The First and Second Part OF GANGRAENA: 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 forenamed Premises.  
By THOMAS EDWARD'S Minister of the Gospel.  
The third EDITION, corrected and much Enlarged.  2 TIM. 3.8, 9 
Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the Faith.  
But they shall proceed no further, for their folly shall be manifest to all men, as theirs also was.  2 PET. 2.1, 2. 
But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresis, even denying the Lord that bought them, and bring upon themselves swift destruction.  
And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.  JUDAS vers. 19 
These be they who separate themselves, sensual, having not the spirit.  Lutherus in Epist. ad Galat. 
Maledicta sit charitas, qua servatur cum jactura doctrinae fidei, cui omnia cedere debent, Charitas, Apostolus, Angelus é coelo.  Lutheri Epist. ad Staupitium. 
Non hic tempus timendi, sed clamandi, ubi Dominus noster Jesus Christus damnatur, exuitur & blasphematur: mi pater grandius est periculum quam credant multi. Inveniar sane superbus, avarus, adulter, homicidia, antipapa, & omnium vitiorum reus, modo impii filentii non arguar, dum Dominus patitur.  
LONDON, Printed by T. R. and E. M. for Ralph Smith, at the sign of the Bible in Cornhill near the Royal Exchange. M.DC.XLVI.   

Reader,  
THat thou mayest discern the mischief of Ecclesiastical Anarchy, the monstrousness of the much affected Toleration, and be warned to be wise to sobriety, and fear and suspect the pretended New Lights, I approve that this Treatise, discovering the Gangrene of so many strange Opinions, should be imprinted.  
JAMES CRAN●OR.   

TO THE RIGHT HONOURABLE THE LORDS and COMMONS Assembled in PARLIAMENT.  
Right Honourable and Noble Senators,  
I Here present you with a Catalogue or Black Bill of the Errors, Heresies, Blasphemies, and Practices of the Sectaries of this time, broached and acted within these four last years in England, and that in your Quarters, and in places under your Government and Power, for which I tremble to think lest the whole Kingdom should be in God's Black Bill: I much fear lest the subject matter of this Catalogue may prove unto England (unless some speedy and effectual course be taken to prevent it) like the Bill of Divorce given to Israel; Jer. 3.8. like the Roll of the Book commanded from God to be written by Jeremiah against Israel and Judah, Jer. 36.2. like the Roll of a Book sent by a hand to Ezekiel, Ezek. 2.9, 10. wherein was written, lamentations, mourning and woe; or like the hand-writing upon the wall against Belshaz. Dan. 5.5. & the flying Roll in Zech. c. 5. v. 1, 2. a curse going over the face of the whole land. And unto whom, Right Honourable, should I present and make known these things, but unto You, who are the supreme judicatory of this Kingdom, having that sufficiency of Power, which only is able to remedy and redress them, who are our great Physician's, and have been wont to cure the worst maladies and diseases of our Church and State, who are by God himself styled Gods, and therefore should above others lay to heart and be sensible of the injuries and dishonours done to God and his name. And I humbly pray your Honours to bear with me in my addresses this way, as having no other means but this, of acquainting You with the sad state of things in our Church: And yet 'tis necessary You should hear of these things, for as 'tis said in the Prophet Jeremiah, concerning the making of that Roll, It may be the house of Judah will hear all the evil which I purpose to do to them, that they may turn every one from his evil way, it may be they will present their supplications before the Lord, that he may forgive their iniquity and their sin; so it may be some good may come of this Book, to cause an humiliation for, and a suppression of heresies and schimes, as being a more free and f●ll discovery of our times then ever yet was made, and therefore I send it abroad in this way, whereby it may be read by all Judah: and I doubt not but some faithful Baruches, who are not shut up, but do preach before You on Fast days, will cause You to hear the words of this Book in the Lord's house, by applying them to your consciences, and making them a Catalogue of sins for matter of humiliation to you on those days, showing how far they may become yours in suffering without punishment and censure too many of them. And now, Noble and worthy Senators, be graciously pleased to pardon the boldness I shall take in dealing plainly with you in this present Epistle, and not to impute it to any malignity and disaffection to your service, or to peremptory sauciness, and disrespect of You, (for besides that some worthy Members of Parliament to whom I am known can testify the contrary, all my Actions from the beginning of Your sitting, my Sermons, Prayers, Praises, Discourses, Actings for You speak otherwise: I am one who out of choice and judgement have embarked myself with Wife, Children, Estate, and all that's dear to me in the same ship with You, to sink and perish, or to come safe to land with You, and that in the most doubtful and difficult times, not only early in the first beginning of the war and troubles, in a malignant place among Courtiers, and those who were servants and had relations to the King, Queen and their Children, pleading Your Cause, justifying Your wars, satisfying many that scrupled: but when Your affairs were at lowest, and the chance of war against You, and some of the Grandees and favourites of these times were packing up, and ready to be gone, I was then highest and most zealous for You, preaching, praying, stirring up the people to stand for you by going out in person, lending of money, in the later going before them by example; And as I have been your Honour's most devoted servant so am I still yours, and you cannot easily lose me; and I do humbly 〈…〉 self▪ and Book at the feet of your wisdom and piety submitting both to your pleasure but to the matter and contents of this Book, and to the present state of things. I am bound and stirred in spirit, to see the people so given to error and schism, and the zeal of God's house and glory constrains me, and I can no longer forbear speaking my whole heart to you. The evils of this kind are grown to such a height as there is the more time for silence, or for being afraid, but of crying out and speaking plainly. And I am confident when your Honours have read over my Book (which I humbly desire you in the fear of God, and for the glory of Christ to do, as Luther bespeaks the reading of an Epistle of his) that will be a just Apology with you for my freeness and boldness. O the evil of ●hese times would put zeal into the heart of any man, who hath any l●ve to the glory of God, his truth, and the souls of people, and make the stammering tongue to speak 〈…〉 to speak and cry out. Croesus' son who was born dum●be, whe● he saw one going to kill his Father, spoke and cried out, O kill not Croesus. And now when our Father, our Saviour and blessed Spirit are wounded by damnable heresies and blasphemies, and many precious souls destroyed, can we be silent! O cursed be the silence and flattery that is in such a time as this: For now things are grown to a strange pass, (though nothing is now strange,) and every day they grow worse and worse, and you can hardly conceive and imagine them so bad as they are; no kind of blasphemy, heresy, disorder, confusion, but either is found among us, or a coming in upon us; for we in stead of a Reformation, are grown from one extreme to another, fallen from Scylla to Charybdis, from Popish Innovations, Superstitions, and Prelatical Tyranny, to damnable Heresies, horrid Blasphemies, Libertinism, and fearful Anarchy; our evils are not removed and cured, but only changed; one disease and Devil hath left us, and another as bad is come in the room; yea, this last extremity in which we are fallen, is far more high, violent and dangerous in many respects; all which in an Epistle cannot be contained, but are laid down in the following Book in many places, specially in the eleventh Corollary. Luther in an Epistle to Spalatinus, calls want of freedom in a Minister, irremissible peccatum, an unpardonable sin; and silence in the neglecting of truth, a wicked silence; and in an Epistle to Staupitius saith, Let me be found any thing, a proud man, an adulterer, murderer, and guilty of all wickedness, so as I be not convicted of wicked silence whilst the Lord suffers. The consideration of which, makes me well contented to run the venture of being accounted proud, saucy, peremptory, and of incurring the hazard of your displeasure by speaking freely (though I hope better things) then to let the glory and honour of Christ and his truth suffer any longer by my silence; for I call the most High GOD to witness, that (so far as I know my own heart) what freedom I here use, in laying open the state of things before you, is not out of any sinister respect, or any pleasure I take in this liberty (for I have had many carnal reasonings and conflicts in my spirit against it) but only out of the great necessity of the times, moved thereunto out of love and zeal to the glory of God and his truth my faithfulness to your Honours, compassion to the souls of those for whom Christ died, and the delivering of my own soul in the discharge of my conscience. Great Persons, as Princes, Nobles and Counselors, through their high places, 
Tantis & tam eximijs vir●utis ornamentis enituit, tum Episcopus, tum Imperator: U●rumque enim admitor, alterum propter ingenuà Ioque●di libertatem, alterum propter facilem obedientiam. And Theodosius speaking of Ambrose, saith; Aegre tandem reperi veritatis magisu●m: Nam solum Ambiosium novi Episcopum diguum eo nomine, Tantum com●odi re●p●ebensio a viro virtu●e praestanti ad hibira secum apportate solet. Theo. Eccl. Hist. l. 5. c. 16▪ 17.  multitude of affairs, flatteries, are subject to great failings and infirmities, as both Scriptures, and all Histories show: but this hath been the praise and honour of some of them, that upon being minded by faithful Ministers of their faults, they have laid it to heart. Theodosius that Noble Emperor had many infirmities, as that cruel fact of his against the inhabitants of Thessalonica, as his being angry out of measure against the people of Antiochia, as his lenity towards Arians, whom he permitted to keep Conventions in chief Cities; but in all his faults this is observed and admired by the Ecclesiastical Historians who writ of him, that he ever gave place to wholesome admonitions, and amended upon being dealt with, as by Flavianus Bishop of Antiochia, Amphilochius Bishop of Iconium, Ambrose Bishop of Milan; and he took Ambroses liberty of speaking to him so well, that he did not only give him thanks, but said of him to his praise, I have at length found a master of truth, for I have known Ambrose only a Bishop worthy of that name. It was one of the sins of the Prelates and Court Chaplains (for which among others God hath cast them out) to flatter, and the sin of the Court, that the Ministers that preached there, must sing placentia, speak smooth things. Now far be it from such a High Court of Parliament as you, (who above other Parliaments are in solemn Covenant with God for Reformation, national, Domestical, Personal, and have professed to engage your hearts for God and his work▪) and from the Ministers who stand up for you, and adhere to you, to be faulty in the same kind: Be pleased therefore in the midst of your many great affairs which even swallow you up, and by reason of which you have not time to hear and know all things concerning the State of Religion, to suffer one of your daily Remembrancers to God, to be God's Remembrancer to you. You have, most Noble Senators, done Worthily against Papists, Prelates and scandalous Ministers, in casting downe Images, Altars, Crucifixes, throwing out Ceremonies, etc. but what have You done against other kinds of growing evils, Heresy, Schism, Disorder, against Seekers, Anabaptists, Antinomians, Brownists, Libertines and other Sects? You have destroyed Baal and his Priests; but have you been zealous against golden Calves, and the Priests of the lowest of the people? are not these grown up, and daily increase under you? are any effectual means used against them? You have made a Reformation, and blessed be God who put it into your hearts to do such things; but with the Reformation have we not a Deformation, and worse things come in upon us then ever we had before? were any of those monsters heard of heretofore, which are now common among us? as denying the Scriptures, pleading for a Toleration of all Religions and worships, 
* Book intit. Toleration Justified, page, 7.8. printed in this last January.  yea for blasphemy and denying there is a God. You have put down the Book of Common Prayer: and there are many among us have put down the Scriptures, slighting, yea blaspheming them. You have broken down Images of the Trinity, Christ, Virgin Mary, Apostles: and we have those who overthrow the Doctrine of the Trinity, oppose the Divinity of Christ, speak evil of the Virgin Mary, slight the Apostles. You have cast out the Bishops and their Officers: and we have many that cast down to the ground all Ministers in all the Reformed Churches. You have cast out Ceremonies in the Sacraments, as the Cross, kneeling at the Lords Supper: and we have many cast out the Sacraments, Baptism and the Lords Supper. You have put down Saints days: and we have many make nothing at all of the Lords days, and Fast days. You have taken away the superfluous excessive maintenance of the Bishops, Deans: and we have many take away and cry down the necessary maintenance of the Ministers. In the Bishop's days we had singing of Psalms taken away in some places, conceived prayer, preaching, and in their room, Anthems, stinted forms and reading brought in; and now we have singing of Psalms spoken against and cast out of some Churches, yea all public prayer questioned, and all ministerial preaching denied. In the Bishop's times Popish Innovations▪ were introduced, as bowing at Altars, etc. and now we have anointing the sick with Oil; then we had Bishopping of children, now we have Bishopping of men and women, by strange laying on of hands, as is related in this following Book. In the Bishop's days we had many unlearned Ministers, and have we not now a company of Jereboams Priests? In the Bishop's days we had the fourth Commandment taken away, but now we have all ten Commandments at once by the Antinomians; yea all faith and the Gospel denied, as by the Seekers. The worst of the Prelates, in the midst of many Popish, Arminian tenets, and Popish Innovations, held many sound doctrines, and had many commendable practices; yea the very 
* Calvini Instructio Ad●ersus Libertinos, cap. 4. pag. 104.  Papists hold and keep to many Articles of faith and truths of God, have some order among them, encourage learning, have certain fixed principles of truth, with practices of devotion and good works; but many of the Sects and Sectaries in our days, deny all principles of Religion, are enemies to all holy Duties, Order, Learning, overthrowing all, being vertiginosi spiritus, whirlegigg spirits; and the great opinion of an universal Toleration, tends to the laying of all waste, and dissolution of all Religion and good manners. Now are not these Errors, Heresies and Schisms, spots and blots in our Reformation? do they not blemish and cast a dark shadow upon all the light part? are they not the dead flies in the Apothecary's ointment, sending forth a stinking savour? are they not the reproach and rejoicings of the common enemy? the scandal of the weak, the blazing star of the times? and are not Sectaries strangely suffered, connived at, keeping open meetings in the heart of the City? yea printing with 
* M Salimarsh Smoak In the Temple, in which are some desperate errors. Book about Baptism, and calling maintenance by Tithes jewish and Popish undeniably.  Licence their erroneous opinions, and daring to give into some of your hands such Books as 'tis a shame to speak of? being let so alone, that they are grown up to many thousands both in City and Country. Christ in Revel. 2.19. highly commends the Angel of the Church of Thyatira for his works service, faith, patience, etc. but yet reproves and threatens him for suffering without punishment false doctrines to be taught, and disorders to be practised in the Church: But I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach and to seduce my servants: And be pleased to observe what truth that Scripture holds out, namely, that a connivance and suffering without punishment false Doctrines and Disorders, Persons to preach whom God hath not called, and to preach Errors, Heresies, blemishes and dashes the most glorious works, and provokes God to send judgements; a Toleration doth eclipse and darken the glory of the most excellent Reformation. God accounts all those errors, heresies, schisms, etc. committed in a land, but let alone, and suffered without punishment by those who have authority and power, to be the sins of those who have power, and he will proceed against them as if they were the authors of them. A man comes to be partaker of other men's sins, by countenancing, consenting and suffering without punishment, as well as by formally committing them. 
* Ames. Animad. in Remonstr. Synodal. Script. super Artic. 5 de Persev. sanctorum, cap. 7. de Solomone. Certum est Solomonem non introduxisse ●ut admisisse idola in demum Dei, neque adegisse popul●m ut vel ●ei verum cultum desererent, vel colerent idola; neque probari potest ●um in sua propria persona coluisse idola. Hoc tantum cercum est de ejus idololatria, quod infatuatus á mulieribus idololatricis permiserit eas construere. Aquinas in Ephes. 5.12. Istis ergo nolite communica●e imitando, coadjuvando, conlentiendo Sed certe hoc non▪ sufficit, nisi etiam eos reprehendatis.  Solomon in 1. King. 11. from ver. 1. to 15. is counted by God to be guilty of all the Idolatry committed by his wives and their followers, and accordingly God is angry with him and threatens him, because being a King, he had power in his hands to hinder it, not that Solomon did bring into the house of God Idols, or ever commanded the people to forsake the worship of God and to worship Idols, or that he did in his own persont worship Idols; This only is certain, that he suffered them to build Altars, and sacrifice to strange gods. Ephes. 5.12. 'tis the command of God, to have no fellowship with the unfruitful works of darkness, that is, not by consenting, helping, imitating & suffering them without reproof; Now a Magistrates reproving, is by using coercive power to punish and suppress evils, as is evident in the example of old Eli to his sons, who though he did reprove by words, yet because he punished them not, he was partaker of their sins, and was severely punished by God for it, 1. Sam. 2.23, 242, 5. chap. 3.13.14. Now, Right Honourable, though You hold none of these Opinions, practise not these ways, neither command any of these things, but have put out Declarations, wherein there are some passages against Anabaptists, Brownists and other Sects, and made Orders and Ordinances for the preventing and remedying of many of these evils; as that Order of Febr. 16. 1643. That Ministers suffer none to preach in the places where they have charge, but such as they will be answerable for; as the Ordinance against the preaching of Persons not ordained in this or some other Reformed Church; as the Ordinance of not printing without Licence; yea upon complaint have questioned and troubled some Sectaries for their Errors and pernicious Practices; yet notwithstanding there is a strange unheard of suffering and bearing with them, and such a one, as I believe all things considered, never was there the like under any Orthodox Christian Magistrate and State. How do sects and schisms increase and grow daily, Sectaries doing even what they will, committing insolences and outrages, not only against the truth of God and the peace of the Church, but the Civil state also, going up and down Countries, causing riots, yea tumults and disturbances in the public Assemblies! how do persons cast out of other Countries for their Errors, not only live here, but gather Churches, preach publicly their Opinions! what swarms are there of all sorts of illiterate mechanic Preachers, yea of Women and Boy Preachers! 
Vide●etit ●etit. of the Lord Maier Aldermen, and Com●●n● of the City of London presented to the House of Peers, Jan. 16.  what a number of meetings of Sectaries in this Citiy, eleven at least in one Parish! what liberty of preaching, printing of all Errors, or for a Toleration of all, and against the Directory, Covenant, monthly Fast, Presbyterial Government, and all Ordinances of Parliament in reference to Religion, and most of these persons either never questioned at all, or if questioned, abusing those in a high manner who question them, coming off one way or other, and afterwards going on in spreading their errors more than before, or if committed by some below, whereby they are hindered from preaching and dipping, then brought off and released by some above (of which they brag and boast) yea many Sectaries countenanced, employed and preferred to special places both of profit, honour and trust, and that which is saddest of all (and yet too true) Orthodox worthy persons, who being in places of Power, for preventing mischiefs and evils questioning some Sectaries for their unlawful meetings and false Doctrines, have been looked upon ever after with an evil eye, and opportunities watched to molest and displace them. In a word there hath not been to this day any exemplary restraint of the Sectaries (as ever I heard) by virtue of any of your Ordinances, but they are slighted and scorned, and as it was formerly with the King's Proclamations against the jesuits, Priests, Papists, and forbidding to go to Mass, there were the more Priests in the Kingdom, and more went to Mass; (the Proclamations being never looked after, and when any zealous Protestants in place did go to execute them, they had little thanks for their pains, and those they questioned were to hard for them, getting off;) so preaching of lay-men was never more in request then since your Ordinance against it; Presbyterial Government never more preached, printed against, then since your Votes, Orders and Ordinances for it; never more dangerous unlicensed Books printed, then since the Ordinance against unlicensed printing; and when men have been complained of for the breach of Ordinances, as that of lay preaching etc. how are they dismissed, and preach still, infect still? look what ways were taken heretofore by the Popish party and Prelates who pretended to be Protestants, in favour of the Papists, Arminians, and discountenancing zealous Protestants; the same will be found to be now in use in behalf of the Sectaries against Presbyterians; and if you be but pleased to review your own Remonstrances, either in former, or in this present Parliament, or remember the maxims and grounds you proceeded upon in questioning many, and by what rules you judged of intentions to overthrow the Protestant Religion, and to advance Popery, Armianisme, and then look upon the Proceedings of some, you will find the same steps trod in now, and the same course taken in favour of the sects: (But an Epistle is too narrow a compass to particularise all things of this kind, and a word is enough to the wise) And yet I do not say Your Honours have done these things; for there are matters of this nature you hear not of, and upon complaints of things that have come immediately to Your Houses, there hath been some redress; yet such things are done by Committees, or Persons under Your Power and Government, and no effectual ways taken to prevent, discover or remedy these things. Now I humbly submit to Your deep judgement, whether God account not men guilty of that which is committed by others under them, they having power to hinder it; as also, whether it will not be interpreted by men, that there is certainly great countenance and favour above, or else persons below dare not do as they do. And be pleased to suffer me, as a Minister of Christ, to bring to your remembrance (which I do in all humility,) these following Scriptures. Levit. 26.25, 1 Sam. 2.29, 30, 31, 32. cap. 3.12.13, 14. 1 King. 12. cap. 31.13. cap. 33.34. 2 King. 10. from 19 to 33. Jerems. 30.31. Dan. 5.5.2.2, 23.24, 25, 26, 27, 28. Amos 2.9, 13.14. Hag. 1.2, 4, 5. Gal. 6.7. Revel. 2.13, 14, 15, 16, 18, 19, 20. Which texts of Scripture, with the examples laid down in them, I name not as if I would compare your Honours with Jeroboam, Belshazzar, etc. or charge on you their facts in kind, or that I wish such evils should come to You; no, let the interpretation of these Scriptures be to your enemies, and the fulfilling of them to them that hate You; but because whatsoever things were written aforetime were written for our learning, and all the things which were threatened and happened to Eli, Jeroboam, Jehu, Belshazzar, etc. were for examples, and written for our admonition upon whom the ends of the world are come; therefore I mind You of these Scriptures, that you may fear to fall into any such kind of sins, or to suffer such to be done when 'tis in Your power to hinder.  
The sects have been growing upon us ever since the first year of Your sitting, and have every year increased more and more; things have been bad a great while, but this last year they are grown intolerable; and if Schism, Herosie, etc. be let alone and rise proportionably for one year longer, we shall need no Cavaliers nor enemies from without to destroy us. Certainly God looks for other manner of fruit from you; the great Deliverances, Victories, Successes, the solemn Covenant, Protestations, Remonstrances, Declarations made to God, this Kingdom, the Kingdom of Scotland, and all the Reformed Churches, call and speak for other kinds of things. The Reformed Churches abroad wonder at these things, and say, Why may not the King as lawfully tolerate Papists, one false Religion, as the Parliament suffer all sects to grow? Besides their love, zeal and prayers for you begins to languish and grow faint. Our dear Brethren of Scotland stand amazed and astonished, and had they not seen these things, could not have believed them. The Orthodox, godly considerable party, both Ministers and people in City and Country, by whose means under God, you are now so strong and lifted up above your enemies, are grieved, offended, and much discouraged; the common enemy scorns, blasphemes, and reproaches the Reformation, looking upon us as given up to a spirit of giddiness and error. The Malignants every where turn Sectaries and Independents, siding with them and pleading their cause; and they do wisely, there being no such way as that to save their purses, live quietly, and to undermine you and effect the enemy's work. And what can think you will be issue of these things? It is high time therefore for your Honours to awake and be doing, to suffer no longer these Sects and Schisms, these disorders and confusions that are in the midst of us, but to fall upon some effectual ways, as you in your great wisdoms shall find out, and to do something worthy a Parliament in this kind also. Do this and God is on your right hand to help you, and you shall not be removed for ever, the Kingdom of Scotland, the Reformed Churches, this great City with the Ministers to stand by you and to honour you: Do it not, but let things still run on thus, and all kind of errors, confusions, etc. increase, and know God is a righteous God, and will require it at your hands, visit and be avenged for these things. And let no man flatter you with your great prosperity and success, that your mountain is now so strong that you shall never be moved; but remember that God is a God changing the times and seasons, that removes Kings and sets up Kings, Dan. 2.21. that can quickly bring down that part of the wheel below which was highest, that made a sudden change to Belshazzar in an hour, Dan. 5.3, 4, 5, 6. That God who is said to scatter Kings, can scatter you: Psal. 68.14. Look upon the Court party, the great Counselors of state, and Prelates, whose height was like the height of the Cedars, and were strong as the Oaks, yet the Lord destroyed their fruit from above, and their root from beneath; and cannot he do so to you? I beseech you fear, considering the great dishonour of God and his name, and the sad estate of things under your Government, lest God bring some great afterclap upon you, and have an after reckoning, either giving you up at last to the hands of those that are now in arms against you, or sending an evil spirit of division among yourselves and the two Nations, or making use of the Sects (that party when grown stronger, who have been so much suffered to grow under you,) to become thorns in your sides, and pricks in your eyes, to cast You out, and to teach you new Law and new Divinity, as they have done already in many of their Books (as England's Birthright, A Letter from an Utter Barrister, A Letter called England's lamentable slavery, lilburn's Letters to Mr Prynn, to a Friend, Innocency and truth justified, cum multis aliis,) or by sending some other judgement, as the Pestilence, etc. (all which I earnestly pray God to prevent.) And truly when I think of things by myself, and behold to what a height Errors, Heresies, etc. are come, and withal reflect upon the great things God hath done for you, the many powerful Sermons you have had preached before you about the national Covenant, and against the Sects, the many Petitions representing the evil and danger of these things, and yet how little is done, our evils of this kind rising higher and higher, in the increase of false doctrines, and a greater multiplication of schisms every day than other; I tremble for fear, lest for the want of zeal in suffering so many dishonours of God, and his House to lie so long waste, the word be gone out of his mouth already which he spoke against Eli; I said indeed that thy house, and the house of thy Father should walk before me for ever: but now the Lord saith; Be it far from me, for them that honour me I will honour, and they that despise me shall be lightly esteemed. But to draw towards a conclusion, there is no other way to prevent all this wrath, but to be zealous and repent, to do something speedily and effectually against the Errors, Heresies, Schisms, Blasphemies and confusions of these times.  
Ob. But if any shall object, It cannot be done now, it will discontent and disengage the Sectaries who are a considerable party, and so may prove dangerous to the Parliament in this juncture of time, by causing many to fall off their Service.  
Ans. Are we afraid of discontenting, disingaging and losing a few men, and not discontenting and losing God shall God be displeased to please men! shall we fear the want of man's help whose breath is in his nostrils, and not fear God O that we would once cease from man, for wherein is he to be accounted of?  
Secondly, I Answer, This objection is taking counsel, but not of God; a covering, but not of God's spirit; Isa. 30.1. this carnal policy of suffering corruptions in Religion for fear of losing a party, and strengthening Kingdoms, hath proved the ruin of families and Kingdoms; be pleased to remember Jeroboam, Jehu, etc. who out of policy for fear of losing a party and strengthening the other side, set up and suffered the golden Calves and Priests of the lowest of people, and this very thing became a snare, and the loss of the Kingdom to them; and I might show out of Ecclesiastical Histories many examples of sad things befalling Princes, who out of policies or any carnal respects, have suffered all sorts of Sects and Heresies; but I will only instance in one out of 
* Ex quo etiam sonte manavit, ut idem Valentinianus senior sineret in Occidente inter Christianos quam quis vellet fidem amplecti atque pro arbitrio haereses consectari. At quam consulte exitus declaravit, ambo enim factione ac proditione Gentilium necati sunt, Gratinnus á Maximo Valentinianus junior or laqueo strangulatus. Baron tom. 4. Ann. 1376. num. 2.  Baronius, of Valentinianus signior, who suffered in the West the Christians to embrace what faith every one of them would, and to follow what Heresies they pleased, but how well and safely the end of it declared; for both his sons were slain by the faction and treachery of the Gentiles, Gratian by Maximus, Valentinian junior was strangled in a halter: And yet afterwards the same Emperor by edict commanded the houses and places where the Manichees met to be confiscate. 'tis storied of Amaziah, that he had hired a hundred thousand mighty men of valour for a hundred talents of silver, but a man of God came to him to dismiss his Army, namely that part of it the children of Ephraim, and told him in answer to his carnal objections, that God had power to help and to cast down; and for his hundred talents, the Lord was able to give him much more than this: 2 Chron. 25.7, 8, 9 so say I, whoever or what numbers soever shall desert the Parliaments Army and Service for their suppressing the Sects, and putting in execution their own Ordinances, God hath power to help, and cast down, and is able to cause many more than these, to adhere to them; and no question, besides God's help and blessing which uses to accompany settling true Religion, and destroying false; the hands of the Kingdom of Scotland would be the more strengthened, the City of London, the Ministers, and all who love truth, peace and order, would adhere more firmly, and the Parliament would be both stronger, and make themselves famous both at home and abroad to all generations. Thirdly, supposing the Sectaries to be as potent as is falsely surmised by themselves, yet I humbly conceive it stands not with the Honour, Power, Wisdom nor Piety of a Parliament, for fear of losing a party, to be afraid of maintaining their own Ordinances, and punishing those things that they know are bad; In such a case fiat justitia, ruet coelum. Fourthly, the sons of Zeruiah are not now too hard for you, God hath made you stornger than ever, 
Vide more of this in M. pryn's Epist. Dedicat. to the High Court of Parliament, in his Book imis. A fresh Discovery of New lights.  by giving you many victories, battle upon battle, and one strong hold after another; so that if any will fall off from you for doing your duties, you need not care; and who knows but that all these victories are sent to take away all excuse, to answer this objection, and to encourage you to this work? God enforces upon turning the days of fasting into feasts, therefore to love the truth and peace; and from deliverances to pay our vows, and make good our Covenants, as in Zech. 8.19. Nahum. 1.15.16. Psal. 16.14, 17, 18, 19 And thus having in some poor measure discharged my conscience towards God, your Honours and this Kingdom, in the Discovery made in this Book of many sects and Sectaries, I leave the issue and success to God, humbly taking my leave, as Dr Holland that learned man and Doctor of the Chair in Oxford was wont to do of his College upon going journeys, 
Vita. Holland. Commendo vos Dilectioni Dei & odio Papa●u●.  saying, I commend you to the love of God and hatred of Popery; so do I commend both Houses of Parliament to the love of God and his truth, and the hating of all Sects and Schisms, earnestly praying to God, that none of the things which You and we have cause to fear may come upon You and the Kingdom, but that God would mercifully pardon that too great suffering, countenancing, spreading and prevailing of Errors, Heresies and Schisms which hath been in this Kingdom these four last years, and would fill you with such a love and zeal to his truth and house, that you might throrowly purge out all things that offend, and cause the false Prophets and the unclean spirits to pass out of the land, speedily and effectually lay the top-stone upon the building, the foundation whereof you have laid long ago, fully settle this Church and the Government of it, Whereby we may be brought into one, and become terrible as an Army with banners, and like a strong and fenced City, both against schisms that may arise from within, and the assaults of enemies without.  
Your Honour's humble and most devoted servant. THOMAS EDWARD'S.   

The Preface.  
IN the last week of june or the first of july, 1644 (in one of those two weeks I am certain) came forth my Answer (entitled Antapologia) to the Apologetical Narration: Ever since which time I have forborn the Press, out of an expectation of a Reply (which was with great confidence by many of the Independent party at several times given out I should have) with much patience passing by the many reproachful scornful speeches and rail both in public Sermons and printed 
a Certain brief Observations and Antiquaeries on M. Prins 12. Quest. The Falsehood of William Prins Truth triumphing. woodward's Answer to a Letter. woodward's Inquiry into the Causes of our misery. Arraignment of Persecution. Brief Exhort. to Repent. Vindiciae veritatis, or Burtons' Answer to D. Bastwick. Calumny Arraigned and Cast: With divers other Pamphlets.  Pamphlets, and many other ways cast upon me and my Antapology: I was not willing to be provoked, or to trouble myself at the barking of every dog (who according to kind, did bark at the Moon (that's all) but not hurt it: could scoff and jeer at the Antapology, but knew not which way to go about to answer it) but rather resolved to reserve my time and strength, for some learned and solid Reply from the Apologists, or any other for them, to which I might have given a rejoinder. But now eighteen Months being almost expired since the Antapology came abroad into the world (time sufficient for five such eminent persons, or some other to have returned an Answer in, if ever they intended it) and now being without all hopes of any Reply from them (there being none in the Press, as I can learn) but rather 'tis given out by the Apologists themselves, and their nearest friends, that for peace ●ake they forbear it (which let them believe it that will, I do not) I shall wait no longer, but am re●olved to appear again in public against the errors of the time, and to set forth Tractares and Discourses upon such Subjects and Points, as I conceive may make most for the glory of God, the peace of this Church, and be most seasonable for the present necessity, be opus dies in die suo. I have all this while, out of choice and upon serious deliberation, declined the setting forth any Tractate of the Controversies of the time (although I have been by Learned men oft called upon, yea, earnestly follicited thereunto) left the Apologists, or some other for them, should have taken occasion by answering that, to have some cloak and excuse for not replying to my Antapology: but having given all this time, and finding by experience all their great words and threats of an Answer (both in print by 
b Calumny Arraigned and Cast, Or, An Answer to M. Prins Truth Triumphing over Falsehood, pag. 45 But for any such unanswerableness as M. Prin intends, the one part of it will not endure that such a thing should be spoken of the other, there being enough in the Discourse itself, to answer whatsoever is to be found in it of any material consideration against the congregational way, o● will in time convenient be made manifest in the sight of the Sun, God not preventing it by more than an ordinary, or at least expected hand. And in page 46. If M. Prin known and considered, who it was that had sindred the Independents, and that once and again from answering it 〈◊〉 yet, viz. he that sometimes hindered Pau●s coming to the Thessalonians, he had little or no cause to glory in that previledge. But quod de●e●tur non auferrut. This Book of M. goodwin's was printed at least 9 months ago.  Mr john Goodwin, yea the Apologists themselves in the Assembly, and many of their 
c Overton an Independent Book seller, who boasted the Answer was in the Press Eton an Independent Milliner. Some of Joh. Goodw. Church reported that some of his Church members preached for him, because ●e was answering the Antapol.  disciples (to be but mere flourishes and great swelling words of vanity) on purpose to feed their deluded Proselytes for the present (who called upon them for an Answer) I shall now find them more work, and add many other Treatises to the former. And however upon the Reason before specified, I have been thus long silent, and discontinued the Press; yet for hereafter, I do give it under my hand, that I will make amends, and redeem the time because the days are evil; promising (the grace of God enabling me, and sparing me life, health and liberty) that for this next year, or longer, as the troubles of the Church may continue, to be often setting forth one Tractate or other. I aim at, and shall endeavour to be like that tree spoken of in the Revelation, to yield fruit every month, and that the leaves of the tree may be for the healing of these Nations. Now to give some account to the Reader, of the nature of this following Discourse, and of my scope therein; This present Treatise is not so much against any one error and sect, as against all I have heard of, a Discovery of, and Directions against that many headed monstrous Hydra of sectarisme sprung up in these times in E●gland: a work and undertaking, which I well know and expect, will cause me all the hatred, envy and danger, which the cunning, malice, power or blind zeal of all the sectaries in England can procure. Paul speaks in his Epistles to the Corinthians (among other troubles) of his fight with beasts at Ephesus after the manner of m●n, 1. Cor. 15.32. and of a messenger of Satan sent to buffet him, 2. Cor. cap. 12. which were none of the least dangers and sufferings he met withal, as will appear both by looking into the texts themselves, and consulting some learned Divines upon those Scriptures. Now in this present work, and some other following Tractates, something like to these I have to conflict with, namely, wild beasts, grievous wolves, as the Scripture calls heretics and false Prophets, Mat. 7.15. Acts 20.29. and with messengers of Satan, false Apostles, transforming themselves into the Apostles of Christ, 2. Cor. 12.13. and 'tis never the less hazardous nor difficult, that they are wolves in sheep's clothing, and Satan transformed into an Angel of light. Now for me, a poor weak sinful man, who have no arms of flesh to back me, none of those relations to the great, Noble and mighty of the times, which many have, (in an age and time when truth is fallen, but heresy and error prevails in all places, (cried up as new light, and as new truth,) ye●, sectarisme is set up in places of honour and profit, and sectaries are delivered,) to appear in open field against, and to contend with them, is a hard and dangerous service. But I know whom I serve, and he who is with me▪ is stronger than they who are against me: and in this cause of God, his truth, and all the reformed Churches, I fear not what man can do unto me. I well understand that I put my hand into a Hornets nest, and shall raise up against me all the spirit of separation, schism and error throughout the Kingdom, from the highest Seeker to the lowest Independent▪ but I value it not, jacta est alea (as Luther spoke upon a like occasion,) I can comfort myself with that of David, Psal. 118.12. 
The fire of thorns is both kindled and soon quenched. Ainsworth inlocum.  They compassed not about like Bees, they are quenched as the fire of thorns, but in the Name of the Lord I will cut them off. That God which delivered Paul from beasts at Ephesus, and from the messenger of Satan, that encouraged and enabled little David to fight with a Bear and a Lion and to pull a Lamb out the Lion's mouth yea to kill both the Lion and the Bear, hath doth, and will preserve me till I have finished my testimony. Only my earnest desire is to the Orthodox and Pious Reader, that for the Lord Jesus Christ's sake, and for the love of the Spirit, they would strive in prayer to God for me, that I might be delivered from unreasonable even, and from them that are disobedient; and that my service and labours in this kind may be accepted of the Saints, and that I may be so strengthened with might by his Spirit, that in zeal and faithfulness, and yet in love, humility and wisdom▪ I may speak as I ought to speak in all my following Treatises. There are two things, amongst many, that I have oft thought upon, and observed both from the Scriptures and the works of holy men, both ancient and modern, which in this cause against the Sectaries, makes me not to be troubled at reproaches, evil reports, etc. First, that those Ministers, who out of zeal to the glory of God, love of his truth, compassion to poor souls, have appeared and acted vigorously, by preaching and writing against the errors of the times and places they lived in, have still met with a great deal of malignity, hatred, reproaches, and speaking all manner of evil against them falsely, as also many misconstructions neglects and unkind dealings from friends. Secondly, Notwithstanding all this, they have gone on in their work and way, with constancy and heroic resolution, triumphing and rejoicing in their sufferings, rather rising higher, and growing more bold, then being moved or discouraged: of both these I will give some instances: Christ the chief Shepherd and Bishop of our souls, for speaking against the Sectaries of the time, namely the Pharisees, Sadduces and Herodians, was maligned, reproached, laid in wait for; as also his own Disciples, and john's, were sometimes offended at him, as joh. 6.60.61, 66. Matth. 9.14.15, 16, 17. and yet Christ endured contradiction of sinners, and bare witness to the truth. Paul for opposing false teachers, and the errors which had crept into the Church of Corinth and Galatia, met with great reproaches, bad reports, not only from the false Apostles, but from many of the people, insomuch as they counted Paul an enemy, passed judgement on him, and spoke contemptibly of him, Gal. 4.16.17. 2, Cor. 10.10, 11. 1 Cor. 4.3.8, 9, 10 13.14. And yet Paul counted it a small thing to be judged, and could take pleasure in reproaches, in necessities, in persecutions, in distresses for Christ's sake, 2. Cor. 12.10. and none of these things moved him, so he might finish his course with joy, and the Ministry which he received, to testify the Gospel of the grace of God, Acts 20.24. 
d Nazianz. Orat. in laudem Athan.  Athanasius for opposing the Arians and detecting their ways, was conspired against, accused and pursued with an unsupportable hatred; and yet he went on with great zeal and courage against the whole world, which at one time was made Arian, so that he was resembled by the Fathers to an Adamant, for his enduring all things. Augustine and Hierom, both of them, for preaching and writing against heretics and schismatics, especially Donatifts, suffered many reproaches, and yet rejoiced, counting their sufferings a sign of their greater glory; as 
e August. Epist. 25 Hieronymus Augustino, gratulans, illi quod haereticorum omnium meruit odium, quod quidem gaudet sibi cum illo esse common. De Donatistis potissimum. sentit. Et quod signum majoris gloriae est omnes haereti●i detestantur, & me pari prosequuntur odio, ut quos gladiis nequeunt, voto interfic●ant.  Jerome writing to Augustine, congratulates Augustine for deserving the hatred of all heretics, which he rejoiced was common to himself with him, and that which is an argument of the greater glory, all heretics do detest you, and persecute me also with the like hatred, that whom they cannot kill with swords, they do with wishes. Yea 
f C●eanit lo●cem. de vitibus humanis, de libero arbitri● P●it a●tem Pelagius ●onachus, & mo●●●●ot tant severa disciplina gubernabet, ut in magna esset apud omnes anctoritate, ita ut Augustinus 〈…〉 eltores Ips●us refutivit. Nec tam le●e ●uit certamen: Illi qui Pelagij partes defenden●es susurperunt, non ●●erunt obscuri vi●i 〈◊〉 in adolescent i● jam scriptis darus The●ae. 〈◊〉 Episcopus Catupani● opinion 〈…〉 habebatur, & tempore farnis 〈…〉 erroganit in pupones, un●e plurisnos ●● mobiles; & deligio fos sibi, adju●●it. Et sulpitius Se●en●● mag●● 〈…〉 dagio sed●●● in et● Exflane. Epistolae Prosperi &c Hilarli add Aug●●tinhen ●in quibus 〈◊〉 quod multi qui primo sacerdotiihonore supereminebant, Augusti●●m 〈…〉, quasi ●●ne ca●sa nimis essec veheness, & causon turnis acriter age●●. I 〈◊〉 ipsos etiam Augustini ●●ditores, no a 〈◊〉 doctri●●● ejas de hoc loco 〈◊〉 & destre accipiebant. Vide ●iplan  Augustine in opposing Pelagius errors, (Pelagius being a man of a strict life, and of great authority among all, having many famous men that adhered to him, as Caelestius, julianus Episcopus, Sulpitius Severus, and others,) was censured by some of his friends, to be too sharp and bitter, and his writings had many misconstructions: There were Epistles by Prosper and Hilary sent to Austin, wherein they express, that many, who were most eminent in the honour of Priesthood, did reprehend Augustin, as if without a cause he had been too vehement, and had too sharply managed the controversy against Pelagius; yea, among the auditors of Augustine, all did not truly and with a●● right hand receive it.  
Luther, as his name was hateful to the Papists, so also to the Sectaries of that age: 
g Melch. Adam. vita Luth. p. 128.  Thomas Muncer, one of the first preachers and ringleaders of the Anabaptists (Luther having had some conflicts with him and others of that Sect) put forth some writings, wherein he did pour out his rage and fury against Luther, reproaching Luther, that he wanted a spirit of Revelation, and savoured only carnal outward things; and after 
h Freder. Spanhemil Diarribe Hist. de orig. progress. Sectis & ●nomin. Anabaptistarum.  Luther had reproved Muncer for his opinion of liberty, and the ways he went in, he set himself against Luther, thundering out railing speeches, saying that Luther did equally offend as the Pope of Rome, yea that Luther was worse than the Pope himself, promulgating only a carnal Gospel: but Luther all his days, both against the Papists and Sectaries, Swenckfeldians, Antinomians, Anabaptists, notwithstanding all reproaches, went on with courage and rejoicing. Luther esteemed evil speakings as 
i Blasphemiae sunt cibus & sagin● mihi: major est mihi & tir●or in laudibus, gaudium verò in maledictis & blasphem●is.  meat fattening him; Luther was afraid of praises, but rejoiced in reproaches and blasphemies. 
k Mihi ●atis est●si Christo Domino meo & suis sanctis placuero: Diabolo & suis squamis invisum me esse ex animo laetor, & gratias ago Deo meo; Luth.  'tis enough to me, saith Luther, if I please Christ my Lord and his saints: I do from my heart rejoice and give thanks to my God, that I am hateful to the Devil and all his scales. I am certain (saith Luther) that the truth of God cannot be rightly handled and maintained without envy and danger; and this is the only sign that it hath been rightly handled, if it offend; I do daily more and more please myself, 
Inc●es magis mihi placeo, & superbus fio quod video nomen pessimu● mihi crescere. Luth.  and am proud that I see a bad name increases to me. Zuinglius that great leader of the Reformation in Helvetia, for disputing and writing against the Anabaptists, was by Balthasar Hubmerus Pacimontanus (though Zuinglius had done him many offices of love) loadded with so great reproaches, 
Tantis enim convinis virum bene de se merlitum one rare neb●lo non dubitavit, ut Apologia satisfacere fratribus habuerit necesse, Melch. Adam, vit. Zuingli●, p. 30.  that he was necessitated to make an Apology for himself to satisfy the brethren. Calvin that faithful Pastor of Geneva, as his labours and zeal against Popish heresies are known to all, so did he write and act against all other kind of errors that sprung up, against the Anabaptists, Libertines, Servetus, Valentinus Gentilis, Stancanus; (as his works witness) and for his pains and zeal, being as a Christian Hercules overcoming so many monsters, 
Melch. Adam. vita Calvini, p. 95.109, 150. Bezae Apologia pro Calvino convitiatore. ●og● moderatissimos istos homfries, quibus nimis, in calesceres tid●●tur quicu●que 〈…〉 no●●●igent, ut pro quo, & in quem dicatur, prelo acie●●tius expendant, neque hero●●c sistes spirieps o● iugenio ●●o meti●mur.  he was called Heretic, Ambitious, affecting a new Papacy, one that studied to heap up riches, a Railer; so that Beza writ an Apology for him; yea, some neighbour Pastors reproached him as if he made God the author of sin, because he excluded nothing from God's external providence: in a word, being so contagious a defender of sound doctrine, he was at home and abroad vehemently opposed; and yet for all these he went on in his work, like another Paul and Athanasius, with undaunted resolutions and pains: 
Not de●retum quum esset Calvi●● 〈◊〉, Cere●, inquir si hominibus servivissem, mala mihi acrees per ●olveretur, ●ed b●n● est qu●od ●● inservi●i; qui nunquam non 〈◊〉, suis rependit quod semel pro●isit. 〈◊〉 est quod Ch●is●o ●ino & notio, qui●suis lucrum est in 〈◊〉 & orte.  upon occasion he spoke thus of his hard usage and ill requital, Certainly, if I had served men, I had made a bad bargain; but 'tis well that I have served him who always pays his servants that which he once promised them: And 'tis enough that I live and die to Christ, who is gain to his in life and death.  

* Coloi●a● is ex she 〈◊〉 o● all quisus c●n●bus Galvini nomen imponer●●t; alii Calvinum in Carn●o●● transformatent; non pau●l islios oc●o abstinere se à Coena Domini testabantur. Vita Calvini à Beza.  Calvin was so hateful, that some named their dogs Calvin; others changed Calvin into Cain; many out of hatred of him, did profess they kept away from the Lords Supper. Now for the first of these, namely reproaches, scorns, etc. I do certainly expect and prepare; for the disciple is not above his Master, nor the servant above his Lord: it is enough for the disciple that he be as his Master, Matth. 10.24, 25. And what am I better than those learned Fathers, Augustine, Athanasius, and those first Reformers, Luther, Zuinglius, Calvin? 'Tis honour enough for me to be somewhat like to them in sufferings. I have had some experience of the Sectaries malice, hatred, rage upon my former Books and Sermons that I have preached, and therefore know that this and other Tractates will inflame them. I am in my conscience fully persuaded, that this Tractate is at this time both seasonable and useful in many respects, ' yea necessary, and that for all sorts of men, Magistrates, Ministers, people, both those that stand, and those that are fallen, yea the very Sectaries themselves, and in justice and all reason I might expect thanks and kind acceptance of my labour and pains. But I look that the Sectaries of all sorts will storm, and cast out of their mouths floads of calumnies, reproaches, both against myself and book, besides all other ways do me all the mischief they can and dare; yea, I fear, that too many Brethren, partly through their relations to many Sectaries, and through that lukewarm tempe● (in reference to errors of mind) that hath long possessed them, who think every one too-hot that appears against the Sects, will not so cordially approve this work. I can truly say, that in my former Books and Lectures I have been too much deserted, and not received those encouragements which many have done from Brethren upon like occasions: but none of these things move me; not the loss of good name, not the unkind deserting of friends, neither count I my life dear to myself, so I may finish my course, and the ministry which I have received, to testify the Gospel and the truth of God against the errors of the time. And as I know persecutions and afflictions abide me in this way; so it shall be my prayer and endeavour to follow the example of Christ, and those servants of his before named; and had I not long since set down, and counted my cost, giving up my name to God to take care of it, and my face to the smiters, I should not have thus appeared in writing and preaching: but I have, through the grace of Christ, learned to account it an honour to suffer for truth, and opposing errors, as well from Sectaries, as from Popish spirits: in this matter of opposing the present errors, I slight all the power, malice and policy of all the Sectaries in the Kingdom. And I am resolved, by the grace of Christ, which hath enabled me hitherto, to go on in a constant, cheerful opposing and writing against the errors. 
l Luth. Epist. ad Spalatin. Quantò illi insu●gunt poten●i●●, tantò à nic videntur securi●s: Sta●utum est apud me nolle quicquam in hac re timere, sed omnia contemnere.  I have determined with myself to fear nothing in this cause, but to contemn all things; yea, the higher the errors arise, and the more mighty they grow, the more to rise up against them: I value not my name, nor my life, if compared to the truth of Christ; but shall take pleasure in reproaches, necessities, sufferings in such a time as this, when few are valiant for the truth; no gold shall bribe me, nor preferments take me off; no lack of supplies shall dishearten me. I shall maintain this warfare at mine own charges, and this good cause cannot be starved for want of fees. And whatever can happen to me in this cause, I shall rejoice, yea and will rejoice, as remembering those speeches of Christ, joh. 18. To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. Matth. 5.12. Rejoice and be exceeding glad, for great is your reward in heaven.   

A Catalogue of many of the ERRORS, BLASPHEMIES and PRACTICES of the SECTARIES of the time, with some OBSERVATIONS upon them.  
NOw for this Treatise, I refer it to three heads.  

1. I shall premise some particulars for the better understanding of the subject matter of this Book, and right apprehending of what follows.  
2. I shall lay down a Catalogue of the Errors, Blasphemies, Practices of the Sectaries, together with a particular Narration of sundry remarkable passages, and some Letters concerning them.  
3. Give some Observations upon, and draw some Corollaries from the whole matter.   
In the first head I shall do two things; 

First, Lay down eight particulars for better satisfaction and direction about the errors, etc.  
Secondly, Answer two Objections which may be as stones to stumble at in the entrance to the matter, and cause a prejudice against the work.    
The first thing I premise, which I would have the Reader to take notice of, is, that this Catalogue of Errors, Blasphemies, Practices, Letters, is not of old Errors, Opinions, Practices, of a former age, dead and buried many years ago, and now revived by this Discourse; but a Catalogue of Errors now in being, alive in these present times, all of them vented and broached within these four years last passed, yea most of them within these two last years, and less. It should have been long enough, before I would have raked up old Errors from the dead and hell; I had much rather send them back from whence they came; and that is my intent in their Discovery. 
Ames. Med. Theol. lib. 1. cap. 35.  I approve well of that rule of Discipline in the French Churches, that the Ministers should not in Sermons meddle with confuting of old Errors; and of that of Amesius to Ministers, That all Error is not every where to be refuted. For old Heresies that are buried; are not to be digged up that they may be refuted; but seeing these walk up and down in City and Country, I may give warning of them. Secondly, This following Discovery is not only of present Errors, which maybe now in 〈…〉 ●hen I would not have troubled the 〈…〉 in this Kingdom, as will appear more fully in this Discourse. Thirdly, More specially in these places of England, as London and the Counties adjacent, in the Parliaments Quarters, in their Armies and Garrison Towns not maintained by persons at Oxford, etc. for than it had not been so much to us: but as the Prophet Ezekiel speaks of jerusalem, Exik 22.7.9, 10, 11, In thee, in thee, in thee (oft repeated) are such and such things; So in thee London, in the Associated Counties, in the Armies, and that after a solemn Covenant to extirpate Heresies and Schisms, are found such and such Errors Blasphemous Opinions, strange Practices; so that the Reader must remember, that all the following Errors, Blasphemies, Practices, Letters, be of persons in this time, and in this Kingdom, 〈…〉 who live and dwell among us.  
Secondly, I do not undertake nor profess in this Catalogue and Discovery, to give a full Catalogue and perfect enumeration of all the erroneous Opinions, Blasphemies and Practices of the Sectaries within these four last years, so as no more can be added to them; I make no doubt, but many a Reader may say, this Catalogue wants such an opinion that he knows of, and such an opinion, but only speaks of many of them, and of some principal; and therefore in the Title of this Discourse, I call it a Catalogue of many Errors, (I do not say of all:) It cannot rationally be imagined, that one man residing constantly in one place, not travelling to the Armies, nor up and down from Country to Country, having his hands full of preaching, and writing Controversies, can come to the knowledge of all Errors broached in all places, or can have time to read over exactly all the Sectaries, to extr●ct all their Opinions: It may rather be thus argued, what a world of strange Errors, etc. are there held in all parts of this Kingdom, when one man hears of so much▪ if all the ministers in the Kingdom would bring in what they know, or but a considerable number of Ministers, as a Committee from several parts of the Kingdom, would join together to read all the Books to take notes of the Sermons in public, to have some observe and watch meetings in private, and draw into one all the ways of the Sectaries, within these four last years, a great volume would not contain the Errors, prodigious: Opinions, and strange practices of these times▪ there's no question but there are many monsters conceived by some in this Intermysticall season, which are not yet brought forth, and others that are brought forth, yet like to bastard or misshapen children, are concealed from the public view, made known only to a very few, being the hidden works of darkness, the time not being yet come to publish them openly: weighting only for the Midwife and nursing mother of a Toleration, to bring them fourth and nourish them: But though this be not a perfect Catalogue, yet I believe it will be found the fullest that hath yet been made of these times, and give a further Discovery than yet we have had. I have seen several Books written within these four last years and less, that give us a particular Relation of some Errors and blasphemous opinions, as learned 
a God's eye on his Israel.  Master Gat●kers, but that's only of the Antinomian Errors; 
b Dissuasive from the Errors of the time.  Master B●ily, one of the learned and Reverend Commissioners of the Church of Scotland, but that is only of the Independents, Brownists and Chiliasts. 
c Heresiography.  Master Pagets, who relates more than any late Authors, but many of them are of the old Anabaptists, and old Sectaries of other Countries rather than of the new, and of this Kingdom. 
d Rise, Reign, and Downfall of the Familists.  Mr. Well, but his relation is chiefly of the Familists and Antinomians in New-England many years ago. 
The Dippers dipped, Doctor Faeatly.  But this work as it speaks only of the Errors and Opinions in present being and in England, 
A brief Discovery of Familisme.  so it discovers more than any one Book hath, of the Errors held and maintained among us; yea then all the Tractates extant have discovered, many great Errors being in this present Treatise laid down, which are not mentioned at all, neither by the forenamed Authors, nor any other, so that this present Discourse will be a further improvement of our knowledge of the Errors and ways of the Sectaries of our times.  
Thirdly, My intent in this work, is not to make a formal confutation of these Errors and Opinions; I designed not that when I first resolved the thing (that would be a long and great work, and not make good my present ends,) I hope the naming of them will be a sufficient confutation, especially with the Animadversions, Observations, and Corollaries hereunto adjoined: I have been a faithful gatherer together and storer up, Remembrancer and Treasurer of these Errors and Practices for the good of the public, that I might in a fit season bring out of my treasure these things, and discover these monsters and rocks, that so they might be of some use to godly people, to make them afraid of forsaking the public Assemblies, and joining to separated Churches where these monsters daily breed.  
Fourthly, I here give the Reader a Synopsis of Sectarisme, and have drawn as is were into one Table, and do present at one view, the Errors and strange opinions scattered up and down, and vented in many Books, Manuscripts, Sermons, conferences, etc. and have disposed them under certain heads, and put them into their proper places, in a methodical way for memories sake, that the Reader may the more easily find them. The Reader cannot imagine I found them thus methodised and laid together, but confsed and divided, lying far asunder, one or two in one book, some in another; others in this manuscript, others in that; this error vented at such a private meeting, that error in such a Sermon, this opinion at such a conference: For many of these opinions, the very same opinions and errors are maintained and held over and over in several books and manuscripts, so that to have given them the Reader as I found them, would have been to have brought the Reader into a wilderness, and to have presented to public view a rude and undigested Chaos, with an heap of Tautologies, all which are carefully declined in this following discourse, by joining in one things divided and scattered; by relating but once one and the same error and practice, and by forbearing to lead the Reader thorough woods, and over the mountains; and in stead of that, carrying him directly and presently to the bird in the nest.  
Fifthly, I lay down the opinions and errors in terminis, and in their own words and phrases syllabically, as near as possible can be, or I can remember them; and that as themselves have expressed them in books, manuscripts, sermons, conferences, which either are extant of their own setting forth, or set forth by other learned godly men in print, or as I have received them from credible sufficient witnesses. I do not in this Catalogue and Discovery alter the phrases and words of the Sectaries, giving you their sense in other expressions; nor set down a Relation of their opinions by consequences and deductions, imputing that to them which by consequences may be drawn (for I hold that an unjust way of dealing with men, though in errors); 
a Sentent. Quorund●m Past. Eccles. in Gallia, de pace Eccles. inter Evang▪ pro●uranda. Nos in hac causa etiam a●que etiam cavendum existimamus: nempe ne iis qui the▪ sin aliquam ●uentur, ea omnia tribuamus, quae nobis ex ea consequi v●derentur, secundùm, rectam disserendi rationem. Fit e●im saepenuraero, ut qui principium tenet ex quo aliquid concluditur, idem tamen id nesciat quod ex eo colligitur.  yea, many men may hold opinions, who yet see not the consequences, nay abhor those consequences which yet follow upon such premises; and therefore though in a way of argument they may be pressed upon them to draw them off their errors, yet they may not be charged upon them: and therefore though in the setting down of the errors and the things thereto annexed, as Letters, some phrases and words may not be so proper, nor so good English; yet the Reader must not be offended, because I would relate things in their own words to take away all cavil.  
Sixthly, For the proof and manifestation of the truth and reality of the errors, blasphemies and practices contained in this present Tractate, that the Reader may not rest upon my bare assertion and relation of them, but may have other grounds of satisfaction for their belief, and so be more affected with them, I propound these following particulars as grounds of proof.  
1. That for divers of the opinions, errors and practices related, there is such a notoriety of them, being so notoriously known to thousands, and maintained by thousands, every day and every place witnessing the truth of them; that to quote books written and sermons preached for them, or persons holding them, is to lose time; and when all is alleged that can be, 'tis far beneath the evidences that the mentioning of the things themselves give.  
2. Many errors and blasphemies contained in this following Catalogue have been complained of, and particulars given in by sufficient persons to the Parliament, Committees of Parliament, Assembly of Divines, and others in authority, of which errors I have had either perfect copies given me from Ministers both of the Assembly and City, or relations from their mouths who have known particularly the story and truth of them, which copies I keep by me to produce if need be, and out of which (amongst many other papers and books) I made up this Catalogue.  
3. Some of the errors, blasphemies and practices are proved and made manifest in the narration of the Stories and Letters following the Catalogue: wherein the naming of some persons, places, occasions of writing, the persons writ unto, their writing in a public way, and not in a private manner, the willingness to have them published, with many other concurrent circumstances, do declare they are not feigned nor counterfeited, but real and certain.  
4. Of some of these errors and practices here related, I myself, and other persons of good note and quality, have at the same time together been ear-witnesses and eye-witnesses upon the places.  
5. Other of these errors and opinions are in divers printed books, either of the Sectaries themselves, or of persons of note and worth for learning and piety, who either after conferences with them, or hearing them preach, upon certain knowledge have printed and attested them to the world; divers of which printed books, especially those made by the Sectaries, I quote upon the margin by the errors.  
6. For any of the errors, blasphemies put in this following Catalogue, which have come to my knowledge by none of the former five ways above specified (which yet are not many) I have had the relation of them from godly Ministers, and understanding conscientious Christians, with many circumstances of names, places, conditions, time, and confident asseverations of the certainty of them, the relations coming to me by providence, and occasionally spoken of in the hearing of others as well as myself, and so delivered as there can be no reason in the world to think they should be false, but much every way to believe them true. And that the Reader may the more build upon the truth of all things delivered in this Book; besides that account I have given him already in these six particulars, I shall acquaint the Reader with the course and way I have taken to come to the truth of things, and not to go upon hearsay. When any things of this nature have been related to me, though by persons of worth and conscience, I have used to inquire of them, whether they were ear-witnesses or no; if not ear-witnesses, who they had the reports from, and how they came to know them, and where, and by whom, and upon what occasion these points were delivered? if they said they were ear and eye witnesses, yet if there were but one single witness, I have used to question, who else was present? and to inquire after circumstances and occasions, and accordingly have gone to other persons named, from one to another, to find out the bottom and truth both of Opinions held, and practices used; where I could with wisdom and probability go to find out and know the truth, I have done it myself; and where my appearing might hinder the discovery, and cause persons to be shy and more reserved, I have set others to inquire, and directed them the way, and entreated them to ask such and such questions, and after particular enquiry, according to concurrence of circumstances and witnesses, I have entertained such things for truth, or else received them as false, or suspended them as doubtful, not to be asserted: and that I might be the more faithful Relator of the opinions and ways of the Sectaries of this time, and know when and where to put more or less weight or credit upon informations and relations, I have a long time used to write down daily the same day, yea the same hour (when I could get opportunty of privacy) the occurrences both of opinions and practices that concern our Sectaries, and that in such manner and way, that looking upon my papers a year after, I can judge of what authority the relations are: and accordingly I have forborn to put into this Catalogue of Errors, some strange Opinions I have heard of from good hands (though they may be true) because I have not had the opportunity to meet with, and further to inquire of some persons concerning their truth; and because some whom I have enquired of, could give me no further satisfaction. I have taken this way, to satisfy the Reader, rather than all along in the several Errors, Blasphemies and Practices to lay down the particular proofs; which I think the better way upon these following reasons. 1. Because in many of the Errors, even contained under one and the same head, the proofs to be given of the truth of the thing doth arise many ways, from printed Books, from Manuscripts, from Sermons, from preaching in private houses, from Articles given in by witnesses, and from others relations; now to quote all these, with all particular circumstances of time, place, etc. whereby to make out a full proof, would be an endless work, and be so long and tedious, that it would cross one of my ends in this work, which is to have this Discourse but short, a Manual that might be for every ones reading. 2. Because some of these Errors and Opinions can be proved only from Manuscripts, and relations of honest persons, who were ear witnesses, which Manuscripts are but in the hands of a few, unknown to most of the Readers; and to make references to them, by quoting them in the margin, the Reader were never the nearer, and then every man is not willing to be named in Print, neither may I lawfully do it without their knowledge and leave; besides, that were the way for the future, to deprive myself of the knowledge of many opinions and practices, if I should print the names of every one that hath imparted intelligence to me. 3. In this Catalogue of Errors, under one and the same Error (which for number I make but one, that I might not seem needlessly to multiply Errors, and that I might contract things) yet under that one Error, teere are more branches, it may be two or three; now though one part or branch of such an Error as the former part is expressly set down in Books that are in many hands, yet other branches are not, but only have been expressed by word of mouth: Now in such a case to quote Books, speaking but to one part and not to the whole, might question my faithfulness in all other particulars: unto these I could add more, but these may suffice.  
7. Yet further to satisfy the Reader of the truth of things contained in this present Treatise, and to stop the mouths of Sectaries, who will be ready to put off all, by giving out, that this Book is full of lies and fables, I do here offer (upon condition that some exemplary punishment may pass upon some of the prime Seducers and heads of these Sects, and some effectual course taken for the future, to remedy and suppress these Errors) to make a legal proof by witnesses, and other concurrent circumstances of the most notorious and grossest matters (which may of all others seem most questionable) whether Errors, Blasphemies or Practices set down in this following Catalogue.  
Seventhly, I premise this for the Christian Reader to remember, and for preventing mistakes in this work, that though I set down and join together all the following opinions in one Catalogue, because they all agree in uno tertio in that common notion of Error, yea all agree in Independency, and in forsaking the communion of the Reformed Churches: yet I am far from thinking them all alike. A Scholar that makes a Catalogue of Books, writes down Decimo sextos as well as Folios in it, because they be all Books, and yet puts a great deal of difference between the one and the other; so do I notwithstanding I put them together. All the Errors reckoned up are not of the first magnitude, nor in the highest form; some are fundamental Errors, overthrowing the foundation directly, many by consequence and deduction; others are superstructures, building upon the foundation hay, straw and stubble: I put a wide difference between a simple pure Independent, yea a simple Anabaptist, who only holds that opinion of denying Poedobaptisme, and between an Arian, Antitrinitarian, Antiscripturist, Perfectist: Again, I put a difference between erroneous persons that err out of ignorance, weakness, and are seduced, following those opinions in simplicity of heart (as some people did Absolom) and are peaceable keeping their opinions also to themselves and such persons as are wilful seducers, the heads and leaders of Faction, who make it their work to disturb the peace of the Church, and to subvert souls. In all this discourse I desire to think of jude 22.23. And of some have compassion, making a difference; and others save with fear, pulling them, etc.  
Eighthly, I desire to forewarn the Christian Reader, and do earnestly beseech him for his own good, that he be not offended, nor hindered from believing the truth, and laying to heart the particulars laid down in this ensuing Treatise, no not by all the clamours, reproaches that may be cast upon my Book and person: It cannot be expected, but that Satan and the Sectaries will make it their work, by all ways possible to blast this Book, to keep from reading and believing it, as they used all ways to reproach my last Book, and to keep Christians all they could from reading it: Blind and erroneous zeal is violent and what it wants in arguments, it will make up in clamours, lies, and speaking all manner of evil falsely of them that discover & lay it open, as 
a Mundus non potest ferre ut sua damuentur: Igitur ex omni parte odia, insidiae, calumniae, maledicta congeruntur ad opprimendam hanc doctrioam & edoctores hos.  Luther speaks; the world cannot bear that the things of it should be condemned, therefore from every part hatreds, treacheries, calumnies, evil speakings are heaped to oppress that Doctrine, and those Teachers who oppose it: And therefore let them speak evil as long as they will, and give out 'tis a railing lying piece; yet let me speak to the Reader, as the Apostle doth, 1 Thes. 3.3, 4. That no man should be moved by these afflictions, for we told you before, that we should suffer tribulation, even as it's come to pass, and ye know: so now I tell you before, that when you hear of all kind of reproaches, ye may not be offended, john 16.1.  
Now the second particular under this first general head, is to remove two stumbling blocks out of the way, to give an answer to two objections that may be made against this present work.  
1. Object. It may be some will object and say; It is not seasonable nor convenient to discover our nakedness and weakness so far to the common enemy, it were better concealed, the enemy will make an advantage of it: Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. 2. Sam. 1.20.  
Ans. The prevailing of Heresies and Sects among us, is not now to be discovered and published to the world: It hath not been all this time kept within our own walls, and known only to ourselves, but hath been a long time known abroad, and at home, and hath been declared by divers others, both in writing and preaching before now: so that I shall not divulge any secret to the common enemy: all that I do is but to draw them into one, that we may see them as it were at once: our Errors and Schisms are spoken of far and near by enemies and friends. How many Sermons have been preached before the Honourable Houses of Parliament, and in other public places speaking of the Errors of the time, which have been also printed long since by command of Authority, and exposed to the view of all? Many Learned men have given a Catalogue of several Errors, as Mr. Gataker of many Antinomian Errors, Mr Baily one of the Commissioners of Scotland of other Errors, and Dr Featly, Mr Paget, with some others: In Books upon all occasions, 'tis confessed by men of 
t M. Colemans' Brotherly examination Re-examined, pag. 10 grants, That in our present times monsters of Errors do arise, and Opinions that the world never heard of before.  several judgemen, and denied by none, that we have many great Errors amongst us: many Errors have been complained of to the Houses of Parliament, Committees, Assembly, and examined, spoken of in the presence of many; besides that some Errors are vented, even of the grossest sort in Print, as in Pilgrimage of Saints, Bloody Tenet, Mortality of the soul, Man of sin discovered, cum multis aliis: Yea, some of the Sectaries have in their writings published and acknowledged, there are many sorts of Opinions among us, hence taking occasion to write for a Toleration of all, as Anabaptists, Antinomians, etc. and the great Historian and Chronicler of the Sectaries (the Moderate Intelligencer, Num. 36. who writes their lives and deaths, and trumpets forth their victories and praises so immoderately as if they did all: and hath published to the world, some weeks ago, that there are twenty several opinions in the Army; and hath pleaded more than once for liberty of conscience for them all; so that I by writing in this kind of the Errors of the time, cannot be guilty of discovering our nakedness, the enemy having known so much before. But why stand I to prove that our Heresies and Schisms are openly known in England, when as their sound is gone into all Lands, into Holland, Zealand, France, yea to New-England? The Walachrian Classis, in their Letter to the London Synod complain much of Heresies, Schisms, Errors, confusions in Religion spreading in the City, which by such an express, holy and sacred oath is bound to God to cast out all Errors, Heresies, Scisms out of the house of God. 
c Considerate. Quarund. Controvers. A Guliel. Apoll. vide Epist. ad Synod. Lond. judicent conscientia vestrae, quomedo omne haeresium genus inultum permitti, multifaria schismatum semina impune spargi, & profans errorum dogmata passim in vulgus proferri p●ssint in illa civitate, quae tam expresso, sancto & sacro sa●ram, lese coram deo devinxit ad omnes errores, haereses, schismata ● d●●o dei ejiciendos. Vide ibi plura.  Many Letters have been written over into Enland out of Holland, from Ministers and Professors of schools (men zealously affected to the cause of the Parliament) complaining of the Errors, Sects and Schisms amongst us, which have been communicated to some prime members of the Assembly and others. New-England speaks much of the Heresies, Errors, and all sorts of Sects amongst us, 
c New England at such a distance knows not so well the nature of the Asembly, and therefore speaks so of it, out of zeal against our errors.  wondering that the Assembly suffers them, and that they do not stir up the Parliament to suppress them. 
d New England's Lamentation, for Old England's present errors. A printed Letter of M. Shepherds.  Mr Shepherds Letter written from thence, shows their knowledge of the heresies, errors and sects amongst us, so that our errors and schisms so publicly known to the world, cannot be concealed from Oxford. Seeing then there are so many errors and monsters of opinions spoken of in all places, I cannot be taxed for the discovery of that which was before concealed, but in this work am only a gatherer together of those errors that were scattered, which by God's blessing may be a means to keep many from falling into schism seeing such monsters in that way, and to cause many to return, when they find that they never dreamt of nor intended.  
Secondly supposing our errors to be known, which is fully proved in any first Answer, I than secondly say, 'tis so far from being unseasonable and inconvenient, that 'tis most necessary, that some Ministers, who are friends to the Reformation, and zealots for the Parliament, should lay them open to the full, by testifying against them and disclaiming them, that so our enemies may not say, we favour and countenance them; and one of my great ends in this Tractate, is to take away occasion from the common enemy to blaspheme the Reformation, and speak ill of the Parliament, by our not owning them, but speaking as much against heresy, schism and all errors as any of them can.  
Thirdly, I answer, we should be so far from being afraid to give the common enemy advantage, by speaking against heresies and errors, that on the contrary I may say, we have no such enemies, as those persons, that broach and spread their heresies and damnable opinions: these are our enemies which we have cause to fear more than all the Cavaliers, these are the achan's, the accursed persons, and things which are most likely to undo us; and if ever the Parliament and their party be ruined (which God prevent) it will not be so much by the Cavaliers, they could not have done it, but the heresies, blasphemies and schimes of some among ourselves will cause it; and therefore the finding of these out, and labouring to have these removed, is a work of great importance to the saving of the Kingdom, and of great prejudice to the common enemy, whose hopes and confidence are much more placed in our heresies, prodigious opinions and schisms, then in their own strength.  
2. Ob. As this book will give occasion to open the mouths of enemies, so it may cause distractions and divisions among ourselves, weaken the hands of many who are cordial to the Parliament, apprehending themselves to be written against; besides this may offend many good persons that are not sectaries, especially that Independents should be put into this Catalogue, and ranked with all sorts of heretics and schismatics.  
1. I answer to this, as Luther did in an Epistle of his to Spalatinus upon a like occasion; Spalatinus would not have had Luther at such a time to have writ against the Papists, for fear of disturbing the public peace: to whom Luther thus replies, That's excellent indeed, that thou thinkest it not fit to have the public peace disturbed, and yet judgest it fit to have the external peace of God disquieted; not so, O Spalatine. Shall the grievous wolves come freely to the flock, not sparing them; and if the dogs bark to give warning of them, shall they be said to disturb the peace, and cause distractions? Brethren, things are come to a good pass, that heretics and sectaries must do what they please, and if any course be taken by preaching, writing, petitioning, to remedy it, 'tis given out by Sectaries, 'tis a plot to make division, discourage the Army, disturb the peace. I say no more, if this be to preserve union and peace, and to be cordial to the Parliament, to let heretics and sectaries do what they list, preach, writ, spread their errors, destroy many souls, and no man must say, what do they? cursed be that union, peace and affection to the Parliament. 
c Lutherus in epist. ad G●lat. Maledicta sit charitas quae servatur cum jactura doctrinae fidei, cui omnia cedere debent, Charitas, Apostolus, Angelus é Caelo.  'Tis a golden saying of Luther, and worthy to be thought of in these times; Cursed be that charity which is kept with the loss of the doctrine of faith, to which all things ought to give place, Charity, an Apostle, an Angel from Heaven, 
d This present Parliament having often declared in their Declarations, their resolutions to hazard all for the safety of the Reformed Religion and doctrine of faith.  yea, and I will add, Parliaments.  
Answ. 2. If in such a time as this, and such a case, when by many persons all the things of God are laid waste and made null, Church, Minister, Sacraments, Scriptures, and what not? men will be offended for speaking, let them, 'tis better they should be offended, than the glory of Christ should suffer; 'tis an offence taken, and not given; Christ cared not in that case that the Pharisees were offended, Mat. 15.12.13.14. I wonder they are not offended at the heresies and errors daily broached, and yet should be offended at the discovering and speaking against them. I have more cause to be offended at this objection of theirs, and their lukewarmness: woe be unto them that broach these errors, and to those that countenance them, for every plant which my heavenly Father hath not planted, shall be rooted up.  
Answ. 3. I name not these things to provoke and exasperate any, especially none of those who in simplicity of heart, and under pretences of greater holiness and new light, are taken in these ways; (for as I have writ before, so I say again, I put a great difference between Independency strictly and properly so called, and many other sectaries, and between those who are turbulent Sectaries, and merely seduced) but I write this Tractate to preserve many tender consciences from falling, by giving warning to them beforehand, as Christ did in Mat. 24.23.24.25.26. that they may fear, and tremble, and look to themselves, as also that I might brand errors and false doctrine too well thought of, and too kindly dealt with in these times.  
Ans. 4. I may justify the ranking and joining of Independents with other sectaries, not only because all the sectaries though never so vild, are Independents, agreeing in that opinion of Independency; as also all the sectaries, the worst of them (even those who deny the Scriptures, the Divinity of Christ, etc.) do separate from the Church of England, refusing communion with her in the Sacraments and other Ordinances as the Independents do, but because the Independents do join themselves with the other sectaries adhering to them, and to this day have never stood as a divided party from them, but upon all occasions have and do make one common body with them, to hold together against the Orthodox and Presbyterians: I am able to give many instances of many of the Independents, both Ministers and people, pleading for the Anabaptists, Antinomians and other sectaries, that they might be tolerated as well as themselves; and upon all occasions of complaints against several sects, siding with them to bring them off; yea, their joining together in choice of Burgesses for Parliament, and in divers other matters against the Presbyterians; as also in closing together in Church-fellowship, Independent Churches admitting of and continuing Anabaptists, Antinomians to be members; besides not censuring vild sectaries (as Seekers) who have fallen from their Churches: so that I do the Independents no wrong to put them in the same Catalogue with other sectaries, themselves having in so many particulars gone hand in hand with them: but that which is the fullest demonstration of all other, is this, The sectaries being now hot upon the getting of a Toleration, there were some meetings lately in the City, wherein some persons of the several sects, some Seekers, some Anabaptists, some Antinomians, some Brownists, some Independents met; some Presbyterians also met with them, upon their desire the better to understand what they would have; the intent of which meeting was, to consider how all these might have the liberty to their way and practice in this Kingdom, and to persuade the Presbyterians to be willing to it, and to help to effect it for them: now the result of these meetings was, that all these several sects were agreed and held together for pretended liberty of conscience, the Independents as well as the others holding together with the rest of the sects, as buckle and thong; some professing at one of the meetings, it was the sin of this Kingdom that the Jews were not allowed the open profession and exercise of their religion amongst us; only the Presbyterians dissented and opposed it. And much about the same time that this meeting was in London, in another place some of the best of the Independents, were not ashamed to move for a Toleration, not only for themselves, but all other of the sects that agreed in fundamentals against Popery.  
THe second part of this Tractate, and indeed the principal (to the better understanding whereof the first part tended, and upon which also the third and last is grounded) sets down the Catalogue itself, containing many Errors, Blasphemies and Practices of the sectaries of this time, together with a Narrative of some remarkable Passages and stories; as also, some Letters, and an extract of Letters concerning the present Sects. Now the Errors, Heresies, Blasphemies in this Catalogue particularised, may be referred to sixteen heads or sorts of Sectaries, as namely, 1. Independents. 2. Brownists. 3. Chiliasts, or Millenaries. 4. Antinomians. 5. Anabaptists. 6. Manifestarians or Arminians. 7. Libertines. 8. Familists. 9 Enthusiasts. 10. Seekers and Waiters. 11. Perfectists. 12. Socinians. 13. Arians. 14. Antitrinitarians. 15. Antiscripturists. 16. Sceptics and Questionists, who question every thing in matters of Religion; namely, all the Articles of Faith, and first Principles of Christian Religion, holding nothing positively nor certainly, saving the doctrine of pretended liberty of conscience for all, and liberty of Prophesying. And in one or other of these sixteen forms, may all the Errors and Blasphemies reckoned up in the following Catalogue be well placed, and unto one of these heads easily reduced; yea, for many of these errors, the very same are held not only by one sort of the forenamed sects, but by divers of them. And I desire to commend to the Readers serious and sad consideration, three particulars concerning the errors and sects of this time; and the rather, because they were not so common to the sects in the ages before, at least not the two first. 1. That among all these sorts of sects and sectaries, there are hardly now to be found in England (for to this Kingdom, and to these four last years do I confine myself all along in this discourse) any sect that's simple and pure, and not mixed and compounded, that is, any sect among them all) which holds only the opinions and principles of its own way, without interfering and mingling with the errors of other sects; as for example, where can a man find a Church of simple Anabaptists, or simple Antinomians, or simple pure Independents, each of them keeping to their own principles, as Anabaptists to Anabaptism, Independents to Independency, and holding no other? but rather do we not see by experience, that both the several kinds of sects, and most persons of each kind, are compounded of many, yea, some of all: One and the same society of persons in our times, being both anabaptistical, Antinomian, Manifestarian, Libertine, Socinian, Millenary, Independent, enthusiastical? yea, among the Independents (who are of all the rest accounted best) where can any man show me an Independent Church strictly so called, or a man of them hardly, who symbolizes not with the other sects, holding beside Independency, neither the opinions of the Chiliasts, nor of the Libertines, nor other strange opinions! The Army that is so much spoken of upon all occasions in the news Books, Pulpits, Conferences, to be Independent (though I conceive upon good information, that upon a true muster of the whole, Commanders and common soldiers, there would not be found above one in ●ix of that way) yet of that Army, called by the sectaries, Independent, and of that part of it which truly is so, I do not think there are 50. pure Independents, but higher flown, more Seraphical (as a Chaplain, who knows well the state of that Army, expressed it) made up and compounded of Anabaptism, Antinomianisme, Enthusiasm, Arminianism, Familisme, all these errors and more too sometimes meeting in the same persons, strange monsters, having their heads of Enthusiasm, their bodies of Antinomianism, their thighs of Familisme, their legs and feet of Anabaptism, their hands of Arminianism, and Libertinism as the great vein going thorough the whole; in one word, the great Religion of that sort of men in the Army, is liberty of conscience, and liberty of preaching. But heretofore, both in times more ancient and latter, and in other Countries, several sects kept themselves more to their own proper tenets, without that general con●usion of each running into all, as the Arians, Novatians and others, in the first six hundred years, and the Antinomians in Luther's time. Secondly, That all these sorts of sects, how different soever, yea and contrary to one another in many principles and opinions, yet all agree in these times in separating from our Church, refusing comunion in our public Assemblies, and in disallowing the authoritative power of Classes and Synods; all the sects, yea the worst of them, as the Antiscripturists, Arians, Antitrinitarians, Perfectists, being Independents and Separatists (though all Independents and Separatists be not Arians, Antinomians, etc.) which deserves the more to be thought on, because in the Primitive times, some heriticks and sectaries would have been glad of communion in warship with the Orthodox; (
a Theodoret. Haeret. Fabul. lib. 4. cap. de Ario.  Arius desired to be received into the Church of Alexandria again, and made such friends to Constantine, that upon his pretending repentance, he commanded Alexander the Bishop of Alexandria, to give him the hand of fellowship and to admit him) as also they approved of the power of Synods and Counsels, coming unto them. The Arians, Donatists and other Sectaries held many Counsels, as that of Tyrus, Antiochia, the first Council of Carthage in Constantine's days; of these and many more we read of in Ecclesiastical Histories. I never read of any Independent Minister in all the Primitive Churches (no not amongst the Sectaries) for the first six hundred years, save only in the days of Aurelius Bishop of Carthage, who living in the fifth Century, in an African Synod and Council held at Carthage declares; 
b Codex Canonum Eccles. African●. 53. Can. a Christoph. Justello. Sunt enim plerique conspirantes cum plebibus propriis, quas decipiunt, ut dictum est, earum scalpante● aures, blandi ad seducendum viriosae vita homines, vel corte in flati, & ab hoc consortio separati, qui putant propriae plebi incubandum, & nonnunquam converti ad Concilium venire detractant: sua forte ne prodaneur flagitia metuentes. The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are mere significant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifying absurdities and unusual novelties.  There are many who conspiring with their own proper people who they do deceive, scratching their itching ears, and with fair speeches seducing, men of a loose life, or rather puffed up, separating themselves from this society, who think they must attend to their own proper people, and being often called to the Council, refuse to come along, left their absurdities and novelties should be discovered and made manifest; against whom Aurelius moved, that they might be deprived of all authority over their proper people, as rebellious and disorderly, which was consented to and voted by the whole Synod, saying placet, placet. Thirdly, That for the errors and opinions laid down in this Catalogue, some are contrary and contradictory to others of them, so that many of these errors fight among themselves; this indeed is one great difference between truth and error, 
Bonum non est contrarium bono, sed tantum malo, at malem contrariatur & bono & malo. Verum est unum, mendacium vero multiplex.  that truth though it be contrary to error, yet one truth is never contrary to another, truth is one and uniform; but many errors are not only contrary to truth, but to errors also; yea some of these errors are most contrary to what ever could have been expected; many of the persons who hold these opinions being fallen into some of the errors of Popery, Arminianism, Libertinism and those of the grossest sort, (as the Reader in the Errors hereafter named may more easily perceive) which they spoke so much against heretofore, and for fear of which coming in upon us, they first began to forsake this Church, so that they have wheeled & wheeled about so long on the right hand, that they are perfectly come round to the left.  

The Catalogue of the Errors, Heresies, Blasphemies, is as follows.  

1. THat the Scriptures cannot be said to be the word of God; 
Of the Scriptures, Vide the third printed Letter, or also a copy of ● Articles in a MS.  there is no Word but Christ, the Scriptures are a dead letter, and no more to be credited then the writings of men, not divine, but humane invention.  
2. That the Scripture, 
Pamphlet entitled Pilgrim. of Saints, by. Lawr. Clarckson.  whether a true manuscript or no, whether Hebrew, Greek or English, is but humane, and so not able to discover a divine God. Then where is your command to make that your Rule or Discipline, that cannot reveal you God, nor give you power to walk with God? so that Christ letting out himself as he is in himself, aught to be a Christians Rule in obedience to himself.  
3. That the Scriptures are unsufficient and uncertain, there is no certainty to build any Doctrine upon them, they are not an infallible foundation of faith.  
4. As the condition of Adam, Noah, Abraham, Moses, etc. was, that they did walk with God by the teaching of God, so is ours: that is not to limit Christ to Adam, Noah, Abraham, Moses, David, john and the Disciples. As they were not to tie God to any things before them recorded, but each of them had a new record; so are not we to limit God in the general records of those paths, but wait upon him in the enlargement of the Gospel what he will record you; and far be it from me to conclude either in Doctrine or practice; that half of his glory is revealed as yet: As that I should enclose Christ in such a small compass as we have recorded: 
Pilgrim. of Saints.  though I rejoice to understand it in the searching thereof, yet pressing toward the mark for the price of the high calling of God, waiting what he will record in my heart, and in that measure worship him in spirit and truth from the teaching of the Spirit.  
5. That the holy writings and sayings of Moses and the Prophets, of Christ and his Apostles, and the proper Names, Persons and things contained therein are Allegories, and these Allegories are the mystery and spiritual meaning of them.  
6. That the Penmen of Scripture, every one of them, writ as themselves conceived, they were the actions of their own spirit; and for what is said they were moved by the holy Ghost, that was no other Spirit then that which moved them to writ and speak other things, for in him we live and move and have our being.  
7. That the Scriptures of the old Testament, do not concern nor bind Christians now under the new Testament: so that when places of Scripture are brought out of the old Testament to prove Points, many Sectaries make slight of them, and say, Give us a text out of the new, we are ignorant of the old; and hereupon some of them do not bind the old Testament with the new, nor read it.  
8. That right Reason is the rule of Faith, and that we are to believe the Scriptures, and the Doctrine of the Trinity, Incarnation, Resurrection, so far as we see them agreeable to reason, and no farther.  
9 That the new Testament, nor no place of Scripture in it, binds any further than the Spirit for present reveals to us that such a place is the Word of God.  
10. To read Scripture in English to a mixed Congregation without present expounding it, is dangerous, and worse than to read it in Latin; for in Latin, as it doth no good, so it doth no harm.  

Of GOD. Vide Book intit. Comfort for Believers. pig. 36. Vide A short Declaration of the Assembly of Divines against it.  11. That God hath a hand in, and is the Author of the sinfulness of his people; that he is the Author not of those Actions alone, in and with which sin is, but of the very Pravity, Ataxy, Anomy, Irregularity and sinfulness itself which is in them.  
12. That all Lies come forth out of the mouth of God.  
13. 
b The first branch of this Error is verbatim in Bloody Tenet. in the Preface.  'Tis the will and command of God, that since the coming of his Son the Lord Jesus, a permission of the most Paganish, Jewish, Turkish, or Antichristian consciences and worship be granted to all men in all Nations and Countries: and they are only to be fought against with the sword of God's Spirit, the word of God; and for the Parliament to use any civil coercive means to compel men of different judgement, is one of the greatest sins that can be named, 'tis committing a greater rape, then if they had forced or ravished the bodies of all the women in the world. 
d Last part hath been spoken by some eminent Sectaries.  Yea, if it be men's consciences, the Magistrate may not punish for blasphemies, nor for denying the Scriptures, nor for denying there is a God.  
14. That no man was cast into hell for any sin, but only because God would have it so.  
15. That a man had life before God breathed into him, and that which God breathed into him was part of the divine Essence, and shall return unto God again.  
16. That we should think of ourselves no better than was meet, for God loves the creatures that creep upon the ground as well as the best Saints; and there is no distance between the flesh of a Man, and the flesh of a Toad.  
17. That the Prince of the air that rules in the children of disobedience is God; and that there is no other spirit but one, which Spirit is God.  
18. That God hath not decreed all the actions of men, because men doing what God decreed, do not ●in.  
19 That God was never angry nor displeased with man; for if he were ever displeased and pleased again, then there is a changeableness in God.  
20. That God loved not one man more than another before the world, neither is there an absolute particular election, but only general and conditional upon perseverance; and the Scripture no where speaks of Reprobates or Reprobation.  
21. That the soul dies with the body, and all things shall have an end, but God only shall remain for ever.  
22. Every creature in the first creation was God, and every creature is God, every creature that hath life and breath being an efflux from God, and shall return into God again, be swallowed up in him as a drop is in the ocean.  
23. That to a saving knowledge of God, 
D. Stewait second part of Depl. to M.S. pag. 128. M. Bail. Dissuasion from Errors of the time.  it sufficeth not to know him in the book of nature; nor secondly as revealed in the holy Scriptures; but that we must know him as abstract from his mercies and all his attributes.  
24. That in the Unity of the Godhead there is not a Trinity of Persons, but the Doctrine of the Trinity believed and professed in the Church of God, is a Popish tradition and a Doctrine of Rome.  
25. There are not three distinct Persons in the Divine Essence, but only three Offices; the Father, Son and holy Ghost are not three Persons, but Offices.  

Vide proof of this in the first Letter. Of CHRIST.  26. That there is but one Person in the Divine nature.  
27. That Jesus Christ is not very God, not God essentially, but nominally, 
Vide full proof of this, in the Narration of stories.  not the eternal Son of God by eternal generation, no otherwise may he be called the Son of God but as he was man.  
28. That Christ's humane nature is defiled with original sin as well as ours, Christ had from the birth to his death the same original corruption as ours, he took our sin into his nature as well as our flesh upon him: 
Vide proof of this in the first Letter, and in the fourth Letter, and in another, M.S.  Christ is not of a holier nature than we; but in this appears God's love to us, that he will take one of us in the same conditition, to convince us of what he is to us, and hath made us to be in him: me thinks the beholding of Christ to be holy in the flesh is a dishonour to God, in that we should conceive holiness out of God, and again a discomfort to the Saints, that he should be of a more holy nature than they, as being no ground for them to come near with boldness to God.  
29. That we did look for great matters from one crucified at jerusalem 16 hundred years ago, 
Proof of this is, in Articles given in against on Thomas Webb, and in the third printed Letter.  but that does us no good, it must be a Christ form in us, the deity united to our humanity, Christ came into the world to live thirty two years, and to do nothing else that he knew, and blessed God he never trusted in a crusified Christ.  
30. Christ was true man when he created us: yea from eternity, and though he had not flesh, yet was he very man without flesh.  
31. That Christ died for all men alike, for the reprobate as well as for the elect, and that not only sufficiently, but effectually, for judas as well as Peter, for the damned in hell as well as the Saints in Heaven.  
32. That by Christ's death, all the sins of all the men in the world, Turks, Pagans, as well as Christians committed against the moral Law and first Covenant, are actually pardoned and forgiven, and this is the everlasting Gospel.  
33. That Christ did only satisfy for the sins against the first Covenant, but not for the sins against the second Covenant, as unbelief, he died not for the unbelief of any.  
34. Christ died only for sins past, i. e. before the Gospel is revealed to the sinner, and the sins of men committed after conversion Christ died not for, but they are pardoned by his being a continual sacrifice.  
35. Every man satisfies for himself for the sins against the second Covenant, namely unbelief: because he that believes not, the wrath of God abides upon him; so that for a years unbelief a man bears a years wrath, and this is all the satisfaction God requires. 
Vide ●irst printed Letter for proof.   
36. That no man shall perish or go to hell for any sin but unbeleef only.  
37. That the Heathen who never heard of Christ by the Word, have the Gospel; for every creature, as the Sun, Moon and Stars preach the Gospel to men, and in them is revealed the knowledge of Christ crucified, and sin pardoned, if they had eyes to see it.  
38. Those Heathen that perish, do perish only for not believing according to the Gospel they enjoy.  

a Paul Hobso● Serm. Christ the effect, ●ot the cause of the love of God, p. 47. Vide Animad on the 4 Letter whi●h will satisfy the Reader, how Christ is both the fruit and the cause of God's love; and these errors in such ignorant mechanics as Hobs●n, arise from not being able to distinguish the causes of c●● justification and Salvation. The first and supreme cause, is the undeserved grace and favour of God; the moving and meritorious cause, is redemption and reconciliation purchased by Christ; the instrumental cause whereby the same it imputed, is the blood of Christ; the final, is the glory of God in the declaration of his righteousness and faithfulness.  39 Christ did not by his death purchase life and salvation for all, no nor for the elect▪ For it was not the end of God in the coming of Christ to purchase love and life; but Christ himself was purchased by love, that he might make out love and purchase us to love.  

b Vide fourth Letter proof.  40. Christ Jesus came into the world to witness and declare the love of God to us, not to procure it for us, or to satisfy God (as some say,) Christ was a most glorious publisher of the Gospel, he was sent to preach the Gospel, to heal the broken hearted, to preach deliverance to the captives: in all that Christ saith to be the end of his coming is not a word mentioned of any thing done by him in way of satisfying God. Christ's coming was more like a conqueror to destroy the enemy in our nature, and so to convince us of the love of God to us by destroying in our nature that which we thought stood between God and us.  

l P●ul Hobs●●s Sermon ic●it. Christ the effect, not the cause of the love of God. pag. 13.  41. That the unction which the Saints are said to receive from the holy one, 1 john 2.20. is one with the Christ hood of Christ.  
42. That Christ was a legal Preacher, for till after his Ascension the Gospel was not preached; Christ lived in a dark time and so he preached the Law, but afterwards then the Gospel came to be preached.  
43. That Christ shall come and live again upon the earth, and for a thousand years reign visibly as an earthly Monarch over all the world, in outward glory and pomp, putting down all Monarchy and Empires.  
44. That when Christ in his own person hath subdued the disobedient Nations, than the Church of the Jews and Gentiles shall live without any disturbance, from within or without it: all Christians shall live without sin, without the Word, Sacraments, or any Ordinance, they shall pass those thousand years in worldly delights, begetting many children, eating and drinking, and enjoying all lawful pleasures which all the creatures then redeemed from their ancient slavery can afford.  
45. That men may be saved without Christ, and the very Heathens are saved, if they serve God according to the knowledge God hath given them, though they never heard of Christ.  
46. That the least Truth is of more worth than Jesus Christ himself.  
47. Christ by his death freed all men from a temporal death which adam's sin only deserved, by purchasing them a resurrection, and hath opened them▪ a way to come to the Father if they will: thus far he died for all, no farther for any.  

Of the Spirit of God, and of Sanctification.  48. The Spirit of God dwells not, nor works in any: it is but our conceits and mistakes to think so, 'tis no spirit that works but our own.  
49. That the same spirit which works in the children of disobedience, is that spirit which sanctifies the hearts of the elect.  

r Into this option some of the Anabaptists are fallen, and have separated from their Churches upon it.  50. That there is a perfect way in this life, not by Word, Sacraments, Prayer and other Ordinances, but by the experience of the spirit in a man's self.  
51. That a man baptised with the holy Ghost, knows all things even as God knows all things, which point is a deep mystery and great ocean, where there is no casting anchor, no● sounding the bottom.  
52. That if a man by the spirit knew himself to be in the state of grace, though he did commit murder or drunkenness, God did see no sin in him.  
53. That sanctification is not an evidence of Justification, and all notes and signs of a Christians estate are legal and unlawful.  
54. Believers have no inherent sanctification, nor spiritual habits of grace infused into their hearts, but all their sanctification is that which is inherent in Christ, and they for this and no other cause, are said in Scripture phrase to be sanctified, but because of Christ's sanctification and inherent holiness.  

e Of Adam and Mankind. This was preached in a house, and the Preacher said, this was a mystery 〈◊〉 all the Gospel was.  55. Though Adam had continued in his estate of innocence, and not fallen, yet he had died a natural death, for death now is not a fruit of sin to believers.  
56. God's Image on man, is only our face and countenance; and every wicked man hath therefore God's Image as well as good men.  
57 That Adam, and so mankind in him, lost not the Image of God by his fall, only incurred a temporal or corporal death, which was suspended for a time upon the promise of a Saviour.  
58. There is no original sin in us, only adam's first sin was original sin.  
59 That the guilt of Adam's sin is imputed to no man, no man is punished for Adam's sin.  
60. That one man is no more spiritual than another nor is there any such inward difference between man and man; but all the spiritualness and difference lies without us in the Word, which guides some men, and not others.  
61. That all men who have the Gospel preached to them and so manifested to their understandings, are immediately without any more ado able of themselves to believe and receive Christ  
62. There is no freewill in man either to good or evil, either in his natural estate or glorified estate.  
63. That there is a power in man to resist grace, and that the grace which would convert one man, would not convert another.  
64. Natural men may do such things as whereunto God hath by way of promise annexed grace and acceptation, and that if men improve their natural abilities to the utmost in seeking grace, 
Book intit. A vindication of Freegrace, against M▪ john Goodwin.  they shall find it.  
65. That regenerate men who have true grace, may fall totally and finally away from the state of grace.  
66. That the moral law is of no use at all to believers, that 'tis no rule for believers to walk by, 
Of the Moral Law, justification, Faith, Repentance, good work●, M. Gatak. God's eye on Isr. pref.  nor to examine their lives by, and that Christians are freed from the mandatory power of the law.  
67. Persons justified, are not justified by faith, but are justified from all eternity.  
68 Neither faith, nor repentance, nor humiliation, nor self-denial, nor use of Ordinances, nor doing as one would be done to, are duties required of Christians, or such things as they must exercise themselves in, or they can have no part in Christ.  
69. True faith is without all doubts of salvation, and if any man have doubts of his salvation, his faith is to be noted with a black mark.  
70. That To credere; faith in a proper sense is imputed to justification, and not Christ's righteousness imputed to justification.  
71. That the doctrine of repentance is a soul-destroying doctrine.  
72. In the old Covenant (that is before Christ came in the flesh) in the Prophet's days, repentance is declared as a means to obtain remission, and neither remission nor the knowledge of remission to go before, but to follow contrition; but this is not the Gospel which is established upon better promises.  
73. That 'tis as impossible for Christ himself to sin, 
M. Gataker God's eye on Israel. pref.  as for a child of God to sin.  
74. Th●● there ought to be no fasting days under the Gospel, and th●t men ought not to afflict their souls, no not in a day of humiliation.  
75. That God doth not chastise any of his children for sin; and let believers sin as fast as they can, there is a fountain open for them to wash in; and that not for the sins of God's people, but for swearers and drunkards the land is punished. 
Gatak. ibid.   
76. That believers have nothing to do to take care, or to look to themselves to keep from sin, God must look to them, if he will.  
77. God loves his children as well sinning, as praying, hearing and doing the holiest duties; he accounts of them never the better for their good works, nor never the worse for their ill works.  

Gatak. God's eye on his Israel, Preface to the Reader. Article 12. Septem. 1. 1643.  78. That God's children are not at all to be humbled, troubled or grieved for sin after conversion, and what Peter did in this kind after his foul fact of denying his Master, issued from the weakness of his faith.  
79. That God's children are not to ask the pardon and forgiveness of their sins, they need not, they ought not, and 'tis no less than blasphemy, for a child of God to ask pardon of sins, 'tis infidelity to ask pardon of sins, and David's ask forgiveness of sin was his weakness.  

Gatak. God's eye on Israel, Preface to the Reader.  80. That when Abraham denied his wife, and in outward appearance seemed to lie in his distrust, lying, dissembling and equivocating that his wife was his sister, even then truly all his thoughts, words and deeds were perfectly holy and righteous from all spot of sin in the fight of God freely.  

Den. Man of sin discovered, pag. 12  81. The called of God have sin in the flesh, they have sin in the conversation, but they have no sin, neither can they have any in the conscience; for the true faith of Gods elect, and sin in the conscience, can no more stand together then light and darkness; and this reconciles those two Scriptures, If we say we have no sin, we deceive ourselves, and He that is borne of God doth not commi● sin, neither can he, because he is borne of God.  
82. The great Antichrist is that mystical body of iniquity which opposeth Jesus Christ, and not the Pope of Rome, or any particular succession of men, only he is a part of Antichrist. Den, makes the opposition of Antinomian errors to be the man of sin and the great Antichrist, as is to be seen in several pages of his Man of sin discovered. And Sectaries make them who deny Christ's dying for all, to be Antichrist: others make Antichristianisme to consist in the coercive power of the Magistrate in matters of Religion.  

Of Man after this life; of the S●ul; Resurrection from the dead, Heaven and hell.  83. That the soul of man is mortal as the soul of a beast, and dies with the body.  
84. That the souls of the faithful after death, do sleep till the day of judgement, and are not in a capacity of acting any thing for God, but 'tis with them as 'tis with a man that is in some pleasing dream.  
85. That the bodies of the faithful shall not rise again at the resurrection, (namely the same that died) but their souls shall have other bodies made fit for them, either by creation or faction from some preëxisting matter, and though the bodies be new, yet the men are the same, because the same souls remain still.  
86. Infants rise not again, because they are not capable of knowing God and therefore not of enjoying him.  
87. That the perfection and resurrection spoken of by Paul, 1. Cor. 15.51.52.53.54.55.56.57. the hope set before us, the eternal inheritance, a City having foundations, whose builder and maker is God, are to be attained in the fullness and perfection of them now in this present time, before the common death of the body.  
88 That none of the souls of the Saints go to Heaven where Christ is, but Heaven is, empty of the Saints till the resurrection of the dead.  
89. There is no resurrection at all of the bodies of men after this life, nor no Heaven nor hell after this life, nor no devils.  
90. There shall be in the last day a resurrection from the dead of all the bruit creatures, all beasts and birds that ever lived upon the earth, every individual of every kind of them that died shall rise again, as well as of men, and all these creatures shall live for ever upon the earth.  
91 There is no hell but in this life, and that's the legal terrors and fears which men have in their consciences.  
92. That there is no Church of Christ upon the earth, 
Of the Church, Gospel, Ministry and Sacraments.  no true Ministry, no Sacraments, no Gospel, no faith, because there are no visible nor infallible gifts.  
93. No man is damned but for rejecting the Gospel, and none can reject the Gospel, but those who have it tendered unto them, as they had in the Apostles days being confirmed by miracles.  
94. That the pure preaching of the Word, and right administration of the Saments, are no notes nor signs of a true visible Church.  
95. 'Tis the will of God that miracles should attend the Ministry, the Apostles make a marriage of doctrine and miracles, so that they who preach the Gospel, must be so gifted as to confirm it by signs and wonders.  
96. That many Christians in these days have more knowledge than the Apostles, and when the time is come that there shall be true Churches and Ministry erected, they shall have greater gifts, and do greater miracles than the Apostles ever did, because the Christian Church was but then in its infancy.  
97. That there ought to be in these times no making or building of Churches, nor use of Church-ordinances, as ministering of the Word, Sacraments, but waiting for a Church, being in a readiness upon all occasions to take knowledge of any passenger, 
Pilgrimage of Sa●nts, and MS.  of any opinion or tenet whatsoever; the Saints as pilgrims do wander as in a Temple of smoke, not able to find Religion, and therefore should not plant it by gathering or building a pretended supposed House, but should wait for the coming of the Spirit, as the Apostles did.  
98. There is a salvation that shall be revealed in the last times, which was not known to the Apostles themselves.  
99 That within a while God will raise up Apostles, men extraordinarily endowed with visible and infallible gifts to preach the Gospel, and that shall precede the fall of Rome.  

* But the Apostle Peter tells us, 2 Pet. 2.19, 20, ●1. We have a more sure word o● prophesy, whereunto ye do well that ye take ●●ed, etc. Spiritus sanctus non est sceptical▪ nec dabia aut opi●iones in cordibus nostri scrips●t, sed assertiones, ipsa vita, & omni experien●is certiores ac firmiores, Luther●s.  100 That in points of Religion, even in the Articles of faith, and principles of Religion, there's nothing certainly to be believed and built on, only that all men ought to have liberty of conscience, and liberty of prophesying.  
101. That the Scriptures no where speak of Sacraments, name or thing.  
102. That the Covenant, whereof Circumcision was the seal, was only of temporal promises, as Ex. G. of the land of Canaan; that the Covenant God made with Abraham had nothing spiritual in it; and that Circumcision was a seal of the righteousness of faith to no other but to Abraham alone quatenus a father, and not to his children.  
103. That Baptism is not a seal nor sign of the Covenant of grace.  
104. That Poedobaptisme is unlawful and Antichristian, and that 'tis as lawful to baptise a Cat, or a Dog, or a Chicken, as to baptise the Infants of believers.  
105. 'Tis as lawful to break any of the ten Commandments, as to baptise an Infant: yea, 'tis as lawful to commit adultery and murder, as to baptise a child.  

Confess▪ of Faith of Anabapt. Arc●●.  106. That baptising belongs not to Ministers only, all gifted brethren and preaching Disciples (though no Ministers) may baptise.  

Pilgrimage of the Saints.  107. Baptizednesse is not essential to the Baptizer, nor essential to preaching; so that persons not only not in office, but not so much as baptised, may both baptise and preach.  
108. Miracles are essential to the administration holden forth in the commission of Baptism, 
Pilgrimage of Saints.  Matt. 28.19.  
109. That none are to be admitted to the Lords Supper, though believers and Saints, nor their children to be baptised, but only they who are members in a Churchway.  
110. There is no Scripture against a man's being often baptised; neither is it more unlawful to be baptised often, then to receive the Lords Supper often.  
111. That Christ's words in the Institution of his Supper, This is my body, and This is my blood, are to be understood literally.  
112. That Christians in receiving the Lords Supper should receive with their hats on, with their heads covered; but the Ministers should administer it with their hats off, uncovered.  
113. That 'tis as necessary to be joined in Church-fellowship, 
Vide Door of truth opened, in answer to Truth shut out of doors, page 10. This is as false as any Doctrine that is preached in Rome.  as with Christ the Head; and there's such a necessity of entering into a Churchway, as there is no expectation of salvation without it.  
114. That the Church of England and the Ministry thereof is Antichristian, yea of the Devil, and that 'tis absolutely sinful and unlawful to hear any of their Ministers preach in their Assemblies.  
115. That the Church of Rome was once a true Church, but so was the Church of England never, therefore 'tis likelier the Church of Rome should be in the right in the Doctrines of freewill, universal Redemption, Original sin, etc. then the Church of England.  
116. That the calling and making of Ministers of the Word and Sacraments are not jure Divino, 
Compass Santarit● page 24, 25.  but a Minister comes to be so; as a Me●chant, Bookseller, Tailor, and such like.  
117. That all settled certain maintenance for Ministers of the Gospel, especially that which is called Tyths, is unlawful, Jewish and Antichristian.  
118. That Ministers of the Gospel in these days ought to work with their hands, and to follow some calling, that they may not be chargeable to the Church.  
119 That there ought to be no distinct order of Ministers, nor no such calling of some persons distinct and separated from the people; but that all men who have gifts are in their turns and courses; by the appointment of the rest of the company, to preach, pray, baptise, and they are for that turn in stead of Ministers, and as Ministers.  

Of Preaching and Hearing, of Praying, singing of Psalms, of the Christian Sabbath, or Lordsday.  120. That all days are a like to Christians under the new Testament, and they are bound no more to the observation of the Lords day, or first day of the week then to any other.  
121. That the Jewish Sabbath or Saturday is still to be kept by Christians for their Sabbath.  
122. That Christians are not bound to meet one day in seven constantly, according to the manner of the Nations, nor to pray and preach thus long, and in this manner two or three hours, according to the custom of the Nations.  
123. No man hath more to do to preach the Gospel than another, but every man may preach the Gospel, as well as any.  
124. That 'tis lawful for women to preach, and why should they not, having gifts as well as men? and some of them do actually preach, having great resort to them.  
125. 'Tis a part of Christian liberty of Christians, not to hear their own Ministers, but to go and hear where they will, and whom they think they may profit most by.  
126. That 'tis unlawful to worship God in places consecrated, and in places where Superstition and Idolatry have been practised, as in our Churches.  
127. That men ought to preach and exercise their gifts without study and premeditation, and not to think of what they are to say till they speak, because it shall be given them in that hour, and the Spirit shall teach them.  
128. That there is no need of humane learning, nor of reading Authors for Preachers, but all books and learning must go down, it comes from the want of the Spirit, that men writ such great volumes, and make such ado of learning.  
129. There are some women, ten or eleven in one Town or vicinity, who hold it unlawful to hear any man preach, either publicly or privately, because they must not be like those women in Timothy, ever learning, and never coming to the knowledge of the truth, 2. Tim. 3.6.7.  
130. That 'tis unlawful to preach at all, sent or not sent out (as in a Church-state) but only thus, a man may preach as a waiting Disciple, that is, Christians may not preach in a way of positive asserting and declaring things, but all they may do, is to confer, reason together, and dispute out things.  
131. That 'tis unlawful for the Saints to join in receiving the Lords supper, where any wicked men are present, and that such mixed Communion doth pollute and defile them.  
132 'Tis unlawful for the Saints to join in prayer where wicked men are, or to pray with any of the wicked.  
133. That 'tis unlawful for Christians to pray so much as privately with those (though godly) that are not members of a true Church, but are members of the Church of England, and the Assemblies thereof.  
134 That however conference and discourse may be had with all, yet 'tis not lawful to join in prayer or giving of thanks, no not before meat, with those (though otherwise acknowledged Saints and godly, and are members of Churches in the Churchway) that a●e not of the same judgement and way.  
135. 
d This opinion begins to spread much, as a godly Minister told me of his own knowledge, knowing them who vented it, many refusing to join with him in prayer●, in a public Assembly, where h●e came to preach, upon this ground, and requiring Scripture of him to prove it. And some begin already in the public Churches to leave off all praying, only speak and discourse to the people.  That 'tis not lawful for Christians to pray at all with any others, (either as being the mouth in prayer, or as joining in prayer) though never so godly, and of their own judgements, either in the public Assemblies, or in their Families, unless such persons who prayed had an infallible spirit, as the Apostles.  
136. That Christians are not bound to pray constantly every day at set times, as morning and evening, but only at such times as the Spirit moves them to it, and if they find not themselves so moved in many days and weeks together, they ought not to pray.  
137. That wicked and unregenerate men ought not to pray unto God at all.  
138. That all singing of Psalms, as david's, or any other holy songs of Scripture, is unlawful, and not to be joined with.  
139. That the singing which Christians should use, is that of Hymns and spiritual songs, framed by themselves, composed by their own gifts, and that upon special occasions, as deliverances, etc. sung in the Congreation by one of the Assembly, all the rest being silent.  
140. 
c This hath been lately practised in▪ London among some of the Sectaries.  That lovefeasts, or feasts of love (with which the Lord's Supper is to be administered also) is a perpetual ordinance of Christ, at which only Church-members are to be present, and to partake.  
141. That there is no distinction concerning Government of Ecclesiastical and civil, 
Of Church Government. Compass. Samarit. pag. 21.22.  for all that Government which concerns the Church, aught to be civil, but the maintaining of that distinction is for maintaining the interests of Churchmen.  
142. That a few private Christians, as six or seven gathering themselves into a Covenant and Church-fellowship, have an absolute entire power of the Keys, and all Government within themselves, and are not under any authoritative power of any Classes, Synods, or general Counsels, whatsoever they do, or what ways soever they take.  
143. 
f Revel. 16.19 The great City was divided into three parts and states and branches of it, begin with P. in 1. Popery 2. Prelacy. 3. Paul H●●sons Discovery of Truth, pag. 63.  That the Presbytery and Presbyterial Government, are the false Prophet, and the Beast spoken of in the Revelations: Presbytery is a third part of the City of Rome, yea that Beast, in Revel. 11. that ascends, and shall kill the two Witnesses, namely the Independents.  
144. That there are Revelations and Visions in these times, yea to some they are more ordinary, and shall be to the people of God, generally within a while.  

Of Revelations and Miracles.  145. That the gift of miracles is not ceased in these times, but that some of the Sectaries have wrought miracles, and miracles have accompanied them in their Baptism, etc. and the people of God shall have power of miracles shortly.  
146. That anointing the sick with oil by the Elders praying over them, with laying on of hands, is a Church-ordinance for Church-members that are sick, for their recovery.  
147. 'Tis ordinary for Christians now in these days, with Paul to be rapt up to the third Heavens, and to hear words unutterable, and they cannot well have assurance of being Christians, that have not found and had experience of this.  

Of the Civil Magistrate.  848. That Christian Magistrates have no power at all to meddle in matters of 
g Queries of highest consideration in Epist. to the Parliament. An●nym. Ans. to M. Prins. 12. Queries, p. 8. As the Grounds of Independent Government attribute nothing to the Magistrate in Church affairs, further than the Magistrate is a member of their Churches and Assemblies: so no people under heaven ascribe more unto Magistrates than the Independents in civil matters.  Religion, or things ecclesiastical, but in civil only concerning the bodies and goods of men.  
149. 
h Door of Truth opened p. 5.  That for a people to wait upon man for a form to worship God by, was Idolatry: Nay, for a people to wait upon Parliament or Assembly for a form to worship God by, was worse than corporal Idolatry.  
150. 
i M. Borroughs, Heart divis. p. 65. Animadversion upon this error. This is an error destructive to the power of civil Magistrates and safety of Commonwealths in divers cases, and in many instances that may be given; to give one for the present, a Church may not according to M. Burroughs principles excommunicate a member, who out of conscience is not satisfied of subjects taking up arms against Armies, raised by a Prince, nor of the lawfulness of such a war, and therefore declines and refuseth both bearing arms, all maintenance to such armies, and all assistance to them, dissuading others also, and that out of conscience only (〈◊〉 ●e professes) and yet the Parliament I think hath sequestered many upon such occasions, taken their estates; and many Independents of Mr. Burroughs judgement have been forward sequestrators, selling & buying their goods, and holding their lands at reasonable rates▪ but in the Tra●●ate I intent not so much a formal refutation, as a recitation and discovery: but of this false principle, and others in M. Burr. book, I shall speak more upon occasion of answering the gro●●d● brought for pretended liberty of conscience, whereas this, so others of M. Burroughs principles and rules about Toleration will be found both unsound and weak, fit to take women and weak people with, but not to satisfy ●ny Scholar's.  Whatsoever errors or miscarriages in Religion, the Church should bear withal in men, continuing still in communion with them, as brethren, these the Magistrates should bear with in men, continuing them in the Kingdom or Commonwealth in the enjoyment of the liberty of Subjects.  
151. 
d Vide England's birthright, p 33 Letters printed upon Li●burns imprisonment, England's Lamentation. ●la. p. 7. Vide three Letters printed.  That the Parliament having their power from, and being entrusted by the people, the people may call them to an account for their actions, and set them right and strait: and seeing this present Parliam. doth engross law-making, and all law-executing into their own hands, contrary both to reason, and the true meaning of the Law, the Freemen of England ought not only to choose new members where they are wanting once every year, but also to renew and inquire once a year after the behaviour and carriage of those they have chosen. And if they find they never did any good, or are groundedly suspected to be unserviceable, that then those that choose and sent them may have liberty to choose more faithful, able, and better men in their places.  
152. If God command such a thing to be done in his Word, and the Magistrate now come and command the same to be done, though a Christian aught to have, and would have done it, because of God's command, yet now he ought not to do it, because the Magistrate commands it.  
153. All the earth is the Saints, and there ought to be a community of goods, and the Saints should share in the Lands and Estates of Gentlemen, and rich men.  
154. 
e Vide milton's Doctrine of Divorce.  That 'tis lawful for a man to put away his wife upon indisposition, 
Of Marriage and of Parents and children.  unfitness, or contrariety of mind arising from a cause in nature unchangeable; and and for disproportion and deadness of spirit, or something distasteful and averse in the immutable bent of nature; and man in regard of the freedom and eminency of his creation, is a law to himself in this matter, being head of the other sex, which was made for him, neither need he hear any Judge therein above himself.  
155. 'Tis lawful for one man to have two wives at once.  
156. That children are not bound to obey their Parents at all, if they be ungodly.  
157. That Parents are not to catechise their little children, nor to set them to read the Scripture, or to teach them to pray, but must let them alone for God to teach them.  
158. 'Tis unlawful for Christians to defend Religion with the Sword, or to fight for it when men come with the Sword to take it away; Religion will defend itself.  
159. 'Tis unlawful for Christians to fight, and take up arms for their laws and civil liberties.  
160. 'Tis unlawful to fight at all, or to kill any man, yea to kill any of the creatures for our use, 
Of War, and of fight and killing.  as a chicken, or on any other occasion.  
161. That using of set forms of prayer prescribed is Idolatry.  
162. David's saying, I am a worm, and no man, must be understood literally: yea, he was both a man, and no man in the same literal sense.  
163. That the Scripture speaks but of one kind of faith.  
164. Some of the Sectaries in London do hold, That in Suff●lk there is a Prophet raised up to come and preach the everlasting Gospel to them, and he stays but for a vocal call from Heaven to send him, which is expected daily, and that this man is the Prophet spoken of in the Scripture, 1 john 25. That Prophet in that Scripture, distinguished from Christ and Elias, is this man raised up in Suffolk.  
165. That it could not stand with the goodness of God, to damn his own creatures eternally.  
166. That God the Father did reign under the Law, God the Son under the Gospel, and now God the Father and God the Son are making over the Kingdom to God the holy Ghost, and he shall reign and be poured out upon all flesh.  
167. That there shall be a general restauration, wherein all men shall be reconciled to God and saved, only those who now believe and are Saints before this restauration shall be in a higher condition than those that do not believe.  
168. That 'tis not lawful for a Christian to be a Magistrate, but upon turning Christian he should lay down his Magistracy; neither do we read after Cornelius was baptised (though he were a Centurion before, and a man in command and authority) that ever he meddled any more with his band called the Italian band.  
169. Man lost no more by the fall, than all the rest of the whole Creation fell into with Adam, all the world being condemned to death and desolation, yea the heavens and the earth also: so that you may as safely conclude that all the whole Creation lost life and salvation to glorification by Adam's transgression, as to conclude that man lost salvation by Adam's transgression.  
170. Man hath not by Christ brought unto him eternal life and salvation, but only such a life as all the whole Creation hath together with him, for the second Adam hath not purchased eternal life to glorification for man.  

These three last Errors vented in a Book called, A true Vindication of the general Redemption of the second. one●atte ●atte, printed 1645.  171. All the creatures shall assuredly partake of the Gospel of peace, and that our Lord the great Prophet spoke something to this purpose, when he saith, Go preach the Gospel to every creature, though they cannot hear to life and glorification; and Christ is the great Prophet of his Father, to declare his Father's counsel to the whole creation, and he is the great Highpriest, which offereth up himself a sacrifice of full satisfaction, not for all men only, but for all that by man was lost, even the whole creation of God.  
172. That a Directory, or order to help in the way of worship, 
Book intit. A Heavenly Conference for Zions Saints, by john Turner, printed in the year, 1645.  is a breach of the second Commandment, and there is no word of God to warrant the making of that Directory book, more than jeroboam had for the making of Calves of gold, which he set upon two high places, one at Dan, the other at Bet●el, to the confusion of himself and his posterity.  
173. No man is yet in hell, 
Book intit. The fullness of God's love, printed 1643, pag. 25.  neither shall any be there until the judgement; for God doth not hang first, and judge after.  
174. Men say that Faith is supernatural, 
Fullness of Gods love manifested. pag 39  but how can it be above nature to believe that which we see sufficient ground to believe? and to believe any thing of which we have no plain ground and reason, is so far from being above nature, that it is below it, and proper to fools and not to reasonable men.  
175. The Law doth not pronounce eternal death in hell fire on those that obey it not, 
Fullness of Gods love manifested, pag. 58▪ 93.  nor were men to have perished in hell fire, in relation to the Law or Adam's sin; but the Gospel pronounceth eternal death in hell fire on those that obey it not; and if we had been to suffer hell in relation to Adam or the Law, than Christ also should have suffered in hell for us, to have redeemed us from thence, which he did not.  
176. It is not suitable to God, 
Fullness of Gods love manifested. pag 1.59.  to pick and choose amongst men in showing mercy; if the love of God be manifested to a few, it is far from being infinite, if God show not mercy to all: to ascribe it to his will or pleasure, is to blaspheme his excellent name and nature.   
Now unto these many more might be added that I know of, and are commonly known to others, which have been preached and printed within these four last years in England (as the necessity of dipping and burying under water all persons to be baptised, as the necessity of a Church-Covenant, as that Ministers may not lawfully baptise, or administer the Lords Supper out of their own particular Congregations, neither preach Ministerially, but as gifted brethren, out of their own Church; with many such errors of the Churchway) but because they are but light in comparison, I will not name them.  
I could relate also to you other errors, that have been reported to me and others by honest understanding men, to have been vented (and 'tis likely enough they may be true) as that 'tis lawful for wives to give without their husband's consents, something out of their husband's estates, for the maintenance of the Church and Ministers whereunto they belong: as that the Lords Prayer, called and cried up by many to be so, it could not be the Lords Prayer, in regard there was a petition for pardon of sins, which Christ would not have taught, or words to that purpose; as also that if a man were strongly moved by the spirit to kill, to commit adultery, etc. and upon praying against it again and again it continued, and yet was still strongly pressed, he should then do it; but because I have not these upon so good grounds, nor such a concurrence of circumstances, or further confirmation upon enquiry, I therefore forbear to put them down particularly in the Catalogue of Errors, or to assert them with that authority. I might here also annex to all these Errors many Expositions of Scripture given by the Sectaries in their Sermons and private meetings; but I will only give two; 1. That of Rom. 8.2. The law of the Spirit of life, hath freed me from the law of sin and death; that is, (as was expounded) from the moral Law. 2. That of joh. 5 39 Search the Scriptures, for in them ye think ye have eternal life; you think to have, that was their thought and mistake, not that Christ approved it, that eternal life was to be had in the Scriptures.   

A Catalogue of the Blasphemies of the Sectaries.  
NOw besides these Errors and Heresies laid down, many of them being Blasphemies (as the Reader cannot but have observed in perusing their Catalogue) there have been many blasphemies and blasphemous speeches vented by Sectaries several ways, both by writing, preaching, conference and discoursing, and some so horrid and abominable, in such a espiteful, scoffing, fearful way, that I tremble to think of them, and shall forbear to name them: And indeed within these four last years in England there have been blasphemies uttered of the Scriptures, the Trinity, each person of the Trinity, both of Father, Son and holy Ghost, of God's eternal election, of the Virgin Mary, the Apostles and holy Penmen of Scripture, of Baptism, Prayer, the ministry of the Word, and the Ministers of all the Reformed Churches, of the Government of the Church, and of the Christian Magistrates: In some books printed and dispersed up and down, there are fearful blasphemies; as in the Arraignment of persecution, The Sacred Synodycall Decretal, Martin's Echo etc. profaning and abusing the holy and dreadful Name of God in a most fearful manner, scoffing at the holy Ghost, 
Arreignment of Persecution, pag. 93.  sent in a Cloak-bagg from Scotland, making a most blasphemous Prayer, wherein the Passion, Death, Resurrection and Ascension of Christ are in a scoffing way alluded unto, with many others which I will not foul paper with transcribing. In some Manuscripts of one Paul Best, there are most horrid blasphemies of the Trinity, 
This Best with his Manuscripts were sent up last summer, and is by the Parliament committed to the Gatehouse.  of Christ, and of the holy Ghost, calling the Doctrine of the Trinity, a mystery of iniquity, the three headed Cerberus, a fiction, a Tradition of Rome, Monstr●m biforme, triforme, with other horrid expressions borrowed from hell, not fit to be mentioned. There was a fearful blasphemous scoffing speech of God the Father, Son, and holy Ghost, spoken by one Clerk (as I remember the name) given in to a Committee of Parliament, in way of complaint in writing, with a hand subscribed, and one witnessed it before▪ the Committee, 
Heresiography or Descr●t. of Heret. and Sectaries.  but I forbear to relate it. Mr Paget in his Heresiography, Epistle Dedicatory, speaks of one committed for mocking at Christ's Incarnation, the particulars whereof, though I have been told from Master Paget, yet I judge it best to conceal. There have been many blaspheming speeches, in a way of derision of the holy Ghost, call it flabile numen, and ask what kind of bird it was? whether— but I dare not speak it. The holy Scriptures are by many in these times slighted and scoffed at (that grows and spreads much) called the golden Calf, that there are many contradictions and lies in them, that they are no better than a Ballad, that they can make as good Scriptures; that place in Genesis, 6.6. where 'tis said, God repented that be made man was untrue; so other places of Scripture. The Doctrine of God's Eternal Election and Praedestination hath been called a damnable Error. The Virgin Mary hath been called a— the Apostles have been called— and they could write as good Scriptures as the Apostles; upon occasion of quoting that Scripture in Rom. 7. of Paul's complaining of ●inne, it hath been answered, Paul was a novice, and that was his weakness, and that Paul understood not Christ in the promise; and that he for his part understood the mystery of God in Christ better than Saint Paul. When that Scripture in Gal. 5.12. was objected to one that pleaded for liberty of conscience, the answer was, he thought the Apostle was in a great passion. A Minister in Hartfordshire bringing a place of Scripture against an Anabaptist, to confute him in some opinion he held, the Anabaptist confessed he could not answer it, but said, it was the weakness of the Apostle, and there he wanted the spirit.  
Another Sectary denying the Resurrection of the dead, and some of of the Church coming to admonish him of that Error, and bringing Scripture to prove it, he answered, This is Scripture to you▪ but not to me. Poedobaptisme hath been blasphemed by many reproachful speeeches: the Lords Prayer hath been slighted and scornfully spoken of: the whole Ministry of all the Reformed Churches, with their Ordination, work of preaching, etc. scorned and abused in several Pamphlets: The Presbyterial and Synodical Government, reproached in all v●lde and scoffing language, called devilish, Antichristian, and all to naught, resembled to the Beast in the Revelation: the Civil Government and Magistrates have been blasphemed, with their Ordinances, Orders and supreme Court of Judicature, the Parliament called Antichristian, and the Committee of Examinations jeered, by way of comparing it to the Court of Inquisition, and to the High Commission: the solemn, sacred and national Covenant of the Kingdoms, derided, blasphemed in many Pamphlets, that many pages would not contain them. But I will not trouble the Reader to name any more of them: Mr. Pryn in his fresh Discovery of New Lights, hath extracted many passages of this kind out of the Pamphlets of the Sectaries, and in a libellous book entitled England's Birtbright, there's more stuff of the same kind.  
Now having presented the Reader with the Errors and Blasphemies; before I come to the Practices of the Sectaries, I will relate some few Passages in the Prayers of the Sectaries, which were vented either in public Assemblies and Churches, or in their private Church-meetings, all within the compass of a twelvemonth, or thereabouts.   

Some Passages in the Prayers of the Sectaries.  
ANd though we are discountenanced by the Civil Magistrate (which is a great thing) after they have had our estates, and our blood, yet Lord etc. When the blind man was thrust out of the Synagogue by the Pharisees, 
An Independent Minister in a Church here in London, prayed these words following.  Jesus Christ met him; so though we are thrust out of the Common Assemblies and men's affections who formerly loved us, etc. Let the Spirit teach us, we may look four, five years from an Assembly of men before they teach us, etc. Though they may withhold the truth in Policy, yet thy Spirit can teach us if, all the Ministers in the world hold their peace, etc. Thou hast triumphed gloriously by a despised Army, not only by our enemies, but our seeming friends, who indeed were our real enemies, vilifying those men whom thou hast been pleased to honour, etc. Another Independent Minister in his prayer prayed, that the Presbytery might be removed, that Christ's Kingdom might be set up. Another Independent Minister, about the end of September last, gave God thanks for breaking the neck of that wretched 
* It was the first Position of many well-affected citizen's, for settling the government, subscribed by many hands, but not presented. In Septemb. last.  petition of the Citizens. August last the tenth day, being presently upon lilburn's committing to Newgate, at Knowles Church in St. Helen's on a Lords day, Mr. Knowles prayed these words, or to this effect; Lord, bring thy servant Lilburn out of prison, and honour him Lord, for he hath honoured thee. This last month in December, one of the Independent Ministers in his prayers at a Lecture, two or three several Lectures, prayed to God that the Parliament might give liberty to tender consciences. One of the Independent Ministers at his Church-meeting in a house, gave thanks unto God for the liberty of conscience granted in America, and said, Why, Lord not in England as well as in America? or words to that purpose. Another Independent Minister in his prayer put up this petition, O Lord make the Parliament friends to the Saints. 
* This prayer was the next Lecture after Mr. john Goodwin was put by Coleman-street.  May 25. 1645. An Independent Minister praying for the Parliament, prayed that God would keep the Parliament from grieving the Saints, or doing any acts that might make them sad; that they for whom so many prayers and praises had been put up by the Saints, might not now grieve them. April 24 the same Independent Minister in his prayer after Sermon, prayed, That now God had delivered us both (namely, the Presbyterian and Independent) from such bondage and oppression, we might not be guilty of bringing our brethren into bondage, left the Lord carry us back again into Egypt for it. The same prayed on August 1, joining Parliament and Assembly together, That they might do nothing but what the Saints should rejoice in, and be glad of. About the beginning of September last, a Reverend Minister of the Assembly who was an ear-witness related it, and said he would acquaint the Commissioners of Scotland with it; that an Independent Minister, either in his prayer or Sermon, used words to his effect of the Scots, 
It was upon the great prevailing of Montrosse.  That it was just with God to bring this overthrow upon Scotland, because of their beating their fellow-servants; and that they could not be content with suffering their brethren to enjoy their liberty, but must have a domination.  
Having given the Reader an account of many errors and blasphemies of the Sectaries, 
Practices of the Sectaries.  with some passages in their prayers; I come now to relate many of their practices. But the Reader must not conceive I can set down all, or that any one man (although of far greater abilities and leisure, having also fairer opportunities of conversing among them, with less suspicion observing their ways, than myself) is able to do it. They have many depths, wiles and methods which I know not, nor cannot find out; there are many windings and turnings of the Serpent, crooked goings in and out, off and on, here and there, which I cannot trace, The way of the serpent upon a rock is too wonderful for me, and which I know not, Prov. 30 18, 19 They, Proteus-like, turn themselves into all shapes and forms, and according to several occasions and times, have different humours and tempers, sometimes complying so, that one would think all diff●●ence would quickly be at an end, and they were ours, sometimes so far off and b●ck again, as causes wonder and amazement in the beholders. I have been told from godly and wise men, who have had much to do with some of them, and have professed to set themselves to study, and to observe them (men who are moderate enough, and have a special love to some of them) that they know not what to make of them, they are strange men, nor cannot fathom their depths, and therefore 'tis not to be expected from me, a plain open-harted man (who hate tricks, playing under-boord, reserves and designs, whose motto is that of the Psalmist, Psal. 25.21. Let integrity and uprightness preserve me, for I wait on thee, and never studied Machiavelli, nor am not versed in the Jesuits Politics) that I should discover all their practices and ways: Neither was it my intention or scope in writing of this book, to speak all I know of their practices and ways, (for I took a resolution in the entrance of this work, not to be too large) that so the more might both buy and read it, and my purpose is hereafter (God sparing me life, health and liberty) for the benefit both of the present and succeeding generations, to write an Historical narration of all the Proceedings and ways of the English Sectaries, both in England and beyond the Seas, from the first year of the Parliaments sitting, till the time of the setting forth that History, and have already laid in many materials, and kept an exact account of the most remarkable passages tending that way; and my earnest desire is to all the godly Orthodox Readers, into whose hands this book shall come, who are enemies to sects and schisms, and lovers of truth, peace, and order, whether Gentlemen of Committees in the several Counties, or Soldiers in the Armies, or Ministers in the several parts of the Kingdom, or other godly Christians, that they would be pleased within this three or four month's next following, to communicate to me all the certain intelligence they have, of the Opinions, ways and Proceedings of the Sectaries; and I promise faithfully, that whatever agreement or condition be made by any who imparts any matters to me (as namely for concealing of their names, or forbearing the relation of such and such particulars, as place, etc. whatever they be) I will 〈…〉 observe, and they shall find me both secret and true to them (for I fear God, and dare not violate my promise) only for the present I shall g●ve the world a 〈◊〉 and trial of the Practices of the Sectaries, for upon some of the heads of their Practices and ways which I in this present Discourse name, I could write upon each of them a book, in giving instances and examples for a proof and confirmation of their truth.  
Now I might in the first place make a Parallel between the practices and ways of out Sectaries, and the Sectaries of old in the Primitive times (especially the Donatist▪) as also between them and the Jesuits, them and the Arminians, of the Netherlands, them and the Prelates, and their Court-party, them and the present Malignants; yea, them and some of the bad Emperors, as julian, and could show such an agreement in their practices and ways, treading so just in their paths and steps, as if none of them were dead or put down in England, only now acted among us under new names, and under other habits and forms, but still the souls and spirits of the Donatists, Jesuits, Arminians, Prelates, and Court-party were alive, and transformed into many of the Sectaries: And indeed to do this fully would deserve a Tractate by itself, which I shall leave to be done by some other more able hand; or else if no other take up such a fruitful Argument, I may find some opportunity hereafter to treat upon it; only before I name the particular Practices of the Sectaries, as I have done their Errors, I will ●i●● some of the more special Parllels between the Sectaries, and the Donatists, Jesuits etc.  
First for the Donatists, and some other Sectaries of the Primitive times, 1. Our Sectaries and they agree in their complaints of Persecution of their schism: the Donatists would always be complaining of th●●, as 
* Aug●st. lib. 1. contra Parmen. l. ●. de baptismo contra Donatistas', lib. 2. contra Petil.  Augustine shows it in many places of his learned works against them; and our Sectaries in their Sermons, Prayers, Pamphlets, Discourses, Petitions, all crying out of Persecution, and accusing the Orthodox Presbyterians of Persecution; yea, when for their seditious, tumultuous, libellous sc●ffing, wicked lying, scandalous reports, books and practices, they have been questioned, there's nothing in their mouths but persecution, and unheard of prosecution of the godly. I am of the mind if any of them should come to be imprisoned, and hanged, for stealing, killing a godly Presbyterian, plotting against the Parliament and City, in seizing upon their Forts, or some Parliament-men, one or other of them would cry out of persecution. 2. They agree in their furious outrages and violences against all that oppose their way: Learned men know what Circumcelliones there were among the Donatists, and to what a height they came as 
* August. contra Parmen, contra literas Petillian.  Augustine relates; and among the Sectaries, there are outrageous furious men, and such that in the Churches have committed many insolences, assaulted and abused some Ministers in their own houses, and in other places where they have met them: but I must not enlarge. 3. They agree in their high flatteries of themselves and their party, extolling them and crying them up to the Heavens; the Donatists did ●leo adorationum impinguere capita, as 
* August. contra Petilian.  Augustine speaks; and the Sectaries of our times are incomparable flatterers and admirers of their own party, have written and spoken such praises and flatteries of their side, as have come almost to blasphemy; these phrases are ordinary, as precious men as any upon earth, men of a most precious anointing, none since the Apostles times like them for gifts and abilities; ye●, some have not sticked to say, they were beyond the Apostles, and if Jesus Christ himself were on earth he could hardly preach better, that they lead as holy lives as Saints and Angels in Heaven. 4. In their great partiality, practi●ing that themselves which they condemn in others. 
* August. lib. 1. contra Parmen.  Augustine shows this in many places of the Donatists: I could give many instances, of our Sectaries in this kind, crying out of preaching and printing by the Orthodox against them, and yet preaching and printing all kind of things against them; speaking against petitioning the Parliament, or interposing in any thing before them by way of Petition, or having meetings for that end, (as you may find in some of the News books the pensioners of the Sectaries,) and yet themselves in a disorderly tumultuous way, being but private particular persons (neither bodies, nor societies representative, nor real) have had many strange meetings, and drawn up Petitions with clauses and passages meddling with the affairs of Parliament, in a kind charging them, and taking cognizance of things of a high nature done in Parliament, before the time they ought, with many such like: 
* August. contra Parmen  but I take off my hand. 5. 
* August. contra literas Petil.  In their appealing from Ecclesiastical Judges to the temporal: So the Sectaries, from Classes and Synods to the Parliament, or some temporal Judges appointed by them. 6. In their unwillingness to have their actions or writings examined by any judicious learned men, but keeping things in the dark. Epiphanius resembles Sectaries to a Moule, a feeble creature that doth much hurt by keeping under ground, but it once above ground, then 'tis contemptible and easily taken: Some of the Sectaries have been provoked enough to set down what they would have, both by earnest entreaties from beyond seas, and at home, by commands in a kind, by upbraid for not doing it, and yet to this day they cannot be brought to it; 
Vide Lit. Guil. Apoll. & Respons.  and I judge 'tis for these Reasons: 1. Because they cannot well agree among themselves of any system or body. 2. Because they know not how long they shall be of this mind, nor how much further yet they may go. 3. Because what they set down may offend many of their own party, and loosen all the rest of the sects from them. 4. Because some Grandees, and Persons of note (who are gone further,) will not be well pleased at it. 5 Because when once given under their hands, and that after so long expectation, it will be judged by all rational men their utmost strength (which if it should have answer upon answer, as no doubt it will) and the weakness of it discovered and laid bare, they are lost among many, and will suffer exceedingly in the esteem of all intelligent unprejudiced men, whereas now by being silent, they bore the world in hand, as if they had some great matter of strength; many before they speak and utter themselves are thought to be wise, and to have much in them, who when they have once spoken, are easily seen thorough. 7. In their quoting Authors for them, who are acknowledged for the main to be professedly against them; and in their quoting pieces of Authors, and not the whole, leaving the latter part which would explain their meaning; thus the Donatists did 
* Lib. 1. de Bapt. contra Donat. lib. 2. de baptist.  Cyprian, and yet he was much against them as he professes; and so Augustine complains of the Donatists, integrus non allegarunt Scripturas; thus the Author of Zions Prerogative Royal, quotes many Presbyrians for several things, who professedly were of another way; and one Mr. E. (as the Reader may observe in an Extract of one of the printed Letters) quotes the Churches of France, Scotland, etc. for the Independent way, who are known to be professedly against it: and so 
* Book inti●. The ancient bounds or lib. of Consc.  the Author of The bounds of liberty of Consc. quotes the Leydenses 
a Title page.  Profess. for him, who professedly speak against it, and in 
b Synopsis purior. Theolog. disput. de Magist. 50. Sect. 59, 60.  one sentence he leaves out some three times words all of them belonging to one sentence, which would show the sense of those learned men to be against him (as notorious a falsification as I think is to be found in any Papist) and so Mr. john Goodwin in his point of Justification quotes Calvin, Bucer, and others, who are known ex professo, 
a Vide M. Rob. answ. to M. Good. Doct. of ●ustif. cleared, pag. 75, p. 110.  to be of another judgement; and he quotes 
b Vide M. prynn's Truth triumphing over falsehood, pag. 111. The se●st you 〈◊〉 is M. Edward's, wh● maintains 〈◊〉 bla●●k against you thorou●out 〈◊〉 Treatisse.  my Antapology with other Authors, to justify his opinion, when as I have professedly at large spoken against what he maintains; and among other places which he perverts, I shall name one, where he citys the former part of the sentence, leaving out the latter, which had he but name●, would have been an evident con●u●ation o● him, 〈◊〉 just with me as the Devil did by Christ 
a Good Innocency's triumph. Out of my Antapol. 169. The tower of the Magistrate, by which he punisheth sin, doth not subserve to the kingdom of Christ the Mediator; He leaves; 〈◊〉 that which follows in the same sentence, there being no fullpo●t, that he may apply efficaciously to the elect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Prophetical and Priestly office of Christ; he doth not affect the inward man and conscience with spiritual punishment, etc. , Psal. 916. leaving out the last part, to keep thee in all thy ways. 2 ●he Sectaries and the Jesuits agree in many things. 1 As the Jesuits are ramous for sending out Em●●laries into several Countries to corrupt, not conten●ing themselves to do mischief at home; ●o do our Sectaries send forth their members into all Counties and places of this Kingdom, they lay hand, upon them, and send them as a Church act to preach such and such errors, to rebaptize, etc. 2 The Jesuits have their piae alludes, holy deceits for the propagating of their cause, fictions, made things to deceive the people; so have our Sectaries many for the spreading of their party. 3 ●he Jesuits insinuating themselves, get into 〈…〉 houses and acquaintance, into great Ladies and Gentlewomen's, and into Prince's Courts and Houses, and follow State matters, meet to contrive and consult, not preaching too much, nor following their studies too hard; so do many of our Sectaries g●t into acquaintance and favour with great Noblemen, Parliament-men, ●ell●cite, follow them, work by the great Ladies and Gentlewomen, consult and de●ate of matters Civil, etc. 4 The Jesuits are full of equivocations, 〈◊〉 reservations, say one thing, but mean another, speak things in a sense of their own, different from what it is in the common acception, so are our Sectaries. 5 The Jesuits have always one plot or other, never give out, are working active men, if crossed in one, then are trying in another, and have many 〈◊〉 in the fire at once, that if one do not take, another may, nothing discourages them, but on they go; so it is with the Sectaries of our ti●e, active nimble men, restless spirits, never without plots and ●i●e designs, with 〈◊〉 of many at once, that if some miscarry, yet others may bring forth. 6 Th● Jesuits will work and act where they are not thought to be, by others, a●d by instruments unsuspected, not appearing themselves, but bringing about their ends in such a manner, as a man would never dream of; so our Sectaries will not appear themselves in many things, when yet the hand of joab is all along, but get their work done by others, who also draw others to them. 7 The Jesuits make all things give place to their designs, to advance the Catholic cause, and so they may compass them, they are not mannerly to stand upon terms, but will take any person out of the way who stands to hinder them, use several indirect means to effect what they have plotted, run great ventures and hazards but they wil● go thorough: so the Sectaries of our times are daring men, will attempt t●I●gs (a wis● man would think) they should be afraid of, will try to break any man or work him out that stands between them and home, and do things (though otherwise against their principles)  
The Sect●ies and the netherlands Arminians agree; 1 The Arminians at first flattered the Magistrate's, declining Synods and Ecclesiastical Assemblies all they could, 
Vo●● select, disput penes quos sit potestas Ecclessiastica. 1 Thes. 4 Thes. 5. Thes. Vide●lius de Episcopat. Constant. magni, pag, ●, 4, ●, 6.  and still appealing to the Civil Magistrate▪ crying up the power of the Civil Magistrate in ecclesiasticals, ascribing to the Magistrate the ultimate and highest Jurisdiction and power of giving judgement in matters purely Ecclesiastical, reasoning, that to the Magistrate alone immediately under Christ did belong the judgement, where controversies of faith did arise in the Church, and they aspensed the Orthodox Ministers for not giving so much: of this the Reader may find enough in Voetius and Vedelius; so do our Sectaries, all of them are against Synods, declining them, many of them say, they will in all matters of Religion give account to the Parliament, or so any Committee appointed by them; and say, they give more to the Magistrate than the Presbyterians, and in that kind have odious insinuations to reflect upon Presbyterians. 2. The Arminians at first broached but small and few errors in comparison, but in some years' time, came to vent all kind of errors almost, Socinian errors, and what not? so our Sectaries at first were more modest, but within these four years, especially these two last, how they have grown, and what they are fallen into, the fore named Catalogue is sufficient proof. 3. The Ar●inians professed reserves, became Sceptics, were against certainty of faith, they came to have (as our Divines have expressed,) a monthly faith, nay an hourly; this they now held, but they know not what they might hold to morrow or the next hour; this principle of uncertainty in matters of Religion the Remonstrants did hold forth, in those times of the troubles of the Churches in the Netherlands, that so they might overturn all forms and harmonies; that was one of the sceptical rules of the Arminians, Dies diem docet; so our Sectaries are all for new light and reserves, and multitudes of them are become mere Sceptics and Questionists, and will tell you, this they hold for the present, but know not yet what they may see, etc. 4. The Arminians could not be brought to speak out a long while, nor to give what they would have, but hid themselves in doubtful phrases, and were feared monstri aliquid alere: when they stood for and desired a Toleration upon conferences and meetings they were put to it, to give in what they held, and all they held, they were proffered at the conference holden at Delft favour and Toleration, if they would give assurance they desired only forbearance in the five Points, but they could not be got to it; so our Sectaries have forborn to this day, notwithstanding all means used, to set down this we hold, this we will stick to. 5. The Arminians in those times in the Low-Countries, in some Cities and Towns where they had power, persecuted the Orthodox, troubled them much; so do our Sectaries in Towns or places where they have power, persecute godly Orthodox men, especially if zealous against the Sects: O how have some Sectaries vexed, plagued and troubled many godly Ministers and people several ways! of which more under their particular policies, & factious practices. 6. The Arminians, had well nigh undone the Netherlands, and brought all to confusion, & had not the old Prince of Orange been stout and wise, even doing something beyond the ordinary way of his power; and upon the Synod of Dort determining the Magistrate added the civil sanction, and used coercive power, that Country had been lost; so Sectaries have by their errors, divisions and factions they have made among us, hazarded all, and if God do not wonderfully put in, and be merciful to us, their ways and courses will undo us all. 7. The netherlands Arminians would be Remonstrants, did write against, complain of the Synod of Dort, that they could not have their liberty, were not well dealt with, could not have so fair a hearing; how many books were written, how many aspersions were cast upon the Synod? And have not, and do not our Sectaries write against the Assembly? complain by word of mouth? are not their mouths full of such speeches? They cannot be heard, They have not had liberty to bring in their Questions, etc. Is it not remarkable, that the Pamphlet, or rather Libel against the Assembly, put forth by stealth, is entitled, A Remonstrance of the Dissenting Brethren? so that they are the English Remonstrants. 8 The netherlands Arminians when once the Magistrate did effectually set to back the Synod of Dort, and were against them, than they writ books in a far other stile, and that power which before they so liberally measured out to them, they did not a little limit and contract, denying the Magistrate had any power over private meetings; so our Sectaries, if once the Magistrates come to suppress their errors and false Doctrines, 
Vide Voet. Thes. 2. de Potest. Eccles. & Vedel. de Episcop. Const. magni.  and their private meetings, we shall see how they will change their stile; nay, have we not too much experience, 
Post habitam Synodum Dordraicam etiam libelli longè aliorum stilo scripti sunt, quin● & potestatem hanc non parum limitant ac contrahunt, quam tamen tam liberaliter ante hac admensi erant.  how but upon votes for Government, and but upon the preparative Orders for settling Church-Government, upon the overtures of it this l●st summer, when the Order came of casting this City into Classes and a Province, and an Order for choosing tryers of Elders, what passages had we in Sermons, Prayers of some of the Sectaries; as among many to give two only, on the day of Thanksgiving for taking Sherborne castle, a Sectary preached this, That the Parliament was making of Laws against the Saints, and that he was not afraid to speak, because he was not afraid to suffer. And others preached of the great persecution that was coming; and how the Bishop's tyranny would be nothing to the Presbyterians, their finger would be heavier than the Bishop's loins, or words to that purpose. The Sectaries and the Bishops, with that Court party agree: 1. The Bishops and the Court party would bring off one way or other, by Letters written from great friends at Court, by appearing for them, by removing to some other place the business by finding out one device or another, deluding the parties who prosecuted and troubled them, all those of their party that were active and able; who by virtue of the Laws, conscience, and courage, some men in place were questioned and endangered, for preaching some Doctrines of Popery and Arminiansme, etc. or for some practices not legal, of which many examples were in the former time, fetching them out of the hands of Orthodox men who had power; sending Warrants for discharge of Priests, Jesuits, etc. and now all England over generally, the Sectaries for any of their party that are questioned, either for preaching false doctrines, or for speaking unjustifiable words, or for other misdemeanours, do use all ways to bring them off; they will use means to remove them from one Committee to another, where they are stronger, they will get Letters writ on their behalf, they will work things so, as by delays one way or another the Sectaries shall escape, as much as ever the Jesuits, Priests, Arminians, Innovators did heretofore. 2. The Bishops and Court party would prefer none but their party, kept out all men from all places in Church and Commonwealth, though never so deserving, especially if zealous, or had any great parts to stand for the truth, and they would prefer their own party though never so unworthy, though little to commend them; and so the Sectaries, in all places where they have power, bring in Sectaries though otherwise unfit, into offices and places, though dishonest and scandalous, and set themselves with all the industry and cunning that may be to keep out godly conscientious men that are against the Sects, though the, public suffer never so much for the want of them. 3. The Bishops and Court-party did set themselves to worm out (that being the Archbishop's phrase) all godly, zealous, able men out of places, and would by one means or device watching them, cast them out quite, or so hamper and vex them, that they were weary of their lives and places; so do our Sectaries make it their study, to remove, worm by degrees out of places upon one pretence or other, when they cannot do it otherwise active Presbyterians, of which we have too many instances, and set themselves to vex them, by over-rating in Towns where they have place, by bringing them into Haberdashers H●ll, by putting in Articles against them which they cannot prove, and so putting them to chargeable journeys and expenses, with abundance of such. 4. The Bishops and the Court-party to bring about their ends, would bring matters to such a condition, and such a necessity, and then would make those necessities, that condition of affairs, as a ground of such and such following actions, pleading the necessities and the condition of the times as their warrant; so our Sectaries do in many cases, they have by their policies and ways hindered the settling of Church-Government all this while, and they plead the long delay of settling it, as a ground to justify their gathering Churches, saying, how many years would you have us to stay? when as in the Assembly, City, in all places, by all means where they have any interest, they retard the work; and so if means be used by Petitioning the Parliament to settle Church-Government, and to suppress the great errors, than some of the Sectaries say and give out, The Army will be offended, when as many of the Sectaries have used all means, and do still, to bring things to that pass, that we might have an Army under the commands, and in the hands of the Sectaries, though (blessed be God) we have a Noble General free from sectarisme and not above one in six in the Army that way tainted. 4. The Prelatical faction and that Court-partie were great Innovatours, given to change, running from one opinion to another, being Arminians as well as Popish, yea some of them Soci●inians, and countenancing such, 
These things I speak not of all the bishops that were, nor of all men that were of that judgement, there being some Orthodox, learned, painful, pious men, that approved not those ways, but of the Faction.  and were every day inventing some new matter in worship, adding this ceremony and the other, putting down some part of worships, and altering them by substituting other; as in putting down singing of Psalms in some Churches, and having Hymns; in putting down all conceived Prayer, and commanding bidding of Prayer, with a multitude of such like: so our Sectaries are great Innovatours as changeable as the Moon, bringing into their Churches new opinions daily, new practices, taking away the old used in all Reformed Churches, and substituting new; taking away of singing of Psalms, and pleading for hymns of their own making; bringing in anointing with oil, bringing in their laying on of hands to give the Holy Ghost, with several other strange ways and practices, which the Reader shall find in this following discourse, among the narrations of passages and stories. 5 The Prelatical faction and that Court-Clergie were daring bold men, that durst venture almost upon any thing, upon counselling to prorogue and break up Parliaments in times of danger and distraction, upon putting men out of offices and places that were not for their turn, and to bring in others calculated for their Meridian, upon corrupting Religion and Laws at once, breaking in both upon the Truth and the liberty of the Subject at the same time, upon any thing or person that stood in their way: So our Sectaries, many of them are daring men, have attempted and been upon high businesses, about counselling and drawing up Petitions for adjourning (as they call it) the Assembly, in a time when the distractions of this Church are so infinite, and things so unsettled; as also have inserted strange passages into other Petitions, which yet have not been presented, others of the company opposing them; with several other particulars, which would be too large now to relate; in one word, there is almost nothing which they have not and dare not venture on, that stands in their light, and in the way of their designs; and I may say of many of the Sectaries (for I do not mean all, as I have said before, so I say again, there are some good souls merely seduced, who are not of the Faction) they have overpassed the deeds of the wicked, not only walked after their ways, nor done after their abominations, but have corrupted themselves more than they; justified the Bishops and their Faction, by falling into those opinions, and doing those actions in an high, bold, and open way, which that Faction never durst do for fear of the people. Next, the present Malignants and the Sectaries agree in the general thus, that throughout the Kingdom, it is now notorious, that the greatest Malignants and Sectaries hold together, and vote together against the Presbyterians and the Reformation, in all places and upon all businesses, of which there are many examples in the choice of Burgesses for Parliament, in the Petition presented in London, at the choice of the new Common-council, the grandest Malignants and the Independents joined together to oppose; and in some Committees, where men of both these sorts are, it is observed also: but to come to some particulars; The parallel between the present Malignants and our grand Sectaries, stands in these; 1 The Malignants have opposed the proceedings of Parliament, by preaching and writing books against them, reviling the Houses, especially the House of Commons, and many particular worthy Members by name, speaking against their Ordinances, constitutions, as Covenant, Directory, Ordination, against their Power and Privileges; we know what Aulicus that grand Malignant hath done, and how many books both from Oxford and here at London hath been by the malignant party printed and vented: so also have many Sectaries, and here it would fill a great book, to bring into one all the speeches, with the passages in Petitions, Sermons, Prayers, printed books, that have been vented against the Parliament, and particular Worthy Members of both Houses, their Power and Power and Privileges, with their Ordinances and Orders, in reference to matters of Religion, as the national Covenant, Directory, Ordinance against men's preaching out of Office, the Monthly Fast, the Ordinance for Tithes, the Orders and Directions about Classes, and choosing Elders; in which Sermons, printed Books, Discourses, Petitions, and other carriages of the Sectaries, there have been more things vented destructive to the very power and nature of Parliaments, undermining the very root and foundation, and all their proceedings in reference to matters of Religion, yea of justice and civil matters, than ever have been by all the Malignants in England as ever I could hear of; witness Lilburnes book, with that lately come forth, called Innocency and Truth justified, all the printed Letters and Papers that were printed upon occasion of his imprisonment; England's Birthright, the Ordinance of Tithes Dismounted, the Arraignment of Persecution, and all his fellows, as Martin's Echo, etc. Turner's Heavenly conference for Zions Saints, resembling the Directory to the golden Calves of Jeroboam, and affirming there are untruths, contradictions to the Canonical Scriptures, errors, etc. And here I dare be bold to say, that here have been greater insolences and affronts offered to this Parliament by many of the Sectaries, than ever was to Parliament in England by any men who lived within their power: as for instance, when Lilburne was committed to prison, and such a Letter was come forth in his name against the Parliament, in such an open vile manner, and at such a time, being prisoner, many of the Sectaries of Southwark met together, and propounded to choose Lilburne Burgess for Parliament; and that Lilburne after so great favour and mercy shown him by the House of Commons, after so high an abuse of the honourable Speaker, the honourable Committee of Examinations, yea and of the whole House, as discharging him of his imprisonment, without either acknowledging the justice, or petitioning for the mercy of the House of Commons (a favour that I never heard or read of granted to any man before, and that I thought had been a thing impossible, ' even against the fundamental Orders of the House, for a man committed by the House upon far less offences, without petitioning to be set free) should yet set forth a 
* Lilb. Innocency and Truth justified, pag. 37. I conceive I may justly say, without breach of their Privileges, That I have unjustly dealt with in my late imprisonment, to be imprisoned so contrary to the known and declared Laws, I have been without either cause shown, or a legal Trial. Vide pag. 71. p. 75. But you will say, the House of Commons is not at leisure, by reason of the public: I answer, less than an hour's time will serve my turn in this particular, and it is very strange, in five years' space, so much time cannot be found from the public to transmit my business; sure I am they can find time enough to settle great and rich places upon some of themselves, and to enjoy them, notwithstanding their own Ordinance to the contrary: yea & I know some of them at this day, hath plurality of places, & I say the thing I desire of them, is more justly my due then any of their great places are theirs, and therefore I hope they have not had cause to be angry with me for craving justice at their hands, being it was the end wherefore they were chosen and trusted, and that which they are sworn to do. Vide pag. 71. speaking of some passages in a Parliam. Declarat. not easily to be forgotten by those that made them, if there be any sparks of honesty in their hearts. Pag, 21. which Warrant and Commitment (though made by a Committee of the House of Common▪) it as illegal at all the rest, and in my apprehension against the very tenor and the true intent and meaning of the Petition of Right, and expressly against the words of the Statute of the 41 of Ed. 3. Again pag. 37. But I have several times been imprisoned both by the Committees and by the Vote of the House of Commons itself, contrary to a known Law made this present Parliament by themselves, against which there is at present no Ordinance published and declared by them and the Peers for the cognizance of: Ergo, I say they are tied in justice, according to the tenor of this Law, to give me reparation against those persons that were chief instruments, either in Committees, or in the House of Commons itself, to vote and take away my liberty from me, contrary to this Law: and for my own part I do expect my reparation for my late causeless molestations and imprisonments. Pag. 69 I shall freely declare the main reason which makes me in being true to my liberty and freedom, that in point of honesty I cannot submit to that Oath, in that I conceive all Laws and Ordinances in such cases as this is, aught to be universal to bind all, and not so restrictive as the additional Ordinance of Accounts is, which exempt● Peers, Members of the House of Commons; for my part I judge myself as free a man (though otherwise I desire not to make comparisons) as any of them, and I conceive I ought not to be in bondage to any Law or Ordinance that they themselves will not stand to.  book to all the world, justifying himself in his former ways, and point blank charge the House with being unjustly dealt with in his late imprisonment, imprisoning him contrary to the known and declared Laws; yea further, in several places of his book, after a bold and audacious manner abusing and bringing in dangerous insinuations reflecting upon them.  
O what unheard of Malignancies are these I And so Mr. john Goodwin in a Sermon hath uttered that against the Parliament & the power of it, as opens a gap to all slighting of their authority and power; and I believe never was there any such speech from any before himself. 2 The Sectaries and Malignants agree in being bitter enemies of our brethren of Scotland, and of their Armies; the Malignants we know look upon them with an evil eye, as the first cause of all their misery, and cannot give them a good word; and all the world sees how the Sectaries hate the Scots, raise and spread evil reports upon them, are as thorns in their sides, heavy enemies, obstructing them in all places where they have power, devising always to be rid of them, and studying what in them lies to make a breach; I could tell the Reader many speeches, stories of the Sectaries in this kind in reference to our Brethren of Scotland, but it needs not, for they that run may read it. 3. They agree in this, rather to have Episcopal Government and a Toleration, than a strict Presbyterial and thorough Reformation; we all know this would please Aulicus and his fellows, and I think I can prove from good hands (and if I should name them, the Sectaries would say so to) that some of the prime Ministers in the way of the Sects have said, That Episcopal Government and a Toleration of their way would give them content. The Malignants and Sectaries agree in Independency, the Malignants now turn Independents, and profess they are for Independency, and for this I could quote several speeches, and name some malignant Ministers, and others of note who are for Independency against Presbytery; but this is now so commonly known, that Britanicus a man who hath done them many good offices, and cried up several of them, confesses in one of his Pamphlets about a fortnight since, that the Malignants are turned Independents; hardly a Malignant Priest about town, but is for Independency against Presbytery. Lastly, The Sectaries agree with julian the Apostata and some other enemies of Christians in these four things. 1. julian was a great scoffer at the Scriptures, Christ and Christian Religion, as Eccles. stories mention; and many of the Sectaries of our time, are fearful scoffers and mockers at all things that are good, Scriptures, Trinity, Christ, Ministry, Ordinances, what not? there was never a greater generation of scoffers at Religion then many of the Sectaries of our times, witness many printed books, as Arraignment of Persecution, and his fellows, the Ordinance of Tithes Dismounted, besides many scoffing books against the Presbyterial Government, as the two brethren's MS. with others of that kind. 2. 
a Theodoret. Hist. Eccles. lib. 3. cap. 7. julianus primum vetuit, ne Galil●i (sic enim fidei Se●vatoris nostri consecratos nuncapabat) Poeticam, Rhetoricam, aut Philosophicam disce●ent. Nam nostris ipsorum, in●●it, penni●, ut est in proverbio, percellima●: siquidem nostrer●● scriptorum praefid●●, muniti, contra nos bellum suscipiunt. Postea etiam aliam tulit legem, qua mandavit, ut omnes Galilaei, id est, Christiani, è militia pelle●entur.  julian was a great enemy to the learning of Christians, used all means to overthrow learning; so do many Sectaries in our time. 3. He attempted to get the Militia out of the hands of the Orthodox Christians, as Theodoret in his Eccles. History relateth: and the Sectaries have and do use all means within their power to get the Militia out of the hands of the Orthodox into their hands solely, of which I could tell tales. 4 
b julian the Apostata therefore granted a Toleratis on of the liberty of perdition (as Austin call● it) because he did hope by that means to destroy Christian Religion, August Epist. 166. julianus, inquit, desertor Christi, & inimicus, haereticis libe●tate● perditionis permisit, et tunc Basilica● haeretics ●ed sidi●, quando templa Demoniis: eo nodo ●●tans Christianum nomen posse perite 〈…〉 verita●e Ecclesiae de qua laps●●●ut●a● invide et, et sacrilegas dissersiones libetas esse 〈…〉 pe●m eteret Pr●teol 1. Elench Heretic. pag. 247. Iulianu● Areti●●●●thoren et ducem haeresis 〈◊〉 et ●onstan●i sententia damnatum, et in ●tlium actum, pe●●uam benignis literis revocavit, et publica vectura reduxit: Episcopo: sub Constantio exilio mulctatos rerocavit, et in urbes suas redire permisit. Atque id ille non miserico●dia fecit, sicut colligere est, sed ut Epis opos inter se committens ad intestinu● armaret bellum, et suis ipsa dissidiis Ecclesia labefacta●c●ur.  julian was the great patron of Toleration for all Sects, Donatists, Arians, Eunomians, he was the great man for libertas perditionis (as Augustine calls it) the Donatists fled to him, he gave them public liberty of Churches, he called back from banishment Aetius the great leader of the Eunomian heresy, 
The Emperor Valens did grant freedom of Religion to all heretick●, yea and Heathens, but was a great enemy to the Orthodox Theodore●. Hist. Eccles lib. 4 cap. 22. Valens impunitatem conce●●it: Gentilibus, ●udaeis, et aliis quibus que ●ui nomen Christianum sibi assumenses doctr●●am Evangelio repugnantem praedicabant: Sol● autem Apostolicae doctrinae propugnatoribus ty●annus iste se h●stem praebuit.  and whether all the sects are not agreed with him in that, as also with Valens another wicked Emperor, who was for Toleration of all but the Orthodox, I leave to their own consciences to determine.  
And as I have made a Parallel between the Sectaries of our time, and the Donatists, Jesuits, etc. so I might now at large show in all the forenamed particulars an Antithesis and Dissimilitude between the godly Orthodox Presbyterians, and the Donatists, Jesuits, Arminians, Prelates, etc. but I dare not enter into it for fear my book be too voluminous, having already exceeded that proportion which I at first intended when I began it; all I shall do then in point of parallel, is but to hint a few things (which I desire the Reader well to observe) of the difference in the carriage and behaviour these four years last past all along of the Presbyterians both to the Honourable Houses, and the Sectaries; and of the Sectaries to the Parliament and the Presbyterians; and for the truth of what I say, I dare appeal to all the world, yea and to the consciences of many sectaries themselves. Though the Presbyterian party from the beginning of the differences between the King and Parliament, among those who profess to stand for Reformation and for the Parliament hath been, and still is (without all compare) the greater part of both Kingdoms, the body of both Assemblies and Ministers, the body of the people in Cities and Countries (especially of persons eminent in place and quality) yea, and the Parliaments too, (of the Parliament of Scotland there's no question;) the Parliament of England also, after advice had with the Assembly, hath declared for Presbytery, having voted and form into Orders, Directions, and Ordinances, several parts and pieces of Presbyterial Government; yet for all this have not the Presbyterians taken upon them to set up the Government in that manner and way as they conceive and judge to be most agreeable to the word, drawing in the people with them, but have waited upon the Parliament all this while for the settling of the Church, addressing themselves in most humble manner, by way o● petitioning, and that both Assembly, Court of Common Council, Ministers, people; and when sometimes their hopes have been deferred beyond all expectation, and have met with some disappointments and discour●gements in their Petitions, about settling the Church, as by a vote passed against one Petition before it was presented, as small thanks given for another, and little respect showed to a third; besides the Sectaries insulting over them and their Petitions, branding them in Pulpits, in the weekly News-books, and in their daily discourses, notwithstanding what ever they might conceive of neglects and hard usage on the one hand, and of great abuse of them by the Sectaries on the other hand, yet they have taken all patiently, waiting still, petitioning still in all humble and thankful manner, forbearing to print what was presented (though there was no O●der nor command against it) out of their tender respect of giving any offence, or displeasing the Parliament (though in the mean time they suffered much by misreports of their proceedings, both for matter and manner:) The Presbyterian party (though the Assembly of Divines, the representative body of the City, the Court of Common-council, the Ministry of the Kingdom, thousands and ten thousands of godly well affected persons, the Kingdom of Scotland, yes all the Reformed Churches own that way,) hath not upon the forenamed things and others (as the not giving leave upon a Petition to print an Answer to the Remonstrance of the Independents, in which the Assembly is extremely wronged) broke●●t either against the Parliament, saying they will fight no longer, etc. speaking their pleasure of them, drawing up all their grievances to a head, and setting them forth in print; or against particular Members, falling upon them by name, making them to be known to the world, whom they conceive and have been informed of, to be the great hinderers of their desires, and sticklers against them; but even as becomes Christians have taken all patiently, waiting upon God and the Parliament. And as the carriage of the Presbyterian hath been thus in all humble duty and high respect to the Houses of Parliament, and every Member in their places (for I have not yet heard of any Presbyterian that hath singled out any one Member by name, to abuse him in print, as some Sectaries have done, both particular Members, and the whole House of Commons) so hath it been with all love, brotherly kindness, tenderness, respect and forbearance to the Sectaries; and considering that the Presbyterians were, as I have showed before, both of the Ministers and people standing for Reformation, the body of both Kingdoms, having the command and power of the pulpits, so great an interest in the people, etc. their love and forbearance to the Sectaries hath been admirable; when the Independents were but few, and other Sectaries a small number, in the first and second year of this Parliament, some half a score or dozen Ministers, three or four hundred people, the Presbyterians gave them the right hand of fellowship, admitted them to their meetings, opened their pulpit doors, unto them, showed all brotherly respect of love and kindness to them, even more than to most of their own way condescending to such a motion, as to forbear preaching and printing against their opinions and way, making them (who were so small and inconsiderable a party) as it were an equal party, putting them into the balance with themselves; they appeared not to hinder their being chosen to be general Lecturers, for this City in several great Churches: and as at first, so all along they have been tender and respectful of them in Assembly, City, and in all cases, suffering them to grow up to thousands; and notwithstanding breach of agreements, drawing away their people, preaching against them in their own Pulpits, many high and strange carriages, yet still using all fairness and love, hoping by brotherly kindness, forbearance and a thorough Reformation in the Church, (wherein they have been willing upon all occasions to gratify and have respect to their consciences) at last to have gained them. ☞ O the faithfulness, dutifulness, patience, long-suffering, forbearance of the Presbyterians; their dutifulness, and patience in waiting upon the Parliament; their faithfulness in not abating in their zeal and respects to them; O their love, kindness and tenderness to the Independents, yea to other Sectaries also who have had something of Christ and grace in them, and have not fallen into errors and blasphemies, razing the foundation. But now on the other hand the Sectaries (though a contemptible number, and not to be named at the same time with the Presbyterians) have not waited upon the Parliament and Assembly for the Reformation, but preached against it, and stirred up the people to imbody themselves, and to join in Church fellowship, gathering Churches, setting up Independent Government, rebaptising and dipping many hundreds; and upon any thing that hath been voted by the Assembly, Parliament, that hath crossed them (though alas, few Orders or Ordinances which have reference to the Sectarries, or are against their minds, have little life in them, or are put into execution; witness that Ordinance against men's preaching who are not ordained Ministers, witness that Ordinance about Printing, cum multis aliis, Laymen never preaching so much, no● so openly as since the Ordinance, and all kind of erroneous wicked books printed, dispersed as much as before, they have put forth books against the Parliament, Assembly, preached against them, and their proceedings, the Directory, Ordinance against preaching of persons not Ordained, etc. talked their pleasure, that they would lay down Arms, that the King would give them a Toleration, that these proceedings would discourage the Army, and such like; they have not forborn prin●ing of Answers to books, Petitions, passages in Letters, or other things which might make for their cause, because the Parliament did not like them, or had forbid them, there's nothing that may make for the furthering of their way, but they do it, Parliament, Assembly, City, Kingdom say what they will to the contrary. And as their carriage hath been thus to the Parliament, so they have and do all kind of ways within their power, wrong and abuse the godly Orthodox Ministers and people, vilifying, slighting, and scorning them, raising up all kinds of evil reports, and casting reproaches on them, requiting them for all their love and kindness, with preaching against them in their own pulpits, stealing away their people from them, labouring by all means, in places where they have any power or interest, to keep good Ministers out of such Churches, and Presbyterians out of all offices and employments; yea, in many places where they have power, they study and watch to throw out by one wile or other, godly Ministers who are against their way, detaining their deuce, vexing of them, and making their lives bitter unto them, domineering and abusing the godly Orthodox party, yea, using all policy and industry to get themselves into all chief places of power and command, that so they may trample upon and crush them. O had the Sectaries been in the place of the Presbyterians, and the Presbyterians in theirs, and they so dealt with by the Presbyterians, as the Presbyterians have been by them, I know what they must have expected from them: I dare appeal to every ordinary common understanding, yea, to the conscience of the Sectaries themselves, whether if they had had the Parliaments of both Kingdoms, the Assemblies and Ministers, the Churches and Pulpits, the representative body of this City; and the people and we had been as few as they were in the three first years of the Parliament, would they have suffered us to preach in their own Churches against them and their way, to have from time to time confuted their Doctrine, to have preached up another Government and way, against what the Parliament had voted and was a settling, to have enjoyed special Lectures in principal places, to promote a way contrary to theirs, to have drawn away their people and maintenance from them, to have fallen upon the practice of setting up Prebyteriall Churches and Government, Classical, Synodical, in City, Country, to have printed freely against their way, and used all means to have rendered them odious among the people, would they have sat still, and gone without places and offices of honour, power, profit, and suffered the Presbyterians a small party, to get into Court, Armies, Committees, etc. to increase to such a number, such a strength and head, as to possess most places of command in the field, and in the strongest Garrisons and Forts? as also Civil offices both of power and profit, yea, to have a plurality of places and offices? Would the Sectaries, if they had been two 
* The Sectaries, though they make but a fifth or sixth part of the Army, and the noble General who commands all, free from any touch of Sectarisi●e, yet we see how insolent some of them have been of late, bearing themselves upon the army, talking of that upon all occasions of settling Church government, what would they do if they had an army wholly of their own way, and a Commander in chief according to their own hearts?  powerful Armies, consisting of Commanders and Soldiers for their way, under Generals after their own heart, have born those things at the hands of Presbyterians, which Presbyterians have done from them? O no, they would never have endured the hundredth part of those wrongs, discouragements, injuries; had the Assembly consisted of Independents, excepting a matter of eight or nine Presbyterians, would they have endured that, and put up that from the Presbyterian party, as the Assembly hath done from the Independent? suffered them to spin out time so long, to speak those things in the Assembly some of them have; and in stead of bringing in (according to Order) the whole frame of their judgements concerning Church-government in a body, with their grounds and reasons, to bring in a Remonstrance, casting dirt upon them and their proceedings? Would they in New-England endure one or more Presbyterians to live among them, and to go up and down their Country, and in chief Towns and places to preach against, cry down their Churches and Church-government, and to extol and cry up a contrary way, as Mr. Peter's and others do here? For mine own part I am confidently persuaded, and so I believe are all wise men that have observed the ways of the Sectaries, that if they had been in the place of the Presbyterians, having had their power, number, authority, and the Presbyterians had been a small number as they were, and should have offered to have done but the twentieth part of that in preaching, writing, etc. against them, which the Sectaries have done against the Presbyterians, they would have trod them down as mire in the street, casting them out with scorn before this time of day, not have suffered a Presbyterian to preach among us, or to have been in any place or office, military or civil, but all would have been shut up in prisons, banished, or else hiding themselves in holes and corners: many godly persons in some places having much ado now to hold up their heads, to live by them, to preach quietly, to go safely in the streets, and to be quiet in their houses. And for conclusion of the differerence in the carriage and behaviour of the Presbyterians and the Sectaries, the righteous Lord judge between them, and recompense to the Presbyterians according to their kindness, love, peaceableness, forbearance and righteousness; and the Lord forgive the Sectaries, and turn their hearts, and cause their folly, insolences, unrighteousness, and unjust dealings with their brethren, to be so manifest to themselves and all men, as they may proceed no further.  
Now for the particular practices of the Sectaries they are many, and it would require a Tractate by itself to set them down; indeed I hardly know any strange practice that hath reference to their ways, but some or other of them are guilty in one kind or another. Most of their practices and ways may be referred to these ten heads; 1 To looseness and liberty in life and conversation. 2 To covetousness, ambition, and self-seeking. 3 To policies and subtlety. 4 To activeness, sedulity and numblenesse in the prosecution of their way. 5 To tumultuousness, disorder and confusion. 6 To the disturbance and overthrow of economical, ecclesiastical, and political relations and government. 7 To insolences, pride, and arrogancy. 8 To acts of immodesty and incivility. 9 To power and will, carrying all before them, and throwing down all that stands in their way. 10 To hypocrisy under pretences of piety and holiness.  
Now for the particular practices of the Sectaries, I had drawn up many, to the number of seventy, and provided for every practice instances for proof, and upon some of them I could write a large discourse, even a book upon several of them; as of their behaviour and carriage towards the Parliament, the Kingdom of Scotland, the Assembly of Divines, the City of London, the Ministry of England, yea of all the Reformed Churches, as of their seeking and getting into all sorts of offices and places they are any way capable of (being Sequestratours, Collectors, Receivers, Surveyors, Excisers, Customers, Secretaries, Clerks, etc. getting places in Court, great Towns, dwelling in sequestered houses freely, procuring Arrears, etc. not a man almost of late coming into any place or office, but an Independent, or Independentish, there being no kind or sort of preferment, employment, place, but some or other of that way enjoy) as of their plotting and labouring from the first year of the wars, to get into their hands the sword and power of Arms, by having a considerable Army, which they might look upon more particularly, as theirs, and of their way, by attempting to remove and heave at many gallant Commanders, to get the command of the strongest Garrisons and places, yea to make Towns of consequence that were no Garrisons to have been Garrisons, as Yarmouth; but I am necessitated for divers reasons, to pass by wholly for the present many of their practices, and others to name only, desiring the Reader as he goes along, to supply the defect, by calling to mind all particulars he knows and hath heard of upon the several heads.  
1. Practice. They use to ascribe and attribute all the success of things, all that is done in field, at Leaguers, all victories, brave actions, to their party, crying them up in Pulpits, News-books, conferences, calling them the saviours of the Kingdoms; and for this purpose they have certain men that are Criers and Trumpeters between the Army, City, and Country, who trumpet forth their praises, giving them the titles of Terrible, etc. a large book would not contain the relation of all the victories, glorious actions, exploits having been given to the Army called Independent.  
2. Practice. They give out and boast their party to be more and greater than they are; some of them will speak in all places, as if all were theirs, all for them; they have given out, as if Parliament, Armies, City of London, Country, all the godly, wise, judicious understanding men, were theirs, and will be theirs: yea, that the Assembly, the French Churches, the Commissioners of the Church of Scotland thought well of their way; and so of particular persons that are prime men, they have given out, as if they were, or are coming over to them. Some of them have bragged that Sir Thomas Fairfax, that v●liant victorious Commander in chief of the Parliament Forces began to have some glimmering of new light; and I can prove Letters have been written over to some of their party in Holland, that Mr. Martial was turned Independent; 
A person of worth, who was present at the opening of the Letters, and named to me the Gentleman to whom such news was writ told it me.  they use to boast of their friends in the House of Commons, and they will acquaint their friends in the House of Commons; and they brag of a Toleration, giving out their friends in the House of Commons, have said they shall have a Toleration; and they boast thus to awe persons, and to make men afraid to speak against them, or to oppose them; but rather to adhere to them who are so powerful, and have so many on their side.  
3. Practice. They appropriate to themselves the name of the godly and well-affected party, the title of Saints, calling themselves the Saints, that they only preach Jesus Christ, and though they be Anabaptists, Seekers, etc. yet they are the Saints: this is common in printed Books, Petitions, Sermons, Discourses; what, speak against the Saints? be against a Toleration for the Saints? meaning themselves only.  
4. Practice. They pretend one thing, when they intent quite another, and it is usual for them to pretend the public good, the benefit of the State, when it is evident they intent their own interest, and strengthen of their party; they pretend peace, love, forbearing of all names of difference, to make the Presbyterians secure, negligent, and to forbear all means of settling things, and yet at the same time go quite contrary, using all means and ways for promoting their own party, as they did after the loss of Leicester.  
5. Practice. What themselves are most faulty in, that they will charge upon others, the Presbyterian Mi●isters and people, as making divisions, & wanting love, as breaking the peace, and causing mis-rules, tumults as be guilty of persecution, when as 'tis evident to all the world, they are most faulty in these particulars, and in many more, and for the proof of it I jould demonstrate it in a hundred instances.  
6. Practice. They do on purpose (having got Churches void) keep many Churches without Ministers, seek out for none, stop (all they can) Orthodox Ministers from coming in, which they do for two reasons, 1. That so they may pay no Tithes: 2. That so they may have the liberty of the Pulpits for all kind of Sectaries, and mechanic preachers, who come from London, the Armies, and other places to preach in and corrupt the people, and that the people being as sheep without a shepherd, may be more easily now drawn away to error and schism; and of this practice there are many sad examples in Hartfordshire, Bucking, Essex, and that in some great market-towns, as Chesham, where thousands of souls are.  
7. Practice. They have laboured and do by all ways to have no Church-Government at all settled in this Kingdom, but to keep it out. Or secondly, if there must be any, yet to have a defective, imperfect loose Government and Reformation, that may not be able to do the work, that so others may fall off to their way the more; and for proof of this, they have refused to join for a pure full Reformation in points according to their own principles, that so one good might not hinder a greater good (as was expressed) and have opposed to the utmost a thorough Presbyterial Reformation. 3. They have laboured to get a Toleration granted before the Government be settled, to get an exception before the rule was made, and if once they had gotten that, let the Presbyterians get the Government then when they could, and this they stirred in, and sought to effect last winter. 4. Seeing they could not do this, but this policy was espied, they labour for a Toleration together with a Reformation, that the Church-Government and a Toleration might be borne and brought forth together as twins in one day, and so go hand in hand, and this they are labouring for now, the monster of Toleration conceived in the womb of the Sectaries long ago, they having grown big with it ever since, are now in travel to bring it forth, and till they could be ready and get things fitted for a Toleration, they bestirred themselves so against the London Petitions, that of September, those of November, lest Government should be settled before a Toleration, and therefore one of them said to some Citizens, why should you be so hasty for Government, cannot you stay awhile? how long said they? To spring, said this Sectary, hoping their toleration business would be ready by that.  
8. Practice. In some Parish-Churches where the Sectaries are put in, they have put down all si●ging of Psalms, as at Elsly in Cambr. s●. Alberie in Hartford-shire, and will not suffer the Parishes to enjoy any singing of Psalms; and in other places, they begin to put down all Prayer in the public Assemblies, and to say there must be only discoursing and preaching; and in places where they cannot prevail to shut out singing of Psalms, they in a contemptuous manner clap on their hats, in the time of singing of Psalms, and having been pulled off, put them on again; yea in prayer also many of them keep on hats.  
9 Practice. They send forth into several Counties of this Kingdom, from their Churches in London, as Church-acts, several Emissaries members of their Churches, to preach and spread their errors, to dip, to gather and settle Churches; they are not content with their own meetings on Lords-days, weekdays, keeping constant Lectures in set places, for all to come to that will, thereby poisoning many in the City, but they endeavour the leavening of all the Counties, as I might give instances of Lam, Kiffin, with many others sent abroad, yea, of some sent into the North as far as York.  
10. They have appointed and kept Disputations from town to town in the Country, giving out the time, places and questions they will dispute of, as of Poedob●ptisme, the Ministry of the Church of England, etc. and agree among themselves that some of them shall seem to be for Poedob●ptisme, and in the disputation 'tis maintained at first eagerly by some of their party against others of them who oppose it; but then after long and great disputation at last they confess they are by the evidence of truth convinced, and before all the people, give glory to God that now they see the truth; whereby the people seeing them who pleaded for Poedobaptisme confessing their error and yielding, (they knowing nothing of this precontract and deceit) they also stumble, question and fall; yea, and to spread their errors the more in some great town where some of the Sectaries being soldiers have been quartered, they have desired the use of several houses of persons well-affected, that in the afternoon some Christians might meet to confer together of some points, not contenting themselves to reason in the house where quartered, or in any one house that might be larger to hold many, but to get a new house every day, the more to infect and possess the people with their ways and Tenets.  
11. All things that have fallen out and do in the Kingdoms, of Victories, Losses, Ordinances, Petitions, Actions, Death of particular persons, of all matter in Church, State, Parliament, Assembly, City, they make use of it one way or other to further their design, and turn it for the furthering of their way, and against the Presbyterial Government, as the business of Dennington Castle, as the loss of Leic●ster, upon that framing a Petition to adjourn the Assembly, with other particulars which I cannot now mention.  
12. Some of the Sectaries plead miracles, revelations, visions, for their way, and to confirm their doctrine, as some Anabaptists at York for their rebaptisation, that being baptised in the winter in the river Ouse the water was as hot as if it had been in the midst of summer; as healing the sick with the anointing of oil; as giving out, Christ appeared to an Anab●ptist, and forbade her to baptise her child, of which the Reader may read more in the second Letter.  
13. They are wont upon the coming forth of books against their way, which they see take with wise men, and for which both their opinions and themselves suffer, to give out they shall be answered, and are answering of them, to keep the people in heart till they be forgotten, and the speech of the book over, of which I could give many instances; and so upon the new Model (when in stead of bringing that in to the Assembly, they brought in pretended reasons why not) they suffered much in the esteem of all unprejudiced men, speaking they durst bring in none because of the weakness of their way; then several Sectaries gave it out in many places and to many (as I can prove it, and name persons too) that the Model was a printing, it was certainly in the press, and all the world should see it.  
14. They have done and practised many strange things in reference to baptism of children, dressing up a Cat like a child for to be baptised, inviting many people both men and women as to baptising of a child, and then when neighbours were come, having one to preach against baptising of children; they have baptised many weakly ancient women naked in rivers in winter, whereupon some have sickened and died; they have baptised young maids, Citizen's daughters, about one and two a clock in the morning, tempting them out of their father's houses at midnight to be baptised▪ the parents being asleep and knowing nothing.  
15. They use to give great and glorious names, swelling Titles, to their books they set forth, as, Innocency and Truth Triumphing together, as, Truth gloriously appearing, etc. as also to their erroneous Doctrines l●id down in their books, casting upon Truths of God odious names, as The storming of Antichrist, Discovery of the man of sin, etc. their books being just like the Egyptian Temples, whose outsides were beautiful and glorious, having the inscription of a Deity upon them, but within nothing but a Crocodile, an Ape, an Onion, or some such vile mean creature.  
16. They are extremely full of partiality in all their ways, not allowing that to others (though far more considerable for quality, dignity) which themselves ordinarily do, speaking against that in others which they daily practise, of which I will give a few instances; they have cried out in Pulpits, Pamphlets, discourses, of the Citizens, Common Council, Ministers, for petitioning to settle Government, or humbly representing their desires: O 'tis an interposing, meddling, anticipating, and I know not what! when as a few Sectaries, Lilburne and his fellows, can appoint meetings, and give notice to many to come to them at such times and places, and draw up Petitions, and that strange ones too, meddling with many things before the Houses, and in debate not determined, and against the known Privileges of the Houses, of which I might give many instances; as after the loss of Leicester, in the meetings of the Sectaries, this was one of the clauses of their Petitions, to name such and such members of the House of Commons to be a Committee for the raising of the Counties, and appointing Commanders, but opposed by some godly Orthodox Citizens (who saw their drift, and observed well whom they named) as being against the Privileges of Parliament, for them a few private persons to nominate a Committee of the members of Parliament, as also that the Assembly might be adjourned; thus one of the Pamphlets tell us among his News, 
Moderate Intellig. Numb. 44. from 1 jan. to the 8.  that inferior R●presentatives (which no man of understanding can interpret of any but the Common-council of London) must be wary of meddling or interposing by Petitions, or gathering together, but leave all to the Parliament; but now the Sectaries four or five hundred of them they may meet together, interpose, represent, may speak their pleasures of and arraign the Parliament, Committee of Examinations, M. Speaker, and other Members of the House, as they did after lilburn's committing, and the Intelligencer will not discipline them. Again, they may print, preach, speak against Assembly, Ministry, for Independency, against Presbytery, and what not? and yet if any of them be questioned, or book stopped at press, 'tis persecution, and they cannot be heard, no● have liberty to speak for their way; whereas the same men use all means and ways against Presbyterians, preaching, printing, yea labouring to hinder their putting forth of Answers and calling in Answers made; yea endeavouring to trouble those who Licence books against their ways: as for instance, the Assembly being falsely and scandalously dealt with in a Pamphlet intit. A Copy of a Remonstrance lately delivered in to the Assembly; the Sectaries have used all their friends to hinder the printing of the Assemblies Answer: so many of the Sectaries at their meetings drew up a Petition to the House of Commons, to have Mr. prynn's and Dr. Bastwicks' books called in, and that House to declare their sense against them, and that no such books might be writ against the godly well affected party, under the name of Anabaptists, Brownists, Independents, and a large schedule was annexed to the Petition, of offensive passages that were in M. prynn's and D. Bastwicks' book (I think ere long they will dare to petition, that no man shall preach against an Anabaptist, or name a Sectary, or speak a word for Presbytery, but themselves may preach, print, and say what they list:) And so in the case of the Letter of the City Ministers to the Assembly against Toleration, and in other books; yea, and in Sermons that have been against the sects, they have threatened and endeavoured to trouble and question the Licensers and Preachers.  
17. They are full of plots and projects for their way, and increasing their party, they have always designs on foot, they do nothing, nor propound nothing but there's some design or other in it, they are big with many at once, that if one take not another may, if one miss they presently start another, of which I could give many instances, and show how the hand of joah hath been and is where 'tis little thought; they use other men upon other interests and ends to do their work, they have waie● collaterelly and indirectly to effect their work, when it would be marred if they went in recta linea: they can and ordinarily do go about to destroy businesses they seem to plead for, by propounding and putting upon ways to effect it which they know are not feasible.  
18. They have and do when put upon present exigents, yield to and forbear things for the present, and sometimes in appearance will seem to go far with you, and are content to lose the foregame, that they may play the aftergame better and recover all; they will sometimes appear to be yours fully till they have served their turn, giving place for a time, but still waiting opportunities, and working in the mean time all they may, and when they have counterworkt, they will fetch all about again another way, and make void all they seemed to grant you; and of this there are too many examples among the Sectaries, many of them taking the national Covenant for that instant necessity, that they might work so as in time to destroy the end and intent of it, and yielding some arguments and debates for the present, to effect their own ends afterwards.  
19 They have been and are Polupragmaticall, indefatigably active, stirring, restless night and day, in City, Country, in all places having their agents to do their work and promote their ca●se: their eyes are intent upon every thing that may make for them or against them, and they have a hand in every thing, they are men of a hundred eyes and hands, out-acting, and out-working all the Presbyterians, they deal with this man to take him off, and work with another to qualify him; they have got most of the weekly writers of News to plead their cause, commend their persons, cry up their actions; they have sent Emissaries to s●verall Countries, to preach, carry Letters, deal with persons for choosing of Burgesses in Parliament for their way, as M. Peter's and others; they observe all men's tempers, humours, and accordingly deal with them all, some with offices and places, some by holding out principles suiting their lusts.  
20. They desperately censure and judge all men, both their estates and actions, who are not for them, they presently unsaint them, and men fall from grace ipso facto by preaching or writing books against their errors, as M. Prynne, making him worse than the late Archbishop of Canterbury, and so one M. E. for writing against them; they use this phrase (sometimes accounted a godly man) and of M. Ash, they have not only in England laboured to blast him by their censures and reports, but writ over into Holland, that since he appeared against them, God had evidently blasted him, and taken away his gifts; and lately upon reports (raised by them no doubt) that I was dead (though there was not the least colour for it, not being sick at all,) they gave it out, it was Gods just judgement upon me to cut me off, for preaching and writing against the Independents; and at the same time they gave out, that M. Calamy had broken his arm, and D. Twisse a dying; O saith one of their Doctors of Divinity, you may see the just hand of God against the Presbyterians, M. Edward's dead, M. Calamies arm broke, and D. Twisse a dying, so that if these things had been thus, we may see how they would have judged it; and if such things had fallen to some of us, which have to many of the sectaries (which I name not to upbraid them with, but to show them their own folly,) as that by the plague of pestilence our children two at a time had been taken away, as M. goodwin's was upon the making his house a meeting for the Sectaries, and some of our eyes put out by a Pike in the street, as one of lilburn's was, immediately upon his Letter coming forth against M. Prynne and the Assembly; and our wives stark mad, as M. Peter's wife, we might have expected as bad books written of us, as were written by the Papists of Luther and Calvin.  
21. They take upon them more places than they can or do discharge, and bear the names of some places which they seldom officiate, and have laboured to add more places to those they have already, and that both in City and Country, so that some of them besides their places in the Assembly, which they seldom attend (especially this last year) and their private gathered Churches, have divers Lectures and places, besides their hanging upon great men, to preach before them to ingratiate themselves, and getting to preach at Whitehall, S. james, Westminster, and other eminent places, where the great ones, Earls, Lords, and the Grandees of the time resort; they do not, as we Ministers sit still expecting a call to places, but they are forward men, bestirring themselves to attain this place and that, getting such great men's Letters in their behalf, using such Ministers of note, and other persons of quality and power in Parishes to make way for them to come in, pretending to preach for nothing, etc. and still in all these Lectures and preachings, they have an eye to Churches in places most convenient for their ends, as so situated, so capacious, and to times when few or no Lectures else are, as on the Lord's day in the morning between six and seven a clock, all those Lectures at that time of the day from Stepney to Westminster, they either have possession of, or have strongly laboured for them; yea, and to have set up others on the Lords days in the morning, at Ludgat●, Aldersgate, etc. if by themselves or all the friends they made, they could have effected it; and so the Lord, day in the evening, when other Sermons are done, they have gotten that Lecture at the Three Cranes; and so the Lecture on Monday night, when there's no Lecture else, besides the Exposition Lectures on week days in the several parts and quarters of this City, and new Lectures in other eminent places of the City, which they have endeavoured to set up, if they could have obtained the Ministers consents; and in their places they have an eye to good pay, a hundred pound a year for preaching once a week in one place, and seventy pound per annum, for preaching once a fortnight at another, and a piece for a Sermon as soon as they have done, and a good supper for another, and yet they will have a care to take no more pains than needs must, as M. B. having a hundred pound per annum for preaching at Cripplegate on the Lord's day in the afternoon, could never be got to give the Parish a Sermon now and then on a Fast day, or a day of Thanksgiving, as a great friend of his in that Parish, who knows, told me; besides I could name others, who will do nothing on the Fast days. They take upon them the names of such Lectures and Churches, as being chosen and nominated to them, but others of their own party supply them, sometimes one, and sometimes another, they have one Sprig or another, one Emissary or other from the Army, one House-bird or other to serve the places: It would make a book by itself to relate all particulars in this kind. One man of their way, besides being a member of the Assembly and his a private Church, hath places in Norwich, Yarmouth, Fishstreet-hill in London. A second, besides the Assembly, hath places at Acton four Lectures at Westminster, besides his interest and share in some Lectures in London. A third hath a place at Stepney, Cripplegate, Cornhill, besides part of another Lecture, and all reserves for this Parliament man and the other to ingratiate himself with them. A fourth, besides the Assembly, which he seldom comes to, and his particular private Church, hath Lectures in London, which all the last summer he seldom preached at, not preaching at one of them in the space of three quarters of a year together. And they do not only neglect their Lectures in our Churches, but they take to themselves more members in their own Churches than they can preach or look too, for they admit members who live constantly many miles from them, here one ten miles off, there another five miles, another sixteen miles off, some at Norwich, some at Yarmouth, another forty miles off; every one of their particular Churches is not a Parish Church, but a Bishop's Diocese, nay some of them are Archbishoprics and Provinces, far larger than the Presbyterian Provinces, reaching from London to Dover, as D. Holms, who hath several members there, going twice or thrice a year thither to visit; and in one of his visitation Sermons, preaching to his members, prayed God to bless, and remember them who had but a bit once in a quarter or half a year. And as this is the practice of the Clergy, so the Laity among the Sectaries have plurality of offices and places, some have both military and civil, others two or three civil offices, and I could name one, who hath some five or six, besides his being a Committee-man: In a word, our Sectaries are become Pluralists, non-resident, and some of them Ubiquitaries, and are well paid for it, as M. Peter's.  
22. They generally walk loosely and at large, over what they did before they turned Sectaries, and in comparison of the godly Presbyterians; they do many things under pretence of Christian liberty, which professors heretofore were not wont to do, nor do not, neither durst they have done, of which I could give many instances both in persons & things; I do not know, nor hear of a Sectary in England, that is so strict and exact in his life, as he was before, and as thousands of Presbyterians are; and this is not my observation alone, but a general observation: many of them play at Cards and Tables, are very loose on the Sabbath days, go to Bowls and other sports on days of public Thanksgiving, as M. john Goodwin and several of his Church, they wear strange long hair, go in such fine fashionable apparel beyond their places as 'tis a shame; they will feast, ride journeys, do servile businesses on the Fast days, and give their Parish Churches no Sermons, no Prayers at all on those days; they make little conscience of family duties, they will sit and tipple, be jovial and merry together. I could tell true and certain stories of many Sectaries who were exceeding precise and strict before they fell into those ways, but are abominable loose now; and let but a man turn Sectary now adays, and within one half year he is so metamorphosed in apparel, hair, etc. as a man hardly knows him.  
23. In all matters and businesses which succeed not according to their mind, but cross their ways and designs as if a choice of persons they like not be made to places, or if such a thing pass and be done that pleases them not, they will try all ways possible, and cast about to find some fl●ws or other, pretend this thing and the other to question the election and make it null, or to obstruct it; they will put in Articles against men chosen, though they cannot prove them; they will pretend something or other, was omitted, and such a passage was illegal, and all to bring to a new election, and then they will work all kind of ways to effect their designs.  
24. They have spoken strange and high speeches against the settling of Presbyterial Government and the Presbyterians, as one Anabaptist of late, That he hoped to see Heaven and Earth on fire before Presbytery should be settled; another Sectary, That it was one of the Articles of his belief, that within seven years there would not so much as the name of Presbytery be heard in England; a third, That he hoped to see the Presbytery as much ●rod under foot as the Bishops were; a fourth, That if the Saints were thus persecuted, and could not have the liberty of their conscience, it would come to— A Gentleman told me, he had heard many Soldiers of a Regiment of Horse (which I forbear naming) say, That when the Army of Cavaliers was overcome, there would be another Army to overcome, intimating the Presbyterians; and I could relate strange speeches told me by faithful ear-witnesses, no sleight persons, spoken against our brethren of Scotland by some Sectaries.  
25. After they have set their hands to papers, as upon agreements in such and such points of difference; as upon the receipts of money, as upon giving in what they desire, when they think such things may make against some of them, have used means to get those papers back again into their hands, and have come to those that kept them some days after, pretending they desired to see them, and look upon them for some reasons, and then have desired to borrow them for a few days, to compare these papers with theirs, or for some other use, and being lent them by Presbyterians (who are plain honest men, and not acquainted with policies) they keep them, and cannot be entreated to return them ag●ine, but being asked for them, pretend some excuse or other; of which I could give instances, naming the persons and things at large, but I spare them.  
26. They practise and endeavour to get Sectaries, and those that way affected, to attend on and be about cordial Presbyterians that are of quality, place and power, both to observe and watch them, and to qualify them, and do some good offices for the Sectaries; of which I could give notable instances, but I must only hint it, and leave Presbyterians to their own observation.  
27. About the time of moulding the new Army, some of the Sectaries gave out where ever they came, and went from one to another, both to Ministers, people, that such and such (call them what you will) are the men that will fight cordially for you, overcome the Cavaliers, and when they have done, they will either submit to the Government established, or else leave the Land, you need not fear them; and this they laboured to possess all men with, that so without muttering or speaking against, there might the more Sectaries get places in the Army; and yet we see now by experience, that upon all motions and petitions for settling the Government, or against Toleration, the Army is spoken of: And will you discourage those that fight so bravely, and that God hath made so instrumental to you? and that if they may not have liberty of conscience, and liberty to preach, the Army will be discouraged, and if they may not preach they will not fight; and after victories we have been minded by Letters from the Army of liberty of conscience, and expecting no compulsion in matters of the mind.  
28. They upbraid in printed books and speeches many Presbyterians, particularly of the Assembly, with their former conformity, yea they brand and asperse them, that they have been great time-servers, Innovators; and this they do to make the people believe, that what they do now is not out of conscience, but to serve the times, and that such men are not likely to have the truth revealed to them, nor fit to have a hand in the Reformation, who have so polluted themselves with corruptions in worship, and the inventions of men; and among many, good Mr. Calamy hath been abominably belied in this kind, especially in that late railing Pamphlet of Mr. Burtons', called Truth still Truth, though shut out of doors, whereas many of the great Sectaries themselves, and principal Ringleaders in each Sect, as Anabaptists, Antinomians, Independents, etc. were not only Conformists in the way of old conformity, but great Innovators and forward Episcopal men, the innovations of Altars, bowing at the name of Jesus, reading the book of Sports, causing the people to come and kneel at the Rail, threatening and bringing their tender conscienced people into the spiritual Courts, yea into the High-Commission being practised by some of them: and I challenge the Sectaries to name so many of the Presbyterian party, who appear for that Government by writing, or other ways, to be so faulty for Innovations, and serving the Bishops, as I can name amongst them. The full Relation of the time-serving and Innovations of Den, Cox, Ellis of Colchester, Dr. Holms, Saltmarsh, Cummins, Wale of Norfolk, cum multis aliis, would make a new book; and the best of the Independents will be found upon search, yea them of the Assembly, not only for many years to have been Conformists, but to have gone further in conformity to the Bishops than some of us. As for example, Mr. Burroughs in the times of the Bishops pressing Innovations, was wont to ride up and down the Country in a Canonical Coat, and I ask him Mr. Bridge and Mr. Greenhill, whether they besides Subscription, took not the oath of Canonical obedience, and gave not some moneys to the repair of Paul's Church in London? whereas I, as great a Conformist (as some of the Sectaries would make me to have been) never had a Canonical Coat, never gave a penny to the building of Paul's, took not the Canonical Oath, declined Subscription for many years before the Parliament (though I practised the old Conformity) would not give ne obulum quidem to the contributions against the Scots, but dissuaded other Ministers; much less did I yield to bow to the Altar, and at the name of Jesus, or administer the Lords Supper at a Table turned Altarwise, or bring the people up to Rails, or read the book of Sports 
a I never justified that wicked oath Ex officio, as Mr. Burton. Mr. Calam. Iust. and necess apology, against an ujust lnvective of Mr. Burtons', pag. 5, 8. , or highly flatter the Archbishop in an Epistle Dedicatory to him 
b D. Holms: I write not this to commend or prefer myself before others, but because many Sectaries to blast my preaching and writing from doing good, have given out falsely to many, that I was a great timeserver, and a great man for the bishops and their ways, using that as an argument not to heed what I write or preach: I therefore thought it necessary to say thus much for the undeceiving of many who know me not. And had I ever learned the Art of time-serving, I should not have writ such a bo●k as this, nor preach as I do, but would rather turn Sectary, ●or at least comply with them, and so I might be a Creature and a darling of these times. , or put Articles into the High Commission Court against any, but was myself put into the High Commission Court, and Pursuivants with Letters missive, and an Attachment sent out to apprehend me, for preaching a Sermon at Mercer's Chapel, on a Fast day in july, 1640. against the Bishops and their Faction, such a free Sermon as I believe never a Sectary in England durst have preached in such a place, and at such a time.  
To conclude for this time the practices of the Sectaries, it is apparent they make the propagation and advancement of their way and party, in opposition to the Presbyterial Government their supreme Law; for the effecting of which they have and do use all means, though dishonest and unlawful; they say and unsay, affirm and deny, make promises and break them, go backward and forward, and in one word, have dispensed with their most sacred principles of Church-fellowship, so as such things may make for the increase and advancement of their party, of which I could give a world of instances. Ob. But it may be it will be said, What are the practices of some men, and matters of fact, to a way, it is arguments must convince men, not practices? Answ. Much every way in this, because both in printed books, Pulpits and Discourses, the practices of the Sectaries are brought to persuade people to forsake our Churches, and to come to them; as the great holiness, sanctity, selfe-deniall, humility, innocence of that party, with their painful preaching without great livings, or expecting Tithes; and on the other hand, the Presbyterians are branded as men of no great piety, holiness, charity, and if it were not for livings of two or three hundred pounds a year, they would turn Independents: and many people are drawn more by these things, than by all their Arguments. Now therefore the discovering to the people nakedly and truly their practices, may undeceive them, and be as good a means to bring them back to the Communion of the Reformed Church, as ever the false representation of them was to misled them.  
Here follows a Copy of some Letters, with a Narration of Stories and remarkable passages concerning the Sectaries.    

The Second Part OF GANGRAENA: OR A fresh and further Discovery of the Errors, Heresies, Blasphemies, and dangerous Proceedings of the SECTARIES of this time.  
As also a Particular Narration of divers Stories, special Passages, Letters, an Extract of some Letters, all concerning the present SECTS: Together with some COROLLARIES from all the forenamed premises.  
A REPLY to the most material exceptions made by Mr, Saltmarsh, Mr. Walwyn, and Cretensis, against Mr. Edward's late Book entitled GANGRAENA.  
As also brief Animadversions upon some late Pamphlets; one of Mr. Bacon's, another of Thomas Webs, a third of a Picture made in disgrace of the PRESBYTERIANS.  
A Relation of a Monster lately born at Colchester, of Parents who are Sectaries.  
The Copy of an HYMN sung by some Sectaries in stead of DAVID'S Psalms.  
By THOMAS EDWARD'S Minister of the Gospel.  
Beware of false Prophets which come to you in Sheep's clothing, but inwardly they are ravening Wolves, ye shall know them by their fruits.  Matth. 7. v. 15, 16. 
But eat profane and vain babble, for they will increase to more ungodliness. And their word will eat as doth a Gangrene, of whom is Hymeneus and Philetus.  2 Tim. 1.16, 17 
But evil men and seducers shall wax worse and worse, deceiving, and being deceived  2 Tim. 3.13. 
LONDON, Printed by T. R. and E. M. for Ralph Smith, at the sign of the Bible in Cornhill near the Royal Exchange. 1646.   

Reader,  
THou art presented with the Second Part of Gangraena, declaring some other (not infirmities of the Saints, as some men speak, but) abominations of men of corrupt minds, reprobate concerning the Faith, and a vindication of those few particulars of the former Treatise, which were excepted against; The Author hath proceeded in this Labour, not to please himself (what pleasure can it be to rake in a Dunghill?) but to preserve thee; The discovery of Errors is, (by the blessing of God) the prevention of them, in which regard the Labours of 
a Adversus ●aereses.  Epiphanius, 
b Ad quod vult Deum.  Augustine, 
c De haeresibus.  Philastrius, 
d H●reticarum Fabularum.  Theodoret, of old, of 
e Contra libertinos Anabaptistas', Servetum.  Calvin, 
f De Haeresibus.  Danus, and others of late, published for this end, have been, and are of great esteem in the Church of God; And I make no question but these Labours of this Author, as they now find acceptance with judicious and godly Christians, so also in future times will outlive the calumnies by Sectaries cast upon them, and our posterity will admire, what is by us undervalved; Let not clamours of men, who call light darkness, and darkness light, discourage thee from reading, it doth not me from approving that this Treatise be imprinted.  
Imprimatur  
JAMES CRANFORD.   

TO THE CHRISTIAN READER.  
Good Reader,  
'tIs my lot (so divine Providence is pleased to order it) that in my conflicts for Truth, and against Error, I should not enter the field and fight single combats, but encounter with many: My Antapologia was an Answer unto five men, esteemed Giants by many of these times; who though they were five to one, yet by the good hand of God that was with me in that work, I keep the field till this day, neither they nor any for them (notwithstanding all the great threats given out) having yet engaged against me in that cause. Now in this present book, consisting partly of a Reply, I have to do with Three, a three-headed Cerberus, the three-bodied monster Geryon: The Apologists were fair smooth men in comparison of these, their voice was the voice of Jacob; but these are hairy, rough, wild red men, especially, Cretensis: These are grown higher, are gone farther, and are more daring then the former; and yet I doubt not but he that then brought me off with safety and honour too, will also now stand by me, and having delivered me from the lion and the bear, these uncircumcised Philistims, especially Goliath Goodwin shall be as one of them. Whilst I was making this Reply, had even finished it, striking off this three-headed Cerberus, new heads of that monstrous Hydra of Sectarism sprung up, which the Reader shall also find have their death's wound too in this present Book; and yet after all these heads cut off, I expect a great red Dragon having seven heads, and seven horn, and seven crowns upon his heads; but let as many Sectaries come forth as will, I shall sing with David, Psal. 27.3. Though an Host should encamp against me, my heart shall not fear: And besides my Reply to the Answers made against my Book entitled Gangraena, the Reader shall find in this Book more work for the Sectaries, the Second Part of Gangraena, a Discovery of more Errors, Heresies, Blasphemies, and Proceedings of the Sectaries, wherein I have not only laid down many Errors, Heresies, and Proceedings of the Sectaries not touched before, but some greater, stranger, higher Heresies and Blasphemies, and some that are more against the second Table, and destructive to the civil Laws and peace of Kingdoms, which Sectaries in their pleading for Tolerations seem to exempt out of the number of Errors to be tolerated; yea, I desire the Reader to take notice there are some things spoken of in this present Book, some Blasphemies, etc. done by Sectaries, that the like or worse are not to he found in any age since the coming of Christ, nay I think not since the Creation of the world, as that Blasphemy of one 
* Pag. 162, 163. of this present Book; and that, pag. 8.  John Boggis. Now that the Reader may the more profit by this work, and not stumble in the Entrance, I shall premise three things whereby to remove a few prejudices that may be in the minds of some men, both against the matter and manner of this Book.  
1 'tis objected, The bringing upon the stage matters of fact, and the practices of some men against a way, is not a right course to convince a way to be naught, nor the followers of it of their errors: Arguments and Reasons are the way to satisfy men. Answ. I have spoken to this objection in the first part of Gangraena, pag. 76. and the Reader may find more said to it in this second part, pag. 79, 80. And therefore that which I shall say here is this. Such discoveries as these, are a more sensible practical way of confutation of the Sectaries to the body of the people of the Kingdom, than so many syllogisms and arguments; they can understand these when they cannot perceive an argument; and Christ himself, in speaking against false prophets, saith, By their fruits you shall know them: Do men gather grapes of thorns, or figs of thistles? etc. And the Apostles in their speaking against the Heretics and heresies of their times, confuted them thus by their practices and ways: Whosoeverdoes but observe the passages in the Epistles of Peter, Judas, Paul, shall find this true.  
And whereas 'tis said by some of them, if they would do so by the Presbyterians, they could show as many Errors held by some Presbyterians, and as bad practices, etc. and so recriminate. I answer, suppose they could, 1. Yet there's not the same reason in divers respects; but I will only give one instance, namely this difference: The Anabaptists, Independents, etc. have their Church way and government up, they are in the practice and possession of it, they may use it, and do to the utmost, to suppress Errors, Scandals, in the power of censures, in admitting of none but whom the body allows, etc. and yet in the free practice of it, and under it, all these Errors grow, and men fall from one thing to another, as all men see; but now those who are in their judgement for Presbyterian Government in this Kingdom, they enjoy it not, have not the benefit of it to censure scandalous persons, suppress any Errors, or to do any Acts of Government at all, but all lies waste. 2. I deny that the Sectaries can show men who are Presbyterians (though they want the benefit of the Government) that fall into those Errors, Blasphemies, Practices which the Sectaries do, 'tis a mere flourish, they can show no such thing; nay, I am confident that among all the Presbyterian Ministers and chief members who have appeared and acted for that way, since Presbyterians, the Sectaries cannot instance in one man like to hundreds and thousands of their Sectaries, either for Errors in judgement, or looseness in life.  
2. 'tis objected 'tis an unchristian way to bring men's names upon the stage, 'tis to much to speak against a way from the Practices of some of that way, but to name men in print, and publicly to brand them, this is worse. Ans. I could give many Answers to justify this, and show the examples both of Fathers and the holiest, judiciousest modern Writers who practised this, as Calvin in his Tractate against Libertines, naming Quintinus, etc. and giving reasons there by way of Answer to this very objection of naming men, but I cannot now insist upon it: all I will say is this, for my own part 'tis much against my genius and temper to do it, for naturally I do not love to offend any, or to contend with any man, but to comply and please all; besides, I am sensible of the hatred, reproaches, dangers I am liable to for doing it, but a necessity is laid upon me to preserve the people, and to give them warning to beware of wolves in sheep's clothing; and as I hold myself bound in conscience to write Books to discover the errors and opinions of such ways, so to name the persons of prime notorious Sectaries who are sticklers, (not of all men who are misled, or in some lesser matters mistaken) and that from the example of the Apostle Paul, who doth not only name the errors, ways, but the men themselves, as Hymeneus, Philetus, Alexander, Phygellus, Hermogenes, 1 Tim. 1.19, 20. 2 Tim. 2.17. 2 Tim. 1.14, 15. & 4.14, 15.  
3. Let no godly person be offended at my Book, if the stile of it be quick and smart, and if I speak sometimes a little sharply to Cretensis; but rather let them consider how unworthily (not only unbecoming a Christian, but a man) he hath dealt with me and all Presbyterians in his Answer, discovering such unsufferable pride, arrogancy, scornfulness of spirit towards all Presbyterians who fall not down to the golden calves of his opinions of Imputation of faith, Independency, etc. as that there seems no way left to recover him but to deal a little roundly with him, and lay open his folly; besides, the Apostle Paul speaking of the Cretians, who are always liars, saith, Wherefore rebuke them sharply, that they may be sound in the faith. In one word, Cretensis in all his Answers is too like those spoken of in 2 Sam. 23.6. that must be thrust away as thorns, because they cannot be taken with hands: the man that must touch him had need be fenced with iron and the staff of a spear: Cretensis is a man so foul-mouthed in all kind of filthy language, that his maid had need seowr his mouth always with a wisp when he goes to write any Book. But to hold the good Reader no longer in the porch, let we earnestly entreat thy prayers to God for his gracious assistance, protection, supporting of him who is resolved to spend and be spent, and to run all hazards for the truth of God and his Churches● against the errors of the times; yea, and if he be offered up upon the sacrifice and service of your faith, he joys, and will rejoice.  
Thine in Christ, THOMAS EDWARDS.   

THE PREFACE.  
Christian Reader,  
ALthough there be already at the Press a full Reply to the pretended Answers made by Mr. Saltmarsh, Mr. Walwyn, and Mr. john Goodwin, against my late Book entitled Gangraena; yea, and some part thereof printed; yet considering not only the three bodied Monster Geryon, and the three headed Cerberus, which for present I have to grapple and conflict withal, but that Hydra also, ready to rise up in their place, therefore that I may both mortally wound the heads of these Dragons, and cut off others as they are springing, and strike once for all in defence of Gangrena: my Reply cannot but be somewhat large, and so of necessity must take up more time for the perfecting and publishing of it (especially considering my employments in frequent constant preaching, besides all other occasions) then at this time I am contented to be kept from coming abroad in Print.  
And therefore for preventing the Sectaries glorying, and triumphing too much in their Answers, and their possessing many people against my Book, as if it were a Book of lies, and that I could not make proof of, or give a good account to the world of what I have written; as also from interpreting my silence (though but during a time simply necessary to give a full Answer) a repenting of writing my late Book and a retreating from that cause wherein I have so much appeared (as Master 
a A word more to Mr. Edward's pag. 1. Sir, until I perceive the contrary, I cannot but hope that I have prevailed something with you towards a change of your mind, and that you have begun to repent you of the evil you have done by publishing your Book entitled the Gangraena.  Walwyn seems to do) I have thought it necessary in the Interim, till my larger Reply can come forth, to set forth a few sheets to declare my mind to all the world, and to take away all just occasion from men of speaking against my late Book: Now this Book being of the same nature and kind with Gangraena, besides a brief Answer to some main Objections made against it, is not only an Addition of more Errors to the former Catalogue, a higher Discovery of the ways and Practices of the Sectaries, a further confirmation of the truth of things contained in Gangraena, but an assurance to the Reader of my Resolution and Constancy, by the grace of God, in opposing Errors and Sects maugre all the malice, wrath and power of Hell; as also a satisfaction in part to the most material things objected by Master Saltmarsh, Mr. Walwyn, Mr. Goodwin, against my Book; and as I am persuaded this Discourse will not be without its use for the present, so I question not when my full Reply to these three Pamphlets shall come abroad (of which this Book is the forerunner, and prepares the way) not only all rational and unprejudiced men, who shall read and consider, will be satisfied by it; but my Antagonists will be laid so open and bare, as their folly and shame shall be manifested to all men, and themselves and their friends for them will wish a hundred times they had been asleep in their beds when they meddled with Gangraena; yea Gangraena, and this defence of it will prove so incurable a Gangrene to them, that they shall never be cured of it by all the Mountebank quacksalving drugs and tricks of all the Sectaries of this time; and though for a short time confident lying may please and take with many, yet as Solomon speaks, the lip of truth shall be established for ever, but a lying tongue is but for a moment; and as Hierom. Mendacia ad modicum placent, sed diu non durant.   

A Fresh and further DISCOVERY OF THE ERRORS and Pernicious Practices of the SECTARIES in ENGLAND.  
HAving laid down in my Book entitled Gangraena, 180. Errors vented in these times, besides an Addition of some Errors mentioned in the Appendix, and not enumerated in the former Catalogue. I do here further present the Reader with a Catalogue of more Errors 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 destruction both to Church and State, if not timely prevented.  

Additionall ERRORS to the former Catalogue of ERRORS, HERESIES, etc.  
1 THat no Opinion is so dangerous or Heretical as that of compulsion in things of Religion.  
2. That Kingly government among Nations and Commonwealths is unlawful, 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 vex a people.  
3. It is unlawful for Christians to eat any Swine's flesh in regard the Devils once entered into the herd of Swine.  
4. 'Tis unlawful to eat any manner of blood in any kind of thing whatsoever, and that Black-puddings are unhallowed meat, and that the eating of Black-puddings is a barbarous custom.  
5. That the Devils never sinned, nor have any sin.  

Saltmarsh flowing of Christ's blood. pag. 14.  6. That judas, 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 repent perfectly, he hath sorrowed for sin perfectly, and he hath repent for us.  
8. Faith is not to be the guide of Reason, but Reason the guide of Faith, nor is a man to believe any thing in Scripture, further than he sees Reason to induce him  
9 That children of believers have more than a faederal holiness, an inward real holiness.  
10. Christ's 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 Revelations, but they have seen Visions also.  
12. The means of God revealing himself and his mind and will to his servants in reference to their salvation, is immediately by himself, without Scripture, without Ordinances, Ministers, or any other means.  
13. That 'tis unlawful to give thanks to God after meat received, though it be lawful to do it before eating of meat.  
14. That singing of David's 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 believe.  
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, etc. are not only unlawful and superstitious, but they are not to pray at all, nor give thanks, nor confess sin, but admire only the Grace of God, that is all they must do.  
19 That hellfire 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, confer, or perform any holy service, whether in a Church way, or out of a Church way, are unwarrantable, and unlawful, 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 sin, God requires none at all.  
23. That some Believers are as perfect here, as ever they shall be in Heaven, only they do not see the Lord here with their bodily eyes.  
And for a conclusion of this matter, namely for the enumeration of Additionall Errors, I shall add only this which I received from the mouth of a godly Minister, who ha●ing conversed with some Sectaries that are Soldiers 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 whatsoever that are against the power of godliness, and the honour of Christ.   

An Extract of a Letter lately sent me from a learned and godly Minister in Essex.  
Good M. Edward's,  
I Thank you for your Book: Oats whom you mention in your Book, hath been sowing his Tares, Boolimong, and wild Oats in these parts these five weeks without any control, hath seduced hundreds, and dipped many in Booking River and when that's done he hath a 
* The new Converts (as it seems by the Relation here) make a Feast for the Church, and the Dipper upon their entrance into is by dipping, and are then admitted to that they call the Lords Supper.  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 insolency that can be imagined. M. Archer of Halsted preaches boldly against Parliament, Assembly, Directory, Ministry and all: I pray you let me hear whether there be any hope of light shining out of darkness, Ellis an Antinomian, brother to Ellis of Colchester the Independent, married a widow, got two hundred pounds of hers, made her believe he would carry her to his friends in the North, but left her by the way, and ran 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 Cousins 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 arm and the other arm being rather the stump of an arm, ended in a crotch of two fingers, with something 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 baptising of his own children; the Mother a hearer in the separated congregations likewise, who resolved heretofore, that if ever she had any more children, they should never be baptised. ☞ 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 
* This Commander is not in the service of the West, belonging 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.  Commander now in the Parliament service, dated Decemb. 29. 1645.  
SIR,  
THe constant practice of many Officers and soldiers with them, was to exclaim against their Ministers wheresoever we marched, pressing them and their adherents more than any other; they did dscourage the people, generally affirming that the best of our Preachers were Popish, and that it was unlawful to hear them, but did hope to see them all 
* We see the liberty of conscience Sectaries will give, if they had power.  pact to Rome, and their superstitious Steeple-houses pulled down to the ground; great variety of opinion was amongst our Officers and Soldiers, some affirming that they had had Revelations and seen Visions, all of them at liberty to argue and hold what fantastical opinion they pleased, those were the men most countenanced, and soon raised to preferment; some of them would take upon them to prophesy, ☞ saying, they should live to see all lording power laid aside in this Kingdom. In my distress 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 find me so, and if I should continue still in my opinion for Presbytery, they thought their labour ill spent; they stayed with me all night, and the next day there came to them a Lieutenant, a most dangerous fellow, maintaining most horrid opinions, as you may see by the information which is truth; 
The Relation follows after attested by the hands of witnesses.  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 immediately they left me, and marched away with Lieutenant— Since, one of the chiefest of them sent me word by our Quartermaster, that I should have little or no pay, so long as I stayed in— if I did not agree and side with— I find the m●●sage too true, for I find little pay or none. Sir, I could say much more of their practices against me and others, but I should be too tedious; but this more I shall add, I never marched where I heard more talk of godliness, and less practice of it in my observation, for they are cruel without mercy, covetous without ☞ measure, professing self-denial, yet leave no stone un-turned to advance there estates and honours. The Lord prevent their wicked designs, 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 Sectary, 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 victory, though I know no cause for it at all: The Lieutenant came courteously 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 means of God revealing himself, and his mind and will to his servants in reference to their salvation; He affirmed and maintained violently that God did it immediately by himself without Scripture, without Ordinances, Ministers, or any other means; He being asked about the third Person in the Trinity, denied there was any such thing as a Trinity of persons, but affirmed them to be three Offices; 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 denied that it could be proved by the Scriptures Christ's presence in Heaven; and when some Scriptures were produced, which had reference to his Resurrection and Ascension, he replied, that it was a great question, whether there was a Resurrection or not; he said he did not deny it absolutely, but that he made a great question of it: At the parting, before him I replied to the bystanders, Gentlemen, if I should have come and a told you that this Gentleman had denied the Trinity of persons, and Christ's presence in Heaven▪ and that he called in question the Resurrection, you would not have believed me, had not your own ears heard the same.  
This is attested and subscribed by the hand of a godly Minister in whose persence 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 Original in my power to porduce upon any occasion.   

A Relation of some Stories, and remarkable Passages concerning the Sectaries.  
THere is one Laurence 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, denying them to be the rule of a Christian, or that in Doctrine or Practice half of God's glory was revealed as yet; this man a Tailor and a Blasphemer preached on the Lord's day, March eight, at Bow-Church in Cheapside, in the afternoon: He began his prayer to God, with Right Honourable Lord God, and in his Prayer he prayed that God would bless the King's Army, and bless the Saints both in the Parliaments Army and the Kings, his Sermon was a Rhapsody of nonsense. 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 aught that I know, yet was he never questioned, nor called to any account for this, or for his Pilgrimage of Saints, as ever I could learn.  
Saturday, March●he ●he seventh, a Minister who preached at Martin's near White-Hall, told me, that lately since my Book came forth, he preaching in a Sermon against sin and the Devil, a woman on the morrow came to him (a Nursekeeper dwelling in Clare street) and questioned with him about his Sermon, ask him his grounds for speaking of sin and the Devil, the Minister brought some places of Scripture, she slighted the Scriptures, and denied there was any such thing as sin, or Hell, or the Devil, or temptation, or the holy Ghost, or Scriptures; she said, all the Hell that was, was the darkness of the night; she denied that to kill a man, to commit adultery, or steal a man's goods was sin; and the Minister ask her, what do you make yourself, she answered two several 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 acquainted an Earl with it and many others; and I spoke 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-council concerning their late Petition; 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 several 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 anabaptistical opinions, etc. pleading for a general Toleration of all Sects, yea, some maintained that no immortal spirit could sin, or be capable of sin; and it being objected, what say you to the Devils? they denied the Devils ever sinned or could sin: many other horrid opinions were maintained at the same time, so that 'tis believed, that never since Guild-Hall was built, there was so much wickedness and error broached 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 Errors, and a general Toleration; there was one godly Citizen who told me this story of himsef, that he reasoning with several of the Sectaries against their opinions, and against a Toleration, the next day being the eighteenth of March, an Independent woollen Draper to whom he had worked 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 Schism; 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 conscience? 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 Inbitants of the City of London, came abroad in Print, which Pamphlet speaks against all Kingly government, receiving the King in again, and against all established Ecclesiastical 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, rebaptised by one Crab, a Feltmaker, was the 21. day of March examined before a Justice of Peace for spreading this Book called the last warning to London, and confessed he had sold six or seven of them 
* All kind of unlicenced Books, that make any ways for the Sects, and against Presbyterians, are sold at his shop, and 'tis given out the man●●els them, but not the Master.  One Overton an Independent Bookseller and a member of Mr. john goodwin's Church, or his man for him, sold many of them to several persons as I can prove: One Calvert a Sectary and a Bookseller on Ludgate-hill sold and dispersed many of these Books; and so one Barber an Anabaptist boasted two days after the Book came forth, naming this Pamphlet, that there was a Book come forth had cut the legs of the Presbyterian government, and asked a Citizen if he had not seen it.  
In Northamptonshire 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 Knight's 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. goodwin's and Mr. Saltmarshes Saints) keep not at all, neither days of public Thanksgivings, nor of public Fasts, but do all kind of servile work and worldly businesses on those days, yea on the public Fast days, feast and are eating of roast meat and good cheer, when God's Saints and servants are humbling and afflicting 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 stirred 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 above 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 
* An anabaptistical Emissary  Oats was now preaching in that Country, and had been there about six weeks, sometimes keeping his Randevouze at one Town, sometimes at another, sometimes at Tarling, sometimes at Bocking, sometimes at Braintry, and other places, and that many loose persons of the Country follow him, he preaching besides his anabaptistical opinions, the Arminian points; and this Minister spoke it upon his knowledge▪ that notorious 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 after 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 Mistress Attaway the Lace-woman had finished her exercise, these two Gentlemen had some discourse with her, and among other passages she spoke 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 Zion, nor speak the language of Canaan; and how accordingly she hath practised it in running away with another woman's husband, is now sufficiently known to Mr. Goodwin and Mr. Saltmarsh, and is one of the lies like all the rest in Mr. Edward's Gangr●ena; This wretched woman one of Mr. goodwin's 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, alleging that place in Zachary, sending forth thy prisoners 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 ye cursed into everlasting fire, prepared for the Devil and his Angels? unto which Mistress Attaway replied, that by everlasting in that place was meant while day and night lasted, but not eternal 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 a-bed they would set up and juncket together, making Sack-possets and such like provision 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 Covenant, how he had covenanted not to marry in the time of his Apprenticeship till his years were expired, he said it was a devilish 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 goodwin's and Master Saltmarshes Saints and believers) 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, he propounded that they might lie together at night, at which motion she startled, saying, not till we are married, to which answer this Seeker replied, that marriage 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 ran quite away, and left his bride, and instead of one Seeker there were two, the daughter thus forsaken, and her mother (who was widow) to seek after him.  
In a Book lately printed, called 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 passages 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 Sectary speaking of a passage 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 Commons who are chosen for the weal of the people, I should not have judged it an act of humanity, but rather the result of an Hellbred conspiracy by the Devil and his Angels to confound us with their unreasonable malice, etc. 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 scorn, calling it that most religious and spiritual Ordinance for the supper, as absolute Ordinances, as unalterable at the Directory, these words are brought in, For indeed at the first on set it was not policy to rush such a diabolical and villainous invention point blank upon us, with an It is decreed and ordained by the Lords and Commons assembled in Parliament. But after a more mysterious manner of ordination, slily intrude it upon us unawares in the godly and specious vizor of Rules & Directions, as if our Parliament men had such a spiritual and holy ear over us, to give us such wholesome and pious Directions, while indeed under this innocent Apparition in the shape of Lambs they ar● no other then ravening Wolves, rending and tearing us in pieces; 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 freeborn Nation therein, seeing they lay upon us a heavier yoke than ever was laid upon us in the days 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 thraldom and bondage that ever the Kingdom was involved into, and by this Ordinance of the Supper, I am afraid we shall all go supperless to bed: and speaking of the Classes Synods, calling them High Commissions, he adds, if we can find no justice there, we may appeal (forsooth) 
* Observe here both blasphemy and scoffing of the Parliament in a high manner.  to our Gods themselves, the Parliament (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 jaws of such devilish tyrannical Courts which will even crush our bones in pieces, and squeeze out our very marrow and juice, 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 broach Errors (though never so great) as for example, a godly understanding Christian told me within these three days, 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 news 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 Blasphemer, some of the Sectaries have spoken boldly and bitterly against it, and saying they would be loath 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 public Assemblies, often quotes that Scripture in Rev. 17.5. Babylon the great, the mother of Harlot's, interpreting it thus, Rome is the mother Church, and all the Parish 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 Independents say, they are not of the Apologists minds.  
The Sect of Seekers grows very much, and all sorts of Sectaries turn Seekers; many leave the Congregations of Independents, Anabaptists, and fall to be Seekers, and not only people, but Ministers also; and whosoever lives but few years (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 Schisms will be, that all will end in a looseness and licentiousness of living.   

A HYMN which some of the Antinomians do sing at their meetings instead of DAVID'S Psalms.  

THe news is good, Christ shed, his blood,  
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 complete  
in Gods great love we stand,  
We are on high exalted by  
Christ's victorious hand.   

3  
We once near lost, to hell did post,  
but God in mercy found us,  
And now he hath taught us his path,  
and with his mercy crowned us.   

4  
Shall sin or hell God's people quell,  
or ever keep them under?  
No, Christ hath died, sin purified  
and hell bands rend in sunder.   

5  
The blood of Christ our great High Priest,  
which once for us was shed,  
Hath purged the blot, and cleansed the spot  
wherewith we were besmeared.   

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 find is out of mind,  
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 Son.   

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 reign, and eke remain  
with God eternally.   

11  
Let all base fears, and needless 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 medleys, 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 Schism in the Church, have worse mixtures among themselves in Doctrine, a linsey wolsey compounded Religion; I do not think there is any one Independent Church of three years standing, 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 holding one or other odd and strange opinion. Mr. Symonds Independent Church at Rotterdam is overgrown with Anabaptism, and he hath written into England that he is so pestered with Anabaptists, that he knew not what to do; Mr. sympson's Church hath bred divers Seekers, Mr. L●ckiers Antinomians, Master john goodwin's company is an unclean Conventicle, where the spirit of Error and pride prevails in most, the unclean spirit being entered there into himself and his people with seven evil spirits, Socinian, Arminian, Popish, anabaptistical, Libertine 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 opinions 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 she 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 congregational 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, maidservants out of their wages, do allow so much yearly as five or six shillings to their Ministers, that some poor 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 rank and quality, as some Ladies 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 Independent Church but of a Presbyterial) hath been admitted to the Lords Supper among them, and her child was to have been baptised by an Independent Minister, but that it died the very day appointed for the baptising 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 he yielded to settle twenty pounds a year 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 better per annum; and a Minister is named who hath fifty five pounds yearly from three members of his Church, forty pounds from two, and fifteen pounds from a third.   

A Disputation held at the Spittle about the Immortality of the soul by some Anabaptists, as Lam, Battee, and others on the day of public 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 business, having a respect to the peace and good government of this City, sent two of the Marshal's men to Lam to the Spittle, 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 spoke 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 Antichrist, 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 scornful manner Master Major.) One Overton that was to be the Moderator 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 scornful proud manner, nor ought we to obey Master Major; and thus did these men argue the power of my Lord Major for an hour's 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 return 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 four or five hours in this confusion, they sat down and rested, and then stands up one Mellish a Cobbler, 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 spoke now to him in an unknown tongue, and prayed him to explain himself; Lawson told Mellish that he was nor fit to dispute if he knew not the meaning of these words; Mellish replied that if he 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 ear and eye witness 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 Pastoral charge in London) and this Minister delivered me the Original writing, which to a tittle There set down.  
Reverend, and much respected,  
I Desire you pardon my boldness in imparting to you that which hath lately befallen me: I was in the company of some Antinomians that were very importunate with me to forsake your teaching, and come among them and hearken to their Preachers, and they prevailed with me so far, 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 dreamt that the Devil 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 Chamber, 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 rendered to God in this Congregation which I use to frequent.  
There is one M●ster Mills a Common Council 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 Papists 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 near the Spittle, 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 affirm they are not to believe the Scriptures further than their own Reason doth persuade them of the truth of them, and that the Scriptures are no more the Word of God than 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 Spittle, and since in Hounsditch, and now they shift places for fear they should be discovered, and surprised; it were good that Authority would look into it, to find 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 Northamptonshire some of the Soldiers 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 Captains, and others of the Soldiers to preach in their Pulpits, and to vent their Fancles and Errors.  
The true Copy 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 publicly to oppose the Sectaries of these days. God make you as Augustine, Malleum Haereticorum. Sir, this Bearer, a Minister, an honest neighbour of mine will make a true Relation to you of some of the late pranks of some Sectaries on both sides of u●. One is of Oats 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 remains 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 report of, was asked if he were not at Oats his Exercise; he answered no; than 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 Pedlar, and of his opening the whole Book of Ezra at a private meeting, instead of opening his pack, and of the prayer that followed his Exercise, etc. Of Master Erbury also, etc. 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 faithful Relator: I have no more to say at this time, but that I heartily pray for you, that God preserve, direct and guide you, and make you more and more serviceable to him and his Church, in your generation, and to let you know that I am  
Your faithful friend 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 spoke 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 Tobiah'sses 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 hindered 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 he preached so against Tyths, used means 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 confess when I first saw your Title, I said it was none of those Aulus Gellius calls Illecebra● ad ligendum, etc. For what is a Gangraene but an abundance of corrupted blood inflamed, etc. 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 Vinegar and Salt, unguentum E●yptiacum, burning Trochiskes, Ars●nicon sublimatum, and much more than you have yet applied, considering not only the creeping of this Canker, but that danger the whole body is in of no less than that Sphacelus of Atheism, which not only good and godly Master Greenham, but old Bishop ☞ Lake himself long since prophesied would most probably over-runne this Realm, rather than Papism; And why then should any speak of a Toleration, except à tollendo potius quam tolerando. Obsta principiis, etc. is one of the best Aphorisms of all the sons both of Hypocrates and Galen that I know. 'Tis sad, very sad to see our Anglia (as Spalatensis complains of his Rome) turned into Africa, new monsters every day, such horrid blasphemies, intolerable wickednesses, etc. Shall Vipers still be suffered to eat 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 Ordination. The people they say make Ministers, quoting Ezek. 33. v. 2. The Scriptures say they are obscure, no Assemblies, Synods, nor general Counsels more likely to teach the truth then the Sanctuary a particular Congregation, etc. These words were used praying for England. O blessed God, we have often already prayed in thy Son's name; now let us pray unto thee for thy Son— cloth thus all his enemies with shame, but, etc. An usual strain in their prayers, is as follows, That God would pardon the Reformed Churches their great profanation 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, etc. and all in our own Kingdom. The Millenary conceit is the common subject of Sermons, and a Church on earth without so much ☞ as an Hypocrite. Public thanks was given to God, for that the London Petition for settling etc. 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 bury myself at my study, and stir as little as I can to hear or see such, or the like abominations. And where now is Sodom, as some of their Brethren called old- England when they went off our shore to sea using that expression, farewell, farewell Sodom, etc. And what are they but Babell-Builders, whose tongues are so divided, that I doubt not of the downfall of their Babylon, which by interpretation saith Origen, signifies that confusion Christians should out of. Courage friend, let Devils that must be disposest, cry out, we torment them before their time. If ever the Jesuit will be at the height, I suppose he is very near now; who say no more but security if any thing will slay us, which God forbid. 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 material Passages related in the Book entitled Gangraena, from those exceptions made against them in three late Pamphlets entitled, Groans for liberty, A Whisper in the Ear, Cretensis, alias Master Goodwin.  
I Shall take them in order, and begin with Mr Saltmarsh, who first appeared in Print: As for Master Saltmarsh he doth not so much as offer to disprove any one piece of matter of fact throughout my whole Book, excepting that only of a woman Preacher at Brasteed in Kent, of which he affirms that 'tis known to all in that place to be a mere untruth Vid. M. S●lt. p. 26. Now for the present, I Reply as follows (reserving the greatest part I have to say till my full and particular Reply to Mr Saltmarsh and his fellows 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 mere 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 knows; 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 believe it to be a truth; for one Mr. Wheatly a godly able Minister who lives at Brasteed in a Gentleman's 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, affirm the same; and three godly Ministers living near 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 relation to Brasteed, and knowing the place, tells 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 replied, he believed it to be true, and offered to lay a twenty shilling piece that there was such a woman, but the Gentleman durst not; and besides all this the Minister 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 
* Of the name of the woman, her meetings, with other particulars ●●ent this matter.  Reply the Reader shall receive more large satisfaction; only for present from what I have now said (though there be much more behind) 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 believe so many affirmative witnesses then one negative, who may not know all that's 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 mere 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 Merchant either in his Pamphlets entitled A whisper in the Ear of Master Thomas Edward's, or a word more to Master Thomas Edward's, labours to disprove in matter of fact contained in my Book entitled 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 Lilburn, 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 own 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 fellows, 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 all Religions, pleading for all; and yet what Religion he is of no man can tell; A man of an equivocating Jesuitical spirit, being full of mental reservations, & equivications as appears by the sense he hath put upon the 
* A word more to Master Edward's.  national Covenant; there being hardly any Jesuit could have put a more equiv●call interpretation upon the Covenant, than 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 voice (though I have enquired of them apart, concerning him, and the men know not one another) yet all agree that Mr Walwyn is a dangerous man, and a desperate man. For present I will only allege two Testimonies (reserving others till my full Reply) which I believe will be full and speak home, and the parties who witness, will be ready before any Committee, or Court of England, if called, to testify 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 called by Authority; and 'tis as follows.  

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 Priests so to delude the people; and that he did admire at our Priests that they should stand bawling and praying for the King, that God would turn his heart, and say of him that he was the anointed of God. And he said they were glad to do 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 perform the Covenant we had taken to maintain the King's honour, he said he remembered 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 themselves to be Governed by a King, and that under such a government the Kingdom could not be safe: He being asked what he thought of Mr Martial, 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 ignorance and blindness, and that they preached nothing but what we know already, and that he knew no Scriptures for them to be Preachers more than other men, as he named Shoemakers, Cobblers, 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 brethren; 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 spoke 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, 
Observe to what this pretended liberty of Conscience brings men, namely, to plead for Treason, Rebellion, and all kind of wickedness.  M. Walwyn said, the Irish did no more but what we would have done ourselves, if it had been our case; and said, What had the English to do in their Kingdom? and that they were a better natured people than 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 divided, some women would not pray with their husbands, and some not sit at table when they gave thanks for the creatures; and servants would not join in prayers with their Masters, nor hear 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 aver to be truth, and will maintain it, and can bring others to witness the same, and have set to my hand.  
T. C.   
The second was told me March 29. by a Common-council-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 follows.  
There being a meeting at a Tavern of some well-affected Citizens to consider of some things in reference to the public, as they were sitting by the fire (before they began to fall on the business they met for) M. Walwyn spoke of the Trinity in such a strange manner, and so slightly, that all the company was troubled at it, and they broke 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 ways, as well as of Hich, Web, Clarkson, Wrighter, and many others. But what may be the true reason that M. Walwyn was so touchy upon the 
* Gangraena, pag. 12●.  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 showing of his parts, it was to engratiate and endear himself to all the Sectaries, by appearing and writing against a man so hateful to them as M. Edward's is, and specially at this time, writing 
* That's the main subject of both his Pamphlets: A Whisper in the ear, and, A word more to Mr. Edward's.  once and again for the cause of Liberty of Conscience, that so being taken notice of for a strong head, and true to the general liberty 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 Commons: I am of the opinion he aimed at that, knowing that Cornwell was clearing, and many places there wanted Burgesses; and do believe, if a man could see the List of those who are pricked for Cornwell by the Independent party, he would find M. Walwyns name in; and I am of the mind, if M. peter's 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 business of M. Walwyns being propounded for a Burgess in Southwark, 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 knowledge are such as if they had been made of purpose to shame me to all the world: I reply, had he 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. Lilburn is a player at Cards, and that he protests he never played a game at Cards since his coming to London; Now I desire to ask Cretensis, M. Walwyn, M. Lilburn, what they mean by since his coming to London, whether the first time of his coming to London when he 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 months 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 he hath not played at Cards never since his coming to London when he was a youth, I can prove that is false by good witnesses, and I know M. Lilburn will confess he hath played at Cards since these wars: 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 played at Cards several times in 
* When he was prisoner there, being taken by the Cavaliers when they came to Branford.  Oxford: But if he mean since his last coming to London, which may be few months, or a few weeks ago, (neither do I know how often M. Lilburn may make journeys, and return again to London▪) that no whit infringes the truth of my Relation concerning him; for I did not say he played at Cards this month or two; but if he have often played at Cards since he was a great Sectary, and a stickler against the Presbyterians and the Reformed Churches within this year, 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 truly said, and is so called to be one who is a player at Cards, that yet plays not every week nor month (not having opportunities, nor his many occasions at some times permitting him) but only once a year, 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 prisoner in Oxford in his affliction, and among the Cavaliers, the enemies of Reformation, (both which are great aggravations of the fact; for, if a man be afflicted, saith Saint james, let him pray, not play at Cards; and a man among enemies, and those who hate Reformation and strictness, had need walk more circumspectly, and be more exact because of the reproach of the enemy, and who no question from thence took occasion both to strengthen themselves in their loose walking, and to speak evil of the ways 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.  

Reply to Cretensis.  As for Cretensis the Cretian, alias Mr. Goodwin, he is a man who expresses so much pride, arrogancy, malice, wrath, jeering, and scoffing 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 England, Scotland, France and Ireland, coming forth just like Goliath, 
Cretensis pag. 11.  railing and defying the armies of the living God, that I have much ado to keep myself 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 unworthiness and insolency 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 than what he hath deserved, and therefore shall pass by his rail, and scoffs, not rendering evil for evil, or railing for railing, but chose 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 reproach was first given to you, namely, The great Red Dragon of Coleman-street? will you still speak as a Dragon, and Dragon like fly fiercely in the faces of all, spitting your poison and venom against all, casting firebrands every where? will you always 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 Controversy? 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 fruitful 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 Errors and strange ways Cretensis holds and hath walked in, by which if (God will) he may be ashamed 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 heretical wit, and holds many wicked opinions, being an Hermorphradite and a compound of an Arminian, So●inian, Libertine, Anabaptist, etc. and in regard of some strange opinions 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 Presbyterial Government (which a little before the first sittting 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 safety enjoy the opinions; and left Cretensis should score up this fo●a● lie, 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 Copy 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 certain words uttered by Mr. john Goodwin Minister of Coleman-street, not long before the Assembly sat.  
THe said Mr goodwin's 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 agreeable to the Word of God, yet in fine added that he thought, that the way of Inpendency would better suit and fit him in regard of some private and singular Tenants that he held▪  
This Minister subscribes his name at length under these foregoing lines, and writes as follows.  
Master Edward's let me request you not to bring my name upon the Stage in Print to attest this business for divers reasons best known to myself: 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 being afraid to justify 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 witness truth, and to communicate their Intelligence about the Sectaries, yet for the present do desire to have their names concealed. 1. Because 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 unless some great good might come by witnessing publicly, which might countervail their hazard, as suppressing ☞ the Conventicles of the Sectaries, the spreading of erroneous opininons, and punishing some of the Rabbis and Ringleaders, they are unwilling to venture themselves by being brought upon the Stage in Print. 2. Because some live in places where part of our Armies lie, or may come: Now many soldiers 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 secure them from such violence? there are too many examples of Ministers being in danger, as M. Andrews was; and therefore 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 rational men, for my concealing their names, especially to all those who understand the state of things, and observe how powerful the faction of the Sectaries is.  
Now before I come to give a particular Answer to the most material Objections made against my Book, I shall premise these sixteen Observations upon Cretensis, Or a brief Answer, etc. which to every judicious and unprejudiced Reader will (I make no question) give a great deal of satisfaction, and serve for a precious Antidote against the venom and rancour of the Cretian.  
Obs. 1. I desire the Reader to observe the hand of God in leaving M. Goodwin 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 Liar, as is manifested by the Title of the Book Cretensis, Or a brief Answer to an ulcerous Treatise etc. so that The brief Answer to an ulcerous Treatise is Cretensis, not the Treatise published by Master Edward's, 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, etc. let him in his rejoinder to my Reply deny it if he can, and truly 'tis admirable (and I cannot but admire the wisdom and goodness of God wherein men deal proudly to be above them) that this great Rabbi, 
Cretensis Vide pag. 10. pag. 24.  and Seraphical Doctor, who comes forth like Goliath, challenging all the Presbyterians Assembled or not Assembled, carrying himself with that disdain and scorn towards me, just as Goliath to little David, filling up some of his pages with scorn 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 Latin and English, as to give himself the title of Notorious Liar, namely, 
* Tit. 1.12. The Cre●ans are always Liars.  Cretensis, Or a brief Answer; etc. And as the man doth it in the Frontispiece of his Book, so in the Book itself, as in pag. 39 where he would make me a liar in that Relation of Cousins of Rochester; in the very entrance into it he stumbles, giving his own Relation the lie, as the Reader may perceive by these words, Cretensis speaking of what was reported to me that Cousins should say of Christ, saith, let this be the first lie in this Catalogue, the man never said it, so that he makes it a 
* This is a lie in Cretensis Catalogue, that Cousins never said it.  lie that Cosens never said it: Now if this be a lie that Cretensis never said so, then by the rule of contraries, 'tis a truth that he spoke it; and however Cretensis may mean otherwise, if the man knew how to bring it out, yet the best that can be made of it, is, that this great Critic, who for want of matter, falls upon my words, making me to speak false English, nonsense, and to be ignorant 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 material 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 business of Cousin's apealing to Cretensis himself, where in this following sentence, His Relation here reports that one Cousins of Rochester in Kent, that jesus 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 add unto this what follows Hoc primum: Let this be the first lie 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 principal design being this by all his Art, flourishes and fallacies to render me a Falsifier and a Liar to the world) in that God hath punished him, suffering him to give himself the name of Cretensis, always Liar, 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 justify and defend all the Heresies, Blasphemies, Practices I have spoken against; for what one of all the 180. Errors or Blasphemies is spoken against, disavowed or condemned in Cretensis Answer, but rather all along throughout the Pamphlet, the Errors, Heresies, etc. are slighted, made nothing of, put off with jeers, 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 tenterhooks to find evasions and tricks to bring off without loss all sorts of Sectaries and opinions; as for instance, Cretensis palliats and daubs with untempered mortar, the Errors, Heresies, Blasphemies, etc. with such kind of devices as these following: 
Cretensis, pag. ●.  That he could make a Discovery of as many Errors and Heresies together in me alone, and that the most Orthodox Presbyterian under Heaven (no nor Independent neither) errors not much beneath the like rate or number of errors 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, etc. that if I will own the verdict of as learned and ingenious a pen as ever wrote on my side, (Cretens. pag. 9) I must release the better half of the prisoners, and instead of 180. Errors and Heresies write down four score, and that for twenty (Cretens. pag. 11.) and ten of those opinions which I have impeached of Errors and Heresy (and he will not say for how many more) he casts the glove to whosoever will take it up to bring them off with the honour of truth; besides Cretensis makes a sixfold deduction from the Catalogue of Errors and Heresies, (Cretens. pag. 9) and pleads formerly, and in terminis for some of the Errors; 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 Darkness Light. O the wretchedness and wickedness of Cretens. whereas for these abominations of the Errors, Heresies, Blasphemies of our times, (known too well to all the Kingdom) he should have sat down astonished, mourning and sighing, rending his heart, crying out, my bowels my bowels, I am pained at the heart; the man makes a sport and mock of them to make himself & the Independent sons of jeroboam who are of his own constitution merry with them, using also several Artifices & sophistications to elude the truth. And though this be very sad that such a man as Cretens. who pretends to so much Saintship and holiness 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 myself taking notice and speaking of this in Cretens. how without all distinction he speaks for, & most shamefully excuses all kind of Errors, Heresies, Blasphemies, Antitrinitarians, Ar●ians, Antiscripturists, etc. 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 ways, the Lord shall lead them forth with the workers of iniquity.  
Obs. 3. Cretensis throughout his whole Answer, without excepting any one man makes all those erroneous persons Saints, faithful servants of God, etc. whom I have mentioned in my Catalogue, and though most of the instances in my Relations, where I name persons and insist somewhat largely upon them, be of most dangerous men, & of men holding most abominable horrid errors and blasphemous, opinions, as Writer, Webb, Clarkson, Hich, Martial, etc. yet doth not Cretensis condemn, speak against any one of them, or separate the vile from such as may be precious among the lower sort of sects, but bundles them up among the Saints, speaking of the Sts the Sts, whose nakedness M. Edward's being of Satan's Council, hath laid open, & spread a table for Satan with the shame and sorrows of the Saints, so that in Cretensis Calendar (Cretens. p. 5.) Antitrinitarians, Antiscripturists, Arrians, Socinians, Perfectists, are canonised for Sts as well as Independents, Brownists, and Anabaptists, and a man may find there St Best, St Wrighter, St Webb, St Hieb, St Clarkson, etc. as well as St Goodwin and his Church; and no question if Saint Best shall suffer by the Parliaments authority, for his damnable Heresies and Blasphemies he shall be a Martyr too as well as a Saint in Cretensis Calendar, 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, strengthening their hands, bringing them off from danger, etc. 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 cashiered 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 lose any one sort of Sects or any one Sectary, but joins them with himself and his own Church, the Saints, the faithful 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-council, p. 49. calling them Brethren in iniquity with me, for representing in their Petition to the Parliament, that there were 
* Vide Petition of the Lord Major, Aldermen, and Comm●ns of the City of London, presented to the House of Peers. Jan. 26.  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 thimbleful of dust, that in his account knows not how to range Parts of Speech in a sentence, nor to put the Nominative 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 wisdom and understanding dwelled in him alone.  
Obs. 5. Cretensis in several 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. etc. '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, jeers, scoffs, bitter reproaches, long-winded sentences, preambles, circumlocutions, and multitude of words without weight and matter, so that if a man subtract 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 enough to fill a poor weak thimbleful 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 days 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 sign 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 straws and catching flies.  
Obs. 7. Cretensis if not formally and in so many words, yet virtually doth animate and stir up the Sectaries to fall upon me, dealing by me in opposing the errors 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. Edward's know, and let his conscience and compeers know, that whatsoever he shall suffer, whether from his Sectaries or others in this bloody 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 evil-doer.  
Obs. 8. Cretensis takes upon him to set out a Book which he calls an Answer to a Treatise lately published by Mr. Edward's called Gangraena, and yet in this Answer 
* Cretensis pag. 50.  professes that he hath not read one quarter of the Book as ye●, and 
* I profess 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 leisure nor opportunity to search to the bottom.  that he hath neither leisure nor opportunity to search to the bottom, 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 through, 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 written such an Answer, nor belched out such unsavoury passages against it; I believe 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 profess he n●ver read one quarter of it, I leave to all rational men to judge, and to Cretensis himself upon a review: I had thought Master woodward's folly spoken of by many for giving his censure and judgement 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 thimbleful of dust as he is, not knowing according to Cretensis Grammar, how to put the Nominative Case and Verb together, etc. 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 Answer 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 observed by others, and presented to him. (Creten●. p. 50.) Is not this a strange and new way of answering Books, for men to take up things upon trust from others, to go by an implicit faith, and not to see with their own eyes, nor examine things themselves, especially for a man upon things observed by others, to make such a mighty business and to carry matters in such a scornful triumphing way positively charging a Book with lying forgery, etc. as Cretensis doth? what if Cretensis Saints, who observed and presented matters to him, (being parties) should out of weakness, in judiciousness, or partial affection, if not malice and wilfulness 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 carry his Books after him, doth not use to make Answers to Books without reading 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 men's observations which he writes as his own, or can come to see with his own eyes. Should Mr. Edward's in writing any of his Books, or in this last have taken Cretensis slight course, there's no question but before this time Mr. Edward's had heard after another manner, and in another way of his Books then he hath, especially of his Antapology and Gangraena; but the poor weak thimbleful of dust, that knows not how to range his Parts of Speech in a sentence, etc. 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 less understanding, and fewer brains in expressing himself so as he hath done.  
Obs. 10. All the materials and groundworks 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, Cousins, Kiffin, Lilburn, Mr. Burroughs, etc. (which in their own case are little to be credited; and if according to Cretens. (p. 12) rule it be no regular process in Law, to ask my fellow whether I be a thief, then sure 'tis no good o●e to ask a man's self if he be a thief) or doubtful dark Answers to matters of fact, that may be taken in divers senses just like the Answers of the lying Oracles, of which there are many instances, as in that of Lilbur▪ playing at Cards with many others, or else his witnesses will be found to be Sectaries, Anabaptists, Apprentice boys, 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 myself 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 pass things were come; and if to all these be added what Cretensis himself grants, page 26. one affirmative testimony is more valid in Law, than many negative, all that Mr. Goodwin hath alleged 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, juggling, bitterness, 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 less in one of these kinds or other throughout the whole Book, and in my full Reply I shall more largely and particularly specify: In one word, Cretensis is a most ungodly, Antichristian, insolent, proud, malicious, wrathful, lying, obscent▪ scurrilous, nonsense, absurd, contradictory piece.  
Observ. 12. Cretensis in all his Books of Controversy 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 Giantlike 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 apparent 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 freewill: Now this must arise either from that heretical genius of his, that he sinneth being condemned of himself, speaking lies in hypocrisy, 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 less owner in any Ship) so Cretensis sancies all learned Writers to be for him ' whereas indeed there never was any sound and Orthodox Divine for him, as I shall show more fully hereafter, and divide Learned Master Gataker from him.  
Observ. 13. Cretensis just Cretian like fastens that upon me in my Gangraena, affirming I say that which I do not, as in pag. 28. Sect. 23. and doth father opinions upon me, merely from the leaving out of a word or two by the Printers oversight, Cretens. pag. 23. (though corrected in the second Edition, and abroad full fourteen days before Cretensis) which was either done wilfully 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 pretends to Answer, making much ado of, and labouring to fasten upon me lies, nonsense, etc. which yet in the close, after a great many high flown words, Cretensis is forced to confess them true, and that both of himself and others (though by many words he hath laboured to puzzle 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 kind of Discourses must have the names of Answers) 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 before, and what follows after: And as this great Rabbis Answer is by snatches, 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. Months, because the way by which light and truth should go forth into the world, was hedged up by Clergy, Classic Councel●, as with thorns against him: Now I wonder with what face Cretens. can write this, when as all men know the Independents have a Licenser of their own at hand, Mr. Bachilor, who is such a 
* Saltmarsh, groans for liberty.  friend to all the world of Believers, that certainly he cannot deny Cretensis: Do not we daily see the man Licenses without either fear or wit all kind 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, Classic Counsels, hedge up the way as with thorns against Cretensis Reply to Mr. Edward's 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 john Bachilor as well leap over the hedge of Clergy Classic thorn to Licence a Reply to Antapologia, as an Answer to Gangraena; and pray Mr. Goodwin in your next account you give unto the world by public writing, give me an account why honest john Bachilor could not as well leap over the hedge of Clergy Classic thorns to Licence a full Reply to Antapologia, as to Licence A brief Answer 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 show all that Christ and the Apostles spoke of false Prophets, are to be found in Cretensis; but I will only instance in a few laid down by Peter and jude in their Epistles, and upon the propounding of them, I know the Reader will say, as face answereth face in glass, 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 jude, They are clouds without water, carried about of winds, raging waves of the Sea, foaming out their own shame, wand'ring stars; their mouth speaking great swelling words, having men's person in admiration 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, flourishes and shows without substance? whether he be not a raging-wave of the Sea, foaming out his own shame, witness his Answer, a wand'ring star, wand'ring from one opinion and Religion to another? and lastly, whether he be not a Separatist and sensual person without the spirit of love, meekness, humility, zeal for God's truth, and of a sound mind: In one word, I do not think there's any man in the Kingdom hath a more heretical head and he●●e th●n Cretensis, and unless 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 Heretic, and as dangerous a man as England ever bred, and that he will be another David George, Francken, Socinus, and be canonised for a Saint amongst those of Munster, Rae●conia, etc.  
Quest. But it may be demanded by some, What's the matter, and what are the causes that such venomour rancorous Books as Mr. goodwin's Cretensis; etc. are printed, and so many hard speeches in City and Country daily uttered against Master Edward's and his late Book entitled Gangraena, is it not a Book full of Lies, nothing but Lies? 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 Replies 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, etc. contained in it, I have expressed myself at large (as foreseeing the Sectaries would call it a Book of Lies) in my Gangraena, pag. 5, 6, 7, 8. and as 'tis not a Book of Lies, so neither of bitterness, 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 show: But no judicious Christian need wonder at it that the Sectaries generally 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 Gangraena; and what do they do in this case, but as the Jesuits and Papists did by Mr. Fox's Book of Martyrs, give out it was a Book of Lies, and writ Books to disprove some matters of fact, taking advantage from some mistakes in circumstances 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 possess the people the more against it, and make that imputation, That▪ 'tis full of Lies, gain credit with the people, have invented many Lies and Stories, which they formally tell up and down the City and Country for certain (and I can produce several witnesses to prove this, namely Ministers 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 Lies in my Book, as that same of the Soldiers out of the Army, have been with me about the story of Mr. Andrews, and proved it false to me, as that one whom I name in my Book and speak of, as having some relation from the man's 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 mere lies 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 falsehood 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 themselves 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 Lies, 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 Cretensis 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 darkened, 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 weakness as other men, but to be in the Eclipse, fuller of blots than others; yea, their Sun is turned into darkness, and their Moon in●o blood, and they who would have been thought to have been the only Saints, nay Angels dropped from Heaven with new Gospel, new Light, and new Revelations, do evidently appear (by what I have written) to all men who have not sacrificed the principles of their ingenuity upon the gainful service of the 
* That is proverbially called the thriving side and way, Offices, Moneys, Honours, Lands, great places attending upon them▪  Independent Faction, to be strange kind 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, highminded, impatient of any check and contradiction in their way, who thought alone to have had the repute among the people for sanctity, holiness, and to have been Idolised 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 darkness, 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 Sheep's skins are by this pulled 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 blessed themselves, to think what kind of Creatures these Sectaries are, saying, If Independents and Anabaptists be such kind of men, do such things as this Book shows, 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 ways as Mr. Edward's lays down, we will be none of them.  
Cretensis design, next unto that of rendering my Book and all I relate in it to be false and untrue, is this; The aspersing me and my Antapology and Gangraena with such weakness 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 Arminian, in stead of solid Answers, thus to flight, vilify 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' Books against Arminians, etc. 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 suspicion of praising myself, 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 Country, as a common joint act, besides expressions that have fallen from some Independents, and Independentis●● concerning 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. john goodwin's Answers to Mr. Prynne, concerning me and my Antapology) it would be a full confutation of all Cretensis hath said against me in this matter; yea, a clear conviction that all words of this kind, 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 Press the third time within less than two Months, unto which adding the greatness of the Book, consisting of so many sheets, with the not being exposed to sale by setting up Titles in all places of the City, at Church doors, Exchange, etc. 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 Press is so thronged with such variety of Books, and many excellent pieces come forth, more than men can read, judicious understanding men have something else to do with their money and time, then to buy and read Books full of nonsense, contradictions, 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 Kingdom, whose joint judgement upon my Antapology and Grangraena, may serve with every indifferent Reader to balance, yea, to weigh down Cretensis.   

To our Reverend Friend Mr. Thomas Edward's Minister of the Gospel.  
SIR,  
WE cannot but acknowledge the great service you have done for the Church of God, by interposing yourself 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 encouragement, by testifying how great acceptance your labours 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 Gangraena, by which you are well known to us all; and we earnestly desire that you will continue the same endeavours for the maintenance of the truth, and opposing of Errors. And as we are very sensible of the great discouragements you are like to meet withal, so we shall the more heartily commend you, and the success of your labours to God's protection and blessing, resting  
Your loving Brethren and fellow-labourers in the Ministry 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 myself chiefly to justify and make good those Relations in Gangraena, excepted against by Cretensis, reserving other things in his Answer to my fuller Reply, which Cretensis (God willing) shall be sure of, and that to the full.  
Cretens. pag. 2. labours by all his Rhetoric 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, etc. much less will he judge such accounts short or defective in particulars; and that Mr. Edward's 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 Generation.  
Reply. However, Mr. Edward's, or the Printer for him, may possibly in some places of his Book print none of the truest English, yet I am sure Cretensis 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 seldom or never in all his answers hath he any thing else; witness 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, than the far greatest part of the Presbyterians.  
1. Because in divers pages of Gangraena I expressly declare I have many more to lay to their charge, styling this Book but a praeludium and preparative to what's behind; 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, justify and acquit him from all others?  
2. Had Cretensis but read over my Book, and considered what Errors▪ Practices, Blasphemies I speak of, to what a nature some of them amount, and of what a kind 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, Practices, etc. as I have proved many of the Sectaries to be, than I must profess 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 mind in this case, yet all that Cretensis saith is in consequent 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 behind, and suspect something worse, though not declared 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 alleged, 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 indicted upon the la●ter, this be a good plea in Law, to say he is free, because they were not mentioned at first; much less than will it hold in cases where there was a formal Declaration and caution entered, that such Articles were but a preparatory and not the whole matter.  
Cretensis pag. 3. makes two Challenges, casting his Glove the first and second time to me; first as to matter of Practice, look of what crimes or miscarriages soever I have with any truth impeached the Sectaries, he will produce both as many for number, foul (yea far more foul) for nature perpetrated and done by a far less 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 kind. Secondly, for matter of opinion, that he will discover and find out as many Errors and Heresies, and those of every whit as dangerous an Import, to be at this day in a far less number of the Classic 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 Presbyterian under heaven, nor Independent neither, errs 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 Heretics, lest they should suffer loss, were he john of Gaunt, and his Glove john of Gaunts Gauntlet, 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 himself professes, knows not what crimes or miscarriages, Heresies and Blasphemies, with the way of making them good, I charge the Sectaries with: and yet he will at random, and blindefold undertake to find as many in a far less number of my Classic 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 against Christ, the Scriptures, etc. and find as many horrid Opinions in Presbyterians as I have proved to be in Sectaries? where will you find among the Presbyterians, such as Hich, Wrighter, Web, Clarkson, Marshal, Nichols, Den, Oats, Cretens. cum multis aliis; As for the condition Cretens. propounds, 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 ready freely and candidly to declare my mind and judgement in all points of Religion, and shall persuade others also to do the like: But of this more in my full Reply, where I shall show 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 kind of Heretics 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 credit of the truth of those matters laid down in Gangraena against the Sectarian party, labours to possess the Reader, That for saving of my own repute, 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 Heretical 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 juggling and forgery, and the Letters to be void of all truth.  
Reply. As for that fallacy of Cretensis, whereby he labours to delude the Reader, insinuating that the Letters contain the greatest part of what Gangraena 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 Presbyterians; 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 Errors, Heresies, Practices, etc. beside, some things in the Letters are of another nature, and to one of the Letters is annexed a Confutation of the matter contained in it, consisting of two whole leaves of those few sheets, within a few lines.  
2. As for that of juggling 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 frauds to advance their Catholic cause, therefore he thinks so of me; but I bless God I am a plain man, hating equivocations, mental reservations, plots, undermine of men, playing underboard, carrying things in the clouds; I count honesty the best policy, and faithful plain dealing the greatest wisdom, and the Independents will find it so in the end, however for a while they prosper by their shuffling 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 already given some Reasons for it, and do add 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 understood that were a way to cut off correspondency and Intelligence for the future, if I should print men's Names publicly to the world, writing in a private 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 subscribed) I concealed with the rest for company: But now that I may overthrow Cretensis Proposition, and his Inferences, his Foundation, and his Superstructures, I shall name most of them who writ the Letters to me and others, 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 Letter, and I acquainted him then what use it was for, and he said he would justify what he writ, and named others in whose presence Master Den maintained 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. gower's 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 man's: 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 concern 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. Edward's, 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 Edward's Minister of the Word of God.  
Reverend Sir,  
THere is a passage in Mr. john goodwin's Book, charging you with abusing 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 certify you, that concerning those Letters I writ unto you from Colchester, I have them attested under the hands of many sufficient witnesses, each particular 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 justify 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 than 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 Honourable Members of the House of Commons, Ministers, and others, godly and judicious Christians: This I thought good to signify for the present, recommending you to the grace of God, I rest  
Your affectionate friend and fellow labour 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 Rhetoric which he makes use of in this section, and in many other places of his Book, I might spin out whole leaves in aggravation and scoring up of lies, evil surmisings, bitter words scoff, and jeers expressed by Cretensis upon occasion of the Printed Letters; but I forbear to contend with him in this kind; truth needs not such colours, though errors does to set it off. The hare relation of these things is a sufficient confutation of Cretonsis; and if the printed Letters of which Cretensis, Master Ellis, yea and Master Saltmars● make such a cry of forgery, falsity, dare abide the light, and their Authors are ready to justify 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, there's no one particular matter of fact, or relation of stories excepted 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 rejoinder: 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 against 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 than 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 concealed, for fear of the examination 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, especially considering Master Edward's hath brought all the names of the Writers, challenged from out of the land of darkness, 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 impeached in my Catalogue of error a●d heresy (and he will not say for how many more) he will undertake to bring them off with the honour of truth. Secondly, for that error, viz. That Faith in a proper sense is imputed to Justification, and not Christ's Righteousness; he challenges all the Presbyterians one after another, assembled, or not assembled in England, Scotland and Ireland 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, riseth in his confidence 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 find him near hand those who will deal with him without going into France, Scotland and Ireland; for the first of these, I take up his Glove again, 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 rejoinder 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 signify 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; It's said it runs in the blood, that he had it by tradition, from which is seems he is not yet redeemed for all his singular profession; Master Roborough will not deal with him in that for shoe-buckles, Cretensis shall have the pre-eminence; yet doth he modestly desire an Answer to his Animadversions on M. goodwin's 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, company, manner of dispute, either by writing or by word of mouth; by Scriptures 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 Assembled or not Assembled; and Master Roborough much wonders Cretensis should thus vapour, 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 honour, was one of the greatest cecasions of his falling to Independency) professes that upon a conference & dispute 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 Controversy about 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 manifest 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 month ago to answer, and therefore my advice 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 Roboroughs Book of Justification written against him, Master Lanes a young Merchant against that Error of Natural men may do such things as whereunto God hath by way of promise annexed grace and acceptation, etc. Dr. Stewart against M. S. this Reply to Cretensis, and a larger Reply already in the Press against Cretensis and my Antapology, and after he hath answered all these from point to point, as becomes a Scholar with reason and words of soberness, and not with rail●gs, Scoffs, six footed words, then to make his new challenges, and defend 30. Errors, and as many more as he will (laid down in my Catalogue) and among others, for old acquaintance sake, that of Imputation of Faith.  
Cretensis page 15. promises an Answer to the Antapology 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 Antapology to the day of the Lord, the judgement of the 70. year's captivity, me to the sons of Belial; his foretelling long ago of an Answer, as to the Prophet's predictions of judgement, & that the Answer to M. Edward's Antapol. will not be for his honour, etc.  
Reply. Belike I shall have a terrible thundering 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 darkness, and not of light: I know not well what the man means by this, whether he intent not (concluding by that time his Answer comes abroad to my Antapology the Cavaliers will be quite subdued) to try by his interest if he cannot procure some part of the Army called by Cretensis and his Disciples, the Saints, the honest men, etc. to carry me into captivity, 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 confess were like to prove as bad to me as the 70. year's captivity to the Jews, to be a day of darkness indeed; but as for any paper writing, an Answer by Reasons and words to be so to me like the 70. year's captivity and a day of darkness, I cannot imagine: I had thought Cretensis Answers would have been rather a day of new light to the world and to me, than a day of darkness, especially considering what Cretensis faith pag. 16. of light and truth: I am somewhat doubtful and suspicious of Cretensis threatenings, because of the ill usage of some Ministers by some Soldiers, 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 construction to make of Cretensis words, they are very doubtful and dangereous words; What an Answer, to be as the sore judgement of the 70. year's captivity against the sons of Belial, and to be darkness and not light? I have read & heard of such Answers in matters of difference between great men, who instead 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. months, and expressed it to divers, that my Antapology would never be answered till the Independents had got that power one way or other as to cast me into prison, to seize on all my papers and writings by which I should make good my proof, and then they would bring forth an Answer to my Antapology: 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 far, as I have expressed often, free from Cretens. way, and that I live in a good strong City near 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 abroad: But whereas Cretensis saith, that he verily believes his Answer to my Antapology will not be for my honour, in which respect I have no great ground to be so restless 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 honour both at home and abroad, and made not for the honour of the Apologists and Independent party; neither do I believe Cretensis Reply to my Antapology will make more for his honour, than this brief Answer of his to Gangraena: And however for the present Cretensis Reply when it comes first forth, by his rail, revile, scoffs and lies put upon me, may not make for my honour; yet by that time my rejoinder can be made and printed, it shall appear to all the world, that the whole business, both Apologetical Narration, Antapology, Cretensis Reply, and my rejoinder, will make for the honour of the Presbyterian cause, and of myself, as a poor Instrument pleading 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. Edward's Antapology is not answered in so long a time as 18. Months, namely, That the Independents are not men who have little or nothing to do like Presbyterians, having the privilege of ease to Preach to bare walls and pews in their meeting places, nor that shamelessness of forehead to make the subject matter of their Sermons little else but loose, lying, and frivolous reports and stories, or virulent 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, Classic Counsels as with thorns against them: And besides, Mr. Edward's took not much less than 18. Month's 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 leisure to have attended the motions of my pen, and hath since the 18 months given an account to the world more than once, twice, thrice, and had leisure now, the privilege of ease, to make an Answer to Gangraena, and could he not with the labour of all these have Replied to Antapology? It should seem for all the weakness, contradictions, and such like, which Cretensis speaks of Antapology, 'tis a hard piece that Cretensis can write and print five several Books, have time enough from his constant and standing labours with those who have committed themselves to him in the Lord, before he find time to Reply to Antapology: 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 privilege of ease, and seldom Preaching then the Presbyterians use to take, and some of them have had leisure to Print other things since, wherein not so much concerned; as also Cretensis hath a privilege of ease and idleness when he pleases to help himself (which none of the Presbyterians have) viz. to appoint some of his Prophets in his Church to Preach for him, which he frequently practices upon all occasions, as I can prove, and hath upon pretence of answering my Antapology. 2. Some Independents have that shamelessness 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, etc. as Mr. Peter's, the Vicar General and Metropolitan 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 Reformed Churches, the Reverend Assembly, and the godly Presbyterian Ministers of the Kingdom, who are not only Saints, but godly Ministers: But Mr. Peter's 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 famous, or rather infamous for this, cum multis aliis, whom in my large Reply I may add to these: As for the third Reaso●, the way stopped 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 Apologise for not Replying in 18 Months, 'tis both for matter and form all false, & a man would wonder that Cretens: should dare to write so (though indeed nothing of this kind 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 less than eighteen Months in making the Antapology, when as the Apologetical Narration (I am sure of it) came forth in the Month of December, and to my best remembrance towards the later end of it, and my Antapology was printed and abroad either the last week of june following, or the first of july, which at the farthest was not full seven Months, and is far from eighteen Months: As for that insinuation of Cretensis joined to the eighteen Months, the advantage of liberty, and freedom from other engagements which Mr. Edward's had above other men, 'tis a false one; for from that time I began to Answer Apologet. Narration, till it came forth, I never had less liberty or freedom in my life, nor more businesses and engagements of several sorts in reference to the Public, Preaching in that time of writing my Book very often, three times a week constantly, and many times four, besides the tedious Journeys between London and Godalming, riding to Preach there; together with all the difficulties and fears of many Alarms from the Enemy, etc. 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 extol himself and his party, with the contempt and scorn of the Presbyterians, If Independent Ministers had either the privilege 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 Presbyterians, and what their privilege of ease and idleness is above the Presbyterians, as also show the true Reasons why the world wanders after the Beast, many of the Independents are so stocked 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 Country. 2. There are many Independent Ministers who have Preached lately, and do so still as much to bare walls and pews as any Presbyterians, witness Mr. Burton, Mr. Davis, Mr. Freak, Mr. Ellis, Mr. Furman, etc. 3. Presbyterians do not use however Independents may (as Cretensis in his speech implies) to have ever the more privilege 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 humour, 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 labours with those who have committed themselves to him in the Lord. I ask of Cretensis where he finds this used of a people to commit themselves unto the Ministers; 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 myself 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 Examination (the Church will be found to Preach oftener than Cretensis, for all his constant and standing labours) and his young 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 Cobbler were alive again, Cretensis and he would have no more Disputation and difference about humane learning necessary to the Interpreting of Scriptures, and Preaching of the Word, seeing Cretensis allows it now in his Church Members far inferior to How, and Cretensis would crave pardon of him for abusing him, so as he did upon that Controversy; and for a recompense 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 Retractations and Confessions, and might have had it before this time, but that Cretensis knows not how his mind may change again, and what New Light he may yet have; and so he will stay till he dies, 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, labours to possess the Reader, That in my Antapology and Gangraena I have done nothing else almost but laboured with might and main to call for fire from Hell to destroy the Saints, to inflame the powers of this world with hatred and bloodiness 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-likeness 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 God's Saints, and the man errs, not knowing the Scriptures; they may well go for Saints in Cretensis Calendar, but never in my Creed, neither go they for Saints in Mr. Thomas goodwin's late 
* Mr. Thomas goodwin's Sermon called 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 gross soever, 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 damnable. Heresies, so 2 Pet. 1.1, 2 and they will soon unsaint them. So that I speaking against the grossest Errors, and men holding such, in M. Tho: goodwin's judgement I speak against those who are no Saints, but are persons contradistinguished and opposed to Saints.  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 bitterness nor bloodiness, and I am confident that Cretensis nor all his compeers cannot in all their r●ading show 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, fairness, and with less bitterness; and ●et Cretensis in his 〈◊〉 Book instance in any bloody bitter passages, always provided, he wrest not words nor leave out no part of sentences.  
3. The Sectaries themselves and Cretensis too will one day confess Master Edward's in opposing Errors, Heresies, discovering them, and stirring up the Magistrates 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, tender, 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 wholesome food and medicines for them; yea, I am of the mind, before a year comes about the Magistrates and Kingdom will say Master Edward's, 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 suppress their growth, were most merciful both to the souls and bodies of men, and to the kingdoms, and far from bloodiness, bitterness, or inveterateness.  
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 john 9.10, 11. the whole Epistle of jude, Revelation 2.14, 15, 20, 22, 23. with a hundred other such) will never blame me for bitterness, bloodiness, inveterateness, etc. furiousness and over eagerness in my opposing Errors and false Teachers, who according to my poor measure have endeavoured in opposing Errors, to follow the Example of Christ and his Apostles, though I have fallen far short of my duty in this kind, not improving my time and talents, but wanting in that Zeal, Courage, Diligence, requisite to this work: (And however Cretensis and his Compeers think I have overdone) yet I have great cause to be deeply humbled for doing no more, and to high 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 eagerness and overdoing, as Luther did Erasmus, charging him for too much vehemency. But that I have dealt in this cause more vehemently I confess it a fault, 
Quod autem vehementius egovi●, agnos●● culpum, 〈◊〉 culpa est, 〈◊〉 testimonium hoc mihi in mundo reddi in causa Dei mirifice gaudeo: Atque utinam & ipse Deus id testimony in novis●ime die confirmares●? Q●is tum beatior Luthero, qui tanti sui saeculi testimonio commendatur, quod veritatis causam, non seguiter neo fraudulenter sed vehementer satis vel potius nimio egerit? tum ill jud jeremiae feleciter evaserim, maledictus qui facit opus Dei negligenter. Luthenus de servo Arbitrio.  if it be a fault; yea I do wonderfully rejoice this testimony to be given to me in the world in the cause of God: And O that God himself would confirm this testimony in the last day, who then should be happier than Luther, who is commended by such a testimony of the age he lived in, that he did not handle the cause of truth slothfully and deceitfully, but vehemently enough, or rather too much? Then should I happily escape that of Jerem. Cursed be he that doth the work, etc.  
5. The bitterness, bloodiness, etc. 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 another john 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 mindedness 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 mindedness, 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 ways 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 City's, and by one way or other to turn out of place, keep out, obstruct, blast all cordial zealous Presbyterians, all which, no doubt, are done to give the Presbyterians liberty of conscience, 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 gored out, that they are Antichristian Priests, cursed Priests, damned Priests, with such like; all which no doubt, are forerunners of the liberty of Conscience the Sectaries intent for the Presbyterians; and for the proof I will give Cretensis a few instances. The first is from Lynne, (a place well known to Cretensis) concerning one johnson a Sectary and a Cannoneer, who discoursing concerning Presbyterians and Independents, said that Presbyterians would have their guts gored out; and being answered that the Presbyterial government was ordered by both Houses of Parliament, and that he being in the service ought not to speak against them, 
This sent up to a Parliament man, and a true Copy of this given me by a Member of the Assembly.  he answered for all that, they should have their guts gored out: Now this and more will be averred upon o●th, and is subscribed by four hands, john Feek, Robert Cut●ord, Thomas Edis, Richard Robinson. March 7. 1645. Th● s●cond is of myself ●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 knocked on the head. A third is of another Minister, a Presbyterian, an active man, some Independents in the hearing 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 Ministry, Your Priests, your damned Priests, your cursed Priests etc. 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, 
This Letter was written to a Member of the Assembly, and the whole Letter printed verbatim follows afterwards.  or any so bit●ter as I can produce out of yours and other of your Saints Books, as Arraignment of Persecution, etc.  
Cretensis in Sect. 18. and 19 lays 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 Christ's righteousness in justification. 2. That I do falsely and forgingly represent the opinion by fathering that mangrel expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere upon it, and which is no where used by him throughout the Controversy. 3. That I charge him to quote Calvin, Bu●er, & affirm others for his opinion in the point of justification, whom yet I affirm to be professedly of another judgement in the Doctrine of justification, which he declares to be false, and then quotes some places out of Calvin, Bucer, for the justifying of himself, and disproving my former Allegation. 4. He recriminates, asperses, and jeers at me, that in my going about to rectify the mistakes of others, and being the great Aristarchus of the Errors, and Heresies of the times, have myself vented Atheological and putrid assertions in the point of justification, 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 profess 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 justification, than I either show myself to be a very illiterate man, and not able to construe a piece 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 confess in English whether Calvin be of a differing judgement from him in the point of justification.  
Reply. 'Tis a sign Cretentis hath a quilty conscience, that upon the naming of an Error about justification, 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 aim at, and did intend as well as Master Goodwin. Secondly I have neither falsely nor forgingly represented the opinion in using that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 expressed himself after this manner. 1. Because there being other Sectaries besides Cretensis holding the same opinion, if they have used To credere in Discourses, and defended it, that's enough to justify me. 2 In Cretensis Books of justification, 'tis more than once affirmed in terminis that Faith in a proper sense, is imputed to justification, and not Christ's righteousness imputed, and now indeed he says and unsaies, shuffles and cuts, seems to say the same with other Divines, and then presently the contrary, I shall show (God willing) at large in my full Reply. 3. To credere used by me in setting down this Error, cannot be justly termed a representing the opinion falsely and forgingly, 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 Conference held with 
* Praefat. ad Eccl. avie Acta Synod● National, Dordr.  Arminius, proved from Arminius own hand writing, wherein he maintained that in man's justification before God, the righteousness of Christ not to be imputed to justification, but faith is self, or To credere by the gracious acceptance of God to be that righteousness of ours by which we are justified before God; yea, and 
* Wotton de Reconcil. par 2. lib. 1 cap. 15. pag, 175.176.  Mr. Wotton himself Cretensis Master speaks so, but when we say faith justifies, we understand ipsum credere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 3. For that charge against Cretensis of quoting Calvin, Bucer, and and others for him, when they are known ex professo to be of another judgement, ●tis most true and just, and a man would wonder at the impudence 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 myself a very illiterate man, not able to construe a piece of plain Latin, nor yet charge Calvin, Luther, and the rest with being of a judgement contrary to themselves, 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 wrists them, as that on Galath. 3.6. where Calvin both in the words going before the words quoted by Cretensis, and afterwards at large, shows he takes faith not in a proper sense, but in a Relative, respecting the object; and to satisfy the Reader, I will quote calvin's words upon that place next immediately 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 honour, ut 〈◊〉 causa justitiae nostrae; primo sciendum est esse causam instrumentalo● dunta●at; nam propr●e loquendo, justitia nostra nihil a lived est quam grat●it● Dei acceptio, in qua sundata est nostra salus: sed quia Dominus testimonium amoris nobis amoris sui & gratiae per Evangelium reddendo, illam quam dixi justitiam nobis communicate: 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 quasi debita merces: sed quia fide recipimus quod Deus ultro donat. I forbear to English this passage 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 Christ's righteousness, 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 persuade myself to have been the Author of this opinion of Imputation; besides Reformed Divines generally, 
Wotton's de Reco●e part. 2. l. 1. cap. 14. Quem ego de imputatione opinionis authorem fuisse mihi perswadeo.  not only two or three, but all are against this opinion of the Imputation of faith, and non-Imputation of Christ's righteousness, and for proof of this the Reader may peruse Mr. Roboroughs examination of Cretensis Treatise of Justification, first part page 9, 10. where he shows that all our Divines are against Faith in a proper sense, Luther, Calvin, Bucer, Pareus, Ursinus, Musculus, etc. (however Arminius and Bertius were for it) unto which Cretensis never to this day made any Reply (though he vapours 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● shows the same by Gomarus particularly instancing in, and convincing Arminius of his Hetorodoxnes from holding of this opinion, that in justification the righteousness of Christ was not imputed, but believing: 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 Heretics, that the man sins in this, being condemned of himself; and for this Error, and many more which Cretensis holds (notwithstanding 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 ways of managing them for a thousand worlds: As for Cretensis charging me with venting Errors in the point of justification, whilst I was reckoning 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 satisfy any man, and to make it appear undeniable, besides in the second impression of my Book (which came forth full fourteen days before Cretensis Answer) the mistake was amended; however the sense of the word before it was amended easily showed where the fault was, though Cretensis aggravate it so high, as to make it amount to Atheological and putrid 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 joint labours of certain learned Divines appointed thereunto by Authority, and whatever in the first impression 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 finds 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 Latin sentences, as Peter Martyr, Lubbertus, Sibrandus etc. where the man should read other manner of evidence against non-imputation of faith, and for imputation of Christ's righteousness, than ever he yet offered in all his sermons and discourses about justification; but for a conclusion, Cretensis answer me one question, why did you not as well except against 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 particularised 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 public 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, etc. saying, It was nothing else but a manifest and clear truth, and that which had passed the trial of Presbyterian fire itself, & was come forth in full 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 knows no wild 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 Authority and power, because that I find fault with his truth (as he calls it) viz. his speaking so disgracefully and contemptibly of the Parliament.  
Reply. O the impudence and incorrigibleness 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 Committee 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 hanged then the Archbishop, 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 Chairman to the House itself, and Master White told me more than once, he was by order of the Committee to report it (though by many great businesses of the Kingdom he was hindered) now I say that after all this Cretensis should in the sight of the sun justify it for a manifest and clear truth, and fly out upon me and my Abettors for finding fault with him, is a strange height; 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 reported to the House itself, as to high for a Committee; and that your words spoken against the Parliament were not a manifest truth; I refer the Reader to such a Book of Mr. 
* Master pryn's Truth Triumphing over Falsehood, Epistle Dedicat. and in the Book 106 107 108 where Mr. Pri● both lays down his passages against the Parliament, and confutes fully his justification and pleading for them.  pryn's, to your own confession in your Answer to him, and to the Record kept by the Committee for Plundered Ministers.  
As for the reason you intimate why that which was uttered by you, was nothing else but manifest & clear truth, because it hath passed the trial of Presbyterian fire itself, & is come forth in full weight, without suffering the least damage 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 than 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 itself, and is come forth in full weight without suffering the least damage or detriment by it: I believe if either I, or any known cordial Presbyterian in England in speaking against the Independent party, had said so much to the vilifying and contempt of the Parliament as Cretensis did, in speaking against Presbyterians, and we had come to the trial of Independent fire itself, we should never have come forth in full weight without suffering the least damage or detriment by it, but we should have carried to our graves the scorching and scars of that fire, if not wholly 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, witness 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 privileges in many things which poor Presbyterians have not; you have a privilege to steal horses, Cretensis pag. 34 whereas 'tis a great fault in Presbyterians to look over the hedge; you have a privilege to set up Churches and a Government of your own without leave, or waiting on the Parliament; but 'tis a great offence in the Presbyterians to Petition the Parliament in all humility to settle the Presbyterian Government, witness those many reproaches in some printed news Books (those pensioners of the Independent party) as also the bitter preaching against their Petitions by some Independent Ministers, with the hard speeches cast out against them by the Independent party, You belike have a privilege to preach, print, speak any thing against Parliament, their Ordinances, Orders, Covenant, Members: yea to act against their Votes, Ordinances, and to pass the trial of Presbyterian fire (as you term it) and to come forth in full weight without suffering the least damage or detriment, whereas I am persuaded a great deal less 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 hanging.  
Thirdly; Cretensis, you have no such reason to bo●st so of what you have preached, that 'tis a manifest and clear truth and hath passed the Presbyterian fire itself, and is come forth in full weight, etc. 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, than you might better have used these words; but Cretensis, though you say the bitterness of death is past, all danger is over, you may be deceived, quod desertur non aufertur, the House may be at more leisure and call upon such kind of things, and upon a review you may be made to know what 'tis, not only to slight and vilify a Parliament, open a gap to a total contempt of all their Authority and power, but when you have done so, then openly and publicly to justify 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 etc. 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 slighting 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 Edward's, and his Abettors in pleading for the Parliament against Cretensis, to strike dangerously at the very root of all Parliamentary Authority and power? and that notwithstanding for the words Cretensis spoke against the Parliament he was complained 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 darkness 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 Presbyterians have broken in at the gap you have made, do you not know what Lilburn hath done? besides have you not read England's Birthright, The Ordinance for Tithes 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 spoke so slightly and scornfully of the Parliament; but many have followed you and broken in at it, both in Sermons, Discourses, printed Books, especially when any thing the Parliament was about displeased them: but as for the Presbyterians respects, duty, patient 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 kind, remember in your rejoinder, 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 excusing himself, and some of his Church for bowling on a day of public 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 Edward's himself, which discovereth his juggling, 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 itself to the Press, and therefore 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 universal 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 Gangrene of my pen, and to restrain the further 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 public 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 himself for about half an hour to the exercise; the sun being by that time either down, or very near 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 itself, and came out without hands: So Cretensis cast a Bowl etc. How much mo●e becoming 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 job, If I covered my transgressions as Adam, by hiding mine iniquity in my bosom; but as Cretensis throughout his whole discourse, hath twenty & ten fetches about, to palliate, excuse, slight, make a mock of all the horrid Heresies, Blasphemies, and Practices of all the Sectaries spoken of by me, so doth he the same here of himself and some of his Church. Now that the Reader may be undeceived, though the first relation of this business was told me accidentally as it was to another, without inquiry or thought on my part (though then so spoken, as by circumstances 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 joining himself to spend the latter part of the day with any of the society of God's 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 gone down,) that another company came and played after them. Now I could animadvert 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 privilege of ease, yea, and of profaneness too, to sit idle at home, or walk abroad to take their pleasure, when the poor Presbyterians are either preaching or praying, or else joining themselves to the Assemblies, where preaching, prayer and other holy worships are performing; and if Cretensis will pretend he was a weary of his preaching in the forenoon, and so somewhat indisposed to further labour that day; I answer, this is just Bishoplike, who when their Lordships 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 weariness and indisposedness after your great labours, 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 sat by as at other times, resting your weary bones. Truly Cretensis in my mind this is a very poor put off, and sorry shift.  
2. Cretensis for all his weariness and indisposedness 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 Presbyterians played with him, etc. 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 Presbyterians, as Cretensis doth all kind of horrid Blasphemies and Heresies in his Sectaries: however Cretensis is never the less in fault because of company; 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 than Cretensis and his Brethren, neither doth Cretensis say the Presbyterians came forth with him, but as he tells 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 Edward's judgement of Church-Government; all which being considered, makes the matter not so bad in the presbyterians 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 come— or sub▪ Presbyters, rather four Ministers in all (expressed by Cretensis all a long in a scoffing, yea in a profane manner; bringing in heaven and God's 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, than 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 vild, and therefore your Proverb of Presbyterians having a privilege 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 Independents bowling on days, etc. 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 bless 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 against me, I bless God, I have whereof to rejoice 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 righteousness of Jesus Christ) and therefore Cretensis i● you mean me, by mistakes in the night, and by Presbyterian Angel (as your words seem to insinuate, speaking unto me, and the Reader may be apt to take your meaning so) speak out, do your worst, I defy you and all your company to prove any such things, or but the suspicion 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 scandalously, let them look to it, I will be no Patron for them, neither will I have my mouth stopped from opening the Errors, Heresies, Practices of the Sectaries, or laying open by name Impostors and Seducers, to gratify the concealment of something 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 Practices in Sectaries, and Cretensis discovery threatened.  
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, Practices, ways which I lay down throughout my Book, are the very principles and ways 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, compass their designs, whereas any personal 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 repent.  
3. These Errors and Practices in the Sectaries are now found in them, cleaving to them since, and not before they turned 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 than other men's, making themselves the only Saints, the Paradise of God, the tender conscienced men, thereupon separating from our Churches, and accounting the Presbyterians as a dunghill; which kind of notions among the people, crying the Saints, the Saints, tender consciences hath gained them more than all their Arguments; and therefore to take off this Argument, 'tis necessary to show they are not holier than others, neither have tenderer consciences, but are loser, and larger conscienced men: And I ask Cretensis, when as Bellarmine and other Papists bring against Protestants holiness of life as a note of the Church of Rome, and boast of the great holiness that is in their Church above what is in the Protestants; whether do not the 
* 
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 usque P●r●chum multi non ●aevi modo, sed flagitia etium gravissima inter illos reperiuntur. vide ibi plura.  
willet's Synops. Second General Controversy of the Church. Quest. 3. of the notes & marks of the Church, pag. 98 Amesi Bellarm. Enervat, De Notis Ecclesiae. Legantur igitur vitae Pontificum Romanorum, de Sanctitatem Pontificum.   Protestants justly and properly to disprove 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 blameless, 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 Independents out of pretences of greater holiness, 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 Cretensis above a year since concerning Mr. Edward's, which discourseth his juggling and indirect walking between the two Towns of Godalming in Survey, and Dunmow in Essex, which will be attested by good hands, and be content to submit itself to the Press: 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 bless God I have Innocency, knowing nothing by myself 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 business to make more for my praise, and his shame, than this; and if he be able to give me any one instance of an Independent and Sectary that hath so denied himself for the Public, and for strangers, as I did in that, I shall begin to think there are Independents in England who seek the Public 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 honour (which here Cretensis threatens me with as a matter of reproach, and indeed the only thing, which belike Cretensis in all his gathering and enquiring 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's) whether in that business 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 near Dunmow, and acquainted with this business from first to last, others, Members of the Assembly entrusted also in it, and under the hands of divers godly persons of the Town, fully knowing the business, together with the Minister of the Town, the now present Incumbent.  
In brief, the great business of my juggling 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 consents and liking of the godly people, and the Ministers entrusted in the business to provide for them, my name was made use of to the Committee for Plundered 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 business 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, merely 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 Journeys, riding three several times to Dunmow, besides other expenses for the good of the place, as in disappointing men to come in upon them, and otherwise (for there were many difficulties in the business, as will appear when I shall give a full relation of it, and that occasioned by a Sectary or two, partly out of ill will to me, and for fear I should have gone thither, and partly 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 sequestered to me at such a time of the year, as that I could have made myself 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 occasion 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 believe if the persons be enquired of who chiefly laboured in this business, to bring in a godly able man to Dunmow, and know all passages (men who are mere strangers to me save only in this business) will say such was my care, pains, and faithfulness for their Town (in the midst of many intervenient difficulties cast in by some instruments, who either had a mind to the place, or hoped for something,) that Dunmow hath great reason to bless 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 juggling, 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 juggling, and indirect walking, and am a plain openhearted man, and I will give you leave to follow me, in all places this 22. year's last passed 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, etc. and to charge me justly if you can with juggling and indirect walking: I am confident that in all those places I have left a good savour, and none will blame me either for life or Doctrine unless they be Sectaries or Cavaliers, yes I know there are some Independents who were so convinced of my diligence, painfulness in my work, unblameable good conversation, that however they love me not for opposing their way, yet upon all occasions will testify for me against the fury and violence of some: But Cretensis let me tell you, I wonder how you dare speak of my juggle and indirect walking, when as the tricks and juggle of your party are so many, and so manifest to all the world: I could write a good large Book of this Subject, the juggle, indirect walking, equivocations of the Sectaries, yea of their juggling between two Places and things: I could tell Cretensis now (but that I must remember 'tis not my large Reply) of his juggle and indirect walkings between his Fellowship in the College 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, Raynum and Norwich, between Raynum and London, between his two Churches and Livings, his Parish Church, and his new separated Church, between his Vicarage of Coleman street after Voted to be Sequestered, and his gathered Church; as also his juggle in his Sermons and discourses, saying and unsaying, affirming and denying, but I spare him; I could tell Cretensis of Mr. Peter's juggle and indirect walking for four years 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 juggling and indirect walking between the West and London, London and other Countries to make 
* Vid. Minors no Sentors, pag. 26. These laws would save that Ubiquitary perturber of, solicitor, and stickler at most of our late elections Mr. Hugh Peter's a great de●l of unnecessary, unfiting pains, solicitation, and abuse of the Pulpit, to the people's great disgust, for his own private lucre, and advancing the designs of his party  Burgesses for Parliament, I could relate also Master Wells his halting between Giles Cripplegate and New England, between Mr. Walker and the money for the poor children's sending over to New England; I could tell a story of an Independent Minister who sought to have, and actually had about fourscore 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 Independent Minister (who hath got well with his riding between places) who had forty 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 juggle 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 juggle and indirect walkings to the rasing of their own foundation, both in the point of the 
* Vid. Independ. rasing their foundation, p, 2, 3, 4, 5▪  Sacrament and Church-Government, but I spare them for the present. In one word, the Reader may see the clear difference between my juggle 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. Edward's makes three journeys 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. Edward's then a great juggler and indirect walker? Cretensis, show me but such an Independent Juggler 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 than the Manuscript by you which came to your hands about a year since concerning Mr. Edward's himself, which discourseth his juggling and indirect walking between Godalming and Dunmow, instead of hurting the names and reputations 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 choice 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 itself to the Press: 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 business more to Mr. Edward's 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 moorfield's, etc. related by me in Gangraena, pag. 78, 79. of which story Cretensis saith 'tis long, the particular forgeries in it numerous beyond measure, in which respect he desires the Reader to make the computation, which he may do with exactness enough in comparing Mr Edward's Relation with some lines given in to him by Mr. Burroughs in writing anent the business, and then Cretensis sets down what Mr. Burroughs gave him in writing, which is to a tittle, as follows. That Story Mr. Edward's 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 myself (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. Edward's his Book. I ●o this day know of no meeting about him, or any of his opinions either intended, desired, or resolved upon, much less that there was any such meeting. The next Lord's day after Mr. Edward's his Book came forth, Mr. Greenhil asked me whether I knew of any such meeting with that Nichols; for his part he wondered to see such a thing in Mr. Edward's 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 wondered to see such a thing in Mr. Edward's 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 enlarge upon it, to make good the truth of it, notwithstanding Mr. Burroughs testimony to the contrary, and Cretensis comments and glosses upon Mr. Burroughs writing, 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 Nichols 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, etc. (yea maintaining more than 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. 
* This Mr. Randal is known well to many godly persons, and is a godly man, a Schoolmaster about Stepny, and a Minister also, not that Randal the Antinomian and Famili●●.  Randal an ear and eye witness 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 circumstances, viz. who were present when Nichols did maintain these opinions to Mr. Greenhil, namely, besides himself one Oats 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 stayed 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. Edward's 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 forementioned, 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. Bellamy's shop in my hearing, of whom after he had made an end of speaking to the company, I enquired more perfectly how he knew all this to be true, and whether he was an ear witness, 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 immediately home, and writ down in my Diary the whole business from first to last, with the day of the month, the place, and persons, when, where, and to whom also besides myself it was told: And further than all this, since my Book came forth, and Cretensis Answer to it, though this story is branded by Cretensis to have particular 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. Bellamy's 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 accord 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. Edward's, 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 concluded 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 Lord's 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 presence 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 Press 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 than 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. Edward's hath page 79. of one Nichols etc. 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 Nichols 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 occasioned 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, falseness, or for me to be cried 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 calumny, 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 business 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 pass 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. Edward's hath page 79. of one Nichols and a meeting concluded of, etc. 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 forgery, as if there never had been any such man, nor any such opinions maintained by him, nor Mr. Greenhil and Nichols had never met, nor Mr. Greenhil 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 believe Mr. Burroughs) make of this writing, crying out, O what a liar is is Mr. Edward's, 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, rendering from thence this story of Nichols related by me, so to the world as if it were all forged, and a mere feigned 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 exactness enough if he shall please to compare Mr. Edward's Relation with these ensuing lines which he received from Mr. Burroughs himself in writing, anent this business. 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 liar under his own hand, and that is from putting all he says upon those words a meeting concluded of; which words meeting and such are several times used by him, (each of them six times a piece) 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, etc. 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, etc. 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 framed 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 falsehood 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 alleged 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 evasion; 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, laying down that Mr. Greenhil related to Mr. Burroughs and others, what had been vented by Nichols a few days before; and now I appeal to the Reader whether this be ingenuous fair dealing to deceive the Reader thus, by casting the aspersion of falseness upon a true story, and yet to keep a reserve to come off with in case of being challenged? or rather whether is not this Jesuitical equivocation, and whether any Jesuit 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 juggling and indirect walking between the two meetings, that where Master Greenhil was without Master Burroughs, and that where both of them were, that of a meeting concluded of, such a meeting, and an ordinary usual meeting, more than Cretensis Manuscript will do my juggling 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 james, cap 1.8. A double minded man is unstable in all his ways, which hath been often in my mind of him, he of all the Apologists in many things seeming to come near 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 yielded, inclined to us for a fit, and yet at other times none st●ffer nor fiercer than he.  
2. As in Mr. Burroughs writing to Cretensis, I have shown plain equivocations, 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 Nichols, 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 precedes 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. Edward's hath of one Nichols; how then can Mr. Burroughs words, viz. of affirming that story Mr. Edward's 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 Zacharies house? and that Master Burroughs should never hear of Nichols name, Mr. Greenhil and Mr. Burroughs being so familiar, and Mr. Greenhil relating to him the opinions, that Mr. Burroughs should never ask the man's 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 necessity of a Government, and power in the Magistrate, and that over conscience, etc. Lastly, for those two or three last lines of Mr. Burroughs, namely Mr. Greenhils ask him whether 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 wondered 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 than 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 vapours 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 together 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 gross equivocation, and a studied piece 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 Errors, 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 opportunities to blemish me, and to render me a Liar 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, blinding and befooling them, leads them into Equivocations, mental Reservations, 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 joined together in the writing printed by Cretensis) might wound my Book, and from thence many would take occasion to question all, therefore they catch at the least occasion to declare themselves against my Book. Thirdly, they do it to free themselves from suspicion and jealousy, which otherwise they might lie under from the other Sectaries, 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 settled 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 jealousy 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. Burroughs 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 denied 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 Independents strictly so called, are a very few in comparison of the Anabaptists, Antinomians, Libertines, etc. a contemptible party as of themselves, Independents in Armies, Country, City, falling daily to Anabaptism, etc. and therefore 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 disprove one of my stories, together with Cretensis glorious vaporing inferences upon it, may plainly see what to judge of my stories laid down in Gangraena, and of Cretensis confutation, seeing Cretensis signal choicest proof, and that which among all the rest was the only testimony that gave him some credit in the world, proves so weak and faulty, yea and at best but a mere 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 boys, Sectaries, and men in their own cause, or persons under bad report, as Cousins, against whom there have been many other complaints and depositions for miscarriages and misdemeanours (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 only one mistake in the transition 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 outcries, and a great noise 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 never no such discourse between Mr. Burroughs and Mr. Greenhil) with particular 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 moorfield's, coming into Stepney parish to draw away people: That to Mr. Greenhils' face did justify and maintain many wicked Opinions, etc. 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, spoke many good words, particularly 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 Magistrate, etc. 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 exactness enough, if he shall please to compare Mr. Edward's his Relation in Gangraena, this Reply, and Mr. Allens Relation anent this business, with the Lines received by Cretensis from Master Burroughs himself in writing, and Cretensis commentary upon them.  
Cretensis pag. 42. Sect. 27. having had occasion to mention Mr. Burroughs immediately before, falls 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 showing 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 forerunner 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 myself upon this, nor the following particulars in Cretensis Book as I have done upon some others, but shall pass by what I could say to Cretensis evasions of passages in other pages clearing his meaning, etc. brought in defence of Mr. Burroughs, as namely, that Mr. Burroughs uses to say and unsay, affirm and deny, as the vanity and weakness of that distinction (as 'tis here applied) 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 consciences 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 Section, 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 Edward's had already tried the strength of Achilles and four more joined to him, Master Thomas Goodwin, Master Nye, etc. in his Antapology, or full Answer to the Apologetical Narration, which was never yet replied 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 men's: And for a conclusion 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 Army of confutations, but stayed his pen & closed the period at an erroneous conscience may be such; he had wrought little less than a miracle, for he had written one whole Section among 35. without either giving me the lie, or jeering or scoffing at me, or abusing some place of Scripture, etc. but the evil spirit that attends 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 calumnies and slanders, the world will shortly understand by an express from thence, of which Mr. Ellis writes thus to a friend in London: The aspersions cast on me and some others here by Mr. Edward's, are as false as foul: which because they are a great part of his Book and strength, those who are here concerned, will, if God please, make Reply.  
Reply. Now whether my pen hath abused M. Ellis of Colchester, & other faithful 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 Critic upon other men's words, in these words his pen (speaking of me) writes either falsely or improperly; for what I print of Mr. Ellis, etc. 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 express from Colchester discovering 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 baseness, self-seeking, equivocations, etc. that the Answer to it will serve to make a third part of Gangraena; their Errors, Heresies, Practices, etc. without any help from other places, will serve to fill a good Book of itself. But to animadvert no further on this passage 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 mind, 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 than any contained in those Letters Mr. Ellis writes of to a Friend in London.  
Cretensis §. 29. p. 44. labours 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 justify the contents of his own Letter written 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 employed in several matters and affairs that concerned the Parliament; which besides that I had heard so, I saw two Orders or Warrants, one from the Honourable 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, than a hundred Letters written to the contrary by 
* This Letter which Cretensis here prints, was written by an Apprentice boy, an Anabaptist, of Ki●●ius Church, unto Ki●●●●s himself, who belike by himself or some other communicated it to Cretensis.  Anabaptists (such as Cretensis here prints) can be to deny it: Now as to that particular instance in the Letter brought to disprove Mr. Ricraft for being a person cordially affected to the Parliament (which indeed is all that hath any show of proof, all the rest being mere words) namely, of concealing a Colonel which came out of the King's Army, which Colonel would have taken away the life of one Mr. Robert's Minister, and that if Mr. Roberts had known of the Colonels being in Town, he would have endeavoured the hanging of him, and yet not without cause, for former discourtesies received from him, etc. I desire the Reader to judge how true 'tis by these following lines which I received from Mr. Roberts, under his own hand, and subscribed with his Name.  
I Do not know of any Colonel or other Officer of the King's party that Mr. josiah Ricraft did entertain, nor that the said pretended Colonel, nor any other particular person did particularly endeavour to take away my life: and if I had punctually known that the said pretended Colonel, or any other person had endeavoured at the taking of B●rmingham in ho 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 weakened my testimony of the Author, and branded him for a Malignant, he proceeds 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 Rebaptised, 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 Windmills, 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 disprove:) 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 business of Kiffin and Patience anointing with Oil a sick woman, one of their members, that is not denied neither, only some words, which being recovered, she should speak, which is not much material to the thing; besides, 'tis probable words to that effect were spoken, though not in terminis, wherein, may be, the equivocation stands: And lastly, for that story of the woman to be Rebaptised, and the Dipper which Cretensis makes such a acquaint invention and bold fiction, etc. as if no Anabaptist could be guilty of such one; I Reply to Cretensis, There are fouler things done by Anabaptists and Sectaries; Mistress 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 lie 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 join in a Petition to the Parliament with the Presbyterians for the forbidding of all Dipping and Rebaptisation, and exemplary punishment of all Dippers, as his Brother Kiffin, etc. 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 extremely 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 taken order to have sent me up with hands subscribed, the proof with particular 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 favour 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 Cretensis of his rashness in speaking thus, I desire him in his rejoinder to resolve 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 find him out, and to bring him, with all other Witnesses before the Magistrate to prove the truth of it; must not this of necessity require some days (though no accidents should fall out, sickness, or of being from home, etc. 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 contesse 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 Lincolnshire, 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 weakness of judgement, that strength of malice against the Saints as I have done.  
Reply. Lieutenant Colonel lilburn's playing at Cards, I have proved true in Answer to Walwyn, pag. 30. where the Reader may by looking back be satisfied; as for the rest I have said of him, when Cretensis goes about to disprove 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 fetched) to salve the credit of his Brother Lilburn, That my reporting of lilburn's playing at Cards either is a false report itself, 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 Eyewitness, and so nothing to be believed, though related 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 fishing 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 juggling between Godalming 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 threatens 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 Presbyterians, and so cannot speak much of his own knowledge.  
As for that particular of one of lilburn's 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. Edward's 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 show their own folly in rash censuring of Presbyterians from acts of God's Providence in afflicting, by giving instances in themselves: However, for the truth of the thing, lilburn's 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 expressing not how long he could not see, speaking only of presently after his Letter came forth; but supposing his eyesight to be as good as Cretensis expresses 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 lilburn's 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 less is seen, yet cannot see at all; and I am of the mind, 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 ways of Error, Schism, contempt of the Ministry, despising 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 eyesalve that they might see and be ashamed, and return. 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, than he does that there is any woman-Preacher at Brasteed in Kent, etc. and he believes me to be the greatest Manifestarian under Heaven, there being no man that hath manifested that weakness 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 impudence of Cretensis, who dares deny any thing if it may make for the Sectaries; 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, Gentlemen, Citizens, Soldiers. This Thomas Moor does much hurt in Lincolnshire, some parts of Norfolk, Cambridgeshire; he is famous at Boston, Lynne, Holland; followed and accompanied sometimes 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 peter's, 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 Garrison 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 find in this Book, p. 24, 25. I shall add this as a farther proof related to me lately by two godly Ministers of Kent, which is as follows. Upon Mr. Saltmarshes Book called Groans for Liberty, coming forth, and denying there was any such woman, who Preached at Brasteed, many of the godly Ministers of Kent in that part of Kent about Town Mauling at a meeting of theirs, took it in consideration to inquire and find 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 near Brasteed, knowing the Town, and the people thereabouts, to make it his business 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 Brethren, and accordingly did act in the business, and at the next meeting satisfied the rest of the Ministers, that he had found out there was such a Preaching woman an Anabaptist, who sometimes at Brasteed, and other times at Westrum, a Town near Brasteed, doth meet other women, and after she hath Preached, she takes the Bible and chooses a Text, some Verses in a Chapter, or sometimes 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 acquainted me with this, being entreated to give it me under his hand, hath under 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 Sectary, 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 expression of Cretensis concerning me, that I am the greatest Manifestarian under Heaven; There is no man hath manifested that weakness of judgement, that strength of malice against the Saints which he hath done. I would have Cretensis 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 satire, 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. Edward's or Mr. Goodwin in their writings against Independents, and against Presbyterians, have manifested more weakness of judgement, and strength of malice against the Saints: And to satisfy the Reader and myself, I desire Cretensis in his rejoinder to show where in any of my Books I have manifested that weakness 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 quarter of it; or writ a Book, wherein the far greatest part of the particulars were observed by ot●ers; or had neither leisure nor opportunity to search to the bottom all was storied, and yet notwithstanding deny all with Giantlike confidence, Cr. p. 50. or where, in what pages of my Books, entitled, Reasons against Independent Government, Antapologia, Gangraena, I have discovered that strength of malice against the Independent Saints, as Cretensis in his Books called M. S. Theomachia, Answers and Replies to Mr. Prynne, A brief Answer to Mr. Edward's, hath against the Presbyterian Saints, and all the Reformed Churches. But no man need marvel at Cretensis course language, either in vilifying, slighting me, or in charging me so deeply, who considers how he hath spared none, of what condition or quality soever, that have come in his way, not regarding any man's age, calling, learning, holiness, sufferings, place; witness his scornful bitter speeches against Mr. Walker, Mr. Roborough, Dr. Stevart; yea, casting firebrands 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 find in Cretensis Books against Mr. Prynne, and particularly in that Book Entitled, 
* Calumny arraigned 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 godliness and religion hateful to the world, to increase divisions, to multiply distractions, to bring a snare and evil day upon the Parliament, to expose the whole Kingdom to ruin and destruction.  Calumny arraigned and cast.  
Cretensis (§. 33.49.) denies he holds any Errors in Justification greater than I do, yea, or any so great by many degrees; and it will be a thousand times said, before once proved, that Cretensis holds any such Errors, etc. 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 Honourable Court of Common-Councel, the Lord Mayor, aldermans, etc. calling them Brethren in iniquity with me. And further taxes me, that because the Pages of my Book are not large enough to contain my shameless untruths, therefore I quote them in the Margin of it, as of Overton and Eton, and some of Cretensis Church reporting, etc.  
Reply. Cretensis hath been often charged to hold Errors in the point of Justification and the particulars have been specified and proved by many godly learned Ministers, both in Pulpits, writings, and conferences, as 
* Master Walker, Master Roborough by writing; Master C●alamie in preaching.  Master Walker, Master Roborough, Master Calamie, etc. yea, some Independent Ministers, as Mr. Thomas Goodwin, Master Burton, etc. have spoken against his Errors 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 Errors 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 Error, Master Robrough hath done it clearly and fully in his Animadversions and Examination of both parts of your Treatise of Justification (which, me thinks, you never having replied unto, should not have had the forehead to have boasted thus.) Besides also, a godly orthodox learned Presbyt. of the Church of Scot● and hath fully answered you, and discovered your weakness, as one of the Reverend Commissioners of the Church of Scotland assured me upon his own knowledge. Secondly, Cretensis shows his impudency and boldness in denying that which I prove by a Petition of the Honourable Court of Common Council, wherein they in terminis (as Cretensis cannot deny) affirm it; and I suppose, all men will judge, such an Honourable Court affirming it, and that to the High Court of Parliament, is to be believed before one Cretensis. And of this business 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 Council, whereupon they put it in: and no wise man can conceive, that such a representative Body as the Common Council, in a business wherein they knew they had so many eyes upon them, and so many enemies, (all the Sectaries mortally hating them for this, and other Petitions) would represent such a thing to the Parliament, unless they could prove it. The Common Council knows very well, the Sectaries want not friends to possess the Parliament against them, and who watch but for such an advantage, as to take them tripping, thereby to render all they present in this kind 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 City 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 weakening the credit of the Common Council, and the better bringing their preaching-sisters off, come in, and allege 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 believe 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 eat nor drink till he had proved what he here writes: yet I heartily wish, that my Lord Major and the Honourable 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 conceive, they may the more lawfully and justly do, because he doth not only give them the—, but calls them Brethren in iniquity with me,, scoffing at a saying 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 Council? 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 City: I do not see how the Honourable Court of Common Council can let it pass without questioning him, to suffer a man, who lives in the City under their Government, to abuse them thus in print. I am confident, if the Presbyterians lived in a City under a Magistracy and Government, where the Governors were Independent, and should have abused them thus, they would have made the City to hot for them. 3. As for that I say of Overton and Eton, for all Cretensis mincing and shuffling, I shall free myself from uttering untruth; for Overton said, after a boasting manner, unto two sufficient witnesses, that now there was an answer to my Antapology, and entered 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 searched the book, and found it entered: so that I and many looked every day for the coming of it forth; and I never knew before now, that books were entered into the Hall-book, but just when they were going to the Press. For Eton, an Independent Milliner, I do not affirm, that he spoke the same words which Overton did, for his words were spoken many months before overton's; 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 Antapology, and he had seen it, and the Author of it had discovered me to be a poor weak man, and my Book a slight easy piece, neither good sense, nor good English, or words to that effect; which Eton confessed he spoke 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 Eton an Independent: namely, What was the true reason that Cretensis Reply to my Antapology, being entered in the Hall-Book in july last, and given to the Bookseller to print, was not printed, but stopped? And how it came to pass, that Eton, if he be no Independent, had the Reply to my Antapology communicated to him to read and peruse? And when Cretensis hath resolved these questions, it may be, by the next, if he answer not truly, I shall tell him the reasons of the stop, and to whom else besides Eton this Reply hath been communicated, 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 Answer to my Antapology; as namely, what the Licenser did upon perusing of it, and of the Title given to it about The Accuser of the Brethren cast, etc. 4. As for the report of some of Master john goodwin's Church, etc. I observe Cretensis denies it not, but puts it off with one of his usual tricks, That he believes, I no more know it then declare it. And indeed, this is one of Cretensis juggling ways which he makes often use of in this Book; when he knows not what well to say, than he comes in with I believe, he no more knoweth, and I no more believe. (Cretens pag. 48, 49.) And truly, 'tis somewhat strange to me, that he who is so hard of belief in divine things, that he will not believe the Scriptures without reason, and hath preached lately with much earnestness and violence, that Faith is not to guide Reason, but Reason Faith, will yet in humane things, believe 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 rejoicing in an Answer coming, and to persuade the Presbyterians to the truth of it (who have always much doubted of an Answer to the Antapology) shall not be censured by the Church, nor looked upon with an evil 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 promise, 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 Cousins 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 he goes over seven particulars, putting the lie 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 jeers, scoffs, and foul uncivil 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 vindication of myself against the foul-mouthed 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 mind the Reader of that which I have often spoken of upon several other particulars which I have replied unto; namely, that he 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 me some circumstances in this story for proof of some things more fully and clearly then the Minister from whom immediately I received it: And indeed, I am told, there is a mystery in some passages of this business about Cousins, which being unfolded, will give more full satisfaction in some particulars to the Reader, than yet I am able to do. For the manner of Cretensis Answer, how unlike it is to a Minister of the Gospel, and how like to one brought up in an Alehouse, or in a Bowling-alley, not only on a day of public Thanksgiving, but every day in the week, having their terms of art at his finger's ends, Score up, Tally on, and such foul-mouthed language, 'Tis a lie, You lie, A loud lie, every impartial Reader cannot but take notice, and many speak openly of it; and that which makes Cretensis folly and insolency the greater, and more to be blamed by every indifferent Reader, is this, that he gives me the lie so often, in such a disgraceful, scornful 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 falsely, against the worthy Minister who told me this story, That he Works stoutly at the forge, and feeds both himself and the world with all manner of scandals and falsehoods 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 he 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 Cousins his own relation; Cretensis disproving 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 Cousins) that he knows no such man, and this counter information I had from the mouth of the said Cousin's himself, and have the particulars under his hand. Now I appeal to all the world whether any wise man would ever have made such ado as Cretensis doth here, giving the lie so oft, triumphing so confidently in a business merely 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 man's self, and upon a man's own testimony to call an honest man a thief, and to declare a thief an honest man; especially considering, besides Cousin's being a party, and in his own cause, he is a man against whom there are many depositions, and complaints against him for other miscarriages and misdemeanours, a Copy whereof I am promised from a good hand, and shall insert in my large Reply: But supposing all that Cretensis saith Cousins told him should prove upon further inquiry to be true, and not false; (the contrary whereunto I shall presently make apparent) yet no wise man can excuse Cretensis of a great deal of weakness and folly, to put so much weight as he 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 weakness of judgement, besides strength of malice against the Presbyterian Ministers and Saints which he hath done both in this, and in many other passages of his Book; as to make an Answer to a Book, and profess truly he never read one quarter of the Book, etc. and in my opinion these acts manifest greater weakness of judgement, far more injudiciousness, than the not knowing how to range parts of speech in a sentence, nor to put the Nominative case and Verb together regularly in English, etc. And for a conclusion of what I have to reply against the manner of Cretensis confutation of this story, I refer it to the judicious Readers consideration whether Master Edward's, for relating a story as a Relation, 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 partiality, or for sinister ends, be to be accounted a liar, and to have the lie often given 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 favourably for himself, especially being such a one, as a man may, without breach of charity, presume he will speak any thing for himself in his own cause, when as he did to me in the presence and hearing of three godly Citizens allege in his own behalf to clear 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 four cups of sack given him before he swore, and was drunk when he took his oath; unto whom some of the 
* March 30. Three honest godly Citizens after supper coming to speak with me, as they were with me Cousins came to speak with me, and was brought into the room where these three Citizens were and I spoke nothing to him nor he any thing to me, but in their hearing, who will testify this and more.  Citizens then present with me, replied, he had best take heed what he said to accuse the Justices of Peace, that they should make any witness drunk, or have any hand to give 5. s. to one to swear against him, and that this was no● likely, nor to be believed by any wise man; and I suppose if I should reply never a word more to what Cretensis hath objected against this story of Cousins, I had said enough to satisfy rational 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 otherways 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 Cousins in the last leaf of my Book save one, I received it from a Reverend Minister who is Preacher at Rochester (the place where Cousin's lives) and a Member of the Assembly, who told it me, and a Common Counsel man of this City, and I writ it from this Minister's 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 relation 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 believed) and as an information only, not as a thing of my own knowledge, I conceive I cannot be taxed for a liar, not according to any acception or definition of a lie; and if I be in this kind to be blamed for lying, I desire to know of Master Goodwin by the next in case he have reported from Cousins 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 incur the title of great Master Cretensis, than I the brand of lying, which he so liberally bestows upon me. But to come to the particulars, for the first words that Cousins should say, jesus 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 believe all the words he said; and for the fuller satisfaction 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 Cousins of Chatham ', taken upon oath the 19 day of August, 1644. before John Philpot Major, and Philip Ward Esquire, justices 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 Cousins 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 month, and should be read no more; whereupon the said john Cousins replied▪ 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 Cousins (alas) he was a child, and you must not believe all the words he said.  


his mark. john Cousins  
john Philpot Major.  
Philip Ward.    
Vera Copia, & examinat.  
per me johan, Goldwell.   
Now I appeal to the Reader whether these words related in this Deposition, be not Blasphemy as well as the other, and whether a mistake might not easily arise from these words deposed, to report the other; but to put Cretensis out of doubt that 'tis no lie, 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 blasphemed after this manner. The first is one Coleburne of Watford in the liberty of Saint Albon, a great Anabaptist and Sectary, who spoke these words, that our Saviour Christ was a bastard, and the first time that he taught was in a tub upon the sea. This was found by a Jury upon oath, and was returned into the King's Bench by Certiorarie, in Michaelmas Term last. The second is one in Midlesex, who is indicted at the King's 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 public: This is found by the grand Inquest in Candlemas Term last, upon the knowledge of one of the said grand Inquest; and to assure the Reader of what I write, I have by me the whole Process and particulars at large, which I fetched out of the Crown Office, subscribed with the Clarks hand, which because they are so large, and I have much exceeded the number of sheets I allotted to this Reply, I forbear 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 proceedings out of the Crown Office attested under hand. And for Cousin's speaking these very words, Cretensis a little after (though here he denies them) yet confesses these words were charged upon him; though upon examination waved; else what means that passage of Cretensis, the witness 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 rejoinder.  
For the second, that if Jesus Christ were upon the Earth again, he would be ashamed of many things he then did. This second part of the Relation of the Information Cretensis calls ●a lie, and the second in order, and thereupon enlarges himself after this manner. For neither did the man (namely Cousins) speak any such words as these, the witness upon whose single testimony (originally) both these and the former words were charged upon him, upon rexamination, and that upon oath before the Committee of the County, waved both the one and the other, as 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 further satisfaction. Now that the Reader may see what Cretensis confidence and impudency is, and that Cousins spoke such words as these, I desire him to read what follows to a word, taken out of the originals, kept in the Major's 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 justices of the Peace within the said City.  
WHo saith, that in Lent was twelve months last, he being upon his duty, at the guard of the Bridge at the Sentry with Robert Cousins, and some others, he being talking with the said Robert Cousins about the troubles of the Church, and some speech of our Saviour Christ, he the said Cousins then said, that if our Saviour Christ were now again upon the Earth, he would be ashamed of what he had done; and he further saith, that he heard john Patten of Saint Margaret's, and john Cousin's Brother of the said Robert, declare that they have heard him say to the effect aforesaid.  
the Mark of the said Francis Q Tillet. john Philpot Major. Philip Ward. Barnabas Walsall. Vera Copia & examinat. per me johan, Goldwell.   
Now for that which Cretens▪ alleges here to clear Cousins, that he never spoke 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 Rhetoric, and great swelling six footed words, can never clear himself, but must blush for shame, unless he be past it, and confess that either he was too credulous to believe such a Sectary and a man in his own cause as Cousins, or else out of haste and eagerness to confute me, mistook the business quite, or which is worse, did wilfully, and on purpose write thus to brand me, hoping that I should not be able to disprove him by ever getting the Records to testify the contrary; and before I do particularly 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 confutation of Cretensis (by which you may judge both of those many that go before it, and those few that follow after) There are not only well-nigh, but altogether, quot verba, tot mendica, and yet even this hath this banner of confidence 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 demonstrate under the Clerk's hand of the Committee; and therefore if I would deal in such a scoffing way with Cretensis, as he hath done by me (though falsely) I could marshal his lies, and rank them in order, first, second, ●hird etc. 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 lie with a lesser 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 Cousins that is true, and yet it hath Cretensis seal upon it, and this foundation (greater than Mr. Edward's, 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 forthcoming 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 (unless mistakes in the manner of a Relation, as in the order or mistake of a name, etc.) 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 refer 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 signal and choice confutations founded upon examinations under the hand of the Clerk of a Committee which he saw and read, and is forthcoming for any man to peruse for his satisfaction, be of so dark and dismal 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, persons in their own cause & c? If Cretensis Chariots and horsemen fail, surely his Infantry will yield 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 follows, which clearly proves what I say, and confounds Cretensis.  

Whereas ceatain Articles are exhibited against Robert Cousins of Blasphemy, which he now allegeth is confessed by some of the witnesses to be rather a suborning then truth; These are to require you to warn these under-written to appear 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.  
john Bixe.  
john Cousins  
Francis Tillet  
james Hills  
john Hills  
George Pain  
William Barnet     
To all Constables, and other officers to whom this shall come, etc.  
Let Mr. Goldwell send a Copy of the Articles with these witnesses.  
The Examination of Francis Tillet taken upon oath before Sir Anthony Weldon, William james, Richard Beale, and john Bixe Esquires, upon an information of some subornation against Robert Cousins, Novemb. 20. 1644.  
Who saith that Robert Cousins and this examinat being together upon the Sentry, 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 Christ's making and framing; whereunto Robert Cousins replied, 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 john Cousins this discourse, the said john Cousins replied, 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 business, and he will find Cretensis lines brought to clear Cousins 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 Cretensis, 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 testimony without oath sufficient to disprove it? 2. Cretensis affirms for proof of his words, that Cousins never spoke such words as these, that the witness upon whose single testimony (originally) both these and the former words were charged 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 smells 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 witness upon whose single testimony (originally) both these and the former words were charged upon him: let this be the first lie in this Catalogue, for 'tis evident by the Depositions which I have set down, that there were two witnesses, john Cousins and Francis Tillet; Francis Tillet who swore Cousins spoke these words, and john Cousins who deposed the other words; so that there were two witnesses, and each witness deposed not the same, but different words.  
2. Cretensis here affirms the former words, namely, that jesus 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, than Cretensis tells another phib, which is the second in order.  
3. Cretensis positively (without saying I was so informed, etc.) asserts that these words spoken, viz. by Cousins, If Christ were upon the earth again he would be ashamed, etc. the witness 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 Cousins, before three Justices, and upon re-examination, 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 examination under the Clerk's hand of the Committee which I have set down; and now I might say to the Reader, keep tale, this is the third downright fall, more than a stumble, this is a big lie with others in the belly of it; for first the former words were not charged upon Cousins by Francis Tillet, but only these words; and therefore how could he be re-examined upon that of which he never informed, nor was formerly examined? Secondly, much less than could he upon oath wave them; and for the other words which he was re-examined upon, he stood to them before the Committee, and is ready to testify 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, etc.) 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, etc. and subscribed by Andrew Lydall Clerk Committee. This untruth may well stand for two, or at least be printed in a Capital Letter, because he affirms a gross lie, 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 Cretensis 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. Edward's 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 uniformity sake, that it may end as it began, or rather end worse, by rising and ascending in untruths, affirms in the close of it, that this examination is forthcoming 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 forthcoming, there are many lies. First, there is no such examination. Seconly, than it cannot be forthcoming. Thirdly, not for any one man to peruse, much less for any man. And fourthly, it can be much less 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 confuting this part of the story related by me of Cousins, and that tending so much to the satisfaction of any man, why did you not cause it to be forthcoming, 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 Clerk's hand of a Committee, would have been more authentical with rational men to have convicted my Book of untruths, than a Letter of an anabaptistical boy, etc. and therefore for my part, I am confident, Cretensis saw that in the examination brought him by Cousins, which being printed, would have disadvantaged his foul-mouthed Confutation of this story, either contradicting, or rendering the whole suspected; and therefore he suppressed it, being willing 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 Rhetoric 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 wonderful Art and faculty by his wit and largeness 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 story of Cousins, 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 Cousins, and the examination under the hand of the Clerk of the Committee (what ever it was) was brought him by Cousins: 
Oretens. pag. 40. This Counter-Information I had from the mouth of the said Cousin's himself, and have the particulars under his hand.  Now I conceive that examination under the hand of the Clerk of the Committee which Cousins showed Cretensis, he also showed me, which I carefully read, and that in the presence of three Citizens, 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 Cousins 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 Cousins was gone: and for a need, besides my own testimony, those Citizens will be ready to witness also the truth of what then passed; so that by all this the Reader may see more untruth in one piece of Cretensis confutation of the story of Cousins, than there are pretended untruths, made by all the art and malice of Cretensis against the whole story of Cousins; so that to conclude this I ask of Cretensis who is the liar now? and I suppose I may more truly apply Cretensis own words a little changed, spoken against me to himself: doubtless the man hath sold himself to write all, and all manner of untruths, that he can but scrapple together from what mouths, or tongues, or pens, he cares not so they be but Independent in their constitution, and carry 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 spoke 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 Kingdoms who are for truth and peace.  
3. Cretensis proceeds to infringe the truth of my Relation of the story of Cousins 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, Cousin's information being the sole ground whereupon Cretensis goes, (as he confesses pag. 40.) the Reader may easily guess at the rest, and my Authors I with the Records produced, are more authentic than Cousins bore 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 Cousin's being bound over by the Justices upon these blasphemies attested against him to the Sessions, and of his being imprisoned for speaking words against a Member of the House of Commons, dwelling in that county, and of the complaint for his blasphemies against Christ exhibited to the Recorder 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 spoke to him, and of his address to the Committee of Kent for a review of these Depositions, etc. only there seems to be some interfering between the third and fourth branch of Cretensis confutation; Cretensis denying Cousins to be ever under any restraint, or needing any order from any in place, or to any in place to release Cousins, in reference to his blasphemies; and yet he saith presently after, upon the fight of the forementioned 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 sixth branch, calling that part of the relation of Cousins 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 Cousin's house, which is so evident in Rochester, that as the days of the month when they preached are known, so are the names of many of the Auditors that were present: and for proof of it, 'tis given me under hand from Rochester, that Woodman himself confessed 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 Cousin's saith he knows 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 Cousin's going to Master Clares, etc. for uniformity sake, made a lie by Cretensis, because he was set upon it to blast all for lies; 
Cousin's going to hear Mr Clare preach.  I reply, that as the first part is confessed to be true, so is the last as true, though denied; for Master Clare affirms, he said he would complain of him; and let Cousins be think himself what he said of Master Clare, and he must confess it. As for that argument Cretensis brings why he did not threaten to complain of him, and that the man dares not threaten to question any whatsoever, because 'tis his judgement, none ought to be questioned or troubled for their judgements in matters appertaining unto God: I answer, 'Tis a weak one, and it follows not; because the Sectaries principles and practices do not agree, they practising many things often wherein they profess contrary: How many Sectaries have we in these days, who plead for, and profess liberty of conscience, which yet have not only threatened godly Ministers and Christians for their consciences, but actually have brought them into trouble, and punished them several ways? Surely Cretensis, if you had read Histories of the Church, both ancient and modern, you would have sound Heretics and Sectaries, as Arians, Donatists, Anabaptists, Socinians, Arminians professing as Cousins here does, who yet when they have had opportunities, proved great persecuters of the Orthodox godly Ministers; and we well know by many shrewd signs 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 Ecclesiastical, Civil, or Military, where 'tis in their power to hinder them. And therefore Cretensis, you had need bring better Arguments to confute my Antapology, (which your Sectaries give out you are upon); or else you will do the Apologists little good either in matter of fact, or in answering the argumentative part of it.  
6. Cretensis in his animadversions and inferences made upon my relation of the story of Cousins, not knowing who related it to me, nor the occasion of the relation, etc. yet in the close of his confutation of the story of Cousins, most falsely and wickedly, without fear or wit, brands him who related it to me with such words as these, But who is Master Edward's godly orthodox Presbyterian Minister●? Is he not such a one who works stoutly at the forge, and feeds both himself and the world with all manner of scandals and falsehoods against the Independents without fear? Certainly, Cretensis throat is an open sepulchre, and the poison of asps is under his lips. What shall be given unto thee, or What shall be done unto thee, thou false tongue? This passage against the godly Minister who told me this story, fills up the measure of Cretensis rage, lying, and evil speaking; and he could hardly have spoken more untrue words then these, whether he consider the man himself, 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 years of good account in the Church of God, a Member also of the Assembly, and a man far from forging, or feeding himself and the world with all manner of scandals against the Independents, etc. and this Minister did not make it his business or work to tell me this story, coming to me, 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 spoke to them as I was going by, and they to me; 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, he related this story to me 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 judge 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, etc. if they be against his fond conceits and Sectaries.  
And thus, good Reader, I have gone over all the particular material exceptions made against my Book entitled 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 lies lies, are, and how in them that Proverb is verified, A great cry, but a little wool: little cause, but only the rage and madness of the Sectaries to see themselves and their ways 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 justify and clear all things excepted against in Gangraena, which being lighter, are now passed over, or though spoken unto, need further amplification and illustration. In a word, there is nothing behind untouched, that either glances upon me, or speaks for themselves and their party; but I intent 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 Errors, Heresies, Blasphemies, Practices, Stories, etc. laid down in Gangraena, not so much as once offered to be disproved, though they be of persons and things here living, and acted in London, and near at hand, and which Cretensis, with all his gatherings, intelligences, observations and presentations from Sectaries of several sorts, Anabaptists, Independents, Seekers, etc. and of several parts in the Kingdom, Kent, Essex, London, etc. 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. Errors 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? Whether did not Master Burroughs and Master Greenhill preach bitterly against the Petition of many well affected Citizens for the settling of Government? And so I might go through hundreds; and of all those facts, opinions, practices that these three men have not been able (though so willing) to except against, infer, conclude, and flourish over Cretensis with his own sword. There is no reasonable man, that considers the malignity, wrath, etc. of Master 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 public notice given of answering me, as appears by the intelligence and particulars brought in to Cretensis from several places, to furnish him their Champion; together with the extreme eager desire of Cretensis taking all advantages against me, 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 being able to put the Nominative case and Verb together, and such like) but will 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 Envy must needs be false: so that whereas Cretensis conceives, that now in his Answer he hath informed the world how many lies and untruths there are in Gangraena; the truth is, that he and his fellow-sectaries have done it but faintly, and with the extreme damage of their own cause: for all wise and unprejudiced men will acquit all the other particulars from the crimes and imputations of lies and falsehood, 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 very 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 comparison, (if spots) and I may say of all the exceptions taken by my three Antagonists, supposing them to be mistakes, (though I have showed the contrary) What are these among so many not excepted against, being but as glean to the vintage?  
Cretensis, pag. 50. and in his last Section, winds up his Answer in speaking to the Reader, that though for the present he hath given him only a taste of Master Edward's grapes, yet sufficient, he presumes, to convince the Reader, that his vine is the vine of Sodom, etc. and professes that he hath 〈◊〉 read one quarter of the Book as yet, nor knows nor whether ever he shall care to read it thorough or no: and then labours to possess the Reader, that what he hath not answered, others will very shortly: a few days (he makes no question) will give the Reader more light to comprehend the darkness of Gangraena; and prophecies, 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 pulled down by the hand of Truth: And when the servants of God shall have had the opportunity to wash off that dirt and filth which Mr. Edward's hath cast upon them, Gangraena will be found a strumpet, yea, and of the race and lineage of that great scarlet Whore, which corrupteth the earth with her fornication.  
Reply. As for Cretensis saying, he hath only for present given a taste of Master Edward's grapes, implying, he could feed the Reader with whole clusters, and intimating he hath a great deal more to say to my Book, as other passages express besides this, viz. pag. 38. I presume that Mistress Gangraena hath not as yet paid me the tithe or tenth part of her forgeries, etc. I answer, I believe Cretensis hath said all he possibly could against Gangraena; I do not think he left out any thing he 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 find matter against my Book to fill up six sheets with, railing and declaiming against it, will not think he gave but a taste, or a tenth. But how could Cretensis say he had given only a taste for the present, and not the tenth part, when as he professes truly he had not read one quarter of the Book then, neither knew whether he should ever care to read it thorough or no? Could he divine of what he had not read, nor knew not whether ever he should read, that there was ten times more behind? And besides, How could Cretensis, out of what he knew not whether he should ever read, promise the Reader to give him not only 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 he saith of the particulars detected already) observed by others, and presented to him: and after this rate of the far greatest part of particulars observed by others, and presented to him, 'tis easy for Cretensis to give Answers; and I much wonder we have no more of them, but that he takes almost two years to give an Answer to the Antapology. And no wonder, Cretensis going upon an implicit 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, anabaptistical, etc. 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 he cannot see at all. As for that Cretensis saith, that he presumes by the taste he hath given, he hath convinced the Reader that my vine is the vine of Sodom, my grapes grapes of gall, my clusters bitter, etc. I believe every Reader who is not bewitched with the Independent Schismatical way, is convinced, that Cretensis hath said enough to satisfy all men, that his vine is the vine of Sodom, that his grapes are grapes of gall, his wine the poison of dragons, and the cruel venom of asps, and that generally all men say of his Answer, yea, some of his own party cry out of it, that it is too bitter: But as for my Gangraena, though objectiuè, the object about which the Book is exercised be the vine of Sodom, grapes of gall, poison of Dragons, and the cruel venom of Asps, treating of and laying open the Heresies, Blasphemies and Practices of the Sectaries, which indeed are poisonous and venomous; yet subjectiuè, the Discourse itself, and the way of handling those things, is healing and medicinal to cure the Reader of those stings and poisons, which by eating of those sour grapes of the Sectaries they have contracted; and my Book is far from being like the vine of Sodom, the poison of dragons, that in writing of it I have played the part of a Physician, made a precious treacle and sovereign antidote to cure and expel poisons, by correcting, qualifying, binding them, etc. laying open the Errors, Heresies, etc. their evil, 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 knows whether he shall ever care to read it through or no: I reply, 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 piece 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 Divines have had of Cretensis a great while, that he is no judicious rational 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 confess my folly. Seconly, 'Tis horrible pride and arrogancy; what a proud passage is this, Cretensis thinks himself so great, and looks down with such disdain upon me, as that he knows not whether ever he shall care to read my Book through or no, ●lighting it as not being worth his reading, nor I worthy to carry his Books after him; this speech indeed is near akin to that in page 15. Indeed if Independent Ministers had either the privilege of ease to preach to the bare walls and pews in their meeting places: The Independent Ministers are so taken up with preaching to great Congregations, and with the resort of great persons to their houses, and with the consultations they are admitted until midnight about great affairs; and particularly Cretensis of late, as 'tis talked every where in London, that he knows not whether he shall ever care to read my Book through or no, or shall ever have leisure 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, years, piety, that care to read through my Books, and bless God for them; and though they be of as piercing deep judgements as Cretensis, yet could never find that nonsense, weakness of judgement, etc. which Cretensis▪ speaks of so often. As for that Cretensis promises the Reader, that a few days (he makes no question) will give the Reader more light wherewith to comprehend my darkness, implying as if more Answers were suddenly to come forth, to discover the falsehood of matters contained in Gangraena. I reply, a few days are past, yea some weeks, between seven and eight, and yet there is none of Cretensis 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 being received in a great man's house, and his going to Bristol since the Parliaments taking of it; so that it seems by the confession of one of Cretensis●a●nts ●a●nts, all matters are not lies which are mentioned in Gangraena; and yet before Master Bacon's Book came forth, I was told confidently several times (as the report of the Sectaries) that was one of my lies, speaking of Master Bacon's going to Bristol, whereas he had never been out of London since the taking of Bristol: But I suppose however Cretensis days are past, and nothing is come forth to comprehend my darkness, yet I make no question but this Reply with the further Reply coming after will give light to the Reader to comprehend Cretensis●his ●his darkness. As to that passage of Cretensis, that the far greatest 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 add this, (that besides his great weakness in taking things upon trust, and making an Answer to a Book out of other men's 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 Rhetoric 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 do I hold intelligence with any man to inform myself of his haltings, he shows himself faulty in laying snares of intelligence in many places, and holding correspondence with several parts of the Kingdom 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 year ago, a Manuscript in his hands concerning Master Edward's himself, discoursing his juggling; a story also of a Presbyterian Angel, together with a story of the Doctorate itself of the Assembly, yea that all sorts of Sectaries, and that from several places have resorted to Cretensis with presents in their hands towards the perfecting of this goodly work, as Master Burroughs, Lieutenant Colonel Lilburn, Ki●●in, Cousins, a friend of Master Ellis in London, etc. being like so many river's 〈◊〉 and emptying themselves into the Cretian Sea, where all these meeting make so many 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 Goodwin against 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 immodest 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, etc. more than once▪ expressions most immodest and uncivil. 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, do 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 shout of rain, 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 judes' Sectaries, a tree whose fruit withereth, 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 door, when there will be a scarce one stone left upon another of all this false building, which will not be pulled down by the hand of truth. I reply, for all Cretensis prophesying of such a day, and that even at the door; there is no such day yet come, not any hand since Cretensis, having pulled down one stone from this building, though it be now about two months ago since Cretensis threatened 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 find Gangraena will be so far from being pulled down, that other buildings of the same kind will be framed by it; and this first stone laid by me, or first building will prosper into a row, a whole street before I and others have done with the Sectaries, whereas Cretensis Babel's, built without any foundation, 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 Spider's 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 Edward's hath now cast upon them, Gangraena will be found a strumpet; etc. 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 publicly as Cretensis doth, lest I should be found guilty of strengthening them in their wicked errors and practices (but of my grounds in this, the Reader shall have a more full account in my second Reply): and therefore (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, Den, Nichols, L●m, Oats, Kiffin, Walwyn, Martial, jenney, Mistress A●●eway, cum multis aliis, (I may say with the Apostle) serve not our Lord jesus 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 carnal, 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 find one day, when they shall come to be awakened from their wine. And therefore instead of Gangraena being found a strumpet, Cretensis will be found a liar, and Gangraena a chaste Lady, and true Virgin; and it will appear (I doubt not, before it be long) when the time of the reign of the Sectaries shall be over, and they no more heard of, unless it be by way of a proverb and reproach, that then Master Edward's Gangraena shall be looked upon by all as a witness of the truth, even against Sectaries in the ages to come, and as a discovery of the wickedness and vileness of the Sectaries of this time. And whereas Cretensis would make my Book of the lineage and race of the great Woore corrupting the earth, etc. Gangraena is of a quite different nature, and contrary lineage, being a great means (through the blessing of God) of preserving the earth from being corrupted and tainted by the fornications and poisonous principles of the Sectaries; the Book doing much good; as I could prove by plentiful testimonies of Letters written from many parts, 
I received a Letter last week out of the Country subscribed with ●o hands of Godly Ministers testifying to my work▪ and earnestly entreating my constant persuance, with a promise that I shall not want what their prayers and endeavours can contribute to that work. A Letter from a godly Minister cut of Warwickshire written thus, M. Edward's Book does much good here.  as also by speeches expressed of it: and if C●etensis would confess, that's the true reason he is so offended with it, because it hinders making of Proselytes, and so for want of growing up to such a number as they design and hope for, they may miss of a Toleration, and so in the issue, a Domination, which is so much sought for by them, And for a conclusion of my Reply to Cretensis, I shall turn myself to speak a few words to Master Goodwin, and to the Reader. Master Goodwin, Consider sadly of what you have done in your Book Cretensis, how you are become guilty, and have made yourself partaker of all the Heresies, Blasphemies, wicked practices I have spoken against, in pleading for all (without any distinction) as Saints, servants of God, and such like, and speaking against with envenomed malignity that necessary useful Book as a very pest and plague, which I writ for discovery of Errors and erroneous persons, that so the Saints might take heed, and beware of them; and in which all godly orthodox, faithful Ministers do rejoice, and bless God for it. 
I have received several Letters from particular Ministers in Essex bearing witness; and so Letters out of Kent to the same purpose, and from other places.  O wretched man, to carry things so, as if Errors would do no harm to men's souls, but a Book written against them, that will hurt and hazard men's souls; which is all one, as if a man should say Strong poison would do no hurt, nor kill, but a precious Antidote will destroy and ruin men's 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 whether I have not wounded, and laid this great Goliath of the Sectaries (coming out in defiance against the Reformed Churches) upon his back; and whether God, who chooseth 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 esteem, 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 blind 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 God's assistance) made a good beginning both defensive and offensive; so by the same good hand upon me, I shall in the next give so good an account, that I shall deal with this daring enemy, as little David with Goliath, stand upon him, and triumph over him, and give you his head upon the top of my sword: And in my next I intent to dress him up, and set him out in all his ornaments and flowers, in his practices, opinions, and ways of promoting them; in all which I shall render him and his name an abhorring to this and the following generations.  
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 he so often speaks of) and it is abroad in print already: What I spoke of him in Gangraena, he in that Book confesses, as his being cast out of Gloucester, and his coming to London, etc. speaking particularly of that which I touched only, and but in general (as the Lord's house in which he lives.) And besides that, I hear one Web hath an Answer in the Press to what I relate of him pag. 106, 107. which Answer, before it went to the Press, by a providence came to my hand without ever seeking it, or indeed imagining that ever Web (such an Heretic and Blasphemer) durst have appeared in print, or been taken notice of to be in London, for fear of being questioned for those things I have written of him: But we may see what sad times we are fallen into, and that the Sectaries are grown fearless, that they dare come abroad and plead their desperate cause, as Master Saltmarsh, Walwyn; so now Master Bacon, and Web; which symptom, among many others, makes me fear the night and darkness 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 tells us, Psal. 104.20, 22. Thou makest darkness, and it is night, when all the beasts of the forest do creep forth. The Sun ariseth, they gather themselves together, and lay them down in their dens. Hence the Scripture calls wolves the wolves of the evening, Zeph. 3.3. and look as the Frogs croaking and making a noise use to be in the evening, so the croaking of false Teachers resembled to wolves, the beasts of the forest, and Frogs, presages the going down of the Sun, and night coming. But because I purpose not to trouble myself with giving any formal answer to it by itself, I shall now give these Animadversions upon it: First, That Web confesses most of the things I relate of him; only he saith of some of them, he had recanted and disclaimed them; and I should not have upbraided him, but rejoiced in his conversion. But unto that I reply; Had not this Web, since his Recantation and Release, both in City and Country, vented many desperate things, and gone on in his heretical ways, I should never have mentioned them. Secondly, That this Web ranks himself in his Answer among the Independents, speaking of me as being so against him out of my ill will to Independents; and I find john Bachiler, an Independent, not only (April 1. 1646.) setting his Imorimatur, but helping him in his Answer, mending several 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 robbery; in his Answer to that, Bachiler helps this Blasphemer, and takes part with him: as for instance, whereas Web justifies it, that God's love is the same in every respect unto the Saints as unto Christ, and therefore a Saint may say he is equal with Christ, and count it no robbery; [in every respect] is blotted out by Bachiler. And Web further pleading he might say, The Saints were equal to Christ; next following these words of Webs, [As I conceive, the word of God to be my rule,] there is interlined under Bachelors hand these words, [Provided I meet with a fair and candid interpretation of my Words.] And so I could instance in divers other alterations: so that we may see the Independents will not lose any the most blasphemous, Atheistical heretical men, but further them, and join with them against the Presbyterians, licensing their Writings, helping them to conceal, and deliver more cautelously their dangerous opinions. Thirdly, for that which is related by me in Gangraena of Webs speaking so wickedly of the Scriptures, he denies it not, but saith to this purpose, How could he say so? for he should contradict himself 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, affirm 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 Son, God the holy Ghost, he makes some shuffling Answer; but I reply, he spoke 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 own confession and those witnesses to make proof. Only I desire the Reader to take good notice of one expression in his Answer to this head, which shows the ignorance both of him and Bachelor in the very principles of Religion; and is not Bachiler a fit man in such a Kingdom as this, to be a Licenser of Divinity Books and Controversies, who besides that he is no Minister, nor well studied man, is such an Ignoramus as this clearly discovers him to be? Web saying he acknowledges the Trinity, the Father, Son, and Holy Ghost, hath these words, That he acknowledges the Father is the Son, and the Holy Ghost, and to that purpose; whereas we are taught from the Scriptures by all Orthodox Divines, that though every 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 Answer putting in words in some places, blotting out words, and changing some expressions for others, yet he let this pass without any correction or note upon it; which no man can conceive to proceed from any thing else but profound ignorance. And that the Reader may know I speak these things upon good ground, I perused this Answer after it was licenced with Master Bachelors hand, and compared the hand of Imprimatur, john Bachiler, with the hand where other words were put in, and found it the same hand, and writ out with my hand, several amendments made by john Bachiler, which I have by me in writing, and then subscribed my hand under them, with the day of the month when I extracted them out of the Original Copy; and one being with me, who was a witness of all this, I also entreated his hand to attest it, which he willingly did: all which I can produce to satisfy any man who desires it.  
And for the winding up of all I have to say by way of Reply to Mr. Saltmarsh, Mr. Goodwin, etc. in vindication of my Gangraena, by this time, the Reader may see what to think, if among so many hundred particulars which are laid down by me of Errors, Heresies, Blasphemies, Stories, etc. with so much variety, such a venomous virulent man, picking and choosing, catching and snatching, having Intelligence, and great resort to him from Sectaries of all sorts, and out of several parts, as Essex, Kent, etc. could yet find so few things to question in Gangraena, (which yet also are justified and made good;) what must the whole body of the Book be, which is not so much as touched, either by Cretensis, or any of the rest? And that which alone may satisfy any rational 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 been informed from good hands, that some of the Sectaries have had meetings, consultations, and several debates about my Book, what to do in it, whether to complain, or what else; and I am confident if they were not afraid that things would be found too true, and very foul, and upon the through examination might hazard 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 against me:  
Having finished my Reply to Cretensis, Master Saltmarsh and Master Walwin, as before it I gave the Reader a fresh, and farther Discovery of Errors, Heresies, Practices of the Sectaries; So I shall finish this book with matters of that kind, laying down more Errors, Heresies, Blasphemies, Stories, Letters, concerning the Sectaries, concluding all with a few Corollaries drawn from the whole Book. And first, I shall add other dangerous Errors come lately to my hand; and so the first of these Errors in this latter part of my Book is the 
* The 11. error specified in the former part of this book, is in the Catalogue of Errors contained in the first part of Gangraena, which slept me before I was aware: and therefore upon comparing of both together, I put it out, and reckon not that, but make these Errors to begin here at number 23. which otherwise should have been number 24.  23 Error.  
23. That Saints are justified by the essential righteousness of God, and not by Christ's obedience.  
For the full proof of this, I will give the Reader (verbatim to a tittle) a passage taken out of a Letter written by a godly Minister in Bristol, to a godly Minister here in London, wherein this Minister writing to his friends that things are pretty well here, and speaking of his own preaching there, saith, One of the greatest rubs in the Town, is the br●aching of a mad error concerning the justification of Saints by the essential righteousness of God, and not by Christ's obedience, which some do hold, and express with a world of vanity and contempt of Christ.  

* Osiander publicè in Schola propon●t, nos sola essentiali Dei justitia justos esse: essentiali ejus vita vivere vel victuros esse: essentiali ipsius gloria glorificari; essentiali illius charitate ad diligendum Deum & proximum propter ipsuminflammari, & gravissimè errare omnes qui putent aliâ re quam solo uno & vivo Deo Patre, Filio, Spiritu sancto nos posse justificari, vivificari, glorificari: & glacie frigidiora docere qui doceant nos tantum propter remssionem peccatorum reputari justos: & non etiam justitiam Christi essentialem & divinam perfidem in nobis habitantis, vit. Osiand. pag. 228.  Andrea's Osiander an acute and great Divine, who lived in Luther's time, held such an Error, though not expressed with that vanity 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, Scholars may be further satisfied by reading Osianders' life written by Melchior Adamus, and Schlusselburgius in his Catalogue of Heretics, De Secta Osiandrist.  
24. When either of the parties married is asleep, the other is free of the bond of matrimony, sleep being in a kind natural 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 adultery.  
25. That the Apocrypha Books, and particularly the Book of Esdras▪ are Canonical and the Scriptures, as well as the Canonical Books generally owned 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 assessed and rated by the Parliament, compelled to pay rate upon rate, assessment upon assessment.  
27. That the 
* The Sectaries who call themselves the Saints and believers, if they have husbands and wives that will not turn Sectaries, they may leave their own because they are unbelievers, and join themselves to other women's husbands, and other men's wives: I read in a Letter subscribed by W I. and E.I. Wi●liam jenny and Elizabeth jenny, written out of Holland to one in London: Dear friends, as you have cast off many Antichristian yokes, so proceed to cast off all, a chief whereof are unequal marriages.  Saints and Believers, who have husbands or wives that are unbelievers, 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 yokes, a chief whereof are unequal 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 persuaded more or less of Christ's love.  
31. That there is no other Seal but the Spirit, and for the elements consecrated to be Signs and Seals to us in the Sacraments, they are not, but empty things and of no effect.  
32. That Christ is Baptism to us, the outward sign needleesse.  
33. No Christian Magistrate hath power of inflicting capital punishment, and taking away of the life of any member of a Church, unless first he be cast out of the Church, and so delivered to the Secular Power, no, what ever his offence should be, though murder or treason.  
34. That place of Scripture, He that sheddeth man's blood, by man shall his blood be he shed, belongs to Moses his Disciples, and not to Christ's 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 twenty eight practices: Now, though there are many more behind, yet because my Book is both expected suddenly to come forth, and is enlarged beyond my first intention, I will only instance in two.  
1. They do deny and profess 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 reproachful names given out, and cast upon honest, 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 falsely called Anabaptists, etc. 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 ways, in all places, where they have any thing to do, promote, side with Independents, Anabaptists, etc. 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 Presbytery, and they will favour, promote, further Independency (be it right or wrong) and on the contrary discountenance, hinder, obstruct the Presbyterians, wherein they just walk in the steps of the Bishops and their creatures, who upon all occasions dsclaimed Popery, Arminianism, and when Papists and Arminians were spoken of, they would be hot against them, and were against Popery 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 freewill, etc. and yet these Bishops and their Chaplains preferred Arminians and persons Popishly affected, licenced Books tending that way, brought them oft when in trouble, would remember those who preached against Popery and Arminianism; and it was observed, and I have been told it by a man of place in those times, who disliked such ways, that when the Archbishop blustered and spoke most against any Priest or Papist, and for the Church of England, than the next news 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 opportunity) 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 themselves and their way, have and will do any thing for the present, as recant, confess their Errors, 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 ways, both against their hands, promises, professions; and of this there are many examples and instances among us, as of a Sectary an Emissary 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 forbear his course, and return home; yet afterwards goes to other parts of the Country, and draws the people into houses, preaching to them, etc. 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 day's work, and the light they had received, even weeping for joy; and yet presently afterwards going on their progress to seduce at another Town in the same County (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 Heretics, 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 poor whoremaster, or a poor drunkard cannot look into your Churches (speaking of the Presbyterian Preachers) but hell fire must be flashed and thrown in their faces. That if a Saint should commit a gross 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, she was drawn in to affect the Independents, and to cry them much up, and to follow them, and she procured herself to be servant in a family of some rank and place, where the Master and Mistress are Independents: Now being there, she expected some great holiness and extraordinary strictness in the family; but she found matters thus. On the Lord's day they were very loose, in the forenoon they would go to hear Mr. Sterry at White-Hall, (as not living far from thence) but in the afternoon stay at home, and some other Independents and Sectaries resorting thither on the Lord's day in the afternoon, they spent it in common discourse, making no more of it than other days; a great part of their discourse on the Lord's 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 bitterly and basely of our Brethren of Scotland: The Master of the Family would be often attempting to kiss this young maid, watching her upon the stairs and other places, as going up and down, and hath tempted her to be naught, insomuch that the young maid spoke to him, Sir, You have a wife of your own, why should you speak thus? how dare you offer to do this wickedness, and sin against God? Unto whom this Gentleman the Independent (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 Mistress 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 endure she should stay any longer, but had her away presently; and so this young maid is converted from being an Independent and Sectary, by beholding their carriage and looseness, 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 many 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 passed all question.  
There is a Sectary, an Independent Antinomian Tailor, who stealing a whole yard of Plush from a Gentleman, and some yards of Satin from another, and being found out in his sin, and convinced, so that he could not deny it; some speaking to him how sorry 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 sorry, but as for himself, he was not troubled.  
One of the followers of Mr. Simpson the Antinomian, said it in the hearing 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 spoken unto to do it.  
An Antinomian Preacher preaching in London on a F●st day, said, It was better for Christians to be drinking in an Alehouse, or to be in a whore-house, then to be keeping fasts legally.  
Many Sectaries have said, that when David lived in adultery and murder, even before his repentance he was as dear 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 former book, and in this too, page 10.) who being of Lams' Church, was sent out as a Dipper and Emissary into the Countries: Last summer I heard he went his progress into Surrey and Sussex, but now this year he is sent out into Essex three or four months ago, and for many weeks together went up and down from place to place, and Town to Town, about Bo●hen, Braintry, Tarling, and those parts, preaching his erroneous Doctrines, and dipping many 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 boldness and without all control for a matter of two months: A godly Minister of Essex coming out of those parts related, he hath baptised a great number of women, and that they were called out of their beds to go a dipping in rivers, dipping many 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 shillings apiece for dipping the richer, and two shillings six pence for the poorer; he came veriebare and mean into Essex, but before he had done his work, was well lined, and grown pursy. In the cold weather in March, he 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 sick, and her belly swelled with the abundance of water she took in, and within a fortnight or three weeks died, and upon her deathbed expressed her dipping to be the cause of her death. There was another woman also whom he baptised, as a godly Minister that came out of those parts, and had been at Braintry related to me from a good hand, whom after he had baptised, 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 misdemeanours the man was questioned in the Country, and bound over to the Sessions at Chen●ford, where April the seventh, 1646. this Oats appeared, and I had the relation I now speak of, from three persons that were ear and eye-witnesses, two godly Ministers, and the other Gentlemen of great worth and quality, viz. that Oats being brought before the Bench, the Coroner laid to his charge, that in March last, in a very cold season, he dipping a young woman, she 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 Jury having brought in their verdict (so that the full evidence was not presented) yet the Bench, upon being acquainted with the case, and other foul matters also being there by witnesses laid against him, committed him to the Jail at Colchester: It was laid to his charge then, that he 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 contrary to this, they had assessment upon assessment, and rate upon rate. Some passages also in his prayer were repeated, as that he prayed the Parliament might not cart the Ark, nor meddle with making Laws for the Saints, which Jesus Christ was to do alone. Since Oats commitment to Colchester Jail, there hath been great and mighty resort to him in the prison, many have come down 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 resort to him in the Castle, both of Town and Country; but the Committee ordered the contrary last Saturday.  
There is one Collier, a great Sectary in the West of England, a mechanical fellow, and a great Emissary, a Dipper, who goes about Surrey, Hampshire, and those Counties thereabouts, preaching and dipping; About a fortnight ago on the Lord's day he preached at Guildford in the meetingplace, and to the company of one old Mr. Close, an Independent Minister, who hath set up at Guildford, and done a great deal of mischief, having drawn away many of the wellmeaning people from the Ministry of those godly Ministers, whom before they much prized; there this Collier exercised, and it was given out in the County he was a rare man, and the people came from the Towns about to hear him: This fellow, in his circuit, at an exercise where he was preaching to many women for rebaptisation 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, We will eat our own bread, and wear our own apparel: 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 Devil their Master, compassing the earth, and going about seeking whom they may devour) in the several parts of the Kingdom, 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 fellow-Ministers in these parts, I shall send them to you in an exact History of our Western confusions. And for the North, besides many instances I could give you of Hull, Beverley, York, Hallifax, etc. 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 country further North: I received the books sent me, and shall make the best use I can of them; the one I keep for mine own use, the other I pleasure friends with (and truly never more need in our Country;) for whereas formerly we wanted the Ministry, now we have such variety and strife amongst them, that truly I know not what will become of us.  
A person of quality and a godly man told me (April 15.) meeting me accidentally in Westminster Hall, that (saith he) just now, near the House of Commons door, I had discourse with a great Sectary (viz. one of wright's Disciples, and presently the man came into the Hall with another great Sectary, and he showed me him:) and the discourse was as follows, That he would be loath the Parliament should bring Paul Bests blood upon them for his denying the Trinity. Whereupon this Gentleman answered him, that he could prove clearly out of the Scriptures a Trinity of Persons. Unto whom this Sectary replied, How will you prove the Scriptures to be the word of God? and this Sectary reasoned against them, saying, there were twenty several Scriptures, 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 Kingdom, but all Religion he knew of was, To do justly, and be merciful. Unto which the Gentleman replied, The Heathen they were just and merciful, and therein did as much as you. This Sectary rejoined, For aught he knew, the Heathens were saved as well as any now.  
A godly Minister of the County of Middlesex told me (April 16.) that there was a great Sectary and a Soldier, because he had persuaded a family that he was well acquainted with, and where the Sectary much resorted, to cast him off, and to have nothing to do with him; this Sectary conceiving it to come from this Minister, when this Minister came down one day to this house, this Sectary came to the house and enquired for him, to speak with him▪ this Minister fearing the Devil might stir him up to do him some mischief, refused to speak with him, as having no business with him; this Soldier and Sectary sent him in word, if he would not come out to him, he would come in to him: Whereupon he desired the Master of the house he might be safe in his house, and as he came in love to him, so he would defend him, and let him return home in safety; whereupon the Master of the house sent out a servant to him to be gone, for this Minister had nothing to say to him; and as the servant was going, this Sectary was already come in: whereupon the servant asked him, why he came in without bidding; he replied, to speak with Master—; upon that the servant caught him by the collar, and said he should not; the Master hearing them bustle together, he went out, and his wife followed to oppose him; and in conclusion, having his knife before ready by his side, he reached it to pair the dirt off his shoes, to shake it off against that house, because they would not receive him, as making himself an Apostle: and when he had done so, he departed.  
There is one Master Durance, a Preacher at Sandwich in Kent, a bold conceited 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 himself to be one of the Priests of the high places: Among many high affected strains of new light, and strange expressions, which the man uses in his Sermons, prayers, to get himself a name by, viz. of a Washing-ball-maker to become such a rare man, these are some; He prayed to the Trinity to take care or cure of these three Kingdoms, God the Father to take care of one, God the Son of the second, and God the Holy Ghost of the third Kingdom: he prayed also for Jesus Christ, that God would, etc.  
A godly Minister in Northamptonshire told me (April 17.) that there was a Sectary in his Parish, a Yeoman, who hath said it to him and to many others, that now the time is coming, when we shall all have and be alike: ☞ I shall have as much estate as such a Knight, naming a Knight of great estate in that County, one Sir W. W. Th● Sectary also holds there is no Hell.  
There is a godly Minister in Essex, who related this story to me (April 6) in the presence of a Minister of the Assembly, and he who told it me had it from the man's own mouth, whom this Minister knows well to be an honest 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 he might come to his Church, and whether the Sacrament of the Lords Supper would be administered the next Lord's day, and whether he might come to it: Master Sympson answered yes, he had the Lords Supper, and he might come; whereupon this Master A. went, and after Sermon stayed with the rest of the company to partake in the Lord's Supper, and joining with them, received the bread; which when he had received, there were some of the Church-members began to take notice he 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 Churchway: whereupon this religious man was not permitted to partake of the Cup, but was glad to withdraw, the Independents dealing with him (though a godly man, and a visible Saint, because he 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 spoke to him, saying; Sir, Did not you tell me I might come to the Lords Supper at your Church? Master Sympson replied, I said you might come, but not that you might receive. Upon this business the honest man was much troubled, and for their administering 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 me for certain, as a thing not only known to him, but to many in the County of Essex, that a compounded Sectary, an Anabaptist, etc. whose dwelling is at Castle-Henningham, 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 whilst the Sectary was preaching; and as in the very midst of their preaching there was wine and liquor, drinking to one another, so before they parted there was good store of it; this wild Gentleman for his part spending about four shillings, who when he 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 liberty of their consciences?   

The Sum of a Sermon preached by a Sectary, and of some Conferences with Sectaries.  
On New-year's day, jan. 1. 1645. a Surgeon belonging to the Army preached at one Goodman Bolters of Bear, a Town in the West, on coloss. 2. out of vers. 7. he observed, All the Saints duty is to believed and be thankful, (he enlarged) Where's the humiliations, repentings for sin which your godly Ministers (you say) have taught you? Out of ver. 14. he observed, The hand-writing of ordinances, the ten precepts fair written by the finger of God, altogether taken away. On ver. 16. he observed, New Moons, Sabbaths, meats, drinks, empty things; Sabbaths not to be observed, shadows, and since Christ's coming taken away: he said, we had deceitful Ministry, Sacraments, Ordinances, meats and drinks, though their learned godly Ministers had told them, that when they had consecrated them with their sanctified garments on, they were holy, and were to be given only to those to whom they pleased, yet empty, and shadows too. Afterwards, being asked what he meant by these meats and drinks, whether the elements consecrated to be signs and seals to us in the Sacrament: He said, he knew no seal but the Spirit; and for those things, they were empty things, and of no effect. Out of ver. 11, 12. That (there being three things in Baptism, a death, burial, and resurrection) Christ was baptism to us, and the outward sign needless.  
The same person in private, in the house of a Reverend godly Minister, Master R. in conference asserted, That there is no Sabbath to be kept since Christ's fulfilling the Law, since no command for it in the Gospel. He being urged with places out of the Old Testament and fourth Commandment: He and a Captain, and one Lieutenant I. affirmed, those belonged to the Jews, not to us. 2. Being urged in point of prayer for forgiveness of sin with the Lords prayer: The Lieutenant said, that the Lords prayer, when Christ gave it to his Disciples, was spiritual to them, but it is not so to us. 3. The same Lieutenant being urged with David's 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, murder, adultery, 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 ask 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 john 1.1. and told us, he knew no word but that.  
Item, This Surgeon and a Quartermaster-generall to the Regiment having conference with one Thomas Spere a Papist, asked him, How long he had absented himself 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, than all the Presbyterian Priests in Dorsetshire. Lieutenant I. being asked what he thought of the Directory; answered, He● thought of it as of the Common-Payer, and of that as of the Mass. Being like wise asked concerning the Assembly of Divines; he answered, They were most part of them enemies to Christ and his truth. That Lieutenant I. and an Ensign denied all ecclesiastical Government. Item, Lieutenant I. said, he fought not for the Parliament, but for liberty of conscience, and not for Reformation. Item, He affirmed, that he thought days of public Humiliation needless, and unlawful, and would not observe them. Item, Concerning Prayer; That we must not pray morning and evening, but when the Spirit pu●s ejaculations into us; for that were to make prayer an Idol.  
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 forbear the printing of their names, because I know not what prejudice may come to them by some soldiers that may go that way.  
There is one A. a Shoemaker 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 Devil: 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 denied it: whereupon, he offering to fetch two witness to prove it, the man confessed it, and said, he had spoken rashly.  
The Sectaries have within this two years' last passed, especially this last year since the Victory at Naseby, abused (in the most insolent and unheard of manner, and that all kind of ways) 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 Kingdom 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 book, Sermons, Speecches, so by affronts offered Ministers in Churches, Pulpits, and several other ways, and that in the highest unsufferable manner that (considering all things together) ever was in any age since the coming of Christ: and for the proof of this, a man might make a large book to set down the pregnant undeniable instances and particulars in this kind; and a man would wonder what should be the mystery of it, and no question many do (though for my part, I do not) that this last year, since not only the Assembly, but the Honourable Houses of Parliament have voted the Presbyterial Government, declared to the world they will settle it, made divers Ordinances for it and about it, that ever since the Presbyterial Government, all the Parts, Acts, and Friends of it have been written, preached against and abused more than ever; yea jealousies, false reports, calumnies raised, nourished, fomented, and yet never any of the Sectaries exemplarily punished, o● their Libels and desperate Pamphlets ever publicly censured (as I can learn,) or effectual courses used to suppress them; but let the men or the books be what they will, abuse whom they will, Parliament, etc. 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 books are licenced, and some persons known to be most desperately 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 appear 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 Presbyterial Government (though in the way and manner of doing them) if Presbyterians should do so, it were a great breach of Privilege of Parliament, and an arraigning their Ordinances; yet in the Sectaries 'tis nothing, nor we never hear of any such complaint or words made of them: For instance, How many Votes, Orders, Ordinances of Parliament have been spoken against, writ against, acts done point-blank against the Letter of them? not humble Petitions made to represent the State of things, and to desire so and so; but downright rail and steffes, or else taking cognizance of things whilst before the Houses, and in debate: As for example, The Assembly who sits by Ordinance of Parliament, have they not been fearfully abused, scorned by those Books of Arraignment of Persecution, Martin's Echo, & ●. and now lately by a Ballad made of them, having a first and second part, wherein they are scoffed with the title of Blackbird Divines? The name of the Ballad against the Assembly of Divines is called, A Prophecy of the Swineherds destruction▪ To the tune of the merry Soldier, or the jovial Tinker; and two men pictured at the upper end of it, with the inscription of Sir john Presbyter and Sir Simon Synod. This Ballad c●lls the Assembly Swineherds, saith, ☞ These Swineherds they are sitting to build old Babells' Tower: And in this Ballad the Directory made by the Assembly, and established by Ordinance, is scoffed at, and the Assembly i● brought in, and jeered at for b●ing against Anabaptists, Brownists, Independents: and they are in that Ballad called B●●ls Priests. The Assemblies last Petition to the Parliament, whilst it was in debate before the Houses, before they came to give their sense of it, 
* Vide Saltmarsh, Divine Right of Presbytery.  Saltmarsh (the annagram of whose name is to a tittle, M. als 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 very coursely. There is a pamphlet called A Letter of Advice unto the Ministers assembled at Westminster, with several Quares recommended to their saddest considerations, wherein the Assembly is not only abused, but threatened, that if they give advice to the Parliament against a Toleration of Independents, they are so many in number, that the Assembly shall be chastised as evil Counselors, disturbers of Church and State, no less 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 possibility of an Heretics repentance so long as he lives, and such as do any ways cause him to die in heresy, as much as in them lies, do effectually damn him eternally: and consequently, that Paul Best, (whatever his error be at present) as well as Paul the Apostle, once a Blasphemer, may one day become a Convert, if he be not untimely starved to death beforehand. And to give only one particular instance more: There is a 
* 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 Parliament to speak blasphemy against those Saints that dwell in heaven? And speaking of the Preamble to one of their Ordinances, wherein the Parliament acknowledged their strong engagements heartily and sincerely to endeavour the complete establishment of puri●y and unity in the Church of God (for these are the Parliaments words, not the Assemblies) this book calls this blasphemy, and saith of the Lords and Commons, For shame leave speaking blasphemy: Remember the judgements upon the Whore for her blasphemy. Where had the Lords and Commons this large Commission to meddle in the affairs of King jesus so far, as to determine to have a complete establishment of purity and unity?  Book lately come forth about the sixth of this month of May, called Tender Conscience religiously affected, fearfully abusing and descanting upon all the Ordinances of Parliament, in reference to the Directory, Ordination of Ministers, and Church-government, leaving out none but the last Ordinance about Commissioners: wherein the Parliament and Assembly are usufferably reviled and railed at; and particularly the Parliament charged with speaking blasphemy, and being guilty of many other crimes.  
And lastly, The Sectaries are so violent, and insufferably insolent, that though they abuse persons or things, or do the strangest actions either against Laws or Ordinances, if they be but questioned by any in authority 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 against them, reproaching and reviling them to the open world; of which I might give many instances, as in the case of one Haws 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, wherein they are reviled and clamoured against. So upon one Larner's commitment, about a dangerous book entitled London's 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 Peers. And lastly upon Lieutenant-colonell lilburn's commitment, many Pamphlets were printed, speaking bitterly against the Committee of Examinations, and the honourable House of Commons; as England's Birthright, several printed Letters, etc.  
The Sectaries have lately put forth two pamphlets with a picture drawn 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 main 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 Directory 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 chain with a weight hanging at his arm, whereby he is hindered and falls somewhat 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 study brevity, I will only hint a few things.  
1. That I have been informed for certain, and it was spoken of by some Merchants on the Exchange, that in Holland the picture of an Independent is drawn, and set out publicly, and he is pictured thus, with God written in his mouth, the Devil written just upon his heart, and the world written and pictured as he holding it in his arms.  
2. It may be this picture of a Presbyterian will cause the picture of an Independent to be drawn here in London, set out with Mottoes, as also what he hath under his feet, etc. and if it prove so, 'tis but just and the Independents may thank themselves.  
3. For the Picture itself 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 show 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 stomaches, that can digest iron, that can digest a general Toleration of all Religions, can bear with them that are evil, or any thing that is wicked, so it will promote the Catholic Cause; and in truth, in stead of being a truly conscientious people, and going upon religious principles, they are a mere politic Faction, driving on strange designs, and having ends of their own.  
4. Whereas they place the Presbyter in the midst of the Pope and Prelate, how might they more truly have placed an Independent and other Sectaries, the Independents shaking hands, and complying more with Papists and Prelates than presbyterians, as I could prove by many instances of familiar passages and speeches that have passed between some Sectaries and Papists and Prelates, and some speeches again of Papists and Prelates of the Independents, some whereof 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 lie, and confuted in the sight of the Sun, by the experience of these times; for who stand more for the Crown, the King's Person and Honour, his just greatness, and his Posterity after him, than the Presbyterian party; and who are more against Monarchy, the King's Person and Honour, than the Independent party? A Sectary indeed may well be pictured with the Crown under both his feet, trampling it, and breaking it all to pieces, and together with the Crown trampling the Church, Ministry, and the Kingdom of Scotland under their feet; and for proof of Sectaries treading the Crown under their feet, witness London's last warning, commended, sold, dispersed up and down by Sectaries, witness Walwyns an Arch-Sectaries speeches, 
Vide p. 22. of this present book ' and pag. 7.  with othea passages of some of them, as giving over praying for the King above this year, laughing at them who pray for him, as 
* Mr. Durance an Independent Preacher at Sandwich.  one of them praying publicly 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 endeavouring to destroy the ●●nder Conscience religiously affected, only hindered by a great clog hanging upon him, is a wicked scandal; for the tenderness, forbearance, love, indulgence of the Presbyterians, when they were in their highest power, and the Independents weak and low, is known to all this Kingdom; and had they been such men as the Independent Painter would make them, the Sectaries had never grown to this boldness to make such a Picture, nor these Kingdoms so troubled with them as now they are; but the truth of it is, a Sectary may well be painted with a dagger thus running at the heart of the Presbyterians tender consciences religiously affected, and had they not clogs upon their arms, we should find it so by lamentable experience; they have made violent attempts against Presbyterians, and they have given out many threatening words; and certainly designed and comforted themselves, that ere long they should be able to crush the Presbyterians; for proof whereof, besides instances already given in this Book, pag. 67. I shall add two or three at present: One Smart a great Sectary, upon the fifth or sixth of May last, speaking against the Presbyterian Ministers, and calling them Priests, spoke these words; That we hope to have, or shall have shortly the 
* This was spoken in the hearing of three citizen's, and given me under the hand of one that heard it, who also told this Smart he would make it public. 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 liberty of conscience they must expect when the Sectaries grow so strong as to have power to effect it.  Sequestrations of the Presbyterians, as well as formerly of Malignants; unto whom one of the company replied, that I suppose you will get a good office or place then, when the Pr●●●●terians estates shall come to be sequestered. Another Sectary, a Bodies-seller in London (whose name I conceal, upon the entreaty of him who related it) speaking of the Ministers of Zion College, said these words; Many have gone to Tyburn, who have less deserved hanging than those of Zion College; and he further spoke these words, that the Ministers were the cause of all our troubles & stirs. This relation was given me under the hand of one who was an ear-witness, and delivered 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 quality in the City of London, and taken notice of for a man of great estate, and wished him, out of his respect to him, to take heed how he engaged or showed himself for the Presbyterians, and against the Independents, for there was no way for him to keep his estate, or to be secure, unless he were of that side, with other words to that purpose.   

Here follows a Copy of some Letters, with a Narration of some more remarkable Passages concerning the Sectaries.  
A Copy of A Letter written to me from a godly and learned Minister living at Yarmouth.  
Worthy Sir,  
BY 
* A Minister out of Essex writing up to a Minister in London, of a horrid blasphemy, I sent to a Minister of that Town, to inform me of the truth of it, which accordingly be hath.  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 security, I have procured the Examinations out of the Office, and have transcribed one of them, which here I send you enclosed. At our late Sessions, this cause was heard, Our Recorder professed, that had he had power, he had a great mind to hang the man for his Blasphemies; but in conclusion, he was bound over to the next Sessions: Touching the person of this blasphemous wretch, one john Boggis, he was an Apprentice to an Apothecary in London, and came down hither with (your good friend) Captain Hobson, as his Chirurgeon. Soon after his coming into these parts he turned Preacher; and so in a little time seducing, and being seduced, he came from Antinomianisme and Anabaptism, to this desperate height of Atheism. Your great Rabbi Oats told me before his face, that M. Boggis might be his Master, notwithstanding his youth; and so highly extolled him, as if he had been Adam Hamagnalah. One passage more I shall acquaint you with. About a year since or somewhat more, this Boggis with Oats, (then of Norwich) and one Lockier a Ringleader 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. Hereupon Oats (to whom the rest agreed) peremptorily affirmed, and stood to maintain, That there was no such power in any Christian Magistrate over any Member of a Church, unless first he was cast out of the Church, and so delivered to the Secular power; no, whatever his offence was, though Murder 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 man's blood, by man shall his blood be shed, he and the rest cried out, what had they to do with Moses? They were Christ's Disciples, not Moses Disciples. Being minded of the antiquity of this Law before Moses his time, they replied, it was all one being part of the Old Testament. Withal Oats added, that that Law was fulfilled; demanding of him how, he answered, in and by Christ In as much (said he) as Christ shed his blood, my blood is shed already; for (saith he) Christ's blood is my blood, and my blood is Christ's blood. At the same time Boggis being pressed by myself in some particulars, still his reply was, I have the Spirit. Myself impatient of his arrogant boasting, told him. That certainly if he had that Spirit he pretended to, he would not so boast of it: Whereunto (clapping his hand upon his breast) he replied, I thank God I have enough of the Spirit. Hereupon I having enough of him, told him, that the doors were open for him, and so parted with him. The Lord direct, and assist you in all your undertake, and make your endeavours successful. With my prayers, and hearty salutations, I rest  
Your assured Friend, and Brother in the Lord. Yarmouth, May 11.  

A copy of the Deposition made against one John Boggis, for horrid and unheard of Blasphemy.  
Great Yarmouth jan. 24. 1645.  
THis Informer saith upon his oath, that some few days since, one john Boggis came to the house of this Informers Master about dinner time, and being requested to stay at dinner there, he sat down at the Table, and being also requested by his said Master's wife to give thanks, he asked to whom he should give thanks, whether to the Butcher or to the Bull, or to the Cow, (there being then a Shoulder of roasted Veal upon the Table.) And the said Informers Masters wife, saying, That thanks should be given to God; the said Boggis replied, and said, Where is your God, in Heaven, or in Earth, aloft or below, or doth he sit in the clouds, or where doth he sit with his—. And further this Informer saith, 
The word is so horrid and obscene, that I forbear to express it.  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 known so much of the Bible, which he said, was but only paper.  
The former part of this Information (to And further, etc.) is also 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,  
Our 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 vain for us to strive against it by any humane 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 years' last passed there hath been some differences about that way in Dover; but of late they are fallen into a Congregationall-Church, have made Members, and ordained a Pastor one. Mr. Davis of London, who will settle here with them: Hereupon they are presently so high flown, that they will have our public meeting place commonly called the Church to preach a weekly Lecture, though we have an Order from the Committee of Parliament, that there shall be none without the consent of both the Ministers in Dover, and have acquainthem with it; yet some have threatened, if the Key be kept away, they will break open the doors; and since M. Davies journey to London, the Members of his Church meeting every Lord's day twice, and once in the week, Mr. Mascall (a man employed by the State to be a perfector of the Customs) undertakes to feed the flock, expounds the Scriptures, and with much vehemency cries out to the people expressing himself thus against the present Ministry: Your Priests, your damned Priests, your cursed Priests, with their fool's Coat. Your Levites, who if they get an Ordinance of Parliament, will thunder it out, but they let alone the Ordinances of Christ, and persuades the people of the evil that Synods and Learned men have done to the Church, and therefore presses them to the uselessness of humane learning, and at other times in private meetings, persuades people, that they will fall into most miserable slavery, if they have a Presbytery; and saith, That he shall stand and laugh at them, when they are under their burdens. For our parts, if the State will suffer themselves to be 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, we shall then think that we are fallen into worse times than ever we yet saw. We desire you to counsel 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 privileges, especially the peace of our Consciences and Country, we rest  
Your loving Friends. Dover, April 13. 1646.  
This Letter is given into the hands of a Peer of this Kingdom.  
The Copy of a Letter written from a learned and godly Divine from beyond the Seas, to a special Friend of his here in London, and translated by him out of Dutch into English.  
WE do earnestly long for some Ordinances from England, for the suppressing of the high growing Sects, Heresies, and Schisms, which get the upperhand: We are afflicted in our very souls, that there is such a depth of Distractions and Errors, such liberty for Schism, Blasphemy, and ungodly Tenants, both at London, and in the whole Kingdom. O blessed holy Holland, righteous Amsterdam, heretofore accounted the sink of Errors and Heresies, but now justified by London. With us are punished with banishment, or piercing through the tongue with a hot Iron, those that but slanderously speak of the Virgin Mary: Here we burn the books of the Socinians Errors, and they may not with knowledge be sold in these parts: Here indeed every one is left to enjoy the freedom of his Conscience in his own Family, but to keep Conventicles and meetings of divers Families together, Amsterdam itself will not suffer, except in Anabaptists, Lutherans, and Remonstrants. At London is taught Blasphemy against Christ, God, his Word, Worship, and Sacraments, by Enthusiasts, Antinomians, Libertines, and Seekers: There the Socinian tricks are new moulded, there all Sects and Heretics may keep their separated, public and secret Conventicles. Whence is it that you are so suddenly led away unto another Gospel? Is there no balm in Gilead, that the wounds of the daughter of Zion are not healed; are the Prayers of the Saints, and the Labours of the upright, all in vain? God's judgements hang over that Kingdom, which feeds and fosters such sins.  
A Passage extracted out of a Letter lately sent from a godly Minister in Colchester, to a Minister in London.  

This Clarkson is spoken of also in this book, p. 7, 8.  THe last Sabbath day we had one Clarkson a Seeker that preached at Butolph Church, the same man I believe that M. Edward's mentions in his Book: His Sermon tended to the vilifying of the Scriptures, all Ordinances, Duties, Ministers, Church, State: He 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 business of the Christian 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 hear, what is done in England about this matter. I shall not fall into particulars, as I might do, could we speak mouth to mouth. I am no Independent, neither are many others, who say, Communi Presbyterorum consilio Ecclesiae ab initio regebantur; nor am I of a democratical spirit: Much have I seen in my almost eleven years' abode in this Wilderness; and I wish such as maintain an Independen Democracie, had seen and found as much experimentally. A house like to be well governed, where all are Masters; but no more of this. For myself, God hath been here with me, and done me much good, learning me something of himself, of myself, and of men. N. E. is not Heaven, and here we are men still.  
Decem. 8. 1645.  
To his loving brother, M. Thomas Edward's. SIr,  
that Book which discovereth our general Gangraena, containeth truth, which will procure you many enemies, it's the fate of Truth: But to this end (saith our Lord john 18.37.) was I born, and for this cause came I into the world, that I should bear witness to the truth; and so for this Cause are Christians begotten again by the Word of Truth: Every one that is of the truth should do so, espcially such as are his Ministers. Revelasse will be superasse: I'll join with one of your adversaries in that alleged Text. But they shall proceed no farther; 
Cretens. frontis picio.  for their folly shall be made manifest to all men, as theirs also was, 2 Tim. 3 9 I wait for its accomplishment. You, yea we all must look to suffer for plain 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 Combination against it: The great objection against you is, You are too too vehement in your opposition; which when I heard, I remembered I had read in Luther de servo Arbitrio, the same objected to him, by old Erasmus. The Answer of Luther unto it, me thinks may well be ours, yours, and yield us much comfort and encouragement. Quod antem, vehementius, egerim, 
Luther de servo Arb. c. 207. p. 319.  agnosco culpam si culpa est, imo testimonium hoc mihi in mundo reddi in causa Des mirificè gaudeo: Atque utinam & ipse Deus id testimonii in novissimo die confirmaret 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 jeremae soeliciter evaserim, Maledictus qui facit opus Dei negligenter. So Luther; and so may you in my judgement.  
As for Cretensis (so one of your adversaries styleth his Book) I find him still a confident man, his Challenge of all the Presbyterians one after another, assembled or not assembled in England, Scotland, France, and Ireland, in that question of the imputation of faith in a proper sense, etc. showeth 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 weakness; so that until he vindicate himself, we have but the words militis gloriosi, the vent of spleen against Presbyterians and the Assembly, say, I could tell him Presbyterians and Independents assembled, have weighed that controversy, and found his opposition therein too too light. Tell him that (though the servant is not greater than his Master, nor the authority of the Clerk equal to that of the justice 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 behalf 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 readiness (with God's help) if M. john Goodwin can but recruit, to meet him in that controversy in whatsoever field. Blessed be God, he is much more enabled and emboldened to that by his attendance; so far 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 Animadversions, and after that propose his vainglorious challenge unto Presbyterians: 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 imputed to justification, and not Christ's righteousness) is owned (I see) still by him. Only he saith, that you falsely and forgingly represent the opinion, because you father on it that mongrel expression (as he calleth it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, an expression ad invidiam comparata It my be said its usually so expressed by such as handle that controversy. Mr. Wootton abhorred it not. Fidem autem cum dicimus ipsum credere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significamus, De Reconcil par. 2. l. 1. c. 15. p. 175. and again, p. 176. for what he mentioneth else to that further, he may do well to take notice that he is examined, as in all that he 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 Book 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 righteousness, and so Calvin, they take it not in a proper sense but figurative, or relative to the object, which Sibrandus against Bertius, showeth to be the judgement of all Protestant Divines, 
Vid. mine Animadvers. part. I. pag. 9  and challengeth him to show one man, or one place to the contrary. For Bucer, Master Wotton, showeth 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 very places whence he quoteh him express so much. Let him peruse what is extracted from him in mine Animadversions, pag. 134, 135, 136, & p. 162, 163.  
As for that opinion of calvin's, That justification consisteth in remission of sins, tell him he needed not to call in witnesses, it is confessed: The question is about the word only; neither is that word denied to be in Calvin: but the qustion is, whether only excludeth in his sense imputation of Christ's righteousness (the tenet of Protestants;) or that of inherent righteousness (the Doctrine of Papists:) I deny the former, and assert only the later against the Papists; and I appeal to his witnesses, let them give their verdict. 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 adversary, an accuser of Calvin (as he is for this,) by his own witness, Pareus, 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 find them answered out of the same Authors, where Mr. Gatakers judgement may be also seen of that thing, Whether Justification consists in remission of sins. Surely, had he thought of these Answers given him against his opinions for mine, that they are to be seen in the world, he 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 (whenever he pleaseth) to contend for this with him, or any part of the Controversy, in writing, or viuâ voce.  
Sir, I thought good to write so much to you in defence of Truth, and somewhat in reference to my despised self: It is now yours, do with it as yourself shall please. The Lord make us valiant for truth; for this I know, I have abettors enough, such as himself doth otherwise highly honour. But service calleth for mine hand elsewhere, 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 copy 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 honour for your love to truth, and for your zeal against the spreading infectious Errors 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 reclaimed from Anabaptism, 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 hereafter as well as at present, to tell what the Lord had done for their souls, in breaking such a dangerous snare as Satan with so much art and subtlety had laid for them: This upon persuasion 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 entangled with a liking of the novelty of Anabaptism, but being caught, how they were carried on to it with the strongest violence and impulse of spirit that is imaginable: 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 engaged, and ducked into that seduced society. Sir, all these things were so fully and largely expressed in the manuscript I had from them▪ that others as well as myself held them very fit to be published for the public 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 than before, and out of pity to others engaged in that way, have endeavoured to reclaim 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 merely because I could not be false to my Covenant (nor I trust never shall) by a sinful silence, when heresy and schism do lift up themselves against truth and unity. I praise the Lord this happiness I have, though the unkind dealing of these men hath sometimes occasioned much grief of heart, and weakness 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 myself 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 utmost of our power. Me thought it was somewhat harsh to me at first (till God accustomed me to the yoke) to suffer frowns, reproaches, imprecations, 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 practices, and I can have no peace without so doing, how can they in reason deny 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 against me in speaking, writing, printing against me, in the most scurrilous, rancorous, injurious manner that could be, and only for preaching that, which if I had not, my conscience I fear would have preached against me while I had lived, for holding the truth in unrighteousness. 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 clear 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 wand'ring Sectary, who had gathered a company about him, and preached in the Shire Hall (as I think they call it▪) choosing 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 public dispute imp●●r congressus Achihi. offering to make good the lawfulness of private men's preaching, which challenge was accepted, but how the Opinionist was foiled 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 catechised and grounded heretofore, that the Opinionists complain they can make no work with them. Certainly the good old English Puritan (which Mr. Gear doth so well characterise) is the novelists greatest enemy, or rather the novelist 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 Prelates, whom God hath therefore cast out as an abominable Branch; and surely if all the Orthodox in the Land should bring in their several complaints of what they have suffered since by turbulent Opinionists, it would fill the world with wonder, and the Reformed Churches abroad, who cannot but sympathise with us, with much heaviness of spirit in our behalf. Heretofore it was counted a crime to preach against profaneness, as sporting on the Lord's 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 vein of persecution for the most parts runs along in the same persons; they who most countenanced profaneness and superstition heretofore against Orthodox Ministers, are the same men who under a form of godliness, without the power, do now countenance Heresy and Schism against it; but Sir, let nothing discourage. It it given to us, not only to believe, but to suffer; but he that shall come will come, and will not tarry: 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' meetingplace, 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 Sectary who maintained and affirmed, ☞ That he was Jesus Christ. At which this young man was so offended and troubled in his spirit, that he (upon the place, and to his face) spoke much against him for his blasphemy: This fellow still maintained it stiffly, and told this young man he would pour out his judgements on him, and damn him for opposing and speaking thus against him. This young man was so affected with it, that when he came home, he told it his Father and other friends: and being asked by some, whether he thought the man was in his wits or no, this young man replied, Yes sure, for he spoke sensibly, and to the things that were spoken of, though in this blasphemous abominable way.  
Many Sectaries have distrubed godly conscientious Ministers in the Pulpits, standing up in the very face of the Congregation, and speaking to them, giving them the lie, charging them with false Doctrine, calling them Antichristian Ministers, and such like: Of some of these I have given instances in my late Book, pag. 102, 103, 104. And to add a few more, Mr. Andrews of Wellingborough had the lie given him whilst he was preaching; and many Ministers have been put by preaching, and kept out of their own Pulpits 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 Northamptonshire, Buckingham-shire; and thus at Ravensden in Bedford-shire a Soldier went up against the mind of the Minister; and here in London, the face of the Kingdom, at Christ-Church there have been many affronts offered, as jeering and scoffing in the midst of the Sermons, speaking loud against things delivered, to the disturbance of those who have sat near: and now lately at Christ-Church, on Tuesday the 20. of April, just upon concluding my Sermon, and going to my last Prayer, up stands one Colonel Washington of Hartford-shire, (so his name and place is related to be) and spoke 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 Prophets. Now if the Sectaries will do thus to the Presbyterians whilst they are in their minority, and underlings, what will they do when they come to be in their Kingdom, to be increased in number and power above the Presbyterians? 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 liberty 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 public Assemblies, or carried themselves uncivilly and scoffingly in Sermon time towards them.  
There is one Gorton, who was a great Sectary in New-England, holding many desperate opinions there; a copy of which, given by Mr. Williams of New-England (that writ the Book called The bloody Tenet) unto a Reverend 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 mischief to some of the people in the Patent, and under the New-England government; the Governor 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 Governors had them in their hands the Court sat upon them what to do 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; only 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 opinions, and exercises in some of the meetings of the Sectaries, as that he hath exercised lately at Lams' Church, and is very great at one Sister Stags, excercising there too sometimes.  
There is one john 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 Dover for the farther spreading of Independency: but by the godly Ministers of Dover opposing it, and writing up to London against him, such means were used, as he was put by, and kept from coming thither: Now among many other of his pranks, 
A godly Minister who heard it will depose it, if called, and so will many more who heard it.  the Reader may take notice of these; He hath at Sandwich in the Church publicly prayed to God two or three several 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 town, and his great friend (but more politic) being with him, answered, M. Durance meaning was that the King might be brought up in chains of gold: whereupon M. Durance replied, 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 he was sorry 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 any man. This man after his preaching at Canterbury, hath the use of a great room near the Cathedral, where many 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 public Thanksgiving in the Country, 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 afternoon, in a private house: whereupon, when he had done, M. Sherwood a godly Minister in whose Church he preached, turned himself to the Congregation, saying, Mr. Durance, you shall not need to do so, you shall have the liberty of my Pulpit, I here offer it you; and if you may have liberty of the public Church, I hope you will not go into corners. Whereunto Master Durance publicly replied, he would not preach in the Church, but was resolved of his way; and accordingly in the afternoon, when the people went to the public exercises to Church, Mr. Durance went to a private house, and two or three hundred people after him, to hear 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 notoriety of the things themselves, of their horrible uncleannesses, forsaking their husbands and wives, fearful defraudings, and seeking by desperate ways to cozen and deceive; 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 general 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 prophecy: He hath appointed some to be Publishers and Prophets, and to go to Jerusalem to build it up, where Abraham, Isaac, and jacob shall meet them from Heaven; and these persons thus sent unto Jerusalem, are assured they shall never die, with many other of this kind. But I will reserve these to make another book of, and come to give the Reader some Corollaries drawn from the whole matter.   

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

CORAL. I.  
HEnce then from all these Errors, Heresies, Blasphemies, Practices, etc. laid down 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 sum up in one page what more at large is expressed in many sheets, the Sectaries are gone very far, both in damnable doctrines and wicked practices, in holding principles and positions destructive to Church and State, against all Government, both Civil as well as Ecclesiastical, and that not only for the matter, but in the 〈◊〉 and way of propagation and 〈◊〉 of them. They have questioned and denied all the Articles of faith, and have justified and pleaded for all kind of errors and abominations: They have denied the Scriptures, Trinity, the Godhead of the Son, and Holy Ghost, Justification by Christ, the Gospel, Law, holy duties, Church, Ministry, Sacraments and all Ordinances: They hold there are no Devils, no sin, no Hell, no Heaven, no Resurrection, no Immortality of the Soul: 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 Civil matters any longer than the people who chose them think fit, and to be chosen yearly, or of●ner, according as they carry themselves; yea, against all kind of Civil government and magistratical power whatsoever, as appears by denying the power of imposition of taxes and assessments, in denying the power of Magistrates over Church-members in cases of murder, treason, etc. And as they have denied all these, so on the contrary they have maintained and pleaded for all kind of blasphemous and heretical opinions, and lose ungodly practices; yea, they have publicly in print justified there should be an open Toleration for all these: and if any man should so far degenerate, as to believe there is no 
a Pamph e●●it. Tolora● justified.  God; nay, come to blaspheme God and the Scriptures, yet he should not be troubled nor molested, but enjoy the liberty 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; besides committing of horrible uncleannesses, forsaking of husbands and wives as Antichristian, being guilty of thefts, defraudings, etc. being partakers also of that horrid Rebellion of Ireland, in justifying the Rebels, 
Vide pag. 27▪ of this book Mr. Walwyns' speech.  that they did no more than what we would have done ourselves, etc. All these with many others, as the pleading for stageplayss to be set up again, some or other of the Sectaries have been guilty of: and unto all these have added this moreover, to canonize and cry up for Saints, faithful servants of God, etc. Antiscripturists, Antitrinitarians, Arrians, Perfectists, yea, Blasphemers and Atheist, ●o they be but for Independency, and against Presbytery: and particularly, how is Paul B●st, that fearful Blasphemer, now he is in question by the House of Commons, pleaded for by many Sectaries of our times, and bitter speeches spoken against the House of Commons for meddling with him? yea, and in 
* Vide Pamph entit. Letter of advice to the Assembly. In case Paul Best continue in his opinion, his heresy through ignorance, whether is it not possible that God may yet have mercy on him, as he had on Paul the Apostle, and in his due time bring him to the knowledge of his truth, as he did the Apostle Paul? Whether it can be demonstrated beforehand▪ but that Paul Best (what ever his heresy be) may possibly in Gods secret will be ordained to conversion hereafter, as well as Paul the Apostle 〈◊〉 he was a blasphemer.  print too he is pleaded for, and compared in a sort with Paul the Apostle. Certainly, neither we, nor our Fathers before us ever heard or saw such evils of blasphemy, heresy, etc. in this Kingdom, as we have done within these two or three last years: 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 Sectaries magnify, cry up, and pretend to do by virtue of new light, the Spirit, and as a matter of great perfection, as for instance; A man's or woman's forsaking their own 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 Deity, out of pretence of liberty of conscience. But what speak I of the Bishops and their Chaplains? I am persuaded all the stories and relations of the Anabaptists and Schwenkfeldians in Luther's time, of the 
* Baleu● de Roman Pontificum Actis●vita Leon. decim. & jul. teri. Quantum nobis ae nostro coetui pro●uerit ea de Christo fabula, satis est saeculis omnibus notum.  Popes and Papists blasphemies, of many Heathens and scoffers of the Scriptures & Christian Religion, as Galen, Porphirius, Lucian, julian the Apostate, etc. do fall short of the blasphemies & ways of our Sectaries: Which of all these ever so blasphemed as Boggis? or what story is there since the creation of the world that mentions a more horrid & wicked blasphemy than that of Boggis, 
Tum julius: Si voluit Deus usque adeo propterunum pomum irasci, ut ejiceritprimos parentes ex Paradiso: curnon liteat mihi, qui sum ejus Vicarius, irasci propte● pavonem, cum multò major res sit pavo quam pomum?  a great Sectary, 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, falseness, etc.) gone beyond the Sectaries of other ages and Kingdoms, and done worse than their fathers, justifying them in all their abominations which they committed; and have vented and spread so many poisonous and dangerous principles and positions, as are enough to corrupt and infect all the Christian world, if the Lord in mercy do not prevent it.   

CORAL. II.  
HEnce then from all that I have laid down of the Sectaries of our times, of their errors, heresies, blasphemies, strange practices, and their ways of managing them, we may learn 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 spoke by me, I am confident he will curse this Faction of Sectaries in England, and cast them out as an abominable branch: Me thinks I see their day a coming and drawing near; 
Schismatici non sunt longaevi.  Heretics and Schismatics do not use to be longlived: no heresy (as Luther speaks) uses to overcome at the last. 
Nulla haeresis unquam, etc.  What is become of the Arrians, Donatists, Novatians, Pelagians, & c? though they were like a mighty flood, overrunning and drowning all for a time, yet like a flood they were quickly dried up; and so will the Sects now: and we may expect it so much the sooner, because the visible symptoms and forerunners of destruction are upon them. And therefore I shall now toll the great Bell for the Sectaries, the Anabaptists, Antinomians, Independents, Seekers, etc. and hope shortly to ring it out, and to preach their Funeral Sermon, or rather keep a day of public Thanksgiving and rejoicing, for the bringing down of the Sectaries, and the breaking up of their Conventicles, as well as for the downfall of the Popish and Prelatical party. And that they shall shortly fall and be dried up as a flood; and though they have been in great power, and spreading themselves like a green Bay-tree, yet that they shall pass away, and not be; that they shall be sought for, and not found, I shall give these Symptoms.  
1. Their horrible pride, insolency, and arrogancy, extolling themselves and their party to the Heavens, with the scorning vilifying, trampling upon, and despising of all others; and that in such unparallelled ways, as no age c●n show the like; and that not only against particular persons of all ranks, Nobles, Gentry, Ministers; but great bodies and Societies, as the Parliament of England, the Kingdom of Scotland, the Common Council of the City of London, Assembly, etc. The Luciferian pride, high spirit, and haughtiness of the Sectaries of all sorts, in all places and businesses, and towards all persons they have to do with, in their writings, speeches, gestures, actions, is seen and spoken of throughout the Kingdom, and breaks out daily in their impatiency 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 hazard and ruin all Religion, both Kingdoms, but they will have their wills; and so in many other things. Now God assures us in the Scripture that 
* Vide car●w. in locum, quamobrem illud statuamus, eos, qui se effe● unt, dejectos iri, & decasuros, etiamsi vertice coelum atrigerint: unde nostro proverbio jactatur; Pride will have a fall.  Pride goes before destruction, and an haughty spirit before a fall: Prov. 16. 18. that A man's 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 arrogancy of the proud to cease, and will lay low the haughtiness of the terrible, Isa. 13.11. Dan. 5.20. and indeed pride hardens men's hearts, and when their hearts are lifted up, and their minds hardened in pride, than God throws them down.  
2. The Sectaries in promoting of their ways and cause are grown extreme violent, desperate, and unreasonable, knowing no rules of moderation nor forbearance; they go violent ways, and like jehn, d●ive furiously; they do those things daily which wise, stayed considerate men would never have done, nor any but mad men; and which any man who hath his eyes in his head may see, must needs destroy them: God hath hid wisdom from them, and befooled them, leaving them to do many things against sense and reason. God hath left them, yea given them up to those courses and ways (of which I could give divers 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, hiding wisdom from them, leaving them to rashness and violence, are presages of ruin, according to that saying, quos Deus vult perdere hos dementat, and according to that of the Prophet, I will hide wisdom from them: Nullum violentum est perpetuum, is seen in daily experience, and we may remember that the violence and fury of the Prelatical party did undo 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 laws and customs of this Kingdom; and therefore the Sectaries before they are rooted and settled, being so violent, furious, 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 prosperity, strange success, and marvelous prevailing of the Sectaries in their ways & opinions, their devices and designs for the most part taking effect and succeeding, so as they are mightily increased, many fallen unto them, and 〈◊〉 wind, almost, favouring them; whereas on the other hand the Presbyterian party, both our Brethren of Scotland, and the Godly Ministers and People in England have been sorely afflicted, much crossed and troubled to to see things as they are; The Scots have been sorely visited with Sword, Pestilence in their own Land, obstructed, reproached, evil entreated by many in this Land: the Assembly, the godly Ministers and people of the Kingdom, despised, scorned and abused several ways, yea, deserted, and looked upon with an evil eye, as if the troublers of Israel, and worse than Malignants, so that they have been forced many a time to cry out to God, Hear O our God, for we are reproached; Now great prosperity, success in a bad way, and in the use of bad means, as lies, scandalous reports, under-minings, plottings, false-dealing, etc. is a great Symptom of destruction both to particular persons, and to a party: whom God intends certainly to destroy, he fattens before, and lets them be very happy, thereby to prepare them for the day of slaughter: whom he means to do good unto in the latter end and deliver, he afflicts and lays them low before, lays the Foundation deep that he may build high, and for this let the Reader consult with these four places of Scripture, jer. 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 than ordinary, having what their hearts can wish, bringing all their devices to pass, the more sure they are of being pulled out as sheep for the slaughter, and prepared for the day of slaughter, and that within a little while, they shall not be, 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 prosperity is but a lightning before death, and as a great calm which presages the more dreadful storm and tempest.  
4. The great plotting of the Sectaries, laying their counsels deep, contriving and working continually night and day by all kind of ways and means, and all kind of instruments to effect their work, and to carry on their way; I do not think this many hundred years there hath been a more cunning, plotting, undermining generation in the Church of God than 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 do 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: Machiavelli 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 men's hearts, to blast and blow upon tricks and under-boord workings, to take the wise in their own craftiness, and wherein men deal proudly to be above them: the ripening, growing big of plots, is commonly the forerunner of the downfall of the plotters, and the miscarriage of their plots: for the further clearing of which the Reader shall do well to consider what God speaks in job. 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 cross and disappoint his own children in their workings, devisings, and contrivances even for good, when they are too plotting, anxious, or delight and please themselves too much in them; and this he does often, lest they should attribute the events of things to their counsel, care, etc. and that the work may appear to be of himself, and not of men, that God may be known 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 any of his Saints to be his councillor, but that he doth all things according to his own counsel; hence we are commanded to be careful for nothing, or thoughtful, but in every thing by prayer and supplication with thanksgiving, let our requests be made known to God: Now if God will go quite cross and contrary, to the counsels, workings, of his servants for the maintaining his Church and truth, and bring about all quite another way, than he will much more carry the counsels of the froward headlong and make them meet with darkness in the day time, and grope in the noon day, as in the night.  
5. Sympt. of the certain destruction of the Sectaries is this, That Independency and Sectarisme in England is a mere Faction, a party grown to this height upon particular interests, nourished and favoured all upon politic grounds and ends: Independency now is no religious conscientious business, but a politic State Faction, severing and dividing itself upon other private interests from the public interests of this Church and State, and the interest of both Kingdoms, united by Covenant: In a word 'tis just such anoanother Faction as the Arminians was in the Netherlands. I believe that seven or eight years ago Independency and the Church way had somewhat of Religion and conscience in it, many then falling to it much upon those grounds (though even then there were other ends in it also, 
Antapol p. 21, 28.  as I have shown in my Antapology.) But now since these times of troubles and difference betwixt King and Parliament, these four years last passed, wherein men have seen some probability and possibility, in these times of war and unsettlement of things, to bring about and effect those things they could not hope for before, it hath been and is matter of faction, particular aims and ends, and not of conscience and piety, 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 Conscience, in God's way, and with God's means; but carried on altogether with policy, art, plots, tricks, equivocations, mental reservations, lies, falsenesle, doing any thing though never so unjust and unrighteous, if it will further and advantage, that way, and hinder its opposite, viz. Presbytery, and the settlement of the Church; yea, declining and forsaking the professed principles that way, and going contrary threunto, in razing the very fundations of Independency, and the Church way.  
Secondly, There are multitudes of persons in all places, who do not so much as know or understand any of the principles of Independency and the Church way; yea that hate most of those principles if they were tied to live according to them, that yet are great sticklers for Independency, and the Sectaries, yea, are the heads and patrons of it in all places, and upon all occasions, and this is observed by many 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 be of God, or is an Independent, which clearly shows 'tis a Faction.  
Thirdly, All other errors 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 any policy to appear 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 means or other, and are freely suffered to grow and increase, and no way taken to suppress or discourage them, which clearly shows Independency is a Faction, and hath other designs then that of Conscience, in furthering the growth of all sorts of Sectaries, holding tenets against their principles as well as ours, by Licensing their Books, etc. and upon all occasions, shelters and protects all sorts of them.  
Fourthly that Independency is a Faction, and not matter of Conscience, appears because all these following sorts and ranks of men come in unto it; 1. Needy, broken, decayed men, who know not how to live, and hope to get something, turn Independents and sticklers for i●. 2. Gail●ie, suspicious and obnoxious men, who have been or are in the lurc●, and in fear and danger of being questioned, or have been questioned, they turn Independents to escape questioning, or if questioned, that so they may come off the better, Independency being a Sanctuary 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 than many others. 3. Some who have businesses, causes, and matters depending, strike in with the Independent Sectaries, pleading for them, that so they may find Friends, be sooner dispatched, fare better in their causes, etc. 4. Ambitious, proud, covetous men, who have a mind to Offices, places of profit, about the Army, Excise, etc. turn about to the Independents, and are great zealots for them. 5. Libertines 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 Independents, and against Presbytery. 6. All wanton-witted, unstable, erroneous spirits of all sorts, all Heretics and Sectaries strike in with Independency, and plead they are Independents. 7. Such who have no mind to peace, nor to the settlement of things, either out of hope, whilst things remain unsettled, 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 faithful preaching of their Ministers close to their consciences, at their Admonitions and Suspensions from the Sacrament, because lose, scandalous, or because of some difference upon their Tithes, or such like, forsake our Assemblies, and betake themselves so Independents and Sectaries, of which I could give divers instances; all which shows the Churchway and Independency to be nothing else but a Faction: Now Factions and Parties in Kingdoms and Commonwealths, though they may prevail to a great height, and grow for a time, especially in troublous unsettled 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 ripeness, they use to fall and be cast out: If we consult with the Scriptures, or with the Histories and Chronicles of Kingdoms, as the French and English, etc. we shall find the strongest, powerfullest Factions and Parties both in Churches and States, who have had divided interests from the Public, have come down and miserably perished: and we may see this fully made good in the Anabaptists of Germany, the Arminian Faction in the Netherlands, and our late Prelatical Faction, who though they were all grown so high, as they hazarded the ruin of the Countries and Commonwealths wherein they arose, yet they all fell and were brought down, 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 always 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 meddling with all kind of persons and things, grasping of all at once, labouring to engross all Offices, places, power into their hands, and those of their party, st●ighting, abusing, & trampling on one way or other, all that stand in their way, & are their opposites, there being nothing Military, Civil, Ecclesiastical, but they have an eye upon, and do endeavour to have a hand in, not caring in the least when it furthers their designs, to discontent all sorts and ranks of persons, King, Parliament, our Brethren of Scotland, the City of London, reformed Churches, Assembly, the godly Ministry of the Kingdom, particular worthy persons in the Armies, among the Gentry, etc. they make account to carry all before them, to get all to be for them by one means or other, and in time to break all that shall dare to appear against them, or cross their ways. Now in all States and Kingdoms Polupragmaticalnesse in some persons, greediness and over-hastinesse to have all, and thereupon offending and provoking many, hath been a forerunner of their fall: I shall only instance in this Kingdom, and of the late times, which all remember. What it was that ruined the Bishops and their party, but their grasping and meddling with all at once, Church and Commonwealth together, England and Scotland both, provoking also all sorts of persons against them, Nobility, Gentry, City, Ministers, 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 Kingdom only, as England, or or the Church alone, or Commonwealth alone, letting the other Kingdom be quiet to enjoy their Laws, 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 Bishops 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 Bishops and that party: so our Sectaries meddling with both Kingdoms at once, with Church and Commonwealth 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, Ministry, Country, 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 sins and wickedness of that party, who are even now ripe for judgement, 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 holiness, strietnesse, power of godliness, tenderness of conscience above all other men, as this party hath done, that hath been guilty of so great sins, horrible wickedness, provoking abominations as they are. The Sectaries are full of Ephra●●●● grey hairs (though they will not know it) and these following sins and courses presage their ruin, viz. their deep hypocrisies and pretences of Religion and Conscience merely to serve their lusts, and to bring about their own ends, their perjuries and breach of solemn Covenant with God, making nothing at all of it, their great unthankfulness and ill use of God's mercies and deliverances, their great ingratitude and unkindness to men, particularly to 〈◊〉 Brethren of Scotland, their blood guiltiness in destroying the lives of many by dipping weakly and ancient persons in rivers in cold seasons, and in the destroying of so many souls by Errors and Heresies and drawing them from their faithful Pastors, their horrible uncleannesses and lusts, their fearful despising and mocking of all Gods faithful Ministers, and Ordinances, their oppressions, injustice, and unrighteous dealings with many they have had to do with and where they have any power, their base self-seekings, seeking their own things, their honour, profit, advancement of their Faction under pretences of self-denial, and the public good, their holding of damnable Heresies and all kind of abominable Errors, their horrid blasphemies against God, Christ, the Scriptures and all his Ordinances, their Machiavillian policies, Jesuitical equivocations, falseness and treacherousness, their undermine 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 raising scandals upon the worthiest and innocentest men, as Ministers and others to blast them with the people, their profaneness and looseness of life in making nothing of the Lords day, days of Fast and Thanksgiving, nor of holy duties, as praying, etc. their carnal confidence and trusting in arms of flesh, their using of wicked and unjust ways, and means to compass their ends, not standing upon any rules, or keeping to any principles, so it may advantage them, violating bonds of friendship, going against the laws of Nations, joining with the worst of men against good men, labouring to sow divisions among brethren, raising evil reports, fomenting jealousies, and using all ways in their power to engage the two Nations in a war one against the other, not caring to hazard the ruin of all for the upholding of their faction. Many of the Sectaries have forfeited all principles of ingenuity and conscience, and will not stand upon any thing that may probably do their work for them: they will take counsel of Baalzebub the God of Ekron whether they shall recover, use the Devil's means, as lying, breach of promises, joining with wicked men, etc. for pretended liberty 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 designs, and other things in order to that. And ●s many Sectaries are in these too faulty and guilty, so the very best of them that I know, their Ministers, and others who are leaders, and have been any long time of the way, 
Vide Independ. razing their own foundation pag. 314, 5.  and unsterstand the state of things, they are extremely faulty in patronising all kind of Sectaries, and being against all the ways of suppressing them, in using all subtle politic ways and devices to hinder and delay the Reformation, in joining with bad men against what they acknowledge good, in going against their own principles, razing their own foundation; besides, they are very 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 than a thorne-hedge; and therefore the day of their visitation cometh, now shall be their perplexity. And certainly, these fearful sins and strange ways (especially in men who have pretended to more sanctity and holiness than other men, having also, upon those pretences of greater purity, etc. grounded 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 profaned, God will be sanctified (unless great and speedy repentance prevent it) in punishing them sooner and more remarkably than the Prelates and their party: And therefore in the close of this Symptom of the downfall of the Sects, I shall, in the name of the Presbyterian party, and of all those who are for the solemn League and Covenant in both Kingdoms, make use of those words to and against the Sectaries, which both Kingdoms (upon the coming in of our Brethren of Scotland) used in their joint Declaration to and against the Popish, Prelatical and malignant party: 
* The Declaration of the Kingdom: of England and Scotland, by the honourable Houses of the Parliament of England and the honourable Convention of Estates of the Kingdom of Scotland, in the year 1643. page 3, ●.  It is his own Truth and Cause, which we maintain, with all the Reformed Churches, and which hath been witnessed and sealed by the testimony▪ sufferings and blood of so many Confessors, and Martyrs, against the heresy, superstition and tyranny of Antichrist. The glory of his own Name, the exaltation of the Kingdom of his Son, and the preservation of his Church, and of this Island from utter ruin and devastation is our aim, and the end which we have before our ●ies. His Covenant have we in both Nations solemnly 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 years last passed, 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 plentiful harvest of comfort and happiness: and the Apostasy, Atheism, Idolatry, Blasphemy, Prosanenesse, Cruelty, Excess, and open mocking of all godliness and honesty have filled up the cup of our adversaries to the brim, and threaten their speedy and fearful destruction, unl●sse it be prevented by such extraordinary repentance, as seemeth not yet to have entered 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 nakedness, and fully discovering their ways, by some books written, by some Sermons preached by godly Ministers, by casting some rubs in their way, in stirring up the City of London to appear against them, or in disappointing some of their purposes by strange and unexpected passages of his providence from Heaven, yet upon none of these occasions have they repent of their deeds to give God glory, or humbled themselves before his Ministers speaking to them from the mouth of the Lord, or abated of their spirits; but chose, have gnawed their tongues for pain, blasphemed the more because of their pains and sores, and stirred up themselves with so much the more industry and subtlety, to plot and work by all kind of ways and means to heal their wounds: and I could give many instances, how upon such books coming 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 evil ways 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 Pamphleteers venting some desperate passages, and putting forth strange books upon the nick of things, with many other ways, all which wise men cannot but observe; in which courses they have been like Balaam, Numb. 22. going on their way resolvedly, though the Angel 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 symptom of destruction and ruin to a party, 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 falling down before him, they seek to cure their wounds by unlawful means; and that when he powers our vials upon them, and scorches them with great heat, they blaspheme, and do not repent, that when he stops them, they will drive more furiously, and that when he makes men's pride testi●●e to their faces, they do not return nor seek him for all this: This is the forerunner of destruction in the Antichristian party, Revel. 16.8, 9, 10, 11. And this was a forerunner of destruction in the Prelates and that party; that after their great and long prosperity and success, when God did by writing, preaching, raising up of witnesses testify against them, and did by other acts of his providence cross them, in raising up the Kingdom of Scotland against them, yet they would not give in, nor abate; and when a peace was concluded with Scotland upon the King's first going into the North, and they might have enjoyed their honours, greatness, for all that, they wrought so upon the King's return, as to procure those Articles to be burnt by the hand of the common Hangman, and the war to go on, which proved their ruin and fatal destruction. And for a conclusion of this Symptom, 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 envy towards thy people: yea, the fire of thine enemies shall devour them. Lord, thou wilt ordain 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 ways, and grow to such an height as I have laid open; yet I am persuaded it is a good hand of God, and his special providence and mercy to his Church in these Kingdoms, to leave the Sectaries to fall into so many evils, to take such strange ways thus to discover themselves, and to proceed so far, that so the Kingdoms 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 compass of a few of their opinions, and carried things fair, 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 Kingdom, yea of both, that it will cause them to abhor and abominate them as a wicked Faction, whose principles would bring in an universal Anarchy, both upon Church and State, overthrowing all Ministry, settled Government, and order in the Church; being against Kingly Government, the House of Peers, House of Commons (unless ad placitum, and so long as the common people like them;) and all power of Magistrates (in capital matters over Church members) in the Commonwealth; and who cared not to have sacrificed the Religion, peace, happiness of these Kingdoms, upon the ambition, fury, pride, lust, opinions of Anabaptists, Libertines, Seekers, Brownists, Independents: And therefore, however the Sectaries may flatter themselves in the increase of their party, 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 Mr. Prins Discovery of prodigious new lights, shows some Sectaries boasting of their friends in the House of Commons.  House of Commons, and in 
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 soon as any of them is in question, gives them notice of it, and of the Articles against them, and acquaints them with the state of things.  Committees which they so boast of, yet God will overthrow them; and these eight particulars are certain symptoms of their ruin; and let who will do what they can to uphold them, yet God will bring them down; for, when they spring as the grass, and as the Workers of iniquity flourish, then is it that they shall be destroyed for ever: And therefore let us be courageous and faithful 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 Sectaries. And to all the Symptoms I have given already (being so many forerunners of their fall) let the Reader consider this, That they have their death's wound already, the fatal arrow sticks in their sides, and having begun to fall, they shall surely fall: and that (besides the City 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 Prelatical and Popish party did: and, me thinks, the way of God's 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 Brethren of Scotland, viz. the other extreme; and all along, from first to last, God hath made the Scots instrumental for the good of this Kingdom, and bringing things thus far. And that God will honour the Kingdom of Scotland, and the Church-reformation according to their way, to bring down the Sectaries, let the Reader consult with M. Brightman (a man of a prophetical spirit) in his Exposition on the Church of Philadelphia, Rev. 3. 8, 9, 10. where he shows, 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 many 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 Papacy is destroyed; 
Quod autem ad veritatem Doctrinae spectat, ubi castior & integrior, vel in universo terrarum orbe▪ Totus Papatus hic jugulatur: Anabaptistae, Antitrinitarii, Arriani, & hujusmodi monstra, excitata rursum ab inferis, partim in Germania, partim in Transylvania, nusquam ac●orem hostem invenerunt: quid etiam non tentaverit ut Germanicis Eccles●is errores suos evelleret? Brightman. In Apocalyp. pag. 53. In Antitypo, judaeisunt quotquot ertoribus implica●i, sibi unis veritatem, fidem, salutem, promissiones Dei arrogant, nihil nisi Templum, Templum crepantes; quales fuerunt Arriani Episcopi sub Constantino, Constantio, & Valente. Vide plura, Brighton. pag. 5●.  Anabaptists, Antitrinitarians, Arrians, and such monsters raised again from Hell, partly in Germany, partly in Transylvania, never found a sharper enemy.  
2. By those who say they are Jews, and are not, vers. 9 in the Antitype are all those who holding errors, do arrogate alone to themselves truth, faith, salvation, the promises of God, boasting nothing else but the Temple: such were the Arrians under Constantine, Constantius, Valens▪ and such are at this day the Papists, glorying in Peter's Chair: these will be accounted the only Catholics, and their Church the only Church of Christ, etc.  
Now if we 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 Papacy and Prelacy, but against Anabaptists, Seekers, and all kind of Sectaries, than they are. 2. We shall not among all Heretics and Sectaries that have been since the writing of this Epistle, find any that have more resembled the Jews, in boasting themselves to be the only people of God, than the Sectaries of our times, the Anabaptists, Independents, who extol themselves for the only Saints, calling themselves the Saints, the people of God, the Church; and their way is called by them the Churchway, Church-fellowship, Christ's way, and that all who are not of their way are without, etc. so that these words do most fully agree to them, who say they are jews, and are not, but do lie; and therefore to conclude this Corallarie, all the promises made to Philadelphia, do belong in a special 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 unthankful men acknowledged my love from that singular gift of zeal, piety, 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 thyself with their spoils; so that no man but shall be compelled to acknowledge thee dear beloved, whom, above all hope, they shall see so wonderfully increased. O Church of Scotland, and all ye that are for Reformation Presbyterial against the Sectaries, nourish your hopes by these things, neither let your hearts be troubled whatsoever the w●●ld speaks against you.  
Secondly, 
Vide Bright●n, in loc. pag. 56.  Because they have kept the word of God's patience, God will keep them from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth: That is because they stood for my Doctrine and truth with a great deal of danger, and yet with a great deal of patience have constantly continued in their duty; I will therefore deliver them out of their dangers, I will not suffer them to sink and perish in their trials, but I will give them strength whereby they shall not only strongly bear their calamity, but they shall also overcome and be conquerors; not that the hour 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 hour of temptation, is to deliver them as God saved them from the hands of their enemies that is, deliver them, 2. judg. 18.  
3. Him that overcommeth God will make a Pillar in his Temple, he shall go no more ou●, etc. that is, God promises to make that Church overcoming, 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 fear any ruin or destruction, however the rain falls, the floods beat, the winds blow, and all things with a joint force break in upon them. 
Vide Brightman●um in Apocalyp. pag. 57  The spirit of God alludes to the two Brazen Pillars placed by Solomon in the Temple of God, which set forth the stability of the sons of God. And so by the grace of God is this Church not tainted nor corrupted with Schism 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.   

CORAL. III.  
HEnce then from all these Errors, Heresies, Blasphemies, and Practices of the Sectaries, we may see what a great evil and sin separation is from the communion of the Reformed Churches, and how highly displeasing to God for men to make a Schism and Rent in the Church of God in a time of Reformation, God punishing the Schism and Separation of our times with so many Heresies, Blasphemies, wicked practices, etc. as I have laid down in this and my former Book, wherein God witnesses from Heaven against the present separation in giving men up to great spiritual judgements and evils; and indeed God testifies more against the Sectaries of our times, then against the old Brownists and Separatists, leaving the Sectaries of these days to fall into greater Errors, Heresies Blasphemies, and more pernicious Practices than the former, few of them in comparison falling either to those Opinions or Practices 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 steal upon wantonness, 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 sitting, and that can reasonably be desired) their sin was not so great then as now, and so the punishment not so great: There are two ways to judge of the greatness of sins, and of God's 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 Corollary leads me to judge and speak of Schism and Separation in the latter, and among all punishments the effects and fruits, which declare the greatness of any sin, spiritual judgements and punishments are the sorest and saddest. The punishment upon the Heathen, (Rom. 1.21.24 etc.) when they knew God, for not glorifying him as God, and for their idolatry, is giving them up to uncleanness and vile affections, to a reprobate mind to do those things which are not convenient, suffering them to be filled with all unrighteousness, wickedness, covetousness, maliciousness, deceit, malignity, debate, to be proud, inventors of evil things, without natural affection, Covenant-breakers, implacable, etc. (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 believe a lie; 2. Tim. 13. and the punishment of God upon Seducers is, that they shall wax worse and worse, deceiving and being deceived, that they who are filthy shall be filthy still; Revel. 22 11. Now the judgements of God upon the Heathen Idolaters, upon the Antichristian Faction, upon Seducers and filthy persons, are upon the Schismatics and Separatists of our times: God hath given them up to fearful Opinions, to damnable Heresies, blasphemies, God hath sent strong delusions to believe lies, strange conceits, and God hath left them to all kind of filthiness, unrighteousness, uncleanness, unnaturalness, etc. Whosoever doth but read and consider the First and Second Part of Gangraena, must needs say that God hates Schism and Separation, in leaving those who are guilty of it, to do those things they do daily: I may truly say God hath set marks and brands upon this way of Separation, not only burning them in their hands, but branding them in their foreheads, Schism 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 Error and way to another till they quite lose themselves? being Saint judes' raging waves of the Sea foaming out their own shame, wand'ring Stars to whom is reserved the blackness of darkness for ever? The punishment of Schism and Separation from the Church, is Separation from God, Heresy, Blasphemy, Atheism, uncleanness, unrighteousness, Schism doth most easily draw into Heresy, and we hardly ever knew or read of any 
* Hieron. in Epist. ad Titum cap. 3. Vi● esse Schisma ullum quod non aliquam confingat haeresim 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 Ecclesiailli adhaeret, a● qua para●us est docerl. M. Antonius De Dominis de Republ. Eccles. l. 7. c. 10. August coatralit. Petil. lib. 1. Schisma omnia scelera s●pergreditur.  Schism in the Curch which did not make a Heresy that it might deservedly seem to forsake the Church: The ancient Fathers, as Irenaeus, Cyprian, do excellently show that those who forsake the Church do necessarily fall into most foul Errors against the truth of faith, and some of them show that Schism is a worse and more pernicious evil in the Church of God than Heresy, and no Error will be a complete and form Heresy in any faithful man, if Schism be not joined, and so consequently it will not much hurt the Church of God: But Schism of itself, even with sound Doctrine in every point, is a most grievous wickedness which exceeds all other wickedness. I might out of the Fathers enlarge and show the great evil of Schism both in itself and the effects of it, how 'tis a greater evil to rend the Church, then to worship Idols; yea, that martyrdom itself cannot profit a Schismatic, that 'tis so great an evil that the blood of martyrdom cannot blot it out, so Cypr. and Chrysost. and that God hath more severely punished it then murder and other great crimes. Corah, Dathan, and Abiram for their Schism were punished more severely, with the earth opening and swallowing them up quick, than Cain, and then those who made an Idol; so 
* Optatu● lib. 1. Distantiam esse delictorum, aut remissio testatur, aut paena, & quoth in sacrilegos & parr●cidam non secerat, in s●ismaticos ●ect. August. Epist. 142. Qui fecerun● idolum usitata gladii morte perempti sunt, qui vero schisma facero volnerunt, Matu terra principes devorati, & turba consentien● igne consumpta est: Diversitate paenarum, diversitas agnoscitur meritorum.  Optatus and Augustine; but I shall leave the enlarging of these, and the adding of more to a Tractate I intent of the nature of Schism; only by this and all the dreadful examples laid down in the First and Second part of Gangraena, as Wrighter, Clarkson, Hicb, Webb, Boggis, Oats, jenney, Mistress Attaway, Ni●bols, Den, etc. we may learn to see that Schism and Separation are great evils highly displeasing to God, and that we have great reason to shun and fly from them, as from a Serpent, lest we become Monsters of men, and God give us up to a reprobate sense and a spirit of Error. In a word, to conclude this Corallarie, what the Apostle speaks to the Corinthians of Idolaters, etc. 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, etc. that I may say of our times, that all these spiritual punishments on Schismatics in our days and times are our examples to the intent that we should not separate from this Church, and set up other Churches, lest God let us fall from Independency to Anabaptism, and Antinomianism, and from Anabaptism to be Seekers, and from Seekers to be Antiscripturists, and sceptics, yea, Blasphemers and Atheists.   

CORAL. IV.  
HEnce than we see from all these Errors, Heresies, Blasphemies, proceedings of the Sectaries, That Magistrates, Ministers, and other Christians, Masters of families, Parents, etc. have been asleep, and too careless, that so many tares have been both sowed, and are grown up to such an head: If the Magistrates, Ministers, and Christians every one in their places and callings had been awake and watchful, improving their power, authority, gifts, for purity of Doctrine and Unity, the field of this Kingdom could not have been so sown with tares, nor the garden of this Church so overgrown with weeds, yea, briers and thorns. Christ tells us in the Parable, Matth. 13.25. While men slept, the enemy came and sowed tares among the wheat; that is, the Devil takes occasion by the negligence and slothfulness of those that have the charge of others, 
Vide New Annotations on Matt. 13●25.  to do mischief in God's Church. The Prophet Isaiah shows, Isa. 56.9, 10. that All the beasts of the field, yea, the beasts of the forest come to devour: viz. Heretics and Schismatics (resembled to wolves, foxes, etc.) enter in, not sparing the Flock: and the reason is, The watchmen are blind, dumb dogs, they cannot bark, sleeping, lying down, loving to slumber; that is, their Rulers, both Ecclesiastical and Civil that should watch the approach of the enemy, and be as watchful mastiffs to give warning of thiefs approaching to the house, or wolves to the flock, are either dumb, or drunk, or fast asleep. And truly, 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 sleepiness that hath fallen upon the Kingdom, for all the tares, wild oats, and weeds that are grown and sprung up among us: And to all the sorts of Sects in this Kingdom which I have named, as Seekers, etc. I may add this of Sleepers and Dreamers, which I am afraid are the most general of any other, there being too many Sleepers in all places, and among all ranks, in City, Country, among the Magistrates, Ministers, and private Christians; and would to God this were the worst in this Kingdom, that many both in Magistracy and Ministry were only sleepy and heavy, and that they were not in a dead sleep, in a lethargy that nothing can awake them: but 'tis too apparent that God hath poured out upon many the spirit of deep sleep, and hath closed their eyes, even Rulers and Seers hath he 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 only so, but this is the condition of this Church and State, that many who are dead asleep as in reference to prevent or suppress the sowing of Heresies and Schisms, are awake and alive, yea, watchful at midnight, and waiting upon all opportunities to promote and further Heresy, Schism, and to hinder, cross all means for the suppressing of them; witness the many Emissaries sent forth into most parts of this Kingdom, witness the many books written, sermons preached for them; witness those who stand up for, and use all means to bring off Sectaries when in question, etc. witness many (who profess to be against Independency, and for Presbytery, to be with us) that upon all occasions, even before the Parliament, and in other places, heal the hurt of this Kingdom slightly, and dawb with untempered mortar, preaching that our errors are not so many, that there are them who make them to be more than they are, and call Truths of God Errors; and they say, that in other times, as in the Primitive Church, etc. there were greater errors, and therefore we need not be so troubled. But (for my part) I look upon this lukewarm temper, remissness in reference to the faith once delivered to the Saints, which hath possessed so many in this Kingdom, Magistrates, Ministers and people, as that which may hazard all, and may once more provoke God to spew out of his mouth the lukewarm 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 ye Kings, be instructed ye judges of the earth: Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way. The sum of which Scripture is an exhortation to Kings, Parliaments, and all sorts of Governors in high place, 1. To lay aside pride, and self-conceit of their own carnal wisdoms, and with meekness to receive the yoke and Government of Christ laid down in his word, and by their Laws and Ordinances to serve Christ, in establishing the true worship of God, and to suppress all false worship and doctrine. 2. He calls upon Kings and Judges to be wise; implying, First, That the 
* Calv. in Psal. 2.10 Add quòd inanis sapientiae f●ltus q●o turgent eos quid re●●on sit dis●ere non patitur. Quum eos jubet intelligentiá esse praeditor; oblique fals●m prudentia confidentium in ipsis persiringit. Ergo quansumuis sibi placeant mundi Principes in suo ocumine, sciamus eos pla●e desipere, dene● fiant humiles Christi discipuli.  conceit of their own wisdom (by which they are puffed up) hinders them from learning that which is their duty, and truly right. Secondly, implying, Magistrates of all sorts, both Kings and Judges, are subject to want spiritual wisdom, and to be fools, to go by crooked rules of carnal policy, as jeroboam, fearing to lose parties, to part with any State-interest, etc. rather than to keep close to the word of God, to do their duties, and to trust him. 3. The Psalmist teaches Kings and Judges wherein true wisdom and understanding consists, viz. in serving the Lord with fear, and kissing the Son; not only in their own persons serving God, and subjecting to him with the kiss of honour and reverence as ordinary private men, but quatenus tales, as Kings and Magistrates, to submit their Sceptres to Christ, to serve him, and to convert the power they have received from God, to the propagation and defence of his Kingdom. Then indeed (as learned 
* Gerb. de Magistratu politico, Sect. 5. Tuncuerò Christo serviunt, ipsamque osculantur, si non ipsi soluin doctrinam Christi recipiunt, ac fide amplectuntur, sed etiam potestate divinitùs sibi data hoc efficiunt, ut puritos doctrinae in Ecclesia conservetur, idololatriae & falsi cultus aboleantur, lupt ab ovisi Dominico arceantur, Ministri Ecclesiae comm●de alantur, etc.  Gerhard speaks) Kings and States serve Christ, and kiss him, if themselves do not only receive the doctrine of Christ, and embrace 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, Idolatry 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 etc. And 
* Aug. Epist. 166. Et quibus dictum est, Servite Domino in timore; & c.? Nun Regibus? At quonam modo serviunt Dominy Reges in timore, nisi ea quae contra Domini jussa fiunt, religiosa severitate prohipendo? Aliter enim eorum quisque servit quia 〈…〉 quia Rex est: vam 〈…〉 s●rvit vivendo fideliter; quia verò Rex est, servit Leges pracipientes, & connaria prehibentes conven●enti rigore sanciendo.  Austin (speaking upon these verses of the Psalmist in one of his Epistles) saith, To whom is it spoken [Serve the Lord with fear, etc.]? Is it not to Kings? But how do Kings serve the Lord with fear, unless 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 he is a man, after another manner as he is a King: for as he is a man, he serves him in living faithfully; but as he is a King, he serves him in making Laws commanding just things, and prohibiting the contrary: like as Ezechias served him in destroying idols, groves, and high-places; like as Josias served him, etc. 〈…〉 ●4. God by the Prophet here threatens Kings and Judges, that if they do not serve him with fear, and kiss the Son, he will be angry with them, and they shall perish from the way: that is, the sudden fury of God shall surprise and intercept them whilst they are in the midst of their way; so 
* Cal●in in Psal. 2.12. Pe●i●e de vi● quidem exponunt propter viam perversam, vol s●eleratam vivendi rationem. Ahi resolvunt, 〈◊〉 via vestra percat. Mihi magis anida diversus sensu●, quod David fere denuntiet, 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 〈◊〉 sive suo putantes, repentino interitu 〈…〉.  Calvin. To perish or be lost in the way imports sudden destruction whilst they are in doing their actions; so Ainsworth upon the place.  
And for a conclusion of this Corollary, 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 settling of Religion and Government by civil sanction, would often and sadly meditate upon this Scripture, and be wise now (whilst 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 Sectaries and that party. They may read in Ecclesiastical Stories what hath befallen Princes for not serving the Lord in fear, and kissing his Son; and they see before their eyes the many evils that have befallen the King, and the great straits to which he hath been reduced for favouring too much the Popish and Prelatical party against the mind and humble desires of both his Kingdoms: 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 mind of both Kingdoms, and that the Kingdoms will not see and desire to understand how it comes about? and by whose means 'tis, that we having taken a Covenant for uniformity in Doctrine, Government, etc. and for extirpating of Heresy, Schism, and the Parliament having declared and made Ordinances for Presbyterial Government, and declared in some Declarations and Remonstrances against Anabaptists, Brownists, preaching of men not ordained, and against leaving particular persons and Congregations 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 Presbyterial Government; and for all sorts of Sectaries? Yea, such persons are countenanced, preferred in all places, and to all kinds of Offices and employments (which makes many turn Independents) and the most zealous cordial men against Sectaries are displaced, or discountenanced, or obstructed, etc. These things do 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 City and Country. In the worst times, when the King was most misled by the Counsels of Prelates and evil 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 Parliament; and yet we hear of few censured or made examples. Now the people everywhere say, These things could not be, persons durst not be thus bold to do these things, but that they know they have some great ones to back them and stand by them; and the people inquire after, and speak who they be, and questionless will represent these things as unsufferable, and as most dishonourable to the Parliament, and they will humbly desire these things may be remedied by the power and wisdom 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 hindered it, for there is an emphasis and weight in that Adverb 
* Calv. n Psal 2 10. Per Adverbium nune, significat mature illis esse res●pèscendum, quia non semper eadem dabitur oppertunitas.  now, signifying they should do it speedily, because the same opportunity will not be always given, and the Psalmist hints they may yet do it profitably if they make haste; but if any do persist and go on, working day and night, rolling every stone to uphold that party, he that strikes thorough Kings in the day of his wrath, will not spare them, and they shall find by sad experience, when his wrath is kindled but a little, blessed are all they that put their trust in him.   

CORAL. V.  
HEnce then, from all the Errors, Heresies, Blasphemies, and wicked Practices 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, holiness, etc. and have any fear and awe of God and his Word, be exhorted to leave and forsake them, and to return to the public 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 we may look upon thee; in the exhortation of the Apostle Peter, Save yourselves from this untoward generation; and in that call from Heaven, Come out of her my people, that ye be not partakers of her sins, and that ye 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 merely 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 deal of love, holiness, sweetness, comfort, etc. Now I have good hopes that all such, upon the discovering to them the dangerous Errors, Heresies, pernicious practices that attend that way, will be recovered, and bless God for delivering them from such a dangerous snare; and I am persuaded that all those who are fallen from us upon mistakes, that are not Dogmatists, nor engaged to the Sectarian party upon points of credit, profit, interest of relations, etc. and shall in the fear of God, and in humility read my first and second Part of Gangraena, by the blessing and grace of God they will be a means to convert and bring them back to us; and I the rather insist upon this exhortation, because I find both in Histories, and in the experience of our own times, that many Sectaries have been regained 
a Scult. Annal. Dec. ●. Melch Adam. vit. Musculi, pag. 377. Musculi loci commun. de Haeresi, pag. 611. johannes Gaster. Anabaptistarum Doctor quem in còlloquio Ambiosins glaureus Eslingae in viam reduxit. Scultet. Annal. Dec. 2. : johannes Denkius an Anabaptist and a great Scholar, was converted by Oecolampadius, * Obbo Philippus a famous Anabaptist, yet recanted, and by an ingenuous and free confession laid open the impostures of his companions, and Theodor. Philippus. out of the persuasion of Obbo afterwards repent. Many Anabaptists were reclaimed by learned Musculus, and among the rest, one who was a Scholar, afterwards being made a Minister of the Church, spent a great deal of pains in converting the Anabaptists. And now in these times in mine own and other Minister's experience, some who have been of that way told us, they thought the Anabaptists a most holy people, which made them to join with them, but now seeing their errors and their loose 
b Vide Letter pag. 70, 71. of the second part of Gangraena.  practices, what a wicked people they are, that hath caused them to leave them. And among the Independents I know some 
* These persons have been with me and what I write, I had from their own mouths and relations, as many others also have had.  who have forsaken the Churchway, and are returned to our public Assemblies. A Minister of that way, and a Pastor of an Independent Church for some years, upon re-examination of his former grounds, and holding 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 Independent way to be a garment full of holes, and from the factions divisions he saw in that way, and the strange opinions and errors that the members of his Church run into, he is turned Presbyterian, a Minister of one of our Congregations in England, and hath publicly in his Parish Church given God glory, recanted, professed his being humbled for being in the Independent way, and is a great Zealot for Presbytery, and against Independency. Another of that way, a good Scholar, Fellow of a College, member of an Independent Church in London, upon reading some books against Independency, and other things he found in that way, left his Church, and is a professed Presbyterian: I could tell also of a Schoolmaster, 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 return, consider these following particulars.  
1. Stay no longer in the way of Schism and Separation wherein thou art, but upon all these discoveries of the Errors, Heresies, Blasphemies, etc. 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 Anabaptism, to a Seeker, to Arrianisme, Antiscripturisme, yea, Blasphemy, and Atheism.  
2. The Independent Churchway, is a way of error, confusion, division, a way that God never shined upon nor blessed spiritually with the blessing of edification, oneness of heart, and peace in their Churches, but hath been a bitter root of division, contentions, errors in all places of the world where ever such Churches have been set up, as in New-England, Holland, Island of Providence, the Summer Lands, Old England.  
3. Come out from these Sectaries, this Babel, lest being partakers of their sins, you be partakers of their plagues also; for these Sects (as I have showed you in the second Corollary) must be destroyed and cast out: and not only out of this Church, but out of all the Christian world, and that either as the lesser Antichrists, the forerunners 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 wail when they see all that is come upon them. And for a conclusion of this Corollary, I shall wind it up with that sad and pathetical 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 preaching of the Word, and the administration of the Sacraments, in either of which Christ imparts himself celebrating a mutual feast with them; he is first received of us by the hearing of the Word, than he doth again receive 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 Guest. O we wicked despisers as often as in the Sacrament with our brethren we withdraw ourselves 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 fear, and with all speed think of flying from this Church, when they should hear the condition of these Ministers to be so hateful to Christ, as that in a short time, unless they repent, he would spew them out of his mou●h, unl●sse that in the words of Christ himself they had been assured of communion and fellowship with Christ in that Church? Praise therefore to thee, O most meek Lamb, who finding the doors shut against thee, dost not, being stirred up with fury, presently withdraw thyself, and deprive us (according to our deserts) of salvation; but still leavest a plentiful store of thyself to all them who open to the knocking by thy word, and do not contemn thy most gracious invitation by the Sacraments. Therefore it is a wicked and blasphemous error of them who do so forsake our Church, 
Igitur scelestus & blasphemus est eorum Error, qui sic ab hac Ecclesia deficiunt, quasi hinc Christus exularet prorsus nec ulla spes salutis manentibus esse posset. Cogitent hic Christum convivantem cum suis. An pudebiteos illic discumbere, ubi vident Christum non pudere? An illo sanctiores & mundiores erunt? Sed quare se non convincunt suo ipsorum usu? non possunt inficiari quin prius in Christum crediderint, quam secerunt à nobis divortium; unde haec fides? Anon ex praedicatione in nostra Ecclesia? Nunquid autem praedicare quis potest nisi mittatur, Rom. 10, 13, etc. Quamobrem redire ad unitatem Ecclesiae, quae vos genuit & aluit. Si fugiatis hunc Christum, qui cum electis in nostris came ibuscaenat, ac eos vicissim excipit, profecto nulquam invenietis. Sanitatis mentem precor illis ut ad veritatem redeant, quo fugiant sup, licium quod desertores manet.  as if Christ were wholly gone from hence, neither could there be any hope of salvation to them who stayed in it. ☜ Let them think that Christ is here supping with his. Is it a shame for them to sit down there where they see Christ is not ashamed? Are they holier and purer than he? But wherefore do they not convince themselves by their own experience? They cannot deny but they first believed in Christ, before they made this separation from us: was not this from preaching in our Church? But can any man preach unless he be sent Rom. 10.13? Why do they therefore so perversely refuse the Word for some blemish of the external calling, whose divine virtue they feel in their hearts? Although that fruit doth no more free our depravations from all fault, than a true issue of ones body doth adultery: neither therefore must we rest contended in these corruptions, or they separate from us for some blemishes. Wherefore return ye to the unity of the Church, which hath begotten and nourished you: If you fly this Christ, who sups with his Elect in our Assemblies, 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 soundness of mind to them that they may return to the truth, whereby they may avoid that punishment which abides deserters and revolters. Now if when the lukewarm Angel was in our Church, and so many corruptions of ceremonies, etc. that attended him, it was so unlawful and dangerous to forsake this Church, and it was the duty of those that deserted us, to return, lest the punishment of revolters should abide them: what then is the sin of those who now forsake our Assemblies, set up separated Churches, when the lukewarm Angel is cast out, and all his Attendants, and a godly zealous Ministry is brought in, and the Ordinances administered free from ceremonies and the inventions of men, and Discipline of Censures and Excommunication a setting up? O let all such be exhorted to return to the unity of the Church, that they may escape judgements both temporal, spiritual and eternal, and not be judged of the Lord as revolters.   

CORAL. VI  
HEnce then from all I have laid down in the first and second Part of Gangraena of the Practices, Proceedings, and ways of the Sectaries, we may see and observe the great difference between the carriage of the Independents, and our Brethren of Scotland: our Brethren of Scotland have been constant and true all along to their first Principles, to the ends they always held out, to the grounds which they declared they went upon, to the Covenant they have taken, and that in every branch and part as well as some, in standing for the King's honour and just greatness, etc. as well as standing for their own Liberties; in standing for uniformity in Doctrine, Worship, Discipline and Government in the three Kingdoms, as for preservation of their own, etc. 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 own Country, or since they have been in Covenant with us. I challenge any man in all this nine or ten years of their troubles, to charge them justly with falseness or breach of Covenant in pretending one thing, and intending another, in forsaking former Principles, and falling upon new, according to any advantages offered them; but now the Independents and Sectaries have been inconstant, uncertain, and unstable in all their ways, crying up and extolling our Brethren of Scotland to the heavens, and afterwards as much casting them down, pretending a regard to some branches of the Covenant, as extirpating Popery and Prelacy, but not minding others, as maintaining the King's Honour, his just power and greatness, the extirpating of heresy, schism, the endeavouring the nearest conjunction and uniformity between the three Kingdoms in Government, Discipline, etc. not certain to any principles or ends they have propounded, except those of Anarchy, and pretended new light; not well knowing what they would have, but changing their minds, and framing their ways according as they have seen their opportunities and advantages; And because I observe it hath been one great part of the design of the Sectaries, yea and as the main medium to effect their ends by, the aspersing and reproaching of the Scots (the Sectaries looking upon them as that which letteth, and will let until it be taken out of the way) which hath been therefore with all industry, artifice and vigour prosecuted ever since the battle at Marston Moor, and more especially since the moulding or new model 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 Kingdoms, and for effecting the ends declared in the Covenant, not for any particular ends, as to get possession of Newarke, or to be revenged for affronts offered them, or injuries done them by the Independent party, or to increase divisions, jealousies, discontents 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 fallen out for the increase of their own party, and effecting their particular ends divided from the interests of both Kingdoms, and the ends expressed in the Covenant; yea to increase and further jealousies, discontents, differences between the two Kingdoms, by blowing up and aggravating upon all occasions all things against the Scots, by railing against and speaking evil of the Scots in all companies and places, by aspersing them in many printed books, (carefully spread and dispersed abroad by the Sectaries) and by many false reports and other dangerous insinuations against the Scots vented in weekly news books (the Pensioners of the Independent party) and particularly since the Kings coming to the Scottish army, many things have been related and spoken of by the weekly Pamphleteers, which reflect upon our Brethren of Scotland, and some upon the King's Majesty (which must needs seem strange and be very offensive to all good and wise men) and so much the more, the King being come in, and in the Parliaments Quarters. I cannot stand to name the particulars, nor to animadvert upon them now, but refer 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 do it, for I doubt not but they will recant shortly, and being mercenary fellows, we shall see them within a few weeks ring the changes.  
2. Our Brethren of Scotland have borne with much patience and long-suffering, quietness of spirit and humility, infinite reproaches, evil speakings against in City, Country, by all sorts of Sectaries, passed by also many affronts, neglects, abuses offered them; and when many things in this Kingdom have gone cross to their desires, hopes, and the Reformation they expected, and divers things have succeeded to the content and desire of the Sectaries, yet they have put up all, waiting upon God for a change, said little; neither the Commissioners for Scotland, nor any particular person of their Nation having put forth intemperate books against those whom they conceived the Authors and chief Engines in these matters, but have borne to admiration (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 own Country) all the evil surmisings, scandals, reports, jealousies raised of them, disgraces and scorns, without any breaking forth. But now the Sectaries, upon every little occasion of being crossed in their way, as by Ordinances coming forth against any of their principles and practices, (though God knows they have been little put in execution) by calling in question any of their party, though most deservedly and justly, by petitions put up against the Sectaries, how proud, how impatient have they been? what strange words have they given out? what meetings have they had? and what railing Pamphlets have been written one upon another, against Parliament, Assembly, City.  
3. The Scots upon all occasions and opportunities have been forward for peace, moving for peace and the settlement of the Church, desirous of Propositions to be sent to his Majesty: But now many Sectaries could not endure to hear 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 unsettled, that they have always expressed themselves to the contrary, fearing their way could not thrive nor stand, if once things should come to be settled, and the Government and the peace concluded of. Many more differences might be shown between them; but I must draw to an end, and the understanding Reader may by these easily hint at more, and it concerns the whole Kingdom now at this time wisely to consider 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 misunderstanding of things, nourishing jealousies, believing false reports, serve the designs of some particular men, to put us into a new war, and occasion new differences now that (blessed be God) our work is even done, and the ship richly laden come into the haven. And to stop the mouths of Sectaries and Malignants forever, and to possess us of the reality, honesty, faithfulness 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 been unfaithful: Their going out of this Kingdom to their own Country when they had been in England about the space of a year with their good carriage in the Land, and upon going home, is known unto all and confessed; and it was a real confutation of many evil surmises against them in those times. When they were desired to come into this Kingdom, than they were a most worthy Nation, a Nation that God loved and honoured, and that in the judgement of 
* Let us now reach forth our hearts and hands unto our Brethren of Sea land, let us come up fully unto this our engagement, and rejoice in it, for certainly that Nation is a Nation that God doth love, a Nation that God doth honour, and by those many expressions of his love, sheweth that he doth intend to make them special instruments of the great things he hath to do in this later age of the world. It is a Nation that is united the most firmly of any people under heaven: we may truly call it a Philadelphia; And Brightman (that famous light in for●er times, 30, or 40 years since) did parallel the Church of Philadelphia with the Church of Scotland Philadelphia signifies brotherly love; When was there ever a Nation, such a Church that joined together in such firm 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 engaged itself to God in a higher way in a more extraordinary way, than any Nation this day upon the face of the earth hath done; in the most solemn way covenanting with the eternal God, paw●ing forth their prayers and their tears for joy together with their covenanting: A Nation that hath reform their lives for so smalltime, more than 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 work of God in these times. And therefore God certainly hath a love into them, because they break the ice, and begin the work, and arise in such a way as they do, for the pulling down of the man of sin. Mr. Burroughs Speech delivered at Guildhall, pag. 28, 29. Vide plura.  Mr. Burroughs' an Independent, who in a Speech at Guild-Hall in the face of the City and Kingdom, proclaimed them so; and as they showed themselves a faithful people, in returning back to their Country, and are confessed a worthy people at the time of their coming in, so in their coming in in the depth of winter, wading up to the neck in waters, and leaping over the mountains of ice and snow, and so in all the time they have been in this Kingdom (having wrestled with many difficulties, a cruel prevailing enemy at home, and many sad discouragements in this Kingdom) yet they have been faithful to the Cause of God and both Kingdoms, 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 himself upon them, by their good and faithful carriages in the bunsiesse, they have confuted and given the lie to all the evil surmisings, jealousies fomented, reports raised, false suggestions given out against them, as that they meant to possess themselves of Newark, the King's person being as the shadow, and Newark as the substance, as that the King's party should repair to him, yea, that the Newark Army was joined to the Scots, as that they would protect Delinquents and Malignants against the Parliament, that they would keep the King, and require a ransom for him, and make use of him for their own designs, and such like; whereas we see they would not meddle with Newark, but professed, if it were given into their hands one hour, the next hour they would surrender it to the English for the Parliament; 

Vide Scots late Declaration  
I saw some Letters written lately from Newcastle by English there, as one Mr. P. and others, who speak much of the integrity and faithfulness of the Scots, and that they suffer not a man ill affected to come to Court, no not so much as into the Town.   they have not suffered any who have been in Arms, or ill affected against the Parliament, to come to his Majesty, have taken order to discourage all Malignants, have commanded obedience to all Ordinances of Parliament, even at Newcastle where the King's person is, and have made use of the Kings coming to them, to persuade with him for a speedy settling of Religion and Peace in both Kingdoms. God in his wonderful providence gave the King to them for this end among others to shame their adversaries, and to stop the mouths of all gainsayers, that he might bring forth their righteousness as the light, and their judgement as the noonday, and might honour 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 success 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 Country were. How hath God dissipated and blasted the counsels of their Adversaries? How hath he discovered all their treacheries? although they be in themselves (comparatively at least) a poor people and of little strength (as the Church of Philadelphia was) yet they have kept the word of God's patience, and God hath kept them in the hour of temptation; God therefore is with them. Well, I say it is happy for England, that we are joined 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, Prelatical, and Malignant party; and therefore happy England, both for the present and for the future, that now we are coming to a Peace, we are so joined and wrapped up in Covenant with Scotland, that the Peace and Union 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 chief man among the dissenting Brethren Mr. Solicitor speaking of the benefits that will redound to this Kingdom, 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 do come to a Peace, whom God's 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 do not come in. And likewise what peace soever we have, that it will be perpetuated, 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 only be our own Kingdom, but a Brother Kingdom, an entire Kingdom, one of the same Religion with us, one that loves their liberties as well as we, when they shall be engaged 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 concerns us, they cannot conceive but that it may be their case the next day, because 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 terms, and whatever it be 'tis likely to be kept the better to us and our posterity, if nothing else were in it, that were much to our advantage: surely if by some considerable sum of money, we might have brought in, and have them at the end of this Peace, and interested in it as well us ourselves. Master Burroughs saith, how happy should we be, if we might have them in a near union with us? And a people that have carried themselves with as great honour and faithfulness, with as great wisdom and order in the most difficult work that ever a people did undertake in those by and intricate paths that were before untrodden. Certainly, that they undertook at the beginning of their work, but a few years since, it could not but be looked upon with the eye of reason, as the most unlikely work ever to have proceeded, a● any work hath ever done, and yet how hath the Lord been with them, and with what wisdom and graciousness have they carried it. So that from the consideration of all I have said in this Corollary and from these passages in these speeches, 'tis good by all means to preserve the union of England and Scotland, and seeing we shall be so happy in a near union, and God is so much with them, and carries them thorough with so much wisdom and graciousness, and that we 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 ourselves; let's hearken to no Sectaries nor Independents false surmisings, evil reports, and scandals, cast upon our Brethren of Scotland, but pray and seek by all means a more near union and communion between that Kingdom and this, for there is a blessing in them; and for my part I had a great deal rather fall and perish (if the will of God were so) with the Kingdom of Scotland, and the Presbyterian 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 john of Leyden was at Munster.  
FINIS.     

Errata.  
First part Epist Dedicat. pag. 2. Parenthesis ends after your pleasure. Epist. Dedic. p. 8. l. 13. r. can you think. Preface p. 6. l. 2. r. eternal. p. 6. l. 16. r. rejected. p. 9 l. 22 deal and p. 11. l. 5. r. eternal. Gangraena second part in the Licence r. Dau●us. p. 66. l. 19 r. many. p. 27: l. 26. r. Cousins. p. 29. l. 4. r. formally. p. 30. l. 37. r. his. p. 34. l. 14. r. by snatches, p. 36. l. 13. r. show. p. 41. l. 22. after but deal a. p. 45. l. 101 r. aggravating. p. 45. l. 27. for and the proofs, r. and the persons upon proof. p. 45 l. 28. r. to the nature p. 46. l. 9 after Scotland add France. p. 46. l. 25. r. desired. p. 47. l. 17. after as deal yet. p. 47. l. 20. r. months. p. 48. l. 7. r. Sun. p. 51. l. 34. r. not. p. 54. r. Presbyterians. p. 55. l. 13. deal that, p. 56. l. 23. r. how. p. 57 l. 18. r. quum. p. 58. l. 22. r. undeniably, p. 58. l. 24. r. words. p. 58. l. 37. r. imputation p. 100 l. 14. r. of. p. 123. r. Wrighter. p. 127. l. 31. r. books. p. 114. l. 27. so to that purpose. p. 128. l. 12. r. are men. p. 132. l. 13. r. Sprat. p. 146. l. 2. r. propagating. p. 66. marg. note, r. sanctitate. p. 72, 73, etc. for M. Allen, r. M. Alley. p. 89. r. proved. p. 97. r. mendacia.   

THE TABLE.  
THe first part of Gangraena is by the Printer cast into two several numbers of pages, which divides the whole into two, the first consisting of 66. Pages, the other of 116. Pages, according unto which division the Reader must go in finding out the Contents specified in these following Tables.  

The first Table, showing the Contents of the first Division, consisting of 66. pages, besides the Preface, is as follows:  

THe Author's Preface, wherein are laid down these Particulars. 1. The Authors long expectation of a Reply to his Antapologia, according to the great words given out, of a Reply by the Independent Party. 2 The reason of his so long silence, and discontinuance from the Press. 3 His purpose and resolution of often coming into the Press for the time to come. 4 The Authors account to the Reader of the nature of the present Book, and his scope therein. 5 The hatred, malignity, reproaches from the world, yea misconstructions from friends, which Ministers who appeared against the errors of the times have met with, as Christ, the Apostles, Fathers, Athanasius, Augustine, Hierom; modern Writers, as Luther, Zuinglius, Calvin. 6. Their undaunted courage, constancy, in going on against errors, notwithstanding all their sufferings. 7 The Author's preparation, and expectation of all kind of reproaches and oppositions from the Sectaries in this work. 8 His firm resolution (by the grace of God) not to fear nor be discouraged in this work, but having such a cloud of witnesses, to follow their example, and to go on with the more earnestness, activity and courage, the more he is opposed.  
In the Book itself in the first Division, pag. 1. are premised some particulars from the better understanding of this Book.  
The Catalogue of Errors, etc. is not of old Errors, opinions of a former age, but of Errors now in being in these present times, pag. 1, 2.  
Though 'tis not a full catalogue, and perfect enumeration of all erroneous opinions etc. of these times, yet 'tis the fullest that hath yet been made, p. 2.  
The intent of this work, not a formal confutation of errors, and opinions, but a discovery of them, p. 3.  
Errors and strange opinions scattered up and down, and vented in many Books, Manuscripts, Sermons, Conferences, drawn into one Table, and disposed under certain heads, p. 3.4.  
The errors and opinions contained in this book are laid down in terminis, in their own words and phrases, as near as possible can be, pag. 4.  
The way laid down of the proof of the truth and reality of the errors blasphemies, etc. contained in this Tractate, and that by a sevenfold way, p. 4, 5, ●.  
All the errors and opinions mentioned in one, and the same Catalogue not all alike, p. 7.  
The Reader is forewarned not to be hindered from believing the truth of things contained in this Book, by all the clamours and reproaches cast upon it, p. 8.  
Three Answers given to the first objection th●t may be against this Book, as that it is not seasonable, nor convenient, to discover our nakedness, and weakness, so far to the common enemy, pag. 8.9, 10.  
Four Answrs to a second objection, made against this book, that it may cause distractions and divisions among ourselves, and may offend many good persons that are not Sectaries; p. 1●. 12.  
The errors, heresies, etc. of the times refered to sixteen heads, or sorts of Sectaries, p. 13.  
Among all these sorts of Sects, there is hardly to be found any Sect that is simple and without mixture, but all the Sects are compounded, p. 13.  
All these sorts of sects, how different soever, yet all agree in separating from our Church, and in Indepency, being all Independents and Separatists, p. 14.  
The first Independent Ministers that we read of in Antiquity, and how they were proceeded against in a Council held at Carthage, p. 14, 15.  
Some of the errors and opinions laid down in this Catalogue are contrary and contradictory to others of them, p. 15.  
The Catalogue of the Errors Heresies contained in p. 15, 16, 17, 18, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31.  
The blasphemies of the Sectaries, p. 32, 33, 34.  
Some passages in the Prayers of the Sectaries, p. 34, 35,  
A Parallel between our Sectaries and the Donatists, agreeing in the particulars, p. 37, 38, 39  
The Sectaries and Jesuits agree in 7. things, p. 4●, 41.  
The Sectaries and the netherlands Arminians agree in these eight particulars, p. 41, 42, 43.  
A parallel between the Bishops, and that Court-party heretofore, and the present Sectaries, in six things, p. 43, 44, 45.  
The Sectaries and Malignants agree both in the general, and in three particulars, p. 45, 46, 47, 48.  
The Sectaries like Julian the Apostata, and some other enemies of Christians, in four things, p. 48. 49.  
The difference in the carriage and behaviour these four years last passed, all along, of the Presbyterians both to the honourable Houses, and to the Sectaries; and of the Sectaries to the Parliament, and to the Presbyterians, 49, 50, 51, 52, 53.  
The Sectaries practices and ways referred to ten heads, p. 54.  
Some of their particular practices named, to the number of 28. and laid down in pag. 54, 55, 56. etc. unto 66.  
An Answer to an Objection, what are practices of some men, and matters of fact to a way, it is arguments must convince men, and not practices, p. 66.    

A second Table, showing the Contents of the second division of the first part of Gangraena.  

Four Letters written concerning the Sectaries, from p. 1. to p. 9  
Animadversions on the last Letter, p. 9.10.11.  
An Extract of certain Letters written by some Ministers concerning Sectaries, from p. 12, to p. 18.  
A relation of some women preachers and of their doctrine, 29, 30, 31, 32.  
A relation of some stories and remarkable passages concerning the Sects, from p. 17, to p. 42.  
An Extract of 2. Letters more, 42, 43.  
Some more remarkable passages concerning the Sectaries, from p. 44, to p. 52.  
Sectaries anointing of the sick with oil, p. 6, 44.  
A Love-Feast kept by some Sectaries, with the laying on of hands upon their Members, for receiving of the Holy Ghost, p. 45.  
A petition drawn up by some Citizens, preached against by Master Greenhill and M. Burroughs, pag. 48, 49▪  
A discourse between Mr. Greenhill and M. Burroughs upon occasion of some wicked opinions maintained in the hearing of M. Greenhill, p. 25.  
The great evil and mischief of a Church being long without a Government, p, 52, 53.  
'tis more than time to settle the Government and Discipline of the Church, the many Errors, Blasphemies cry aloud for a speedy settling of Church Government, 53, 54, 55.  
The mischief, evil and danger of a Toleration and pretended liberty of Conscience to this Kingdom and how a Toleration is the grand design of the Devil, his masterpiece & chief engine, 57, 58, 59, 60.  
Independency in England hath brought forth in a few years' monsters of errors. As Independency is the Mother and Original of other Sects, so it is the Nurse and Patroness that nurses and safeguards them, p. 61, 62.  
M. Burton who was so zealous against Errors, Arminianism, Innovations, in the Bishop's days, can now let false Doctrines go unquestioned, not writing against, nor complaining to the Parliament of Sermons, Books, wherein all kind of false Doctrine is vented, 62, 63, 64.  
The confusions and mischiefs we lie under, charged upon the consciences of the Independenns, as having been the great means of hindering and delaying the settling of Church-government, pag 64.65.  
The Devil an active restless subtle Spirit, when he can no longer do things one way, than he will try another, pag. 65, 66, 67, 68  
New light and new truths a weak and deceitful Argument to commend any way or opinion, by all errors vented under this of new light, p. 68  
The true reason and cause of that great growth and increase of the Sectaries among us, and so few falling to the Presbyterians, is because the Sectaries▪ opinions and practices▪, are so pleasing to flesh, and blood, and sundry particulars are instanced in, that feed the carnal hearts of men, p. 69, 70.  
An Apology and Justification sufficient for those Ministers and people who are zealous for settling Religion, and cry out for Government, p. 70, 71, 72.  
The Sectaries are a subtle, cunning, active, nimble, deceitful, self▪ seeking, plotting, undermining generation, and we have cause to suspect them in every thing, to fear them yielding, and to fear them flying, and to look about us in all kind of transactions with them, p. 73.  
Many moderate men both Ministers and others, by their indifferency compliance, and favouring the Sectaries, have done much hurt, and been a great cause of the evils and mischiefs that lie upon us, p. 74.  
The sad and dangerous condition England is in at present, in regard of the Heresies, Errors, Blasphemies, and Disoders, p. 75.  
England is in a far worse condition then in the late time of the Prelates, and that both in regard of the corruption of the Doctrine of Religion, and in regard of Toleration of all Religions. p. 76, 77.  
England's condition so sad in regard of the errors heresies from twelve circumstances that accompany them, p 77, 78, 79, 80.  
Errors and wicked opinions are worse than the sword, p. 82.  
Eerrours Heresies, are a greater evil then bad life and wicked manners, p. 82.  
Remedies and directions given both to Ministers, Magistrates and People, suitable to the condition of this Kingdom, in reference to the Errors and Heresies among us, p. 83.  
Ministers must set themselves as to witness for truth against Errors, so in a special manner against a Toleration, and many instances are given both of the Fathers, modern Divines, and of Bishops, and Ministers among ourselves opposing Toleration, p. 85, 86, 87, 88, 89, 90, 91.  
Ministers should agree together, to make a Remonstrance of all the errors, heresies, blasphemies, schisms, insolences, tumults of the Sectaries that have been in England these five last years, p 93.  
The Magistrates from the consideration of all the errors, heresies, blasphemies, etc. should appoint and command a solemn general Fast to be kept throughout the Kingdom for this very end, that the Land might be humbled, and mourn for these heresies, blasphemies, and for the great growth, and too much suffering of them, and for the fearful breach of our solemn Covenant with God, p. 95, 96, 97.  
The Magistrates should command the solemn renewing of the national Covenant upon such a Fastingday, and command in the close of such Fasting days the wicked books printed of late years (some whereof have been licenced) to be openly burnt, p. 97.  
The Magistrates should put out some Declaration against the errors and ways of the Sectaries, as their sending Emissary's into all parts of the Kingdom, to poison the Countries, and should execute exemplary punishment, upon some of the most notorious Sectaries and seducers, p. 98.  
Private Christians must take heed of going to the Sectaries Conventicles to hear them preach and exercise, their private meetings are the nurseries of all errors and heresies, very Pest Houses, p. 99  
Error is a vast thing without all bank, or bottom, Error knows no end, nor where to stay, p. 100, 101.  
The benefit and excellencies of the Presbyterial Government, viz. preventing and keeping out errors, and as soon as errors do but peep out, plucking them up, p. 102.  
Some of the Sectaries of our times are worse enemies to the truth, than the Papists, p. 103, 104.  
Some additional errors laid down, p. 104, and in p. 110, 111, 112.  
An Extract of another Letter, concerning the Sects, p. 113.  
Two Letters, one of the preaching woman, Mrs. Attaway to William jenney, and another of William jenney to his wife, presently upon his going away from his wife with Mrs. Attaway, p. 115.    

A third Table, containing the names and relations of the principal Ringleaders of corrupt opinions and Errors in the first Part of Gangraena.  

Paul Bests horrid blasphemies, p. 33. of the first Division of the first Part.  
M. Henry Den p. 2. of the second Division, p. 22, 23.105, 106. of the same Division.  
john Hi●h, p. 18, 19 of the second Division.  
Laurence Clarkson his Petition, Recantation, p. 19.20. of the second Division of the first part of Gangraena.  
Thomas Web, p. 21, 22. of the second Division of the first part.  
M. Erbury that lived in Wales, p. 24.  
One nichols, p. 24, 25.  
One Marshal a Bricklayer, p. 26.  
Clement Wrighter, p. 27, 28.  
Captain Paul Hobson, p. 33.34.  
One Lam an Anabaptist, p. 35.  
Oats a great Dipper, 35, 36.106, 113.  
One Mills, p. 36.  
Kiffi● an active Anabaptist, p. 36, 37, 44.  
One Patience, p▪ 37.  
One M. C●x, p. 38.  
Thomas Moor, p. 38.  
One Walwin, p. 38.  
Lieutenant. Colonel Lilburne, p. 46, 47. of the first Division, and p. 38. of the second Division.  
M. Bacon sometimes of Gloucester, p. 38.  
M. Bachiler, the Licenser-Generall of the Books of the Sectaries, p. 38.39.  
One Randall a great Antinomian, p. 39  
M. Knollys, p. 39, 40.  
M. peter's, p. 40, 41, 42, 106, 107.  
One Barber, p. 45.  
M. john Good ●ine, alias Cretensis, p. 39, 47, 63. of the first Division.  
One Cousins, p. 105.  
Mrs. Attaway, p. 31, 32, 113, 114, 115.  
One William jenney, p. 113, 115.     

A TABLE of the main matters contained in the Second Part of GANGRAENA.  

THe Preface.  Additionall Errors to the former Catalogue of Errors, Heresies, 
pag. 1, 2, 3▪ 116, 117  A relation of a Monster born of Parents that are Sectaries. 
p. 4  An extract of three Letters. 
p. 3, 4, 5  A relation of some passages of a Lieutenant a great Sectary. 
p. 5  A relation of some stories and remarkable passages concerning the Sectaries from 
p. 6. to p. 11  A Hymn of some of the Sectaries. 
p. 11.12  A Disputation held at the Spittle, about the Immortality of the soul by some Anabaptists. 
p. 14, 15  A Copy of a Letter sent out of Suffolk. 
p. 16, 17  An extract of a Letter. 
p. 18, 19  The proof of a Woman Preacher at Brasteed, and the confutation of Mr. Saltmarshes boldness in denying it. 
p. 20.87  A discovery of Walwyn to be a dangerous and desperate man, a pleader for all Religions, etc. 
p. 21, 22, 23  A proof of Lieutenant Colonel lilburn's playing at Cards 
p. 24  A discovery of the spirit of Mr. john Goodwin, alias, Cretensis. 
p. 25  The reason of Cretensis falling to Independency 
p. 26  Sixteen observations upon Cretensis, or a brief Answer from 
p. 27 to p. 36  The true Reasons why the Sectaries called Mr. Edward's First Part of Gangraena a Book of lies, whereas 'tis proved to be a Book full of truth. 
p. 36, 37  A Letter sent Mr. Edward's subscribed by the hands of 28 Ministers, giving him thanks, and witnessing to the First Part of Gangraena. 
p. 39  Cretensis his two challenges accepted, and his glove taken up both the first and second time 
p. 41. ●2  Reasons given why the names of the men who writ Letters were concealed, with a discovery now of the names of those who writ Letters. 
p. 26, 27.43, 44, 45  Two other challenges of Cretensis taken, and he challenged to make good his challenges. 
p. 46, 47  Independents preaching to bare walls and pews as much as Presbyterians. 
p. 51.  The bitterness, bloodiness which Cretensis charges upon Mr. Edward's, will be found in Cretensis and the Sectaries. 
p. 54, 55  Cretensis Error about Imputation of Faith, and not Imputation of Christ's righteousness, with his quoting of Calvin, Bucer, and others for him who are known ex professo to be against him, made good against him. 
p. 56, 57, 58  Cretensis desperate passage in a Sermon against the Parliament, which he labours to clear himself from, made good against him, with his and other Sectaries speaking slightly and scornfully of the Parliament. 
p. 59, 60, 61, 62  Cretensis bowling on a day of public Thanksgiving made good. 
p. 63, 64  The Errors and Practices of the Independents and Sectaries justly brought against them to prove their way to be naught. p. 65, 66 and in Epist. to the Reader. 
p. 2, 3  A clear confutation of that accusation cast upon the Author of the Book entitled Gangraena, concerning his indirect walking between Dunmowe and Godalming. 
p. 67, 68, 69 70  A clear vindication of the truth of that story of Nichols, Master Greenhill, and Master Burroughs related in the first part of Gangraena, with a discovery of the juggling and equivocations of Master Burroughs writing given under his hand to Cretensis. 
p. 71, 72, 73, 74, 75, 76, 77, 78, 79  Master Burroughs resembled by Cretensis to Achilles, and Master Edward's to Troilus, where see Master Edward's answer to that comparison. 
p. 80, 81  A Reply to that passage of Master Edward's being charged to abuse Mr. Ellis of Colchester, and the servants of God in those parts. 
p. 81, 82  A full proof of such a Sectary as Thomas Moor, though denied by Cretensis. 
p. 86  The strength of malice, and weakness of judgement which Cretensis hath manifested against the Saints. 
p. 87, 88  Cretensis his fearful abusing of the Honourable Court of Common Council. 
p. 89.90.  The clearing of that relation of one Cousins of Rochester, and the confutation of Cretensis Answer in that business. 
p. 92. to p. 105  Cretensis his folly and horrible pride discovered in professing he had not read one quarter of the Book as yet; nor knows whether he shall ever care to read it through or no. 
p. 108  Some brief Animad versions on Master Bacon's Book and one Webb. 
p. 109.113, 114, 115  Some Practices of the Sectaries. 
p. 117 118, 119  A relation of some more stories and remarkable passages concerning the Sectaries. 
p. 119 to p. 125  The sum of a Sermon preached by a Sectary a Surgeon belonging to the Army. 
p. 125, 126  A Ballad made by the Sectaries of the Assembly of Divines. 
p. 128  The Assemblies last Petition answered by Saltmarsh, with the Anagram upon his name M. als trash. 
p. 129  A Letter of advice to the Ministers Assembled at Westminster, with the Sectaries threatening of them. 
p. 129  A confutation of the Picture made of the Presbyterians by the Sectaries. 
p. 130, 131, 132  Copies of Letters and some Extracts of Letters concerning the Sects, from p. 133 to p. 142. more particularly a Letter from a learned Divine beyond the Seas, showing how London goes beyond Amsterdam in Errors and Heresies 
p. 138  A horrid and unheard of Blasphemy of one Io. Boggis a great Sectary. 
p. 134  A story of a Sectary maintaining that he was Jesus Christ. 
p. 142  A clear discovery how far the Sectaries of this time have proceeded and how high they have risen. 
p. 145 146, 147  A clear discovery of what is like to become of the Sectaries, and of their way. 
p. 148  Eight symptoms of the certain ruin and downfall of the Sectaries, from 
p 148 to p. 159  God will honour our Brethren of Scotland to make them a great means of the falling of the Sectaries, with the proof of that. 
p. 159, 160, 161  A discovery of the great evil and sin of separation from the communion of the reformed Churches. 
p. 161, 162, 163, 164  Magistrates, Ministers, and all sorts of Christians have been asleep, and too careless, that so many Tares have been sown, and are grown to such an head. 
p. 164  An exhortation to all those in Authori●ty, Kings, Parliaments, and all so●● of Governors in high places to serve the Lord with fear, to kiss the Son. 
p. 165, 166  An exhortation to some particular members of Parliament who are for pretended liberty of conscience, and favourers of Sectaries. 
p. 167  An exhortation to all those who have forsaken the public Assemblies to return. 
p. 168  Some examples of Anabaptists and Independents who had forsaken the communion of this and other Reformed Churches repenting and returning. 
p 1ST  The great difference between the carriage of the Independents, and our Brethren of Scotland. p. 172 and the particulars instanced in 
p. 173, 174  The faithfulness and reality of our Brethren of Scotland towards us all along from first to last. 
p. 174, 175.176  The happiness of England in being joined with them in Covenant, as in other respects, so that whensoever we shall come to have a Peace, in all probability it will cause us to have a better, a surer and a better grounded Peace. 
p. 176, 177  The names of some Ringleaders of Faction and of Errors not named in the Table of the first part of Gangraena. Mr. Saltmarsh. 
p. 20.87, 124  Mr. Durance p. 124.131.144. One Tho. Colyer. p. 122. One Gorton who came from New-England. 
p. 144   
FINIS.