be when the sun was gon down,) that another company came and played after them. Now I could a∣nimadvert divers things upon this relation of Cretensis, aswell as Cretensis hath pag. 32, 33, 34, 35. viz 1. that we may see Independents have a priviledge of ease, yea, and of prophanesse too, to sit idle at home, or walk abroad to take their pleasure, when the poor Presbyterians are either preaching or praying, or else joyning themselves to the Assemblies, where preaching, prayer and o∣ther holy worships are performing; and if Cretensis will pretend he was a weary of his preaching in the forenoon, and so somewhat indisposed to fur∣ther labour that day; I answer, this is just Bishoplike, who when their Lord∣ships had preached in a forenoon, they were so weary they could not so much as come to Church that afternoon; but Cretensis, though you were so weary as you could not preach, could you not have come, and given thanks for the Victory; nay, if that had been too much trouble for your Lordship, because of your great wearinesse and indisposedness after your great labors, to have gone abroad to some of the Presbyterians Churches; could you not have gathered your Church together in your house, appointed some of your Prophets to have exercised, and you only have sate by as at other times, resting your weary

bones. Truly Cretensis in my minde this is a very poor put off, and sorry shift.

2. Cretensis for all his wearinesse and indisposednesse to further labour of preaching, or hearing that day, yet was so eager upon his sports that he knew not how the time went away making a long half hour, reckoning half an hour for two hours▪ but Cretensis might easily mistake in this, and I shall excuse him, it being usual for men in their sports to think time short, and to judge they have not been an hour when they have been playing two or three; but I will spare Cretensis and animadvert no farther for present, neither on the story nor on his Animadversions upon it.

Secondly, as for that Cretensis brings by way of excuse, some Presbyte∣rians played with him, &c. I Answer, it was their fault and sin, neither will I go about to plead for Baal, nor palliate excuse things that are evil in Pres∣byterians, as Cretensis doth all kind of horrid Blasphemies and Heresies in his Sectaries: however Cretensis is never the lesse in fault because of com∣pany; and indeed Cretensis being a Minister, should have given them (being private Christians) better example, besides who knows but Cretensis example drew these Presbyterians to it, and further 'tis likely these Presbyterians had been in the afternoon at some Presbyterian Church, offered up to God both a morning and evening sacrifice of thanksgiving, came from home later then Cretensis and his Brethren, neither doth Cretensis say the Presbyterians came forth with him, but as he tels his own tale, he relates that after his walking about a quarter of a mile (which might be a mile, as well as his half hours bowling two hours) and after his coming into the Garden, and sitting about half an hour in an Arbour (which we may well reckon for an hour to) came in some of Master Edwards judgement of Church-Government; all which being considered, makes the matter not so bad in the Prebyterians as in Cretensis, but supposing all this, yet I will not excuse them.

Thirdly, as for that story of one of the Assembly with three more of his com—or sub▪ Presbyters, rather four Ministers in all (expressed by Cretensis all a long in a scoffing, yea in a prophane manner; bringing in hea∣ven and Gods providence to make up his jefts and jeers) spending a whole afternoon upon a day of Thanksgiving in fishing. I greatly blame them, and if there was any such thing, they have cause to be ashamed of it as well as you for your bowling; and it had been fitter for them four Ministers to have been fishing for the souls of men, preaching somewhere in the afternoon, then a catching of Roaches; and thus you see Cretensis I am impartial, not (like the Independents) excusing all things in Presbyterians as they in Sectaries though never so vilde, and therefore your Proverb of Presbyterians having a priviledge to steal Horses holds not as you see, for I am against a Toleration of them to look on.

Fourthly, As for your threats of discovering Presbyterian mistakes in the night, and to leave the world to judge whether they be not worse then Inde∣pendents bowling on dayes, &c. and of the story of a Presbyterian Angel which you will clap to my mouth, and stop it for ever: I answer, do your worst, discover what Presbyterian mistakes in the night you can, and tell what stories you please of a Presbyterian Angel, I fear you not, it will not stop my month: I blesse God, he who keepeth the feet of his Saints, hath so preserved me, that I care not what all the Sectaries under Heaven can say a∣gainst me, I blesse God, I have whereof to rejoyce and glory before men (though before God I know my manifold weaknesses and transgressions, and have nothing to glory in but the free mercy of God, and the righteousnesse of Jesus Christ) and therefore Cretensis i•• you mean me, by mistakes in the night, and by Presbyterian Angel (as your words seem to infinuate, speaking unto me, and the Reader may be apt to take your meaning so) speak out, do your worst, I defie you and all your company to prove any such things, or but the suspition of them; for I must tell you Cretensis, I have ever since I came to be a Preacher of the Gospel walked by that rule of the Apostle, Providing honest things, not only in sight of the Lord, but in the sight of men: And as for other Presbyterian Ministers, if any of them have walked loosely and scanda∣lously, let them look to it, I will be no Patron for them, neither will I have my mouth stopped from opening the Errors, Heresies, Practises of the Secta∣ries, or laying open by name Impostors and Seducers, to gratifie the conceal∣ment of somthing soul in a Presbyterian, let them bear the shame of it for all me, and give God glory in confessing; only I would desire Cretensis and the Reader to observe the difference between my Discourse of Errors, Heresies, and Practises in Sectaries, and Cretensis discovery threatned.

1. Cretensis Discovery will be out of revenge, malice, because the Errors of the Sectaries are laid open, and which otherwise he implies should not have been discovered, and if I would cease laying open the Errors of the times, those stories should never have come to light; but now my Catalogue was and is purely out of conscience, not out of ill-will to any man, but to preserve many from falling, and to recover others before they are gone too far.

2. The Errors, Practises, wayes which I lay down throughout my Book, are the very principles and wayes of the Sectaries as such Sectaries, either being their Opinions, or flowing necessarily from them, or are means made use of by them to increase their way, compasse their designs, whereas any per∣sonal miscarriages of the Presbyterians are far from falling under any such considerations; but the fruits of the flesh and Satan taking advantage upon them, of which things they have no fruit, but are ashamed and have repented.

3. These Errors and Practises in the Sectaries are now found in them, cleaving to them since, and not before they turn'd Sectaries, whereas these miscarriages of the Presbyterians, are not now upon them, nor never since they were Presbyterians, but may be many years before, when Episcopal and foolish.

4. The Independents and Sectaries cry up themselves and their way as a purer, holier way then other mens, making themselves the only Saints, the Paradise of God, the tender conscienced men, thereupon separating from our Churches, and accounting the Presbyterians as a dunghil; which kinde of notions among the people, crying the Saints, the Saints, tender consciences hath gained them more then all their Arguments; and therefore to take off this Argument, 'tis necessary to shew they are not holier then others, neither have tenderer consciences, but are looser, and larger conscienced men: And I ask Cretensis, when as Bellarmine and other Papists bring against Protestants holin••sse of life as a note of the Church of Rome, and boast of the great ho∣linesse that is in their Church above what is in the Protestants; whether do not the Protestants justly and properly to dis∣prove them, give instances and stories of the wicked lives and ways of many Papists, besides of the Doctrines in the Church of Rome; and if the Protestants do it and are blamelesse, how can it be a fault in the Presbyterians to do the same, when they are to answer the Sectaries? but now the Presbyterians do not separate from the Inde∣pendents out of pretences of greater holinesse, nor cry up themselves in Sermons and Books as the only Saints, and therefore the Independents cannot so justly bring these things against the Presbyterians, as the Presbyterians against them.

5. As for that Manuscript which came to Cre∣tensis above a year since concerning Mr. Edwards, which discourseth his jugling and indirect walk∣ing between the two Towns of Godalming in Sur∣vey, and Dunmow in Essex, which will be attested by good hands, and be con∣tent to submit it self to the Presse: I Reply, let Cretensis print it when he please, I challenge him to do it, so he print nothing but what he will make good; I remember 'tis a speech of famous Mr. Bolton in some of his works, Innocency and Independency makes men of the bravest spirits, I blesse God I have Innocency, knowing nothing by my self of fault in this matter, and I

have Independency, being an Independent in a true notion, not hanging upon great men, nor hunting after Preferments and great Livings, and I desire the Reader to observe what I shall say of this matter, Cretensis could hardly have instanced in a busines to make more for my praise, and his shame, then this; and if he be able to give me any one instance of an Independent and Sectary that hath so denyed himself for the Publike, and for strangers, as I did in that, I shall begin to think there are Independents in England who seek the Pub∣like good, and not their own things. And for the matter of Dunmow, I have so much certainty and confidence of it, that if it were known commonly, it would turn to my great honor (which here Cretensis threatens me with as a matter of reproach, and indeed the only thing, which belike Cretensis in all his gathering and enquirings after me, could light upon to upbraid me with) as that I dare refer it and stand to the Arbitrament of Mr. Thomas Goodwin, Mr. Burroughs, Mr. Bridge, (whom all the world knows, through difference of judgement, are not my best friend••) whether in that businesse I be to be blamed, or rather have not done a singular thing, and like a man who hath walked circumspectly, avoiding all appearance of evil: And truly Cretensis you may give a loser leave to speak, which for the present I shall do briefly (reserving the large relation, both of Dunmow and Godalming, to my fuller Reply) and whatever I speak, and much more will be attested under the hands of many godly Ministers, some dwelling neer Dunmow, and acquaint∣ed with this businesse from first to last, others, Members of the Assembly in∣trusted also in it, and under the hands of divers godly persons of the Town, fully knowing the businesse, together with the Minister of the Town, the now present Incumbent.

In brief, the great businesse of my jugling and indirect walking between the two Towns of Godalming in Surrey, and Dunmow in Essex, was this, that to prevent the coming in, and for removing out one gotten in against the con∣sents and liking of the godly people, and the Ministers intrusted in the busi∣nesse to provide for them, my name was made use of to the Committee for Plundred Ministers to be put in for the Sequestration of Dunmow; and without it, as things stood in that case (the particular whereof, with that whole businesse from first to last, I shall hereafter relate at large) it was judged both by godly Ministers and the people, (and therefore I earnestly entreated to give way to it) there was no other way to effect it; which title I held for a few weeks, meerly for the good of the People, till an able and fit man could be found out for the place; in which time that my name was putting in, and was in, though I was put to a great deal of trouble, and some charge in Jour∣neys, riding three several times to Dunmow, besides other expences for the good of the place, as in disappointing men to come in upon them, and other∣wise

(for there were many difficulties in the businesse, as will appear when I shall give a full relation of it, and that occasioned by a Sectary or two, par••ly out of ill will to me, and for fear I should have gone thither, and part∣ly out of disappointment of some reward and thanks, which one of the Sectaries expected in case one fair for it had come into the place, as may without all breach of charity be conjectured by words heard by two godly persons of Dunmow Town) and though (my name being made use o••) the profits were absolutely sequestred to me at such a time of the yeer, as that I could have made my self whole, yea, a great gainer, yet I never took penny nor f••••thing of the Living, no not so much as one penny to pay the charges I had been put unto, for the necessary preserving of the Living to the Town, nor never had penny to this day (which though I conceive I might with a good conscience have taken, there being no reason I should go to war at my own charge) yet because that I might honour the Gospel, and take away all oc∣casion from those who would seek to speak evil of me; and because if I had taken any thing, it might have been interpreted & reported a great deal more; besides all might not have known the reason of it, therefore I forbear so much as ever to receive or touch one penny belonging to Dunmow; and truly I be∣lieve if the persons be enquired of who chiefly laboured in this businesse, to bring in a godly able man to Dunmow, and know all passages (men who are meer strangers to me save only in this businesse) will say such was my care, pains, and faithfulnesse for their Town (in the midst of many inter∣venient difficulties cast in by some instruments, who either had a minde to the place, or hoped for something,) that Dunmow hath great reason to blesse God for me, and that I was to them as one not seeking my own things, but the things of Jesus Christ, their spiritual good: And now Cretensis print when you please your Manuscript you have by you, only be sure it be not drawn up by some persons, who by my means were kept out of the Livings of Dunmow, and of Godalming, or by some who would have brought them in▪ but being disappointed of their ends, were vexed, and imagining I might have converted the means of Dunmow to my use, (because they would have done so, if it had been in their power) though to be revenged of me by drawing up a story of my jugling, and indirect walking, and putting it into the hand of Master Goodwin, to make his use of; but Cretensis, let me tell you (however Independents, and Sectaries use to jugle and walk indirectly) I hate jugling, and indirect walking, and am a plain open-hearted man, and I will give you leave to follow me, in all places this 22. yeers last past where I have lived and preached, from Cambridge to Walden, and from Walden to London, and in London from one place and Church to another, and from London to Harford, and Harford to London, and from London to Isleworth,

and from Isleworth to Godalming, &c. and to charge me justly if you can with jugling and indirect walking: I am confident that in all those places I have left a good savor, and none will blame me either for life or Doctrine un∣lesse they be Sectaries or Cavaliers, yes I know there are some Independents who were so convinced of my diligence, painfulness•• in my work, unblame∣able good conversation, that however they love me not for opposing their way, yet upon all occasions will testifie for me against the fury and violence of some: But Cretensis let me tell you, I wonder how you dare speake of my juglings and indirect walking, when as the tricks and juglings of your party are so many, and so m••nifest to all the world: I could write a good large Book of this Subject, the juglings, indirect walking, equivocations of the Sectaries, yea of their jugling between two Places and things: I could tell Cretensis now (but that I must remember tis not my large Reply) of his juglings and indirect walkings between his Fellowship in the Colledge and a wife (both against the Statutes, and I think against his oath) between the two towns of Raynum and Lyn, between Raynum and Yarmouth, Ray∣num and Norwich, between Raynum and London, between his two Churches and Livings, his Parish Church, and his new separated Church, between his Vicaridge of Coleman street after Voted to be Sequestred, and his gathered Church; as also his juglings in his Sermons and discourses, saying and unsay∣ing, affirming and denying, but I spare him; I could tell Cretensis of Mr. Peters juglings and indirect walking for four yeers by gone between old England and new England, having every Spring taken his leave in the Pulpit of old England, and yet he is not gone; of his jugling and indirect walking between the West and London, London and other Countries to make Burgesses for Parliament, I could relate also Master Wells his halting between Giles Criplegate and New England, between Mr. Walker and the money for the poor childrens sen∣ding over to New England; I could tell a story of an Independent Minister who sought to have, and actually had about fourescore pounds for that which he never preached one Sermon for, coming into the Sequestration about Michaelmas, after all the Harvest was in; as also of another Inde∣pendent Minister (who hath got well with his riding between places) who had fourty pounds in ready money upon his admittance to be Chaplain of a Regiment, who after he had received it, never came at them, nor looked after them, not so much as given one Sermon, or ever provided any m••n in his place: I could tell of the juglings and shu••flings of the Independents about

their new Model of Church-Government, their many pretended excuses why they put it not forth, as also of Independents juglings and indirect walkings to the rasing of their own foundation, both in the point of the Sacrament and Church-Government, but I spare them for the present. In one word, the Reader may see the clear difference between my juglings and indirect walkings between Godalming and Dunmow and the Independents walking••, they take 40. pounds nay 80. li. for preaching never a Sermon, taking never a journey, being at no cost, pains nor trouble; but Mr. Edwards makes three journies from London to Dunmow backward and forwards (each journey being 64. miles) preaches Sermons when he comes there, is at a great deal of trouble in London, yea and some charge for the good of Dunmow, and when many pounds lies in his power to pay himself well for all this, he takes not one penny nor farthing, and is not Mr. Edwards then a great jugler and indirect walker? Cretensis, shew me but such an Independent Jugler and indirect walker guilty of his fault, Et eris mihi magnus Apollo; Certainly Cretensis if your informations of Presbyterian mistakes in the night, and your story of a Presbyterian Angel wherewith you threaten me if I meddle any more with the Independents, prove no better then the Manuscript by you which came to your hands about a yeer since concer∣ning Mr. Edwards himself, which discourseth his jugling and indirect walking between Godalming and Dunmow, instead of hurting the names and repu∣tations of Presbyterians, and making them so many dead corpses, they will cause the names and reputations of Cretensis and his Informers to be like so many stinking Carrions, and by this one instance of Cretensis Manuscript upon which he puts such choyce special marks of truth, as that the writing will be attested by good hands; and if there be no remedy, will be content to submit it self to the Presse: Cretensis p, 34. the Reader may judge of all his other informations, and lawfully conclude, if his Manuscripts so and so qualified be such as he could hardly have instanced in a businesse more to Mr. Edwards honour, and yet according to his Manuscript is framed for his reproach, what must his loose informations be by word of mouth, especially taken up from Anabaptists and loose persons who care not what they say of the Orthodox godly ministers, whom they look upon now as the only great block in their way of Error, liberty and confusion.

Cretensis pag. 41. and 42. speaks of a long formal story of one Nichols living about Moor-fields, &c. related by me in Gangraena, pag. 78, 79. of which story Cretensis saith tis long, the particular forgeries in it numer∣ous beyond measure, in which respect he desires the Reader to make the computation, which he may do with exactnesse enough in comparing Mr

Edwards Relation with some lines given in to him by Mr. Burroughs in wri∣ting anent the businesse, and then Cretensis sets down what Mr. Burroughs gave him in writing, which is to a tittle, as followes.

That Story Mr. Edwards hath pag. 79 of one Nichols, and of a meeting concluded of, occasioned by some vile opinions vented by that Nichols; where Mr. Greenhil and my self (he saith) was, together with divers passages that he relates came from me at that meeting is all false. I know no such man as this Nichols, I never heard there was such a man in the world, till I read it in Mr. Edwards his Book. I ••o this day know of no meeting about him, or any of his opinions either intended, desired, or resolved upon, much lesse that there was any such meeting. The next Lords day after Mr. Edwards his Book came forth, Mr. Greenhil asked me whe∣ther I knew of any such meeting with that Nichols; for his part he wondred to see such a thing in Mr. Edwards his Book, for he knew of no such meeting.

This passage in Cretensis answer of all others (especially because of Mr. Burroughs testimony given in writing under his hand, besides mention made of Mr. Greenhil to in this testimony, that he knew of no such meeting with Nichols, but wondred to see such a thing in Mr. Edwards his Book) took most with many to weaken the truth and credit not only of this story related by me of one Nichols, but of many other Relations in my Book, this being objected to many of my Friends; you see what Mr. Burroughs hath given under his hand; and therefore because of the great name of Mr. Burroughs and Mr. Greenhil (which Cretensis makes use of here) to make my story numerous in particular forgeries beyond measure, I shall inlarge upon it, to make good the truth of it, notwithstanding Mr. Burroughs testimony to the contrary, and Cretensis comments and glosses upon Mr. Burroughs wri∣ting, and my story; and now what if my story of Nichols prove true, and and that in all the particular branches in it, where is Cretensis then? in what predicament will Cretensis, Mr. Burroughs, and Mr. Greenhil be found, and that tis certainly true, and hath been testified again and again, both to me and to many others, both Ministers and Citizens since my Book came forth, I desire the Reader to mark what follows. For the first part of the Story related by me pag. 78. concerning one Ni∣chols coming into Stepny Parish, and to Mr. Greenhils face justifying those wicked Opinions there set down, as that God was the Author of all sin, &c. (yea maintaining more then I have particularly mentioned in pag. 78. namely, That children owe no obedience to their Parents except they be godly) 'tis most certainly true, and Mr. Greenhil dares not deny it; and for proof of it, Mr. Randal an eare and eye witnesse related it to me, and

to others, yea since Cretensis Book came forth that denies the truth of this story; I have asked Mr. Randal of it, and he affirms it to be undeniably true; and for to evince the truth of it, Mr. Randal told me these circum∣stances, viz. who were present when Nichols did maintain these opinions to Mr. Greenhil, namely, besides himself one Oates a Carpenter, and divers women; as also Mr. Greenhil could not stay long with this Nichols, being to go forth to some place where he had appointed to come, and should be staid for; so that thus far the story is without all question true, and I am confident Mr. Greenhil upon new consideration and rubbing up his memory, will speak no more such words to Mr. Burroughs, as to wonder to see such a thing as this in Mr. Edwards Book, and that he knows of no such meeting. Now for the second part of the story, namely that at a meeting where Mr. Burroughs was present, with divers others, Mr. Greenhil did relate unto his Brother Burroughs this sad story of Nichols venting these opinions fore-mentioned, and upon that, how all the Discourse following related by me in this story of Nichols, page 79. yea more passed between Mr. Greenhil and Mr. Burroughs, is as certain as the first; and for proof of it one Mr. Allen of Stepny Parish, a godly understanding man who was upon the place, and heard all, related it to divers in Mr. Bellamies shop in my hearing, of whom after he had made an end of speaking to the company, I enquired more per∣fectly how he knew all this to be true, and whether he was an ear witnesse, and got him to name over the opinions again, and to repeat other passages to me for the help of my memory, and for fear lest I should mistake the relation, so soon as Mr. Allen had done, I went immediatly home, and writ down in my Diary the whole businesse from first to last, with the day of the moneth, the place, and persons, when, where, and to whom also besides my self it was told: And further then all this, since my Book came forth, and Cre∣tensis Answer to it, though this story is branded by Cretensis to have particu∣lar forgeries in it, numerous beyond measure, and all Nichols Opinions related by Mr. Greenhil to Mr. Burroughs, with divers passages mentioned by me to come from Mr. Burroughs at that meeting, all affirmed to be false, yet Mr. Allen (before ever I spoke one word with him coming into Mr. Bellamies shop accidentally, where when he came in some company were speaking of Cretensis Answer to my Book, and of this very passage of Mr. Burroughs under his hand brought by Cretensis to disprove that story) of his own ac∣cord justified the story of Nichols coming to Mr. Greenhil and Mr. Greenhils relating it to Mr. Burroughs, with all the discourse following upon it, saying I am the man that told it Mr. Edwards, and that in this shop, and Mr. Greenhil and Mr. Burroughs dare not deny it; for the story (saith Mr. Allen) is most certainly true, and all the mistake is of those words a meeting con∣cluded

of, where Mr. Greenhil should relate these Opinions, whereas the making known of those Opinions and the Discourse upon occasion of them was not at a set meeting on purpose appointed for that occasion, but at a usual meeting on the Lords day after Mr. Burroughs his preaching in the morning, where at Colonel Zacharies house Mr. Burroughs Mr. Greenhil and divers godly persons use to meet; and as Mr. Allen said this in the pre∣sence and hearing of three godly Ministers and divers Citizens, so hath he (as I am certainly informed) drawn up with his own hand for the Presse a Narration of this story of Nichols, maintaining those opinions to Mr. Greenhil, and of Mr. Greenhils reporting the Opinions to Mr. Burroughs, with all their discourses thereupon, yea more fully and particularly then I have in Gangraena, so that tis strange to me that Mr. Burroughs should dare to give such a writing under his hand to Cretensis, as to say that story Mr. Edwards hath page 79. of one Nichols &c. is all false, when as the whole story and all the particulars of it are true, and there is nothing false in the story from first to last; only there is a mistake in the transition from the first part of the story to the second, and in the passing from the first meeting to the second (which in strict acception of words is no part of the story nor of the matters contained in it) namely in those words of a meeting concluded of, which implies a set meeting occasioned upon those opinions, whereas the second meeting at which Mr. Greenhil declared these opinions of Nichols, and all those speeches passed between them, was not on purpose about Ni∣chols and his opinions, but a meeting where constantly on the Sabbath day mornings after Sermon, Mr. Burroughs, Mr. Greenhil, and divers private Christians using to come, Mr. Greenhil took occasion to speak of this Nichols opinions. Now I desire the Reader to consider Mr. Allen relating to me the first meeting where Mr. Greenhil was without Mr. Burroughs, with the opinions vented then, and telling me there was a second meeting presently after that, where, upon occasion of a former meeting and opinions then maintained, Mr. Greenhil related the opinions, and all that discourse above mentioned, passed, but not acquainting me with the nature of the second meeting, viz. that it was of course every week after Mr. Burroughs morning Sermon, whether I might not well conclude (and cannot easily conceive how I could understand it otherwise) the second meeting to be oc∣casioned by the first, as well as the second Relation followed upon occasion of the first; and though it were not just so, viz. a set meeting to that end, where all I set down in Gangraena was spoken, but an ordinary meeting where M. Greenhil took the occasion to declare as abovesaid, whether this mistake be a matter to be so much made of as to be branded with forgery, falsenesse, or for me to be cryed out of for telling a story having particular forgeries in it,

numerous beyond measure, when as the circumstance wherein the mistake lies, is no repoach, or c••lumny, but in favorem & honorem; and I appeal to the Reader whether if the story had been in that particular circumstance according as I set it down, a meeting concluded of, it had not been more for the honour of Mr. Greenhil and Mr. Burroughs to have made a solemn businesse of it by appointing a set meeting to have advised what to have done in this sad case, and such like, then only at an ordinary meeting on another occasion by the by to speak and discourse of it. But before I passe from this, I shall lay down four things. First discover and lay open the equivocations and mental reservations of Mr. Burroughs and Mr. Greenhil given in to Cretensis in writing. Secondly, Mr. Greenhils and Mr. Burroughs plain untruths which cannot be salved, no not by equivocations. Thirdly inquire into what may be the reasons moving and inducing them thus to do. Fourthly, commend something to the Readers consideration and observation from all this Discourse.

1. The Reader may here observe the fallacies and equivocations of Mr. Burroughs and Mr. Greenhil; Mr. Burroughs gives a writing under his hand to Cretensis concerning the story Mr. Edwards hath page 79. of one Nichols and a meeting concluded of, &c. saying 'tis all false; Now who is there that reads these lines given under Mr. Burroughs his hand but conceives that Master Burroughs brands this whose story of Nichols of forge∣ry, as if there never had been any such man, nor any such opinions maintain∣ed by him, nor Mr. Greenhil and Nichols had never met, nor Mr. Green∣hil had never at any meeting declared to Mr. Burroughs and others any such opinions, nor never any such discourse in reference to those opinions had passed between Mr. Burroughs and Mr. Greenhil, as is set down by me; This is the English and common construction which all people (who beleeve Mr. Burroughs) make of this writing, crying out, O what a lyer is is Mr. Edwards, and what a lying Book is Gangraena! yea we see Cretensis himself, the profound Oracle of the Sectaries takes Mr. Burroughs meaning thus, as the Reader may perceive by his commentary upon the writing, ren∣dring from thence this story of Nichols related by me, so to the world as if it were all forged, and a meer fained thing, going over most of the particulars in this story one after another in his scoffing way, damning each part of it as false, and then passing his sentence upon the whole together in these words: This story is long, and the particular forgeries in it numerous, beyond measure; and all Cretensis grounds upon, is Mr. Burroughs writing which he received from him; desiring the Reader to make the computation, which he may do with exactnesse enough if he shall please to compare Mr. Edwards Relation with these ensuing lines which he received from Mr. Burroughs

himself in writing, anent this businesse. Thus Mr. Burroughs gives a writing under his hand so couched and drawn up, making use also of Mr. Greenhils testimony to strengthen it, that all may take it, and many do, as if the story related by me were false; but doth Mr. Burroughs think, or believe so of this story as his words carry it? no, he knows in his conscience the contrary, only he writes thus to Cretensis for the present, because it will serve his design, and if his fallacies shall happen to be discovered, he hath so placed his words that he will have a back door to come out at, he hath all along so framed and penned his writing, that though it carry in the face of it another meaning, yet upon two or three words placed artificially he thinks to come off, and salve his credit from being branded a lyer under his own hand, and that is from putting all he sayes upon those words a meeting concluded of; which words meeting and such are several times used by him, (each of them six times a peece) and brought in at every turn and corner to salve him, all the weight of his testimony still referring to the words, meeting, and such, such meeting, such a man, &c. which the Reader may easily perceive: So that Mr. Burroughs equivocation lies thus, he puts all the story upon a meeting concluded of, and speaks of the whole story still as upon such a meeting. Now there being no set meeting on purpose for those Opinions, but the meeting where these Opinions were declared by Mr. Greenhil an ordinary usual meeting, he thereupon in those lines given to Cretensis, doth not only conceal what he knew, but denies the whole story all along, such a man, such opinions; such passages, related, &c. carrying the matter so as if the whole story had been false, because one circumstance in the manner of the narration of it was mistaken, and this is his evasion fra∣med with much art, and studied on purpose to deceive the Reader.

The second equivocation and evasion at which Mr. Burroughs thinks to come out at to salve himself, and yet impeach my story of falshood is this, that he never knew such a man as Nichols, nor ever was at any meeting with him, neither did he ever hear of his name, or that there was such a man in the world; which things have been alledged for him by some of his friends upon my affirming the truth of the story, and that I should prove it; Now granting all this to be true (though some part of it I much question) yet my story is not made false by this; Gangraena page 79. for I do not in my story of Nichols, charge Mr. Burroughs that he ever was at a meeting with Nichols, or ever saw his face, only I say Mr. Greenhil and he met (which is most true) and therefore Mr. Burroughs confounds meetings, jumbles two into one, which I make in my Relation distinct, on purpose for an eva∣sion; neither of the second meeting (which I speak of) where Mr. Burroughs was with Mr. Greenhil, do I say Nichols was there, but rather the contrary, lay∣ing

down that Mr. Greenhil related to Mr. Burroughs and others, what had been vented by Nichols a few dayes before; and now I appeal to the Reader whether this be ingenuous fair dealing to deceive the Reader thus, by casting the aspersion of falsenesse upon a true story, and yet to keep a reserve to come off with in case of being chalenged? or rather whether is not this Jesuitical equivocation, and whether any Jesuite could, or would have drawn up half a score line•• fuller of equivocations, reservations, and double expressions then Mr. Burroughs hath in these few lines: I am of the mind this Manuscript of Mr. Burroughs discovers his jugling and indirect walk∣ing between the two meetings, that where Master Greenhil was without Master Burroughs, and that where both of them were, that of a meeting con∣cluded of, such a meeting, and an ordinary usual meeting, more then Cretensis Ma∣nuscript will do my jugling and indirect walking between the two Towns of Godalming in Surry and Dunmow in Essex; but to make an end of Master Burroughs equivocations, I wish Mr. Burroughs to think often of that in Iames, cap 1.8. A double minded man is unstable in all his wayes, which hath been often in my mind of him, he of all the Apologists in many things seem∣ing to come neer us, even as if he were ours, and then flying off again; I could mind him of divers passages, both in the Assembly and out of the Assembly, in his Sermons, and Conferences, wherein he of all the rest hath most yeelded, inclined to us for a fit, and yet at other times none st••ffer nor fiercer then he.

2. As in Mr. Burroughs writing to Cretensis, I have shown plain equivo∣cations, so there will be found in it manifest falsity, and some passages that cannot be salved from lying, no not by the help of an equivocation; as for instance, Master Burroughs speaks as of the whole together, that story of Ni∣chols, not a part of the story, and saith▪ all is false, which is an apparent untruth, for though some part of it were false, yet if any of it were true (especially the major part) it cannot be affirmed all is false, and then though in some parts of it Master Burroughs may equivocate, yet in others he cannot; as for instance, the first part of the story wherein is laid down Nichols maintaining to Mr. Greenhils face those wicked opinions, is a part of the story of Nichols and undoubtedly true, how then can that be said to be false? besides it pre∣cedes those words expressed in Gangraena, a meeting concluded of, upon which Mr. Burroughs evades, and so cannot be salved by having a reference to them, and yet this is the first and one great part of that story Mr. Edwards hath of one Nichols; how then can Mr. Burroughs words, viz. of affirming that story Mr. Edwards hath of one Nichols, to be false, be in any sense justified to be true? again, how can Mr. Burroughs say he never heard there was such a man in the world as Nichols, when as it cannot be thought but that Master Greenhill named him to him at Colonel Zacha∣ries

house? and that Master Burroughs should never hear of Nichols name, Mr. Greenhil and Mr. Burroughs being so familiar, and Mr. Greenhil rela∣ting to him the opinions, that Mr. Burroughs should never aske the mans name who held such vile opinions, nor Mr. Greenhil never speak of his name, seems to me very strange; and if so, how came Master Allen to hear and know that the opinions related to Master Burroughs, were one Nichols opinions, seeing Mr. Allen was not at the first meeting where Nichols was with Mr. Greenhil, but only at this second meeting where Mr. Burroughs was? again how can Mr. Burroughs give it under his hand, that he to this day never knew of any of Nichols his opinions, when as the opinions of Nichols laid down by me in the story of Nichols, were told him by Mr. Greenhil, and Mr. Burroughs thereupon was so affected, that all those speeches fell from him, about the necessi••y of a Government, and power in the Magistrate, and that over conscience, &c. Lastly, for those two or three last lines of Mr. Burroughs, namely Mr. Greenhils asking him whe∣ther he knew of any such meeting with that Nichols; this being spoken of in reference to the story of Nichols set down by me in Gangraena, that for his part he wondred to see such a thing in my Book, for he knew of no such meeting, how durst Mr. Greenhil say thus, and Mr. Burroughs give it under his hand to be printed to abuse the world thus; for did not Mr. Greenhil know of a meeting with Nichols, which I spoke of in my Book in the former part of this story of Nichols, where Nichols justified to his face these opinions, and which was the ground and occasion of all the discourse related by me in the second meeting? and yet Mr. Greenhils question to Mr. Burroughs, and his own answer to it here set down by Cretensis as from under Mr. Burroughs hand, are so set down that every Reader (who will believe them) believes and takes it for granted, that Mr. Greenhil no more then Mr. Burroughs ever knew such a man as this Nichols, nor never heard there was such a man in the world, till he read it in Mr. Edwrrds his Book, nor ever knew of any meeting about him, or any of his opinions; and so we see Cretensis (though an acute man) understands it so, and vapors exceedingly upon it.

3. It may be demanded and asked what should be the cause, and what may be the reasons why Mr. Burroughs and Mr. Greenhil should thus conspire to∣gether to give such a testimony in writing as this against the story of Nichols, which cannot b••t with all ingenuous men prejuduce them much, (the fallacy of it being once made known) as being at the best but a grosse equivo∣cation, and a studied peece to deceive the Reader, especially considering that nothing I speak of in that story of Nichols was to the prejudice and disparagement of Mr. Greenhil and Mr. Burroughs, but much to their honour,

as being at that time in so good a temper as to be affected with the evil of Er∣rors, and wicked Opinions.

Now of this I conceive these three Reasons: First, Mr. Burroughs and Mr. Greenhils earnest and eager desire of taking all advantages, and opportu∣nities to blemish me, and to render me a Lyar to the world, which that they might do, conceiving they had taken me tripping in a mistake (though no material one, nor nothing to their prejudice, and so no slander nor calumny, but making for their honour) they prosecute it, and improve it so far, that to make something of it (poor men) their ill-will and hatred against me, blind∣ing and befooling them, leads them into Equivocations, mental Reservati∣ons, and Untruths, even to the wounding of their own reputations amongst all unprejudiced men. Secondly, a Design thereby to blast my Book among the people, to render it odious, to cause the truth of all matters of fact in it to be suspected, and so to hinder the good intended by me in that Book: Now Mr. Burroughs and Mr. Greenhil having a great name among many people, being accounted for men of that way somewhat moderate and among the best of that party, they knowing that their testimony, and that in the mouth of two witnesses (both being joyned together in the writing printed by Cre∣tensis) might wound my Book, and from thence many would take occasion to question all, therefore they catch at the least occasion to declare them∣selves against my Book. Thirdly, they do it to free themselves from suspition and jealousie, which otherwise they might lye under from the other Secta∣ries, as if they were against other Sects and Opinions, and for a Toleration of no other Sect but their own, and were for the Government of the Church to be setled in regard of these horrid Opinions and Heresies daily vented, and for the coercive power of the Magistrate against Sectaries, which these conferences upon occasion of Nichols Opinions seem to import, and might give some jealousie of, and therefore to clear themselves from these, and to ingratiate themselves to the Sectaries, and the Sectaries to them, to assure them they will stand by them against the Presbyterians; they greedily catch at the mistake of a circumstance, and thereupon Mr. Bur∣roughs gives a writing under his hand, so couched and curiously drawn up▪ as that all their fellow Sectaries cannot but take it as if they denyed the whole, and as if no such words had ever been spoken by them about Opinions, and the necessity of Government and power of the Magistrate. The Indepen∣dents strictly so called, are a very few in comparison of the Anabaptists, An∣tinomians, Libertines, &c. a contemptible party as of themselves, Indepen∣dents in Armies, Country, City, falling daily to Anabaptisme, &c. and therfore Mr. Greenhil and Mr. Burroughs being afraid they might suffer by this story, take this occasion to clear themselves by sending this writing to Cretensis.

4. The Reader from this writing given under Mr. Burroughs hand to dis∣prove one of my stories, together with Cretensis glorious vaporing inferen∣ces upon it, may plainly see what to judge of my stories laid down in Gan∣graena, and of Cretensis confutation, seeing Cretensis signal choisest proof, and that which among all the rest was the onely testimony that gave him some credit in the world, proves so weak and faulty, yea and at best but a meer juggle and equivocation: what may the Reader think of Cretensis Answers to other passages of my Book? his Testimonies being either from persons of no credit and worth, Apprentice boyes, Sectaries, and men in their own cause, or persons under bad report, as Cosens, against whom there have been many other complaints and depositions for miscariages and misdemeanors (as I am certainly informed) yea among others for abusing a worthy Member of the House of Commons, when as Mr. Burroughs testimony proves so invalid, and the whole story of Nichols (excepting onely one mistake in the transi∣tion of it from one part to the other) proves all true, yea and more too then I have set down, as appears both by what I have sa••d already, and from Mr. Allens printed Relation, being a man from whom I had the first Relation of this story: Now by this time I conceive that all men know what to judge of Mr. Burroughs Text, and Cretensis his Commentary and Application, and must conclude Cretensis had little reason to make such Tragical out-cryes, and a great noyse of branding this story of Nichols (as if there had never been any such man in the world, nor no such Opinion, held by any, nor ne∣ver no such discourse between Mr. Burroughs and Mr. Greenhil) with parti∣cular forgeries in it, numerous beyond measure. And for a conclusion of my Reply both to Cretensis and Master Burroughs writing▪ I report thus upon Cretensis in his own words a little changed: That long formal story of one Nichols living about Moor-fields, coming into Stepney parish to draw away people: That to Mr. Greenhils face did justifie and maintain many wicked Opinions, &c. upon occasion whereof at a meeting where Mr. Greenhil, Mr. Burroughs and many others were, which meeting was, viz. a little before Mr. Burroughs fell upon the preaching of the power of the Magistrate in matters of Religion, and the point of Toleration: At which meeting Mr. Burroughs and Mr. Greenhil, with others, spake many good words, particu∣larly Mr. Burroughs, in regard of these things, matters being so, there was a necessity of the Government of the Church, and of the power of the Magi∣strate, &c. This story is so long, and the particulars in it true beyond question: In which respect, I desire the Reader presently to make the computation, which he may do with exactnesse enough, if he shall please to compare Mr. Edwards his Relation in Gangraena, this Reply, and Mr. Allens Relation anent this businesse, with the Lines received by Cretensis from Master Bur∣roughs

himself in writing, and Cretensis commentary upon them.

Cretensis pag. 42. Sect. 27. having had occasion to mention Mr. Bur∣roughs immediatly before, fals upon a discourse to vindicate Mr. Burroughs of an Error charged upon him by me in the Catalogue of Errors, and labours to clear him by comparing it with other passages in his Book, page 34 35. and by shewing Mr. Burroughs his rule touching forbearance was of matters of Religion, not of matters of State, and then concludes his confutation with a jeer and scoff of what I said against Mr. Burroughs position, namely it was but a forlorn hope, the fore-runner of a great Army of Confutations advancing, and of resembling Mr. Burroughs to Achilles, and applying that verse to me in answering Mr. Burroughs,

Infoelix puer, atque impar congressus Achilli.

Reply. I have much exceeded the nature of a brief Reply to Cretensis, having already gone far beyond the number of sheets I intended in this Reply to Cretensis, and therefore that I may reserve matter for my large Reply, I shall not enlarge my self upon this, nor the following particulars in Cretensis Book as I have done upon some others, but shall passe by what I could say to Cretensis evasions of passages in other pages clearing his meaning, &c. brought in defence of Mr. Burroughs, as namely, that Mr. Bur∣roughs uses to say and unsay, affirm and deny, as the vanity and weaknesse of that distinction (as 'tis here applyed) concerning matters of Religion, and matters of State, as if an erroneous conscience did not make things the Magistrates account, but matters of State, matters of Religion, and the Magistrates also reckon many things to be matters of State, which many con∣sciences account high matters in Religion; all I shall say (and justly) of of many things delivered by Master Burroughs about Toleration and the Magistrate, is, what Galen said wickedly of Moses writings, Multa dicit sed nihil probat; and therefore there will need no great abilities to confute Achilles, Troilus may try his valour with him, by putting him but to prove his own Positions and Assertions; only before I end my Reply to this Se∣ction, I must tell Cretensis he forgot when he writ thus, Troilus will needs be trying his valour with Achilles whatsoever it costs him, that Master Ed∣wards had already tryed the strength of Achilles and four more joyned to him, Master Thomas Goodwin, Master Nye, &c. in his Antapologie, or full Answer to the Apologetical Narration, which was never yet replyed to unto this day; and therefore certainly if the unhappy boy were able (as many learned men are pleased to think) to make his part good with

four besides Achilles, he may venture to try a fall with Achilles alone; and therefore if Cretensis will once more get a writing under Mr. Burroughs hand to this purpose, and print it, that Achilles will in writing openly maintain his and Cretensis Church way not to be a Schism, and that it ought to be tolerated by the Supreme Magistracy of this Kingdom, I do proffer to answer him, and to maintain the contrary, and then leave it to learned men to judge which of us hath the fall: only I premise this condition, that both of us may, as in the presence of God, make a solemn promise to call in no second, nor to have any help from others, or to communicate our writings to any man, that so what we do may be a trial of our valours, and not of other mens: And for a con∣clusion of my Reply to this Section, had not Cretensis come in at the close of this Section with his Troilus and Achilles, his Forlorn-hope, and his great Ar∣my of confutations, but staid his pen & closed the period at an erroneous consci∣ence may be such; he had wrought little less then a miracle, for he had written one whole Section among 35. without either giving me the lye, or jeering or scof∣fing at me, or abusing some place of Scripture, &c. but the evil spirit that at∣tends his pen envied him the crown of that glory, to write one sober Section, and therefore for uniformity sake he makes this like unto its fellows, ending with jeers and scoffs.

Cretensis Sect. 28. pag. 43. saith,

How my pen hath abused Mr. Ellis of Colchester, and other faithful servants of God in those parts with base calum∣nies and slanders, the world will shortly understand by an expresse from thence, of which Mr. Ellis writes thus to a friend in London:

The aspersions cast on me and some others here by Mr. Edwards, are as false as foul: which because they are a great part of his Book and strength, those who are here con∣cerned, will, if God please, make Reply.

Reply. Now whether my pen hath abused M. Ellis of Colchester, & other faith∣ful servants of God in those parts with base calumnies and slanders, I desire the Reader to turn back to Mr. Harmars Letter, p. 54, 55. and to read what he hath sent me under his hand; besides, Cretensis the great Critick upon o∣ther mens words, in these words his pen (speaking of me) writes either falsly or improperly; for what I print of Mr. Ellis, &c. in Gangraena, are Letters written by another pen, not mine, and therefore if I wanted matter, or had nothing else to do with my time, I could spend as many words (upon a better ground) and expatiate upon calling Mr. Harmars pen my pen, as Cretensis doth upon the word meeting, p. 36, 37. As for the expresse from Colchester discover∣ing the base calumnies and slanders against the Saints there, I hear nothing of it yet, but let it come when it will, I fear it not; for both I and others know so much of the Sectaries of Colchester, of their basenesse, self-seeking, equivo∣cations, &c. that the Answer to it will serve to make a third part of Gangraena;

their Errors, Heresies, Practises, &c. without any help from other places, will serve to fill a good Book of it self. But to animadvert no further on this pas∣sage of Cretensis, I put a period to this Section with this short Animadversion, that the things I relate of Mr. Ellis or some others of Colchester in Gangraena, are not false (though Mr. Ellis saith they be foul) neither are they a great part of my Book and strength, but a very small little part, not the twentieth part of my Book; but I am of the minde, when Mr. Ellis and those who are there concerned shall make a Reply, the Rejoynde•• to it will have a great deal more, and other manner of things of the Sectaries of Colchester then Gangraena hath, and I must deal ingenuously with Cretensis and Mr. Ellis, I have been told by one of Colchester, That if he had thought or known I would have printed any Letters concerning the Sectaries of Colchester, he would have furnished me with other manner of things then any contained in those Letters Mr. Ellis writes of to a Friend in London.

Cretensis §. 29. p. 44. labors to disprove the testimony given by me of the Author of the third Letter printed in Gangraena, by printing a Letter written to Kiffin concerning him, wherein the Author of that Letter denies Mr. Ricraft to be a person religious, and cordially affected to the Parliament, intimating and casting many foul aspersions upon him.

Reply. I leave Mr. Ricraft to justifie the contents of his own Letter writ∣ten to me, and to answer this Letter written against him, which he assures me he hath done, and that by this time 'tis printed, wherefore I need say little; only for what I expressed of Mr. Ricraft, I had good reason to do it, both from the testimonies I had received of him upon enquiry from persons judicious and godly, and from some converse and acquaintance which of late I have had with him; and that which made me give him that testimony, A person cordially affected to the Parliament, was his being imployed in several matters and af∣fairs that concerned the Parliament; which besides that I had heard so, I saw two Orders or Warrants, one from the Honorable Committee of both Kingdoms, the other from the Committee of Examinations, testifying his good service, and commending him, which are more to me to assure me that he is a man well affected to the Parliament, then a hundred Letters written to the contrary by Anabaptists (such as Cretensis here prints) can be to deny it: Now as to that particular in∣stance in the Letter brought to disprove Mr. Ri∣craft for being a person cordially affected to the Parliament (which indeed is all that hath any show of proof, all the rest being meer words) namely, of concealing a Colonel which came out of the Kings Army, which Colonel would have taken away the life of one Mr. Ro∣berts

Minister, and that if Mr. Roberts had known of the Colonels being in Town, he would have endeavored the hanging of him, and yet not without cause, for former discourtesies received from him, &c. I desire the Reader to judge how true 'tis by these following lines which I received from Mr. Roberts, un∣der his own hand, and subscribed with his Name.

I Do not know of any Colonel or other Officer of the Kings party that Mr. Iosiah Ricraft did entertain, nor that the said pretended Colonel, nor any other particular person did particularly endeavor to take away my life: and if I had punctually known that the said pretended Colonel, or any other person had endeavored at the taking of B••rmingham in hoe blood to have destroyed my life, yet I do not conceive that a sufficient cause for me in cold blood, if I had opportunity, to have sought the taking away of his life,

March 24. 1645.

FRAN. ROBERTS.

§. 30. Cretensis thinking that by his Anabaptistical Letter he hath weak∣ned my testimony of the Author, and branded him for a Malignant, he pro∣ceeds in this Section against the master of the Letter, charging a great part of it to be notoriously false, as some things about Kiffin and Palmer, and of a woman to be Rebaptized, at which story, out of his love to Anabaptists and Dipping, not knowing how soon he shall fall to that way, he is so offended, that he makes the Tale of Gargantua and Donquixot, with his Wind-mills, to look like Gospels in comparison of it, and thereupon breaks out into a passion, that he saith, It is pity the Relator should either eat or drink, till he either hath proved the truth, or else confessed the untruth of it.

Reply. The Reader may observe Cretensis cannot deny some part of it to be true; and indeed the first part of it of one Web (the most material and foul for the Opinions and Blasphemies; Cretensis doth not so much as offer to dis∣prove:) For those other about Kiffins bragging upon Disputation, and those lighter passages, I conceive Mr. Ricraft will clear in his Answer; but for the main businesse of Kiffin and Patience anointing with Oyl a sick woman, one of their members, that is not denied neither, only some words, which being re∣covered, she should speak, which is not much material to the thing; besides, 'tis probable words to that effect were spoken, though not in terminis, where∣in, may be, the equivocation stands: And lastly, for that story of the woman to be Rebaptized, and the Dipper which Cretensis makes such a quaint inven∣tion and bold fiction, &c. as if no Anabaptist could be guilty of such one; I Reply to Cretensis, There are fouler things done by Anabaptists and Sectaries; Mistris Attaways story, with many particular passages in it are fouler, as I shall by Letters, and other Relations make manifest; but whereas Cretensis makes this Relation such a lye to the Wherstone, making all the daring Relations (as Cretensis phrases them) in Gangraena besides to give place to it, I will upon one condition (and that a very reasonable one) that Cretensis and his Church

will promise upon proof of it to joyn in a Petition to the Parliament with the Presbyterians for the forbidding of all Dipping and Rebaptization, and ex∣emplary punishment of all Dippers, as his Brother Kiffin, &c. set down in my large Reply to Cretensis, the place where, the name of the Dipper, with other circumstances of this story; and I do believe, if my intelligence doth not ex∣tremely sail me, whereas Cretensis makes such a wonder at one, I shall be able in my next to give instances in the plural number; and for this end I have ta∣ken order to have sent me up with hands subscribed, the proof with particu∣lar circumstances. And for conclusion of this, I cannot but take notice of the extreme cruelty of Cretensis against the Relator of this story (and by this we may see what liberty and favor Presbyterians must expect, if once we fall into the hands of Independents) That 'tis pity he should either eat or drink, till he hath proved the truth, or confessed the untruth of it. What Cretensis, no other way for a poor man who tells a story of an Anabaptistical Dipper, but to starve him to death, or to make him sin against conscience by confessing the untruth of that which he thinks in his conscience to be true; and that I may convince Cre∣tensis of his rashnesse in speaking thus, I desire him in his Rejoynder to re∣solve this case, which is the true case of this story: Suppose the person who can prove it lives sixty or seventy miles off, how long, and how many days will you allow the Relator to finde him out, and to bring him, with all other Witnesses be∣fore the Magistrate to prove the truth of it; must not this of necessity require some days (though no accidents should fall out, sicknesse, or of being from home, &c. which might retard it) and would you have the Relator all this while go so many days without eating or drinking? that were indeed the ready way for the Relator never to prove the truth of it: I suppose upon second thoughts Cretensis will con••esse he writ this in a passion and flame, as I believe he did all the rest of his Book.

Cretensis §. 32▪ p. 38. denies and puts off several particulars laid down in Gangraena, as about Lieut: Colonel Lilburn, as about one Thomas Moor of Lin∣colnshire, as about a Woman-Preacher at Brasteed in Kent; and he adorns his pretended Answers with jeers and scoffs, as that Lilburn can see and read twenty and ten untruths in my Book, with the worst of his eyes, and that I am the greatest manifestarian under Heaven, there being no man hath manifested that weaknesse of judgement, that strength of malice against the Saints as I have done.

Reply. Lieutenant Colonel Lilburns playing at Cards, I have proved true in Answer to Walwyn, pag. 30. where the Reader may by looking back be sa∣tisfied; as for the rest I have said of him, when Cretensis goes about to dis∣prove it, I shall as particularly make proof of it by instances; and I am of an opinion with Cretensis (though not in his sense) the other things instanced in

as well as playing at Cards, are Grapes growing on the same Thorn; only I cannot but wonder at one fetch of Cretensis (indeed far fetcht) to salve the credit of his Brother Lilburn, That my reporting of Lilburns playing at Cards either is a false report it self, or at least a report of a report which is false, and so little better, which is to make all reports false of which a man is not an Ear and Eye-witnesse, and so nothing to be believed, though re∣lated by never such credible Ear and Eye-witnesses: Now after this rate to be sure the story of Cretensis Presbyterian Angel which another hath to tell (some Independent Angel) is false, the story of the Presbyterians fish∣ing on a day of Thanksgiving is false, and little to be regarded; for Cretensis sure was none of the Com— or Sub-Presbyters (though I am confident he would have fished with them a whole Afternoon upon a Thanksgiving day, on condition to have been a Com— or Sub-Presbyter with the Doctorate of the Assembly) The Manuscript of my jugling between Godal∣ming and Dunmow, is either a false report it sell, or at least a report of a report which is false, and so all the stories which Cretensis threa∣tens Presbyterians with to make their Names and Reputations so many dead corpses, will be but either false reports, or at least reports of reports which are false, and so little better, for I believe Cretensis comes little among Pres∣byterians, and so cannot speak much of his own knowledge.

As for that particular of one of Lilburns eyes put out by a Pike in the street, upon which Cretensis makes jests, as that Lilburn is able to see and read twenty untruths and ten in Mr. Edwards Book with the worst of them. I answer, this passage, as also that of two Children taken away at a time from Cretensis are not made any thing of by me, or insisted upon to upbraid them, but touched only to shew their own folly in rash censuring of Pres∣byterians from acts of Gods Providence in afflicting, by giving instances in themselves: However, for the truth of the thing, Lilburns eye was so run into by a Pike immediately upon his Letter coming forth against Mr. Prynne and the Assembly, as that he could not see with it for a great while, and it was feared, and commonly reported, he would never see more with it; but for my part, I am glad to hear he can see again with it; and the recovery of his sight doth no whit infringe the truth of what I have written, I expres∣sing not how long he could not see, speaking only of presently after his Let∣ter came forth; but supposing his eye-sight to be as good as Cretensis ex∣presses it, yet I am sure he cannot read twenty and ten untruths in Gangraena, and I suppose by this time the Reader by my Reply is well satisfied, that this speech of Cretensis is an untruth; and as for that jeer of Cretensis, That if I had not a great beam in my own eye, I might easily have seen that neither of Lilburns eyes are put out: I Reply, that lately in Westminster Hall I

walked by Leiut: Col: Lilburn, and eyed him well, and could easily see a great blemish in one of his eyes which was not in the other, and so visible, that many a one in whose eye lesse is seen, yet cannot see at all; and I am of the minde, if Cretensis do but put on his Spectacles, he may see a great blemish in the eye, upon occasion of the Pike running in; but for my part, the greatest hurt I wish to Lieut: Col: Lilburn is, that he may not lose the eye of his soul in the wayes of Error, Schism, contempt of the Ministery, dispi∣sing of Dominion, and speaking evil of Dignities, yes, my earnest prayer to God for him, Cretensis and other of their Brethren is, That God would anoint their eyes with eye-salve that they might see and be ashamed, and re∣turn. Lastly, for Thomas Moor a great Sectary, and manifestarian that hath done much hurt in Lincolnshire, which Cretensis denies, by saying he doth not more believe there is any such man, then he does that there is any woman-Preacher at Brasteed in Kent, &c. and he believes me to be the greatest Mani∣festarian under Heaven, there being no man that hath manifested that weak∣nesse of judgement, that strength of malice against the Saints that I have done. I Reply, first the Reader may do well to take special notice of the bold impudency of Cretensis, who dares deny any thing if it may make for the Secta∣ries; and 'tis no wonder he denies many other things in Gangraena, calling them lies, forgeries, when as he will dare to write thus, and to deny that which is known to many hundreds, and to persons of all ranks, Ministers, Gen∣tlemen, Citizens, Souldiers. This Thomas Moor does much hurt in Lincoln∣shire, some parts of Norfolk, Cambridgeshire; he is famous at Boston, Lynne, Holland; followed and accompanied somtimes from place to place, with many attending him; and I cannot think but Cretensis hath heard of him, and that he hath some Equivocation in his words or evasions, as it may be upon the word Sectary, Cretensis not judging any of his Saints Sectaries; or upon great Sectary, as those words seem to imply, A Sectary of that magnitude which he imports; or else upon those words, That hath done much mischief, Cretensis not believing that any of his Saints can do much mischief; and truly Cretensis may with as much truth deny there is any such man as Master Hugh Peters, as deny what I have written of Thomas Moor; and that there is such a one, I have seen, and have by me at this time writings of his to the quantity of almost twenty sheets, for his Opinions, written by Thomas Moor himself, subscribed with his Name, to a worthy and learned Member of the Assembly: As also this Thomas Moor, since these Wars, was questioned and committed by the then Governor of Boston Colonel King, for keeping an unlawful Conventicle at an unseasonable time in the night in the Garri∣son Town of Boston, and for abusing and mis-calling the Governor when he was brought before him about it. Secondly, as for that jeer, There is no

more any such man then such a woman at Brasteed in Kent, let Cretensis know for all Master Saltmashes bold affirmation in his late Book, that the contrary is known to himself and all the Town, there is such a woman who Preaches often both at Brasteed and other Towns thereabouts; and besides what the Reader in justification of this may finde in this Book, p. 24, 25. I shall adde this as a farther proof related to me lately by two godly Ministers of Kent, which is as follows. Upon Mr. Saltmarshes Book call'd Groans for Liberty, coming forth, and denying there was any such woman, who Preached at Brasteed, ma∣ny of the godly Ministers of Kent in that part of Kent about Town Mauling at a meeting of theirs, took it in consideration to enquire and finde out the truth of that related in Gangraena, but denied by Mr. Saltmarsh, and entreated particularly a Minister on Mr. T. born in those parts neer Brasteed, knowing the Town, and the people thereabouts, to make it his businesse so to search into it, as that the certain knowledge of it might be reported to them at their next meeting, that accordingly it might be communicated to me for the further clearing of the truth. Mr. T. willingly accepted of the Motion of his Bre∣thren, and accordingly did act in the businesse, and at the next meeting satis∣fied the rest of the Ministers, that he had found out there was such a Preach∣ing woman an Anabaptist, who somtimes at Brasteed, and other times at We∣strum, a Town neer Brasteed, doth meet other women, and after she hath Preached, she takes the Bible and chuses a Text, some Verses in a Chapter, or somtimes a whole Chapter, and expounds and applies to her Auditors; and Mr. T. the Minister, who returned this relation to the Minister, knows this woman, and knows this to be so. One of those two Ministers who ac∣quainted me with this, being entreated to give it me under his hand, hath un∣der his hand given it me, which I keep by me to produce upon any occasion; so that the Reader may see both the one and the other, Thomas Moor the Se∣ctary, and a woman Preacher at Brasteed, and both true, notwithstanding Cretensis will not believe them, but makes a jeer and scoff at these as he doth at all other things. Thirdly, to that bitter, uncharitable, unchristian expres∣sion of Cretensis concerning me, that I am the greatest Manifestarian under Heaven; There is no man hath manifested that weaknesse of judgement, that strength of malice against the Saints which he hath done. I would have Creten∣sis know, if I would give leave to my pen, I could upon these words whip him so as to fetch blood in abundance from him, but I will not write a Satyr, all I will say (though this is a desperate provoking speech, and I have much ado to forbear) is this, I dare appeal to the indifferent Reader, Whether Mr. Ed∣wards or Mr. Goodwin in their writings against Independents, and against Presbyterians, have manifested more weaknesse of judgement, and strength of malice against the Saints: And to satisfie the Reader and my self, I desire

Cretensis in his Rejoynder to shew where in any of my Books I have mani∣fested that weaknesse of judgement, to declare to all the world as Cretensis hath done) that (I put out an Answer to a Book of which I never read one quar∣ter of it; or writ a Book, wherein the far greatest part of the particulars were observed by ot••ers; or had neither leasure nor opportunity to search to the bottom all was storied, and yet notwithstanding deny all with Gyant-like confidence, Cr. p. 50. or where, in what pages of my Books, in••ituled, Reasons against Independent Government, Antapologia, Gangraena, I have discovered that strength of malice against the Independent Saints, as Cretensis in his Books call'd M. S. Theo-machia, Answers and Replyes to Mr. Prynne, A brief Answer to Mr. Edwards, hath against the Presbyterian Saints, and all the Reformed Churches. But no man need marvel at Cretensis course lan∣guage, either in vilifying, slighting me, or in charging me so deeply, who con∣siders how he hath spared none, of what condition or quality soever, that have come in his way, not regarding any mans age, calling, learning, holi∣nesse, sufferings, place; witnesse his scornful bitter speeches against Mr. Wal∣ker, Mr. Roborough, Dr. Steuart; yea, casting fire-brands of reproach upon City, Assembly, Parliament, and all Presbyterians, and particularly upon that worthy, learned, and religious Gentleman Mr. Prynne, the greatest and truest sufferer against those evils of that time, both for matter and manner, of any one man in England, whom above all others (notwithstanding all his sufferings, and other personal worth) he hath slighted, and desperately censured, as here he does me; which the Reader may finde in Cretensis Books against Mr. Prynne, and particularly in that Book Inti∣tuled, Calumny araigned and cast.

Cretensis (§. 33.49.) denies he holds any Errors in Justification great∣er then I do, yea, or any so great by many degrees; and it will be a thou∣sand times said, before once proved, that Cretensis holds any such Errors, &c. He charges me also, in my Epistle Dedicatory, to abuse the Parliament with a loud untruth, That there are Eleven meetings at least of Sectaries in one Parish in this City: which loud untruth he charges not upon me alone, but upon the Honorable Court of Common-Councel, the Lord Mayor, Aldermen, &c. calling them Brethren in iniquity with me. And fur∣ther taxes me, that because the Pages of my Book are not large enough to contain my shamelesse untruths, therefore I quote them in the Margin of it, as of Overton and Eaton, and some of Cretensis Church reporting, &c.

Reply. Cretensis hath been often charged to hold Errours in the point of Justification and the particulars have been specified and proved by many god∣ly learned Ministers, both in Pulpits, writings, and con∣ferences, as Master Walker, Master Roborough, Master Calamie, &c. yea, some Independent Ministers, as Mr. Thomas Goodwin, Master Burton, &c. have spoken against his Errours in the point of Justification, using sharp and quick expressions upon discoursing of them (as I can prove by good witnesses.) But for me, I was never taxed by any man, either Presbyterian or Independent, for holding any Errours in the doctrine of Justification: and indeed, I hold nothing in that point but which is commonly laid down in the Confession and Articles of Religion made by the Reformed Churches. And for the proving you guilty of Errour, Master Rob∣rough hath done it cleerly and fully in his Animadversions and Examination of both parts of your Treatise of Justification (which, me thinks, you never ha∣ving replyed unto, should not have had the forehead to have boasted thus.) Be∣sides also, a godly orthodox learned Presbyt. of the Church of Scot•• and hath fully answered you, and discovered your weaknesse, as one of the Reverend Commissioners of the Church of Scotland assured me upon his own know∣ledge. Secondly, Cretensis shewes his impudencie and boldnesse in denying that which I prove by a Petition of the Honourable Court of Common Coun∣cell, wherein they in terminis (as Cretensis cannot deny) affirm it; and I sup∣pose, all men will iudge, such an Honourable Court affirming it, and that to the High Court of Parliament, is to be beleeved before one Cretensis. And of this businesse I know something, for I particularly inquired of some of that Committee appointed to draw up the Petition, and to make proof of things, how this particular was proved; and they told me, it was made apparent to the Committee of Common Councell, whereupon they put it in: and no wise man can conceive, that such a representative Body as the Common Councell, in a businesse wherein they knew they had so many eyes upon them, and so ma∣ny enemies, (all the Sectaries mortally hating them for this, and other Petiti∣ons) would represent such a thing to the Parliament, unlesse they could prove it. The Common Councell knowes very well, the Sectaries want not friends to possesse the Parliament against them, and who watch but for such an advan∣tage, as to take them tripping, thereby to render all they present in this kinde as false: and if Cretensis, or any of his fellow Sectaries could have disproved this, 'tis a wonder to me they did not: When a Committee was appointed to hear, and the Citie to make proof of some of the foulest things mentioned in the Petition, why did not Cretensis, or some of his Church then, for the weakning the credit of the Common Councell, and the better bringing their

preaching-sisters off, come in, and alledg this as a loud untruth? objecting, that by the same reason the story of the preaching women might be false. But how true soever 'tis, Cretensis hath a good faculty, in all things that are brought against the Sectaries, to beleeve nothing; but to be as confident as twice two makes four, that all is false. Well, though I will not be so uncharitable as Cretensis was, to wish Master Goodwin might neither eate nor drink till he had proved what he here writes: yet I heartily wish, that my Lord Major and the Honou∣rable Court would not suffer Cretensis and his Church to meet any more in their Conventicle, till he had made good what he here writes; which, I con∣ceive, they may the more lawfully and justly doe, because he doth not only give them the—, but calls them Brethren in iniquity with me,, scoffing at a say∣ing of mine taken out of the City Petition, But this saying of his need not be melancholy for want of company; it hath brethren enough in the iniquity of it: and who are these brethren, but the Lord Major, Aldermen, and Common Coun∣cell? O what an insolent bold passage is this! The Reader need not wonder at his foul mouth, and railing Dialect against me and my Book, who cares no more for this Honourable Citie: I doe not see how the Honourable Court of Common Councell can let it passe without questioning him, to suffer a man, who lives in the Citie under their Government, to abuse them thus in print. I am confident, if the Presbyterians lived in a Citie under a Magistracie and Go∣vernment, where the Governers were Independent, and should have abused them thus, they would have made the Citie to hot for them. 3. As for that I say of Overton and Eaton, for all Cretensis mincing and shuffling, I shall free my self from uttering untruth; for Overton said, after a boasting manner, unto two sufficient witnesses, that now there was an answer to my Antapologie, and entred into the Hall-book; and they apprehend him so, especially one of them, as that he took order to send me word (I being then in the Country) that an answer was certainly printing; and for my greater assurance, he had searcht the book, and found it entred: so that I and many lookt every day for the coming of it forth; and I never knew before now, that books were entred into the Hall-book, but just when they were going to the Presse. For Eaton, an Indepen∣dent Milliner, I do not affirm, that he spake the same words which Overton did, for his words were spoken many months before Overtons; only he is quoted in the M••rgin as an instance to make good those words in the second page of my Preface, Their great words and threats of an Answer; which were these that he gave out, There was an Answer to my Antapologie, and he had seen it, and the Author of it had discovered me to be a poor weak man, and my Book a slight easie piece, neither good sense, nor good English, or words to that effect; which Eaton confessed he spake before witnesses, since my Gangraena came forth:

that's all I say of him, or meant, and, I suppose, these are great words and threats of an Answer. Only by the way, I desire Cretensis to resolve me these questions, and then I will give him a good account why I called Eaton an In∣dependent: namely, What was the true reason that Cretensis Reply to my An∣tapologie, being entred in the Hall-Book in Iuly last, and given to the Book∣seller to print, was not printed, but stopped? And how it came to passe, that Eaton, if he be no Independent, had the Reply to my Antapologie communi∣cated to him to read and peruse? And when Cretensis hath resolved these que∣stions, it may be, by the next, if he answer not truly, I shall tell him the rea∣sons of the stop, and to whom else besides Eaton this Reply hath been com∣municated, as to Master Sympson, and, may be, tell him what Master Overton, or his man, or both, have told a friend of mine, about the An∣swer to my Antapologie; as namely, what the Licenser did upon perusing of it, and of the Title given to it about The Accuser of the Brethren cast, &c. 4. As for the report of some of Master Iohn Goodwins Church, &c. I observe Cretensis denyes it not, but puts it off with one of his usuall tricks, That he beleeves, I no more know it then declare it. And indeed, this is one of Cretensis jugling wayes which he makes often use of in this Book; when he knowes not what well to say, then he comes in with I beleeve, he no more knoweth, and I no more beleeve. (Cretens pag. 48, 49.) And truly, 'tis some∣what strange to me, that he who is so hard of beliefe in divine things, that he will not beleeve the Scriptures without reason, and hath preached lately with much earnestnesse and violence, that Faith is not to guide Reason, but Reason Faith, will yet in humane things, beleeve any thing against all sense and reason. But to put Cretensis out of doubt, that I know, and can prove what I say, I offer Cretensis, upon promise made from him and his Church, that the honest men who told it out of their zeal to the cause, and their rejoycing in an Answer coming, and to perswade the Presbyterians to the truth of it (who have alwayes much doubted of an Answer to the Antapologie) shall not be cen∣sured by the Church, nor looked upon with an evill eye, nor hundred by this from being taken into the preferment of being a Prophet, and preaching for Cretensis, I will name the Minister to whom it was told, and the members by whom; and for encouragement to Cretensis and his Church to make this pro∣mise, I will for present name the first letter of the godly Ministers name, well acquainted with some of the Church, namely Master B.

Cretensis, Sect. 26. page 38, 39, 40, 41. spends many leaves in labouring to disprove the information given me of one Cosens of Rochester, and related by me, affirming that relation to be forgery of forgeries, and all is forgery, all over it, and that in it there are well nigh quot verba, tot mendacia; and hee

goes over seven particulars, putting the lye upon each of them, concluding, there is scarce a clause of a sentence true in this Relation. And as all along upon each particular, so both in the entrance to this Answer, and in the close of it, he is full of jears, scoffs, and foul uncivill language.

Reply. This story being the last of those related by me in Gangraena, which Cretensis excepts against in his Answer, and the story next unto that of Nichols and Master Burroughs, (if not more in some respects) which he most insults upon, and triumphs in, I have therefore reserved it to the later end, as being the last particular matter of fact I shall reply unto for the justification and vin∣dication of my selfe against the foul-mouthd aspersions of Cretensis: And I shall first speak to the manner of his Answer and confutation of this Story, and secondly to the matter of it: But before I speak to either of these, I shall minde the Reader of that which I have often spoken of upon severall other particulars which I have replyed unto; namely, that hee must not look for all now that may be said, lest I anticipate my larger Reply; as also, because there is a Gentleman out of Town, whom I have expected almost this three weeks to come to London, who can tell mee some circumstances in this sto∣ry for proofe of some things more fully and cleerly then the Minister from whom immediately I received it: And indeed, I am told, there is a mystery in some passages of this businesse about Cosens, which being unfolded, will give more full satisfaction in some particulars to the Reader, then yet I am able to doe. For the manner of Cretensis Answer, how unlike it is to a Mi∣nister of the Gospel, and how like to one brought up in an Alehouse, or in a Bowling-alley, not onely on a day of publick Thanksgiving, but every day in the week, having their terms of art at his fingers ends, Score up, Tallie on, and such foul-mouthd language, 'Tis a lie, You lie, A loud lie, every impar∣tiall Reader cannot but take notice, and many speak openly of it; and that which makes Cretensis folly and insolencie the greater, and more to be bla∣med by every indifferent Reader, is this, that he gives me the lie so often, in such a disgracefull, scornfull way, making the relation all over forgery, and that there are so many lies well nigh as words in the story; speaking also most confidently, though falsly, against the worthy Minister who told me this sto∣rie, That hee Works stoutly at the forge, and feeds both himself and the world with all manner of scandals and falshoods against the Independents without fear, and in the close vapouring and triumphing at an excessive rate with inferences drawn from his own confutations, as if all hee had said in answer to me had been Gospel; when as all this high and great building is laid and raised solely upon the weak sandy foundation of Cosens his own relation; Cretensis dispro∣ving the truth of my relation, and sealing the truth of his own Answer in

seven particulars by no other way, but The man professeth (that is Cosens) that hee knowes no such man, and this counter information I had from the mouth of the said Cosens himselfe, and have the particulars under his hand. Now I ap∣peal to all the world whether any wise man would ever have made such adoe as Cretensis doth here, giving the lye so oft, triumphing so confidently in a busi∣nesse meerly upon the information of a man in his own case, and whether this be not worse then to ask my fellow whether I be a thief; (Cret. p. 11.) namely, to ask a mans selfe, and upon a mans owne testimony to call an honest man a thief, and to declare a thiefe an honest man; especially considering, besides Cosens being a party, and in his owne cause, hee is a man against whom there are many depositions, and complaints against him for other miscarriages and misdemeanours, a Copie whereof I am promised from a good hand, and shall insert in my large Reply: But supposing all that Cretensis saith Cosens told him should prove upon further inquiry to be true, and not false; (the contra∣ry whereunto I shall presently make apparent) yet no wise man can excuse Cretensis of a great deal of weaknesse and folly, to put so much weight as hee doth upon such a testimony, and to declare so much to all the world: Certainly great Cretensis is the greatest Manifestarian that I have ever met with, and there is no man hath manifested that weaknesse of judgement, be∣sides strength of malice against the Presbyterian Ministers and Saints which hee hath done both in this, and in many other passages of his Book; as to make an Answer to a Book, and professe truely he never read one quarter of the Book, &c. and in my opinion these acts manifest greater weaknesse of judgement, farre more injudiciousnesse, then the not knowing how to range parts of speech in a sentence, nor to put the Nominative case and Verb together regularly in English, &c. And for a conclusion of what I have to reply against the manner of Cretensis confutation of this story, I referre it to the judicious Readers consideration whether Master Edwards, for relating a story as a Re∣lation, upon the information of a reverend godly Minister well known, living also upon the place, who could upon no reason be judged to do it out of partia∣lity, or for sinister ends, be to be accounted a liar, and to have the lye often gi∣ven him, or M. Goodwin for denying the whole story, and affirming the contrary upon the bare word and relation of a stranger, a great Sectary, and a party in the cause, who according to all reason cannot be thought but he will speak fa∣vourably for himself, especially being such a one, as a man may, without breach of charity, presume he will speak any thing for himselfe in his own cause, when as hee did to mee in the presence and hearing of three godly Citizens al∣ledge in his owne behalfe to cleer himself from all fault in this matter, that one of the witnesses who deposed, said, he was hired to swear against him, and had

five shillings given him by one of the Justices, or some about him, and had three or foure cups of sack given him before he swore, and was drunk when he took his oath; unto whom some of the Citi∣zens then present with me, replied, he had best take heed what he said to accuse the Justices of Peace, that they should make any witnesse drunck, or have any hand to give 5. s. to one to sweare against him, and that this was no•• likely, nor to be beleeved by any wise man; and I suppose if I should reply never a word more to what Cretensis hath objected against this story of Cosens, I had said enough to satisfie rationall men, by declaring I had my information from a person of worth, and by Cretensis nothing is here brought to infringe it, but only the parties own testimony, who is a man also otherwayes obnoxious, as I have already declared. Now from the manner I shall come to the matter; and for the Relation which I have set down of Cosens in the last leaf of my Book save one, I received it from a Reverend Minister who is Preacher at Rochester (the place where Cosens lives) and a Member of the Assembly, who told it me, and a Common Counsell man of this City, and I writ it from this Ministers mouth that I might neither forget nor mistake it, and read it to him after I had done, and upon reading, he approved it as his sense, and that which he had related. But now supposing there should be any mistakes in the first re∣lation made to this godly and learned Minister, yet I reporting it just as I had it from his mouth (he being a man to be beleeved) and as an information only, not as a thing of my own knowledge, I conceive I cannot be taxed for a lyar, not according to any acception or definition of a lye; and if I be in this kinde to be blamed for lying, I desire to know of Master Goodwin by the next in case hee have reported from Cosens a Sectary, a loose person, a man speaking in his own cause, any thing that is untrue, (which that he hath done I shall infallibly prove) how he will free himself from the same crime, and not more justly incurre the title of great Master Cretensis, then I the brand of lying, which he so liberally bestowes upon me. But to come to the particulars, for the first words that Co∣sens should say, Iesus Christ was a Bastard: 'tis confessed by him who related it (though he had it from a very good hand) that those words are not found in the deposition againg him before two Justices) but these, Christ (alas) he was a child, and you must not beleeve all the words hee said; and for the fuller satis∣faction of the Reader, I do here set down the Information and Deposition to tittle as it was taken before the Major of Rochester, and another Justice of Peace.

Civit. Roffens. The Information of John Cosens of Chatham', taken upon oath the 19 day of August, 1644. before John Philpot Major, and Philip Ward Esquire, Iustices of Peace within the said City.

WHo saith, that about July last was twelve months, he being at work at the house of Master William Cobbams, in the said City with Robert Co∣sens his brother, they fell into discourse concerning the Book of Common Prayer, when the said Robert offered to lay a wager that the same should be put down within a moneth, and should be read no more; whereupon the said Iohn Cosens replyed▪ why Brother there are many things there commanded by God; by what God saith the said Robert? to whom he answered by our Saviour Christ? Our Saviour Christ, said Robert Cosens (alas) he was a child, and you must not beleeve all the words he said.

• his mark. Iohn Cosens
• Iohn Philpot Major.
• ...Philip Ward.

Vera Copia, & examinat.

per me Iohan, Goldwell.

Now I appeale to the Reader whether these words related in this Depositi∣on, be not Blasphemy as well as the other, and whether a mistake might not ea∣sily arise from these words deposed, to report the other; but to put Cretensis out of doubt that 'tis no lye, nor forgery to report such words, yea and more of some Sectaries, Cretensis Saints, and therefore he needed not to have triumphed so much in it: I will give him two instances of Sectaries, who have blasphem∣ed after this manner. The first is one Coleburne of Watford in the liberty of Saint Albons, a great Anabaptist and Sectarie, who spake these words, that our Saviour Christ was a bastard, and the first time that he taught was in a tub up∣on the sea. This was found by a Jury upon oath, and was returned into the Kings Bench by Certiorarie, in Michaelmas Terme last. The second is one in Midlesex, who is indited at the Kings Bench, for saying that our Saviour Christ was a bastard, and the Virgin Mary a — with many other blasphemous words, which (being so horrid and filthy) I think not fit to make publike: This is found by the grand Inquest in Candlemas Terme last, upon the know∣ledge of one of the said grand Inquest; and to assure the Reader of what I write, I have by me the whole Processe and particulars at large, which I fetched out of the Crowne Office, subscribed with the Clarks hand, which be∣cause they are so large, and I have much exceeded the number of sheets I alot∣ted to this Reply, I forbeare to Print them; but if Cretensis doubt of the truth of what I here write, he may if he will be at the charge, have the whole pro∣ceedings

out of the Crown Office attested under hand. And for Cosens speak∣ing these very words, Cretensis a little after (thoug here he denies them) yet confesses these words were charged upon him; though upon examination wa∣ved; else what meanes that passage of Cretensis,

the witnesse upon whose single testimony (originally) both these and the former words were charged upon him:

Now what those former words were, I desire Cretensis to resolve in his Rejoynder.

For the second, that if Jesus Christ were upon the Earth again, hee would be ashamed of many things he then did.

This second part of the Relation of the Information Cretensis calls ••a lye, and the second in order, and thereupon enlarges himself after this manner.

For neither did the man (namely Cosens) speak any such words as these, the witnesse upon whose single testimony (ori∣ginally) both these and the former words were charged upon him, upon rexa∣mination, and that upon oath before the Committee of the County, waved both the one and the other, as appeares by the said examination under the hand of the Clark of the said Committee, which I saw and read; and is forth com∣ming for any man to peruse for his further satisfaction.

Now that the Reader may see what Cretensis confidence and impudencie is, and that Cosens spake such words as these, I desire him to read what followes to a word, taken out of the originalls, kept in the Majors Court of Rochester.

Civit. Roffens. The Information of Francis Tillet, taken upon Oath the 19. of August, 1644. before Master John Philpot Major, Philip Ward, and Barnabas Walsall Iustices of the Peace within the said City.

WHo saith, that in Lent was twelve moneths last, he being upon his duty, at the guard of the Bridg at the Centry with Robert Cosens, and some others, he being talking with the said Robert Cosens about the troubles of the Church, and some speech of our Saviour Christ, he the said Cosens then said, that if our Saviour Christ were now again upon the Earth, he would be asham∣ed of what he had done; and he further saith, that he heard Iohn Patten of Saint Margarets, and Iohn Cosens Brother of the said Robert, declare that they have heard him say to the effect aforesaid.

the Marke of the said Francis Q Tillet.

Iohn Philpot Major.

Philip Ward.

Barnabas Walsall.

Vera Copia & examinat. per me Iohan, Goldwell.

Now for that which Cretens▪ alledges here to clear Cosens, that he never spake any such words as these, 'tis all false as I shall demonstrate it to the Reader, and I am confident that Cretensis with all his Rhetorick, and great swelling six footed words, can never clear himself, but must blush for shame, unlesse he be past it, and confesse that either he was too credulous to beleeve such a Sectary and a man in his own cause as Cosens, or else out of haste and eagernesse to confute me, mistooke the businesse quite, or which is worse, did wilfully, and on pur∣pose write thus to brand me, hoping that I should not be able to disprove him by ever getting the Records to testifie the contrary; and before I do particu∣larly disprove these six or seven lines of Cretensis, I shall usher in what I have to say by retorting justly Cretensis words upon himself, which he unjustly used against me, That forgery of forgeries, and all is forgery, all over; for in this con∣futation of Cretensis (by which you may judge both of those many that go be∣fore it, and those few that follow after) There are not only well-nigh, but al∣together, quot verba, tot mendica, and yet even this hath this banner of confi∣dence displayed for the credit of it, as appears by the said examination under hand of the Clerk of the said Committee, which I saw and read; and is coming for any man to peruse for his satisfaction; all which is false as I shall undeniably demon∣strate under the Clerks hand of the Committee; and therefore if I would deale in such a scoffing way with Cretensis, as he hath done by me (though falsely) I could marshall his lies, and ranck them in order, first, second, ••hird &c. and could at the end of every one cry, keep tale, score up, tally on, and say this is a fifth (if not a fifth and sixth) phib in the Relation of Cretensis; for here is a big lye with a les∣ser in the belly of it; in brief, there is never a sentence, nay not a clause, nor one word brought by Cretensis to disprove this second part of the story of Cosens that is true, and yet it hath Cretensis seale upon it, and this foundation (greater then Mr. Edwards, I was informed for certain) namely, as it appears by the said examination under the hand of the Clerk of the said Committee, which I saw and read; and is forth-coming for any man to peruse for his satisfaction; and I am confident there are more untruths in these seven lines of Cretensis brought to disprove one clause of one story of mine, then in all my Gangraena (unlesse mistakes in the manner of a Relation, as in the order or mistake of a name, &c.) consisting of thirty sheets; and upon condition that Cretensis will promise to submit to this fair condition, to be willing his Church should be put down, and to Petition with me that upon proof of things by me, his Saints may be punished, I am contented to referre the determination of it to Authority, and if I make it not good, to be willing to suffer what the Parliament shall think fit; but by the way, if Cretensis signall and choyce confutations founded upon examinations under the hand of the Clerk of a Committee which he

saw and read, and is forth-coming for any man to peruse for his satisfaction, be of so dark and dismall a complexion, that there is scarce so much as one beam, or the least glimmering of the light of truth in the whole body of it; what shall we think of those that have no such image or superscription of confidence upon them, but be only loose informations from Anabaptists, Apprentices, per∣sons in their own cause &c? If Cretensis Chariots and horse-men fail, surely his Infantry will yeeld the field. And that I may make good all this which I have said, and not only feed the Reader with words and flourishes (as Cretensis doth) I desire the Reader to peruse what followes, which cleerly proves what I say, and confounds Cretensis.

Whereas ceatain Articles are exhibited against Robert Cosens of Blasphemy, which he now alledgeth is confest by some of the witnesses to be rather a sub∣orning then truth; These are to require you to warn these under-written to ap∣pear before the Committee at Ail••ford to morrow being Wednesday; fail not, for which this shall be your warrant.

Ail••ford Novemb. 19.

• Anthony Weldon.
• Iohn Bixe.
• Iohn Cosens
• Francis Tillet
• Iames Hills
• Iohn Hills
• George Paine
• William Barnet

To all Constables, and other officers to whom this shall come, &c.

Let Mr. Goldwell send a Copie of the Articles with these witnesses.

The Examination of Francis Tillet taken upon oath before Sir Anthony Wel∣don, William Iames, Richard Beale, and Iohn Bixe Esquires, upon an informati∣on of some subornation against Robert Cosens, Novemb. 20. 1644.

Who saith that Robert Cosens and this examinat being together upon the Centry, they were talking of the Common Prayer, and the Lords Prayer; and in this discourse the examinate affirmed, That the Lords Prayer was taught unto him by his Forefathers, and that it was of Christs making and framing; whereunto Ro∣bert Cosens replyed, That if our Saviour were again upon earth he would be ashamed of what he had done; and that afterward this examinate relating unto his Brother Iohn Cosens this discourse, the said Iohn Cosens replyed, that his Brother Robert had said unto him as much before.

Andrew Lydall Clerk Committee.

Now I desire the Reader but to compare this Examination under the hand of the Clerk of the Committee with what Cretensis hath written anent his busi∣nesse, and he will finde Cretensis lines brought to clear Cosens from speaking

these words, to have forgeries in it, numerous beyond measure, the whole and every part of it being nothing but lies; and for the further conviction of Cre∣tensis, I will go over his words. 1. Cretensis saith, neither did the man speak any such words as these. Cretensis, how dare you say so, when as before three Justices of Peace upon oath these words were deposed against him? is your negative te∣stimony without oath sufficient to disprove it? 2. Cretensis affirms for proof of his words, that Cosens never spake such words as these, that the witnesse upon whose single testimony (originally) both these and the former words were char∣ged upon him upon re-examination, and that upon oath before the Committee of the County, waved both the one and the other, which is all stark staring false; and Cretensis proof failing him, what is Cretensis testimony worth? Now if the Reader do but read this Examination under the Clerk of the Committees hand, and compare with that the first Deposition of Francis Tillet before the Major of Rochester and two other Justices, he must presently see it smels above ground, and that here Cretensis words takes place in himself, quot verba, tot mendacia: I desire the Reader to tell the untruths, and that proved upon Record, and not untruths made upon my saying they are lies as Cretensis are upon his bare words.

1. Cretensis avoucheth confidently that it was one witnesse upon whose sin∣gle testimony (originally) both these and the former words were charged up∣on him: let this be the first lie in this Catalogue, for 'tis evident by the Deposi∣tions which I have set down, that there were two witnesses, Iohn Cosens and Francis Tillet; Francis Tillet who swore Cosens spake these words, and Iohn Co∣sens who deposed the other words; so that there were two witnesses, and each witnesse deposed not the same, but different words.

2. Cretensis here affirms the former words, namely, that Iesus Christ was a Bastard, were charged upon him; which if they were, and that upon oath, that was a good ground for the report; but if they were not charged upon him, but other blasphemous words, then Cretensis tels another phib, which is the second in order.

3. Cretensis positively (without saying I was so informed, &c.) asserts that these words spoken, viz. by Cosens, If Christ were upon the earth again he would be ashamed, &c. the witnesse upon re-examination, and that upon oath before the Committee of the County waved them: Now how false this is, let but the Reader compare the first and second Deposition of Francis Tillet, who deposed these words against Cosens, before three Justices, and upon re-exami∣nation, and that upon oath before the Committee of the County swore the same again the second time, and was far from waving it as appears by the exa∣mination under the Clerks hand of the Committee which I have set down; and

now I might say to the Reader, keep tale, this is the third down-right fall, more then a stumble, this is a big lye with others in the belly of it; for first the former words were not charged upon Cosens by Francis Tillet, but only these words; and therefore how could he be re-examined upon that of which he never in∣formed, nor was formerly examined? Secondly, much lesse then could he up∣on oath wave them; and for the other words which he was re-examined up∣on, he stood to them before the Committee, and is ready to testifie them still whensoever he shall be called thereunto.

4. Cretensis affirms that he who deposed these words, viz. That if Christ were upon the earth again, &c.) did upon re-examination before the Committee wave them, as appears by the said examination under the hand of the Clerk of the said Committee. Now I might here say, score up; this is the fourth word of folly in Cretensis confutation; for there is no such examination under the hand of the Clerk of the said Committee, but the contrary to it, as appears by that examination set down already taken upon oath before Sir Anthony Weldon, &c. and subscribed by Andrew Lydall Clerk Committee. This untruth may well stand for two, or at least be printed in a Capitall Letter, because he affirms a grosse lye, and a thing quite contrary to truth, to be under the hand of the Clerk of the Committee.

5. Cretensis proceeds upon this examination, that he saw it, which I saw; I might here say, Tally on, this is a fifth phib in this relation; for how could Cre∣tensis see that which never was; but if he saw any such thing that Francis Tillet should deny these words, he must needs see something that was forged by some of his Sectaries, to engage him to confute Mr. Edwards Book.

6. Cretensis further asserts, that he read this under the hand of the Clerk of the Committee: I might here say Cretensis still advances in his Cretian way, and this is the sixth flaw; for how could he read that which never was? and I conceive Cretensis will upon a review of what he hath written, cry peccavi, and say, I was deluded and quite mistaken.

7. And lastly, the said Independent confutation and assertion, for uniformi∣ty sake, that it may end as it began, or rather end worse, by rising and ascend∣ing in untruths, affirms in the close of it, that this examination is forth-coming for any man to peruse for his satisfaction. Now Reader remember the account, for this is the seventh and eighth time at least, yea the ninth and tenth that this confutation prevaricateth with the truth; for in these words, this examination is forth-coming, there are many lyes. First, there is no such examination. Se∣conly, then it cannot be forth-coming. Thirdly, not for any one man to per∣use, much lesse for any man. And fourthly, it can be much lesse for satisfaction. And I much wonder Cretensis, if you had seen and read an examination under

the hand of the Clerk of the Committee, proving what you here say, and con∣futing this part of the story related by me of Cosens, and that tending so much to the satisfaction of any man, why did you not cause it to be forth-coming, printing it here together with your Confutation? Certainly Cretensis, had you seen and read such an examination under the hand of the Clerk of the said Committee, there can be no reason given why you should not have printed that, as well as an Anabaptists Letter written to an Anabaptist, and a writing given you from Mr. Burroughs; surely an examination under the Clerks hand of a Committee, would have been more authenticall with rationall men to have convicted my Book of untruths, then a Letter of an Anabaptisticall boy, &c. and therefore for my part, I am confident, Cretensis saw that in the exami∣nation brought him by Cosens, which being printed, would have disadvan∣taged his foul-mouth'd Confutation of this story, either contradicting, or rendring the whole suspected; and therefore he suppressed it, being wil∣ling to blast my Book for the present, while it was new come forth, and much sought after; making account, if after I should be able to disprove him, yet he could not play his after game, either by pleading mistakes, and that he was so informed, or else by his Rhetorick and words at will, wrusting either the examination brought him to these word in Cretensis, or else these words and phrases of his to the examination; however one way or other to shift for his credit, and to wrangle it out, in which Cretensis hath a wonderfull Art and faculty by his wit and largenesse of conscience, to call black white, and to make quidlibet ex quolibet; and however Cretensis, to work the Reader to a belief of him in the confutation of this part of the sto∣ry of Cosens, speaks of an examination under the hand of the Clerk of the said Committee, which he saw and read; yet I am confident he knew it would not prove what he here saith, and my confidence is upon this ground, because from his own words I gather he had this counter-information from the mouth of the said Cosens, and the examination under the hand of the Clerk of the Committee (what ever it was) was brought him by Cosens: Now I conceive that examination under the hand of the Clerk of the Committee which Cosens shewed Cretensis, he also shewed me, which I carefully read, and that in the presence of three Ci∣tizens, in which there was nothing in the judgement of us four to weaken this testimony of Francis Tillet; but rather by that, and the confession of Cosens himself to us, much fell from him to confirm the truth of this, and other passages in this story, which I presently writ down as soon as Cosens was gone: and for a need, besides my own testimony, those Ci∣tizens

will be ready to witnesse also the truth of what then passed; so that by all this the Reader may see more untruth in one peece of Cretensis confutati∣on of the story of Cosens, then there are pretended untruths, made by all the art and malice of Cretensis against the whole story of Cosens; so that to con∣clude this I aske of Cretensis who is the lyar now? and I suppose I may more truly apply Cretensis own words a little changed, spoken against me to him∣self: doubtlesse the man hath sold himself to write all, and all manner of un∣truths, that hee can but scrapple together from what mouths, or tongues, or pens, he cares not so they be but Independent in their constitution, and car∣ry any antipathy in them to the honour and good of Presbytery; and in case they be but such, 'tis no matter if they be Anabaptists, Seekers, yea loose drunken persons and Blasphemers. Cretensis by this Answer hath proved many things I spake of in Gangraena, all the Sectaries and Blasphemers closing with Independents, and the Independents with them to make one common party against the godly Orthodox Ministers and people of these Kingdomes who are for truth and peace.

3. Cretensis proceeds to infringe the truth of my Relation of the story of Cosens in five other particulars; but by this part of the story which I have made good, and the many particulars wherein I have disproved Cretensis, especially considering 'tis all of the same complexion, Cosens information being the sole ground whereupon Cretensis goes, (as he confesses pag. 40.) the Reader may easily guesse at the rest, and my Authors I with the Records produced, are more authentick then Cosens bare no; therefore for present I shall not enlarge further upon the third, fourth, fifth heads of Cretensis, but reserve to my full Reply the whole Relation of Cosens being bound over by the Justices upon these blasphe∣mies attested against him to the Sessions, and of his being imprisoned for speak∣ing words against a Member of the House of Commons, dwelling in that coun∣ty, and of the complaint for his blasphemies against Christ exhibited to the Re∣corder of Rochester, and of the Recorders binding him to his good behaviour out of the pious sense he had of the wrong done to Christ, and the words he spake to him, and of his addresse to the Committee of Kent for a review of these Depositions, &c. only there seems to be some interfering between the third and fourth branch of Cretensis confutation; Cretensis denying Cosens to be ever under any restraint, or needing any order from any in place, or to any in place to release Cosens, in reference to his blasphemies; and yet he saith presently after, upon the fight of the fore-mentioned examination taken upon oath before the Committee, by the Justices the man was discharged: Now I demand, What was he discharged from? and whether was not this discharging of the man a releasing of the man? Oportet Cretensem esse memorem.

4. As to Cretensis sixt branch, calling that part of the relation of Cosens a loud lying Information: I reply, 'Tis a mainifest truth, and will be witnessed by many, that Den, Lamm, and Woodman, all three of them have preached in Cosens house, which is so evident in Rochester, that as the dayes of the moneth when they preached are known, so are the names of many of the Auditours that were present: and for proof of it, 'tis given me under hand from Roche∣ster,

that Woodman himself confest it the very same day he preached before a Justice of peace and other witnesses, being apprehended by the Officers, and brought before him, who being thus convented gave it under his hand, that he would never again preach within five miles of Rochester: and though Cosens saith he knowes no such man (which we think, upon good ground, is a lie,) yet can he deny that Woodman hath preached in his house? which is the thing asserted.

5. For that last part of the relation of Cosens going to Master Clares, &c. for uniformity sake, made a lie by Cretensis, because he was set upon it to blast all for lies; I reply, that as the first part is confessed to be true, so is the last as true, though denyed; for Master Clare affirmes, he said he would complain of him; and let Cosens be think himself what he said of Master Clare, and he must confesse it. As for that argument Cretensis brings why he did not threaten to complain of him, and that the man dares not threa∣ten to question any whatsoever, because 'tis his judgment, none ought to be questioned or troubled for their judgements in matters appertaining unto God: I answer, 'Tis a weak one, and it followes not; because the Sectaries prin∣ciples and practices do not agree, they practising many things often wherein they professe contrary: How many Sectaries have we in these dayes, who plead for, and professe liberty of conscience, which yet have not only threatned godly Ministers and Christians for their consciences, but actually have brought them into trouble, and punished them severall waies? Surely Cretensis, if you had read Histories of the Church, both ancient and modern, you would have sound Hereticks and Sectaries, as Arians, Donatists, Anabaptists, Socini∣ans, Arminians professing as Cosens here does, who yet when they have had opportunities, proved great persecuters of the Orthodox godly Ministers; and wee well know by many shrewd signes and instances, that if Cretensis and his abettors, who have so much pleaded for a Toleration, shall come once to get power in their hands, they will as much tolerate Presbyterians, as now they will to come into any place, office, employment Ecclesiasticall, Civill, or Military, where 'tis in their power to hinder them. And there∣fore Cretensis, you had need bring better Arguments to confute my Antapolo∣gie, (which your Sectaries give out you are upon); or else you will doe the

Apologists little good either in matter of fact, or in answering the argumen∣tative part of it.

6. Cretensis in his animadversions and inferences made upon my relation of the story of Cosens, not knowing who related it to me, nor the occasion of the relation, &c. yet in the close of his confutation of the story of Co∣sens, most falsly and wickedly, without fear or wit, brands him who related it to mee with such words as these, But who is Master Edwards godly ortho∣dox Presbyterian Minister••? Is hee not such a one who works stoutly at the forge, and feeds both himselfe and the world with all manner of scandals and falshoods against the Independents without fear? Certainly, Cretensis throat is an open sepulchre, and the poyson of asps is under his lips. What shall be gi∣ven unto thee, or What shall be done unto thee, thou false tongue? This passage against the godly Minister who told mee this story, fils up the measure of Cretensis rage, lying, and evill speaking; and hee could hardly have spoken more untrue words then these, whether hee consider the man himselfe, or the manner of his relating it. In one word, the Minister who related this story to me, is a reverend, learned, godly, humble, retired man, a man who hath been many yeers of good account in the Church of God, a Member al∣so of the Assembly, and a man far from forging, or feeding himselfe and the world with all manner of scandals against the Independents, &c. and this Minister did not make it his businesse or work to tell mee this story, coming to mee, or ever intending to come: but I, going in London upon my occasions, this Minister accidentally being in a shop with a friend of his, a Citizen whom I knew also, I spake to them as I was going by, and they to mee; and so in the shop exchanging a few words, the Citizen asked me if my Book were come forth, or when it would: whereupon this Minister and I had some words about the subject of it, and falling into discourse, hee related this story to mee and the Citizen; which when I had it from him, the last sheet of my Book being either printing off, or quite printed off, I put it in a Postscript, as the Reader sees: and therefore let all the world judg what untruths Cretensis hath belched out against this reverend and worthy Minister. But Cretensis is a man that in all his Writings and Sermons falls upon all that come in his way, having no respect of age, place, gifts, sufferings, &c. if they be against his fond conceits and Sectaries.

And thus, good Reader, I have gone over all the particular materiall ex∣ceptions made against my Book entituled Gangraena, by Master Saltmarsh, Master Walwyn, and Cretensis; and I doubt not, but by this time, even by this briefer Reply, every indifferent Reader is satisfied, how unjust and false those outcries and clamours of lyes lyes, are, and how in them that Pro∣verb

is verified, A great cry, but a little wooll: little cause, but onely the rage and madnesse of the Sectaries to see themselves and their wayes so laid open in the sight of the Sun. And yet I have not done with my Antagonists, but shall more fully anatomize and rip them up, and further justifie and cleer all things excepted against in Gangraena, which being lighter, are now passed over, or though spoken unto, need further amplification and illustra∣tion. In a word, there is nothing behinde untoucht, that either glances upon mee, or speaks for themselves and their partie; but I intend to speak to it fully, and am resolved (God sparing me life and opportunity) not to die in their debt. And I could now play the Rhetorician, and spend some leaves in running over all the Errours, Heresies, Blasphemies, Practices, Sto∣ries, &c. laid down in Gangraena, not so much as once offered to be dispro∣ved, though they be of persons and things here living, and acted in London, and neer at hand, and which Cretensis, with all his gatherings, intelligences, ob∣servations and presentations from Sectaries of severall sorts, Anabaptists, Inde∣pendents, Seekers, &c. and of severall parts in the Kingdome, Kent, Essex, London, &c. hath been able to say nothing against; and might, going from one particular to another, triumph over Cretensis, stamping the superscription of Truth upon them, and ask him, What say you to the 84. and 85. Errours laid down in the Catalogue? Is it not true that such things were preached in London? Whether is not that which I have related of Paul Best true? Whe∣ther did not Master Burroughs and Master Greenhill preach bitterly against the Petition of many well affected Citizens for the setling of Government? And so I might goe through hundreds; and of all those facts, opinions, practi∣ces that these three men have not been able (though so willing) to except a∣gainst, inferre, conclude, and flourish over Cretensis with his owne sword. There is no reasonable man, that considers the malignitie, wrath, &c. of Ma∣ster Saltmarsh, Master Walwyn, but especially of Cretensis, against me and my late Book, and the opportunities they have had through their acquaintance with Sectaries of all sorts; besides the publick notice given of answering me, as appears by the intelligence and particulars brought in to Cretensis from severall places, to furnish him their Champion; together with the extreme eager desire of Cretensis taking all advantages against mee, making matter of confutation and lies of that which I am confident was never made by any Scholar in an Answer before, (as, the house a meeting for Sectaries; as, the not be∣ing able to put the Nominative case and Verb together, and such like) but wil think they have spoke the utmost they possibly could against my Book, and that of course some of the things drawn up and represented by the hand of Envie must needs be false: so that whereas Cretensis conceives, that now in his

Answer hee hath informed the world how many lyes and untruths there are in Gangraena; the truth is, that hee and his fellow-sectaries have done it but faintly, and with the extreme dammage of their own cause: for all wise and unprejudiced men will acquit all the other particulars from the crimes and im∣putations of lies and falshood, and conclude them all true and certain; for surely, if there had been any hole to have been picked in them, either the malice, or the wit, or the industry, or one thing or other of Cretensis and his associates, would have found it out, and not have spared me: so that the ve∣ry enemies bear winesse to the truth of the body of my Book, the things that are found fault with by them being but a spot here and there, a few in com∣parison, (if spots) and I may say of all the exceptions taken by my three An∣tagonists, supposing them to be mistakes, (though I have shewed the contrary) What are these among so many not excepted against, being but as gleanings to the vintage?

Cretensis, pag. 50. and in his last Section, winds up his Answer in speak∣ing to the Reader, that though for the present hee hath given him onely a taste of Master Edwards grapes, yet sufficient, hee presumes, to convince the Reader, that his vine is the vine of Sodom, &c. and professes that he hath 〈◊〉〈◊〉 read one quar∣ter of the Book as yet, nor knowes nor whether ever hee shall care to read it thorow or no: and then labours to possesse the Reader, that what hee hath not answer∣ed, others will very shortly: a few dayes (hee makes no question) will give the Reader more light to comprehend the darknesse of Gangraena; and prophesies, The day will come, and is even at the door, when there will be scarce one stone left upon another of all this false building, which will not be pull'd down by the hand of Truth: And when the servants of God shall have had the opportunity to wash off that durt and filth which Mr. Edwards hath cast upon them, Gangraena will be found a strumpet, yea, and of the race and linage of that great scarlet Whore, which corrupteth the earth with her fornication.

Reply. As for Cretensis saying, hee hath onely for present given a taste of Master Edwards grapes, implying, hee could feed the Reader with whole clusters, and intimating hee hath a great deal more to say to my Book, as other passages expresse besides this, viz. pag. 38. I presume that Mistris Gan∣graena hath not as yet paid mee the tythe or tenth part of her forgeries, &c. I answer, I beleeve Cretensis hath said all hee possibly could against Gan∣graena; I doe not think hee left out any thing hee could object against it: Whosoever reads but his Answer, and observes his rage and heat, his playing at the smallest games, and picking of straws to finde matter against my Book to fill up six sheets with, railing and declaiming against it, will not think hee gave but a taste, or a tenth. But how could Cretensis say

hee had given onely a taste for the present, and not the tenth part, when as hee professes truely hee had not read one quarter of the Book then, neither knew whether hee should ever care to read it thorow or no? Could hee divine of what hee had not read, nor knew not whether ever hee should reade, that there was ten times more behinde? And besides, How could Cre∣tensis, out of what hee knew not whether hee should ever read, promise the Reader to give him not onely a taste, but abundance? Certainly Cretensis meant the far greatest part of his grapes promised the Reader, should be gathered by other hands, and be (as hee saith of the particulars detected already) observed by others, and presented to him: and after this rate of the farre greatest part of particulars observed by others, and presented to him, 'tis easie for Cretensis to give Answers; and I much wonder we have no more of them, but that he takes almost two yeers to give an Answer to the Antapologie. And no wonder, Cretensis going upon an implicite faith, making an Answer out of particulars observed by others, without reading one quarter of my Book, not seeing with his own eyes, but making use of a pair of Independent, Antinomian, Anabaptisticall, &c. spectacles to write with, the man is so much mistaken, and sometimes takes that to be great which is little, and that which is great hee cannot see at all. As for that Cretensis saith, that hee presumes by the taste hee hath given, hee hath convinced the Reader that my vine is the vine of Sodom, my grapes grapes of gall, my clusters bitter, &c. I beleeve every Reader who is not bewitch∣ed with the Independent Schismaticall way, is convinced, that Cretensis hath said enough to satisfie all men, that his vine is the vine of Sodom, that his grapes are grapes of gall, his wine the poyson of dragons, and the cruell venome of asps, and that generally all men say of his Answer, yea, some of his owne party cry out of it, that it is too bitter: But as for my Gangraena, though objectivè, the object about which the Book is exercised be the vine of Sodom, grapes of gall, poyson of Dragons, and the cru∣ell venome of Asps, treating of and laying open the Heresies, Blasphemies and Practices of the Sectaries, which indeed are poysonous and venemous; yet subjectivè, the Discourse it selfe, and the way of handling those things, is healing and medicinall to cure the Reader of those stings and poysons, which by eating of those sowr grapes of the Sectaries they have contracted; and my Book is farre from being like the vine of Sodom, the poyson of dragons, that in writing of it I have plaid the part of a Physician, made a precious treacle and soveraigne antidote to cure and expell poysons, by cor∣recting, qualifying, binding them, &c. laying open the Errours, Heresies, &c. their evill, danger, and discovering remedies and cures proper for them,

which, were they taken, and the prescriptions followed, I am confident would prove the healing of these Nations.

As for Cretensis profession that he hath not read one quarter of the Book as yet; nor knowes whether he shall ever care to read it through or no: I re∣ply, that Cretensis at once, and in one breath discovers himself to be both weak and proud, he shows his folly and horrible pride. First, his folly; for what wise man that had reason and common sense, though he could not Cretensis pag. 10.24. have * construed a peece of Latin, write true English, nor framed the structure of a period according to the common rules of Grammar, would have writ so? and truly this and other passages in this Answer, confirms me much in that opinion which many understanding learned Di∣vines have had of Cretensis a great while, that he is no judicious rationall man (as his followers cry him up) but only a wordy Divine, a multitude of words, that's all; that being true of him which was said of Erasmus, that his writings were verba, non res; but of this folly of Cretensis, the Reader may remember what I have written page 39. of this Book; and let Cretensis ever take me so writing, and I will confesse my folly. Seconly, 'Tis horrible pride and arrogancie; what a proud passage is this, Cretensis thinks himself so great, and looks down with such disdain upon me, as that he knowes not whether ever he shall care to read my Book thorough or no, ••lighting it as not being worth his reading, nor I worthy to carry his Books after him; this speech indeed is neer akin to that in page 15. In∣deed if Independent Ministers had either the priviledge of ease to preach to the bare walls and pewes in their meeting places: The Independent Ministers are so taken up with preaching to great Congregations, and with the re∣sort of great persons to their houses, and with the consultations they are ad∣mitted untill mid-night about great affairs; and particularly Cretensis of late, as 'tis talked every where in London, that he knowes not whether he shall ever care to read my Book thorough or no, or shall ever have leasure to do it; but Cretensis, let me tell you how much soever you slight my Books, and care not to read them thorough, as too much below you, yet there are your betters for all kind of learning, yeers, piety, that care to read tho∣rough my Books, and blesse God for them; and though they be of as pier∣cing deep judgements as Cretensis, yet could never find that non-sense, weak∣nesse of judgement, &c. which Cretensis▪ speaks of so often. As for that Cretensis promises the Reader, that a few dayes (he makes no question) will give the Reader more light wherewith to comprehend my darknesse, imply∣ing as if more Answers were suddenly to come forth, to discover the falshood of matters contained in Gangraena. I reply, a few dayes are past,

yea some weeks, between seven and eight, and yet there is none of Creten∣sis new-light come forth, no Answers disproving any one particular in my Book; there is a Book indeed of one Bacons come forth, who both in the Title page and Book speaks of my Gangraena, but he confesses the truth of what I speak of him, viz. his being put out of Gloster, his be∣ing received in a great mans house, and his going to Bristoll since the Parliaments taking of it; so that it seems by the confession of one of Cretensis ••a••nts, all matters are not lyes which are mentioned in Gan∣graena; and yet before Master Bacons Book came forth, I was told con∣fidently severall times (as the report of the Sectaries) that was one of my lyes, speaking of Master Bacons going to Bristoll, whereas he had never been out of London since the taking of Bristoll: But I suppose how∣ever Cretensis dayes are past, and nothing is come forth to comprehend my darknesse, yet I make no question but this Reply with the further Reply coming after will give light to the Reader to comprehend Creten∣sis ••his darknesse. As to that passage of Cretensis, that the farre great∣est part of the particulars detected, were observed by others, and presented to him; I Reply, though I have animadverted upon it already page 29. in Observation 9. and also in this present Section, yet I shall adde this, (that besides his great weaknesse in taking things upon trust, and ma∣king an Answer to a Book out of other mens collections▪ himself never reading one quarter of the Book) he here proclaims himself guilty of the great crime and transgression which in many places of his Answer he loads me with, and with all his railing Rhethorick aggravates against me, namely of persons resorting to him to furnish him with intelligence, his taking up and entertaining of reports, his publishing them to the world, wherein besides his contradicting other passages in his Answer, as that in page 6. nor doe I hold intelligence with any man to inform my self of his haltings, he shows himself faulty in laying snares of intelligence in ma∣ny places, and holding correspondence with severall parts of the King∣dom to receive intelligence of the miscarriages and undue deportments of all such as are Anti-Independently given; and if it were not so, whence comes it that so many particulars detected and observed by others, were presented to him, and that Cretensis hath ready by him a yeer ago, a Manuscript in his hands concerning Master Edwards himself, discoursing his jugling; a story also of a Presbyterian Angel, together with a story of the Doctorate it self of the Assembly, yea that all sorts of Sectaries, and that from severall places have resorted to Cretensis with presents in their hands towards the perfecting of this goodly work, as Master Bur∣roughs,

Li••utenant Colonel Lilburn, Ki••••in, Cosens, a friend of Master Ellis in London, &c. being like so many rivers 〈◊〉〈◊〉 and emptying themselves into the Cretian Sea, where all these meeting make so ma∣ny raging waves to beat upon and disturb the Ship of the Reformed Church; all these Sectaries •• though distant from one another in places, opinions, yet as so many lines meet altogether in Master Goodwyn a∣gainst the Presbyterians; and as in this, so in other particulars wherein Cretensis deeply charges me, he himself is most faulty, as in taxing me with immodest lascivious expressions, for printing a letter where an im∣modest fact is related (though for such a foul offence modestly expressed) when as Cretensis, as of himself, and as his own words (when free to have used any other) speaks of monthly courses, &c. more then once▪ expressions most immodest and uncivill. For that expression of Cretensis by that time the boughs of the trees are a little more withered, they will be broken off, the women will come and set them on fire. I answer, I suppose by this time the boughs of the tree, instead of being withered, doe flourish more, and are more fresh and green, and do here bring forth new fruit▪ and whereas Cretensis had for a 〈◊〉〈◊〉 cast▪ dust and dirt upon this tree, my Reply like a good shoute of raine, hath washed all off, making it look pleasantly, smell sweet, and Cretensis Answer by that time I have done with it, it will not only be like boughs a little withered, and broken off, but like Saint Iudes Sectaries, a tree whose fruit wither∣eth, without fruit, twice dead, and plucked up by the roots. As to those words of Cretensis, The day will come, and is even at the doore, when there will be a scarce one stone left upon another of all this false building, which will not be puld down by the hand of truth. I reply, for all Cretensis pro∣phesying of such a day, and that even at the doore; there is no such day yet come, not any hand since Cretensis, having pull'd down one stone from this building, though it be now about two months ago since Cre∣tensis threatned this; but the Reader may see the contrary is fulfilled this day, and that instead of pulling down this building of Gangraena, the building is enlarged a story higher, and in breadth also, by the addition of this second part of Gangraena; and Cretensis will finde Gangraena will bee so farre from being puld down, that other buildings of the same kinde will bee framed by it; and this first stone laid by mee, or first building will prosper into a rowe, a whole street before I and others have done with the Sectaries, whereas Cretensis Babels, built without any founda∣tion, and daubed with untempered mortar, will fall down to the ground, and be as a refuge for lies, that fails, and is swept away as the Spiders Cobweb.

And lastly, to those words of Cretensis, When the servants of God shall have had the opportunity to wash off that dirt and filth which Master Ed∣wards hath now cast upon them, Gangraena will be found a strumpet; &c. I reply, The most of those persons whom I have named in Gangraena, I durst not for all the world call them the servants of God thus publike∣ly as Cretensis doth, lest I should be found guilty of strengthening them in their wicked errours and practices (but of my grounds in this, the Reader shall have a more full account in my second Reply): and there∣fore (meaning it of such) the servants of God shall have no opportunity to wash off that dirt and filth which I have cast upon them; for they that are such, as Clarkson, Webb, Wright, Hich, Denne, Nichols, L••m, Oats, Kiffin, Walwyn, Marshall, Ienney, Mistris A••••eway, cum multis aliis, (I may say with the Apostle) serve not our Lord Iesus Christ but their own bellies, and their own lusts; and by good words and fair speeches deceive the hearts of the simple. But as for some few, among many whom I have named in Gangraena, as Master Burroughs, Master Greenhill, and some such, it may be they are the servants of God, and Saints, though wherein I have blamed them, they walk as men, and as carnall, and not as Saints; and can never wash off that dirt I have cast upon them (so is Cretensis phrase) without repentance, and that they will finde one day, when they shall come to be awakened from their wine. And therefore in∣stead of Gangraena being found a strumpet, Cretensis will be found a lyar, and Gangraena a chaste Lady, and true Virgin; and it will appear (I doubt not, before it be long) when the time of the reigne of the Sectaries shall be over, and they no more heard of, unlesse it bee by way of a proverb and reproach, that then Master Edwards Gangraena shall be looked upon by all as a witnesse of the truth, even against Se∣ctaries in the ages to come, and as a discovery of the wickednesse and vilenesse of the Sectaries of this time. And whereas Cretensis would make my Book of the linage and race of the great Woore corrupting the earth, &c. Gangraena is of a quite different nature, and contrary li∣nage, being a great means (through the blessing of God) of preser∣ving the earth from being corrupted and tainted by the fornications and poysonous principles of the Sectaries; the Book doing much good; as I could prove by plen∣tifull testimonies of Letters written from many parts, as also by speeches expressed

of it: and if C••etensis would confesse, that's the true reason hee is so offended with it, because it hinders making of Proselytes, and so for want of growing up to such a number as they desig••e and hope for, they may misse of a Toleration, and so in the issue, a Domina∣tion, which is so much sought for by them, And for a conclusion of my Reply to Cretensis, I shall turne my selfe to speake a few words to Master Goodwin, and to the Reader. Master Goodwin, Con∣sider sadly of what you have done in your Book Cretensis, how you are become guilty, and have made your selfe partaker of all the He∣resies, B••asphemies, wicked practices I have spoken against, in plead∣ing for all (without any distinction) as Saints, servants of God, and such like, and speaking against with envenomed malignity that ne∣cessary usefull Book as a very pest and plague, which I writ for dis∣covery of Errours and erroneous persons, that so the Saints might take heed, and beware of them; and in which all godly orthodox, faithfull Ministers doe rejoyce, and blesse God for it. O wretched man, to carry things so, as if Errours would doe no harme to mens soules, but a Book written against them, that will hurt and hazzard mens soules; which is all one, as if a man should say Strong poyson would doe no hurt, nor kill, but a precious An∣tidote will destroy and ruine mens bodies. And now, good Reader, I desire thee impartially and without prejudice to weigh Cretensis objections and exceptions against my Book, and my Answers, and then judge whe∣ther I have not wounded, and laid this great Goliah of the Sectaries (com∣ing out in defiance against the Reformed Churches) upon his back; and whether God, who chuseth the weak things of the world to confound the things that are mighty; and things which are despised, to bring to nought things that are of esteeme, hath not made use of me, a man so vilified by the Sectaries, a poor weak thimble full of dust, by the wind strongly blowing this thimble full of dust into Cretensis eyes, to blinde him, and befool him. And yet I have not done with Cretensis, but let the Reader look for what's behind, viz. my fuller Reply; and what ever in this first is either omitted, or not so fully spoken unto, in that he may look to receive more satisfaction. And I no whit doubt, but that, as I have now (by Gods assistance) made a good beginning both defensive and offensive; so by the same good hand up∣on me, I shall in the next give so good an account, that I shal deal with this daring enemy, as little David with Goliah, stand upon him, and triumph o∣ver

him, and give you his head upon the top of my sword: And in my next I intend to dresse him up, and set him out in all his ornaments and flowers, in his practices, opinions, and wayes of promoting them; in all which I shall render him and his name an abhorring to this and the following gene∣rations.

Since Cretensis answer, there is a Book come forth, written by one Mr. Bacon, which Book is answered by one Mr. Corbet, (the man whom in that Book hee so often speaks of) and it is abroad in print already: What I spake of him in Gangraena, hee in that Book confesses, as his being cast out of Glocester, and his coming to London, &c. speaking particularly of that which I touched only, and but in generall (as the Lords house in which hee lives.) And besides that, I heare one Web hath an Answer in the Presse to what I relate of him pag. 106, 107. which Answer, before it went to the Presse, by a providence came to my hand without ever seeking it, or indeed imagining that ever Web (such an Heretike and Blasphemer) durst have ap∣peared in print, or been taken notice of to be in London, for feare of be∣ing questioned for those things I have written of him: But wee may see what sad times wee are fallen into, and that the Sectaries are grown fear∣lesse, that they dare come abroad and plead their desperate cause, as Master Saltmarsh, Walwyn; so now Master Bacon, and Web; which symptome, among many others, makes mee feare the night and darknesse is at hand, when as the wolves and the wild beasts dare come thus out of their dens; whereas when the Sun arises they go to their dens. The Psalmist tels us, Psal. 104.20, 22. Thou makest darknesse, and it is night, when all the beasts of the forrest do creep forth. The Sun ariseth, they gather themselves together, and lay them downe in their dens. Hence the Scripture cals wolves the wolves of the evening, Zeph. 3.3. and look as the Frogs croaking and making a noyse use to be in the evening, so the croaking of false Teachers resembled to wolves, the beasts of the forrest, and Frogs, presages the going downe of the Sun, and night coming. But because I purpose not to trouble my selfe with giving any formall answer to it by it selfe, I shall now give these Ani∣madversions upon it: First, That Web confesses most of the things I relate of him; only hee saith of some of them, hee had recanted and disclaimed them; and I should not have upbraided him, but rejoyced in his conversion. But unto that I reply; Had not this Web, since his Recantation and Release, both in Citie and Countrey, vented many desperate things, and gone on in his hereticall wayes, I should never have mentioned them. Secondly, That this Web rancks himselfe in his Answer among the Independents, speaking of mee as being so against him out of my ill will to Independents; and I

finde Iohn Bachiler, an Independent, not onely (April 1. 1646.) setting his Imorimatur, but helping him in his Answer, mending severall things in the Answer: as for example, For those words I charge him with, that he should say, For him to say he was equal with Christ, was no robberie; in his Answer to that, Bachiler helps this Blasphemer, and takes part with him: as for instance, whereas Web justifies it, that

Gods love is the same in every re∣spect unto the Saints as unto Christ, and therefore a Saint may say he is e∣quall with Christ, and count it no robbery; [in every respect] is blotted out by Bachiler.

And VVeb further pleading he might say, The Saints were e∣quall to Christ; next following these words of Webs, [As I conceive, the word of God to be my rule,] there is interlined under Bachilers hand these words, [Provided I meet with a faire and candid interpretation of my Words.] And so I could instance in divers other alterations: so that we may see the Indepen∣dents will not lose any the most blasphemous, Atheisticall hereticall men, but further them, and joyne with them against the Presbyterians, licensing their Writings, helping them to conceale, and deliver more cautelously their dan∣gerous opinions. Thirdly, for that which is related by me in Gangraena of Webs speaking so wickedly of the Scriptures, he denyes it not, but saith to this purpose, How could hee say so? for he should contradict himselfe in other things which he hath said and holds: But to that I answer, 'Tis no new thing for such men as he to say, and unsay, affirme and deny according to the companies they come in, and advantages they think they have. Fourthly, To that which I relate of him concerning those expressions of his, We might not say, God the Father, God the Sonne, God the holy Ghost, he makes some shuf∣fling Answer; but I reply, he spake so, and I can produce good proof of that and all the rest. If a Committee of Parliament shall be pleased to take notice of it, and send for this Web, and proceed against him upon proof, I am ready to produce witnesses, and upon his owne confession and those witnesses to make proofe. Onely I desire the Reader to take good notice of one expres∣sion in his Answer to this head, which shewes the ignorance both of him and Bachiler in the very principles of Religion; and is not Ba∣chiler a fit man in such a Kingdome as this, to bee a Licenser of Di∣vinitie Bookes and Controversies, who besides that hee is no Minister, nor well studied man, is such an Ignoramus as this clearely dis∣covers him to bee? Web saying hee acknowledges the Trinitie, the Father, Sonne, and Holy Ghost, hath these words, That hee ac∣knowledges the Father is the Sonne, and the Holy Ghost, and to that purpose; whereas wee are taught from the Scriptures by all Orthodox Di∣vines, that though everie Person be God, as the Father is God, the Son is God,

and the Holy Ghost is God; yet the Father is not the Son, nor the Father is not the Holy Ghost; nor the Son the Father, nor the Holy Ghost. Now Bachiler passes this, and though he mended many other passages in Webs An∣swer putting in words in some places, blotting out words, and changing some expressions for others, yet hee let this passe without any correction or note upon it; which no man can conceive to proceed from any thing else but pro∣found ignorance. And that the Reader may know I speak these things upon good ground, I perused this Answer after it was licensed with Master Ba∣chilers hand, and compared the hand of Imprimatur, Iohn Bachiler, with the hand where other words were put in, and found it the same hand, and writ out with my hand, severall amendments made by Iohn Bachiler, which I have by mee in writing, and then subscribed my hand under them, with the day of the month when I extracted them out of the Originall Copie; and one being with mee, who was a witnesse of all this, I also intreated his hand to attest it, which hee willingly did: all which I can produce to satisfie a∣ny man who desires it.

And for the winding up of all I have to say by way of Reply to Mr. Salt∣marsh, Mr. Goodwine, &c. in vindication of my Gangraena, by this time, the Reader may see what to thinke, if among so many hundred particulars which are laid downe by me of Errours, Heresies, Blasphemies, Stories, &c. with so much variety, such a venemous virulent man, picking and chusing, catching and snatching, having Intelligence, and great resort to him from Se∣ctaries of all sorts, and out of severall parts, as Essex, Kent, &c. could yet finde so few things to question in Gangraena, (which yet also are justified and made good;) what must the whole body of the Booke be, which is not so much as touched, either by Cretensis, or any of the rest? And that which a∣lone may satisfie any rationall man that there is too much truth in Gangraena, is this, that I have never been called in question to make the things good. I have beene informed from good hands, that some of the Sectaries have had meetings, consultations, and severall debates about my Book, what to doe in it, whether to complaine, or what else; and I am confident if they were not afraid that things would bee found too true, and very foule, and upon the through examination might hazzard the danger of bringing an old house upon their heads, and the punishing of many, they would before this time have tried all their friends, and party, to see what they could have done a∣gainst mee:

Having finished my Reply to Cretensis, Master Saltmarsh and Master Wal∣win, as before it I gave the Reader a fresh, and farther Discoverie of Errours, Heresies, Practices of the Sectaries; So I shall finish this book with matters

of that kind, laying downe more Errours, Heresies, Blasphemies, Stories, Letters, concerning the Sectaries, concluding all with a few Corollaries drawne from the whole Book. And first, I shall add other dangerous Er∣rours come lately to my hand; and so the first of these Errours in this lat∣ter part of my Book is the 23 Errour.

23. That Saints are justified by the essentiall righ∣teousnesse of God, and not by Christs obedience.

For the full proofe of this, I will give the Reader (verbatim to a tittle) a passage taken out of a Letter written by a godly Minister in Bristoll, to a godly Minister here in London, wherein this Minister wri∣ting to his friends that things are prettie well here, and speaking of his owne preaching there, saith, One of the greatest rubs in the Towne, is the br••aching of a mad errour concerning the justification of Saints by the essentiall righteousnesse of God, and not by Christs obedience, which some do hold, and expresse with a world of vanitie and contempt of Christ.

Andreas Osiander an acute and great Divine, who lived in Luthers time, held such an Errour, though not expressed with that vanitie and contempt of Christ, as these Sectaries do now; concerning which opinion of Osiander, and the great abilities that were in him, and his way of managing that and other opinions, Schollars may be further satisfied by reading Osianders life written by Melchior Adamus, and Schlusselburgius in his Catalogue of Heretikes, De Secta Osiandrist.

24. When either of the parties married is asleepe, the other is free of the bond of matrimony, sleep be∣ing in a kind naturall death for the time, and by death the bond of matrimony is null; so that if a woman should have to do with any other man, her husband being asleep, she committeth not adulterie.

25. That the Apocrypha Books, and particularly the Book of Esdras▪ are Canonicall and the Scrip∣tures, as well as the Canonicall Books generally ow∣ned by all to be Scripture.

26. That the people of God are a free people,

and what they do they should do freely and voluntarily, and not be asses∣sed and rated by the Parliament, compelled to pay rate upon rate, assess∣ment upon assessment.

27. That the Saints and Beleevers, who have husbands or wives that are unbeleevers, they may put them away and take others, because God gave wives to be a meet help, and the Saints are to proceed to cast of all Antichristian yoaks, a chiefe whereof are unequall marriages.

28. That sin is but a shadow.

29. The promises belong to sinners as sinners, not as repenting, or humbled sinners.

30. Faith is truly and simply this, a being perswa∣ded more or lesse of Christs love.

31. That there is no other Seale but the Spirit, and for the elements consecrated to be Signes and Seales to us in the Sacraments, they are not, but emptie things and of no effect.

32. That Christ is Baptisme to us, the outward signe needleesse.

33. No Christian Magistrate hath power of infli∣cting capitall punishment, and taking away of the life of any member of a Church, unlesse first he be cast out of the Church, and so delivered to the Secular Power, no, what ever his offence should be, though murther or treason.

34. That place of Scripture, Hee that sheddeth mans bloud, by man shall his bloud be he shed, belongs to Moses his Disciples, and not to Christs Disciples, and Christians have nothing to do with it.

In my last Book I gave the Reader an account of many of the practices of the Sectaries, both more generally and particularly: and I instanced in twentie eight practices: Now, though there are many more behind, yet be∣cause my Book is both expected suddenly to come forth, and is enlarged be∣yond my first intention, I will only instance in two.

1. They do deny and professe to many that they are no Independents, no Antinomians, no Anabaptists, but they are thus and thus, and will be so and so; and these are but reproachfull names given out, and cast upon ho∣nest, godly, conscientious men by the Ministers and Presbyterians, as Puritan and such like, were in former times by the Bishops; and of this I could give the Reader many proofs in printed Books of the Anabaptists, Independents,

Antinomians, as such Churches falsly called Anabaptists, &c. And now there is never an Independent in England, if you will but take what themselves say, though they be such who stickle, act, work, vote, and by all wayes, in all places, where they have any thing to do, promote, side with Independents, Anabaptists, &c. yet they will confidently say they are no Independents, they are of no Church way, nor know not what it is; nay, some of them will say they are Presbyterians in their judgement, or at least do wait and stay to see what the Results of the Assembly and Parliament after them will be; and yet there is many of these men, that let any person or thing come in nomination and competitition, that concerns Presbyterie, and they will favour, promote, further Independencie (be it right or wrong) and on the contrarie discountenance, hinder, obstruct the Presbyterians, wherein they just walk in the steps of the Bishops and their creatures, who upon all occa∣sions dsclaimed Poperie, Arminianisme, and when Papists and Arminians were spoken of, they would be hot against them, and were against Poperie properly so called (as the expression was) and against Arminius (meaning those points Arminius held about the government of the Church) not those of Grace and Free-will, &c. and yet these Bishops and their Chaplains pre∣ferred Arminians and persons Popishly affected, licensed Books tending that way, brought them oft when in trouble, would remember those who prea∣ched against Poperie and Arminianisme; and it was observed, and I have been told it by a man of place in those times, who disliked such wayes, that when the Arch-Bishop blustered and spoke most against any Priest or Papist, and for the Church of England, then the next newes they were sure to hear of, was a Release; and whether there be not too many such in these times, who will not be accounted Independents, Anabaptists, Antinomians, that yet countenance their Books, are familiar with such, being all in all with them, bringing them off when in question, sitting hard on the skirts (when there is any opportunitie) of all those who have complained, or been active against the Sectaries, I leave to all to judge.

2. Some of the Sectaries when they have been questioned, and in trouble, or been by some Ministers convinced, that they had nothing to say for them∣selves and their way, have and will do any thing for the present, as recant, confesse their Errours, say they are convinced and satisfied, promise never to go about preaching or dipping any more; and yet afterwards, when free, and come to their companions, go on in their wayes, both against their hands, promises, professions; and of this there are many examples and in∣stances among us, as of a Sectarie an Emissarie sent into Northamptonshire, being for his Doctrines, separated meetings, affronting a Minister in the

Pulpit, complained of by some Ministers, and questioned by the Magistrates, gave it under-his hand to forbeare his course, and return home; yet after∣wards goes to other parts of the Countrey, and drawes the people into houses, preaching to them, &c. So some Sectaries of Lams Church, or their great Associaces, coming into Essex, to corrupt the people; and some of the Ministers dealing with them upon some of their Tenets, convinced them so, as that they openly blessed God for that dayes work, and the light they had received, even weeping for joy; and yet presently afterwards going on their progresse to seduce at another Town in the same Countie (some hint or notice being given of their late conviction) they said they wept to think how nigh the Ministers were come to them; and so I might give instance in Clarkson professing against the dipping to get out of prison, and as soon as he was loose turning Seeker; and so in •• b; but I must take off my hand; only this fulfils what is spoken in the Scriptures of Heretikes, That they have their consciences seared with an hot iron, and sin, being condemned of themselves.

A Relation of some stories, and other remarkable passages concerning the Sects and Sectaries.

THere is an Independent Antinomian Libertine Preacher here in London, a man much followed and cried up by the Sectaries, who in Sermons hath delivered these passages, That a poore whoore-master, or a poore drunkard cannot look into your Churches (speaking of the Presbyterian Preachers) but hell fire must be flashed and throwne in their faces. That if a Saint should com∣mit a grosse sin, and upon the committing thereof should be startled at it, that were a great sin in him; And in obedience to this and other Doctrines of some of the Sectaries of our times, I will give the Reader some instances both of words and facts.

There is a godly understanding man, an old Disciple, who told me on April 28. 1646. That having a daughter, a young maid, religiously affected, shee was drawn in to affect the Independents, and to cry them much up, and to follow them, and shee procured her selfe to be servant in a family of some rank and place, where the Master and Mistresse are Independents: Now be∣ing there, she expected some great holinesse and extraordinarie strictnesse in the family; but she found matters thus. On the Lords day they were verie loose, in the fore-noon they would go to heare Mr. Sterry at White-Hall, (as not living far from thence) but in the after-noon stay at home, and some other Independents and Sectaries resorting thither on the Lords day in the after-noon, they spent it in common discourse, making no more of it than other dayes; a great part of their discourse on the Lords day being railing

against the Scots, and against some of our Ministers, and the books written against the Sectaries; and some men (whom a man could hardly have thought it of) would curse the Scots, saying, A pox upon the Scots, would they were gone, we would give them any thing to be rid of them, and pay them all their money in time: many persons of note of the Independent Faction did often resort to this house, and still they would speak most bit∣terly and basely of our Brethren of Scotland: The Master of the Family would be often attempting to kisse this young maid, watching her upon the staires and other places, as going up and down, and hath tempted her to be naught, insomuch that the young maid spake to him, Sir, You have a wife of your owne, why should you speak thus? how dare you offer to do this wickednesse, and sin against God? Vnto whom this Gentleman the In∣dependent (and an Antinomian too surely) replied, ☞ That God saw no sin in his children, that these were but sins in the flesh, which Christ had satisfied for, with other words to that purpose. One time this man tempting her, threw her all along, so that she was forced to cry out, and her Mistresse came in to her rescue, and said, Fie husband, will you never leave these tricks? whereupon the maid would not stay, but came away, and when her father heard it, he would not indure she should stay any longer, but had her away presently; and so this young maid is converted from being an Independent and Sectarie, by beholding their carriage and loosenesse, blessing God she is delivered from that way and those persons: she had thought the Sectaries had been such holy persons, that there had been none like them, till she saw both that family, and many who resorted thither of the same way, so loose. This godly Christian tells me, That his daughter is ready to take her oath of the truth of these things which she hath both seen and heard, and with ma∣ny circumstances hath declared to him, as the names of such that resorted thither, that she never knew nor heard of before, with other circumstances; and that he believes them to be so true, as that they are past all question.

There is a Sectary, an Independent Antinomian Taylor, who stealing a whole yard of Plush from a Gentleman, and some yards of Sattin from an∣other, and being found out in his sin, and convinced, so that he could not deny it; some speaking to him how sorrie they were that such a man as he should do these things; he replied, (as I had it from two honest men of good account) to this effect, that he was troubled for them to see them sorrie, but as for himselfe, he was not troubled.

One of the followers of Mr. Simpson the Antinomian, said it in the hear∣ing and presence of divers (Mr. Simpson being then also present) That if a child of God should commit murder, he ought not to repent of it, and Mr. Simpson

never reproved him for it, though by one present in the company he was spo∣ken unto to doe it.

An Antinomian Preacher preaching in London on a F••st day, said, It was better for Christians to bee drinking in an Ale-house, or to be in a whore-house, then to be keeping fasts legally.

Many Sectaries have said, that when David lived in adulterie and murther, even before his repentance he was as deare in the sight of God as ever he was at any time.

There is one Samuel Oats a Weaver (a man I have spoken of in my for∣mer book, and in this too, page 10.) who being of Lams Church, was sent out as a Dipper and Emissary into the Countreyes: Last summer I heard he went his progresse into Surrey and Sussex, but now this yeare he is sent out into Essex three or foure months ago, and for many weeks together went up and downe from place to place, and Towne to Towne, about Bo••hen, Braintry, Tarling, and those parts, preaching his erroneous Doctrines, and dipping ma∣ny in rivers; this is a young lusty fellow, and hath traded chiefly with young women and young maids, dipping many of them, though all is fish that comes to his net, and this he did with all boldnesse and without all controul for a matter of two moneths: A godly Minister of Essex coming out of those parts related, hee hath baptized a great number of women, and that they were call'd out of their beds to go a dipping in rivers, dipping manie of them in the night, so that their Husbands and Masters could not keep them in their houses, and 'tis commonly reported that this Oats had for his pains ten shil∣lings apeece for dipping the richer, and two shillings six pence for the poorer; he came veriebare and meane into Essex, but before hee had done his work, was well lined, and growne pursie. In the cold weather in March, hee dipped a young woman, one Ann Martin (as her name is given in to me) whom he held so long in the water, that she fell presently sicke, and her belly sweld with the abundance of water she took in, and within a fortnight or three weeks died, and upon her death-bed expressed her dipping to be the cause of her death. There was another woman also whom he baptized, as a godly Minister that came out of those parts, and had beene at Braintry related to me from a good hand, whom after he had baptized, he bid her gape, and she gaped, and he did blow three times into her mouth, saying words to this purpose, either receive the holy Ghost, or now thou hast received the holy Ghost. At last for his dipping one who died so presently after it, and other misdemeanors the man was questioned in the Countrey, and bound over to the Sessions at Chen••ford, where Aprill the seventh, 1646. this Oats appeared, and I had the relation I now speak of, from three persons that were

eare and eye-witnesses, two godly Ministers, and the other Gentlemen of great worth and qualitie, viz. that Oats being brought before the Bench, the Coroner laid to his charge, that in March last, in a verie cold season, hee dipping a young woman, shee presently fell sick and died within a short time, and though the Coroner had not yet perfected his sitting upon her death, all witnesses being not yet examined, nor the Jurie having brought in their verdict (so that the full evidence was not presented) yet the Bench, upon being acquainted with the case, and other foule matters also being there by witnesses laid against him, committed him to the Jaile at Colchester: It was laid to his charge then, that hee had preached against the Assessments of Parliament, and the taxes laid upon the people, teaching them, that the Saints were a free people, and should do what they did voluntarily, and not be compelled; but now contrarie to this, they had assessment upon as∣sessment, and rate upon rate. Some passages also in his prayer were repeated, as that hee prayed the Parliament might not cart the Ark, nor meddle with making Lawes for the Saints, which Jesus Christ was to do alone. Since Oats commitment to Colchester Jaile, there hath been great and mightie re∣sort to him in the prison, many have come downe from London in Coaches to visit him, as a godly Minister who came out of Essex told me: And I have a Letter by me from a Minister in Colchester, sent last week to a friend of his in London, wherein he writes thus; Oats the Anabaptist hath had great re∣sort to him in the Castle, both of Town and Countrey; but the Committee or∣dered the contrarie last Saturday.

There is one Collier, a great Sectarie in the West of England, a mechanicall fellow, and a great Emissarie, a Dipper, who goes about Surrey, Hampshire, and those Counties thereabouts, preaching and dipping; About a fortnight a∣go on the Lords day he preached at Guilford in the meeting-place, and to the company of one old Mr. Close, an Independent Minister, who hath set up at Guilford, and done a great deale of mischiefe, having drawn away many of the well-meaning people from the Ministerie of those godly Ministers, whom be∣fore they much prized; there this Collier exercised, and it was given out in the Countie he was a rare man, and the people came from the Towns about to heare him: This fellow, in his circuit, at an exercise where he was preaching to many women for rebaptization and dipping, made use of that Scripture to that purpose (as it is reported) Isa. 4.2. And in that day seven women shall take hold of one man, saying, Wee will eat our owne bread, and weare our owne apparell: only let us be called by thy name, to take away our reproach. And truly, it is a sad thing there should be such Emissaries (so like the Devill their Master, compassing the earth, and going about seeking whom they may de∣voure)

in the severall parts of the Kingdome, North, East, West, and South, not one part free; for the East and South, we who live in these parts know it fully, for London, Kent, the Associated Counties. As for the West (besides this instance of Collier) I received a Letter out of Dorsetshire, dated March 13. written by a godly Minister from thence; Sir, I am not yet furnished to my mind with particulars of that nature you expect; but with the help of my fel∣low-Ministers in these parts, I shall send them to you in an exact Historie of our Westerne confusions. And for the North, besides many instances I could give you of Hull, Beverley, York, Hallifax, &c. of Independent Churches gathered there, and of many Anabaptists and other Sectaries in those places, I shall only desire the Reader to mind these three or four lines written to me from a coun∣trey further North: I received the books sent me, and shall make the best use I can of them; the one I keep for mine owne use, the other I pleasure friends with (and truly never more need in our Countrey;) for whereas formerly wee wan∣ted the Ministerie, now wee have such varietie and strife amongst them, that truly I know not what will become of us.

A person of qualitie and a godly man told me (April 15.) meeting me ac∣cidentally in Westminster Hall, that (saith he) just now, neere the House of Commons doore, I had discourse with a great Sectarie (viz. one of Wrights Disciples, and presently the man came into the Hall with another great Se∣ctarie, and he shewed me him:) and the discourse was as followes, That he would be loth the Parliament should bring Paul Bests bloud upon them for his denying the Trinitie. Whereupon this Gentleman answered him, that he could prove cleerly out of the Scriptures a Trinitie of Persons. Vnto whom this Sectarie replied, How will you prove the Scriptures to be the word of God? and this Sectarie reasoned against them, saying, there were twentie severall Scrip∣tures, as many as Translations, and Translations are not true; for so the Priests will tell us, that this is not rightly translated: and for the Originals there are divers Copies; besides, I cannot understand them, neither is it my fault that I do not: In sum, the man reasoned there was no Religion at all in the Kingdome, but all Religion he knew of was, To do justly, and be mer∣cifull. Vnto which the Gentleman replyed, The Heathen they were just and merciful, and therein did as much as you. This Sectarie re-joyned, For ought he knew, the Heathens were saved as well as any now.

A godly Minister of the Countie of Middlesex told me (April 16.) that there was a great Sectarie and a Souldier, because he had perswaded a family that he was well acquainted with, and where the Sectarie much resorted, to cast him off, and to have nothing to do with him; this Sectarie concei∣ving it to come from this Minister, when this Minister came downe one day

to this house, this Sectarie came to the house and enquired for him, to speak with him▪ this Minister fearing the Devill might stir him up to do him some mischiefe, refused to speak with him, as having no businesse with him; this Souldier and Sectarie sent him in word, if he would not come out to him, hee would come in to him: Whereupon hee desired the Master of the house hee might be safe in his house, and as hee came in love to him, so hee would defend him, and let him returne home in safetie; whereupon the Master of the house sent out a serva••t to him to be gone, for this Minister had nothing to say to him; and as the servant was going, this Sectarie was al∣ready come in: whereupon the servant asked him, why hee came in without bidding; hee replyed, to speak with Master —; upon that the servant caught him by the collar, and said hee should not; the Master hearing them bustle together, hee went out, and his wife followed to oppose him; and in conclusion, having his knife before ready by his side, hee reached it to pare the dirt off his shooes, to shake it off against that house, because they would not receive him, as making himselfe an Apostle: and when hee had done so, he departed.

There is one Master Durance, a Preacher at Sandwich in Kent, a bold con∣ceited man, and an Independent, who since the beginning of this Parliament was a Washing-ball-maker, or seller of washing-balls here in London, but now turned Preacher; and being never ordained Minister, hath consecrated himselfe to be one of the Priests of the high places: Among many high af∣fected straines of new light, and strange expressions, which the man uses in his Sermons, prayers, to get himselfe a name by, viz. of a Washing-ball-maker to become such a rare man, these are some; Hee prayed to the Trinitie to take care or cure of these three Kingdomes, God the Father to take care of one, God the Son of the second, and God the Holy Ghost of the third King∣dome: he prayed also for Jesus Christ, that God would, &c.

A godly Minister in Northamptonshire told mee (April 17.) that there was a Sectarie in his Parish, a Yeoman, who hath said it to him and to many others, that now the time is coming, when wee shall all have and bee alike: ☞ I shall have as much estate as such a Knight, naming a Knight of great estate in that Countie, one Sir W. W. Th•• Sectarie also holds there is no Hell.

There is a godly Minister in Essex, who related this storie to me (April 6) in the presence of a Minister of the Assembly, and hee who told it mee had it from the mans owne mouth, whom this Minister knowes well to be an ho∣nest godly man: This man, viz. one Master A. living at R. in Essex, a godly religious man, and an old acquaintance of Master S••idr. Sympson, coming up

to London, and meeting with M. Sympson, among other discourse, asked him if hee might come to his Church, and whether the Sacrament of the Lords Supper would be administred the next Lords day, and whether hee might come to it: Master Sympson answered yes, hee had the Lords Supper, and hee might come; whereupon this Master A. went, and after Sermon stayed with the rest of the company to partake in the Lords Supper, and joyning with them, received the bread; which when hee had received, there were some of the Church-members began to take notice hee was none of their Church, and there was a great stir and muttering about it, and they told him they admitted none but of their Church-way: whereupon this religi∣ous man was not permitted to partake of the Cup, but was glad to with∣draw, the Independents dealing with him (though a godly man, and a vi∣sible Saint, because hee was not one of their members) just as the Papists do with the people, allowing them the Bread, but not the Wine. When all was done, this Master A. went to Master Sympson, and spake to him, say∣ing; Sir, Did not you tell mee I might come to the Lords Supper at your Church? Master Sympson replyed, I said you might come, but not that you might receive. Vpon this businesse the honest man was much troubled, and for their administring the Sacrament to him after the Popish manner, they have lost a Proselyte of him, this having quite turned him off from the Independents.

The same Minister at the same time related it to mee for certaine, as a thing not only knowne to him, but to many in the Countie of Essex, that a com∣pounded Sectarie, an Anabaptist, &c. whose dwelling is at Castle-Henning∣ham, preached at Chelmsford in a house where (as a common fame goes) there wine and women good store; and as he was preaching to the Sectaries, there came by the house a kind of a wild Gentleman, who was speaking against the Presbyterians, and this man was brought in to the meeting whilest the Se∣ctarie was preaching; and as in the verie midst of their preaching there was wine and liquour, drinking to one another, so before they parted there was good store of it; this wild Gentleman for his part spending about foure shil∣lings, who when hee was come away, meeting some Gentlemen and others, commended the men for honest men, and praising their meetings, said, Why should they not have the libertie of their consciences?

The Sum of a Sermon preached by a Sectarie, and of some Conferences with Sectaries.

On New-years day, Ian. 1. 1645. a Surgeon belonging to the Army prea∣ched at one Goodman Bolters of Bere, a Towne in the West, on Colloss. 2.

out of vers. 7. he observed, All the Saints dutie is to believed and be thankfull, (he enlarged) Where's the humiliations, repentings for sinne which your god∣ly Ministers (you say) have taught you? Out of ver. 14. hee observed, The hand-writing of ordinances, the ten precepts faire written by the finger of God, altogether taken away. On ver. 16. hee observed, New Moons, Sab∣baths, meats, drinks, empty things; Sabbaths not to be observed, shadowes, and since Christs coming taken away: he said, we had deceitfull Ministery, Sacraments, Ordinances, meats and drinks, though their learned godly Mini∣sters had told them, that when they had consecrated them with their sanctifi∣ed garments on, they were holy, and were to be given only to those to whom they pleased, yet empty, and shadowes too. Afterwards, being asked what he meant by these meats and drinks, whether the elements consecrated to bee signes and seales to us in the Sacrament: He said, he knew no seale but the Spi∣rit; and for those things, they were empty things, and of no effect. Out of ver. 11, 12. That (there being three things in Baptisme, a death, buri∣all, and resurrection) Christ was baptism to us, and the outward sign needlesse.

The same person in private, in the house of a Reverend godly Minister, Master R. in conference asserted, That there is no Sabbath to bee kept since Christs fulfilling the Law, since no command for it in the Gospell. He being urged with places out of the Old Testament and fourth Commandement: He and a Captain, and one Lievtenant I. affirmed, those belonged to the Jews, not to us. 2. Being urged in point of prayer for forgivnesse of sin with the Lords prayer: The Lievtenant said, that the Lords prayer, when Christ gave it to his Disciples, was spirituall to them, but it is not so to us. 3. The same Liev∣tenant being urged with Davids practice of bewailing ••in, and craving pardon, answered, David was under a double covenant, of the Law, and of Grace; we only under that of Grace: and though a believer should commit as great sins as David, murther, adulterie, there was no need for him to repent, and that sin was no sin to him, but a failing. 4. The Surgeon and the rest being told by some parties present, that they would believe that which their godly Ministers had taught out of the word: he answered, he doubted whether yet the word had been taught or no. Then the Surgeon asking what the word was: being answered, The Old and new Testament; he replied, He doubted whether those were the word or no. Then being asked what was the word; he answered out of Iohn 1.1. and told us, he knew no word but that.

Item, This Surgeon and a Quartermaster-generall to the Regi••ent having conference with one Thomas Spere a Papist, asked him, How long he had ab∣sented himselfe from the Church of England; it was answered twenty years: They commended him for it, and told him they had done so too, and were not

themselves of that Church. And hearing from him of some of his opinions, they told him by way of encouragement, ☞ he said well, and was able to say more for his way, then all the Presbyterian Priests in Dorsetshire. Liev∣tenant I. being asked what he thought of the Directorie; answered, He•• thought of it as of the Common-Payer, and of that as of the Masse. Being like wise asked concerning the Assembly of Divines; he answered, They were most part of them enemies to Christ and his truth. That Lievtenant I. and an Ensign denyed all ecclesiasticall Government. Item, Lievtenant I. said, hee fought not for the Parliament, but for liberty of conscience, and not for Refor∣mation. Item, He affirmed, that he thought daies of publike Humiliation need∣lesse, and unlawfull, and would not observe them. Item, Concerning Prayer; That we must not pray morning and evening, but when the Spirit pu••s ejacu∣lations into us; for that were to make prayer an Idoll.

This Sermon, and these Conferences are subscribed by the hands of godly persons, two witnesses, and I have them in my hand to produce, but forbeare the printing of their names, because I know not what prejudice may come to them by some souldiers that may go that way.

There is one A. a Shoomaker not far off Tower-street, who speaking of the Assembly, said, ☞ There were but seven in the Assembly that stood for God, all the rest of them were for the Divel: An honest godly man brought thi•• f••ll••w before a person of quality, and in Authority, for speaking these words; and at first this man denyed it: whereupon, he offering to fetch two witn••sses to prove it, the man confessed it, and said, he had spoken rashly.

The Sectaries have within this two years last past, especially this last yeere since the Victory at Naseby, abused (in the most insolent and unheard of man∣ner, and that all kind of wayes) all sorts and ranks of men even to the highest, both particular persons, and whole Societies that have but any way appeared against them, or they think will not be for them, as the King, Parliament, the Kingdome of Scotland, the City of London, the Assembly, all the reformed Churches, the City Ministers, particular Ministers, and other Christians, and as in their printed booke, Sermons, Speecches, so by affronts offered Ministers in Churches, Pulpits, and severall other wayes, and that in the highest unsuffe∣rable manner that (considering all things together) ever was in any age since the coming of Christ: and for the proofe of this, a man might make a large book to set downe the pregnant undenyable instances and particulars in this kinde; and a man would wonder what should be the mysterie of it, and no question many do (though for my part, I doe not) that this last yeare, since not only the Assembly, but the Honourable Houses of Parliament have voted the Presbyteriall Government, declared to the world they will settle it, made

divers Ordinances for it and about it, that ever since the Presbyterial Govern∣ment, all the Parts, Acts, and Friends of it have beene written, preached a∣gainst and abused more then ever; yea j••alousies, false reports, calumnies rai∣sed, nou••ished, fomented, and yet never any of the Sectaries exemplarily punished, o•• their Libels and desperate Pamphlets ever publikely censured (as I can learn,) or effectuall courses used to supp••esse them; but let the men or the books be what they will, abuse whom they will, Parliament, &c. so that they do but abuse the Presb••terians, and the Presbyterial Government, and plead for the Independents and liberty of conscience, all is well enough; nay, not only so, but some such bookes are licensed, and some persons known to be most des∣perately opposite to the Presbyterians, to the Covenant, to our Brethren of Scotland, the Assembly, to the godly Orthodox Ministers, the men in great request, walking boldly in Westminster-hall, at the House of Commons door daily, familiar with some Parliament-men, preferred to places of trust, and honour, having favour in things wherein other men can find none; yea, have been able to do those things for themselves, and such as they appeare for, which otherwise were never likely, or not so quickly to have been effected. And in things done by the Sectaries against persons affected to the Presbyte∣riall Government (though in the way and manner of doing them) if Presby∣terians should do so, it were a great breach of Priviledge of Parliament, and an arraigning their Ordinances; yet in the Sectaries 'tis nothing, nor we never heare of anie such complaint or words made of them: For instance, How ma∣nie Votes, Orders, O••dinances of Parliament have beene spoken against, writ against, acts done point-blank against the Letter of them? not humble Peti∣tions made to represent the State of things, and to desire so and so; but down∣right railings and s••••ffes, or else taking cogniz••nce of things whilest before the Houses, and in d••bate: As for example, The Assembly who sits by Ordi∣nance of Parliament, have they not been fearfully abused, scorned by those Books of Arraignment of Persecution, Martins Eccho, &••. and now lately by a Ballad made of them, having a first and second part, wherein they are scoffed with the title of Black-bird Divines? The name of the Ballad against the As∣sembly of Divines is called, A Prophecie of the Swineherds destruction▪ To the tune of the merry Souldier, or the joviall Tinker; and two men pictured at the upper end of it, with the inscription of Sir Iohn Presbyter and Sir Simon Synod. This Ballad c••lls the Assembly Swineherds, saith, ☞ These Swine∣herds they are sitting to build old Babells Tower: And in this Ballad the Di∣rectory made by the Assembly, and establish••d by Ordinance, is scoff••d at, and the Assembly i•• brought in, and jeered at for b••ing against Anabaptists, Brow∣nists, Independents: and they are in that Ballad call'd B••••ls Priests. The As∣semblies

last Petition to the Parliament, whilest it was in debate before the Houses, before they came to give their sense of it, Salt∣marsh (the annagram of whose name is to a tittle, M. al's trash) takes notice of it, prints a great part of it, prejudges and anticipates the Determinations of the Honourable House of Commons, and uses the Assembly verie coursely. There is a pamphlet called A Letter of Advice unto the Ministers assembled at Westminster, with seve∣rall Quares recommended to their saddest considerations, wherein the Assem∣bly is not only abused, but threatened, that if they give advice to the Parlia∣ment against a Toleration of Independents, they are so many in number, that the Assembly shall be chastised as evill Counsellours, disturbers of Church and State, no lesse than great Strafford, or little Canterbury. In the case of Paul Best, whilst it is before the House of Commons, and under debate, comes out a Pamphlet censuring their proceedings against him, as fearing what the sentence may be; in asserting the possibilitie of an Heretikes repentance so long as hee lives, and such as do any wayes cause him to die in heresie, as much as in them lyes, do effectually damne him eternally: and consequently, that Paul Best, (whatever his errour be at present) as well as Paul the Apostle, once a Blasphemer, may one day become a Con∣vert, if he be not untimely starved to death before∣hand. And to give only one particular instance more: There is a Book lately come forth about the sixth of this moneth of May, called Tender Conscience religiously affected, fearfully abusing and descanting upon all the Ordinances of Parliament, in reference to the Directorie, Ordination of Mi∣nisters, and Church-government, leaving out none but the last Ordinance about Commissioners: wherein the Parliament and Assembly are usuffera∣bly reviled and railed at; and particularly the Par∣liament charged with speaking blasphemy, and be∣ing guiltie of many other crimes.

And lastly, The Sectaries are so violent, and in∣sufferably insolent, that though they abuse persons or things, or do the strangest actions either against Lawes or Ordinances, if they be but questioned by any in authoritie for these things, in stead of confessing

their offences, submitting, and carrying themselves peaceably and humbly, they will abuse and miscall Authority to their faces, yea, set out printed books a∣gainst them, reproaching and reviling them to the open world; of which I might give many instances, as in the case of one Hawes committed lately by some Justices of Peace, upon two witnesses testifying words spoken by him derogatory to the second and third Persons in the Trinity; a book was printed, wherin they are reviled and clamoured against. So upon one Larner's commit∣ment, about a dangerous book entituled Londons last warning, there is a book put forth aspersing the L. Mayor of London, the Committee of Examination, and the Right Honourable the House of Peeres. And lastly upon Lievtenant-Colonell Lilburns commitment, many Pamphlets were printed, speaking bit∣terly against the Committee of Examinations, and the honourable House of Comons; as Englands Birthright, severall printed Letters, &c.

The Sectaries have lately put forth two pamphlets with a picture drawne and affixed to them, greatly abusing all the Presbyterians: The first is called Dictated thoughts upon the Presbyterians late Petitions to the Parliament: the other is the book called, Tender Conscience religiously affected, propounding questions upon the Ordinances of Parliament. The maine of the picture is an heart pictured, over which is written, Tender Conscience religiously affected, with some verses over that: and under the heart, with daggers at it, stands the Pope, the Prelate, and the Presbyter in the midst of them two, with a book in his hand, where Directorie is written, Antichristian Presbyter written by him, and the Crown under his foot, he treading upon it, and a dagger in his hand, reaching at the heart of tender conscience, but a chaine with a weight hanging at his arm, whereby he is hindred and falls somwhat short of pricking tender conscience with his dagger.

Now I could write a book in giving observations, and making a confutation of this picture, and these mottoes, but I must studie brevitie, I will onely hint a few things.

1. That I have been informed for certain, and it was spoken of by some Mer∣chants on the Exchange, that in Holland the picture of an Independent is drawn, and set out publikely, and he is pictured thus, with God written in his mouth, the Devill written just upon his heart, and the world written and pictured as he holding it in his armes.

2. It may be this picture of a Presbyterian will cause the picture of an In∣dependent to be drawne here in London, set out with Mottoes, as also what he hath under his feet, &c. and if it prove so, 'tis but just and the Indepen∣dents may thank themselves.

3. For the Picture it selfe of a tender Conscience, which they make the

Presbyterian lifting up a dagger to stab; I am confident the Presbyterians are as truly tender-conscienced men as any in England, yea far above the Sectaries; and for the Sectaries (take them generally) they are far from being tender-conscienced men, as I shall shew at large in my Treatise against Toleration, under that head of answering that objection, that tender Consciences must be ••orn with; where I shall prove by many instances they are men of large consciences, and have consciences, like to Ostrich stomachs, that can digest iron, that can digest a generall Toleration of all Religions, can beare with them that are evill, or any thing that is wicked, so it will pro∣mote the Catholike Cause; and in truth, in stead of being a truly conscien∣cious people, and going upon religious principles, they are a meere politike Faction, driving on strange designes, and having ends of their own.

4. Whereas they place the Presbyter in the midst of the Pope and Prelat, how might they more truly have placed an Independent and other Secta∣ries, the Independents shaking hands, and complying more with Papists and Prelats than Prebyterians, as I could prove by many instances of familiar passages and speeches that have passed between some Sectaries and Papists and Prelats, and some speeches again of Papists and Prelats of the Indepen∣dents, some wherof the Reader may find in this Book, pag. 16, 126.

5. That of the Presbyterian trampling the Crown under his feet, is a most wicked lye, and confuted in the sight of the Sun, by the experience of thes•• times; for who stand more for the Crowne, the Kings Person and Ho∣nour, his just greatnesse, and his Posteritie after him, than the Presbyterian partie; and who are more against Monarchy, the Kings Person and Honour, than the Independent partie? A Sectarie indeed may well be pictured with the Crowne under both his feet, trampling it, and breaking it all to peeces, and together with the Crowne trampling the Church, Ministerie, and the Kingdome of Scotland under their feet; and for proofe of Sectaries trea∣ding the Crowne under their feet, witnesse Londons last warning, commen∣ded, sold, dispersed up and down by Sectaries, witnesse Walwyns an Arch-Sectaries speeches, with othea passages of some of them, as giving over praying for the King above this yeare, laughing at them who pray for him, as one of them praying publikely in the Church, that the King might be brought in chains to the Parliament, as speaking against his coming in or being received in but under the notion of a Delinquent, and that he deserved to die if any man did, with such like speeches.

6. That of the Presbyter endevouring to destroy the ••••nder Conscience re∣ligiously affected, only hindred by a great clog hanging upon him, is a wicked

scandall; for the tendernesse, forbearance, love, indulgence of the Presbyte∣rians, when they were in their highest power, and the Independents weak and low, is known to all this Kingdome; and had they been such men as the In∣dependent Painter would make them, the Sectaries had never growne to this boldnesse to make such a Picture, nor these Kingdoms so troubled with them as now they are; but the truth of it is, a Sectarie may well be painted with a dagger thus running at the heart of the Presbyterians tender consciences reli∣giously affected, and had they not clogs upon their arms, we should find it so by lamentable experience; they have made violent attempts against Presby∣terians, and they have given out many threatning words; and certainly de∣signed and comforted themselves, that ere long they should be able to crush the Presbyterians; for proofe whereof, besides instances already given in this Book, pag. 67. I shall add two or three at present: One Smart a great Se∣ctarie, upon the fifth or sixth of May last, speaking against the Presbyterian Ministers, and calling them Priests, spake these words; That we hope to have, or shall have shortly the Sequestrations of the Presby∣terians, as well as formerly of Malignants; unto whom one of the company replyed, that I suppose you will get a good office or place then, when the Pr••••••••terians estates shall come to be sequestred. Another Sectarie, a Bodies-seller in London (whose name I conceale, upon the entreatie of him who related it) speaking of the Ministers of Sion Colledge, said these words; Many have gone to Tyburn, who have lesse deserved hanging than those of Sion Colledge; and hee further spoke these words, that the Ministers were the cause of all our troubles & stirs. This relation was given me un∣der the hand of one who was an ear-witnesse, and deli∣vered to me in the presence of two sufficient persons. A third man, who is for the Independents, and that way, came to a person of qualitie in the Citie of Lon∣don, and taken notice of for a man of great estate, and wished him, out of his respect to him, to take heed how he ingaged or shewed him∣selfe for the Presbyterians, and against the Independents, for there was no way for him to keep his estate, or to be secure, unlesse he were of that side, with other words to that purpose.

Here followes a Copie of some Letters, with a Narration of some more re∣markable Passages concerning the Sectaries.

A Copie of A Letter written to me from a godly and learned Minister living at Yarmouth.

VVorthy Sir,

BY your Letter coming to my hand, I take notice of an Information handed to you, wherein I wish there were not so much truth. For your better securi∣ty, I have procured the Examinations out of the Of∣fice, and have transcribed one of them, which here I send you inclosed. At our late Sessions, this cause was heard, Our Recorder professed, that had he had power, hee had a great minde to hang the man for his Blasphemies; but in conclusion, hee was bound over to the next Sessions: Touching the person of this blasphe∣mous wretch, one Iohn Boggis, hee was an Apprentice to an Apothe∣cary in London, and came downe hither with (your good friend) Cap∣taine Hobson, as his Chyrurgion. Soone after his coming into these parts hee turned Preacher; and so in a little time seducing, and be∣ing seduced, hee came from Antinomianisme and Anabaptisme, to this desperate height of Atheisme. Your great Rabbi Oats told mee before his face, that M. Boggis might be his Master, notwithstanding his youth; and so highly extolled him, as if hee had beene Adam Hamagnalah. One passage more I shall acquaint you with. About a yeer since or somewhat more, this Boggis with Oats, (then of Norwich) and one Lockier a Ring-lea∣der of the Anabaptists in this town came to my house, desiring some discourse with me for their pretended satisfaction. Providence so ordered it, that M. W. my fellow Minister, and one other, were with me at the present. Thus three to three we fell into debate (amongst other matters) about the power of the Magistrate in inflicting capital punishments, and taking away of life. Here∣upon Oats (to whom the rest agreed) peremptorily affirmed, and stood to maintaine, That there was no such power in any Christian Magistrate over a∣nie Member of a Church, unlesse first he was cast out of the Church, and so de∣livered to the Secular power; no, whatever his offence was, though Murther or Treason.

His Argument was, That all Church-Members were the Temple of God, and who so destroyeth the Temple of God, him shall God destroy. Being pressed with the Authority of that Text, He that sheddeth mans blood, by man shall his blood be shed, hee and the rest cryed out, what had they to do with Moses? They were Christs Disciples, not Moses Disciples. Being minded of the an∣tiquity of this Law before Moses his time, they replyed, it was all one being

part of the Old Testament. Withall Oats added, that that Law was fulfilled; demanding of him how, he answered, in and by Christ In as much (said hee) as Christ shed his blood, my blood is shed already; for (saith he) Christs blood is my blood, and my blood is Christs blood. At the same time Boggis being pressed by my selfe in some particulars, still his reply was, I have the Spirit. My selfe impatient of his arrogant boasting, told him. That certainly if he had that Spi∣rit he pretended to, hee would not so boast of it: Whereunto (clapping his hand upon his brest) he replyed, I thank God I have enough of the Spirit. Here∣upon I having enough of him, told him, that the doores were open for him, and so parted with him. The Lord direct, and assist you in all your underta∣kings, and make your endeavours successefull. With my prayers, and hearty salutations, I rest

Your assured Friend, and Brother in the Lord.

Yarmouth, May 11.

A copie of the Deposition made against one John Boggis, for horrid and unheard of Blasphemy.

Great Yarmouth Ian. 24. 1645.

THis Informer saith upon his oath, that some few dayes since, one Iohn Boggis came to the house of this Informers Master about dinner time, and being requested to stay at dinner there, he sate down at the Table, and being also requested by his said Masters wife to give thanks, hee asked to whom hee should give thanks, whether to the Butcher or to the Bull, or to the Cow, (there being then a Shoulder of rosted Veale upon the Table.) And the said Informers Masters wife, saying, That thanks should bee given to God; the said Boggis replyed, and said, Where is your God, in Heaven, or in Earth, aloft or below, or doth hee sit in the clouds, or where doth hee sit with his—. And further this Infor∣mer saith, That at another time the said Informers Masters wife having speech with the said Boggis about the Church, and concerning the Bible, the said Boggis wished, he had not knowne so much of the Bible, which hee said, was but only paper.

The former part of this Information (to And further, &c.) is al∣so attested upon Oath in the same words by the said Informers Master wife.

A true Copy of a Letter sent from Dover, to a worthy Member of the Reverend Assembly, and subscribed by five hands of persons of worth, Ministers and others.

Worthy Sir,

OVr true respects of you prefixed: We entreat your favour to acquaint us what you think will be the result at last about the Independents; if they must be tolerated, it is then in vaine for us to strive against it by any hu∣mane helps, and must expect to live in all confusion and disorder, except it be in our Families, and there we shall hardly avoid it, for there are some that creep into Houses. We desire you to take notice, that for three yeeres last past there hath been some differences about that way in Dover; but of late they are faln into a Congregationall-Church, have made Members, and ordain∣ed a Pastour one. Mr. Davis of London, who will settle here with them: Hereupon they are presently so high flowne, that they will have our publike meeting place commonly called the Church to preach a weekly Lecture, though we have an Order from the Committee of Parliament, that there shall bee none without the consent of both the Ministers in Dover, and have acquain∣them with it; yet some have threatned, if the Key be kept away, they will break open the doores; and since M. Davies journey to London, the Mem∣bers of his Church meeting everie Lords day twice, and once in the weeke, Mr. Mascall (a man employed by the State to bee a perfector of the Cu∣stomes) undertakes to feed the flock, expounds the Scriptures, and with much vehemencie cries out to the people expressing himselfe thus against the present Ministerie: Your Priests, your damned Priests, your cursed Priests, with their fooles Coat. Your Levites, who if they get an Ordinance of Par∣liament, will thunder it out, but they let alone the Ordinances of Christ, and perswades the people of the evill that Synods and Learned men have done to the Church, and therefore presses them to the uselessenesse of hu∣mane learning, and at other times in private meetings, perswades peo∣ple, that they will fall into most miserable slaverie, if they have a Pres∣bytery; and saith, That hee shall stand and laugh at them, when they are under their burthens. For our parts, if the State will suffer them∣selves to bee so vilified in what they have by the best advice proposed, and will have us trodden under foot for following Christ, and obeying them, and will have us take Covenants, and suffer as many as will to violate them, wee shall then thinke that wee are fallen into worse times then ever wee yet saw. Wee desire you to counsell us, and to improve your power in the Assembly, and with the Parliament what

you may to stop these violent proceedings here, that we may enjoy our pri∣viledges, especially the peace of our Consciences and Countrey, we rest

Your loving Friends.

Dover, April 13. 1646.

This Letter is given into the hands of a Peer of this Kingdom.

The Copie of a Letter written from a learned and godly Divine from beyond the Seas, to a speciall Friend of his here in London, and transla∣ted by him out of Dutch into English.

VVE do earnestly long for some Ordinances from England, for the sup∣pressing of the high growing Sects, Heresies, and Schismes, which get the upperhand: We are afflicted in our verie souls, that there is such a depth of Distractions and Errors, such liberty for Schisme, Blasphemie, and ungodly Tenents, both at London, and in the whole Kingdome. O blessed holy Hol∣land, righteous Amsterdam, heretofore accounted the sink of Errours and He∣resies, but now justified by London. With us are punished with banishment, or piercing through the tong with a hot Iron, those that but slanderously speak of the Virgin Mary: Here we burne the books of the Socinians Errours, and they may not with knowledge be sold in these parts: Here indeed every one is left to enjoy the freedome of his Conscience in his own Family, but to keep Conventicles and meetings of divers Families together, Amsterdam it selfe will not suffer, except in Anabaptists, Lutherans, and Remonstrants. At Lon∣don is taught Blasphemy against Christ, God, his Word, Worship, and Sacra∣ments, by Enthusiasts, Antinomians, Libertines, and Seekers: There the So∣cinian tricks are new moulded, there all Sects and Hereticks may keep their separated, publike and secret Conventicles. Whence is it that you are so sud∣denly led away unto another Gospell? Is there no balme in Gilead, that the wounds of the daughter of Sion are not healed; are the Prayers of the Saints, and the Labours of the upright, all in vain? Gods judgements hang over that Kingdom, which feeds and fosters such sins.

A Passage extracted out of a Letter lately sent from a godly Mi∣nister in Colchester, to a Minister in London.

THe last Sabbath day we had one Clarkson a Seeker that preached at Butolph Church, the same man I believe that M. Edwards mentions in his Book: His Sermon tended to the vilifying of the Scriptures, all Ordinances, Duties, Ministers, Church, State: Hee vilified the Scriptures and would not have the people live upon white and black, and that they of themselves were not able to reveal God, of which I shall give M. E. a full account the next week.

An Extract of a Letter written from a Minister in New-England to a Member of the Assembly of Divines.

DIscipline, or Church Government is now the great businesse of the Chri∣stian World, God grant we forget not the doctrine of Repentance from dead works, and Faith in the Lord Jesus: I long much to see, or heare, what is done in England about this matter. I shall not fall into particulars, as I might do, could we speake mouth to mouth. I am no Independent, neither are manie others, who say, Communi Presbyterorum consilio Ecclesiae ab ini∣tio regebantur; nor am I of a democraticall spirit: Much have I seene in my almost eleven yeares abode in this Wildernesse; and I wish such as maintain an Independen Democracie, had seene and found as much experimentally. A house like to be well governed, where all are Masters; but no more of this. For my self, God hath been here with me, and done me much good, learning me somthing of himselfe, of my selfe, and of men. N. E. is not Heaven, and here we are men still.

Decem. 8. 1645.

To his loving brother, M. Thomas Edwards.

SIr,

that Book which discovereth our generall Gangraena, containeth truth, which will procure you many enemies, its the fate of Truth: But to this end (saith our Lord Iohn 18.37.) was I born, and for this cause came I into the world, that I should beare witnesse to the truth; and so for this Cause are Chri∣stians begotten againe by the Word of Truth: Everie one that is of the truth should do so, espcially such as are his Ministers. Revelasse will be superasse: Ile joyn with one of your adversaries in that alleadged Text. But they shall proced no farther; for their folly shall be made manifest to all men, as theirs also was, 2 Tim. 3 9. I wait for its accom∣plishment. You, yea we all must look to suffer for plaine dealing, especially now when as truth lieth in the streets and is trampled on by dirty feet; when as there are so many adversaries unto it, and such an Independent Combina∣tion against it: The great objection against you is, You are too too vehement in your opposition; which when I heard, I remembred I had read in Luther de servo Arbitrio, the same objected to him, by old Erasmus. The Answer of Luther unto it, mee thinkes may well bee ours, yours, and yeeld us much comfort and encouragement. Quod antem, ve∣hementius, egerim, agnosco culpam si culpa est, imo te∣stimonium hoc mihi in mundo reddi in causa Des miri∣ficè gaudeo: Atque utinam & ipse Deus id testimonii in novissimo die confir∣maret quis tum beatior Luthero, qui tanto sui saculi testimonio commendatur,

quod veritatis causam non segniter nec fraudulenter sed vehementer satis, vel petiùs nimio egerit? Tum illud Ieremae soeliciter evaserim, Maledictus qui facit opus Dei negligenter. So Luther; and so may you in my judgment.

As for Cretensis (so one of your adversaries stileth his Book) I finde him still a confident man, his Challenge of all the Presbyterians one after ano∣ther, assembled or not assembled in England, Scotland, France, and Ireland, in that question of the imputation of faith in a proper sense, &c. sheweth so much, and also that, that he may do it as well as you did Antapol. p. 117. To whom you may say from me, He cannot so well do it as you, because that as yet we see none hath accepted your challenge, whereas the strength of him is tried (in what he did against M. Walker, and his other two Treatises of that subject) and is found weaknesse; so that untill he vindicate himselfe, we have but the words militis gloriosi, the vent of spleen against Presbyte∣rians and the Assembly, say, I could tell him Presbyterians and Independents assembled, have weighed that controversie, and found his opposition therein too too light. Tell him that (though the servant is not greater then his Ma∣ster, nor the authority of the Clark equall to that of the Iustice of Peace; and that when M. Gataker speaketh, M. Robrough may hold his peace, as he speaketh, pag. 26. Cret.) M. Robrough may say so much unto him in behalfe of some of those he thus challengeth, and tell him that he do no more with challenges, trouble those Masters, being in serious employments. It sufficeth a servant hath routed his forces, and is in readinesse (with Gods helpe) if M. Iohn Goodwin can but recruit, to meet him in that controversie in what∣soever field. Blessed be God, he is much more inabled and imboldened to that by his attendance; so farre is he from being ashamed of that which he objecteth as a jeer: he is strong at that (as in his Recipe to M. Walker▪ and that whole Book) the blood that runneth in that vein (as I have heard) cost him nought, he received it by tradition, he is not as yet redeemed from it; will him as a grave and learned Divine to answer M. Robroughs Animadver∣sions, and after that propose his vaine-glorious challenge unto Presbyteri∣ans: they and Independents will surely answer him, if between him and me there be indeed found on my part impar congressus.

That charge of yours (Gang. p. 70. that Faith in a proper sense, is impu∣ted to justification, and not Christs righteousnesse) is owned (I see) still by him. Onely he saith, that you falsly and forgingly represent the opinion, be∣cause you father on it that mungrell expression (as he calleth it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, an expression ad invidiam comparata It my be said its usually so expressed by such as handle that controversie. Mr. Wootton abhorred it not. Fidem autem cùm dicimus ipsum credere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significamus, De Reconcil par. 2.

l. 1. c. 15. p. 175. and againe, p. 176. for what hee mentioneth else to that further, he may do well to take notice that he is examined, as in all that hee hath written,

The other Charge (pag. 23. about quoting Bucer and Calvin against their judgement) in my opinion it is very just. Let Mr. Walkers Booke and mine be but consulted, it is made evident in theirs, and others testimonies quoted by him: when as Bucer saith, Faith is imputed to righteousnesse, and so Cal∣vin, they take it not in a proper sense but figurative, or relative to the object, which Sibrandus against Bertius, sheweth to bee the judgement of all Protestant Divines, and challengeth him to shew one man, or one place to the contrarie. For Bucer, Master Wotton, sheweth his opinion in these words, Quia hac fide apprehendimus justitiam perfectam Christi; ideo Apostolus dixit, credenti in cum qui justificat impium, fidem ejus reputari in justitiam: fidem, scil. apprehendentem justitiam Christi, id est, ipsam Christi justitiam: Wo••t. de Reconcil. part. 2. lib. 1. cap. 14. pag. 170. and therefore saith of Bucer, Quem ego de imputatione opinionis, authorem fuisse mihi persuadeo. He might have read it cited in mine Animadvers. part. 1. pag. 150. And as for M. Calvin, the verie places whence he quoteh him expresse so much. Let him peruse what is ex∣tracted from him in mine Animadversions, pag. 134, 135, 136, & p. 162, 163.

As for that opinion of Calvins, That Iustification consisteth in remission of sins, tell him hee needed not to call in witnesses, it is confest: The que∣stion is about the word onely; neither is that word denyed to bee in Calvin: but the qustion is, whether onely excludeth in his sense imputation of Christs righteousnesse (the tenet of Protestants;) or that of inherent righteousnesse (the Doctrine of Papists:) I deny the former, and assert onely the later against the Papists; and I appeale to his witnesses, let them give their ver∣dict. Yet tell him, that in mine Animadversions, in answer to this very head, he may read it determined by many witnesses against him; by Bellarmine, his adversarie, an accuser of Calvin (as he is for this,) by his own witnesse, Pa∣reus, by D. Downham, D. Davenant and Polanus, though he will not see it: part. 1. pag. 76, 77, 78, 79. Yes, when as in his book he mentioneth these two witnesses (as he here doth) he may finde them answered out of the same Au∣thours, where Mr. Gatakers judgement may bee also seene of that thing, Whether Justification consists in remission of sinnes. Surely, had hee thought of these Answers given him against his opinions for mine, that they are to bee seene in the world, hee would never have made so loud a challenge, neither yet have spent time in repetition of these testimonies; for the determining of which between us, I appeal to all the world,

and am ready (when-ever he pleaseth) to contend for this with him, or any part of the Controversie, in writing, or vivâ voce.

Sir, I thought good to write so much to you in defence of Truth, and somwhat in reference to my despised selfe: It is now yours, do with it as your selfe shall please. The Lord make us valiant for truth; for this I know, I have abettors enough, such as himselfe doth otherwise highly honour. But service calleth for mine hand elswhere, which I must obey: and therefore with prayer to God for his blessing on you, and all your labours in his cause, he taketh leave of you for this time, who is

Your loving friend and Brother in every cause of Christ, HENRY ROBROUGH.

April 23. 1646.

A copie of a Letter lately written to me from a godly Minister in the West of England.

WOrthy Sir, whom (though unknown to me by sight) I love and ho∣nour for your love to truth, and for your zeale against the spreading infectious Errours of these times, wherein we once hoped for better things. I wrote to Master F. of some discoveries that were made to me by some re∣claimed from Anabaptisme, concerning the workings of Satan to and in that way, being much affected with the relations they first gave me by word of mouth: I desired them to commit their experiences to paper while the remembrance of them was fresh with them, that they might be able here∣after as well as at present, to tell what the Lord had done for their soules, in breaking such a dangerous snare as Satan with so much art and subtilty had laid for them: This upon perswasion they did, and at last gave me in about two sheets of paper close written, wherein they discover not only how the snare was laid for them, and how they were first caught and intangled with a liking of the novelty of Anabaptisme, but being caught, how they were carried on to it with the strongest violence and impulse of spirit that is ima∣ginable: they also discover the sad effects and influence which that way had upon their spirits while they lay but under a liking and good opinion of it, and how it pleased the Lord to rescue and bring them off, before they were actually ingaged, and duckt into that seduced society. Sir, all these things were so fully and largely expressed in the manuscrip•• I had from them▪ that others as well as my selfe held them very fit to be published for the publike good; and supposing they should be, I was preparing some considerations upon the passages to come forth with them. Since their coming of the

Anabaptists, they have found their spirits in a much better frame then be∣fore, and out of pitie to others ingaged in that way, have endeavoured to reclaime them. And now Sir, for my own part I must needs say, it is much that I have suffered from Opinionists of all sorts in these times, and meerly because I could not be false to my Covenant (nor I trust never shall) by a sinfull silence, when heresie and schisme do lift up themselves against truth and unity. I praise the Lord this happinesse I have, though the unkind deal∣ing of these men hath somtimes occasioned much griefe of heart, and weaknesse of body to me, yet they have not prevailed in the least wise to weaken my resolutions in contending for the truth; yea the more the truth is opposed, the more earnestly I hope I shall contend for it, though it be to the utter exhausting of that small strength of body which I have: I cannot sacrifice my selfe in a better way. I know it is not necessary that I should live, but necessary it is, that truth should live and be maintained to the ut∣most of our power. Me thought it was somwhat harsh to me at first (till God accustomed me to the yoke) to suffer frowns, reproaches, imprecati∣ons, and all manner of hard speeches for the discharging of my conscience, and that from those whose professed principle it is that all should have the liberty of their consciences: It seems they would take liberty, but will not give it. If my conscience bids me to oppose some of their tenets and pra∣ctices, and I can have no peace without so doing, how can they in reason de∣ny me this liberty by their own principle? ☜ Surely it would be a sad day to all Orthodox Christians if they should be brought to stand to the mercy the Sectaries liberty. Some of them have partly well used their liberty a∣gainst me in speaking, writing, printing against me, in the most scurrilous, rancorous, injurious manner that could be, and onely for preaching that, which if I had not, my conscience I feare would have preached against me while I had lived, for holding the truth in unrighteousnesse. Sir, I will not hold you with particulars, this place hath been a troublesome place to me, for which I know whom I have to thank. I wish it may be quieter to the next Minister that succeeds me, for God is pleased by a cleare providence to open me a way to some other place. Sir, being lately at Dorchester, the Town I heard was somewhat disturbed the week before by a wandring Se∣ctary, who had gathered a company about him, and preached in the Shire Hall (as I think they call it▪) chusing that of the Apostle for his Text, But we have the mind 〈◊〉〈◊〉 Christ. Afterwards, through too much pride, and too little wit, the poor fellow was so ill advised as to challenge M. Ben to a pub∣like dispute imp••••r congressus Achihi. offering to make good the lawful∣nesse of private mens preaching, which challenge was accepted, but how the

Opinionist was foyled by that worthy Minister (fitter to grapple with that Punies Instructors) was easily perceived by all understanding hearers. The godly people of those parts have been so well catechized and grounded heretofore, that the Opinionists complain they can make no work with them. Certainly the good old English Puritan (which Mr. Geere doth so well characterize) is the Novellists greatest enemy, or rather the Novellist his. ☞ Alas, how sad is the destiny of Orthodox Christians, that no times will favour them? We have not yet lost the sense of what we suffered heretofore by those wicked Prelats, whom God hath therefore cast out as an abomina∣ble Branch; and surely if all the Orthodox in the Land should bring in their severall complaints of what they have suffered since by turbulent Opinio∣nists, it would fill the world with wonder, and the Reformed Churches abroad, who cannot but sympathize with us, with much heavinesse of spirit in our behalfe. Heretofore it was counted a crime to preach against pro∣fanenesse, as sporting on the Lords day, and the like; and now as great a crime to preach against Heresies. Only let me acquaint you with one thing I have observed, This veine of persecution for the most parts runs along in the same persons; they who most countenanced profanenesse and supersti∣tion heretofore against Orthodox Ministers, are the same men who under a forme of godlinesse, without the power, do now countenance Heresie and Schisme against it; but Sir, let nothing discourage. It it given to us, not only to beleeve, but to suffer; but hee that shall come will come, and will not tarrie: and in the mean while it is enough for us that Christ reigns.

May 11. 1646.

THere is a young man who lives in London, and not far off the Exchange, who went not long since to Lams meeting-place, to see and hear what they did there; and when he was come, found many of them reasoning and conferring about strange opinions: and among the rest, there was one Se∣ctarie who maintained and affirmed, ☞ That he was Jesus Christ. At which this young man was so offended and troubled in his spirit, that hee (upon the place, and to his face) spake much against him for his blasphemy: This fellow still maintained it stiffely, and told this young man hee would powre out his judgements on him, and damne him for opposing and speaking thus against him. This young man was so affected with it, that when hee came home, he told it his Father and other friends: and being asked by some, whe∣ther he thought the man was in his wits or no, this young man replyed, Yes sure, for he spake sensibly, and to the things that were spoken of, though in this blasphemous abominable way.

Many Sectaries have distrubed godly conscientious Ministers in the Pul∣pits,

standing up in the verie face of the Congregation, and speaking to them, giving them the lye, charging them with false Doctrine, calling them Antichristian Ministers, and such like: Of some of these I have given instan∣ces in my late Book, pag. 102, 103, 104. And to add a few more, Mr. Andrews of Wellingborough had the lye given him whilst hee was preaching; and many Ministers have been put by preaching, and kept out of their own Pul∣pits by force of Arms, Captains and Troopers coming up into the Ministers Pulpits with their swords by their sides, and against the mind of Ministers and people: Thus Paul Hobson hath done in Northampton-shire, Bucking∣ham-shire; and thus at Ravensden in Bedford-shire a Souldier went up a∣gainst the mind of the Minister; and here in London, the face of the King∣dome, at Christ-Church there have been many affronts offered, as jeering and scoffing in the midst of the Sermons, speaking loud against things deli∣vered, to the disturbance of those who have sate neer: and now lately at Christ-Church, on Tuesday the 20. of April, just upon concluding my Ser∣mon, and going to my last Prayer, up stands one Colonell Washington of Hartford-shire, (so his name and place is related to be) and spake openly against what I had preached, that I had not rightly given the sense of that Parable of the Tares, and that I was a false Prophet, or Beware of false Pro∣phets. Now if the Sectaries will do thus to the Presbyterians whilst they are in their minoritie, and underlings, what will they do when they come to be in their Kingdome, to be encreased in number and power above the Presby∣terians? But now on the other hand, let Independents and Sectaries give any one instance that the Presbyterians, when they have come to hear them preach, (though they have preached their erroneous opinions, and for liber∣tie of conscience, and against Presbyterians, and all this in the Presbyterians Pulpits and Churches) that ever the Presbyterians have stood up and made disturbance in the publike Assemblies, or carried themselves uncivilly and scoffingly in Sermon time towards them.

There is one Gorton, who was a great Sectarie in New-England, holding many desperate opinions there; a copie of which, given by Mr. Williams of New-England (that writ the Book called The bloudy Tenet) unto a Reve∣rend Minister now at London, I have seen and perused. Now this Gorton with others being banished out of the Patent of the Bay, and when they were gone, holding and venting strange and horrid opinions, whereby they highly dishonoured God, and did hurt and mischiefe to some of the people in the Patent, and under the New-England government; the Governour and Magistrates sent a company by force of Arms (though they were in a place, as it is thought, out of their Plantation and Patent) to bring them to

Boston; who accordingly, being too strong for Gorton & his company, brought them to Boston: and when the Governours had them in their hands the Court sate upon them what to doe with them; and there were some motions and consultations (as I and other Ministers have been informed by some that are come from New-England) about putting them to death, or what other punishments to be infl••cted on them for their blasphemous opinions. But how Gorton escaped, whether because the place they fetched him and the rest from was not in their Patent, or what other reason, I know not; onely this I am assured of from divers hands, that Gorton is here in London, and hath been for the space of some months; and I am told also, that he vents his opi∣nions, and exercises in some of the meetings of the Sectaries, as that he hath exercised lately at Lams Church, and is verie great at one Sister Stags, excer∣cising there too somtimes.

There is one Iohn Durance an Independent, (whom I mentioned a little before) who preaches a Lecture on the week day at Sandwich in Kent, and hath a Lecture at Canterbury too, and would have had a Lecture also at Do∣ver for the farther spreading of Independency: but by the godly Ministers of Dover opposing it, and writing up to London against him, such meanes were used, as he was put by, and kept from coming thither: Now among many other of his pranks, the Reader may take notice of these; He hath at Sandwich in the Church publikely prayed to God two or three severall times, that the King might be brought up in chains to the Parliament: upon which prayer, one or two of Sandwich went to M. Durance, to know what his meaning was in that prayer: upon putting the question, M. Symonds, an Independent Minister in the same towne, and his great friend (but more politick) being with him, answered, M. Durance meaning was that the King might bee brought up in chaines of gold: whereupon M. Durance replyed, that was none of his meaning; but he meant, he might be brought in chains of Iron. In a Sermon one time this Durance told the people hee was sorrie he had spent so much time, or lost so much time in reading or turning over the Fathers: and yet he said he honoured the Fathers as much as anie man. This man after his preaching at Canterburie, hath the use of a great roome neare the Cathedrall, where manie resort to him; and he takes occasion to build them up in Independency. Not long since M. Durance, on his Lecture-day, just before the last day of publike Thanksgiving in the Countrey, preaching in one of the Churches in Sandwich, told the people he would finish the Text he was then preaching upon on the Thanksgiving day, and that in the after∣noone, in a private house: whereupon, when he had done, M. Sherwood a

godly Minister in whose Church he preached, turned himselfe to the Congre∣gation, saying, Mr. Durance, you shall not need to do so, you shall have the libertie of my Pulpit, I here offer it you; and if you may have libertie of the publike Church, I hope you will not go into corners. VVhereunto Master Durance publikely replyed, hee would not preach in the Church, but was re∣solved of his way; and accordingly in the afternoon, when the people went to the publike exercises to Church, Mr. Durance went to a private house, and two or three hundred people after him, to heare him preach in private.

I have many other remarkable stories and passages of the Sectaries, proved by witnesses, by Letters under their hands, and the notorietie of the things themselves, of their horrible uncleannesses, forsaking their husbands and wives, fearfull defraudings, and seeking by desperate wayes to cozen and de∣ceive; as also of their strange conceits: That there is a Prophet arisen, who is shut up for a time, but at the end of this Summer is to come forth with power to preach the generall Restauration of all things; which Prophet hath given a roll forth already into some hands, in which roll many things are written, and whoever hath that roll, hath the spirit of prophecie: He hath appointed some to be Publishers and Prophets, and to go to Jerusalem to build it up, where Abraham, Isaac, and Iacob shall meet them from Heaven; and these persons thus sent unto Jerusalem, are assured they shall never dye, with many other of this kind. But I will reserve these to make another book of, and come to give the Reader some Corallaries drawn from the whole matter.

Certain Corallaries and Consectaries drawn from the Errours, Heresies, Blasphemies, Practices, and Stories of the Sectaries laid down in this present Book.

CORALL. I.

HEnce then from all these Errours, Heresies, Blasphemies, Practices, &c. laid downe both in the first and second part of Gangraena, we may see how far the Sectaries of our times have proceeded, and how high they have risen: In a word, to summe up in one page what more at large is expressed in many sheets, the Sectaries are gone verie farre, both in damnable doctrines and wicked practices, in holding principles and po∣sitions destructive to Church and State, against all Government, both

Civill as well as Ecclesiasticall, and that not only for the matter, but in the 〈◊〉〈◊〉 and way of propagation and 〈◊〉〈◊〉 of them. They have questio∣ned and denyed all the Articles of faith, and have justified and pleaded for all kind of errours and abominations: They have denyed the Scriptures, Trinitie, the God-head of the Son, and Holy Ghost, Justification by Christ, the Gospel, Law, holy duties, Church, Ministerie, Sacraments and all Ordinances: They hold there are no Devils, no sin, no Hell, no Heaven, no Resurrection, no Immortalitie of the Soule: And together with these, they are against all Kingly government, the King▪ Lords, the House of Commons, as to have any thing to do in matters of Religion, or in Civill matters any longer than the people who chose them think fit, and to be chosen yeerly, or of••ner, accor∣ding as they carrie themselves; yea, against all kind of Civill government and Magistraticall power whatsoever, as appeares by denying the power of impo∣sition of taxes and assessments, in denying the power of Magistrates over Church-members in cases of murther, treason, &c. And as they have denyed all these, so on the contrarie they have maintained and pleaded for all kind of blasphemous and hereticall opinions, and loose ungodly practices; yea, they have publikely in print justified there should be an open Toleration for all these: and if any man should so far degenerate, as to beleeve there is no a God; nay, come to bl••spheme God and the Scriptures, yet hee should not be troubled nor molested, but enjoy the libertie of his conscience: And they have not only pleaded thus, but some of them have actually blasphemed God, Christ, the Spirit, the Scriptures, Ministers, Sacraments, and all holy Ordinances; be∣sides committing of horrible uncleannesses, forsaking of husbands and wives as Antichristian, being guiltie of thefts, defraudings, &c. being partakers also of that horrid Rebellion of Ireland, in justifying the Rebels, that they did no more than what wee would have done our selves, &c. All these with many others, as the pleading for stage-playes to be set up againe, some or other of the Secta∣ries have been guiltie of: and unto all these have added this moreover, to ca∣nonize and cry up for Saints, faithfull servants of God, &c. Antiscripturists, Antitrinitarians, Arrians, Perfectists, yea, Blasphemers and Atheist, ••o they be but for Independencie, and against Presbyterie: and particularly, how is Paul B••st, that fearfull Bla∣sphemer, now he is in question by the House of Com∣mons, pleaded for by many Sectaries of our times, and bitter speeches spoken against the House of Commons for medling with him? yea, and in print too hee is

pleaded for, and compared in a sort with Paul the A∣postle. Certainly, neither we, nor our Fathers before us ever heard or saw such evils of blasphemie, heresie, &c. in this Kingdome, as wee have done within these two or three last yeeres: The worst of the Bishops and their Chaplains, when they were at worst, were Saints in comparison of many of the Sectaries of our times, and would have abhorred (as bad as they were) such opinions and practices which some of the Secta∣ries magnifie, cry up, and pretend to do by vertue of new light, the Spirit, and as a matter of great perfe∣ction, as for instance; A mans or womans forsaking their owne husbands and wives, and taking others at their pleasure, out of pretence of casting off Antichristian yokes, the pleading for a general Toleration of all Religions, yea Blasphemies, & denying a Deitie, out of pretence of libertie of conscience. But what speak I of the Bishops and their Chaplains? I am perswaded all the stories and relations of the Anabap∣tists and Schwenkfeldians in Luthers time, of the Popes and Papists blasphemies, of many Heathens and scoffers of the Scriptures & Christian Religion, as Galen, Porphirius, Lucian, Iulian the Apostate, &c. do fall short of the blasphemies & waies of our Sectaries: Which of all these ever so blasphemed as Boggis? or what storie is there since the creation of the world that mentions a more horrid & wicked blasphemy than that of Boggis, a great Sectarie, pag. 133, 134, 135? Or where is there a blasphemy to be found beyond that spoken of in pag. 116 of this Book? In a word, to conclude this first Corollatie, The Sectaries of our times have in many respects (as in regard of breach of Covenant, ingratitude, falsnesse, &c.) gone beyond the Sectaries of other ages and Kingdomes, and done worse than their fathers, justifying them in all their abominations which they committed; and have vented and spread so many poysonous and dangerous principles and positions, as are enough to corrupt and infect all the Christian world, if the Lord in mercie do not prevent it.

CORALL. II.

HEnce then from all that I have laid down of the Sectaries of our times, of their errours, heresies, blasphemies, strange practices, and their wayes of managing them, we may learne what is like to become of them and their way, and what their end will be; namely, confusion, desolation, and being brought to nought suddenly, as in a moment, and if ever God spake by me, I am confi∣dent he will curse this Faction of Sectaries in England, and cast them out as an abominable branch: Me thinks I see their day a co∣ming and drawing neere; Heretikes and Schismatikes do not use to be long-lived: no heresie (as Luther speaks) uses to overcome at the last. What is become of the Arrians, Donatists, Novatians, Pelagians, &c? though they were like a mightie floud, over-running and drowning all for a time, yet like a floud they were quickly dried up; and so will the Sects now: and we may expect it so much the sooner, because the visible symptomes and fore-runners of destruction are upon them. And therefore I shall now toll the great Bell for the Sectaries, the Anabaptists, Antinomians, Independents, Seekers, &c. and hope shortly to ring it out, and to preach their Funerall Ser∣mon, or rather keep a day of publike Thanksgiving and rejoycing, for the bringing downe of the Sectaries, and the breaking up of their Conventicles, as well as for the downfall of the Popish and Prelaticall partie. And that they shall shortly fall and be dried up as a floud; and though they have been in great power, and spreading themselves like a green Bay-tree, yet that they shall passe away, and not be; that they shall be sought for, and not found, I shall give these Symptomes.

1. Their horrible pride, insolencie, and arrogancie, extolling themselves and their partie to the Heavens, with the scorning vilifying, trampling upon, and despising of all others; and that in such unparallel'd wayes, as no age c••n shew the like; and that not only against particular persons of all ranks, No∣bles, Gentrie, Ministers; but great bodies and Societies, as the Parliament of England, the Kingdome of Scotland, the Common Councell of the Citie of London, Assembly, &c. The Luciferian pride, high spirit, and haughtinesse of the Sectaries of all sorts, in all places and businesses, and towards all per∣sons they have to do with, in their writings, speeches, gestures, actions, is seen and spoken of thorowout the Kingdome, and breaks out daily in their impatiencie of being contradicted, or having any thing said against their way; in their endervouring to break and crush all that will not dance after their pipe; in their not caring to hazzard and ruine all Religion, both Kingdomes,

but they will have their wills; and so in manie other things. Now God assures us in the Scripture that Pride goes before destruction, and an haughty spirit before a fall: Prov. 16. 18. that A mans pride shall bring him low: Prov. 29 23. that When pride cometh, then cometh shame: Prov. 11.2. and God threatens by his Prophets, he will cause the arro∣gancy of the proud to cease, and will lay low the haugh∣tinesse of the terrible, Isa. 13.11. Dan. 5.20. and in∣deed pride hardens mens hearts, and when their hearts are lifted up, and their minds hardned in pride, then God throwes them downe.

2. The Sectaries in promoting of their wayes and cause are grown extream violent, desperate, and unreasonable, knowing no rules of moderation nor for∣bearance; they go violent ways, and like Iehn, d••ive furiously; they do those things daily which wise, staid considerate men would never have done, nor a∣nie but mad men; and which anie man who hath his eies in his head may see, must needs destroy them: God hath hid wisdome from them, and befooled them, leaving them to do manie things against sense and reason. God hath left them, yea given them up to those courses and waies (of which I could give di∣vers instances) which no wise men would ever have taken, and which makes them abhorred of all good and moderate men. Now the befooling of men, hi∣ding wisdom from them, leaving them to rashnesse and violence, are presages of ruine, according to that saying, quos Deus vult perdere hos dementat, and according to that of the Prophet, I will hide wisdom from them: Nullum vio∣lentum est perpetuum, is seen in daily experience, and we may remember that the violence and furie of the Prelaticall partie did undoe them; and according to all humane reason, without that, it had been impossible to have c••st them out, being so deeply rooted in the lawes and customes of this Kingdome; and therefore the Sectaries before they are rooted and setled, being so violent, fu∣rious, and daring far above the Bishops, what can we expect but their speedy downfall? give them but rope enough and they will hang themselves; they run so fast, and ••ide so fiercely that they cannot but fall and break their necks, they drive so furiously and madly, that they cannot but overthrow all.

3. The great prosperitie, strange successe, and marvailous prevailing of the Sectaries in their waies & opinions, their devices and designs for the most part taking eff••ct and succeeding, so as they are mightily increased, many fallen un∣to them, and 〈◊〉〈◊〉 wind, almost, favouring them; whereas on the other hand the Presbyterian partie, both our Brethren of Scotland, and the Godly Ministers and People in England have beene sorely afflicted,

much crossed and troubled to to see things as they are; The Scots have beene sorely visited with Sword, Pestilence in their own Land, obstructed, reproa∣ched, evill intreated by many in this Land: the Assembly, the godly Mi∣nisters and people of the Kingdome, despised, scorned and abused severall wayes, yea, deserted, and looked upon with an evill eye, as if the troublers of Israel, and worse then Malignants, so that they have beene forced manie a time to cry out to God, Heare O our God, for we are reproached; Now great prosperitie, successe in a bad way, and in the use of bad meanes, as lyes, scandalous reports, under-minings, plottings, false-dealings, &c. is a great Symptome of destruction both to particular persons, and to a partie: whom God intends certainely to destroy, he fattens before, and lets them bee verie happie, thereby to prepare them for the day of slaugh∣ter: whom hee meanes to doe good unto in the latter end and deliver, he afflicts and laies them low before, laies the Foundation deep that he may build high, and for this let the Reader consult with these foure places of Scripture, Ier. 12. 1, 2, 3. Psal. 37.7, and 10.35, 36. Psal. 73.3, 4, 5. and 18, 19, 20. Psal. 92. 7. the sum of all which places is to teach us, that the more men prosper in a bad way, and flourish more then ordinarie, having what their hearts can wish, bringing all their devices to passe, the more sure they are of being puld out as sheep for the slaughter, and prepared for the day of slaughter, and that within a little while, they shall not bee, nor their place found, but brought to desolation as in a moment, and utterly consumed; and then when they are at their height of flourishing, then is it that they shall be destroyed for ever; great prosperitie is but a lightening before death, and as a great calm which presages the more dreadfull storme and tempest.

4. The great plotting of the Sectaries, laying their counsells deep, contri∣ving and working continually night and day by all kinde of waies and means, and all kind of instruments to effect their worke, and to carrie on their way; I do not think this manie hundred yeares there hath been a more cunning, plotting, undermining generation in the Church of God then our Sectaries, or more plots and devices of all sorts on foot, more irons in the fire within so few years, as hath been, and is among them: there's nothing they doe but they have a design in it, they conceive many plots at once to effect it, they have plot upon plot, and lay snare upon snare: Machiavel and the Jesuits are but punies and fresh men to them. I am confident they had so laid their plots, cut out their way, removed the rubs, prepared all things, so as that they had set their time, by which they should effect their ends, and speak out what they would have: Now God delights to bring to naught plots, to disappoint the devices of mens hearts, to blast and blow upon tricks and under-boord

workings, to take the wise in their own craftinesse, and wherein men deale proudly to be above them: the ripening, growing big of plots, is commonly the fore-runner of the downfall of the plotters, and the miscarriage of their plots: for the further clearing of which the Reader shall doe well to consi∣der what God speakes in Iob. 5.12, 13, 14. Psal. 37.12, 13, Isa. 29.15.16. Isa. 30.1, 2. and indeed God is such an enemy to plots, devices, tricks, that he will crosse and disappoint his owne children in their workings, devisings, and contrivances even for good, when they are too plotting, anxious, or de∣light and please themselves too much in them; and this he does often, lest they should attribute the events of things to their counsell, care, &c. and that the worke may appeare to be of himselfe, and not of men, that God may be knowne to be Deiu activus & non passivus, as Luther expresses it upon a like occasion, and that God doth not use to call Martin Luther or anie of his Saints to be his councellor, but that he doth all things according to his own counsell; hence we are commanded to be carefull for nothing, or thought∣full, but in everie thing by prayer and supplication with thanksgiving, let our requests be made knowne to God: Now if God will go quite crosse and contrary, to the counsells, workings, of his servants for the maintaining his Church and truth, and bring about all quite another way, then he will much more carrie the counsells of the froward headlong and make them meet with darknesse in the day time, and grope in the noone day, as in the night.

5. Sympt. of the certaine destruction of the Sectaries is this, That Inde∣pendencie and Sectarisme in England is a meer Faction, a partie grown to this height upon particular interests, nourished and favoured all upon politike grounds and ends: Independencie now is no religious conscientious businesse, but a politike State Faction, severing and dividing it selfe upon other private interests from the publike interests of this Church and State, and the inte∣rest of both Kingdoms, united by Covenant: In a word 'tis just such ano∣another Faction as the Arminians was in the Netherlands. I believe that se∣ven or eight years ago Independencie and the Church way had somwhat of Religion and conscience in it, manie then falling to it much upon those grounds (though even then there were other ends in it also, as I have showne in my Antapologie.) But now since these times of troubles and difference betwixt King and Parliament, these foure years last past, wherein men have seen some probabilitie and possibilitie, in these times of warre and unsettlement of things, to bring about and effect those things they could not hope for before, it hath been and is matter of fa∣ction, particular aimes and ends, and not of conscience and pietie, as all wise men may see, and is apparent by these particulars:

First 'tis not carried on as a way of God, as a matter of Religion and Con∣science, in Gods way, and with Gods means; but carried on altogether with policie, art, plots, trickes, equivocations, mentall reservations, lies, falsenesle, doing anie thing though never so unjust and unrighteous, if it will further and advantage, that way, and hinder its opposite, viz. Presbyterie, and the settlement of the Church; yea, declining and forsaking the profest principles that way, and going contrary threunto, in razing the verie fundati∣ons of Independencie, and the Church way.

Secondly, There are multitudes of persons in all places, who doe not so much as know or understand anie of the principles of Independency and thé Church way; yea that hate most of those principles if they were tied to live according to them, that yet are great sticklers for Independencie, and the Sectaries, yea, are the heads and patrons of it in all places, and upon all occasi∣ons, and this is observed by manie wise men, that take those who now are friends for it, and stand for it upon all occasions, among them all there is not one in ten that conscientiously and in his judgement holds that way to bee of God, or is an Independent, which cleerly showes 'tis a Faction.

Thirdly, All other errours and opinions, Sectaries of all sorts (as well as Independents) are encouraged, nourished, favoured, and the worst of them though being so abominable, 'tis not anie policie to appeare for them; yet one way or other, under one notion or other, are pleaded for, dealt gently with, either delayed and put off, or brought off by one meanes or other, and are free∣ly suffered to grow and increase, and no way taken to suppresse or discourage them, which cleerly showes Independency is a Faction, and hath other de∣signes then that of Conscience, in furthering the growth of all sorts of Secta∣ries, holding tenets against their principles as well as ours, by Licensing their Books, &c. and upon all occasions, shelters and protects all sorts of them.

Fourthly that Independencie is a Faction, and not matter of Conscience, appeares because all these following sorts and ranks of men come in unto it; 1. Needie, broken, decaied men, who know not how to live, and hope to get somthing, turn Independents and sticklers for i••. 2. Gail••ie, suspicious and obnoxious men, who have been or are in the lurc••, and in feare and danger of being questioned, or have bin questioned, they turn Independents to escape que∣stioning, or if questioned, that so they may come off the better, Independency being a Sanctuarie and the horns of the Altar where many obnoxious persons fly and are safe; and many of these guilty persons that they may merit the more prove fiercer Independents and Sectaries then manie others. 3. Some who have businesses, causes, and matters depending, strike in with the Independent Sectaries, pleading for them, that so they may finde Friends, be sooner dis∣patcht,

fare better in their causes, &c. 4. Ambitious, proud, covetous men, who have a mind to Offices, places of profit, about the Army, Excise, &c. turn about to the Independents, and are great zealots for them. 5. Liber∣tines and loose persons, who have a desire to live in pleasures, and enjoy their lusts, and to be under no government, they are fierce and earnest for Inde∣pendents, and against Presbytery. 6. All wanton-witted, unstable, errone∣ous spirits of all sorts, all Hereticks and Sectaries strike in with Independen∣cy, and plead they are Independents. 7. Such who have no minde to peace, nor to the settlement of things, either out of hope, whilest things remain un∣setled, Bishops and former times may come in again; or that love to fish in troubled waters, or are afraid to lose Offices and Places that may fall with the ending of these troubles, these persons strike in with Independents, and side with them. 8. Many who in our Churches are discontented at the faithfull preaching of their Ministers close to their consciences, at their Ad∣monitions and Suspensions from the Sacrament, because loose, scandalous, or because of some difference upon their Tithes, or such like, forsake our Assem∣blies, and betake themselves so Independents and Sectaries, of which I could give divers instances; all which showes the Church-way and Independency to be nothing else but a Faction: Now Factions and Parties in Kingdomes and Commonwealths, though they may prevaile to a great height, and grow for a time, especially in troublous unsetled States, in the Springs and Falls of Kingdoms and Commonwealths; yet when they come to be discovered, laid open, and come to some head and ripenesse, they use to fall and be cast out: If we consult with the Scriptures, or with the Histories and Chronicles of Kingdomes, as the French and English, &c. wee shall finde the strongest, powerfullest Factions and Parties both in Churches and States, who have had divided interests from the Publike, have come downe and misera∣bly perished: and we may see this fully made good in the Anabaptists of Germany, the Arminian Faction in the Netherlands, and our late Prelati∣call Faction, who though they were all growne so high, as they hazzar∣ded the ruine of the Countreyes and Commonwealths wherein they a∣rose, yet they all fell and were brought downe, and so shall it be with this Sectarian Faction; can they think that either God, or these Kingdoms will suffer these men long, or that the people will be alwaies bewitched with them? no, the eyes of men will be open, and they will be discovered every day more, and we shall see them falling down like lightning.

6. Symps. Their reaching after, and medling with all kind of persons and things, grasping of all at once, labouring to ingrosse all Offices, places,

power into their hands, and those of their party, st••ighting, abusing, & tram∣pling on one way or other, all that stand in their way, & are their opposites, there being nothing Military, Civil, Ecclesiasticall, but they have an eye upon, and do endeavour to have a hand in, not caring in the least when it furthers their designes, to discontent all sorts and ranks of persons, King, Parliament, our Brethren of Scotland, the City of London, reformed Churches, Assem∣bly, the godly Ministery of the Kingdome, particular worthy persons in the Armies, among the Gentry, &c. they make account to carrie all before them, to get all to be for them by one means or other, and in time to breake all that shall dare to appeare against them, or crosse their wayes. Now in all States and Kingdoms Polupragmaticalnesse in some persons, greedinesse and over-hastinesse to have all, and thereupon offending and provoking many, hath been a fore-runner of their fall: I shall onely instance in this King∣dome, and of the late times, which all remember. What it was that ruined the Bishops and their party, but their grasping and medling with all at once, Church and Commonwealth together, England and Scotland both, provo∣king also all sorts of persons against them, Nobility, Gentry, City, Mini∣sters, common people? whereas (as many wise men would often say, and comforted themselves in the worst of those times) if the Bishops and that party had dealt but with a part at once, one Kingdome onely, as England, or or the Church alone, or Commonwealth alone, letting the other Kingdome be quiet to enjoy their Lawes, and suffering men to enjoy Religion and their Ministers, though they had some pressures upon them in Commonwealth, yet in all probability in time they might have had their wills: but now the Bi∣shops and that party oppressing both Church and Commonwealth at once, grasping to have all, they will lose all; and we see what is befallen the Bi∣shops and that party: so our Sectaries medling with both Kingdoms at once, with Church and Common-wealth together; and having provoked all sorts of men, Nobility, Gentry, Ministers, City, People, our Brethren of Scotland: will not be able to stand long, but King, Parliament, Scotland, City, Ministe∣ry, Countrey, will be so against them, as they must fall, let who will or can hold them up.

7. Sympt. of the downfall of the Sectaries, is the great sinnes and wicked∣nesse of that party, who are even now ripe for judgment, and their iniquities almost full; and I am confident, that for this many hundred years there hath not been a party that hath pretended to so much holinesse, strietnesse, power of godlinesse, tendernesse of conscience above all other men, as this par∣ty hath done, that hath been guilty of so great sinnes, horrible wickednesse,

provoking abominations as they are. The Sectaries are full of Ephra•••••••• gray haires (though they will not know it) and these following sinnes and courses presage their ruine, viz. their deep hypocrisies and pretences of Religion and Conscience meerly to serve their lusts, and to bring about their own ends, their perjuries and breach of solemne Covenant with God, making nothing at all of it, their great unthankfulnesse and ill use of Gods mercies and delive∣rances, their great ingratitude and unkindnesse to men, particularly to 〈◊〉〈◊〉 Brethren of Scotland, their blood guiltinesse in destroying the lives of ma∣ny by dipping weakly and ancient persons in rivers in cold seasons, and in the destroying of so manie soules by Errours and Heresies and drawing them from their faithfull Pastours, their horrible uncleannesses and lusts, their fearefull despising and mocking of all Gods faithfull Ministers, and Ordinances, their oppressions, injustice, and unrighteous dealings with ma∣nie they have had to doe with and where they have anie power, their base self-seekings, seeking their owne things, their honour, profit, advance∣ment of their Faction under pretences of selfe-denyall, and the publike good, their holding of damnable Heresies and all kinde of abominable Errours, their horrid blasphemies against God, Christ, the Scriptures and all his Ordinan∣ces, their Machiavillian policies, Jesuiticall equivocations, falsnesse and treache∣rousnesse, their underminings and laying snares for men, their countenancing standing for the unworthiest vilest of men, so they will be for their faction, their justifying and pleading for a Toleration of all religions, and consciences, even to blasphemies against God and his Word, their inventing of lies and rai∣sing scandalls upon the worthiest and innocentest men, as Ministers and others to blast them with the people, their prophanenesse and loosenesse of life in ma∣king nothing of the Lords day, daies of Fast and Thanksgiving, nor of holy du∣ties, as praying, &c. their carnall confidence and trusting in arms of flesh, their using of wicked and unjust waies, and means to compasse their ends, not stan∣ding upon any rules, or keeping to any principles, so it may advantage them, violating bonds of friendship, going against the lawes of Nations, joyning with the worst of men against good men, labouring to sow divisions among brethren, raising evill reports, fomenting jealousies, and using all waies in their power to ingage the two Nations in a war one against the other, not caring to hazzard the ruine of all for the upholding of their faction. Many of the Secta∣ries have forfeited all principles of ingenuity and conscience, and will not stand upon any thing that may probably doe their worke for them: they will take counsell of Baalzebub the God of Ekron whether they shall recover, use the Devills meanes, as lying, breach of promises, joyning with wicked men, &c. for pretended libertie of Conscience and upholding their way.

In a word, they are like that Judge spoken of in the 18. of Luke, which feared not God, neither regarded men; all they regard is the effecting of their designes, and other things in order to that. And ••s many Sectaries are in these too faulty and guilty, so the verie best of them that I know, their Ministers, and others who are leaders, and have been anie long time of the way, and unsterstand the state of things, they are ex∣treamly faulty in patronizing all kind of Sectaries, and being against all the waies of suppressing them, in using all subtill politike waies and devices to hinder and delay the Reformation, in joyning with bad men against what they acknowledge good, in going against their owne principles, razing their owne foundation; besides, they are verie proud, lofty, touchy, full of equivocations, reservations, pretences, pretending one thing, and doing quite otherwise; so that I may say of them with the Prophet Micah, The best of them is a brier, the most upright is sharper then a thorne-hedge; and therefore the day of their visitation cometh, now shall be their perplexity. And certainly, these fearfull sinnes and strange wayes (es∣pecially in men who have pretended to more sanctitie and holinesse then other men, having also, upon those pretences of greater puritie, &c. g••ounded their great Separation and Division from all the reformed Churches) must needs provoke God to visit and to punish them severely; and because of his great Name which they have taken upon them and so prophaned, God will be sanctified (unlesse g••eat and speedy repentance prevent it) in punishing them sooner and more remarka••ly then the Prelates and their partie: And therefore in the close of this Symptome of the downefall of the Sects, I shall, in the name of the Presbyterian party, and of all those who are for the solemne League and Covenant in both Kingdomes, make use of those words to and against the Sectaries, which both King∣domes (upon the coming in of our Brethren of Scot∣land) used in their joynt Declaration to and against the Popish, Prelaticall and malignant party: It is his own Truth and Cause, which we maintaine, with all the Re∣formed Churches, and which hath been witnessed and sealed by the testimonie▪ sufferings and blood of so many Confessours, and Martyrs, against the heresie, super∣stition and tyranny of Antichrist. The glorie of his own Name, the exaltation of the Kingdom of his Son, and the preservation of his Church, and of this Iland from utter ruine and devasta••ion is our aime, and the end which we have before our ••ies. His Covenant have we in both Nations so∣lemnly sworn and subscribed, which he would not have put in our hearts to do, i•• he

had been minded to destroy us. The many prayers and supplications which these many yeares last past, but especially of late have been offered up with fasting and humiliation, and with strong crying and tears unto him that is able to deliver and save us, are a seed which promise unto us a plentifull harvest of comfort and happinesse: and the Apostasie, Atheisme, Idolatrie, Blasphemie, Prosanenesse, Crueltie, Excesse, and open mocking of all godlinesse and honestie have filled up the cup of our adversaries to the brim, and threaten their speedy and fearfull d••struction, unl••sse it be prevented by such extraordinarie repentance, as seemeth not yet to have entred into their hearts.

8. Sympt. is this, When God hath at some times testified against them, and spit in their faces, as by laying open their nakednesse, and fully disco∣vering their ways, by some books written, by some Sermons preached by godly Ministers, by casting some rubs in their way, in stirring up the Citie of London to appeare against them, or in disappointing some of their pur∣poses by strange and unexpected passages of his providence from Heaven, yet upon none of these occasions have they repented of their deeds to give God glorie, or humbled themselves before his Ministers speaking to them from the mouth of the Lord, or abated of their spirits; but contrariwise, have gnawed their tongues for pain, blasphemed the more because of their pains and sores, and stirred up themselves with so much the more industrie and subtiltie, to plot and work by all kind of wayes and meanes to heale their wounds: and I could give many instances, how upon such books co∣ming forth, and upon such acts of providence, which a man would have thought should have made them give over, they have been more resolved, active, desperate, betaking themselves to evill wayes and strange courses for the saving of themselves, as aspersing and raising scandals and false reports upon the persons whom they think have wounded them, as in the weekly Pamphleters venting some desperate passages, and putting forth strange books upon the nick of things, with many other wayes, all which wise men cannot but observe; in which courses they have been like Balaam, Numb. 22. going on their way resolvedly, though the Angell of the Lord have stood in their way with a sword drawn, and their feet have been crushed against the wall. Now it is a great symptome of destruction and ruine to a partie, or to particular persons, when the hand of God is lifted up against them, that they will not see; and that when God wounds them, instead of fal∣ling down before him, they seek to cure their wounds by unlawfull means; and that when he powrs our vials upon them, and scorches them with great heat, they blaspheme, and do not repent, that when hee stops them, they will drive more furiously, and that when hee makes mens pride testi••••e

to their faces, they do not return nor seek him for all this: This is the fore-runner of destruction in the Antichristian partie, Revel. 16.8, 9, 10, 11. And this was a fore-runner of destruction in the Prelates and that partie; that after their great and long prosperitie and successe, when God did by wri∣ting, preaching, raising up of witnesses testifie against them, and did by other acts of his providence crosse them, in raising up the Kingdome of Scotland against them, yet they would not give in, nor abate; and when a peace was concluded with Scotland upon the Kings first going into the North, and they might have enjoyed their honours, greatnesse, for all that, they wrought so upon the Kings returne, as to procure those Articles to be burnt by the hand of the common Hang-man, and the war to go on, which proved their ruine and fatall destruction. And for a conclusion of this Symptome, I will end it with those words of the Prophet Isaiah, Lord, when thy hand is lifted up, they will not see; but they sh•••• see, and be ashamed for their envie towards thy people: yea, the fire of thine enemies shall devoure them. Lord, thou wilt or∣daine peace for us: for thou also hast wrought all our works for us. And though it be a sad thing, that men holding forth a profession of Religion should fall to those wayes, and grow to such an height as I have laid open; yet I am perswaded it is a good hand of God, and his speciall providence and mercie to his Church in these Kingdomes, to leave the Sectaries to fall into so many evils, to take such strange wayes thus to discover themselves, and to proceed so far, that so the Kingdomes knowing them well, they might in the issue be more effectually cured, and perfectly delivered from them: for, had these men kept themselves within the compasse of a few of their opinions, and carried things faire, and not broke out as they have done, we should have thought them good holy men, been much taken with them, and many would have been deceived by them; yea, in time they might have got such an interest, and had such an influence, as to have corrupted all; but now having thus early discovered themselves, both in matters of Church and State, in opinions and practices, this hath so opened the eyes of this King∣dome, yea of both, that it will cause them to abhor and abominate them as a wicked Faction, whose principles would bring in an universall Anar∣chy, both upon Church and State, overthrowing all Ministerie, setled Go∣vernment, and order in the Church; being against Kingly Government, the House of Peeres, House of Commons (unlesse ad placitum, and so long as the common people like them;) and all power of Magistrates (in capitall matters over Church members) in the Commonwealth; and who cared not to have sacrificed the Religion, peace, happinesse of these Kingdomes, upon the ambition, furie, pride, lust, opinions of Anabaptists, Libertines, Seekers,

Brownists, Independents: And therefore, however the Sectaries may flatter themselves in the encrease of their partie, in the power they have in some places, in the favour they find among some great men; yet let them know, notwithstanding their policies, all their arms of flesh, all their friends in the Armies, in the a House of Commons, and in b Com∣mittees which they so boast of, yet God will over∣throw them; and these eight particulars are certaine symptomes of their ruine; and let who will do what they can to uphold them, yet God will bring them downe; for, when they spring as the grasse, and as the Workers of iniquitie flourish, then is it that they shall be destroyed for ever: And therefore let us be couragi∣ous and faithfull to the cause of God, contending earnestly for the faith which was once at livered to the Saints; and let us be in nothing terrified by the Secta∣ries. And to all the Symptomes I have given already (being so many fore-runners of their fall) let the Reader consider this, That they have their deaths wound already, the fatall arrow sticks in their sides, and having begun to fall, they shall surely fall: and that (besides the Citie of London, and other instruments) God will honour our Brethren of Scotland, to make them a great means of their falling; and they shall fall before the Scots (whom they have so vilified and unworthily dealt with) as the Prelati∣call and Popish partie did: and, me thinks, the way of Gods proceedings all along this way of Reformation, and many passages of his providence hint & point it out to us; for the Sectaries are a Faction alike opposite to our Bre∣thren of Scotland, viz. the other extreme; and all along, from first to last, God hath made the Scots instrumentall for the good of this Kingdome, and bringing things thus far. And that God will honour the Kingdome of Scot∣land, and the Church-reformation according to their way, to bring down the Sectaries, let the Reader consult with M. Brightman (a man of a propheticall spirit) in his Exposition on the Church of Philadelphia, Rev. 3. 8, 9, 10. where he shews, that Church to whom so many promises are made, to be the reformed Churches of Geneva, France, Scotland, and those who are according to that way of Reformation in Doctrine and Church Government; and among ma∣ny things observed by M. Brightman on that place, I shall only point at two.

1. That Philadelphia (the type of Geneva, Scotland, and the Churches of that Reformation) is most famous for truth of Doctrine: As for truth of Doctrine, where is there any place in the whole world chaster and sounder?

Here the whole Papacie is destroyed; Anabaptists, Antitrinitarians, Arrians, and such monsters raised again from Hell, partly in Germany, partly in Tran∣sylvania, never found a sharper enemy.

2. By those who say they are Jewes, and are not, vers. 9. in the Antitype are all those who holding er∣rours, do arrogate alone to themselves truth, faith, salvation, the promises of God, boasting nothing else but the Temple: such were the Arrians under Con∣stantine, Constantius, Valens▪ and such are at this day the Papists, glorying in Peters Chaire: these will be accounted the only Catholikes, and their Church the only Church of Christ, &c.

Now if wee consider well of these two things, 1. We shall find no Church sounder for Doctrine than the Church of Scotland, nor greater enemies, not only against Papacie and Prelacie, but against Ana∣baptists, Seekers, and all kind of Sectaries, than they are. 2. Wee shall not among all Heretikes and Secta∣ries that have been since the writing of this Epistle, find any that have more resembled the Jewes, in boa∣sting themselves to be the only people of God, than the Sectaries of our times, the Anabaptists, Indepen∣dents, who extoll themselves for the only Saints, calling themselves the Saints, the people of God, the Church; and their way is called by them the Church-way, Church-fellow∣ship, Christs way, and that all who are not of their way are without, &c. so that these words do most fully agree to them, who say they are Iewes, and are not, but do lye; and therefore to conclude this Corallarie, all the promises made to Philadelphia, do belong in a speciall manner to our Brethren of Scotland: as,

First, That God will make them come (viz. those who are the Antitype to those Jews, the Sectaries, Anabaptists, Independents, that whole Faction) and worship before their feet, and to know that God hath loved them; that is, they shall overcome and triumph over these Sectaries: and however they have been hitherto abused and scorned by them, neither have these unthank∣full men acknowledged my love from that singular gift of zeale, pietie, which I bestowed upon thee; yet I will adorn thee with those things which are in great account in the world: thou shalt have victories over these

enemies, and thou shalt enrich thy self with their spoiles; so that no man but shall be compelled to acknowledg thee deerly beloved, whom, above all hope, they shall see so wonderfully encreased. O Church of Scotland, and all yee that are for Reformation Presbyteriall against the Sectaries, nourish your hopes by these things, neither let your hearts be troubled whatsoever the w••••ld speaks against you.

Secondly, Because they have kept the word of Gods patience, God will keep them from the houre of temptation which shall come upon all the world, to try them that dwell upon the earth: That is be∣cause they stood for my Doctrine and truth with a great deale of danger, and yet with a great deale of patience have constantly continued in their duty; I will therefore deliver them out of their dangers, I will not suffer them to sinck and perish in their trialls, but I will give them strength whereby they shall not only strongly beare their calamity, but they shall also over-come and be conquerors; not that the houre of temptation shall not at all touch these Philadelphians, (for it can hardly be in the common calamity of the whole world, that they should be wholly free) but to keep them from the houre of temptation, is to deliver them as God saved them from the hands of their enemies that is, deliver them, 2. Iudg. 18.

3. Him that over-commeth God will make a Pillar in his Temple, he shall go no more ou••, &c. that is, God promises to make that Church over-comming, being an Hebraisme nominativi absoluti and the reward is, that that Church shall be like a Pillar in the Temple of God, that is, shall remain firm and lasting in the Church, neither shall that Church feare any ruine or destruction, however the raine falls, the flouds beat, the winds blow, and all things with a joynt force break in upon them. The spirit of God alludes to the two Brasen Pillars placed by Solomon in the Temple of God, which set forth the stability of the sonnes of God. And so by the grace of God is this Church not tainted nor corrupted with Schisme and base defection as the Church of Sardis was, which having no care of a full Reformation, by the just judgement of God lost the most of the people.

CORALL. III.

HEnce then from all these Errours, Heresies, Blasphemies, and Practises of the Sectaries, we may see what a great evill and sin separation is from the communion of the Reformed Churches, and how highly displeasing to God for men to make a Schisme and Rent in the Church of God in a time of Refor∣mation, God punishing the Schisme and Separation of our times with so many Heresies, Blasphemies, wicked practises, &c. as I have laid down in this and my

former Book, wherein God witnesses from Heaven against the present separa∣tion in giving men up to great spirituall judgements and evills; and indeed God testifies more against the Sectaries of our times, then against the old Brow∣nists and Separatists, leaving the Sectaries of these dayes to fall into greater Errours, Heresies Blasphemies, and more pernicious Practises then the former, few of them in comparison falling either to those Opinions or Practises which generally the Separatists do now, but held to their first principles more; a great reason whereof I conceive to be this, the old Separatists having greater scandals, and more just occasion of separating then the new the old Separatists being like men stealing upon need, or some want, the new like those who steale upon wantonnesse, and for their pleasure, the onelike wives and children going away and leaving harsh, bitter, hard, unkind husbands and parents, the other forsaking loving and kind husbands and Parents allowing them all things sit∣ing, and that can reasonably be desired) their sinne was not so great then as now, and so the punishment not so great: There are two wayes to judge of the greatnesse of sinnes, and of Gods displeasure against them, either by the nature and kind of them, viewing them formaliter in their formality, or in the effects and fruits of them effective: Now this Corallary leads me to judge and speak of Schisme and Separation in the latter, and among all punishments the effects and fruits, which declare the greatnesse of any sinne, spirituall judgements and punishments are the sorest and sadest. The punishment upon the Heathen, (Rom. 1.21.24 &c.) when they knew God, for not glorifying him as God, and for their idolatry, is giving them up to uncleanenesse and vile affections, to a reprobate mind to do those things which are not convenient, suffering them to be fild with all unrighteous∣nesse, wickednesse, covetousnesse, malitiousnesse, deceit, malignity, debate, to be proud, inventers of evill things, without naturall affection, Covenant-breakers, implaca∣ble, &c. (2. Thes. 2.11.) The judgement of God upon the Antichristian world as a fruit of their sin in not receiving the truth in love, is Gods sending them strong delusions that they should beleeve a lye; 2. Tim. 13. and the punishment of God upon Seducers is, that they shall wax worse and worse, deceiving and being de∣ceived, that they who are filthy shall be filthy still; Revel. 22 11. Now the judge∣ments of God upon the Heathen Idolaters, upon the Antichristian Faction, upon Seducers and filthy persons, are upon the Schismaticks and Separatists of our times: God hath given them up to feareful Opinions, to damnable Heresies, blasphemies, God hath sent strong delusions to beleeve lyes, strange conceits, and God hath left them to all kind of filthynesse, unrighteousnesse, uncleannesse, unnaturalnesse, &c. Whosoever doth but read and consider the First and Se∣cond Part of Gangraena, must needs say that God hates Schisme and Separation, in leaving those who are guilty of it, to do those things they do daily: I may

truly say God hath set markes and brands upon this way of Separation, not only burning them in their hands, but branding them in their foreheads, Schisme hath Coins mark and brand upon it of a Fugitive and Vagabond upon the earth: How do we see in daily experience our Sectaries have no rest, but wander and go from one Errour and way to another till they quite lose them∣selves? being Saint Iudes raging waves of the Sea foaming out their own shame, wandring Stars to whom is reserved the blacknesse of darknesse for ever? The pu∣nishment of Schisme and Separation from the Church, is Separation from God, Heresie, Blasphemy, Atheism, uncleannesse, unrighteousnesse, Schisme doth most easily draw into Heresie, and we hardly ever knew or read of any Schisme in the Curch which did not make a Heresie that it might deservedly seem to forsake the Church: The ancient Fathers, as Irenaeus, Cyprian, do excellently shew that those who forsake the Church do necessarily fall into most foule Errours against the truth of faith, and some of them show that Schisme is a worse and more pernicious evill in the Church of God then Heresie, and no Errour will be a compleat and formed Heresie in any faithfull man, if Schisme be not joyn∣ed, and so consequently it will not much hurt the Church of God: But Schisme of it self, even with sound Doctrine in every point, is a most greivous wicked∣nesse which exceeds all other wickednesse. I might out of the Fathers enlarge and show the great evill of Schisme both in it self and the effects of it, how 'tis a greater evill to rend the Church, then to worship Idols; yea, that Martyr∣dome it self cannot profit a Schismatick, that 'tis so great an evill that the bloud of Martyrdome cannot blot it out, so Cypr. and Chrysost. and that God hath more severely punished it then mur••her and other great crimes. Corah, Dathan, and Abiram for their Schism were pu∣nished more severely, with the earth o∣pening and swallowing them up quick, then Cain, and then those who made an Idoll; so Optatus and Augustine; but I shall leave the enlarging of these, and the adding of more to a Tractate I intend of the nature of Schisme; only by this and all the dreadfull examples laid down in the First and Second part of Gan∣graena, as Wrighter, Clarkson, Hicb, Webb, Boggis, Oats, Ienney, Mistris Attaway, Ni••bols, Denne, &c. we may learn to see that Schism and Separation are great evills highly displeasing to God, and that we have great reason to shun and

flye from them, as from a Serpent, lest wee become Monsters of men, and God give us up to a reprobate sense and a spirit of Errour. In a word, to conclude this Corallarie, what the Apostle speaks to the Corinthians of Ido∣laters, &c. long before their time, that these things happened unto them for examples, and these things were their examples, to the intent they should not be Idolaters, &c. that I may say of our times, that all these spirituall pu∣nishments on Schismaticks in our dayes and times are our examples to the intent that wee should not separate from this Church, and set up other Churches, lest God let us fall from Independency to Anabaptism, and Anti∣nomianism, and from Anabaptisme to be Seekers, and from Seekers to be Antiscripturists, and Sceptiks, yea, Blasphemers and Atheists.

CORALL. IV.

HEnce then we see from all these Errours, Heresies, Blasphemies, procee∣dings of the Sectaries, That Magistrates, Ministers, and other Christians, Masters of families, Parents, &c. have been asleep, and too carelesse, that so ma∣ny tares have been both sowed, and are grown up to such an head: If the Magi∣strates, Ministers, and Christians every one in their places and callings had been awake and watchfull, improving their power, authority, gifts, for purity of Doctrine and Unity, the field of this Kingdome could not have been so sowen with tares, nor the garden of this Church so overgrown with weeds, yea, briers and thorns. Christ tels us in the Parable, Matth. 13.25. While men slept, the enemy came and sowed tares among the wheat; that is, the Divell takes occasion by the negligence and slothfulnesse of those that have the charge of others, to doe mischiefe in Gods Church. The Prophet Isaiah showes, Isa. 56.9, 10. that All the beasts of the field, yea, the beasts of the forrest come to devoure: viz. Hereticks and Schismaticks (resem∣bled to wolves, foxes, &c.) enter in, not sparing the Flock: and the reason is, The watchmen are blinde, dumb dogs, they cannot bark, sleeping, lying down, loving to slumber; that is, their Rulers, both Ecclesiasticall and Civill that should watch the approach of the enemy, and be as watchfull mastives to give warning of theeves approaching to the house, or wolves to the flock, are ei∣ther dumb, or drunk, or fast asleep. And truely, we may thank the connivance and winking of Magistrates, the silence and forbearance of Ministers, the want of zeal in Masters and Parents, that spirit of slumber and sleepines that hath fal∣len upon the Kingdom, for all the tares, wilde oats, and weeds that are grown and sprung up among us: And to all the sorts of Sects in this Kingdome which I have named, as Seekers, &c. I may add this of Sleepers and Dreamers, which I

am afraid are the most generall of any other, there being too many Sleepers in all places, and among all ranks, in Citie, Countrey, among the Magistrates, Ministers, and private Christians; and would to God this were the worst in this Kingdome, that many both in Magistracy and Ministery were onely slee∣py and heavie, and that they were not in a dead sleep, in a lethargie that no∣thing can awake them: but 'tis too apparent that God hath powred out upon many the spirit of deep sleep, and hath closed their eyes, even Rulers and Seers hath hee covered, and all the Sermons, Books, Speeches (which one would think would awaken men) are as the word of a book that is sealed, which men deliver to one, saying, Read this; and he saith, I cannot, for it is sealed: nay, not onely so, but this is the condition of this Church and State, that many who are dead asleep as in reference to prevent or suppresse the sowing of Heresies and Schisms, are awake and alive, yea, watchfull at midnight, and waiting upon all opportunities to promote and further Heresie, Schism, and to hinder, crosse all means for the suppressing of them; witnesse the many Emissaries sent forth into most parts of this Kingdome, witnesse the many books written, ser∣mons preached for them; witnesse those who stand up for, and use all means to bring off Sectaries when in question, &c. witnesse many (who professe to be against Independency, and for Presbytery, to be with us) that upon all oc∣casions, even before the Parliament, and in other places, heal the hurt of this Kingdome slightly, and dawb with untempered morter, preaching that our errours are not so many, that there are them who make them to be more then they are, and call Truths of God Errours; and they say, that in other times, as in the Primitive Church, &c. there were greater errours, and therefore wee need not be so troubled. But (for my part) I look upon this luke-warm tem∣per, remissenesse in reference to the faith once delivered to the Saints, which hath possessed so many in this Kingdome, Magistrates, Ministers and people, as that which may hazzard all, and may once more provoke God to spue out of his mouth the luke-warm Angel that is neither cold nor hot. And to draw towards a conclusion of this, I shall speak to those in authority in the words of the Prophet David, Psal. 2.10, 11, 12, Be wise now therefore O yee Kings, be instructed ye Iudges of the earth: Serve the Lord with fear, and rejoice with trem∣bling. Kisse the Son, lest hee be angry, and yee perish from the way. The summe of which Scripture is an exhortation to Kings, Parliaments, and all sorts of Governours in high place, 1. To lay aside pride, and self-conceit of their own carnall wisdomes, and with meeknesse to receive the yoke and Govern∣ment of Christ laid down in his word, and by their Lawes and Ordinances to serve Christ, in establishing the true worship of God, and to suppresse all false worship and doctrine. 2. Hee calls upon Kings and Judges to be wise; im∣plying,

First, That the conceit of their owne wisdome (by which they are puf••ed up) hinders them from learning that which is their duty, and truely right. Secondly, implying, Magistrates of all sorts, both Kings and Judges, are subject to want spirituall wisdome, and to be fooles, to goe by crooked rules of carnall policie, as Iero∣boam, fearing to lose parties, to part with any State-interest, &c. rather then to keep close to the word of God, to doe their duties, and to trust him. 3. The Psalmist teaches Kings and Judges wherein true wisdome and understanding consists, viz. in serving the Lord with fear, and kissing the Son; not onely in their own persons serving God, and subjecting to him with the kisse of ho∣nour and reverence as ordinary private men, but quatenus tales, as Kings and Magistrates, to submit their Scepters to Christ, to serve him, and to convert the power they have received from God, to the propagation and defence of his Kingdome. Then indeed (as learned Gerhard speaks) Kings and States serve Christ, and kisse him, if themselves doe not only receive the doctrine of Christ, and imbrace it by faith; but also with the power given them of God, see to this, that purity of doctrine shall be preserved in the Church, Idolatrie and false worships shall be abolished, wolves shall be driven from the fold of Christ, the Ministers of the Church shall be competently provided for &c. And Austin (speaking upon these verses of the Psalmist in one of his Epistles) saith, To whom is it spoken [Serve the Lord with fear, &c.]? Is it not to Kings? But how do Kings serve the Lord with fear, unlesse it be by a religious severity forbidding those things which are against the commands of the Lord? For every one of them serves him after one manner as hee is a man, after another manner as hee is a King: for as hee is a man, hee serves him in living faithfully; but as hee is a King, hee serves him in making Lawes commanding just things, and prohibiting the contrary: like as Ezechias ser∣ved him in destroying idols, groves, and high-places; like as Josias served him, &c. 〈…〉〈…〉 ••4. God by the Prophet here threatens Kings and Judges, that if they doe not serve him with fear, and kisse the Sonne, hee will be angry with them, and they shall perish from the way: that is, the sudden fury of God shall surprize and intercept them whilest they are in the midst of

their way; so Calvin. To perish or be lost in the way imports sudden destruction whilest they are in doing their actions; so Ainsworth upon the place.

And for a conclusion of this Corallary, O that any particular Members of Parliament who are for pretended liberty of conscience, a Toleration of Sects, favourers of Sectaries, and out of those principles hinder all they can the set∣ling of Religion and Government by civill sanction, would often and sadly meditate upon this Scripture, and be wise now (whilest there's time) thus to serve the Lord, lest suddenly, when they least think of it, they perish from the way, and God make them examples, for adhering so pertinaciously to the Secta∣ries and that party. They may read in Ecclesiasticall Stories what hath befalle•• Princes for not serving the Lord in fear, and kissing his Son; and they see be∣fore their eyes the many evils that have befallen the King, and the great straights to which hee hath been reduced for favouring too much the Popish and Prelaticall party against the minde and humble desires of both his King∣domes: and can particular persons think (who are not Kings, but under that title of Judges) that they can prosper long in standing for a Sectarian faction against the minde of both Kingdomes, and that the Kingdomes will not see and desire to understand how it comes about? and by whose means 'tis, that wee having taken a Covenant for uniformity in Doctrine, Government, &c. and for extirpating of Heresie, Schism, and the Parliament having declared and made Ordinances for Presbyteriall Government, and declared in some De∣clarations and Remonstrances against Anabaptists, Brownists, preaching of men not ordained, and against leaving particular persons and Congregati∣ons to their own liberty; that yet all things should be done quite contrary with an high hand? For may not now whoever will both preach and gather separated Churches, print and act against Presbyteriall Government; and for all sorts of Sectaries? Yea, such persons are countenanced, preferr'd in all places, and to all kinds of Offices and imployments (which makes many turn Independents) and the most zealous cordiall men against Sectaries are displa∣ced, or discountenanced, or obstructed, &c. These things doe seem strange and against all reason, that the Parliament, professing and declaring one thing, yet the quite contrary in all things of this nature should be done daily in Citie and Countrey. In the worst times, when the King was most mis-led by the Councels of Prelats and evill men about him, there were not actions more contrary in many Ministers of State and other persons to Proclamations and

Declarations, then are now to Ordinances, Declarations and Votes of Parlia∣ment; and yet we hear of few censured or made examples. Now the people every-where say, These things could not be, persons durst not be thus bold to doe these things, but that they know they have some great ones to back them and stand by them; and the people enquire after, and speak who they be, and questionlesse will represent these things as unsufferable, and as most dishonou∣rable to the Parliament, and they will humbly desire these things may be re∣medied by the power and wisdome of the Parliament: and therefore O that all such would be wise in time, be wise now, desert the Sectaries, further the work so much the more as before they have hindred it, for there is an empha∣sis and weight in that Adverb now, signi∣fying they should do it speedily, because the same opportunity will not be alwayes given, and the Psalmist hints they may yet do it profitably if they make haste; but if any doe persist and goe on, working day and night, rolling every stone to up∣hold that party, he that strikes thorow Kings in the day of his wrath, will not spare them, and they shall finde by sad experience, when his wrath is kindled but a little, blessed are all they that put their trust in him.

CORALL. V.

HEnce then, from all the Errours, Heresies, Blasphemies, and wicked Pra∣ctices that are to be found among the Sectaries in their Assemblies and Conclaves, let all such who have been deceived and drawn to them under pretences of greater purity, holinesse, &c. and have any fear and awe of God and his Word, be exhorted to leave and forsake them, and to return to the publick Assemblies, and communion of this and other Reformed Churches; and I shall bespeak them in those words, Cant. 6.13. Return, return, O Shulamite, return, return, that wee may look upon thee; in the exhortation of the Apostle Peter, Save your selves from this untoward generation; and in that call from Heaven, Come out of her my people, that yee be not partakers of her sinnes, and that yee receive not of her plagues: I know there are many in the way who are not of the way, that know not the depths of Satan, who are meerly deceived out of their high opinion of some of the men, and of the way, as a most holy people, and as a way wherein they should enjoy an heaven upon earth, a great deale of love, holinesse, sweetnesse, comfort, &c. Now I have good hopes that all such, upon the discovering to them the dangerous Errours, Heresies, pernici∣ous practices that attend that way, will be recovered, and blesse God for delive∣ring them from such a dangerous snare; and I am perswaded that all those who are fallen from us upon mistakes, that are not Dogmatists, nor engaged to the

Sectarian partie upon points of credit, profit, interest of relations, &c. and shall in the feare of God, and in humilitie read my first and second Part of Gangraena, by the blessing and grace of God they will be a means to con∣vert and bring them back to us; and I the rather insist upon this exhorta∣tion, because I find both in Histories, and in the experience of our owne times, that many Sectaries have been regained a: Io∣hannes Denkius an Anabaptist and a great Schollar, was converted by Oecolampadius, * Obbo Philippus a famous Anabaptist, yet recanted, and by an ingenu∣ous and free confession laid open the impostures of his companions, and Theodor. Philippus. out of the perswasion of Obbo afterwards repented. Many Ana∣baptists were reclaimed by learned Musculus, and among the rest, one who was a Schollar, afterwards being made a Minister of the Church, spent a great deale of pains in converting the Anabaptists. And now in these times in mine owne and other Ministers experience, some who have been of that way told us, they thought the Anabaptists a most holy people, which made them to joyne with them, but now seeing their er∣rours and their loose b practices, what a wicked peo∣ple they are, that hath caused them to leave them. And among the Independents I know some who have forsaken the Church-way, and are returned to our publike Assemblies. A Minister of that way, and a Pastour of an Independent Church for some years, upon re-examination of his former grounds, and hol∣ding them up to the light by the word of God, and the writings of some Presbyterians giving grounds out of the word of God, saw the Indepen∣dent way to be a garment full of holes, and from the factions divisions hee saw in that way, and the strange opinions and errours that the members of his Church run into, hee is turned Presbyterian, a Minister of one of our Congregations in England, and hath publikely in his Parish Church given God glorie, recanted, professed his being humbled for being in the Inde∣pendent way, and is a great Zealot for Presbyterie, and against Indepen∣dencie. Another of that way, a good Schollar, Fellow of a Colledge, mem∣ber of an Independent Church in London, upon reading some books against Independencie, and other things he found in that way, left his Church, and is a profest Presbyterian: I could tell also of a School-master, member of a Church in New-England, who is of our Churches now since his coming

over; but I must hasten, and unto all these examples for to cause you to re∣turne, consider these following particulars.

1. Stay no longer in the way of Schisme and Separation wherein thou art, but upon all these discoveries of the Errours, Heresies, Blasphemies, &c. of the Sectaries leave them left God be provoked to leave thee to go a great way further, then yet thou art, from Independency and Anabaptisme, to a See∣ker, to Arrianisme, Antiscripturisme, yea, Blasphemy, and Atheisme.

2. The Independent Church-way, is a way of errour, confusion, division, a way that God never shined upon nor blessed spiritually with the blessing of edification, onenesse of heart, and peace in their Churches, but hath been a bitter root of division, contentions, errours in all places of the world where ever such Churches have been set up, as in New-England, Holland, Iland of Providence, the Summer Ilands, Old England.

3. Come out from these Sectaries, this Babell, lest being partakers of their sins, you be partakers of their plagues also; for these Sects (as I have shewed you in the second Corallary) must be destroyed and cast out: and not onely out of this Church, but out of all the Christian world, and that either as the lesser Antichrists, the fore-runners of the great Antichrist, or together with him as a part of Antichrist, the tail of the Beast; and then all the friends and lovers of Sectaries, the merchants who were made rich, and traded in the commodities of the Sectaries, shall cast dust upon their heads, and weep and waile when they see all that is come upon them. And for a conclusion of this Corallary, I shall wind it up with that sad and patheticall exhortation of M. Brightman to the Separatists of his time, applying it to our Sectaries now:

There is in the Church of England a twofold great good, the prea∣ching of the Word, and the administration of the Sacraments, in either of which Christ imparts himselfe celebrating a mutuall feast with them; hee is first received of us by the hearing of the Word, then he doth againe re∣ceive us in the Supper of his body. O we most base and unworthy as often as we fly away from hearing the Word I for we refuse Christ our Ghuest. O we wicked despisers as often as in the Sacrament with our brethren wee with-d••aw our selves I for we despise Christ calling us to the Supper. But these things are added for the singular comfort of the godly.

For who would not feare, and with all speed thinke of flying from this Church, when they should heare the condition of these Ministers to be so hatefull to Christ, as that in a shorte time, unlesse they repent, he would spue them out of his mou••h, unl••sse that in the words of Christ himselfe they had been assured of communion and fellowship with Christ in that Church? Praise therefore to thee, O most meeke Lamb, who finding the doores shut against thee, dost not, being stird up with fury,

presently withdraw thy selfe, and deprive us (according to our deserts) of salva∣tion; but still leavest a plentifull store of thy selfe to all them who open to the knocking by thy word, and do not contemn thy most gracious invitation by the Sa∣craments. Therefore it is a wicked and blasphemous er∣rour of them who do so forsake our Church, as if Christ were wholly gone from hence, neither could there be any hope of salvation to them who staid in it. ☜ Let them think that Christ is here supping with his. Is it a shame for them to sit downe there where they see Christ is not ashamed? Are they holyer and purer than hee? But wherefore do they not convince themselves by their owne experience? They cannot deny but they first beleeved in Christ, before they made this separation from us: was not this from preaching in our Church? But can any man preach unlesse he be sent Rom. 10.13? Why do they therefore so perversly refuse the Word for some blemish of the externall calling, whose divine vertue they feele in their hearts? Although that fruit doth no more free our depravations from all fault, than a true issue of ones body doth adulterie: neither therefore must we rest con∣tended in these corruptions, or they separate from us for some blemishes. Wherefore return yee to the unitie of the Church, which hath begotten and nourished you: If you flye this Christ, who sups with his Elect in our As∣semblies, and likewise entertains them as they him, truly you shall find him no where else. And then speaking of those who forsake our Church, he wishes soundnesse of mind to them that they may return to the truth, whereby they may avoyd that punishment which abides deserters and revolters. Now if when the luke-warme Angell was in our Church, and so many corruptions of ce∣remonies, &c. that attended him, it was so unlawfull and dangerous to forsake this Church, and it was the dutie of those that deserted us, to return, lest the pu∣nishment of revolters should abide them: what then is the sin of those who now forsake our Assemblies, set up separated Churches, when the luke-warme Angell is cast out, and all his Attendants, and a godly zealous Ministerie is brought in, and the Ordi∣nances administred free from ceremonies and the inventions of men, and

Discipline of Censures and Excommunication a setting up? O let all such be exhorted to returne to the unity of the Church, that they may escape judgements both temporall, spirituall and eternall, and not be judged of the Lord as revolters.

CORAL. VI.

HEnce then from all I have laid downe in the first and second Part of Gan∣graena of the Practices, Proceedings, and ways of the Sectaries, we may see and observe the great difference between the carriage of the Indepen∣dents, and our Brethren of Scotland: our Brethren of Scotland have been constant and true all along to their first Principles, to the ends they alwayes held out, to the grounds which they declared they went upon, to the Cove∣nant they have taken, and that in every branch and part as well as some, in standing for the Kings honour and just greatnesse, &c. as well as standing for their own Liberties; in standing for uniformity in Doctrine, Worship, Dis∣cipline and Government in the three Kingdomes, as for preservation of their own, &c. and neither all their sufferings, hardships, difficulties on the one hand, nor all the offers, temptations, flatteries on the other hand, have made them decline from their way, either in their owne Countrey, or since they have been in Covenant with us. I challenge any man in all this nine or ten yeares of their troubles, to charge them justly with falsnesse or breach of Covenant in pretending one thing, and intending another, in forsaking for∣mer Principles, and falling upon new, according to any advantages offered them; but now the Independents and Sectaries have been inconstant, uncer∣tain, and unstable in all their wayes, crying up and extolling our Brethren of Scotland to the heavens, and afterwards as much casting them downe, pre∣tending a regard to some branches of the Covenant, as extirpating Popery and Prelacy, but not minding others, as maintaining the Kings Honour, his just power and greatnesse, the extirpating of heresie, schism, the endeavouring the nearest conjunction and uniformity between the three Kingdoms in Go∣vernment, Discipline, &c. not certain to any principles or ends they have propounded, except those of Anarchie, and pretended new light; not well knowing what they would have, but changing their minds, and framing their wayes according as they have seen their opportunities and advantages; And because I observe it hath been one great part of the designe of the Sectaries, yea and as the maine medium to effect their ends by, the aspersing and reproa∣ching of the Scots (the Sectaries looking upon them as that which letteth, and will let untill it be taken out of the way) which hath been therefore with all industry, artifice and vigour prosecuted ever since the battell at Marston

Moore, and more especially since the moulding or new modell of the Army: I shall therefore (to undeceive the people) as in the sight of God, out of pure conscience, speak a few things of our Brethren of Scotland, and show particularly some differences between them and the Sectaries.

1. The Scots still upon all occasions have improved and made use of all victories, successes, and advantages put into their hands (as the coming in of the King now to them) for the good of both Kingdomes, and for effecting the ends declared in the Covenant, not for anie particular ends, as to get pos∣session of Newarke, or to be revenged for affronts offered them, or injuries done them by the Independent party, or to increase divisions, jealousies, dis∣contents between the Nations: But now the Sectaries have made use of all advantages, and of all successes they have had, and of all events that are fal∣len out for the increase of their own partie, and effecting their particular ends divided from the interests of both Kingdomes, and the ends expressed in the Covenant; yea to increase and further jealousies, discontents, differences between the two Kingdomes, by blowing up and aggravating upon all occa∣sions all things against the Scots, by railing against and speaking evill of the Scots in all companies and places, by aspersing them in manie printed bookes, (carefully spread and dispersed abroad by the Sectaries) and by many false re∣ports and other dangerous insinuations against the Scots vented in weekely newes bookes (the Pensioners of the Independent party) and particularly since the Kings coming to the Scottish army, many things have beene rela∣ted and spoken of by the weekly Pamphleters, which reflect upon our Bre∣thren of Scotland, and some upon the Kings Majestie (which must needs seeme strange and be verie offensive to all good and wise men) and so much the more, the King being come in, and in the Parliaments Quarters. I can∣not stand to name the particulars, nor to animadvert upon them now, but re∣ferre the Reader among others, to peruse Mercurius Britanicus, numb. 130. The Scotch Dove, num. 134. Moderate Intelligencer, num. 62, 63. neither shall I much need to doe it, for I doubt not but they will recant shortly, and being mercenarie fellowes, wee shall see them within a few weekes ring the changes.

2. Our Brethren of Scotland have borne with much patience and long-suffering, quietnesse of spirit and humili••ie, infinite reproaches, evill speakings against in City, Countrey, by all sorts of Sectaries, passed by also manie af∣fronts, neglects, abuses offered them; and when manie things in this King∣dome have gone crosse to their desires, hopes, and the Reformation they ex∣pected, and divers things have succeded to the content and desire of the Se∣ctaries, yet they have put up all, waiting upon God for a change, said little;

neither the Commissioners for Scotland, nor anie particular person of their Nation having put forth intemperate books against those whom they concei∣ved the Authours and chief Engines in these matters, but have borne to ad∣miration (considering they left their peace, and incurred the displeasure of their native King to come in to our help, and lay under such great sufferings in their owne Countrey) all the evill surmisings, scandalls, reports, jealousies raised of them, disgraces and scorns, without anie breaking forth. But now the Sectaries, upon everie little occasion of being crossed in their way, as by Ordinances coming forth against anie of their principles and practices, (though God knowes they have been little put in execution) by calling in question any of their partie, though most deservedly and justly, by petitions put up against the Sectaries, how proud, how impatient have they beene? what strange words have they given out? what meetings have they had? and what railing Pamphlets have been written one upon another, against Parliament, Assem∣bly, Citie.

3. The Scots upon all occasions and opportunities have beene forward for peace, moving for peace and the settlement of the Church, desirous of Propo∣sitions to be sent to his Majestie: But now manie Sectaries could not endure to heare of peace, not of the Kings coming in, nor of the settlement of the Church, they have looked so much to their particular ends of profit, increase of their party while things were unsetled, that they have alwaies expressed themselves to the contrary, fearing their way could not thrive nor stand, if once things should come to be setled, and the Government and the peace con∣cluded of. Manie more differences might be showne between them; but I must draw to an end, and the understanding Reader may by these easily hint at more, and it concernes the whole Kingdom now at this time wisely to con∣sider and lay things together concerning the different carriage of our Brethren of Scotland and the Sectaries, that so a good understanding may be between the two Nations for the putting a speedy end to our troubles and distractions in Church and State, and that we may not by mis-understanding of things, nourishing jealousies, beleeving false reports, serve the designes of some parti∣cular men, to put us into a new warre, and occasion new differences now that (blessed be God) our worke is even done, and the ship richly laden come into the haven. And to stop the mouths of Sectaries and Malignants forever, and to possesse us of the reality, honesty, faithfulnesse of our Brethren of Scotland, consider but what we have found them all along experimentally from first to last, and let any man instance (if he can) in any one action, from the beginning of our troubles, wherein the State of Scotland hath broken with us, or beene unfaithfull: Their going out of this Kingdome to their own Countrey when

they had been in England about the space of a yeare with their good carriage in the Land, and upon going home, is knowne unto all and confessed; and it was a reall confutation of many evill surmises against them in those times. When they were desired to come into this King∣dome, then they were a most worthy Nation, a Nation that God loved and honoured, and that in the judgment of Mr. Burr••ug•••• an Indepen∣dent, who in a Speech at Guild-Hall in the face of the Citie and King∣dome, proclaimed them so; and as they shewed themselves a faithfull people, in returning back to their Countrey, and are confessed a wor∣thy people at the time of their coming in, so in their coming in in the depth of winter, wading up to the neck in wa∣ters, and leaping over the mountains of ice and snow, and so in all the time they have been in this Kingdome (having wrastled with many difficulties, a cruell prevailing ene∣my at home, and many sad discouragements in this Kingdome) yet they have been faithfull to the Cause of God and both Kingdomes, resolving when they were at lowest, in all respects, both in regard of the common Enemy and false Brethren, to stand to the Covenant in all the parts of it, and to see it kept though they all perished; and now lately, since God so strangely and unexpectedly moved the heart of the King to cast himselfe up∣on them, by their good and faithfull carriages in the bunsiesse, they have confuted and given the lye to all the evill surmizings, jealousies fomented, reports raised, false suggestions given out against them, as that they meant to possesse themselves of Newark, the Kings person being as the shadow, and

Newark as the substance, as that the Kings partie should repaire to him, yea, that the Newark Army was joyned to the Scots, as that they would protect Delinquents and Malignants against the Parliament, that they would keep the King, and require a ransome for him, and make use of him for their own designes, and such like; whereas we see they would not meddle with New∣ark, but professed, if it were given into their hands one houre, the next hour they would surrender it to the English for the Par∣liament; they have not suffered any who have been in Arms, or ill affected against the Parliament, to come to his Majestie, have taken order to discourage all Malignants, have commanded obedience to all Ordi∣nances of Parliament, even at Newcastle where the Kings person is, and have made use of the Kings com∣ing to them, to perswade w^th him for a speedy setling of Religion and Peace in both Kingdoms. God in his wonderfull providence gave the King to them for this end among others to shame their adversaries, and to stop the mouths of all gain-sayers, that he might bring forth their righte∣ousnesse as the light, and their judgement as the noon-day, and might ho∣nour them before all the world: So that I may say of them in the words of Mr. Burroughs, pag. 29. of his speech at Guild-Hall, upon the coming in of our Brethren of Scotland. A Nation that God hath honoured, by giving as glorious successe unto, as ever he did unto any; whose low and mean beginnings he hath raised to as great a bright as ever low beginnings in any Countrey were.

How hath God dissipated and blasted the counsels of their Adversaries? How hath he discovered all their treacheries? although they be in them∣selves (comparatively at least) a poore people and of little strength (as the Church of Philadelphia was) yet they have kept the word of Gods pati∣ence, and God hath kept them in the houre of temptation; God therfore is with them.

Well, I say it is happie for England, that we are joyned with them in Covenant, for we needed them as much now as ever before, and we are as much beholding to them in regard of our divisions, many of us not knowing what we would have; and in regard of the many Sectaries among us, and the height they have risen unto, as ever we were before, for their help against the Popish, Prelaticall, and Malignant partie; and therefore happie England, both for the present and for the future, that now wee are coming to a Peace, we are so joyned and wrapped up in Covenant with Scotland, that the Peace and Vnion is not of England alone, but of both Kingdoms;

and that this is our advantage I shall commend to the Readers consideration some particulars out of the Speeches of Mr. Solicitor, a prime able Member of the House of Commons, and Mr. Burroughs a chiefe man among the dissenting Brethren Mr. Solicitor speaking of the benefits that will redound to this Kingdome, and the advantage we shall have by a nearer Association with the Scots, and by their coming in to this purpose for our assistance, showeth that certainly they are many.

The third is this, that whosoever we doe come to a Peace, whom Gods time is come, that we shall have one, yet their coming in, in all probability it will cause us to have a better, a surer, and a better grounded Peace, then if they doe not come in. And likewise what peace soever we have, that it will be perpe∣tuated, and be the securer for us and our posterity to reap the benefit of it. But how is it like to be, when there shall not onely be our owne Kingdome, but a Bro∣ther Kingdome, an entire Kingdome, one of the same Religion with us, one that loves their liberties as well as we, when they shall bee ingaged in point of interest with us, when the same Law, the same Acts of Parliament that shall compose the differences, when if it be broken on our parts in any thing that con∣cernes us, they cannot conceive but that it may be their case the next day, be∣cause it all depends upon one Law, one and the same title, and their interests is the same; So that if there were nothing else in it, but that we were like to have the better peace and on better termes, and whatever it be 'tis likely to bee kept the better to us and our posteritie, if nothing else were in it, that were much to our advantage: surely if by some considerable summe of money, wee might have brought in, and have them at the end of this Peace, and intere∣sted in it as well us our selves. Master Burroughs saith, how happy should wee be, if wee might have them in a neere union with us? And a people that have carried themselves with as great honour and faithfulnesse, with as great wisdome and order in the most difficult worke that ever a people did undertake in those by and intricate paths that were before untrodden. Certainely, that they undertooke at the beginning of their worke, but a few years since, it could not but bee looked upon with the eye of reason, as the most unlikely worke e∣ver to have proceeded, a•• any worke hath ever done, and yet how hath the Lord been with them, and with what wisdome and graciousnesse have they carri∣ed it. So that from the consideration of all I have said in this Corallary and from these passages in these speeches, tis good by all meanes to preserve the union of England and Scotland, and seeing we shall be so happy in a neere union, and God is so much with them, and carries them thorough with so much wisdome and graciousnesse, and that wee shall have the

better Peace, and have it the better kept, by having them at the end of it, and interested in it as well as our selves; let's hearken to no Sectaries nor Independents false surmisings, evill reports, and scandalls, cast upon our Brethren of Scotland, but pray and seek by all means a more near union and communion betweene that Kingdome and this, for there is a blessing in them; and for my part I had a great deale rather fall and perish (if the will of God were so) with the Kingdome of Scotland, and the Presbyte∣rian party in England, standing for the Covenant and the truth professed in all the Reformed Churches, then to grow and flourish for a while with the Sectaries standing for a Toleration of all Sects and Opinions, yea, then to be a King among them, as Iohn of Leyden was at Munster.

FINIS.

Notes

• Saltmarsh flowing of Christs bloud. pag. 14.
• The new Converts (as it seems by the Relation here) make a Feast for the Church, and the Dipper upon their en∣trance into is by dipping, and are then admitted to that they call the Lords Supper.
• This Commander is not in the service of the West, belong∣ing to any of the Regiments of that Army, under the command of Sir Thomas Fairfax, but his command is in another part of the Kingdom.
• We see the liberty of conscience Se∣ctaries will give, if they had power.
• The Relation followes after attest∣ed by the hands of witnesses.
• All kind of unlicenced Books, that make any wayes for the Sects, and against Presbyteri∣ans, are sold at his shop, and tis given out the man••••els them, but not the Master.
• An Anabaptisti∣call Emissary
• Observe here both blasphemy and scoffing of the Parliament in a high manner.
• Of the name of the woman, her meetings, with other particulars ••••ent this matter.
• A word more to Master Edwards.
• Observe to what this pretended liberty of Conscience brings men, namely, to plead for Treason, Re∣bellion, and all kind of wick∣ednesse.
• Gangraena, pag. 12••.
• That's the main subject of both his Pam∣phlets: A Whisper in the ear, and, A word more to Mr. Edwards.
• When he was prisoner there, being taken by the Cavaliers when they came to Branford.
• Reply to Cre∣tensis.
• Cretensis pag. 11.
• Cretensis Vide pag. 10. pag. 24.
• Tit. 1.12. The Cre••∣ans are alwaies Lyars.
• This is a lye in Cretensis Catalogue, that Cosens never said it.
• Cretensis, pag. ••.
• Vide Petition of the Lord Major, Aldermen, and Comm••ns of the City of London, presented to the House of Peers. Jan. 26.
• Cretensis pag. 50.
• I professe truly, that I had not read one quarter of the Book of yet, nor know whether I shall ever care to read it through or no. And in pag. 6. I have neither leasure nor opportunity to search to the bottome.
• Saltmarsh, groans for liberty.
• That is proverbially cal∣led the thriving side and way, Offices, Moneys, Honors, Lands, great places attending upon them▪
• Mr. Thomas Goodwins Sermon call'd The great Interest of State and Kingdom, p. 53. If any man think I am a pleading for a Liberty of all Opinions, of what nature, and how grosse so∣ever, I humbly desire them to remember that I only plead for Saints; and I answer plainly, The Saints need it not. The Apostle tells us there are damn∣able. Heresies, so 2 Pet. 1.1, 2 and they will soon unsaint them. So that I speaking against the g••ossest Errors, and men holding such, in M. Tho: Goodwins judgement I speak against those who are no Saints, but are persons contradistinguished and opposed to Saints.
• Quod autem vehementius ego∣vi••, agnos•••• culpum, 〈◊〉〈◊〉 culpa est, 〈◊〉〈◊〉 testimonium hoc mihi in mundo reddi in causa Dei miri∣fice gaudeo: Atque utinam & ipse Deus id testimo••ie in novis∣••ime die confirmares••? Q••is tum beatior Luthero, qui tanti sui saeculi testimonio commendatur, quod veritatis causam, non seg∣uiter neo fraudulenter sed vehe∣menter satis vel potius nimio e∣gerit? tum ill Iud Ieremiae fe∣leciter evaserim, maledictus qui facit opus Dei negligenter. Luthenus de servo Arbitrio.
• This sent up to a Parliament man, and a true Copy of this given me by a Member of the Assembly.
• This Letter was written to a Member of the Assembly, and the whole Letter printed verbatim follows afterwards.
• Praefat. ad Eccl. auie Acta Synod•• National, Dordr.
• Wotton de Reconcil. par 2. lib. 1 cap. 15. pag, 175.176.
• Wotton•• de Reco••e part. 2. l. 1. cap. 14. Quem ego de impu∣tatione opinionis authorem fuisse mihi perswadeo.
• Master Pryns Truth Tri∣umphing over Falshood, E∣pistle Dedicat. and in the Book 106 107 108 where Mr. Pri•• both laies down his passages a∣gainst the Parliament, and con∣futes fully his justification and pleading for them.
• Whitaker, Second Con••ro. De Eccles. quaest. 5. c. 11 p. 342, 343. Papistici Doctores turpes & scelerati sunt & in deli••iis viv••••t omnes à Papa summo illorum Pontifice ad infimum us{que} P••r••chum multi non ••aevi modo, sed flagitia etium gravis∣sima inter illos reperiuntur. vi∣de ibi plura.

  Willets Synops. Second Ge∣neral Controversie of the Church. Quest. 3. of the notes & marks of the Church, pag. 98 Amesi Bellarm. Ener∣vat, De Notis Ecclesiae. Legan∣tur igitur vitae Pontificum Ro∣manorum, de Sanctitatem Pon∣tificum.
• Vid. Minors no Sentors, pag. 26. These laws would save that Vbiquitary perturber of, sollicitor, and stickler at most of our late elections Mr. Hugh Peters a great de••l of unneces∣sary, unfiting pains, sollicitati∣on, and abuse of the Pulpit, to the peoples great disgust, for his own private lucre, and ad∣vancing the designs of his party
• Vid. Independ. rasing their foundation, p, 2, 3, 4, 5▪
• This Mr. Randal is known well to many godly persons, and is a godly man, a Schoole-master about Stepny, and a Minister also, not that Randal the Antinomian and Famili••••.
• This Letter which Cretensis here prints, was written by an Apprentise boy, an Anabap∣tist, of Ki••••ius Church, unto Ki••••••••s himself, who belike by himself or some other com∣municated it to Cretensis.
• Calumny araigned and cast, Pag. 22, & 17. I could prove (I say) by the Commission aforesaid, that Mr. Prynne hath done all these things, on purpose to despite the Spirit of God, to defame the Gospel, to make the ways of godlinesse and re∣ligion hateful to the world, to encrease divisions, to multiply distractions, to bring a snare and evil day upon the Parliament, to expose the whole Kingdom to ruine and destruction.
• Master Walker, Master Robo∣rough by wri••ing; Master C••a∣lamie in preaching.
• March 30. Three honest godly Citizens after supper comming to speak with me, as they were with me Cosens came to speak with me, and was brought into the room where these three Citizens were and I spake nothing to him nor he any thing to me, but in their hearing, who will testifie this and more.
• Oretens. pag. 40. This Counter-Information I had from the mouth of the said Cosens him∣self, and have the particulars un∣der his hand.
• Cosens going to heare Mr Clare preach.
• I received a Letter last week out of the Country subscribed with ••o hands of Godly Ministers testifying to my work▪ and earnestly intreating my constant persuance, with a promise that I shall not want what their prayers and endeavours can contri∣b••••e to that work. A Letter from a godly Minister cut of War∣wickshire written thus, M. Edwards Book does much good here.
• I have received severall Letters from particular Ministers in Essex bearing witnesse; and so Letters out of Kent to the same purpose, and from other places.
• The 11. errour specified in the former part of this book, is in the Catalogue of Errours contained in the first part of Gangrae∣na, which sl••pt me before I was aware: and there∣fore upon comparing of both together, I put it out, and reckon not that, but make these Errours to be∣gin here at number 23. which otherwise should have been number 24.
• Osiander publicè in Schola propon••t, nos so∣la essentiali Dei justitia justos esse: essentiali e∣jus vita vivere vel victu∣ros esse: essentiali ipsius gloria glorificari; essen∣tiali illius charitate ad diligendum Deum & proximum propter ip∣suminflammari, & gra∣vissimè errare omnes qui putent aliâ re quam solo uno & vivo Deo Pa∣tre, Filio, Spiritu sancto nos posse justificari, vi∣vificari, glorificari: & glacie frigidiora docere qui doceant nos tantum propter remssionē pec∣catorum reputari ju∣stos: & non etiam ju∣stitiam Christi essentia∣lem & divinam perfidem in nobis habitantis, vit. Osiand. pag. 228.
• The Sectaries who call themselves the Saints and beleevers, if they have husbands and wives that will not turn Sectaries, they may leave their owne because they are unbelee∣vers, and joyne themselves to other womens husbands, and other mens wives: I read in a Letter subscribed by W I. and E.I. Wi••liam Ienny and Elizabeth Ienny, written out of Hol∣land to one in London: Deare friends, as you have cast off many An∣tichristian yoaks, so pro∣ceed to cast off all, a chiefe vvhereof are un∣equall marriages.
• Vide Saltmarsh, Di∣vine Right of Presbyterie.
• Pamph. entit. Tender Con. relig. affect p. 14, 15. Do not the Synod (having two ••o••ns like a Lamb, but a mouth like a Dragon) teach the Parlia∣ment to speak blasphemy a∣gainst those Saints that dwell in heaven? And speaking of the Preamble to one of their Ordinances, wherein the Par∣liament acknowledged their strong engagements heartily and sincerely to endeavour the compleat establishment of puri••y and u••itie in the Church of God (for these are the Parlia∣ments words, not the Assem∣blies) this book cals this bla∣sphemy, and saith of the Lords and Commons, For shame leave speaking blasphemy: Remem∣ber the judgements upon the VVhore for her blasphemie. VVhere had the Lords and Commons this large Commission to meddle in the affaires of King Iesus so far, as to deter∣mine to have a compleat esta∣bl••shment of puritie and unitie?
• Vide p. 22. of this present book' and pag. 7.
• Mr. Durance an Indepen∣dent Preacher at Sandwich.
• This was spoken in the hearing of three Citisens, and given mee under the hand of one that heard it, who also told this Smart he would make it publike. The Presbyterians may do well to take notice, that the Sequestration of their estates, and hanging at Tyburn, was designed and counted good enough for them, if some Independents and Sectaries might have had their will. This is the libertie of conscience they must expect when the Sectaries grow so strong as to have power to effect it.
• A Minister out of Essex writing up to a Minister in London, of a horrid bla∣sphemy, I sent to a Mini∣ster of that Towne, to en∣forme me of the truth of it, which accordingly be hath.
• The vvord is so horrid and obscene, that I for∣beare to expresse it.
• This Clarkson is spoken of also in this book, p. 7, 8.
• Cretens. frontis picio.
• Luther de servo Arb. c. 207. p. 319.
• Vid. mine Animadvers. part. I. pag. 9.
• A godly Minister who heard it will depose it, if called, and so will many more who heard it.
• a

  Pamph e••••it. Tolora•• justified.
• Vide pag. 27▪ of this book Mr. VValvvyns speech.
• Vide Pamph entit. Let∣ter of advice to the As∣sembly. In case Paul Best continue in his opini∣on, his heresie through ig∣norance, whether is it not possible that God may yet have mercie on him, as hee had on Paul the Apostle, and in his due time bring him to the knowledge of his truth, as hee did the Apo∣stle Paul? VVhether it can be demonstrated before∣hand▪ but that Paul Best (what ever his heresie be) may possibly in Gods secret will be ordained to conver∣sion hereafter, as well as Paul the Apostle 〈◊〉〈◊〉 he was a blasphemer.
• Baleu•• de Roman Pon∣tificum Actis••vita Leon. decim. & Iul. teri. Quan∣tum nobis ae nostro coe∣tui pro••uerit ea de Chri∣sto fabula, satis est saecu∣lis omnibus notum.
• Tum Iulius: Si voluit Deus usque adeo prop∣terunum pomum irasci, ut ejiceritprimos paren∣tes ex Paradiso: curnon liteat mihi, qui sum ejus Vicarius, irasci propte•• pavonem, cùm multò major res sit pavo quàm pomum?
• Schismatici non sunt longaevi.
• Nulla haeresis unquam, &c.
• Vide car••w. in locum, quamobrem illud statua∣mus, eos, qui se effe•• unt, dejectos iri, & decasu∣ros, etiamsi vertice coe∣lum atrigerint: unde nostro proverbio jacta∣tur; Pride will have a fall.
• Antapol p. 21, 28.
• Vide Independ. razing their owne foundation pag. 314, 5.
• The Declaration of the Kingdom: of England and Scotland, by the honoura∣ble Houses of the Parlia∣ment of England and the honourable Convention of Estates of the Kingdome of Scotland, in the year 1643. page 3, ••.
• a

  Mr. Prins Discoverie of prodigious nevv lights, shewes some Sectaries boa∣sting of their friends in the House of Commons.
• b

  Some Sectaries have said it to some who have told it me, that there is never a Committee about London, but they have some friend or other in it, that as soone as any of them is in que∣stion, gives them notice of it, and of the Articles a∣gainst them, and acquaints them with the state of things.
• Quod autem ad verita∣tem Doctrinae spectat, ubi castior & integrior, vel in universo terrarum orbe▪ Totus Papatus hic jugulatur: Anabaptistae, Antitrinitarii, Arriani, & hujusmodi monstra, excitata rursum ab infe∣ris, partim in Germania, partim in Transylvania, nusquam ac••orem ho∣stem invenerunt: quid etiam non tentaverit ut Germanicis Eccles••is er∣rores suos evelleret? Brightman. In Apocalyp. pag. 53. In Antitypo, Iudaeisunt quotquot er∣toribus implica••i, sibi unis veritatem, fidem, salutem, promissiones Dei arrogant, nihil nisi Templum, Templum crepantes; quales fue∣runt Arriani Episcopi sub Constantino, Constan∣tio, & Valente. Vide plura, Brighton. pag. 5••.
• Vide Bright••n, in loc. pag. 56.
• Vide Brightman••um in Apocalyp. pag. 57.
• Hieron. in Epist. ad Titum cap. 3. Vi•• esse Schisma ullum quod non aliquam confingat haere∣sim ut ab Ecclesia meritó recessisse videatur. Quicunque enim labit••r in Errorem aliquem, & ab unitate Ecclesiae se divelli nunquam patitur, ille Error in eo esse poterit hoeresis materialiter, non formaliter; non enim in eo est pertinacia, qui Ec∣clesiailli adhaeret, a•• qua para••us est docerl. M. An∣tonius De Dominis de Republ. Eccles. l. 7. c. 10. August coatralit. Petil. lib. 1. Schisma omnia scelera s••pergreditur.
• Optatu•• lib. 1. Distantiam esse delictorum, aut re∣missio testatur, aut paena, & quod in sacrilegos & parr••cidam non secerat, in s••ismaticos ••ect. Au∣gust. Epist. 142. Qui fecerun•• idolum usitata gla∣dii morte perempti sunt, qui vero schisma facero volnerunt, Matu terra principes devorati, & tur∣ba consentien•• igne consumpta est: Diversitate paenarum, diversitas agnoscitur meritorum.
• Vide New Annotati∣ons on Matt. 13••25.
• Calv. in Psal. 2.10 Adde quòd inanis sa∣pientiae f••ltus q••o turgent eos quid re••••on sit dis••ere non patitur. Quum eos jubet intelligentiá esse praeditor; oblique fals••m prudentia confiden∣tium in ipsis persiringit. Ergo quansumuis sibi placeant mundi Principes in suo ocumine, scia∣mus eos pla••e desipere, dene•• fiant humiles Christi discipuli.
• Gerb. de Magistratu politico, Sect. 5. Tuncuerò Christo serviunt, ipsamque osculantur, si non ipsi so∣luin doctrinam Christi recipiunt, ac fide amplectuntur, sed etiam potestate divinitùs sibi data hoc ef∣ficiunt, ut puritos doctrinae in Ec∣clesia conservetur, idololatriae & falsi cultus aboleantur, lupt ab o∣visi Dominico arceantur, Ministri Ecclesiae comm••de alantur, &c.
• Aug. Epist. 166. Et quibus di∣ctum est, Servite Domino in ti∣more; &c.? Nonne Regibus? At quonam modo serviunt Domi∣ny Reges in timore, nisi ea quae contra Domini jussa fiunt, religio∣sa seueritate prohipendo? Aliter enim eorum quisque servit quia 〈…〉〈…〉 quia Rex est: uam 〈…〉〈…〉 s••rvit vivendo fideli∣ter; quia verò Rex est, servit Leges pracipientes, & connaria prehibentes conven••enti rigore san∣ciendo.
• Cal••in in Psal. 2.12. Pe••i••e de vi•• quidem exponunt propter viam perversam, vol s••eleratam vivendi rationem. Ahi resolvunt, 〈◊〉〈◊〉 via ve∣stra percat. Mihi magis anida diversus sensu••, quod David fere denun∣tiet, ut ••os intercipiat subitus Dei furer, dum se putabant adhue, esse in medio sladio: Scimus enim ut Dei contempteres sibi in secunda fortun•• Llandi••i seleant, & quasi in la•••• campo se 〈◊〉〈◊〉. Non a••s re 〈◊〉〈◊〉 minatur Propheta, quum dixerin••; ••ax & securitas, se procul 〈◊〉〈◊〉 siue suo putantes, repentino interitu 〈…〉〈…〉.
• Calv. n Psal 2 10. Per Adverbium nune, si∣gnificat mature illis esse res••pèscendum, quia non semper eadem dabitur oppertunitas.
• a

  Scult. Annal. Dec. ••. Melch Adam. vit. Mu∣sculi, pag. 377. Musculi loci commun. de Haeresi, pag. 611. Iohannes Gaster. Ana∣baptistarū Doctor quem in còlloquio Ambiosins glaureus Eslingae in viam reduxit. Scultet. Annal. Dec. 2.
• b

  Vide Letter pag. 70, 71. of the second part of Gan∣graena.
• These persons have been with me and what I write, I had from their owne mouths and relations, as many others also have had.
• Igitur scelestus & bla∣sphemus est eorum Er∣ror, qui sic ab hac Eccle∣sia deficiunt, quasi hinc Christus exularet pror∣sus nec ulla spes salutis manentibus esse posset. Cogitent hic Christum convivantem cum suis. An pudebiteos illic dis∣cumbere, ubi vident Christum non pudere? An illo sanctiores & mundiores erunt? Sed quare se non convin∣cunt suo ipsorum usu? non possunt inficiari quin prius in Christum crediderint, quam sece∣runt à nobis divortium; unde haec fides? Annon ex praedicatione in no∣stra Ecclesia? Nunquid autem praedicare quis potest nisi mittatur, Rom. 10, 13, &c. Quamobrem redire ad unitatem Ec∣clesiae, quae vos genuit & aluit. Si fugiatis hunc Christum, qui cum ele∣ctis in nostris cae ibuscae∣nat, ac eos vicissim exci∣pit, profecto nulquam in∣venietis. Sanitatis men∣tem precor illis ut ad ve∣ritatem redeant, quo fu∣giant sup, licium quod desertores manet.
• Let us now reach forth our hearts and hands unto our Brethren of Sea land, let us come up fully unto this our ingagement, and rejoyce in it, for certainly that Nation is a Nation that God doth love, a Na∣tion that God doth honour, and by those many expressions of his love, sheweth that he doth intend to make them speciall instruments of the great things he hath to doe in this later age of the world. It is a Na∣tion that is united the most firmly of any people under heaven: wee may truly call it a Philadelphia; And Brightman (that famous light in for••er times, 30, or 40 yeares since) did parallel the Church of Philadelphia with the Church of Scotland Philadelphia signifies br••therly love; VVhen was there ever a Nation, such a Church that joyned together in such firme Covenants as they have done? had we had that Reunion among us, O how great things had we done before this time! A Nation it is that hath ingaged it self to God in a high∣er way in a more extraordinarie way, then any Nation this day up∣on the face of the earth hath done; in the most solemne way covenan∣ting with the eternal God, paw••ing sorth their prayers and their tears for joy together with their covenanting: A Nation that hath reformed their lives for so smalltime, more then ever any people that we know of in the world have done: And a people that have risen up against Antichrist more in another way then ever people have done, and that is the great worke of God in these times. And there∣fore God certainly hath a love into them, because they breake the ice, and begin the worke, and arise in such a way as they do, for the pulling downe of the man of sin. Mr. Burroughs Speech delivered at Guild-hall, pag. 28, 29. Vide plura.
• Vide Scots late Declara∣tion

  I saw some Letters writ∣ten lately from Newcastle by English there, as one Mr. P. and others, who speak much of the integri∣tie and faithfulnesse of the Scots, and that they suffer not a man ill affected to come to Court, no not so much as into the Towne.