A Plain AND FAITHFUL DISCOVERY OF A BEAM In Master EDWARD'S his Eye. OR A MODERATE ANSWER to the substance of the first and second part of Gangrena. Especially to his Prophecy; Wherein some of his stories are refuted; The manner of his coming by them questioned. His double dealing detected. Capt. Paul Hobson with some others, Vindicated. Mr. Josiah Rycraft Examined. Mr. Edward's unparraleld partiality is impartially declared, And his Prophecy truly reflected  
By EDWARD DRAPES.  JER. 5.30, 31, 
A wonderful and horrible thing is committed in the land.  
The Prophets prophesy falsely, and the Priests bear rule by their means, and my People love to have it so: And what will ye do in the end thereof?  Matth. 7.3, 4, 5, 
And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?  
Or how wilt thou say to thy brother, Let me pull out the mote out of thy eye, and behold, a beam is in thine own eye?  
Thou hypocrite, first cast out the beam out of thine own eye: And then shalt thou see clearly to cast out the mote out of thy brother's eye.  
Printed. And are to be sold by William Larner, at his shop, at the sign of the Blackmore in Bishops-gate-streete 1646.   

To the Impartial Reader.  
HAD not truth been more engaged in this following discourse then myself, I should have rejoiced in the continuing of my accustomed silence. But seeing Master Edward's Goliath like, coming forth, defying the Hosts of the living God, licentiously assuming to stamp the Superscription of truth upon those many Apocryphal stories, feigned tales, and forged relations, contained in his Gangrena strengthening the hands of the wicked, and sadning the hearts of the Godly, and yet notwithstanding crying out with great zeal the Temple of the Lord, the Temple of the Lord. For Zions sake, I could ●o longer hold my peace, but was constrained within me, to present this ensuing search, of a Pharisaical spirit, and an infectious Gangrena, that is so much justified by her Children, to thy serious perusal, and judicious consideration; that if thy judgement hath been captivated, to give credit to it, it may at length be rectified. Or if thou art yet in doubt, not daring like a wise man) to pass censure, before thou hast heard what the accused can say for th●msevles I hope (through the blessing of God) what I have written, will prove satisfactory to thee, and be a light to regulate thy judgement, by whose information (according to my own knowledge is my endeavour which I have prosecuted, not with words to delight thy ear, but to profit thy inward man: I love to please no man beyond, and yet all so fare as may tend to their edification.  
Plain dealing without the least flattery, is the true language of a faithful friend, that is like the oil, that doth not make, but heal wounds. The derision and reproaches of unreasonable men, is my expectation: However I doubt not, but that truth which commands me to write, will secure me, and cause thee to accept it, though rejected by others, and me patiently to undergo any thing for it, and learn me to bless them that curse me, and pray for them that despitefully use me.  
It was not my thoughts to answer all his stories, being a work impossible for any one man, except he had the knowledge of the whole proceed of every one of them, from the beginning to the ending of them, but rather to show the untruth of those stories I had knowledge of, and the strange pharasaical oversight of Mr. Edward's, his dwelling so much a broad, and so little at home that so by some fruits, thou mayest the better judge of the whole Tree.  
Some things M. Edwards chargeth Captain Hobson with concerning his doctrine, which I have not particularly replied to, because I hear it will be abroad before long, to speak for itself.  
Reader, one thing I crave at thy hands, that thou wilt read seriously, judge faithfully, not with a critical eye, but with a judicious heart, and reprove me, wherein I do a miss charitably, so shalt thou truly engage him to thee, that loves thee in the truth, and the truth as it is in Jesus.  
Edward Drapes   

A Plain and faithful discovery of A BEAM IN Master Edward's his Eye.  
IT is very remarkable, that when the woman was in the wilderness, the Serpent cast out of his mouthwater, as a flood after the woman, that he might cause her to be carried away of the flood, Rev. 12.14, 15. The condition of the Saints in this world, is most commonly very low: for while they are here, they are not at home, but wand'ring up and down seeking an honourable Country, dignifyed with immutable glory; but in the time of ●hi their voyage to that eternal Canaan, Satan through his inveterate hatred, casts out of his mouth floods of water, viz. reviling accusations, oprobious scandals, horrid reproaches, and scorching persecutions that (if possible) he may destroy them. For the end of all his motions, whether secret or more open, is, the Saints ruin; For the effecting of which Design, he hath many instruments, great Politicians, instilling into them Lessons full of blood, that when they seem most to smile, then is the greatest mischief by them intended, when Satan transforms himself into an Angel of Light, then is most danger; when he intended to deceive our first Parents, he told them that they should be wise, even like unto God, when he persuades men to kill the Saints, he tells them they shall do God good service, he suits his actions to the Saints conditions; if they appear to be but few, weak, or fearful, he sets upon them in the open field, withal his might and power, to suppress them; if he finds them too strong for him in the mountains, he will assault them in the valleys; if open force prevail not. he will take another course, he will disguise himelfe; The Wolf doth most harm when in sheep's clothing, Satan hurts most, when he comes under the veil of piety, Learning and rich rewards to ensnare poor men; the Snake lies hid ofttimes in the grass, Satan, Antichrist, that man of si●, oftenlye lurking many in Books, Pulpits, Sermons, Fasts, legal conformityes, and so are conveyed into the hearts and spirits of men, like poison in a Cup of wine, since my eyes was through the power of God, a little opened, I have discerned something of the Mystery of iniquity yet working, and that in many men's writings; but I can trul● say, I never saw more in any one, then in M. Edward's his Gangrene, both first and second part, the Streams of which are surely Wormwood, all the waters thereof bitter, and the Fountain I fear Gall; The whole Discourse foams forth big swelling words, and proud waves, threatening the sudden and inevitable ruin of many Saints, veiled with the name of Schismat qu s, Sectaryes, H retiques, and Blasphemers, (reproachful terms as old as Antichrist, who was the first author and inventor of them, and is the continuer of them against those that have seen his nakedness, and departed from him)  
There are two things endeavoured to be effected by those Book; The one, to render all those whom M. Edward's styles Independants, Anabaptists, Separatists, odious in the eyes of the Magistrate and People.  
The other, to ex●lt himself, and his Presbyterian Brothers; in which he so inordinately glories That this Design of his may be effected the stronger, and hastened the sooner, he prophesies the certain downfall, ruin, and destruction, of all those, he calls, Independants, Anabaptists, Separatists, 〈◊〉. lust like the Prophets that endeavoured to deterge N h●miah, from the work of the Lord in his hands, Nehemiah 6.12, 13.14. Are not all the Letters in his Gangrenous Books. written by the Copy of Rebum's the Chancellor, and Sh ashes the Scribe, to the King to hinder the advancement of the Temple of the Lord, Ezzra 4.12. to the end of the ●6 verse; saying, Be it known unto thee O Kings unto you O Parliament,, that th●se People have been a rebellious People, if you suffer them to increase, or to l ve at peace amongst you, they will be Kings themselves, rebel, pay you no Toll nor Tribute, for they are a heady People, nemyes to Government, to Magistracy▪ therefore suppress them, command them to desist and to preach no more, lest England be filled with their Doctrines, and we lose our Names, our Live, our Tithes, and Offerings, and then what will become of us, for no man will buy our Merchandise any more, Rev, 18.11.  
I earnestly desire, that no man whom God hath called to work▪ may be discouraged by this Prophecy, and that the Magistrates might not so listen to those stories, letters, and bloody accusations, preferred against a generation of just men, as to command them to forbear the building, repairing and adorning the Temple of God, with new and living Stones, built upon a sure foundation, believing all things which their enemies accuse them of, so as to slight, disregard, discountenance, and destroy them as enemies, who have hitherto approved themselves, in all their Straits, their closest friends; But that they, and all people, would seriously weigh▪ from whence this prophecy came, whether from a vision or divine revelation, or whether the ground of it is not An I would have 〈◊〉 so, I desire it may be so, and long till it is so, I shall never be contented till then, th●y stand in my light, and keep the Sun of preferment from shining on me. As for the eight Symptoms laid own by him, and applied to those that in his dialect are Independents, Anabaptists, Sectaryes, etc. They are to me the clearest discovery of his, and his Brothers nakedness, that can be, and were they impartially reflected, they would confess it, and if they are infallible signs of ruin, they would acknowledge their own at hand; I shall briefly rehearse the substance of them all in order as they are set down, and faithfully reflect them, that M. Edward's and his Brothers may see, and be ashamed.  
1. The first Symptom (as M. Edward's saith, of the Independants ruin) is their horrible pride, insolency, and arrogancy, extolling themselves to the heavens, despising all others, trampling upon them, yea, upon Kings, and Parliaments, the Kingdom of Scotland, Assembly of Divines, and the Common Council of ●he City of London, which p●a● of theirs appears in their writing, Speeches, gestures and actions, in endeavouring to break all, that will not da●ce after thei● P●pe; from which he conclude● this, their Prid● having gone before, their destruction will follow suddenly after. Here is a high accusation, foul crimes laid to the charge of all those whom he stil●s Independants, had he as truly proved them as boldly affirmed them, I had never dared to have appeared for them, neither do I seek the vindication of any man's pride or arrogancy, though he may be va●●ed with the name of an Independent, etc.  
But that M. Edwards should charge the crimes of one or two, upon all that are called Independants, seems to me to be both uncharitable and unreasonable: did I not know that envy makes wise men to forget themselves, to do they kno● not what, and run they know not whether, from one extreme into another: I should scarcely have b●n induced to believe, that M. Edward's had forgotten the old rule, ex particulari non est concludendum, as I now see and know he hath if himself knoweth what his Pen hath written. If one be proud, insolent and arrogant, must all be so too? If one be a Heretic must all be Heretics? If judas one of the twelve, veiled with the name of a Disciple, be a Devil, must all the eleven be Devils too? I● one Professor be a Simon Magus, a D●mas Hymeneus or Philetus, must all the Professors of Christ be such? If one that is styled by M Edward's or himself, to be an Independent, Anabaptist, or the l●ke? should be in the g●ll of bitterness, must all be so too, that go under that name? I desire M Edwards would tell me what consequence this is, whether it be good reasoning, whether the grounds of it flows from Religion or reason, from a plain demonstration, or from a reasonable supposition: surely all these reject and abhor it as spurious, contradicting the laws of God and man. I am very confident if one should sc●ape off the filth, soil, and dirt, that is to be found amidst the refuse of their Congregations, and throw it in his own face▪ and the face of the rest of his Brothers that abhors their Egyptian darkness; he would be very angry, cry out of persecution: I● he shall hereafter say, he accused not all but some: then surely he hath dealt very maliciously and hypocritically, to make the world believe one thing in his Books, and himelfe to intent another▪ Is not this equivocation? & Mental reservation? But if he sti●k to his principles, to con●emn all he had done well to have named more, for as yet he hath named but few, and some of them are never the worse, for being named b● him, their holiness, integrity and honesty, standing still unshaken and unmoveable; some of them being so fare from pride, arrogancy, and seeking his or hi● brothers ruin, desolation and destruction, th●t I know would rejoice to become his and their s●rvants in the Lord Christ, though not in Antichrist.  
Had but M. Edward's taken such a strict survey, and made such a through inquisition into the Parochial assemblies, yea, into the very Angels and M●nister o● t●em as it seems by h●s Epistle to his G●ngrena he hath done into the INDEPENDENTS & their Assemblies, he would have found a task hard enough, an encounter sharp enough to have rooted out the pride, arrogancy, and insolency that is between the Presbyterian Church walls, before he had so desperately adventured to charge the guiltless in the open field, had he looked well before he had leapt he had saved himself much labour; my soul desires his instruction, not his destruction; Therefore I desire he would sit down a little while, and consider, what the Words of our Saviour meaneth, and faithfully apply the same, Math 7. ver. 1.2, 3, 4, 5. and see whether there is not spiritual abominations set up in high places amongst them? Whether there is not darkness that may be felt amongst them? Whether a spirit of Pride and Prelacy, rules not even in them, who love the name, (oh that they had the nature) of Divines; Who extols themselves more than the Presbyterians? Who makes so much ●oast of their wit, wisdom, piety, learning, reading, writing, reasoning, as they, esteeming all Idiots, Dunces and Fools but themselves, as if, with, and in them, and not in jesus, was the treasures of wisdom and knowledge centred.  
If this be not true, let some man (if he can) tell me what the meaning is, of their strange Petitions, invective Sermons, rancorous Discourses, malicious Tre●tises, bitter threats, and endeavours to silence the mouths of Lay men (as they term them) from declaring the sweet enjoyments of the transcendent excellencies of their beloved, of their God, of their King and of their jesus, communicated to them, railing against them, with reviling, vilifying speeches, calling them disgracefully illiterate, mechanic, Tailors, Pedlars, Tinker's Cobblers, and the like, carnally supposing (so far as I am able to spell their meaning) the gifts of the spirit to be centred in, and confined to the members of an University, to humane learning, natural education, acquired parts, & the like, forgetting that it is the usual method of God, to invite the simple into Wisdoms Palaces, and to cause the weak and despised things of this world, to confound the wise, even shutting it out of their thoughts, or at least out of their mouths, that God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things wh●ch are despised, and things which are not, to bring to nought things that are: that no flesh should glory in his presence; 1. Cor. 1.25, 26, 27, 28 29. Surely did they consider it, they would not so glory in the flesh as they do, in their parts, learning, & abilities, but rather in the Lord.  
Who can see their spirits, and not see arrogancy in its height? Who endeavours, plots, & studies, to be reverenced of all, to have the chief place at Feasts, the highest place in their Churches, and to be called Rabbis, Doctors, Divines, like unto them? If a spirit of pride may be seen, in endeavouring to b●ing all People, high and low, rich and poor, Rulers and ruled, under the yokes of their own opinions, in pain of Anathema Maranatha, savours of Pride, how will they free themselves from such a spirit? If they imagine they can, let them tell me what they mean by prescribing Laws, Ordinances, Censures, for them, over whom Christ hath given them no power? What do they intent by their pronouncing judgement and vengeance upon those that dissent from them? By their exclaiming upon the Parliament, for not heating a furnace seven times with hot scorching persecution, to destroy many of Christ's tender Lambs? For not being their executioners? If to incense a Parliament against an honest People, their tried Servants, if to be jealous of, speak against, and cunningly insinuate a disaffection in many against a Parliament, and the faithful instruments of England's present deliverance. If to sit down in the throne of Christ, if to take his Sceptre out out of his hands, his Crown off his head: If to despise, trample upon, and abase his members, savours of pride and arroggancy, (and pride and arrogancy is a certain symptom of present distinction) as M. Edward's saith, Oh than what a condition are ●he Pre●by●erians in! But I pass to his second Symptom.  
2. The second Symptome of the Sectaryes ruin and destruction, (for so he fears not to call the worshippers of the living ●od) is their v olent presecution of their ways and causes.  
What he may mean by their ways and causes, it is very ambiguous. If by ways and causes, he mean their constant endeavours of subduing the Kingdoms Enemies, (In which Cause he makes the world believe so many of them are interested,) than I confess they have made haste, though not more haste then good speed, & through the power of God, have done that in a few Months, which others have not done in years: Now if their violence in promoting the Kingdom's peace, in purchasing the liberty of free born Subjects, in hasting an end to the wars, and heavy taxes, that for the present are necessarily imposed upon the Kingdom, be the violence he means, which portends their destruction; then am I verily persuaded, there is some cunning underhand plotting, contriving, and conspiring, their speedy ruin, which himself is an agent or factor in, which he assumes to himself as the ground of his Prophecy. But is there no remedy but they must die, who, under God, have been the instruments, that he and his brothers live? Poor soldiers! that have adventured their lives, lest their estates, hazarded their utter ruin for them, even to the expense of much treasure and the loss of much precious blood; when they might justly expect to be received and entertained in great triumph, M. Edwards himself singing before them, and blessing God for them, they can hope for little else, than a bloody reward of all their labours.  
Or if he mean their Cause to be, their contending for the speedy solemnisation of a happy marriage between Truth and Peace, that these Kingdoms may be blessed in their sweet embracings each of other, & their praying for it, their preaching, writing, and contending for it, by no other Sword, then that of the Spirit, to be their violence; I acknowledge such a cause, and such a violence, I am willing to own, who ever condemns me for it▪  
But if he mean by their ways, error, Heresy, schism, as it is probable, and by their violence, their constant endeavours to prosecute their errors, etc. I will not deny, but some may stand up for error, in stead of truth, but that he should charge all thus, is unreasonable; I wish he would deal ingeniously, and tell me, whether he believeth they know those things to be error, heresy, and schism which they prosecute, or not; if they do not, will nothing expiate a crime of ignorance, but by the absolute ruin of the offender? If it be so, who could remain alive? If the Independants are guilty of their thousand errors, sure I am the Presbyters are guilty of their ten thousands; and for the manner of he prosecution of these ways, if the Independants use Whips, I am sure the Presbyterians use Scorpions▪ I could tell the world of many ways and designs of heirs, of their great huge, vast endeavours to set themselves on high; I could tell how like Diotrephes, they seek pre-eminence above their Brothers; I could als decla e how violently they carry on this their Design, like jehu they d uff rio●sly, with a seeming show of great zeal, trampling upon all that stand in their wa● gnashing their teeth, to think a poor Mordecai will not bow to t● m, and endeavouring to hang him on a Gallows fifty Cubits high O the ●ol●ce of these men! O the uncharitablne! O the ha●d heartedness! O the cruelty f these men! How many Sermons have they preached? How many Papers ha' they presented? How many Petitions, Epistles have they written and preferred, to the Parliament, stuffed full with accusation, against a company of poor men, that stand in their light; desiring the Parliament may be the executioners, to cut the Independants off, in the mean while, I challenge all the world to name any Independants that have preferred one Petition to the Parliament, for th' r●in of the Presbyterians: Have they not rather sat still, and in all their Petitions desired to be ruled by the Parliament in all civil things, then to rule ov●r them, at the other have done? How violent is M Edward's and his Brothers against all those that submit not to uniformity, which few knows, (scarce themselves, that a e the greatest sticklers for it) what it is, and none knows what it may be▪ If to desire the Timber that is in the houses of those that wake not as they do, may be pulled down, that Gallows may be made of it, at their own d●es, to h●ng them on; if to say, they h●te the Independants as Toads, yea with a deadly hatred, and the l k, savours of violence? Two great Champions of the rs, Mr. Byfield and Mr. Ry●ra●t, to name no more, will evidently prove their violence to be of a scarlet die, and if violence presage ruin to the violent, let M Edwards and his ●eth ten look about them. Violence was the practice and the ruin of their Fathers the B sho●s, and wh●n the Fathers have eaten sour Grapes, it is no wonder if the children's teeth beset on edge.  
I come to the third Symptom, which M. Edwards saith; is, the Independants great prosperity, strange success in their ways, and opinions, every wind favouring them If by their prosperity in their way●s, he means the great successes God hath given them, in managing any trust reposed in them? I am sorry he should so fare malign the Kingdom's happin sse▪ but if he means their prosperity in their ways, to be their increase in number? M e thinks he should not think that strange success, since in another place he saith, they are but an it considerable Party. If he intends by their success, the toleration of them in this Kingdom, let him consider, whether he & his brothers are not tolerated also, was there ever any Ordinance passed for the establishment of Independency, is there hath been for Presbytery, their number is greater, a national Church ●s● of them, every Parish Church is frequented by them; who are esteemed like them? the Church Dores, the Pulpit doors are open for them, 200 l. or 300 l. or 400 l. and more, per annum attends them, large benefices, g e● store; what (if they were contented) could they desire, that they have not?) Will nothing satisfy them till they have Naboths Vineyard, until they have taken away the Independants Inheritances from them? It seems all their successes are nothing, so long as Mordecay doth not homage to them.  
But he saith Scotland hath been afflicted with Sword and pestilence, If so, I desire M Edwards would cease to judge of persons and thing, by common event, for his own words confess his brothers, the Presbyterians, even the Scots themselves, may be subject to the Pestilence; and would not wonder that two of M goodwin's children died of the plague; thus, if success s and prosperity fore tell ruin, it is high time for him and his brothers to repent, for they sit as Queens, & the world wonders after them; But I come to the fourth Symptom of ruin  
Which M. Edwards saith, is the great plotting of the Sectaryes, (forsomust all Independants in Mr. EDWARD'S Dialect be called, though let me tell him, it had been much better for him solidly to have (if he could) first proved them so, and not so unadvisedly to have cried out, VENI, VIDI▪ VICI, but this is a cunning plot, whose foundation is laid in the bottomless Pit, to render many Saints odious) He tells us in the general of plotting, but what those plots are, he knows not how to describe: like some of his brothers, that in the frontispiece of their Books, writ a confutation of divers errors, and in the body of their discourse, scarce lay open what the errors are, they would (if they could) confute. But if he means the Independants rising up early, sitting up late, riding, running, fight, studying, by all honest ways, just endeavours, to make thes Kingdoms exceed their former beauty, in the enjoyment of Peace and piety, this is a matter of thanks and joy, not of murmring, repining, and sorrow; Oh that he would cease to blame that generation of men, upon whose reputation he cannot fasten one stain▪ It remains for him; or any else, when they can, to prove that ever any of those that are styled Independants, were guilty of one plot against this Kingdom, or that they ever falsified any trust reposed in them; if be or any of his brethren can show it, let them bring forth their evidences, let them declare the time when the Plot was, the place where, the manner how: and when they have proved them guilty, I believe none will refuse to suffer; & till then, let them cease to make the world believe so. But if plotting, contriving, Machiavilian, Jesuitical courses and ways prognosticates desolation, I should rejoice if they could exempt themselves from it. If they say they can, I demand of them, what means their Zion College Plots, their multiplied Petitions and Papers, their Remonstrances, their subtle insinuations into Magistrates, and People, against the Independants, poss ssing them that they are an heretical, schismatical People, a People enemies to government, to Caesar, that would live under no Laws, crying out crucify them, crucify them, away with them, away with them, they are unfit to live. D d Machiavelli ever more cunningly seek to entrap and destroy his opposers, than M Edward's as his Gangreous Epistle testifyes, by his Going, Writing, Eaves dropping, his sending his Spies, Emisaries, Agents and factors abroad, to pry into the haltings, failings, infirmities, and nakedness of his brothers, and having discovered any, exposing them to a public sale, to the view of all men, even to his own sh●me. Thus may M. Edward's if his eyes be opened, see his own Picture, lively delineated by his own Pen, even to be such a Picture, that I think will not easily be found among them he intended it for.  
But I proceed to examine his fift Symptom of the ruin of those he calls Independents, Annabaptists, etc. Whih he saith is this, that Independency is a faction, which he assays to prove thus▪ as:  
1. It is not carried on in God's way, as a matter of Religion, but with policy, tricks and the like. If ●o plead Christ, the Apostles, and the Scriptures for their practice, be to manage it with tricks; he says true, else how he will vindicate the truth of that which he hath said, as yet appears not unto m●▪ but I des● he and his brothers would look at home, and consider what way of God it is for poor decevable men, to make Canons, Laws & Ordinances, as Iron bonds, to bind the consciences of those that differ from there in, what is their Ordination by Bishops, is that the way of God? They will tell us their Ordination is good, because they received it not from the Bishops as Bishops, but as Presbyters, who shifts now? What mental reservation, evasion, and equivocation is this? Is not this a trick of tricks? The Ordination by the Pope, by the same argument may be pleaded for, he is a Presbyter too. What is their maintenance by Tithes, Oblations, and Obventions, forced from all sorts of men, the way of God? Is this Jure divino? If they say so, I desire they would prove it; if they plead Jure humano, as that seems to be their strongest staff, than it is but man's way. What say they to their Parochial, Classical, Provincial, and Nationall Assemblies, be those Jure divino? Is thus to manage their presbytery man's way, or God's way? Surely these are not the ways of God, but of man, like Nebuchadnezzas lovely Image, excellent for brightness, terrible for form, whose head is gold, whose breast and arms Silver, his belly and thighs of brass, his legs of Iron, his feet, part of Iron, and part of clay, is not their government a mere composition, of gold, silver, brass, Iron and clay? But see the event of the Image, Dan. 2.35, 39 When will the Assembly answer the Questions propounded by the Parliament? I fear some tricks, and shifts now.  
2. He saith many that know not what Independency is▪ are sticklers for it, and would not be tied to it. Oh when will he see the beam in Presbyteries eye? Let him but reflect, look back, and seriously ask his own soul the question, whether Presbytery is not guilty, and that in a higher degree, of that which he chargeth Independency? Let him look into his large Church, I mean the Nationall, the Mother, or into the Parochial, her Daughters, and see whether he will not find ignorance, darkness, gross ignorance, darkness that may be felt, among many of their assemblies; do they all know what Presbytery is? (if they do, I think they know more than their teachers) how often have many of them complained of the ignorance of their parishioners? But to dishonour the Independents, they are made Saints, wise men in a moment; how many amongst them have their Religion yet to choose, waiting for the knowledge of what Religion the Assembly hath, or will set up. Which when they shall do if they adhere to their principles, and excommunicate all the profane, and gross ignorant among them, they will fill the Kingdom with combustion, and people will shortly as ill endure their Tyrannical Judicatures and censures, as they did the High Commission and Sar-chamber of late.  
3. He affirmeth Independency to be a faction, in that all other errors and Sectaries are suffered, pleaded for, dealt gently with, are freely suffered to grow & increase, no way taken to suppress them, their Books. Licenced▪ I am sorry to see so much envy, hatred & malice, appear against the Parliament, as doth in this and many other passages, of the Gangrena, and all because they cannot fulfil a malignant humour, that is so much predominate in his Spirit, even to the destruction of those whose conversations, parts, piety, and sound judgements, are not inferior to any. He that runs may read envy in his spirit, how angry is he that any are Licenced to speaketh their own defence, to wipe of that dirt, he hath endeavoured to besmear their faces withal (a privilege that Heathens allow) as the Priests would not let the Scriptures be in English, lest the people should understand their wickedness, so many Presbyterians, now are extreme unwilling that the press should be open for all, le●t their folly should be laid open, and their mouths stopped, and so not only their craft should be in danger to be set at nought, but also that their Temple of the great goddess Diana, should be d seized, and her magnifence be destroyed, whom the world wonders after, and worships.  
If M. Edward's or his brethren could once monopolise Printing and Licensing into their own hands, that nothing might be Licenced, nor Printed, but that which may tend to the advancement of their pomp; then might all those tales and stories, lies and libels, forgeries, acquaint fictions, and bold malicious inventions, of which the Gangrena is compounded, pass for currant coin in the Presbyterian judgement, and that by the Authority of Imprimatur James Cranford. will they never be contented that others should have the same privilege as they themselves have? Are not the Presbyterians suffered? Erastians', Ridged Presbyterians and the like? When will they be contented to obey and be Subjects will nothing content them but Rule, Dominion and Lord ship? Had the Prelatical nature as well as name been suppressed, we had not had this day any such spirit in the Kingdom.  
4 He saith that it appears to be a faction, in that these sorts of men come into it.  
1 Needy and broken men. 2. Guilty and suspicious men. 3. Some who have business depending, that they may be sooner dispatched. 4. Ambitious, proud, covetous men. 5. Libertines, lose persons. 6. All wanton, wicked, unstable Heretics and 7. Such as would not have peace; lose Offi es etc. 8. And Many discontented in their Churches.  
If the confluence of all these will prove Independency a faction, much more will it prove Presbytery one, for first it appears, their Church is compounded of such, and that by his own words, that say they come from them.  
2. All these sorts of persons are yet with them; how many men broken and needy are with them? and it may be honest men too for all that. How many guilty amongst them, witness. Hunscot and others. Is there none in their third place, that hath business depending, who are with them? Even those that one while was for Prelatical, are they not now for Presbyterial government? Surely they they cannot yet forget, who had, and hath a fine design, that went from Oxford to them, 4. I have already shown there are ambitious proud men amongst them; and who more covetous than they? Do they not make it an ordinary thing to forsake one, a second, yea a third, leaving two for a greater? Do they not preach for lucre sake? what savour hath ten shillings, twenty shillings, for a Wedding, Christening, Funeral Sermon? surely covetousness in a high degree. Have they not heard of the great Presbyterian Minister, at Ri●hmond that when a dead corpse was buried in his parish, because the man that had formerly relation to it, gave the Clerk but five shillings, the Minister said it should be taken up again, and so accordingly it was; if Mr. Edward's can parallel this amongst all his stories of the Independents, them let him brand them with abominable covetousness. Is their no Libertines amongst them? and,  
6. Whereas he saith all wanton witted persons, come to the Independents. I desire his pen may not here after, so hastily out run the truth: Have they not one wanton witted man, unstable man amongst them? If so why do any come from them, but contradictions in his discourse is so common, that he scarce thinks of them. Is there n● lose persons, no libertines among them, not one heretic, that is strange? But surely if lascivious, effeminate, scurrilous passages, carriages, deportments, and expressions, will manifest they have; I am confident hundreds of instances would soon be produced for the proof of it, and not one of them of the Independents.  
7. This he saith, Such as have no mind to peace, and are afraid to lose offices and places, come to the Independents. This charge is bitter; doth, he not insinuate into the Kingdom, that the Independents, in the Army, do endeavour to prorogue the war, being afraid to lose their places; Whether this be true or no, let their work, haste, success, endeavours, winter and summer engagements, all crowned from Heaven with unparaleld success, speak; there is a cloud of witnesses; I will hold my peace.  
But that these sorts of persons are among them, let the former delays of the Army, witness, that cruel and inveterate Spirit, among Ministers, Officers, and people, at the reduced Army, that God hath made famous by not doing their work negligently, calling them the new Noddle, green headed boys and the like; if they be not enemies to peace, why are they so violent for the Magistrate to sheathe his sword in the blood of the Independents?  
8. He saith the Independents are discontented persons; but are they so? I pray at what? it is because they find nothing among or in their Churches fit subjects, or objects for divine contentments, but certainly there is few others among them, from the talest Cedar in the Assembly, to the lowest shrub in their parish-churches: I will declare what they are discontented at very briefly, that Mr. Edward's if possible, might see by his own candle,  
1 At God, that fire comes not down from Heaven, to destroy a generation of men that deserve better things at their hands, like Jonah, peevishly discontented, not only that the Ninevites, an ignorant heathenish people, but that the Independents, whom I believe their conscience tells them are many of them honest, perish not.  
2 They are discontented at the Parliament; let their expressions, papers, petitions, secret charges, open accusations against them, because their hands are not embrued in the blood of their friends and servants, that God hath honoured, even in their blood, who have been at all times willing to sacrifice it freely for them, witness this truth,  
3. At the people that hear them, entertain them, or give them any lodging, house or harbour, witness Mr Prinnes late Chatechisme, Mr. Edward's Gangrena, such uncharitable men, are they even so far void of good nature, as to suffer those to famish for want, that under God, have been instruments to keep them alive.  
4. At the Independents, to see them prosper, increase, to be entrusted in any place military or civil, to hear any speak for them, or see any to smile upon them, Oh how it grieves, vexes, discontents, and troubles them! as their late Remonstrance declares: is it possible for them to sleep for anger?  
5. At themselves, that their own lusts, inordinate desires are not satisfied; that they have not been industrious enough, that they have not sat up longer, and risen earlyer, to have invented some means to root out the Independents etc. If such a society and combination of persons make up a faction, and are sufficient alone, how Mr. Edward's can clear Presbytery from being a faction I know not: What will any one say, if I show them many more and many worse in their Presbyterian Assemblies, I shall name but two more.  
1. They are a bloody people, who thirst after blood, who have bound themselves with an oath, yea they have made the Protestation and Covenant to become bloody unto them, through their strained and forced sense of it, falsely surmising, it binds them to endeavour the taking away of liberties, estates, and lives, of all that are in their judgements heretics, etc. But surely this was not the true intent of it, thus to set the Kingdom by the ears, for there is the same parity of reason, that the Independents should endeavour the Presbyterians destructions as on the contrary, judging them erroneous; but if Mr. Edward's tells me they have covenanted to extirpate error, heresy and schism, I demand whether there is no way to banish error and heresy out of the Church, except the persons of them that hold it be banished out of the world? though he cannot let them live in the Church with him, cannot he be contented to let them alone in the world? O that he would tell me what means the Parable of suffering the tares & wheat to grow together in the field till harvest? he must either say the tares be hypocrites as some, or profane persons as others, but he cannot say they are hypocrites, for these are such as may be known to be tares, therefore they must be persons known to be contrary to sound godliness, either in judgement or practice. Now the question is, where these persons are to be suffered, and what is meant by the field, which is either the Church or the world; 
a Because Col. Washington after M. Edward's had ended his Sermon in Christ-Church, opposed his exposition of this Parable, a warrant was sent for him from the Lord Major, and he bound to answer this (marvellous contempt) at the Sessions.  but not the Church, for the mouths of of heretics must be stopped, and heresy and profaneness cast forth, therefore it must be in the world, if so, let not Mr. Edward's deceive himself and others any longer, by telling them they must be cast out of all the christian world; except he think there is none of the world in England, Scotland, France, Ireland, Spain, Germany, Italy, and the like: Had he had but so much patience, a to have given the Parliament leave to have given their own interpretation of their own words, he and his brethren would not so rashly have accused them for breach of Covenant. But it is apparent their own words being the interpretation, they have taken an oath, and made it bloody unto them And,  
2. They are a profane people What is the matter of their National Church, living stones, or dead rubbish? Or is it not a strange composition of death & life, hell and Heaven, light and darkness, Christ and belial, good and evil? How are their Nationall, how are their parochial Churches constituted, but by being borne in such a Kingdom, or such a piece of ground which we know naturally brings forth nothing but thistles and evil weeds? I confess could I see a Kingdom or a parish so clean as to bring forth nothing but holy fruit, could I see men borne Saints, and the Kingdom of Earth convert men as soon as they are in it, or could I hear a voice from Heaven saying, Oh England, or the like, I take thee and all persons in theeto be a peculiar nation to myself, above all people, all that are borne in thee shall be holy, I would plead for a National Church too, but in the mean time they cannot excuse their Temples from being founded upon an ill foundation, built up with rotten timber, and adorned with a fading glory; their garden from being sown with i'll seed, and bringing forth evil fruit, if all these sorts of people can but prove a faction, sure I am they are the greatest in England; and let them not cry out the temple of the Lord, the temple of the Lord, the temple of the Lord, while their hands are full of blood, let them not proclaim a feast to take away Naboth's Vinyard. But if he & his brothers shall say I wrong them, by laying this to their charge, that their Church is a mere composition of light and darkness, of bloody and profane men and the like, let them but answer me in these things.  
1. Whether or no, all that live in their parish, and frequent their assemblies, having been christened (as they term it) when they were infants, be not members of their Church? If he say not, I demand when they were excluded? if he saith they were never of it, I desire he would not plead for a Nationall Church, nor power to suspend and excommunicate, for the Church hath nothing to do to judge those that are without, seeing there is so many in the Kingdom that were never of it.  
2. Whether or no all that are of their assemblies, are such that in their consciences they can believe all partake of the divine nature, that they are all Saints? Or whether or no there are not among them profane, gross, Ignorant, covetous, superstitious, and bloodthirsty people, yea even Athests, men of no Religion at all, Caviliers, murderers & c?  
3. Whether or no I have said truth or not, in saying the matter of their Church is not purely christian, but antichristian? Of these Questions I expect an answer from Mr. Edward's.  
Thus it appears clearly if these sorts of people prove a faction, and a faction preceds sudden desolation; than it is high time for the Presbyterians to repent, weep and lament, for their destruction is at hand: But I come to his 6. Symtome that preaches ruin to them he styles Independets, Anababtists etc. which he saith is.  
6. There reaching after, and meddling with all kind of persons and things, grasping of all at once, labouring to engross all offices, and places of power into their hands, slighting and abusing all that stand in their way: Will Mr. Edwards never cease thus subtly to incense the Magistrate against faithful subjects, endeavouring to make them believe, they would wrest the sword out of their hands, & set up another King, Oh what a bitter incendiary appears here! even ready if he can to set the world on fire. But I to hasten, must turn the glass to himself, and his brothers, that by a direct reflection they may know themselves in their proper colours. Who meddles with all kind of persons and things like them? With Kings and Parliaments like them? With Towns, Cities, Countries, and Kingdoms like them? Who endeavours to get more power into their hands then they? Who complaints so much for want of power as they? All their books, petitions, pamphlets, and Remonstrances, declare them to be the most impatient people under the sun, till they have a sword put into their hands, till the Parliament become their servants (I had almost said their vassals) thy care not who they discontent so they please themselves, whether it be Parliament, Army, or Kingdoms; M. Edwards hath given the world a full account of such a spirit, in that infectious Machiavilian Epistle to his Ulcerous Treatise, where he incites them to petition and petition again, never to lie from the Parliament doors petitioning, what ever comes of it. If this be a Symtome of destruction I fear it will be woe days with them. But I come to the 7. Symtome of their ruin which;  
M Edward's saith is the Sectaries great sins and wickedness etc. That there are great sins among Sectaries I deny not, but that he hath proved all those he styles Independents Anabaptists etc. to be Heretics, & Schismatics, I deny it, and it remains for him to prove, when he knows how, which I am confident will not be in this age. But he goes on largely to innumerate several, filthy and abominable practices, and many untruths, and fathers them upon the Independents, without any distinction. I shall chief speak to two, the first is blood guiltiness in destroying, the lives of many by dipping, weakly and ancient persons in Rivers in cold seasons. If Mr. Edward's can prove what he says, it will save him from being reputed the father of this untruth, surely if he had known the persons that had killed any, or the persons that was killed, the world should have heard of it long before now, he wants neither will nor malice to declare any thing that may render them odious. To prove his general conclusion he produces a particular of a story of one Oats, that dipped a young woman who swollen with the water, she received into her, which water some report was found in her after she was dead, others say Oats drowned her: O miracle! O wonder! O prodigy! A woman drowned, living twenty days after she came forth of the water. If M. Edward's saith she, came by her death by it, that is as monstrus to me as the other, she was as well nine days after she had been in the water, as she had been a great while before. But he saith it is reported, she confessed it to be the cause of her death. O, what will not envy say, if her clearing the man & the water from being the cause of her death, can by any Logic or Sophistry be said to accuse them, than the report is true, otherwise it is but a winter story, and false report, besides the young woman's own mother came to London to clear the man; for the truth is, the woman died of a Dropsy, the water of which was found within her after her death▪ But if any shall conceive this to be water she received into her when she was in the water, it being twenty days after, I cannot choose, but judge such a man's intellectuals scarce sound, and whereas he reports the Justices sent him to the Gaol, the truth is (as I am informed) the justices would not meddle with it, But the Coroner sent him thither by his own warrant, if Mr. Edward's says he doth not affirm it to be a truth, that either Oats or the water killed her, which is his best course, since they cannot prove Oats baptised her, but is only a report and cannot prove such a thing, ever let him repent of his untruths and positive affirmations of some to be so killed, for page 188. of the second part of Gangrena, he boldly charges them with bloody guiltiness in that particular, let him not vent hearsays for oracles any more.  
But suppose one that had been dipped should have died, soon after in much less space than twenty days, must the water necessarily have killed her. For my part I can conceive no reason for it, but let him and his brethren of the Tribe of Levi look back and consider how many poor Infants without there consent they have sprinkled being sick and well nigh half dead in people's estimation, but would they take it well, if any should endict them for killing their infants? Surely they would be esteemed ridiculous, yet for such a practice is there as much ground to frame an ●ndictment, and more than for the other; Let M. Edward's bring better proofs hereafter for his accusations, or else let all his friend● that love him, persuade him to leave glorying in his shame for the future.  
2. The second Article material is [he saith] they use all ways and means in their power, to engage the two Nat●ons in a War, one against the other; Let M. Edward's now bring forth his witnesses, and make good his Charge if he know how: Had he but half so much colour to charge the Independants, etc. to be incendiaries between the two Kingdoms, as I have against him, he had some proof for what he hath written.  
H●s second part of his Gangrena tells me, that he hath either received information, that the Scots are resolved to engage themselves against a party at least of this K●●gdome, and that a considerable one, or he would have it so, else what means that expression of his page 193. viz. God will honour our brothers of Scotland, to make them a great means of their failing, [speaking of the Independants] and they shall fa●l before the Scots, as the Prelatical & Popish party did, mark, how did they fall before the Scots; they came in a hostile manner, & was so ●p●sed. See if all you that take notice of his expressions, cannot easily view his spirit, painted in great red letters; he saith further, page 194 God will make th●● come (v z.) the Sectaries, Anabaptists, Independants, that whole Faction, and worship before their feet (viz) the Scots, that is, they shall overcome, and triumph over these Sectaryes; a little after in the same page, speaking still of the Scots, he saith, thou shalt have victory over thy enemies, and thou shalt enrich thyself with their spoils, he tells the world that the Scots sh●ll be notable Plunderers, and have the Pillage of the field: will the Scots thank him for this? To all which I shall only reply thus much; He may be deceived, for God frustrateth the token of the Liars, and maketh Diviners mad, and turneth wisemen backward, Esay 44.25. But he goeth on and saith, they are guilty of profaneness, looseness of life, carnal confidence, and the l●ke; I have already declare d what profaneness is amongst the Presbyterian-Chur●h members, not withstanding I have not yet heard of one excommunicated since the Bishop's times, but whereas he blames for carnal confidence, I wonder he blushes not to say so, let me tell him of their carnal confidence, it is so great, that for aught I can see most of them have no other; how do they cry out for a sword of Steel to be their help) they call upon Prisons, Fines, Banishments, Confiscation, of Goods, Fire and Faggot to help them, or they are undone, when these that he terms Independants, having Truth on their side, they knowing truth defends them, dare appear in the midst of Wolves, Lions and Bears, without an arm of flesh; and the other shrouds themselves under Monarchy, secular Authority, and will go no further than they will accompany them. If great sins and wickedness is a forerunner of sudden destruction, it is time for the Presbyterians to look about them; but I come to his eighth and last symptom.  
8. Which he saith is, their not being moved to repentance, when God hath testified against them, and spit in their faces, as by laying open their nakedness, and fully discovering their ways, by some Books written, by stirring up the City of LONDON against them, but rather blaspheme the more, and not been humbled.  
Hath God dealt thus with them, and they made these returns to him? I cannot believe it, but I see the main thing is, when God hath discovered any infirmity to them, they have not testified their humility and repentance to him and his brothers; is there no confession but auricular? Is there no humiliation but in their presence? But this is an usual thing in his dialect to speak what comes uppermost; I advise him seriously to examine his own heart, and the truth of what I have declared and manifested, and let him tell me whether their nakedness is not great, and the covering of it but Fig leaves; it may be he will once speak truth, and confess their sins and evil ways, appears as Sodom and Gomorah; but yet he hath a salve to apply to his sore, a hole to creep out at, he may perhaps say, they keep days for fasting and humiliation for their sinful nakedness, and spiritual and carnal abominations: But if he can thus blind the eyes of men, yet the All-seeing God, sees that great hypocrisy that lurks under their Fasts, are they the more humble because they abstain from bread? Do they think that God is well pleased with their fasting, when they fast for strife and debate, and their hearts and hands are full of blood? Is this their humiliation, is this evangellical Repentance? Is this the Fast that God hath chosen; The proclaiming of a Fast will not excuse Ahabs taking away Naboth's Vineyard, and his life too. He saith God hath discovered the Independents nakedness, surely, M. Edwards much forgot himself when he wrote this, God hath discovered their Covering rather, hath not God made it manifest in the eyes of all People, that they are clothed with so much honesty, inocency, integrity, piety, and courage, in all their undertake, that it is impossible for him to uncover them, though he endeavours it all he can.  
Surely, God's dealing hath been so plain, that if their eyes were not shut, they would see God going before them, by a cloud by day, and a pillar by night, honouring them before the People, giving them favour, notwithstanding his and his brethren's constant endeavours to destroy them, the more they have endeavoured to destroy them, the more they have increased, though they, like cruel taskmasters have endeavoured to make their work, their bondage and misery greater, and their strength and help less, yet God hath the more multiplied them, crowning their erterprises with success, and that great and wonderful. Me thinks M. Edwards should do well seriously to consider, how God hath made his and his brothers wrath to praise him, and the remainder of their wrath he hath restrained; while they have endeavoured to swallow them up all greedily, with a Petition, a Remonstrance, gangrenous Discourse, and virulent Sermon, God hath turned all into good for them, and they are yet delivered: And M. Edward's is angry▪ peevish, and much discontented; thus, though God hath discovered themselves to themselves, and shown them their vanity in fight against God, they shut their eyes and will not see: have they been humbled? have they repent for this evil, of persecuting and cursing whom God blesseth, even of their fight against God? Surely not: but they blaspheme the more, their throats are even scorched with great heat, thirsting after the blood of the Saints, and the Prophets, but they repent not, to give God the glory, though the Kingdom is full of darkness, yet they repent not of their evil deeds. Rev. 16.9, 10, 11. They are envious at the prosperity of the Righteous, there is not one victory, one mercy, one privilege bestowed upon the Independants, but they murmur at it and seek to turn it about to their destruction, and this is tho fruit of God's dispensation. Tell me, after their fastings thus many years, which of them is more meek and humble than they were before they began? Oh ●ow many of them fast for strife and debate, and smite with the Fist of wickedness! Thus now, if continuing in sin, not repentting at the discovery of their nakedness, be a sign of ruin, or if any other of all his Symptoms, have prophesied desolation, all wise men may see to what pass they are brought, in what a sad, woeful deplorable, and lamentable condition the Presbyterians are in.  
But lest M. Edward's Prophecy should fail him, he hath discovered a sound reserve, when he was in the Front of his Prophecy, not infallibly knowing whether the words he had spoke would come to pass, he saith his Prophecy is true, if ever God spoke by him; The great question being yet unresolved to me, and I believe many more, whether eure God spoke by him or not? Thus he thinks to excuse himself from being esteemed as, and adjudged for,, (whether he hath uttered a truth or a lie) a false Prophet; but I shall follow him a little further, and consider something of his other Corallaryes.  
In the third Corollary, he proceeds thus, Hence then from all these error, heresies, blasphemies, and practices of the Sectaryes, 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 Churches of God, in a time of Reformation, God punishing the schism and separation of our times, with so many heresies, blasphemies, and wicked practices, etc. It pityes me to see how the man through a mistake, or something worse, hath wound himself into a labyrinth; how he builds upon a rotten and slippery foundation; he charges the Independents with the guilt of schism, when it is yet to prove, that thirs is a true Church; could he prove their Nationall or Parrochiall Churches, Gospel's Temples, true spiritual houses, built upon a right foundation, in a right Gospel's form, by a Gospel's Ministry, than had he a ground for his charge, but if he cannot prove them such, (Jure d vino) by the balance of the Sanctuary, and yet can prove them true Churches, and the Independents guilty of schism erit mihi magnus Apollo; If they cannot prove themselves true Churches, will not their leaving of them be a plain discovery of their true obedience in harkening to the Spirits call, to come forth of Babylon? If he says, though for the present they are not as they desire, and as they hope they shall be, but they are now reforming, I answer, 'tis true, he speak't much, and writes much, of Reformation of their Church, and the like; o how it grieves my heart to see his Head full of grey hairs, and yet he knows it not, they have more need to look to their foundation, then to talk of Reformation, for if that be not firm, the building cannot be right; the truth is, it is the height, depth, breadth, and length of folly, to be at much pains and cost, to beautify the out side, when the inn-side is full of corruption of dead men's bones; this is but healing a wound at the top, when it is festered and full of corruption within, all the Reformation of their Church, without a sequestration, without a new ●●undation, is but as if a man that was sick at heart ready to die, should send for a Chirurgeon to take away some Warts from his hands: or like an unwise man that lays a foundation of glass, hay or stubble, and erects a very fair specious, and beautiful palace upon it, which presently falls down for want of a good foundation, and the bvilder's labour, care and treasure is but lost; such a foundation every one hath just cause to fear theirs is, and like to it will be their Reformation. How long therefore will it be before Mr. Edward's and his brethren cease to call evil good and good evil, light darkness and darkness light; O the consideration of the former Symptoms, as they are faithfully applied, clear the Independents from the guilt which M. Edwards r pen casts upon them, & adds a lustre to their practice, it commends it, it proclaims them most happy that are come forth from their confused assemblies, as being come into a City of refuge. All the dirt that he throws in the faces of them whom he accuseth of Schism, will never stick, but be like a drop of cold water poured on a straw, that falls from it without leaving the least impression behind it: If he and all his Brethren severally or assembled together, should plot, study, conspire, and endeavour to prove them guilty of Schism from a true Church, because from them, though they should fill the world with Tractate after Tractate, Sermon after Sermon Petition after Petition, Gangrena after Gangrena▪ & Volume after Volume, they would never be able to do it; a third, nay a fourth Gangrena will not effect it.  
Thus may those who through the Spirit discern the deep things of God, see how dangerous it is to abide with them, where there is such a stupidity, such an unity, & such a harmony, in darkness, that it may be justly suspected truth is fallen in, or excommunicated out of their Churches.  
But he further tells us of many judgements of God against those whom in his mouth are Schismatics etc. as separation from God; his words need explanation, or it may be well judged he is Armin us his friend: But my thinks he should have been silent in this, that a little before said their Brethren even their Brethren of Scotland have been afflicted with sword and pestilence, Thus Incidit in Scyllam qui vult vitare Charybdin.  
For fear of coming nigh the Independents, he stumbles so often being out of his way, that it is to be feared he will fall suddenly. I could tell of many heavy judgements in their Congregations. A horrible & wicked thing, the Priests prophesy lies, and the people love to have it so, go into their Congregations, from person to person, and see whether a worse than Egyptian darkness, hath not covered many nay most of their faces, inquire of them whether they have left their former Superstition? Have they forgotten their bowing at the Altars, at the name of Jesus, Their hoods and Surplices, their crosses in their Christen, the common-prayer and the like? Oh the unbelief! Oh the stupidity that hath seized upon them▪  
He saith Schism from them hath cain's mark upon it, of a Fugitive and a Vagabond; But I am sure the very character of Ephraim is stamped upon them, they are full of grey hairs, and know it not, or like Isachar, couch down under the burden of ignorance, pride and profaneness, being Brethrens nearly allied to Simeon and Levie. But I pass to his.  
4. Coral. Which is full of high accusations against the Parliament in general▪ and many worthy members in particular, for sleeping while the Devil sow's heresy; surely never was there more subtlety used, to incense an Honourable Parliament against a loyal and honest people, and the people against the Parliament then in his books, or else what means his publishing them to the world, even to their friends and enemies, to be careless dreamers, sleepers, that while they should like Mastiffs, have given warning of Thiefs approaching, they have been dumb, drunk, of fast a sleep. Taxing many of them, for endeavouring all they can to hinder the establishment of Religion, threatening them with heavy judgements.  
Will he and his Brethren never be contented till the Parliament become their servants, and slaves, to execute their Mandates, to propagate their designs, their private interests, though the Kingdom perishes? God hath hitherto blessed his people under them; I hope he will do so still, by filling them with the spirit of wisdom, counsel, understanding, and the fear of the Lord, that they may judge not according to Mr. Edward's, but according to truth.  
He saith their Ministers have been asleep, I think now he speaks the truth, he might have added, and are a sleep still, else they could not choose but see whence their pedigree is derived, even as fare as Rome, where their plots are laid, even in the bottomless pit of darkness, and thither they all tend, even in the end to their own ruin; and that their parochial Churches have lineally descended not from Christ, but from Antichrist, and their maintenance by Tithes to be an appendix to the levitical Priesthood, abolished by the death of Ghrist.  
He saith the people have been a sleep too, it seems even so; or why are they still deluded with their specious pretences of piety, learning and the like, when others can discern wolves under sheep's clothing? or why do they take their words for oracles, their examples for precedents, their canons & laws for Scripture? but that their eyes are closed, they are even fast a sleep, but I proceed to his 5. Corollary.  
5. He ascend, to a strong exhortation, to all those that have separated from them to return to them, with two subtle insinuations.  
1. saith he, some have been only deceived, but are honest, and forsaken us for more pure preaching; one while he says Independency is a faction, and makes them all seem to appear to be Schismatics, and Heretics, but lo, to advance his own end▪ they are honest men, I suppose he remembered his expressions in the sixth Reason of his book against toleration page 29. where he saith, In many if not in most Towns and Parishes it cannot be helped, but that there are and will be for many year's men of no great popular gifts for preaching; who also according to their principles, not having been brought up to it, cannot so comply with their people, Now many that live in these parishes (seeing they may keep their houses and places of abode) upon the news of a toleration, will for the benefit of more powerful, practical and zealous preaching, betake themselves to go to their Churches, and so will fall to their principles, and so we shall have upon this ground swarms of them.  
He confesseth, for more pure preaching they forsook them, and yet blushes not to exhort them to return back again Be these your Gospel's exhortations, O it, much pities me to see how people are deluded by them, have they all been at universities? are great scholars, Orthodox▪ Divines, and good churchmen? now therefore they think the world must needs wonder after them, and then in the next place, he insinuates that divers have been regained, as Johannes Denkins, Obbo. Philppus &c, us. If this may be a ground to believe more will return to them, it may more strongly be turned upon them, as aground to believe more will come from them, that have been long deluded by them, because some eminent among them, are come from them, and cannot by any means be deluded to return to them, yea some of the Priests are become obedient to the faith, which is a wonder; but he enforces his exhortations yet more violently, and saith.  
1. Stay no longer in the way of Schism, lest God let thee go further, thus he takes that for granted (viz) that the Independents are in the Schism, though as it is apparent before, he cannot prove it, so that the strength of this exhortation falls with his former discourse; But seeing they cannot acquit themselves from Schism from Christ, from the Gospel and Ordinances of Chtist, I desire all may see whether they are going, and into what they are fallen, and repent and come forth of Babylon.  
2. He saith the Independent Church way, is a way of error & confusion that God never blessed with edification, oneness of heart. The falsehood of this is truly and often declared by many members of separated Churches, who bless God for their edification by and in the communion each with other, in the Father and the Son.  
But are they all of one mind amongst them? that's strange if they be, is it not the combynation of Ephrim and Manassah, to be both against judah? To Scandalise Justones?  
But what edification is there amongst them? Do they build up one another in faith, love, meekness, gentleness, long-suffering forgiving and forbearing? If they did, ●heir spirit would not be so violent, they build; its true, but what? A bloody superstructure, under the name of zeal upon a slippery foundation.  
3. He advances yet further saying, Come out of her, lest you partake of their sins and plagues. It is concluded by him, that the Independents must be banished the Christian world (I would he would tell me what he means by it) The greatest sin, and the greatest plague, that I can or may desire any to come forth from, is darkness, which darkness walks round about their high places at noon day, O therefore I say now to them all that shall come forth, come forth stay no longer hoodwinked, let no man beguile you and deceive you, what though you lose credit and esteem in the world and the like, care not: God is all things in one, and one thing in all things, yea he is that one that is all things; I long till you be made partakers of the glorious light of the Lord Jesus, that in his light, and not in another you may see light. I now come to his.  
6. And last Coral. where he tells us there is a great difference between his Brothers the Scots and the Independents, I could tell of much difference between them indeed, but I forbear, because I love peace. He saith,  
the Scots have been true to their principles, wherein he accuseth the Independents that they have not been true to th●i●s; But let Mr. Edwads tell me, have not the Independents been true to their principles? Speaks he in earnest? In what have the Independents been false to their principles in all the engagements of their dearest lives, their principles being the Kingdom's peace, knowing that Salus Populi is SUPREMA LEX, they have adhered to them, as their actions and success declares. They are a people that in despite of envy, have and will appear, (I am confident) in faithfulness, integrity, courage and constancy to the Parliament to have exceeded many, but come behind none.  
1. he saith, the Scots have improved and made use of all victories, successes, and advantages, for the good of both Kingdoms, but he saith (in a passion surely) that the Independents have not, but have spoken against the Scots: Oh that he did but remember that saying, Qui alterum incusat furti ipsum se intueri oportet.  
He condemns the Independents for speaking against the Scots; but when will he condemn himself, and his Brothers for speaking against the Independents▪ I could tell what use some have made of th●ir victories when they have had any, but I had rather heal then make differencs: But have not the Independents made use of their victories for the good of the State? the good use they have made of their victories, appears.  
1. In that they have improved every victory, not delaying but prosecuting it to the utmost, they were not like Pompey that knew how only to conquer, but not to make use of a victory, but as God hath made them famous in conquering, so in pursuing every victory; I might evidence this from the battle at Nasby to this day, had all done so it had been well; and I am confident many groans, sighs and tears had been spared.  
2. In their mercifulness and kindness to the Country, being victoris in that they did not pillage, plunder and destroy, and would lie no longer in any place then necessity constrained them, and all because they would not be burdensome.  
3. They have made this use of their victories, to say in seeing, and see in saying God hath gone out before them, crowning their endeavours, a● his instruments, with continued success, as many victories testify▪ and in all these, they have desired God might be glorified, whose glory will shine in and by them, when M. Edward's honour is buried in the grave.  
2. He saith our Brethren the Scots have borne with much patience, infinite reproaches in City and in Country: If so, let M Edwards examine the reason, let him lend an ear as fare as Yorkshire; loser's will oft times speak: But have not the Independents (whether his Brothers or not it matters not much) undergone more reproaches, & with much more patience? Have they not been called by the Presbyterians▪ yea by the leading men of them, Villains, Heretics, Schismatics, Blasphemers and the like? Have they not cried out to the Magistrate to suppress them, and in the meantime I know them whom he calls Independents, Anabaptists, Heretics and the like, have been praying for them, and have never yet put up one Petition to the Parliament to ruin them. But,  
3. He saith, the Scots have been forward moving for peace and settlement for the Church: Whenzeale and knowledge walk hand in hand, and ttuth leads them in the strait path of love, we shall be free from jealousies.  
Mr. Edward's and his Brothers, have condemned the Independents for being forward to settle the Church, and commends the Scots for it: I hope guiles, daubing and dissembling, will not thus always pass for currant coin; certainly the superscription of dissimulation, is stamped upon these expressions: But have not the Independents been forward to settle the Church? certainly than they do ill to rail against them for making too much haste. Have they not been forward for peace? Oh strange! When Envy, Pride, Avarice, malice and discontent drive men they must need● run: Why have the Independents fought thus long made such haste, sacrificed so much blood, exposed themselves to so much hardship, if not for peace? Let the effect of their work, let that peace the Kingdom enjoys within little more than twelve month's last passed, more than in many years before, speak for them, for I may well hold my peace: These strange expressions make me much incline to believe one blood runs in his and his Brothers veins, that run in theirs who said of the victory at Marston Moor, berter we had had no victory, than the Independents should have obtained it, and the glory of it,  
Thus having in general examined and impartially reflected his prophecy wherein is the substance of both books contained, I shall proceed a little further to examine something more paricularly. As,  
1. The story of Captain Hobson, wherein is many charges drawn up against him, especially concerning his preaching at Newportpaganell▪ In the second edition of th● first part of Gangrena Mr. Edwards saith;  
Paul Hobson Preached in Newportpaganell and thereabouts, in contempt of the Ordinance of Parliament made last April, after he was once taken and questioned for it, and let go, be comes again and does it the second time, in contempt of the Governor of Newport Paganell that then was, and misbehaved himself. If one may judge of the rest of his stories by this one passage, I positively affirm them all false, for to my own knowledge, after he was questioned for Preaching, when he returned he did not Preach again, neither did he come back in contempt of the Governor, but for some arms taken from a Gentleman with him, and left at Newport, where he stayed but a little while; therefore when Mr. Edward's affirms this for truth; it is no wonder though he is not ashamed to call light darkness, and darkness light, he Quotes M. pryn's fresh discovery of new lights to prove his story, I have searched that, & find no such expression in it: Surely Mr. Edward's hath a quick invention: But it may be he will think to put off this well enough (as he hath done many things else) by saying that's but circumstantial, if he saith so, let me tell him, he that fears not to vent Circumstances out of a malicious brain, which are evidently false, will not stick at telling substantial untruths: But▪ for my part what ever he thinks, I know it to be as substantial an untruth as ever was declared, and many more know it as well as I: But Mr. Edward's further (speaking still of Captain Paul Hobson and some with him, saith,  
Also when apprehended, uttering many bold and seditious speeches, that they would acquaint their friends in the House of Commons, of their bad usage: That they were resolved to make this business, the leading case of the Kingdom, for all the godly party; adding, that if the godly and well affected party, were thus persecuted, they should be forced to make a worse breach than was yet, when they had done with the King's party, and saying when they had made an end with the Caviliers, they should be forced to raise a new war, to fight with them Oh, what will not the Father of lies persuade some men to utter, and others to believe! the whole charge is compbonded of most notorious unjust, injurious and malicious flanders: But for the Readers further satisfaction▪ I shall give the world a full account of the story, not varying a hair's breadth from the truth.  
Captain Hobson, with another Captain going to Sir Thomas Fairfax his Army; through Newportpaganell, being in their way, they called there to see some of their former acquaintance, who earnestly solicited them to stay a while with them, and desired Captain Hobson to declare what God had caused him to enjoy of himself (a harmless practise, not long since commended by the Presbyterians) which he accordingly did, and that without any molestation, or tumult; none opposing or questioning him, for what he had done. His exercise being finished, the Captain peaceably departed out of the Town, and went to the Army; having dispatched their business there, they returned, and called at Newport, as they came back; where Captain Hobson was importuned to stay awhile, and accordingly he did, where some of his friends came to him, and desired that they might spend some time together, in blessing God for that great victory God had given to Sir Thomas at Nas●bye: This was on the Saturday, the next day (being the first day of the week) they were unwilling to meet in the Town, for fear of disturbance, so they went to Lathbury, where they ●de both civility and religiously. In the afternoon come some scattering Soldiers and others, that made a great disturbance, by their fearful swearing, horrid blasphemies, horrible cursing, holding up a hound by the ears, to the window of the house, where the people met, & bringing a pack of hounds full cry about the house, even in so much that Captain Hobson and some others went out to them, & asked them by what warrant they made that disturbance, they said they had none, but would go fetch one from the then Governor of Newport, to that Captain Hobson replied, he would be ready to obey any order from him, and told him where he should be in the evening, ready to answer any thing that should be objected against him, the Soldiers were something pacified to hear him say so, but presently after comes one Ensign Fish with aguard of Musquetieres' to apprehend them all, and carry them to the main Guard, saying the Governor sent him, the Captain desired to see his warrant, the Ensign told him, 'twas not the Governor himself but the Major that sent him. But the Captain and the rest of the company, went peaceably along with the Guard, to the main Guard, being shamefully abused by the way, yet reviling none, when they came to the main Guard, they abode there peaceably, A while after a Lieutenant came and told the company they might departed, but the Captain desired a warrant from the Governor, for their peaceable departure, that they might not be molested by the rude multitude, but presently came Lieutenant Colonel Cockaine, and Mr. Ba●ber, one of the Committee, and said they came from the Governor, to testify they had liberty to departed, saying they were sorry that such Gentlemen should be so abused, being contrary to the Governor's knowledge; so the prisoners were set at liberty & departed from the main Guard: But a while after the Captains being with the Governor, they humbly desired his honour to certify them whether he gave any warrant for the practice of them that had so abused them, for if they did it contrary to his knowledge, they desired Justice, He returned them this answer, he would do them Justice, for he would send them with his Marshal to Sir Thomas Fairfax, for he told them, they had run from their Colours, upon that, one of the Captains produced his discharge, under Sir Thomas his own hand, which though the Governor would not read, yet Lieutenant Colonll Cockaine did and said it was very authentirk, but Sir Samuel Luke the Governor said they were lying fellows, and he would not believe them whatsoever they said, so he sent them to the Army, by the Marshal, Ensign Fish and two Soldiers, and a friend of theirs, one that had been an eye and ear witness to the whole proceed, accompanying them, and when they came thither, the Noble General examined the business by a Council of War, and it being faithfully reported to him, He wrote to Sir Samuel Luke to this effect;  
SIR,  
I Have had the business concerning those Gentlemen you sent to me, (Captain Hobson and Captain B.) examined, and I find that they have been discharged of their Commands, at their own importunity; the one by myself, and the other by the Colonel of that Regiment, the which if it had appeared to you (as they informed me they desired to do) I conceive it might have prevented any further trouble, either to you, or to myself in that business.  
It seems their usage, by those who come a long withthem, hath been very uncivil, and dishonourable unto Gentlemen, that have carried themselves with fidelity and courage in this cause, and have been members of this Army, And truly I can do no less (without encouragement to such ill carriages for the future, and for the satisfaction of those Gentlemen) then desire you to see full reparations made them by the Marshal and the Ensign, and that you c s●re them from their employments.  
Your assured friend and Servant, THOMAS FAIRFAX.  
Presently after, the Captains returned to Newport again for their arms, which the Marshal most abusively had taken away (not in contempt, as Master Edwards would have it) immediately after their coming, Sir Samuel L●k● sent for them, & when they came to him, he told them if he could not have Justice in the Army he would have it else where; & asked them how long they intended to stay in Town, they replied, they would be gone presently; he told them he would send one along with them; they desired to know whether he would send them as prisoners or not, he said, not as prisoners; so they departed from him to a private house in Town, where Captain Oxford came to them to know if they were ready to go, they told him yes, only desired so much liberty as to have the company of one with them to London, who might if there should be occasion (from his own knowledge) witness the truth of things; but this being denied them by the Governor, Captain Hobson said, it seemed strange to him, that their witnesses might not be permitted to bear them company, saying these do might possibly hinder a design that he had undertaken for the good of the State; But least any should wrest his words, he desired special notice might be taken of his expressions, which was so done, so Captain Oxford departed, saying God bless you Gentlemen; and the Captains presently departed; not staying to Preach, as Mr Edward's untruly, groundlessly, and unjustly affirmeth; Neither did they utter any such mutinous, and seditious words, as are charged upon them. The truth of all which I have declared, is beyond and above all contradiction.  
Their Christian meekness and peaceable carriage, when they were first disturbed by the rude multitude, like them that compassed Jason's house; by their horrid, hellish bloody, and insolent, railing, swearing and cursing, with the abominable practices of them that apprehended them at Lathbury is attested by Seventeen witnesses, subscribed with their own hands.  
The certainty of their peaceable behaviour and demeanour at Newport, when, Captain Oxford was with them, the unjustnesse, untrunesse, and abominable falsity, of those mutinous, seditious expressions Registered by Mr. Edward's and M. Pryn is attested by divers that were ear witnesses to the whole discourse, that past between Captain Hobson and Captain Oxford (at that time, when those expressions were falsely fathered on him) even by just persons, fearing God, and of good report, and that under their own hands.  
To add one word more, there came nine witnesses to London, to have attested the truth of the premises, who earnestly desired that they might have been heard, but through some extraordinary occasion could not.  
All those writings subscribed with their own hands, I had published at large, but that I would not be too tedious: Thus have I impartially related the story. But lest Mr. Edwards should think to creep out of this hole, by saying Captain Oxford and Robert Ratford witnessed it before the Parliament, and therefore should stamp the superscription of truth upon it, because out of the mouth of those two men, I shall present a brief, yet full and true discovery of what the witnesses are, and then let all honest men judge, whether they are persons sit to be believed. First for Captain Oxford, he is,  
1. One that is eminently known and noted, for his great ability to invent and publish untruths, among all that know him, and have the face of honesty; his ingenuity and audacity, appears in this, more than in any thing else, two or three untruths at one time, were most boldly, and maliciously vented by him, before a cloud of witnesses, in a Captain's house at Newport; So that through his custom in this trade, ●e was at length famous (or rather imfamous) through his proverb (when a thing sounded void of sense, reason, truth and equity) This is one of Oxford's lies.  
2. He is one that then neither feared God nor man (it would be the joy of my soul to hear he doth now) It is well known, he was not only drinking, but fight at a Tavern, after nine a c●ock at night, and was not long since put out of his Place to the joy of all there, that are faithful friends to the Kingdom.  
3- He is one very malicious, envious, and full of hatred; Who reported speaking of Captain Hobson, and another, that he could as willingly sheathe his sword in their guts, as in the Cavaliers: Much more could I say, but I forbear.  
If any one notwithstanding, thinks I speak as one possessed with prejudice against him, and so wrong him; Let him go to Newportpaganell, and inquire of all the Presbyterians, that have but the face of godliness; And of all the Independents, whether I have wronged him or no? If Mr. Edward's faith be so large as to believe him; I am confident he may believe any thing.  
2 As for Robert Ratford, that he is a common notorious liar, swearer, curser and profane fellow, is attested by good hands; The testimony of a woman that was then, and is for aught I know still a hearer in the Public Assemblies of England; I will relate, who affirms that this Robert Ratford came to the house of T. R. cursing, swearing, jeering, scoffing, vilifying all that was there (viz.) in that house, where the Captain with some others were apprehended) like a mad man, running up and down the house, into the several rooms, pushing under the beds, yet he was not satisfied, but his rage was so great, that when all the Soldiers and prisoners were gone, for the space of one hour, he came back again, and said to her, You base whore, I could find in my heart, to pull your bastard out of your arms, and kick it to pieces, swearing he could find in his heart to kick her, which he did, she having her little child sucking at her breast: All this is attested under her hand: And this that he did and said at his return, the Lady A. living in the same town, being by, can witness it. A little while after, the same Robert Ratford, speaking of one that was with Captain Hobson when they were at Lathbury, said, If ever I catch him Preaching, this sword of mine shall cut him in pieces, and further said, now the roundheads shall be hanged without any Law. There is a cloud of witnesses, to prove the abominable blasphemy and profaneness of him: Let Mr. Edward's send, writ, or go to Newportpaganell, and fift out the truth of what I have said, and print what he hears and no more; and I am confident in this, he and I shall agree.  
There was one other witness that appeared at London against the Captains who in my hearing, affirmed he never saw men carry themselves more civilly, discreetly and orderly, in his life, and further affirmed to me in the Country, that he could witness nothing against them, but blessed God he was with them, and when some broached most notorious untruths, he himself said they were lies; this man was a Presbyterian.  
Another witness one Andrew's of Olney was summoned up to be one of Sir Samuel Luke's witness, but he having declared he could not speak any thing, but to clear them, was sent out of the town, without giving any evidence at all This particular, is worth serious consideration.  
Having sufficiently cleared this business; I shall proceed to examine some particulars in Mr, Josiah Rycrafts' letter to Mr. Edward's; And concerning Mr. Edward's testimony of him.  
1. For the letter itself, it saith;  
1. Mr. Kiffen, and some other, upon their dispute with Dr. Féatly, Mr Calamy and some others, gave out to their members that they had the better, and Mr. Calamy durst not dispute with them. This Mr. Kiffen denies: Till Mr. Rycraft, hath proved it, it will be judged but his say▪ so.  
2. That Kiffen was left out of that Disputation, which was held, and to be held with Mr. Calamy. Mr. Rycrafts' head is got in, needs must his body follow after; This is manifestly false: I call upon him to prove it: Mr. Kiffen desired exemption, but it was not assented to,  
3. That Mr. Kiffen was put to do the drudgery, to fetch up members scattered to and fro the Country. This is allied to the former relations▪ Mr. Kiffen went not into the Country at all to fetch up any.  
4. He saith that not only Kiffen, but others also did the like good service (as Hobson the Tailor) in their places) This to my knowledge is an untruth. For Captain Hobson stayed in the Town, to attend the dispute.  
5. He saith. That one Palmer, should report Physicians left her, as they found her. An emphatical untruth, For she used no Physician at all.  
6. He tells a story of a woman to be rebaptised: Surely he that durst to affirm that, durst affirm any thing, even the most horrible untruth in the world. But will any be so unwise to believe it, because Mr. Edward's saith it? His say-so, is no oracle to me; If it be, it is a false one, that speaks seldom any thing but is either doubtful, or an indubitable untruth.  
That which confirms my thoughts, and causes me to judge the man is not only guilty of those untruths, but that his conscience tells him so; is because in his late Nosegay, he doth not so much as offer to prove one of these particulars, which were all denied before, by Mr. John Goodwin, Surely it argues fainthartednesse, and a bad cause: What that valiant Mr. Rycraft, that threatens to open the works of darkness, should be found bound in darkness; bound with such chains, that neither wit, nor honesty can breaks! Is it possible? who would have thought it? Instead of answering them, behold a manlike spirit! he falls a railing against Mr. Goodwin, in a strange distempered method; One would have thought the unhappiness of the man in stumbling so often before, in so few lines, should have made him more cautious for the time to come, lest in his next writing, he should have quite fallen. But 'tis true, Naturam expellas surca tamen usque recurrit.  
Convince him of one, he will presently tell two more. Mr. Edward's great boasts of M. Rycrafts, is come to just nothing.  Parturiunt montes nascetur ridiculus mus. 
But to come to Mr. Edward's testimony of the man to be Religious and cordially affected to the Pa●liament. If I knew what Mr. Edward's meant by Religion, I should be able to say the more: But if he be Religious, light and love must declare it.  
But how that light or love may be seen in his spirit, that wrote that false, malicious dark Letter, I cannot possibly see; its true (as I hear) the man hath some formality, a certain kind of profession (which is but very little) so hath the Kingdom, but they are never the more Christians for that. Profession is not possession, formality is not Religion. H●ken to the testimony of Saint James, chap. 1. ver. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart; this man's Religion is in vain. It hath been Mr. Josiah Ricrafts unhappiness in a superlative degree, to have an unbridled tongue, and to be trading in the works of darkness. He theatens a discovery of more deeds of darkness; I confess that he may soon do, for yet I never saw any thing come under his hand, but had the impression of darkness upon it; and if he goes on in this ill course, the further the worse.  
As for his cordial affection to the Parliament, when he hath disproved the Letter printed in Mr. goodwin's books, he may probably appear so. But if any man thinks he hath, in his Nosegay, I assure them, I can smell no such savour in it. To speak the best of his Nosegay, it's but a vain glorious gloss put upon a foul matter, but a sheep's skin drawn upon a Wolves back. But to discover 'tis no other, let all men consider with me a little what his Nosegay saith. Speaking of Mr. John Goodwin, he saith.  
1. The man sets his w t; on the tenterhooks, how to be spatter Mr. Edward's or myself, with his tainted lies, And to that end hath got a letter written to him, by an anabaptistical Apprentice. Had Mr. Rycraft walked by the candle of truth when he wrote this, he had never thus desperately stumbled; certainly this beginning, presages a bad cause, and as little strength; The thing he speaks is diametrically opposite to truth. The Letter was written to Mr. Kiffen, not to Mr. Goodwin, except Mr. Rycraft or Mr. Edward's, have so much Sophistry as to prove Mr. Kiffen to be Mr. Goodwin, Mr. Rycrafts' story will fall for want of of a prop. Neither did Mr. Goodwin get it written, but it came accidentally to him.  
2. He saith (speaking of the Author of the Letter to Mr. Kiffen) he professeth in the said Letter, to have more than ordinary acquaintance with me, which is well known to be as false as the Author of falsehood can invent. To whom is it well known that he hath not more then ordinary acquaintance with him? Is it to them in the same Family? Do they know it is false? They know no such thing; Who are the persons that know it so well, I cannot imagine. Is it possible that he could live nigh four years together in one family with him, and not have more than ordinary acquaintance with him? Believe it who can; I have not faith to do i●.  
3. He saith, I will not deny, but that many times he hath intruded himself into my company, myself knowing well enough, he was an abusive fellow. It is no great matter to be called abusive fellow, by him that cares not who he abuseth, neither fears whom he slanders. But I am sorry to see so much pride, in so few expressions.  
4. He further proceedeth to manifest his insolency, and arrogancy, as if he scorned any should exceed or equalise him, saying;  
I have declared by my carriage, that I cared not for his company. Was this carriage, this declaration, suitable to a Gospel's Spirit, let wise men judge. Haman scorned a poor Mordecay, by his lofty proud carriage; Yet was Mordecay not the worse, nor Haman the better.  
5. He goeth on saying, He saith in the said lying Letter, that I concealed a Colonel that came from the King's Army, which Colonel would have taken away the life of one Mr. Roberts, a worthy Minister, and saith if Mr. Roberts had known where he had been, he would endeavoured the hanging of him.  
Is not this true? No, saith Mr. Rycraft, he asked Mr. Roberts, whether he knew of any such Colonel, who answered him he knew no such, neither did he know what the fellow means by naming such a man as he never knew nor saw, Surely Mr. Rycraft knew not what he wrote, when he wrote this. ask Mr. Rycraft whether he did not use to call him Colonel? Whether he did not receive the Kings P ct●re from him, & said it would secure him when the King came to London. But the man thinks to evade it; for he saith he knew no such man. Though he knew not such a man as Colonel, yet he called him so. But the truth is (as I am credibly informed) he is a Lieutenant Colonel, his name is Anthony Diet: Can he deny this? Is he not his cousin? Surely 'tis true, it will be proved to his face. And for Mr. Robert's his testimony; such equivocation will not serve him, he knew him by the name of Lieutenant Colonel Anthony Diet at Brummingham. And can he deny but that this Anthony Diet sought his life? Surely not without blushing. This vapouring will not excuse Mr. Rycraft. Neither can Mr. Rycrafts' letter to Mr. Edward's, be any plea for him. None accused Mr. Roberts, of knowing he was in Town. And let Mr. Roberts if he can, deny that ●e would have endeavoured the hanging of him? But to proceed, Mr. Rycraft advanceth yet further saying.  
6. And for his third lie, where he saith. I sent money to one, to go to Oxford, the said party nominated came lately to▪ London, who affirmed to the lyeing Author his face, that I never lent him money for such end, or at any such time. I am sorry to see men's writings composed with such untempred mortar. Let Mr. Rycraft deny if he can, that he knew he intended to go to Oxford, and that he lent him money, and desired to be remembered to some in Oxford. These things considered, see whether it amounts not to as much as was written of him. As for the other things he chargeth the Author of that Letter, with as the distemper of his head, I leave that and his own distemper of head, heart and hand, to wise men that know them both, to judge of.  
And for the particular abuses he saith was offered to him, and proved by oath, he had done well to have printed them, but it may be the man was ashamed, The truth is, I have the Articles that he was accused of by Mr. Rycraft, One, is for kicking a stool from under him, as he sat by the fire, the other for molesting him when he was cutting his beard, to the endangering his throat, which was never proved, but denied to his face: And others are so frivolous, and so old. that they are not worth the recital. As for his two warrants they add just as much to his fidelity, as the picture before his book, to his piety.  
Thus may all men see what Mr Rycraft is, how religious, how well-affected to the Parliament; what credit may be given to his testimony and to his stories? I shall only say thus much more of him. His malice against those he calls Independents (if there were no more) might be a sufficient ground to suspect all the accusations he brings against them: He blushes not to say he hates the Independents, worse than he hates toads, and values them no more, than the dirt under his feet. Rogue and Rascal, Brazen-face, and Billingsgate slut, being as good language as he can afford them.  
Thus having impartially declared (being constrained there to) what some of the witnesses are of Mr. Edward's stories (not questioning but that others can do as much of many others) I shall consider some few of his expressions, and see whether these his witnesses, and his expressions run parralel. For he fearing his witnesses might be suspected, if not himself, to have given in false evidence, thinks to remove all cause of jealousies; and to prove the truth of all that is contained in his Gangrena, page 5. 6, by saying as followeth.  
For divers of the errors and practices related, they are notoriously known to thousands, I demand of Mr. Edward's whether thousands, nay ten, nay any one man can witness the accusations against Captain Hobson, and the truth of Josiah Rycrafts' Letter?  
2. He saith, many errors and blasphemies contained in his books, have been complained off, by sufficient persons to the Parliament, and Committees of Parliament. I desire him to tell me whether or no, he thinks those witnesses I have examined, sufficient persons to be credited, and whether he means not by sufficient persons, the aforesaid Captain Oxford and Robert Ratford, that complained against Captain Hobson, for the unjust things laid to his charge, or who else?  
3. He affirms▪ some of the errors, blasphemies are proved in the narration of the stories I desire to know what story hath proved the truth of those particulars I have examined.  
4. He saith, He himself and some other persons, of good note and quality, have been eye & ear witnesses of the errors, blasphemies, & practices he relates. I entreat him to declare to all the world, whether he, or any person of good quality, was an ear witness to what Captain Hobson is charged of, and whether any of these good persons saw the woman Mr. Rycraft tells a tale of, and if they did, let them name the persons, and conceal them no longer.  
5. He saith, others of these errors and opinions, are in divers printed books either of the Sectaries themselves, or of persons of note for their learning and piety. I desire to know what books of the Sectaries or others upon their own certain knowledge, say that either Captain Hobson, or his confederates, boasted of working miracles, and casting devils out of men possessed with them.  
6. He proceedeth saying, For any of the errors, balsphemies, 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 observations of the certainty of them, 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 he further declareth (that the reader may the more build upon the truth of all things delivered in this book. (to his shame) how he went and sent, and enquired by himself and others, prompting them lessons beforehand, that they might get w them ithout book etc. Now I desire ●he solution of these questions.  
1. Whether or no, the story of Captain Hobson, afore related; and Mr. Rycrafts' stories came to him any of these ways? And if of any, then of which? If none of these ways, as I am confident they did not. Then secondly.  
2. Whether Mr. Edward's is not guilty of apparent falsehood in saying all his relations came thus to him, when I have discovered two or three that did not? And,  
3. Whether it may not easily be suspected Mr. Edward's came as ill by many of the other stories, as these. And whether these may not be a precedent to judge of the rest?  
4. Whether Mr. Edward's, hath not dealt very uncharitably (to say no worse of it) in taking such a Machiavellian course, to screw out the failings of his Brethren, and to put them to sale.  
5. If one should take the same course as he hath done, whether he might not find fare greater, and more abominations among the Presbyterans, then is contained in his Gangrena.  
6. Thus having spoken to the most material substantial things in his books and hoping I have sufficiently cleared the guiltless; I shall a little reason with Mr; Edwards, and speak mildly to him.  
Master Edward's, how long will you give up yourself to scandalise the Saints, and to fight against the members of Christ? When will you cease to reprove passion with passion? Do you think the Lord Christ takes it well at your hands, that you should slander just ones, that you should print the testimonies of vain men against the Saints of the most high God, and so boldly stamp the superscription of truth, upon their forged relations? Did not you think it unjust, that the testimony of a profane lying Apparator should be received against you, and yet will you receive the testimony of as bad against your Brethren? When will you learn to do as you would be done by? How long will you dote on your p ivate interest? Will you never cease the adventuring the ruin of the whole, to set up yourself? will nothing but Naboths Vinyard, his inheritance and life satisfy you? When will you cease to incense the Magistrate against a faithful people? Think not on Sacrifice, while you neglect Mercy. Good Sir. what is the reason you are so violent against those you call Independents? are you a afraid you shall lose your credit, live, Tithes, Offerings, honour and respect? If these come falsely to you, they are better lost then found. When will you be contented that others shall enjoy the same liberty as yourself? The Parliament hath established Presbytery by an Ordinance, you like it not, would you be contented to be forced to it? Do you not expect a Toleration yourself? And shall not your Brethrens be suffered as well as you? When will you cease to cry up the Magistrate's power in Religion, so long as you think they will establish your desires no longer? Why do some of your Brethren, strict Presbyterians, say the Parliament is a swarm of Sectaries, & not the Parliament that was first chosen? Why do any of you give out such threatening speeches what the Common-council will do before long? When will you be contented with the assistance of the truth of the most high to declare itself by? Is there never a wise man among you? never a good Soldier that can endure hardness, that can fight the good fight of faith, which is only able to root out error, even by the sword of the Spirit. I desire you may see, you are not at Dothan, but at Samariah. When will you cease Nero like to kindle a fire in the Kingdom, and say the Independents have done it? when will you cease like Ahab, to say Elijah is the troubler of Israel, when it is yourself and your Father's house.  
All your bitter threats, accusations, slanders, imprecations, nicknames, unjust dealing, Machiavellian plotting, moves me not: I desire your happiness; and that you may acknowledge your evil doing, and be ashamed, & do no more so wickedly. I desi e with all my heart, that you may speedily unwrite that which you have either falsely or maliciously written in your books, and write so no more, then am I persuaded your volumes will be much less, a great deal cheaper and abundance better,  
You tell us your books will be believed in after ages; If you prevail according to your prophecy, it is probable. So would Oxford Au● cusses had the Kings prevailed but they will be never the t●er, because believed by your own party. That you may testify unto all the world your desi es that nothing but truth may be credited. Bind up this with all the other answers to your books, that you intent to record for posterity. Triumph not because all your stories be not suddenly answered: Consider you have agents all over the Kingdom, many may not hear of your stories, others may not have leisure at present; others think it not worth the while, being persuaded you are resolved to have the last word, right or wrong, and so they envy you it not. What I have written, is in vindication of truth, in discovery of errors, of your partiality which if you shall see, and acknowledge, that God may be glorified, I have gained my end.  
You that are the freeborn People of England, take heed whom ye believe, and what you believe, you see your Ministers themselves are subject to errors, listen not to them, neither to oppose the Parliament, or those that God hath made famous; in suffering so much opposition and contradiction for you, lest you bring yourselves into that lamentable slavery, as you had like to have done, by harkening to the Bishops: Sacrifice not your liberties, livelihoods, servants and Brethrens, which have sacrificed their estates and blood for you, upon the lust, fury, pride, avarice, or ambition of any whatsoever.  
You that are called to be Saints, be not dismayed nor discouraged, think it not strange to be reviled slandered and persecuted, for this hath been the portion of the Saints in all ages: Elijah was slandered by Ahab, to be the troubler of Israel. Amos by Amaziah. The Priest of Bethel was accused for conspiring against the King of Israel, Amos 7.10. Thus did Haman slander the jews, saying they did not observe the King's Laws. Hester 3.8. Thus did false witnesses rise up against David, laying things to his charge that he knew not of. Psalms, 27, 12. Psalms, 35.11. Thus was two men, sons of Belial, set before honest Naboth, ●eca●se he would not part with his birthright, to bear false witness against him, s●ying thou didst blaspheme God & the King. Thus was Stephen by suborned men, charged and accused falsely, & suffered Martyrdom. Thus were the Apostles called seducers, heretics, deceivers, enemies to Caesar and the like. Oh be not you troubled, for your Lord & Master the great Lord jesus, suffered the contradicti n of sinners; The jews accused him falsely, and put him to death, through the false suggestion, and slanderous accusation of Caiaphas the high Priest, for blasphemy. Fellow your Master, bless them that curse you, do good to them that hate you, pray for them that dispighfully use you, and persecute you; Render not Jeer for Jeer, taunt for taunt, answer not folly with folly, passion with p ssion; But as much as in you lies, live peaceably with all men▪ and the God of Peace shall be with you, and Satan the Prince of darkness, shall shortly be trampled under your feet And the Lord Jesus shall be advanced, and you though despised here, shall at his coming, appear with him in glory.  
FINIS.