Reader;  
Evil men and seducers wax worse and worse, deceiving, and being deceived; as a Fountain casteth forth water, their hearts cast forth wickedness; and yet none greater pretenders to truth and holiness, than these, and by these pretences they deceive many: This the Holy Ghost in Scripture foretelleth, the Stories of former ages testify, that it may not seem strange to thee if in our days also Egyptian darkness be accounted gospel-light, licentiousness Christian Liberty, and pretended Saints if unmasked, appear real Devils. In two former Treatises the heretical and blasphemous opinions, the scandalous and abominable practices of our Sectaries have been discovered, and to the end thou mayest be warned, and the truth of God not left without witness in Ages to come; This third (being a higher and fuller Discovery of the Frrours, heresies and Insolences of the Sectaries) is penned by the former Author, and allowed to be printed by him that is thy Friend in the truth,  
Ja. Cranford.   

The third PART of GANGRAENA.  
OR, A new and higher Discovery of the Errors, Heresies, Blasphemies, and insolent Proceedings of the Sectaries of these times; with some Animadversions by way of Confutation upon many of the Errors and Heresies named.  
As also a particular Relation of many remarkable Stories, special Passages, Copies of Letters written by Sectaries to Sectaries, Copies of Letters written from godly Ministers and others, to Parliament men, Ministers, and other well-affected persons; an Extract and the substance of divers Letters, all concerning the present Sects: together with ten Corollaries from all the forenamed Premises.  
Brief Animadversions on many of the Sectaries late Pamphlets, as Lilburnes and overton's Books against the House of Peers, M. Peter's his last Report of the English Wars, The Lord Mayor Farewell from his Office of Mayoralty, M. goodwin's thirty eight Queres upon the Ordinance against Heresies and Blasphemies, M. Burtons' Conformities Deformity, M. Dells Sermon before the House of Commons; Wherein the Legislative and judicial Power of the House of Peers over Commoners is maintained and fully proved against the Sectaries, the Power of the House of Commons clearly demonstrated to be overthrown upon the Mediums brought by the Sectaries against the Lords; the late Remonstrance of the City of London justified, the late Lord Mayor and the City vindicated from unjust Aspersions, our Brethren of Scotland cleared from all the calumnies and reproaches cast upon them, and the Magistrates power in suppressing Heresies and Blasphemies asserted.  
As also some few Hints and brief observations on divers Pamphlets written lately against me and some of my Books, as M. goodwin's pretended Reply to the Antapology, M. Burroughs Vindication, Lanseters' Lance, Gangraena plays Rex, Gangraena-Chrestum, M. Saltmarshes Answer to the second part of Gangraena. A justification of the manner and way of writing these Books called Gangraena, wherein not only the lawfulness, but the necessity of writing after this manner is proved by Scripture, Fathers, the most eminent Reformed Divines, Casuists, the practice and custom of all Ages.  
By THOMAS EDWARD'S Minister of the Gospel.  jude 8. v. 
Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.  2 Pet. 3. 17. 
Tetherefore, beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness.  
London, Printed for Ralph Smith, at the Bible in Cornhill. 1646.   

The Preface.  

IN this following Book as in a clear and true Glass, every impartial and ingenuous Reader may plainly behold the many Deformities and great Spots of the Sectaries of these times, Spots of all kinds, Plague spots, Fever spots, Purple spots, Leprosy spots, Scurvy spots, Spots upon them discovering much malignity, rage & frenzy, great corruption and infection, of whom may be said as in Moses Song, Deut. 32. 5. They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. O that the Sectaries themselves and others easy to be deceived with good words and fair speeches, apt to be carried away with good names and specious shows, as godliness, purity of Ordinances, Conscience, would but look into this Glass and continue looking therein, diligently in the fear of God reading over this Book, and observing what's here written, comparing and examining one thing with another, which would they do, I am confidently persuaded many of the Sectaries who know not the depths of Satan would quickly be taken off, become out of love with their way and return, and others kept from going after those ways: this would prove a Sovereign Antidote both to expel the poison already received and to prevent the taking infection. Now that this Book (by the blessing of God) may the better attain these ends, I shall in general pr●mise two things.  

1. Remove some objections that may lie in the way of the Reader, wipe off the dust and dirt cast upon this Glisse that might hinder the clear sight of things.  
2. Give some Rules, Directions, and Cautions, as for the better understanding of it, so for preventing some cavils and mistakes that otherwise might be.   
For the first, I observe two things have been objected against these Books of discovering the Errors, Heresies, and Practices of the Sectaries: First, the manner and way of writing, 〈◊〉 〈…〉ing with matters of fact, particularising men by name, and b●ing very bitter and sharp: Secondly the matter as being untrue and consisting most of lies falsehoods and fables. Now for the satisfaction of the Reader in the first, the manner and way of writing these parts of Gangraena, I have drawn up a large Treatise upon this subject, viz. a Justification of relating matters of fact and the names of Sectaries as well as their Opinions and Arguments, which I have proved from the Scriptures of the old and new Testament both in commands and examples, Orthodox Fathers Augustine, etc. other Ancient Writers▪ as Bernard, etc. the most learned and famous among the modern 〈◊〉, Luther, Beza, Bullinger, Danaus, etc. the judgement of 〈◊〉, as Baldwin, etc. from the practice of Sectaries themselves, as Donatists, etc. in all ages, both in writing one against another, and against the Orthodox; and from many strong convincing Reasons; and besides these proofs have answered fully all objections of all sorts brought against it, as that 'tis a speaking against the Saints, uncovering our brother's nakedness, a going against the Rule of Christ in Matth. 18. which is to tell our Brother alone: which Treatise of the Justification of writing these Gangr●naes (I am confident) will not be only satisfactory, but triumphing over all the clamours, outcries, and objections made by the Sectaries against my Books, slaying their Abs●loms, and cutting off the heads of their great Goliahs, as that of speaking against the Saints, and in the judgement of all learned and ingenuous men stopping their months for ever: Notwithstanding all which I cannot but expect 〈…〉 of the Sectaries will still clamour; speak evil, and will not be persuaded, though never such reason be showed them, yea if an Angel from he even, or one of the old Prophets arising from the dead, should speak against their Opinions and ways, 'tis to befeared many of them would yet go on. The strong delusion that God hath sent upon many of them to believe lies, the great interest of divers in regard of preferment and profit, the Pope's Crown, and the Monk's bellies, the deep engagements of others to that way by many relations, and having men's 〈◊〉 in admiration, make it is hard work to convince men though there be never such evidence of Reason. I may complain of the Sectaries of our times, as 
a Paraeus in 2. Galath. v. 9 Hodi● quid fit? Opinionibus res geritur, imo affectibus. Nulla Argumenta, nullae Apologiae locum inveniunt.  Paraeus doth of some Lutherans and others in his time, that things are altogether carried by opinions, yea by affections, no Arguments, no Apologies can take place. They that at the will and pleasure of some men do not approve of unprofitable, scandalous, yea monstrous opinions, they are cast off, the right hand of fellowship denied them although they preach Christ sincerely. But now in the interim till that Treatise can come forth, which I intent shall preoede the Fourth Part of Gangraena, I wish the Sectaries to consult 
b Baldwin Cas. Consci●n. lib. 4. cap. 7. pag. 10. 53. 1055. Falsorum dogmatum Propugnatores nominatim perstringendi sunt, quomodo enim alias ab auditoribus caveri possunt?  Baldwins cases of Conscience who handling that case of Conscience, whether the Authors and maintainers of false opinions are to be spoken against by name, resolves it affirmatively giving Scriptures and Reasons for it, yea showing that false teachers are rather by name to be branded, than those who lead only wicked lives, and calvin's 
c Calvin. Instructio adversus libertines. cap. 4.  Tractate against the Libertins, giving reasons of his own practice, and answering objections in not only writing against the opinions of the Libertines, but naming Coppinus and Quintinus chief heads of that fastion.  
Secondly, a man would wonder at it, that the Sectaries should so rage and cry out against me, and my Gangraenaes' for meddling with matters of fact, and nominating men, when as long before I put pen to paper in that kind, divers of them had in Pamphlets spoken against many Presbyterians by name, both godly Ministers and other worthy persons, as Master Calamie, Doctor Burges, Master Prynne, etc. Master Burton telling in 〈◊〉 Pamphlet a story of me by name a● Colchester (but false) and raking 〈◊〉 old matters at Bury against Master Calamie in another Pamphlet called Truth, still Truth, though shut out of doors, and all before the First Part of Gangrana was printed; and indeed the Sectaries have all along both before my Books came forth and 〈◊〉 since upon all occasions (yea such of them as have spoken and written most against me for so doing as M. Saltmarsh, M. Goodwin, M. 〈…〉 on, etc.) writ against the Pres 〈…〉 rians by name, and related all 〈…〉 of fact & stories of them, and in a disgraceful manner and way comparing them with D. Pockling 〈◊〉 〈◊〉, and in a scoffing 〈…〉ing abusive way dealing with them▪ and 〈◊〉 hath not 〈◊〉 〈◊〉 only by Independents to Presbyterians, but the 〈◊〉 〈◊〉 written Books and given us stories (and that long before I 〈◊〉 thought of this way) of 〈◊〉 Sectaries a● Anti 〈…〉 ians. Anabaptists, Familists, and that by names, with all particulars of their doings as well as opinions, and of his judgement upon them, as Master Wells his History of the Rise, Reign, and Downfall of the Antinomians, and some others in that kind, so that in this I do but follow them, and write after their Copy, and I appeal to the ingenuous Reader, how they can with any colour blame that as a great evil and wickedness in me, which they account in themselves zeal of God's glory, and a doing God service, especially considering that the Sectaries in their naming of Presbyterians, and bringing in matters of fact and stories have proceeded in a sixfold manner and way, all which in matters of this kind be the things most liable to blame and exception, and which I have all along carefully shunned and declined. First, the Sectaries in writing Books against the Reformation and Presbyterians, have not spared to write against, and that in a most reproachful and vild way, whole bodies, Assemblies, Communities, and those the highest and greatest, as the House of Peers, House of Commons, the City of London and Common-council, the Assembly, the Kingdom and General Assembly of Scotland, some scores of such Books written by Sectaries being in all men's hands; whereas in my writing against Sectaries, I have spoken only against particular persons, but to whole Bodies and Societies I have tendered all due respect, vindicating them and their power against the Pamphlets and aspersions of Sectaries. Secondly, the Sectaries in their writings of matters of fact have not▪ only named ordinary persons, but persons of the greatest quality and place, abusing them by name, as divers Members of both Houses, the Speakers of both Houses, some of the Lords and some of the Commons, the Lord Major of London by name, but I have all along declined the naming of persons in authority and Magistracy, viz. in that way. Thirdly, the Sectaries in their personal matters and stories of the Presbyterians have still related things manifestly untrue, of which there hath been no ground at all, as Master Price ' s story of Master Bellamy 〈…〉 ding it unlawful to sell Prayer Books as the Anabaptists in the Lord Major's farewell of the late Lord Major, as some stories of Cretensis, Master Burroughs and Master Burton of me, the contrary unto them being the truth; as a passage in Master Dells Epistle Dedicatory to the House of Commons concerning Master Ley of the Assembly, most false, as a passage in Master Burtons' Epistle of his Conformities Deformity of the new Lord Major known to be untrue; and so I could go on with instancing in passages in Master Saltmarsh, Lilburne, and other such Books, manifestly untrue; and indeed of all the stories and matters of fact the Sectaries have in their Pamphlets in disgrace of the Presbyterians, I hardly know one true one, whereas the stories related by me of them, the most of them are known to many, and are certain, and I have been all along careful, as by my Reply to Cretensis is evident. Fourthly, the Sectaries in their matters of fact have fallen upon Presbyterians with old matters many years ago, before Presbyterians, yea gone back as far almost as to their childhood, as Master Price did to Master Bellamy, and Master Burton goes back to Bury ten years before, to find something against Master Calamie, and so I might instance in others, but I have confined myself within three or four years, and to the times since they were Sectaries. Fifthly, the Sectaries have brought in against Presbyterians matters of bodily infirmities, of their complexions and such like, as Saltmarsh in his pretended Answer to my Second Part of Gangraena, upbraids me, saying, Your face and complexion shows a most sadly parched, burnt, and withered spirit, but I have forborn that, lest I should reproach my Maker, for he that made me made them. Sixthly, many of the Sectaries in their writings against the Presbyterians, the Assembly, godly Ministers, the Scots, and particular persons by name, have done it in the most scornful, profane, blasphemous and abusive way, even to the abusing of the Scriptures, the Spirit of God, Proaching, Prayer, and other Ordinances, as ever was heard of in any age, witness The Arraignment of Persecution, Martin's Echo, Cretensis, and divers others, but in my Discoveries of the Errors, Heresies, Practices of the Sectaries, I have shunned all such ways, setting myself plainly to discover the Errors and abominable Practices, confuting them with Scriptures and Reason, and in a serious sad manner applying the danger of those evils to the consciences of all, both Presbyterians and Sectaries; and thus much for removing that stone of offence out of the way, taken from the manner and way of writing.  
2. For the matter of this Book that there's a Truth in the Opinions, Stories, Practices related in it, notwithstanding the clamours and speeches of the Sectaries, that they are lies, all lies, I desire the Reader to observe and remember these following particulars: 1. That the Sectaries of our time are so shameless in this kind, as to say all things written against them, are lies: thus they have said the stories of the old Anabaptists in Germany written by Sleydan, Bullinger, Lambertus Hortens 〈…〉 s & other worthy men were lies, and they would not believe them; so Master Saltmarsh in one of his Pamphlets against Master Ley denies the truth of those stories, and other Sectaries in Pamphlets before him have said the same, affirming if the King had overcome the Parliament, stories would have made them as bad as the Anabaptists, and the Princes of Germany prevailing against them, set men on work to set them out so, but all was false; Now if our Sectaries will speak and write thus of all the relations of the old Anabaptists, how can it be expected, but that they will cry all down for false written of themselves? So our Sectaries will not believe the stories of the Antinomians, Anabaptists, Familists in New England, of Mistress Huchinson and the rest, but say all is false, all lies; and some of them have cried out of Master Wells his Book of the Antinomians of New England, as much as of mine. 2. The truth of the main substance and matter of this Book both for opinions and matters of fact is in the Book itself, by quoting Books known to hundreds, by naming of persons known for witnesses, by relating of things common in the times, and these set by the Errors in the Margins, or joined to the matter, so manifest that he that runs may read it, and rationally there can be no more question made of them, then whether the Scots took Newcastle, the Parliaments Forces had a Victory at Nazeby Feild, there be such a man as M. Hugh Peter or John Lilburn. 3. That the Sectaries have used devices and found out inventions on purpose to possess people that relations of things in my Books are false, when most true; as for instance, some Sectaries that have been of the same name of those Sectaries that I have related stories of (though they could not but know by many circumstances and particulars in the stories they were not the men but others) have said, there's a story related of me, I am the man he speaks of, and 'tis all false, for I was at such a place then and could not do so: thus one Webb an Officer in the Army did, telling the people in the West where he found Gangraena, that the story of Webb was of him, I am that Webb in Gangraena, and 〈◊〉 all false, I never preached such things, nor was ever questioned about such things, or did such things related▪ This a godly Minister in the ●●st of England told me he heard one Webb an Officer in the Army speak thus to the people to possess them against Gangraena; Now I writ not of that Webb, but another Webb a younger man here in London, not one of the Army, who put out a Book for the vindication of himself, where he confesses most of the things; and this other Webb could not but by many passages related, as of the age, as of being a Schoolmaster, as of the Christian name, and divers others but know well enough I meant him not, and yet by this did he labour to blast my Book. Again some who having been mentioned in Letters written up to friends, and printed by me, have come to my house, denying peremptorily those things spoken of them in the Letters, desiring to know who writ them that they might have separations, I having told them their names, & withal writing to those Ministers to know more fully their grounds of such relations, they have returned 〈…〉 e Answers, that those things were most true, and they would make them good when ever they should question them, in which kind I could give divers notable instances, but the nature of a Preface not admitting many, I will relate only one, namely of Master Mascall of Dover spoken of in a Letter sent from Dover subscribed by five hands to a Member of the Assembly, printed in the Second Part of Gangraena in p. 135. of the Second Edition, who presently after the coming forth of that Book, coming to my house with a friend of his and mine formerly, denied positively and peremptorily what was written of him in the Letter, declaring he was of another judgement then to speak so of our Ministers and Synods as is expressed in that Letter, holding our godly Ministers to have a lawful calling, and Synods to be needful; whereupon I writing to one of the Ministers all passages that passed between us, and desiring to know what he said to it, he sent me this Answer; Worthy Sir, I received your Letter dated June the 18. but could not conveniently Answer it till now, because I would see the carriages of the Independents on last wednesday when we chose our Elders. What we wrote of Master Mascall we can clear, and will maintain and much more; and according to your advice you shall not fail of sufficient testimony if that Letter be crossed: whereas he saith that he holds our godly Ministers to have a lawful calling, he will not say it in Dover, till he have distinguished the word godly into a shadow: For his saying they never kept Church-meetings in time of the public exercises, it's a very false untruth, and for his seeming to accord with us in our account of Synods, he knows that we hold it a duty to combine Churches, and to have a combination rule the Elders and Pastor of a Congregation, which we know they will never allow. Thus much in brief for Master Mascall who I dare say will not challenge any man in Dover, for that that is done against him, or if he doth, will find as ready an Answer as ever man received by man.  
Your loving friend and Brother. MICH. PORTER. June 29. 1646.   

And thus much for the First general head, concerning the manner and matter of this Book.  
For the Second, the commending some directions, and taking off some misconstructions and cavils, for the better understanding of the subject matter and manner of this Book let the Reader observe and consider these following:  
1. That the Sectaries run such around of all opinions, as that they are come to hold many Popish and Prelatical opinions, and to go upon the Papists grounds and mediums for many of their Tenets, which in the Errors, Positions and Practices reckoned up in this Book the Reader may observe, as the 5, 6, 7, 36 Errors; nay there's almost no Popish or Prelatical principle and Error, but many Sectaries are fallen into it, and in the practice of it, as being against the Perfection, Sufficiency, Perspicuity of the Scriptures, being for Pope Toleration and a Dispensation for want of an Infallible Judge, as the Papists are for the Pope upon that ground, denying preaching to be the word of God and the service of God as much or more than ever any of the Prelates did, being for Music, Organs, Hymns in the public Assemblies, holding anointing the sick with Oil, maintaining Perfection in this life with some Popish Friars, besides divers other Popish Errors: hence divers Popish 
* The Vision of God by Cardinal cusanus, The third part of the Rule of perfection by a Cappuchian Friar, Another book written by a Priest.  Books written by Priests and Friars have been Translated and lately set forth by some Sectaries, sold openly, and I suppose Licenced because the Stationer's names for whom printed, and Printers names expressed.  
2. The Reader shall find in this Book the Sectaries Design and Practice, not to be only corrupting Religion, running out into extravagancies and strange conceits that way, but to be against Magistracy and Civil Government, their design of opposing settled Government, and bringing an Anarchy and Confusion into Church and State, being here so fully laid open that they who run may read it; 'tis in this Book unvailed and the w●●king of this spirit in all sorts of Sectaries and places clearly manifested: they have in Terminis in divers Pamphlets and some Sermons declared against Monarchy and Aristo●acie, and for Democracie they have expressed themselves in such a manner concerning that, that they make it no other than an Anarchy, making all alike, confounding of all ranks and orders, reducing all to Adam's time and condition and devolving all power upon the state Universal and promiscuos multitude, whom they make the Creator and Destroyer of Kings, Parliaments and all Magistrates at there mere pleasure, without tying them to any rule, or bounding them by any laws.  
3. I do more punctually and particularly give the proofs of the Errors and Heresies named in this Third Part then in the two ●ormer, with Animadversions by way of Confutation or Observation upon more of the Errors and Practices than I did before, as having been desired by some so to do, and being that which I judge will make the work more profitable; and the Reader shall find the proofs of the Errors set in the Margins just by them, and the Animadversions under every particular Error, or else of divers of them put in one where the Errors are more of a kind; and the Reader will find I have in all Books quoted all along, to prove the things I charge the Sectaries with, dealt very punctually and faithfully, and I challenge them to name any one thing quoted false, or wrested among so many; and for other Relations I have them from such known godly Ministers and Christians being ear and eye witnesses of them, that I cannot easily be deceived: 'tis possible some circumstances of order, time, place, number, may in some stories be mistaken, and yet the main story true, as we see in Histories of battles and other humane things they often are (though I know n●ne such, and have been in all circumstances as well as substance, as faithful and careful as a man can well be) and I can say it, that of all the particulars in this kind that I have related in these three Books, besides many matters of fact in Antapologia, (which in all amount to some thousands) I do not know of any one particular related by me (excepting one) that I have reason to suspect was not true, and yet that was written me in a Letter by a Reverend and godly Minister and was the voice of the Country, and all I did was only printing that Letter, no otherwise affirming it; which particular, when the untruth of it shal● be made apparent to me from the man himself or his friends, I shall be ready, and have offered it to some who have spoken of it, to right him publicly in print.  
4. Whereas some Letters written to myself, or some other Ministers are printed in this Book, which have some passages in them casting honour and praise upon me, resembling me to some Worthies in their times, as Luther, etc. for which I may be censured, as being the hand & instrument of publishing my own praises, and counted vainglorious; I do by way of taking off this exception desire the Reader to consider these things. First, that I have left out of Letters many passages which reflect honour on myself, constantly passing by such Titles, Epithets, and other expressions that are matters of praise in all particulars, excepting the justifying of my work in writing thus against the Sectaries. Now my Books for the manner and way of writing having been so cried out of by all the Sectaries: and many weak Christians, by their means, having been also offended; I thought it necessary to print some passages of Letters from godly Ministers giving testimony to my Books, and approving me in the way of my writing them, justifying me by the practice of Morney, Plesseus against the Papists, and of Luther; and the judicious Reader shall find if he observe, I print no other passages that may so much as reflect any kind of praise upon myself, but only those that justify my undertaking in this kind against the Sectaries; and which the Lord knows I print not so much for myself, or my own praise, but for the sakes of others, that they may be satisfied of my Books against all the calumnios cast upon them, and profit by the reading of them. Secondly, 'tis not unknown how the Sectaries by writing and speaking have set themselves to disparage me, and to cast scorns of all kinds upon me, such as hardly ever were upon any man in any age, and all to weaken my esteem, credit and authority with the people, that being looked upon as a man so weak that a woman can answer my writings, and that I know not how to put the Nominative Case and Verb together, etc. all I do against the Sectaries might be slighted as not worthy to be looked upon: Now it being apparent this is the design of the Sectaries, and their master piece, and God by his providence without my seeking in the least, stirring up many learned men to bear witness to my works in Letters to their Friends, which have been brought to me, and in Letters writ to myself, I suppose I may in such a case without the censure of vainglory print such testimonies to counterbalance the despisings and scorn of the Sectaries; yea, if I had gone further, and printed not only passages justifying my work, but what they had expressed of me in other kinds, considering how the Sectaries vilify me, I might have been excused: Saint Paul a humble and modest man, yet when by false Teachers he was in his person, presence and speech among the people presented weak and contemptible, to the end his ministry might be made ineffectual, he would not bear it, but takes off all those things, enters into a commendation of himself, showing he was equal with the very chiefest Apostles, and speaks of his own knowledge and gifts, and speaks that in this case he was compelled to glory, 2 Cor. 10. 10, 11, 12. 2 Cor. 11. 5. 6. 16. 2 Cor. 12. 11, 12. And in such a case as this if Casuists be consulted with as Amesius, etc. they conclude that credit and a good report may not only be maintained, but sought for, viz. for the glory of 
A mesius lib. 5. de Co●sc. c. 14.  God, and that we may by our work and example profit others the more by that means.  
5. Whereas in my Book there are many Relations of Sectaries in the Army, some passages in Letters speaking of the Army, and some things spoken by myself, that some may take to reflect upon the whole Army, I desire the Reader to understand aright that nothing related by me, though written by others, or spoken by myself is meant of the whole Army, or the greater part of it, but only of that part of the Army, viz. the Sectaries in the Army: I acknowledge the New Model under Sir Thomas Fairfax hath done gallant service against the enemy, and did the greatest and best services when it had not so many Sectaries as it hath now, and my intent is not in the least to cast dirt upon the Army, but only to relate Errors and insolences of a part of the Army: The Sectaries, who though but a part, and much the lesser, may be sometimes in discourse or writing called the Army, viz. in that sense as the Independents crying up the Army in Pamphlets and Sermons use the word Army, saying, here's an Army, the army hath done thus, when they mean by the Army, and express so much in other words the Independents and Saints in the army, so do I when I speak in any place of the hurt the Army doth, or the Errors there I understand not the Army, but the Sectares in it.  
6. Whereas in this Book there are many passages that Sectaries may be likely enough to interpret a striking at the Parliament, a casting reproach upon them, and more particularly upon the Honourable House of Commons; I do here declare and profess against any such misconstructions, or consequences, it being not my intent to reflect either upon both Houses as conjunct, or upon each as considered distinct, or upon the Committees of either House, the most that can be drawn is, that some passages in Letters or Relations show there are some particular Members that are or favour Sectaries, which in writing so much of the Sectaries (as I do) for the good of the Parliament and the Kingdom cannot possibly be avoided, (though I forbear the naming of, or deciphering any of them) and that there are some such crept into the Parliament all the Kingdom knows and speaks of it, and therefore I meddle not to speak against the Houses in all my Discourse, neither do I insinuate any thing in the least to bring the people out of love with Parliaments, or this Parliament: I formally declare, lest any should mistake, 'tis the people's great interest and blessing to have the power and Privileges of Parliament maintained, and they must take heed they be not so discontented with miscarriages of any particular Members or Committees that may fall out, as to set loose in their hearts from Parliaments and desert them. Parliaments are the strong Boundaries of the exorbitancies of Princes and their Ministers; they have by the constitution of the Kingdom and 
☞  the Lowes, power more than sufficient to restrain the Tyranny of Princes, and to correct their greatest Favourits and Officers of State, let the people once lose Parliaments and be out of love with them, and then farewell all Liberty, Property, and slavery will come in like an armed man; and that nothing in my Book can be against the Honourable Houses, (however someparticular Members may be guilty of some things I speak of, and that party wresting my words to such a sense to make the Parliament offended with me) yet that there can be no such thing, I desire these things may be considered: 1. I do de Industria and at large discover and write against the Sectaries for speaking and writing against the Parliament, against the House of Lords and Commons, and do plead and contend for the power of both Houses, both in matters of Religion and civil things, against the Sectaries, and therefore I cannot be thought to do any thing against them, but for them, 2. That in speaking sometimes of the House of Commons, I speak not positively that they do so, or use such words of them as mine, or bring such Arguments as if I owned them, but speak the Sectaries words, and show what follows upon their grounds against the power of the House of Commons. 3. For any passages in Letters or Relations that may seem to have any reference to one or both Houses of Parliament, a● speaking against any under them employed in Military or Civil affairs, or any other matter, I meddle not with those passages at all as to justify or assert them, but do only barely relate and print them; and for no other end but that the body of both Houses may know that which may be they have not heard of, viz. such a dangerous man employed in their service, such insolences committed by men under their pay, and may know the Country's sense of such and such things, how ill 'tis taken such wicked men should be implied and may prevent in time the mischiefs and evils which may grow out of such things and the discontents that may be occasioned thereby. Fourthly I do with salmission conceive that for a Minister a known friend and servant of the Parliaments in a respective way (not in a reproaching reviling way) to make known to the Parliament what the best affected say and write to ●riends of such and such particulars, as the suffering, yea preferring of all sort: of Sectaries, as the not settling Religion in so long a time, as the letting friends wait long before they can have their Petitions received, as about the Elections of some new Members, as about the carriage of many Sectaries in the Army, etc. is so far from speaking against the Parliament or becoming their enemy, that 'tis one of the greatest and faithfullest services can be done them, and whatever passages I may have printed in any of these, or any other of this kind, I conceive 'tis highly for their service, that they may know what hurt the Sectaries do them, and how the Kingdom takes things; and truly next to the glory of God, the great thing that moves me to write as I do of the Sectaries, is the great damage and prejudice that comes to the Parliament by them, that as Hester said of Haman to Ahazuerus, the enemy could not countervail the King's damage. So the Sectaries doings all the Kingdom over in all kind of Mechanics preaching, in making tumults and riots in Churches, in driving away godly Ministers, and venting all kind of abominable opinions does so much wrong to the Parliament in the Country's several ways, that they can never countervail the Parliaments damage and loss, and I have related such things for no other end, but to let them know so much; and I could wish both Houses had read all passages in Letters sent from several parts of the Kingdom, and from beyond Seas to London, which I have s●●ne of this nature, a● what ill blood these things breed, and how because of the Sectaries they lose a piece in the hearts of their best friends, with many other passages which I forbear now to relate. The Parliament upon many of the wicked doings of the Sectaries, as baptising a Horse, making uproars in Churches, etc. may take up a like speech which Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the Inhabitants of the Land: You have troubled us, to make us to lose the hearts of many well-affected people in City and Country, and thereby encouraged the common enemy to be ready to gather themselves against us again, and we being few in number, in danger to be deserted of the people by reason of you, we shall be destroyed and our House.  
7. Whereas some of the Sectaries in their Pamphlets, as Master Walwyn and others have often insinuated that I have preached and written so much against the Sectaries out of Policy, Superstition, worldly and selfe Interest to maintain my own Covetousness, Ambition, desire of Domination, distinction between Clergy and Laiety, out of a spirit of opposition and Persecution against conscientious and peaceable men (all which they have done out of a design to blast my books among many who know me not, not knowing otherwise how to answer them) I do therefore that I may countermine the Sectaries in this and take of these prejudices, declare as in the presence of God, I never have, nor do appear against the Sectaries and Errors of the times from any of these principles, but from a zeal of the glory of God and his Truth, and that founded upon knowledge and search, a compassion to the Souls of poor people deceived, and the discharge of my duty and Conscience as a Minister of the Gospel; and as for those other of Policy, Self-interest, etc. they have never fallen so much as under my consultation, unless that I have considered and forecast that what I was doing in writing such a Book, and such a Book was against all Policy, Self-Interest, and the ready way (as the times were and are) to run the hazard of the ruin of myself and my family, and that what I write is truth, and the Sectaries speeches aspersions, I desire the Reader to observe these following particulars, and do challenge all the Sectaries to disprove any one particular if they can. 1. Many years ago when I was persecuted by some Prelates and their Creatures, in no possibility nor capacity by my principles and practices, of preferment, &. (as the best of the Independents well know) I preached against, and upon all occasions declared myself against the Brownists, Separatists, Antinomians and all Errors in that way, as well as against Popish Innovations and Arminian Tenets. There are many who were my Auditors in those times can and will witness what I have preached at London and at Hartford against those Errors, when I have in the same places preached such Sermons against the prevailing Opinions Innovations and Corruptions of the Prelates, that many thought I should never have preached again; and indeed was not without manifold sufferings and troubles, being put out of places, stopped from coming into others, and at last Letters missive with an Attachment sent out to bring me into the High Commission Court. About thirteen years ago at Magnus' Church I preaching against forsaking the Public Assemblies, had on a Lecture night at the same Church a Bill given me up (among the Bills to pray for the sick) speaking bitterly for so doing. At Hartford about 10. years ago, when Independency and the Church way began to be fallen too by some men of Note and some people to look after it, I preached against it early, and by all ways laboured to preserve the people. About 8. years ago when Errors on the right hand took with many, I did at a Lecture in the City at Aldermanburic, and Coleman-street preach against Apostasy and falling to Errors on the right hand, and more particularly at Coleman-street, (many in that parish being then leaning that way) gave some considerations against Errors on the right hand, and warned the people of the white Devil, quoting a saying of Master Cartwright out of the Proverbs, and Master Brightman out of the Revelations against leaving the Church of England, and Master John Goodwin was then well pleased with my Sermon that he gave more great thanks. 2. I never yet sought any great things for myself, great livings, or coming into public places of honour and respect, to be of the Assembly, or to preach in any public places before the Magistrates either at Westminster or London, but have contented myself with small means, and to preach in private places in comparison, having refused many great livings and places, preaching here in London for a little, and that but badly paid (a● many well know) minding the work and service, little the maintenance.  
I can speak it truly that in these open times when many young men, raw preachers, men who never bore the heat of the day, have got great Livings of two or three hundred a year well situated with houses and all accommodations, I have for the public good declined all such offers, spent my own temporal estate to minister to my necessities, not having had for almost these two last years 40. li. per Annum, not withstanding any constant preaching on Lords days, weekdays and all extraordinary occasions of Fast and thanksgiving: I have been willing to forsake my fatness and sweetness, to neglect my profit, health, benefit of my Family, all advantages, and in a sort to sequester myself from friends, and all worldly enjoyments to spend my time, strength, spirits, estate, and all in reeding, writing, studying of the Controversy of these times, having prepared many Tractates against the Errors of the times; And as for Domination and affecting of Rule and Government, I have little meddled in that kind, been at few meetings of that nature, and do profess I am so far from being ambitious in that way, that I should account it a great happiness to have a call to a place only to preach and write, and a yearly Pension for the maintenance, rather than Tyths. Thirdly, I began to write my Gangrenaes', and have continued to write on (since which time I have been accused to do all out of policy, worldly interest) in the times of the growth and reign of the Sectaries, when they have been in their greatest power and most formidable, able to sit on the skirts, and to crush those who have opposed them (of which there are many instances, which I well knew) and to prefer and honour those who adhered to them; and yet in such a time have I writ against them, and more and more laid them open, which certainly could be no policy, worldly interest, but piety and duty to appear in so open a manner against the rising side: I well knew the Sectaries strength, policy, actiunes, and how England was a bad Air at that time and still is for zealous Presbiterians to thrive in, much might be lost by it, but nothing gained; I understood the faithful witnesses had not yet put off their sackcloch; had I indeed written against the Sectaries when they had been on the declining hand, and cast out as the Bishops, when all men in high places had turned their hand against them, this might have been interpreted Policy, worldly Interest, but to do it in a time when the Sectaries had so many friends in high places, such an influence upon our Armies, Counsels, etc. so many for them in City and Country, I believe no wise man who considers it will call it Selfseeking or Policy: I may say in this case as Job in another, Is there any taste in the white of an Egg? So, is there any Policy in what I have done? 4. I have been so far from getting any thing by my open and earnest appearing against the Sects, that I have suffered and lost much, and am exposed to all sorts of hazards and dangers for so doing: I believe I have suffered more in my name, Estate, loss of Friends, etc. then any Sectary in England hath done, for maintaining and spreading his Errors. I could have been the darling of the Sectaries in regard of my former Interest and acquaintance with many of them, so I would but have held my peace and done them no hurt (though I had not been theirs) I could have had more friends among the Presbyterian party to have been more moderate (as they call it) (for such a time have we fallen into of Luke warmness, and favour of Sectaries, that the being earnest against them hath made some who go for Presbyterians not to own me as otherwise they would for fear of being taken notice of) but I have lost all them, and many friends more that had some relation to Independents, having been deserted of many with whom I had kept unviolable friendship a long time. I have suffered by that party in some places in the City, where I have been sought unto and earnestly desired by the known godly party, I having been kept out by the Sectaries means, either by joining together with Malignants against me, or taking off some friends, or working one way or other: I have suffered much in my name, all manner of evil having been spoken of me, having been reviled, scorned, every Sectaries hand turned against me been for a sign to be spoken against: O the ●ard speeches and contradictions not only of sinners, but of many Saints to that I have endured. I have been threatened in many kinds, and there have been consultations what to do with me; Lawyers have been advised with, what might be done in Law in such cases of men being named, the Parliament hath been stirred up in several Pamphlets against me, as in Gangraena playes Rex, Walwyns and Saltmarsh's Pamphlets▪ they would upon pretences make the Parliament fall upon me, and have said they hoped the House of Commons would be at leisure ere long to talk with me; and besides what I have suffered and do suffer, I look upon myself as exposed to many dangers and sufferings, running a great hazard in this undertaking: I know there are some desperate men among them like the Circumcelliones among the Donatists, and what may not they do, if God restrain them not: I am not ignorant what a strong party they have, what a proud generation they are impatient of all contradiction and being crossed, to whose Sheafe they think all 
☜  Sheaves should bow, nor what a subtle malicious revengeful people they are, I am sensible what 'tis at this time to lay them thus open, even as much as to catch an angry Lion by the beard, and to stop him in his way rearing after his prey, or as to meet with a chafed Bear robbed of her whelps: and therefore in stead of once dreaming of worldly interest, the favour of men, I have laboured to prepare myself for persecutions and troubles, to forecast the worst, having set God and his Truth for my help, which are stronger than all. 5. I have been so far from Policy, Self-interest in wrighting against the Sectaries, that I was never guilty of these things in any way I ever appeared for: I never was the man since I came to years of understanding that ever put the question which was the strongest and the rising side (they never fell under my deliberation) but which was the good side for God and his Truth, that was enough to me, I looked to that and never troubled my thoughts about rising or great things in the world, as never expecting them; and in my adhering to one party or side before another, I have still done it but so far as they have been for God and his Truth, freely declaring myself at the same time I have been theirs, against wherein they have declined from the Truth and way of God. 6. Whereas the Sectaries, cast Policy, worldly-Interest, etc. upon me, they themselves are most faulty in this kind; and if the Independents Churches and Lectures with other their worldly Interests be compared with mine, their hundreds with my scores, their applause being cried up, with my being cried down, their living in pomp and feasting almost every day, with my slender diet, their ease with my labours, it will be found many of them fell to be Sectaries out of ambition, pride, profit, and that they might live easily. 
* Cal. Instr. advers. libert. c. 4 Quod autem Quintinus ejusque socius ex Sartoribus Doctores facti atque ita immutati sunt, id in causa ●uit, quod delicate & molliter vivere vellent: nec sibi putarent labores convenire. Propterea commodius omni no existimarunt, ut quemadmodum sacerdotes & monachi cantillando, sic ipsigarriendo vitam quaererent.  Calvin in his Instruction against Libertines shows the reason why Quintinus and his companions of Tailors became Doctors were so changed, that they might live delicately and easily, and not be put to labour for their Livings: They thought it better for them that as the Priests and Monks got their Livings by chanting, so they by prating; and so no question one great reason of many Mechanics turning preachers and Dippers is, because they may leave working and live delicately and idly by going from Country to Country preaching. And indeed instead of any Ministers or people opposing the Sectaries out of Policy, worldly Interests, 'tis evident 'tis the high way to some gainful Place or other to become a Sectary or to favour them, hundreds turning Independents and Sectaries merely for preferments and Places, as heretofore men turned Prelatical, and Arminians because of great Livings; and how the Independent party have feathered their nests, got well for themselves above other men, the Reader shall find more spoken of it in this Book. 7. As for that which is said I write so against the Sectaries out of a spirit of persecution and hatred of peaceable conscientious men, I can say truly, if I persecute conscientious peaceable men, whom do I then love? my love, delight and interest is in such, and I am so far from a spirit of persecution, that I would be glad but to find the same measure from Independents, Brownists, Anabaptists and others, which I would measure unto them if it were in my power, namely I would not imprison, banish them and such like, only hinder them from all places of power and trust in the Kingdom, and from spreading their Errors and Opinions to the hurting of others, keep the unsound from the sound, which if I differed in judgement from what was established in a Church, and had nothing else done to me, I should never conplaine of persecution and violence for that; for 'tis absolutely necessary for the peace and welfare of the civil State, besides what 'tis for the honour of God, in the preventing the spreading of all Errors and Heresies. And for a conclusion of this I have the clear and full testimony of my conscience, that my appearing against the Sectaries hath not risen from any such base and poor grounds as the Sectaries allege, but from a sense of my duty that I might witness to the truth of God in this sinful and adulterous generation. And now to draw to a conclusion of this Preface, nothing that hath yet befallen me of scandals, reproaches, and other sufferings, or that shall further befall me in this way, of Books set out against me, of persecutions and troubles to bonds, imprisonments, loss of estate shall (the grace of God assisting me) turn me out of my way of constantly opposing the Sectaries, so long as they go on in their way, but when they for my writing against them shall speak against me as most vile and abominable, I shall answer them as David, It was for the Lord that I have done it, and I will be yet more vile than thus, and though every day, naybour in the year should bring forth some book against me, as bad as Balthasar Paeimontanus writ against Zuingl. and Bolsecu● against Calvin, yet for my part I shall be so far from being troubled, that I shall take all those books as Job speaks, and bind them as a crown to my head, nay if all the Sectaries in England were combined against me, and there were as many of them as tiles upon the houses in the City, and every one of these Sectaries were a Devil, yea had a legion of Devils (as I believe some of them are possessed with many) yet I would go on against them, and if the Sectaries should be able out of this Book, or any other to take advantage of my zeal, faithfulness and plainness of spirit, to make something of some words to stir up the Civil powers to trouble me, yet for all that I shall not give them ever, but write so much the more, p●int them 〈◊〉, pray, speak against their Errors, and if God should give me so into their hands as to be able to deal with me as the Papists did with some of the witness of the truth, yet I am confident they should have no cause to rejoice, but I should overcome even in that, like Samson kill more Philistims by my death then by my life, and many Brethren would wax more ●old to preach and write against them, and out of my ashes should arise those who should further discover them. I know the Sectarian faction must be destroyed and fall, Babel must come down as well as Babylon, and the making of them naked is a preparatory work to the making of them desolate and eating their flesh. But O that God would rather give them to see what 
☞  they have done, and make them to confess, give him glory, and return, helping to build his House with both hands, which they have so laid waste and hindered all this while; and O that they would take well this Book, look into it, and observe God's hand in finding them out, accept of it as it was indeed intended for their good, and not cast it away, with saying 'tis sharp and bitter, but rather remember that of the Apostle, that men must be sometimes sharply rebuked That they may be sound in the ●aith. Erasmus often said of the 
Erasmus saepe dixit. Deus dedit huic post●emae ae●ati propter morborum magnitudinem acrem medicum. Mel. Adam. vit. luth p. 162.  Papacit in his time, that it was so corrupt that it weede● acrem medicum, a sharp Physician, a gentle would have done no good, and therefore he raised up Luther a man of a free and hot spirit, that cared not for gold, and that feared not great men, but went on in the cure of the Church, strong and rough humours needing strong physic to purge them out. The foulness and strength of the disease of Sectarisme at this time called, and calls for a strong Potion and may justly plead against the offence of any acrimony and quickness that may be found in it. Jesus Christ himself that meek Lamb, of whom it was written he should not strive no● cry, neither should any man hear his voice in the streets, yet his zeal of his Father's House made him as 'tis in the second of John to make a 〈…〉 rge of cords and drive all that sold Oxen, Sheep and Doves, and the ch●●gers of money out of the Temple and overthrow the Tables, saying unto them that sold Doves, take these things hence, make not my Father's House ●n house of merchandise; and I remember not that ever I re●d of the like sharpness and quickness of Christ, as this, in any other case (that against the Scribes, Pharisees, and S 〈…〉 es, false Teachers was the likest) and certainly the servants of Christ in a 〈◊〉 when the Church of God and Religion is bought and sold, and made merchandise of by false Teachers, as Saint Peter speaks, the precious truths of God, and the immortal souls of them for whom Christ died, prestituted and sold to the base lusts and self ends of men, when there are not found in the House of God so good intruders as th●se that sell Oxen, Sheep and Doves, such profitable creatures, but those that sell T 〈…〉, Crocodiles, Pipers, Serpents, and all kind of Monst●rs, they may and aught at such times and in such cases to imitate Christ, and to do something more than ordinary for the purging of the Church, and that may show their zeal for God and for his House.    

THE TABLE.  

THe Catalogue of the Errors laid down in this Book from page 2. unto page 17.  
Animadversions by way of Confutation on the Errors of the Sectaries about civil Government, as that all power of Civil Government is founded only in the choice and election of the present people, as that all the legal, supreme Legislative power of this Kingdom is in the House of Commons laid down in the third and fourth sheets of this Book, and in page 158, 159, 160.  
A Catalogue of some Blasphemies of the Sectaries, and a Relation of some passages in their Prayers laid down in the latter part of the fourth sheet.  
A Relation of a story of some Sectaries in contempt of Baptism pissing in the Font of the Church at Yakesly in Huntingtonshire, and bringing a Horse into the Church, and baptising it. pag. 17. 18. which relation is attested by their hands.  
A Relation of some Sectaries here in London, anointing with oil an old blind woman to restore her to sight, p. 19  
A Relation of a story of some Troopers in the Army destroying a Dove-House, because they were fowls of the Air given to the sons of men, all having a common right in them, p. 20.  
Copies of Letters written from godly Ministers, Committees and other persons of quality and well-affected to Members of the House of Commons, Minist 〈…〉 and Citizens of London, concerning the opinions and insolent 〈…〉 ctises of Sectaries in the Army, pag. 21, 22. p. 30. 41. 42, 43, 44, 45, 46, 47.  
Copies of Letters written from Ministers and others concerning the opinions and practices of Sectaries not belonging to the Armies, and Sectaries in general, p. 33. 35, 36. 55. 66, 67, 68, 69.  
Copies of Letters written by Sectaries themselves to other Sectaries or to some of our Ministers, p. 48, 49, 50, 51, 52, 53, 54, 35, 56. 58, 59 62.  
Copies of Letters written from godly Ministers, Committee men, and other persons well-affected, out of the North concerning out Brethren of Scotland and their Armies, p. 71. 72. 73. 74.  
Copies of Letters written from godly Ministers out of several Countries to me, and other Ministers in the City, approving of my manner and way of writing these Books against the Sectaries called Gangrana, and of their usefulness, and the good they have done, p. 33. 3●. 40. 74, 75▪ 77, 78.  
Copies of Letters written from Holland or New-England concerning some Errors, and Practices, p. 94. 168, 169.  
A Relation of some opinions of a Lieutenant of a Company in the Army, p. 22.  
A Relation of some words spoken by a Colonel in the Army, and another of the Are 〈…〉 concerning Ireland, p. 23.  
A Relation of the soldiers preaching in Oxford, and in the public schools, p. 23.  
A story of a Sectary that would not be married by a Minister as holding it unlawful, and afterwards when he had lived with her casting her of, and denying she was his wife, p. 24.  
A Relation of some words and speeches of Sectaries against the Scots, Assembly, Ministry, City, the late Lord Mayor, p. 24. 25.  
A Relation of a story of Mr. Jenney, and Mrs. Att●●a●ay, and of Letters sent her from a Prophet, and his Doctrine of general Restauration, and of Esau's world, and jacob's words. p. 26. 27.  
A Relation of a Sectary holding that the Parliament must give the Kingdom, that is both England, Scotland and Ireland to the Saints, p. 28. 29.  
A Relation of a Troop of Colonel Riches Regiment preaching and dipping in Wales, and of a woman's dying within a day or two after being dipped by him, p. 31.  
A Relation of a Minister hearing in a meeting of Sectaries one who exercised affirm that he was Jesus Christ, and of the Ministers conference with him about it, and his standing in it that he was Christ, p. 32.  
A Relation of some sectarian soldier's affronting and disturbing a godly Mininister in the Church, and of beating a man for gathering Tithes, p. 32.  
An Information from Norwich under the Mayor's hand of a she ●ectary one Priscilla Miles, p. 34. 35.  
A Relation of one Sims a Shoemaker of Hampton with his examination, (who goes about as an emissary all the West over) being apprehended by authority, p. 50.  
A Relation of M. Sickmoore● baptising John Sims, p. 51.  
Animadversions by way of confutation on a Letter of a ●●e Sectary, p. 61.  
A Relation of several Positions laid down by M. del and preached before the General, p. 63.  
A Relation of a story of one M. Kendal a great Sectary who hath renounced his Ministry turned Captain, when a godly Minister was to preach he stepped up before him, p. 70. 80.  
A Relation of a story of some Sectaries who refuse to keep Fast days or days of Thanksgiving, because they will not give thanks for kill men, who affirm they have seen Christ and the Devil. p. 80.  
A Relation of a young maid of 16. years of age that preaches. p. 86.  
A Relation of a Minister who boasted he had pulled down the Bishops, and hoped to do as much for the Presbyterians, p. 81.  
A Relation of an Officer in the Army who was cashiered because he would answer the Sectaries when they spoke for their opinions and against the Presbyterians, p. 81.  
A Relation of several Sectaries tradesmen turned Ministers, and other Sectarian Ministers. p. 81.  
A Relation of a Shoemaker of Coventry who goes about the Country venting his erroneous points, p. 81.  
A Relation of one M. downing's preaching at Hackney, casting aspersions on the Common Council of London, as if they were for the Cavaliers, p. 81. 82.  
A Relation of M. Jesse commending one Mary Abram to one M. Clerk of London to look to his house, and how she worked on his son a young youth, and (being in an Apoplexy) to be married to her by an old schoolmaster, p. 82, 83.  
The Petition of Mr. Clarke to the house of Commons, p. 83, 84.  
A Relation how Mary Abraham had before entangled an Apprentice, and though M. Jesse knew as much, ye● he commended her to him, and how M. Clarke found a paper in his son's chamber of her agreement with another young man, and he showing it to Mr. Jesse, he kept it and would not give it him again, saying that this Mary Abraham had confessed her sin. p. 85.  
A Relation of a story concerning Henry 〈◊〉 spoken of in the first part of Gangraena, and his examination by a Justice of Peace, together with the replies made by himself. p. 85. 86, 87.  
A Relation of a story concerning a schoole-●master of Gloucester, who denies the holy Ghost to be God, though he was dealt with by all fairness to show him his errors, p. 87, 88  
A Relation concerning one Andrew Debman a Cooper, who can neither write nor read, and yet is a great Preacher among she Sectaries, p. 88  
A Relation of a great Sectary whose wife lay a dying, who being spoken to, to pray for her, said what good would prayer do her or them, p. 88  
A Relation how that the godly Mi-  
A Relation of a Letter sent from Newcastle by an Independent, testifying the faithfulness of the Scots to the King, p. 88 ●isters of Newcastle are abused and discouraged by reason of the independents, and other great Sectaries come in their rooms, p. 89.  
A Relation of a story concerning M. Erburies' venting of divers Errors at a meeting, p. 89. 90.  
Animadversions by way of confutation of the Errors vented by M. Erbury, p. 90, 91, 92.  
A Relation of one Sir Words who would have had a place in Norfolk. but being hindered he turned Independent. p. 95.  
A Relation of an old Anabaptist who would oft be drunk, and then bewail the blindness of the Church of England, p. 95.  
A Relation of a story concerning a soldier in the Army who went up into the Pulpit against the Minister his will, and being brought before the Justice carried himself disrespectively, for which he was committed to prison, and how released. p. 95, 96.  
A Relation of some words spoken by one against the Armies going into Ireland, p. 96.  
A relation of one Potter a Smith now turned Preacher, who hath drawn many away to separated meetings on the Lord's day, p. 96.  
A Relation of some soldiers that infected many where they quartered, and of their undecent carriage, p. 96.  
A Relation of one John Durance and of his speaking strangely concerning the King; and that there would be no peace in England till there was a general liberty of conscience, p. 96. 97.  
A Relation of one M. Larking a fierce Independent, p. 97.  
A Relation of a great Sectary who vented many erroneous things, and doth a great deal of hurt in Kent, p. 97.  
A Relation of one Brabson a great Sectary who preaches much against Tithes, p. 97, 98.  
A Relation of one Cornwell a desperate Sectary, who hath put forth divers Pamphlets, p. 98.  
A Relation of M. Blackwood an Anabaptist, who printed a Book called the storming of Antichrist. p. 98.  
A Relation of what one M. Nicholas Davison who came from New-England, being required by the Independents to go to Guildhall, said to them what hurt they did, and how divers Priests turned Independents, p. 98. 99  
A Relation of a young man a Preacher, who lived in Holland, concerning the carriage of some English Sectaries there, and how some of them gave thanks at their meetings for soleration (which as they heard) had passed the House of Commons, and of their justifying M. Archers Book that makes God the author of sin, saving they could show the copies of that, p. 99 100  
A Relation of a story concerning a Captain, who said the ●oules of the righteous go not to heaven, and his exposition on that place, Luke 24. this day thou shalt be with me in Paradise, p. 100, 101.  
Animadversions on the said exposition of the Captain, p. 101, 102.  
A Relation concerning Mr. Batcheler Licenser General of all the Sectaries books, pleading for all manner of damnable Errors, p. 102, 103, 104, 105.  
A Relation of the names of some notorious Sectaries, p. 105.  
A Relation concerning one Carter a Sectary. p. 105.  
A Relation concerning divers Sectaries, M. Peter's converts, and one M. Bunniard who will not keep Fast-days, but his folks work on the Fasts, p. 105.  
A Relation concerning one Oats a a Weaver, who was arraigned upon his life for dipping one who died within 14. days, and one reasoning with him, saying that Rebaptisation was the way to destroy the creature, and the answer made by one, p. 105, 106.  
A Relation concerning a Captain who speak desperately against the City Remonstrance, p. 106.  
A Relation concerning some of the Sectaries that said they would not tolerate the Presbyterians, p. 106.  
A Relation concerning a Captain who preacheth on the Lords days and puts the Minister by (though a godly man) p. 107.  
A Relation concerning a Sectary who said Christ's righteousness was a beggarly righteousness. p. 107.  
A Relation concerning a Sectary who affirmed Adultery and Drunkenness to be no sin, and maintained divers other errors, p. 107.  
A Relation concerning divers Troopers in the Army that hold very desperate and devilish opinions, p. 107.  
A Relation concerning M. Burroughs who spoke against the City for their unthankfulness to the Army, and spoke strange passages against the City Remonstrance, p. 107, 108.  
A Relation concerning M. Symonds of Sandwich, who said they should be damned that had opportunity to come into their Churchway and would not, and of his foul speech towards a godly Minister, p. 108, 109.  
A Relation concerning some Sectaries in the Army, who said, what had they fought for all this while if the Presbyterial Government be settled, etc. p. 110.  
A Relation concerning one Crab a dipper, who spoke very disdainfully of the King, p. 110.  
A Relation concerning a Lieutenant a great Sectary, who holds himself able to dispute with the whole Assembly, he hath often preached in his scarlet Cloak with silver lace, p. 111.  
A Relation concerning one Webb who preached blasphemy, p. 111.  
A Relation of a Manuscript made by some of the Magistrates of New-England (as it was thought) for an arbitrary Government in the Commonwealth. p. 111, 112.  
A Relation of a Sectary who married a woman and went away from her, and will not live with her, and how the Church whereof he is maintains him in it, p. 112, 113.  
A Relation concerning M. Saltmarsh preaching, and of strange things delivered by him, and how he said John Baptists Doctrine was a Leathern Doctrine, p. 113, 114.  
A Relation concerning Cretensis and his Errors, with some brief Animadversions on his 38. Queries, and Opinions,▪ p. 114, 115, 116, 117, 118, 119, 120.  
A Relation concerning M. Peter relating many of his speeches and passages in his Sermons, together with an answer to a Pamphlet of M. Peter's entitled, M. Peter's last Report of the English Wars, from page 120. to p. 147.  
A Relation of M. Treake, and of opinions that he holds, and of some Articles put up against him, p. 147, 148.  
A Relation concerning Richard Overton who hath printed many scandalous things against the House of Peers, and many desperate Pamphlets scoffing and scorning of them, and his behaviour to the House of Commons and his ill speech of the Ministry, p. 148. 149, 150, 151, 152.  
A Relation concerning John Lilburn an Arch-Sectarie who hath printed divers desperate Pamphlets abusing the House of Lords and divers others, p. 153, 154, 155, 156. 157, 158, 159, 160.  
A Relation concerning John Price, M. goodwin's Disciple, and of some of his opinions, p. 160, 161, 162.  
A Relation of Mr. Cradock and of some things he hath preached, p. 162.  
Animadversions on something preached by M. Sympson at Blackfriars, p. 164.  
The Relation of a story of the beating of a march of a Drum heard in the Chapel of Duckingfield by the Independents at a meeting there, with Animadversions on that story, p. 164, 165.  
A Relation of a Petition on foot by some Sectaries for a Toleration, p. 166, 167.  
A Relation of a story of one Andrew Wike, p. 169, 170.  
A Relation of a story of Katherine Chidley and her sons being at Bury in Suffolk, and of Gaffer Lanceter of Bury, and his Pamphlet entitled Lanceters' Launc●, p. 170. 171.  
A relation of a Quarter-Masters preaching, and of his telling the people he had a command from the spirit to preach and was under the command of the spirit, p. 172.  
A Relation of words spoken by a Captain in the Army concerning the decolling of the King, p. 172.  
A Relation of a Trooper in Northhamptonshiere standing up in the Church, and speaking to a Minister, questioning his Doctrine, as also some soldiers wounding a Minister's son in that County. p. 173.  
A Relation of a Captain speaking how they would come against the City of London, if the House of Commons should give order so to do, p. 174.  
A Relation of a Sectary saying of the Ordinance of Tithes the Parliament made an Ordinance to rob men, and calling those Thiefs and Robbers who executed it, and of his arresting the Justices of Peace and the Distrainers, p. 175.  
A Relation of an Independent Commander, declaring they were against Independent Government as well as Presbyterial, if it should be settled, they were for liberty of conscience that no man should be tied to any thing, p. 175.  
Animadversions on a Libellous Pamphlet entitled, The Lord Mayor farewell from his Office of Majoralty, p. 175, 176, 177, 178.  
A Relation of the true Reason, why breaches have been prevented in the Army, there being so many Sectaries in it, namely the great forbearance, patience, the passing by provocations and abuses, p. 179, 180.  
A Justification of that passage in the City Remonstrance, that no Sectaries should be in places of public trust, and what some of the Independents opinions was of that heretofore as most equal, p. 180, 181. and a laying open the necessity of the Remonstrance taking place in that, and what if no Justice nor good can be expected, p. 181, 182.  
A Relation of a Discourse between a Citizen and an Independent concerning the King, and of the Independents interpretation of the Covenant concerning that part of it, of defending the King's Person, p. 183, 184.  
A Relation of the Libertinism and Atheism of the Sectaries. p. 185, 186, 187.  
A Relation of the many kinds of uncleannesses of the Sectaries, as Incest, etc. p. 187, 188, 189, 190.  
A Relation of the drunkenness of the Sectaries. p. 190, 191.  
A Relation of the looseness of the Sectaries. p. 191.  
A Relation of the Sectaries cozening and deceiving. p. 191, 192.  
A Relation of the Sectaries gross lying, and slandering. p. 192.  
A Relation of the pride of the Sectaries and boasting in arms of flesh. p. 192, 193.  
A Relation of the Sectaries unsufferable insolences and horrible affronts to Authority, particularly, 1. Against the Laws of the Land, both Common and Statute, p. 194, 195. 2. Against the King, 195, 196. 3. Against the House of Peers, 196, 197, 198, 199, 200, 201, 202. 4. Against the House of Commons, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213. 5. Against many particular Members of both Houses by name, 213, 214. Against Committees of both Houses, 214, 215. Against both Houses as conjunct in their Authority and Power, p. 216, 217, 218, 219, 220, 221, 222, 223. Against our Brethren of Scotland, p. 224, 225, 226, 227. Against the City of London, p. 228, 229. Against the Assembly, p. 230. Against the Ministers of the Kingdom, p. 230, 231. Against the Reformed Churches, p. 231. Against inferior Magistrates and Courts, p. 231, 232, 233, 234, 235, 236, 237, 238, 239▪ 240.  
Among all the wickednesses of the Sectaries, the Reader may observe these six following particulars: 

1. How they make it their work to destroy and overthrow Religion, p. 233, 234, 235, 236.  
2. How that when the King cast himself into the arms of our Brethren of Scotland, they wished he had gone rather to France or Ireland, p. 236. 237.  
3. Their evil carriage towards our Brethren of Scotland, p. 237, 238, 239.  
4. Their prodigious carriage toward the Kingdom of Ireland, p. 239, 240.  
5. Their damnable hypocrisy and dissimulation, p. 240. and that in seven particulars,  
6. Their contemning and abusing Gods Ministers.    
A Relation of a Sectaries gross cozening one to whom he owed 50. pounds, the latter end of the sheet.  
A Relation concerning some passages spoken in a Sermon by M. Knollys an Anabaptist, p. 241.  
A Relation of some passages delivered in divers Sermons by M. Symonds, p. 241, 242.  
Animadversions on M. Burtons' Conformities Deformity, p. 243, 244, 245.  
Certain Queries propounded to M. Burton, to show him how he is mistaken, p. 247, 248.  
A Relation concerning Green a Feltmaker, that preaches in an Alley in Colemans-street, p. 248, 249.  
A Relation concerning some Letters writ to worthy Members of the House of Commons, Members of the Assembly, and other Ministers, by godly Ministers, concerning the abuses done by the soldiers in the Army, p. 249, 250, 251, 252, 253, 254.  
A Relation concerning one in Authority, and what tricks and devices he used to bring one in to be a Burgess of Parliament, p. 255, 256.    

Certain Corollaries drawn from the Errors and Heresies laid down in this Book.  

Corol. 1. Shows that by the insolent proceedings of the Sectaries those places of Scripture in Timothy and Peter are made good, and fulfilled in our Sectaries, p. 256, 257, 258.  
Corol. 2. Shows that Errors and corrupt Doctrine produce a wicked life, and looseness of manners, p. 258, 259, 260, 261.  
Corol. 3. Shows that many of the Sectaries are not only against Church-Government, but against Civil Government, p. 261, 262, 263.  
Corol. 4. Shows that our evils are not taken away, but only changed, p. 263.  
Corol. 5. Shows into what a condition we are fallen, and from what fallen, that we can do and suffer such things as we do, p. 573, 294.  
Corol. 6. Shows what a great plague and judgement to the Land so many Sectaries in the Army are, p. 265, 266, 267.  
Corol. 7. Shows that never in any Age, or any Christian State, there hath been such a sufferance and Toleration as hath been, and is in our Kingdom, p. 268. 269, 270.  
Corol. 8. Shows that the Sectaries though they will receive Liberty of Conscience, yet they will not give it to others where they have power, p. 271, 272.  
Corol. 9 Shows (as in a glass) the true cause of all our present evils to be a love of Sectarisme, and Errors p. 27.  
Corol. 10. Shows well-meaning men▪ should learn to be undeceived, p. 278.  
A Postscript, in which the Reader hath an account given him of many Pamphlets put forth against Mr. Edward's since he writ the second part of Gangraena, and some brief Animadversions upon them all, as M. Burroughs Vindication, Gangraena playes Rex, M. Saltmarsh's Shadows flying away, etc.    

A Relation of the Names and of the Speeches, and doings of the principal Independents and Sectaries spoken of in this Book.  

Mr. Jesse, page 19 82. 85.  
Mr. Knollys, p. 19 p. 48. 241.  
M. Peter, p. 24. 27. 76, 77. 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146.  
M. Tandy, p. 54▪ 57, 58.  
George Young, p. 64.  
M. Dell, p. 63, 64. 213. 262.  
M. Randall, p. 25.  
Thomas colyer, p. 27, 28, 29, 51, 52.  
William Bowling, and his errors, p. 35, 36, 37.  
Captain Paul Hobson the Tailor, p. 45. 49.  
John Sims a Shoemaker, p. 50.  
〈◊〉 ●●ckmoore. p. 51.  
John P●●le, p. 54.  
Floid a Preacher, p. 62.  
Matthewes, p. 66.  
M. Eton, p. 68 264.  
M. Saltmarsh, p. 72. 75, 76. 113, 114.  
Lamb, p. 78. 113.  
Kiffin, p. 78.  
Turner, p. 78.  
M. Kendal, p. 79.  
Thomas Moor, p. 80.  
M. Wainwright, p. 81.  
Heath a Collar maker, p. 81.  
Rice a Tinker, p. 81.  
Field a Bodiesmaker, p. 81.  
Crew a Tailor, p. 81.  
M. Feake, p. 81. 147.  
M. Harrison, p. 81.  
M. Downing, p. 81, 82.  
Henry Den, p. 85, 86, 87.  
M. Beedle of Gloucester, p. 87.  
Andrew Debman, p. 88  
M. Erbury, p. 89, 90. 250.  
Sir Words, p. 95.  
Potter a Smith, p. 96.  
John Durance, p. 96, 97.  
M. Larkin, p. 97.  
M. powel, p. 97.  
Brabson, p. 97, 98.  
Cornwell, p. 98.  
M. Blackwood, p. 98.  
M. Bachelor, p. 102, 103, 104, 105.  
Dagnall a Bookseller, p. 105.  
Bar a Weaver, p. 105.  
Hich. p. 105.  
Carter, p. 105.  
M. Bunniard, p. 105.  
M. Postlethwait, p. 105.  
M. Cra●ts, p. 105.  
Oats a Weaver, p. 105, 106.  
Tench, p. 106.  
M. Burroughs, p. 107, 108. 118, 119. 164. 180. 181,  
M. Symonds, p. 108. 131.  
Crab, p. 110.  
Thomas Web, p. 111.  
Blunt, p. 112.  
Emmes, p. 112.  
Wrighter, p. 112.  
Cretensis, p. 114, 115, 116, 117, 118, 119, 120. 159, 160, 161.  
M. Cradock, p. 131. 163.  
Richard Overton, p. 148, 149, 150, 151, 152.  
John Lilburne, p. 153, 154, 155, 156, 157, 158, 159, 160, 262▪  
John Price, p. 160, 161, 162.  
M. Sympson, p. 163.  
Andrew Wicke, p. 169, 170.  
Katherine Chidley, p. 170, 171.  
John Hall, p. 171.  
Lanceter, p. 170, 171.  
M. Symonds, p. 241, 242.  
M. Burton, p. 242, 243, 244, 245, 246, 147.  
Greene the Feltmaker, p. 248.  
Spencer a Coachman, p. 249.  
Gorton. p. 249.  
Lieutenant John Web, p. 251, 252. 254.  
Colonel John Hewson, p. 252, 253.  
Major Axton, p. 253.  
Margeret North, p. 253.    

A New and further DISCOVERY OF The Errors, Heresies, Blasphemies and Proceedings of the Sectaries of these times.  
HAving given the Reader an account in my First and Second Parts of Gangraena of many of the Errors, Heresies, Blasphemies, and pernicious Practices of the Sectaries, I shall now proceed to add divers more Errors, Blasphemies and insolent unheard of Practices, by all which the Reader may observe those words of Paul fulfilled in our times, viz. that evil men and Seducers shall wax worse and worse, deceiving, and being deceived, and that place speaking of false Teachers and Doctrines, for they will increase unto more ungodliness, and their word will eat as doth a Gangrene, and in this Third Part I shall more particularly and largely set down the corrupt Opinions and Principles that have been vented against the Civil Magistrate, and the Government of Commonwealths, as also relate more Practices and insolences of those Sectaries who are Soldiers, and belonging to the Army, than I did in the former Parts: And first of all I shall lay down the erroneous Opinions not enumerated in the former Catalogues, which being added to the two hundred and fourteen set down in the First and Second Parts will amount with those in the Appendix too, to near upon three hundred.  

The third Catalogue of the Errors, Heresies, and strange Opinions of the Sectaries of these times.  
1. THat God hath a bodily shape and proportion: man was made according to the likeness of God in personal shape, and God the Creator beareth the same form in shape and person which man hath.  
This Opinion was held by some Heretics in the fourth Century, 
For proof of this vide Pamphlet entitled Little-Nonsuch, printed at London very lately, pag. 2.  first known by the name of Audianis, and afterwards called Anthropomorphitae. Augustine in his Book de Haeresibus ad Quodvult Deum, cap. 50. writes of them, Audianos quos appellant, alii vocant Anthropomorphitas, quoniam Deum sibi fingunt cogitatione carnali in similitudinem imaginis corruptibilis hominis. Theodoret in his fourth Book Haeret. Fabul. writes there was one 
Animadvers.  Audaeus, who said God was like to man, and gave to God the parts of a man, who fell into this Error by his misunderstanding of those places of Scripture, which speak of God according to man's understanding. Danaeus in his Tractate de Haeresibus▪ fully confutes this Opinion, and shows the story of it; and in that, this Heresy should be now pleaded for in Print, it shows us how the Devil in these times revives old Errors dead and buried for many hundred years.  
2. The story of Adam's eating the forbidden fruit, and of 
Little Nonsuch, pag, 4.  the Serpent, is an Allegory; by the Serpent in that place is no other than concupiscence, and by the fruit of the tree, some other eating then the eating of a material Apple is understood.  
This also is an Error revived, held by David George, who lived 
Animadvers.  a hundred years ago: In David George's life written in Latin by his son in law Nicolaus Blesdikius, pag. 161, 162. 'tis related that by the Serpent enticing our first Parents, he meant concupiscence, and pleads for an 
* Danaeus in his Tract. de Haeresibus cap. 4. 3. Among other Errors of the Origenists shows this to he one, that in the interpretation of Scripture they would perpetually Allegorise, so that they left nothing certain in the word of God neither that Paradise, nor Adam, nor Eve, nor the waters, nor any thing which Moses lays down in the whole Book of Genesis. Whereupon Augustine writ 12 Books de Genesi ad literam against such Allegorists and Corrupters of the Scripture.  allegorical interpretation of the Serpent, because the Historical Narration of the Serpent, as it is laid down by Moses, (saith David George) draws divers absurdities with it.  
3. In marriage there are no degrees of blood or affinity forbidden, but a man may marry the next of kin to him; a brother may marry his Sister, an Uncle his Niece, a Son his Father's 
Little Nonsuch, pag. 5, 6, 7, 8, 9, 10, etc.  Wife, and so in any degrees without exception; so that if this liking to marry happen betwixt the nearest of kindred, than it is also the most natural, the most lawful, and according to the Primitive purity and practice.  
The main scope of this book called Little Nonsuch, or certain 
Animadvers.  new questions, is to plead for Incestuous Marriages, where the Author sets himself to evade all the Scriptures in the Old and New Testament, saying, 'tis not marriage simply with Sisters, Brother's Wives, etc. that is forbidden, so long as a man keeps wholly to such a one having taken her for wife, but the committing fornication with them not being married. Now I shall show the falseness of this by two Scriptures, The first in Leviticus 18. where both in the general, verse 6. and in particular the several degrees are forbidden expressly, verse 7. 8, 9, 10, etc. of the Father's wife, of the Sister, of the Father's Sister, etc. And whereas the Author of that wicked Pamphlet pleads, that uncovering of nakedness is meant of fornication only, and not of marriage: I Answer, The Holy Ghost in that Chapter expounds the uncovering of nakedness to be marrying, verse the 18. and makes taking to wife and uncovering nakedness to be the same, as is evident by these words, Neither shalt thou take a Wise to her Sister to vex her, to uncover her nakedness besides the other in her life time: that is, either thou shalt not take one wife to another, marrying another wife having one, or else marry the sister of thy wife whether she be sister by mother or by the father. Again, the holy Ghost in this Chapter forbids that which is unlawful with some kind of persons, and not with all, and at some times and not at others; therefore limits it to such a sort of persons, such degrees of blood; but now fornication is unlawful with all, and at all times, a man may not uncover the nakedness, that is, commit fornication with those who are remotest in blood or affinity, and that it must be understood so is evident from the 19 verse, 
* Vide Ainsworth in Leu. 18. v. 19  Thou shalt not approach unto a woman to uncover ●er nakedness as long as she is put apart for her uncleanness; that is, every man was to abstain from his own wife during the time of her monthly fluors, which necessarily shows 'tis meant of a man's wife, for from all other women a man must abstain always, and 'tis never lawful to approach to them, but even from a man's own wife over who●e body he hath power at other times, he is then to abstain. Lastly, the holy Ghost comes to speak of fornication, verse 20. Thou shalt not lie carnally with thy neighbours wise: There he forbids fornication, but in the former part of the Chapter he for bad Incest and Incestuons marriages. The other Scripture is in the New Testament, Mark 6. 17, 18. verses, where John tell● Herod 'tis not lawful for him to have his brother Philip's wife; and this cannot be evaded, by saying John reproved Herod, taking her by force, or living in fornication with her; but not barely for marriage with her: For the text faith expressly he had married her, and she was willing to it as appears by the story, because she had a quarrel against John Baptist, and would have killed him for preaching to Herod against it, and afterwards watched her opportunity of revenge against John, verse 19 24 preferring his head before half of the Kingdom. I have been the larger in this Animadversion, because divers Sectaries a● guilty of Incestuous marriages; I have the names of three Independents given me out of one County 
☞  who have married incestuously.  
4. 
For proof of this, see page 25. of this third Part of Gangr.  That our common food, ordinary eating and drinking, is a Sacrament of Christ's death, and a remembrance of his death till his coming again.  
5. That the Souls of the Saints departed now in Heaven, are on Earth everywhere present with their friends, and with all the affairs of this world, seeing and knowing them; though in a spiritual manner, and not in so gross a way as when they were living upon earth; for look as the Saints whilst they were on earth 
This Doctrine was Preached at a Funeral sermon in London, & brought to comfort men against that trouble of death, They shall 〈◊〉 and he removed from their friends, and ●e strangers to the affairs b●low: This point was 〈◊〉 〈◊〉 b● way of Answer▪ i 〈…〉 upon and amplified: I and divers other Minister● were ●are witnesses, and spoke together of the Sermon when it was done. I have been told it also from good hands, ●hat an Independent Minister of great note, when he was dying 〈◊〉 to his wife and friends to have a care how they used his body when it was dead, for 〈◊〉 should know what they did to him.  in their bodies, yet were in Heaven in their Conversations: So now, though they ●e in He 〈…〉, yet they are on Earth with their friends, and know their state and condition.  
Doth not this Doctrine open a gap for prayer to the dead? what bred and nourished prayer to Saints departed but this? and is not 
Animadvers.  this a great ground of it among the Papists at this day? if this were true, would it not put men upon praying to Saints whom they familiarly knew and were interested in, as their fathers, mothers, etc. A godly and able Minister who was at this Sermon, professed to me and another Minister discoursing of the Sermon, That if he believed this Doctrine to be true, he should pray to his Father to remember and pray for him; and the Papists generally as Bellarmine and others urge this as an argument for Prayer to Saints because they know our affairs and the condition of things below: unto which the Protestants generally Answer, That the Saints departed know not our wants, nor what is done in the earth: and in Answer to that Argument, The Saints on earth pray for one another: Ergo, much more we should desire the prayers of the Saints departed: Among other Answers they still give this, We may request the prayers of one another, because we know our mutual necessities, but the Saints departed know not what things are done here upon earth, neither are every where present to hear ou● prayers. The holy Ghost tells us, Isaiah 63▪ 16. that Abraham is ignorant of us, and Israel knows us not: Upon which Augustine writes thus, If so great Patriarck● were ignorant what became of the people which were borne of their loins; how is it like that other dead can be present to understand and be helping to men's affairs▪ So Job saith of them who are dead, His sons come to honour and 〈◊〉 knoweth it not, and they are brought low but be perceiveth it not; Job 14. verse 21. But for confutation of this Popish opinion, I refer the Reader to willet's Synopsis the much general Controversy concerning the Saints departed, quest. 3. to Amesius his Bellar. E●ervatus Tom. 2 〈…〉 de Invocatione Sa●ctorum, and to learned Rivers Catholicus Orthodoxus Tract. 2. Quest. 48.  
6. The glorified Souls now in Heaven see in Christ as in a glass the state of the whole Church on Earth, all their joys to rejoice with them, and all their griefs and troubles, though not to grieve with them.  
This is B 〈…〉nes opinion, an brought by him as a ground 
Animadvers.  for the Invocation of Saints, became at once they see in God as in a glass all things here below, and so the prayers of the faithful directed to them. Of the manner how the Saints in Heaven know the prayers of the living, Bellarmine▪ sets down four opinons of the ways how; 1 Some say they know them by the relation of Angels. 2 Others say, the Souls of the Saints by their wonderful celerity and agility are in a sort every where and so know. 3 Many hold, the Saints see at once in God as in aglasse all things which concern them, and so the prayers directed to them. I astly, others say, they know them by special revelation from God, when they are prayed, as Elisha knew Ge●azies corruption, and Samuel knew Saul's estate. Now the Third, the beholding in God as in a glass the prayers of the living, Bellarmine adheres to as the most probable; so that this 6th Error, and Bellarmine's agrees fully: but for confutation of this Error, let the Reader read our Protestants in Answer to Bellarmine upon this question: As Amesius Bellar. Enervat. willet's Synopsis, with many others.  
7 The glorified Souls who are in Heaven, do now with Christ govern and rule the Kingdoms of the Earth and all the affairs here below; for proof of which was brought these Texts as I remember, Revelation 3. 21. To him that overcometh will I grant to ●it with me in my throne. Rev. 2. 26. And he that overcometh to him will I give power over the nations.  
This also is a Popish Error brought to strengthen prayer to Saints; for seeing it were a vain thing to pray to them if they had 
Animad verse.  not power to help, they therefore are urged to confess that the Saints are patrons of men, and have the government of the world committed to them, and Bellarmine with the Rhemists bring this Scripture out of the Rev. To him that overcometh will I give power over nations; Ergo, the Saints have the government of men committed to them: But the Answer to this Scripture and such like, the Reader may find at large in willet's Synopsis ninth gener. Controversy, quest. 3. the third part of the question, whether the Saints departed understand our prayers and be always at hand to help us, and thither I refer him.  
8 
* This Error & the other three last mentioned were preached last Sept. 17 at a Funeral Sermon, by an Independent of great note, I, & many other Ministers were ●are witnesses of these doctrines.  That the Angels dwell in the glorified Souls of the Saints departed.  
9 
* Proof Webs Pamph. written against my first Part of Gangr. page 6.  That John's Baptism which was by water, did end at the coming of Christ, and that there is no Baptism by water instituted by Christ.  
Animad. This Error is both printed and licenced, Web professes he should account me as his Father in Christ to convince him of the contrary by Scripture, and this Error receives much countenance from Master Saltmarsh in his Smoke in the Temple, pag. 16. in saying those Scriptures of Matthew 28. 19 Mark 16. 15. Go and teach all Nations Baptising them, etc. are not understood of baptising with water, but the Spirits baptising, or the Baptism of the holy Ghost, and therefore I shall animadvert upon it. For the first branch of this Error, that John's Baptism which was by water, did end at the coming of Christ, and so makes John's Baptism of another kind than Christ's, and divers from it, 'tis a Popish Error and confuted by all our Protestant Divines in handling of the question of Baptism, who hold generally against the Papists, That John's Baptism was not divers from Christ's Baptism, but was all one with it in property and effect, and that they who were baptised by John, needed not to be baptised again; and for satisfaction I refer the Reader to willet's Synopsis twelfth general controversy of the Sacrament of Baptism, Quest. 7. where the arguments pro & contra by Papists and Protestants are set down, and to learned 
* Respond●o Baptismum Johannis discrepasse à Baptismo Christ's, qua▪ tenus Christus Baptizat interius baptism● spiritus. Et hac in parte diff●rt Baptismus Christi ab omnibus Minist●orum Sacrorum baptismis: nihil autem discrepasse à baptisme ceremoniali à Christo instituto, nisiration● tem●oris, & significationis cl●ritate, qu● ante Chriti manifestationem ta●ta non suit, quanta post cam▪ Non s●●us, ac Apostolorum baptismus ante mortem Christi divers●● suit à baptismo▪ ab ipsis post mortem ejus administrato. pag. 25. 26 27.  Rivets Catholicus Orthodoxus Tract. 3. Quaest. 2. where against the Jesuit he learnedly maintains the Baptism of John to be a Sacrament of the Gospel, and that Christ's Baptism differs no more from john's, than it doth from the Baptism of other Ministers, and that John's Baptism differed nothing from Christ's, but in respect of time and clearness of signification, which before the manifestation of Christ was not so great as it was after it; and in this respect the Baptism of the Apostles before the death of Christ was different from the Baptism administered by them after his death. As for that Web●aith ●aith, that John's Baptism which was by water, did end at the coming of Christ, 'tis apparently false, for Christ himself a little before his beginning to preach, was baptised with John's Baptism, which was by water, Matthew 3. from verse 13. to 17. and after Christ preached and called Apostles, they baptised with water, and baptised more Disciples than John; compare John 3. verse 22, 33. with John 4. verse 1, 2. and it was a baptising with water as those words show, J●●●s and his Disciples baptised, and John was also baptising in Aenon because there was much water there, so that it was such a baptising as john's, viz. by water, and the place to do it in chosen, because there was much water. And lastly, 'tis apparent by the Scripture, that a Baptism by water was used by the Apostles and in the Primitive Apostolical Churches, not only since the coming of Christ and his preaching in his own person, but since his going away, since his Resurrection and Ascension, and for that I will name three Scripture, Acts 8. 36. 37, 31, 39 Philip baptises the Eunuch with water upon believing, after Christ's Ascension. Acts 10. 47, 48. Those Gentiles who were baptised with the holy Ghost, verse 45. on whom was poured out the gift of the holy Ghost, these men were baptised with water, as those words demonstratively prove, verse 47. Can any man forbid water, that these should not be baptised, which have received the holy Ghost as well as we? And he commanded them to be baptised, So that this Scripture takes away that foundation that Christ's Baptism, and the Baptism he spoke of in Matth. 28. 19 etc. was a being baptised with the gifts of the holy Ghost, and not with water; for here we see Peter commands those baptised with the gifts of the holy Ghost to be baptised with water, and takes it for granted, such persons are to be baptised, Can any man forbid water that these should not be baptised? 1 Pet. 20. 21. The like figure whereunto, even Baptism doth also now save us, not the putting away of the filth of the flesh. This Epistle was written long after the Ascension, yet even then now Baptism saves, and it was such a Baptism like unto that where in eight souls were saved by water, so that it must be a baptism by water, and those words clearly prove it not the putting away the filth of the flesh which is done by water, which shows that in the baptism under the N. Testament since Christ's death, Resurrection and Ascension, we must look for more than the washing of the outward man by water, namely the Answer of a good conscience by the Resurrection of Jesus Christ; but however more than water, yet water is necessarily supposed.  
10. That it is injustice in God to punish the souls of the wicked in Hell while their bodies lie at rest in their graves, for seeing both were sinners together, both must be sufferers together; if God should punish the soul of C 〈…〉 in Hell five or six thousand years before he punisheth the body of Cain, he then would show himself partial in his distribution of justice.  
11. That the devils are mortal as well as men are in their bodies.  
12. 
* Proof of the 10. and 11. Errors pag. 36, 37. of this Third Part.  That Adam's righteousness in innocency was but flesh, and opposed to the spirit.  
13. Some of the Manifestarians hold that they have seen Christ visibly, and seen the Devil also. 
* Proof p. 80. of this Third part. Proof of the 13, 14, pag. 80. of this Third part. Proof of the 15. pag. 21. Proof of 16. pag. 80. 45.   
14. That 'tis unlawful to keep days of Thanksgiving, to give thanks to God for Victories for one man's killing another.  
15. There is no such office as the Ministry, its blasphemy for any one to say that he is a Minister of jesus Christ more than any other man; such an office was, but it's ceased.  
16. That there is no need of Universities, that Universities are of the Devil; that humane learning is flesh opposed to the spirit, and that if men be anointed with the spirit, and accepted amongsts the Saints, they are sufficiently qualified.  
17. That believers ought not to be troubled or grieved for whatsoever sins or evils they saw committed by any, because that God if he would could hinder them, he had power and wisdom enough to hinder them, and to make things otherwise; and therefore if he saw not good to hinder them, what should they trouble themselves about them?  
18. That Pigeons in Dove Houses are common for all men to 
Vide Proof of these pag. 20. of this Third part.  take and eat them, as well as those who are owners of those Dove Houses, because Pigeons are fowls of the air, and so common to the sons of men.  
19 That 'tis unlawful to eat things strangled, as fowls whose necks are broken and wrung about, and not cut off.  
20. That there is no Predestination nor Election at all.  
21. 
* Vid. Proof of this pag. 107.  That Gods eternal Election is of all men, one as well as another.  
22. 
* For proof see a Book entitled Divine Light manifesting the love of God unto the whole world, with the true Church, printed in the year 1646.  That many shall be actually saved who are not elected; and they who preach none shall he saved but the elect and predestinate, are notable liars.  
23. 
* Divine Light mani●esting the love of God, pag. 25.  There is a twofold eternal life and salvation, a more glorious salvation, so as to make them instruments of salvation unto the whole Creation, and that belongs to the elect and predestinate; and a less glorious salvation, which belongs to them who are not predestinate.  
24. That all the Heathen shall be saved, because they are not guilty of unbelief, never hearing of Christ.  
25. That God is in our flesh as much as in Christ's flesh, he is as much in the flesh of the members, as in the Head.  
26. That all shall be saved at last, both all men and devils: Christ by suffering hath merited for the transgressions of his Creation, Angels and Mankind, and all immortal Spirits, paying the price of our transgressions, and the transgressions of all Angels, 
The main scope of that Pamphlet called Divine Light manifesting the love of God unto the whole world, is to plead for a general salvation of all men and devils, and that Christ hath paid the Price of his blood for them all.  Spirits, and Mankind, sealing the pardon of all with his blood; the reprobate condition of men and Angels shall be regained, cursedness shall be taken away, death and hell shall be destroyed, the grave shall deliver up the dead, all shall be created anew to life and immortality: The damned prisoners shall be sent forth out of the pit wherein there is no water by the power of the Holy Ghost, who will maintain and make use of the blood of Christ, showing it to be the holy Covenant of general Redemption.  
27. They are the great Antichrist, and deny the whole Christ; God, and their own salvation, who deny the Covenant of general Redemption of all men, devils, and the whole Creation.  
28. Christ descended into hell to break the bands of the damned, preaching peace unto them; and for the proving it these Scriptures are wrested, 1 Pet. 3. 18. Ephes. 4. 9 10. Z●ch. 9 11.  
29. The Devils for a time have damned themselves for not believing, nor receiving this truth in obedience to the Gospel of General Redemption, that God hath made all perfect to himself in Christ, and paid a price for the sins of all, being by Christ justly condemned for their unbelief and disobedience, in not obeying 
Divine Light, pag. 19  the Gospel of peace, righteousness, and love to God and our fellow creatures.  
30. The true Christian working faith which the Holy Ghost commends so much unto all in Scripture, and calls for at the hands of all in case of salvation receiving it, or damnation in refusing it, (for the want of which millions of thousands were damned 
Divine Light, pag. 11, 12, 13.  for a time, though not damned to perish for ever, for there is none can be damned totally) is to believe the Covenant of General Redemption, that all shall be eternally saved, both men and devils, and shall see, feel, and possess the blessedness of it to their everlasting salvation and comfort. This is the true Christian working faith that removes the mountains of sins not only for ourselves but for others; and that faith which talks much of Christ, and preaches that none can be saved but by faith, and denies this work of General Redemption, is a formal faith, is a very mystery of iniquity, and proclaims openly against God's love and perfection unto his whole Creation in Christ.  
31. This true faith of believing the Covenant of General Redemption though it were but in a few, in three persons only in the world, yet this faith in these persons should save all the rest of the Creation: These believers are that seed of blessedness unto 
Divine Light, pag. 11, 13, 14, 23.  all the Creation with them, in them, and by them: they are made instrumental means of God through Christ only by believing and declaring his goodness, and in their spirits contesting with God for his Jehovah mercies towards the rebellious, they are made instruments of blessing unto the whole Creation, although there should be but three in the earth. This Christian faith is of power to bring all things to life, If there were but three persons in the whole world that had it in possession; it receiveth all things from God in Christ, and works through God himself, it is perfect unto all in Christ from God: In due time the Lord will bring it unto its full birth, to the breaking up of the gates of hell, and meeting Christ in the general resurrection shall receive life and power to immortalize all things.  
32. That Christ shed his blood for kine and horses and all other 
The proof of this is in p. 36. of this Third part of Gangraena.  creatures, as well as for men; for the proving of which that Scripture is miserably perverted, Rom. 8. 19, 20, 21, 22.  
Animadvers. These Errors last set down from the 26. to 32. are not only (viz. some of them) old Errors revived, held formerly by those Heretics called Origenistae and Adamantii, who denied the punishments of reprobate men and of devils to be eternal, and that after a time they should all be saved, (of which the Reader may see more in Augustine de Haeresibus, and in Danaeus Commentaries upon him) nor only against some express Scriptures, as Judas vers. 6. 2 Pet. 2. 4. Mat. 25. 41. (which unanswerably hold out these three things; First, that the devils have not all their punishment, nor the greatest part whilst this world lasts, but howsoever they are now in darkness, and in chains, they are reserved to have their full doom at the day of judgement: Secondly, that doom and sentence at the day of judgement both upon devils and ungodly men is eternal and everlasting: Thirdly, that eternal cannot be taken for a long time, or a time till such a period, but for ever and ever without end; and the last appears thus, First, because this sentence is something more and further than yet they have suffered, 'tis spoken of as reserved for it; now the devils have suffered a long time, many thousand years before the day of judgement comes, almost six thousand years already, besides what's to come, and if their doom were but for a long time after, it would be but like that which is past, a long time in both: Secondly, at the day of judgement that which is ●alled everlasting, eternal, must needs be properly so, and not taken for a long time, as sometimes 'tis so taken for long times whilst this world stood, because then the stage of this world is pulled down, and time in which things were measured shall be no more, no more night nor day, summer nor winter, 2 Pet. 3. 7, 10, 11, 12. The heavens and the earth which are now are reserved unto fire against the day of judgement; the heavens shall pass away, the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up, all these things shall be dissolved, and whatever hath a being after the day of judgement is eternal and for ever; so Revel. 10. 6. there should be time no longer, which some interpret, there shall be no time, because time shall be finished and this variety of days and nights, months and years, and an unchangeable eternity shall follow in the days of the seventh Angel: but whether that be the meaning or no of the 
* Vid Pareum in hunc locum Nem● nescit ut post consummationem saeculi fiat temporis abolitio, sequatur aeternitas.  place, this is certain, that after the end of this world and the general Judgement there will be an abolition of time, and an eternity follow; and therefore eternal fire, and eternal chains, both for devils and ungodly men, cannot be meant of a long time, but simply of eternal, à parte post. Thirdly, there's the same reason in every respect why eternal for judgement, fire, destruction, should be taken in the same sense that eternal is when joined to life, kingdom, etc. but there 'tis taken not for a long-lasting time, but properly for everlasting, and therefore must of necessity be so here; and whatever colour, gloss, or evasion can be brought to evade that of hell torments, damnation, that they should not be eternal, the same will lie as strong against the eternal life and kingdom given to the Saints) but they overthrew the whole doctrine of faith, break that golden chain of salvation in the eighth of the Romans in all the links of it, Election, Vocation, Justification, Glorification; nay further, these Errors as they are laid down, do not only cross express Scriptures, and Articles of our Faith, but they deny salvation to all men who believe not those wicked doctrines, making them the great Antichrist, formal believers, and putting the cause of all damnation to devils and men (viz. for so long as they are damned) upon the not-beleeving and receiving these wicked doctrines, That all devils and men shall be saved, and that Christ paid the price, laying down his blood for the pardon of all reprobated Men and Angels, and that the believing of these doctrines is the only true Christian working faith, commended so much by the Holy Ghost, and of such an efficacy, that this faith being but in two or three in the whole world, shall yet save all the rest of the Creation; than which Doctrines and Positions nothing can be more repugnant to the Christian faith, and may properly be called doctrines of devils.  
33. 
* Divine Light manifesting the love of God unto the whole world, page 5. Vide Divine Light Manifesting the love of God.  The Trinity of Persons came down in Christ to suffer; Father, Son, and Holy Ghost suffered for their transgressing creature.  
34. There is a private Kingdom of Christ's justice in which he sat Judge over the quick and dead to condemn and execute torments on the rebellious whom he held as prisoners for a time, and there is Christ's public Kingdom, to which the Private Kingdom must give place; and as the Father hath given it to Christ to rule it for ever, so Christ hath committed it to the Holy Ghost to enliven all things, to bring up all to life and immortality, and the Holy Ghost for the Father and the Son shall execute the judgement of love and mercies unto all for the destroying of death, of hell.  
35. 
* Proof p. 22. of this Third Part.  That 'tis unlawful to pray unto God kneeling.  
36. 
* Proof. A godly Minister of this City told me he heard an Independent Minister maintain this Opinion before company.  That Organs are a sanctified adjunct in the service of God now under the Gospel, and that if any man in the Church had a gift of making Hymner, he might bring them in to be sung with Organs or other Instruments of music.  
In several ages of the Church, wanton men who could not be content with the simplicity of the Gospel, have brought both into 
Animadvers.  doctrines of Faith and Worship such opinions and practices still as have been most suitable to their genius and education, to the principles of such Arts and Sciences in which they were versed, as Origen and some others versed in Plato's Philosophy, brought in opinions into the Church according to Plato's doctrine; Some who have been much addicted to Painting and Imagery, they have brought in Images into the Church; and now some of our Independents having fancies in Music singing, taking great delight in that way, they have pleaded for and brought into the Church Hymns and Music.  
37. 
* Proof of this Third Part of his Gangaena page 107.  That Adultery is no Sin, and that Drunkenness is none neither, but a help to see Christ the better by it.  
38. 
* Proof, vide p. 84. of this Third Part.  Though consent of Parents unto children's marriage was commanded under the Law, to them that lived then; yet because that was but a ceremony, 'tis now lawful to marry without their consent, because we live under the Gospel.  
39 
a Proof p. 36. of this Third part.  Christ's death and sufferings were endured for to be our example, not to purchase heaven for us.  
40. 
b I have been told from good hands, of several Anabaptists brought before the Magistrate who have refused to take an oath, and of others who would speak the truth as in the presence of Christ, but not swear.  That 'tis not lawful for Christians to take an oath, no not when they are called before Authority, and brought into Courts.  
41. 
c Proof p. 147. of this Third part of Gangraena.  That Christ would destroy not only unlawful Government, but lawful Government, not only the abuse of it, but the use of it; he was destroying both Monarchy and Aristocracy.  
42. 
d Proof, Pamphlet entitled Certain Queres 1645. by Thomas C●lyer, and in Third part of Gang. p. 28.  That the Saints, besides the spiritual Kingdom and Government of the Church of Christ, must have an external Kingdom to possess; that this is the time that the Kingdom, viz. England, Scotland, and Ireland, is to be taken from him who shall arise and subdue three Kingdoms, thinking to change times and Laws, and shall be given to the Saints.  
43. 
e Vid. Pamph. entit. An alarm to the H. of Lords. p. 1.  Gracious Lords, or Favourable Lords, are titles that cannot be proper amongst Christians, but are marks of Gentiles.  
44. 
f Proof pamphlet overton's defiance to the H. of Lords, p. 6  'Tis an utter disfranchisement of the people, and a mere vassalage, for a man to Petition to Courts of Judicature, as the House of Peers, for his right, and to have justice done him: 'tis no better than a branch of tyranny to force a man to turn Supplicant for his own, and of self-robbery to submit thereto: 'Tis an enslaved and intolerable condition of this Nation, that indeed they cannot have their own natural Rights and Immunities but they must be actual Petitioners, as if their own were not their own of right, but of favour.  
45. That for Crimes and Offences committed in a Commonwealth there should not be certain penalties appointed by Laws, 
Proof, vide pag 111, 112, of this Third part of Gangraena.  to which the Governors and Magistrates should be tied, but it should be lest to the discretion and wisdom of the Magistrates to inflict what they thought fit in case of such and such Crimes; and this liberty should be left, that a Magistrate might exercise his gifts of Government, which if he were kept strictly to the Law, how should his wisdom and gifts be manifested?  
46. That Protestant States and Parliaments have no power nor liberty to confirm and enact by Law Worship and Church-Government, 
Proof, vide Master Burtons' Conformities deformity, the whole scope of the Book being to maintain this, among other pages vide pag. 7, 8, 13, 14, 15. and for Animadversions on this the Reader shall find in the latter part of this Book.  composed by Protestant Synods who have an eye to the Scripture in what they do, but the assuming of such a power, so as to enact a Law to bind all to conformity, 'tis a falling under that in Esay, Their fear towards God was taught by the precept of men; 'tis with Nabuchadnezzar to erect his golden Image, with Jeroboam and his Council to set up the golden Calves; 'tis a rejecting of Christ from being King, an utter overthrowing of the Kingly Prerogative and Office of Christ, and a destroying a foundation of faith.  
47. That all Power, Places, and Offices that are just in this Kingdom, ought only to arise from the choice and election of the people, and that all the power & right any man hath in governing and ruling over those he rules, stands wholly in the choice and election of those that are ruled; and that men need not, ought not to yield obedience and subjection to the Commands, Summons, Laws, etc. of any but of those they have chosen and who are their Representers; and to submit, yield obedience to any others whom they have not chosen, is inconsistent with the nature of just freedoms, and to exercise any power not derived from choice, is no less than usurpation and oppression.  
48. That all the Legal, Supreme, Sovereign, Regal, Legislative power of this Kingdom is in the House of Commons, the chosen Commons of England, and in no other whatsoever: there's no other the Supreme Court of Judicature of this Land but the House of Commons: That all Majesty and Kingship inherently residing in the people or state universal the representation or derivation of it is formally and legally in the state Representative or elect, and in none else: The Supreme power only of right belonging to the House of Commons, they only being chosen by the people.  
49. That the state universal, the body of the common people is the Earthly Sovereign, Lord, King and Creator of the King, Parliaments, all Officers and Ministers of Justice: Underived Majesty and Kingship inherently resides in the state universal; and the King Parliaments, etc. are their own mere creatures to be accountable to them, and disposed of by them at their pleasure; the people may recall and reassume their power, question them, and set others in their place.  
50. That whatever the Fundamental Constitutions of Kingdoms and Common wealths have been by forefathers, whatever agreements, compacts have been of subjection and obedience of such a people for themselves and posterities to one, as under Kingly government, or to more, yet the men of the present age following many hundred years after, aught to be absolutely free from what their forefathers yielded unto, and freed from all kinds of exorbitancies, molestations, without exception or limitation, either in respect of persons, officers, degrees, or things, and estated in their natural and just Liberties agreeable to right reason.  
51. That the House of Commons cannot have any power, nor exercise any power justly, but what the people who chose them 
Pamphlet entitled, A Remonstrance of many thousand Citizens and other Freeborn people of Engl. to their own House of Commons, p. 12, 13.  conferred upon them, and the common people having given them no power to establish Religion (as having no such power in themselves, and therefore could not confer that which they had not) therefore the House of Commons cannot assume a power to control Religion or a way of Church Government upon the people; and although the Kings Writ for choosing Knights and Burgesses implies the establishment of Religion, yet all implications in the Writs of the Establishment of Religion showeth that in that particular, as many other, we remain under the Norman yoke of an unlawful power from which we ought to free ourselves; and the House of Commons ought not to maintain upon us, but to abrogate.  
52. That seeing all men are by nature the Sons of Adam, and from him have legitimatly derived a natural propriety, right, and freedom, Therefore England and all other Nations, and all particular persons in every Nation, notwithstanding the difference of Laws and Governments, ranks, and degrees, aught to be alike free and estated in their natural Liberties, and to enjoy the just Rights and Prerogative of mankind, whereunto they are Heirs apparent; and thus the Commoners by right, are equal with the Lords. For by natural birth all men are equally and alike born to like propriety, liberty, and freedom; and as we are delivered of God by the hand of nature into this world, every one with a natural innate freedom, and propriety, even so are we to live, every one equally and alike to enjoy his birthright and privilege.  
53. That the body of the people may do all that lawfully of themselves, which their Deputies, trusties, Representors, chosen ones do for them, only for greater conveniency they Depute them, and they may go no further in any thing, nor sit no longer, nor dispose of any thing but according to their Commission and power received from the Represented.  
I might here also annex to these Errors many strange and false Expositions of Scripture given by Sectaries in their Sermons, and Discourses; but I will only give two or three: 1 That of 
* Many Ministers, M. Spurstowe, M. Cardel, M. Wills, myself with others heard this Exposition given in the presence of a thousand people at least.  Matthew 28. v. 18. Allpower is given to me in heaven and in earth: By heaven there, is meant the uncreated heaven; there are the created heavens, and the uncreated heaven; here is meant the uncreated heaven, the Godhead; so that the meaning of these words is, all the uncreated power of the Godhead is given to Jesus Christ. 2 That of Genesis the ninth, And surely your blood of your lives will I require: at the hand of every beast will I require it. That by 
* For proof Vide pag. 23. 24. of this Third Part of Gangraena. Animadvers.  Beast there was meant a wicked man. 3 That of Luke 24. To day shalt thou be with me in paradise; that to day was to be referred to Christ's saying so, & not to the time when he should be in Paradise, of which the Reader may find more in some following pages, 100 101.  
In my First and Second Parts of Gangraena, page 28. 29. of the First Part, Third Edition, and in page 1. and 117. of the Second Part, Second Edition, I have laid down some Tenets of the Sectaries destructive to Civil Government and humane Society; but now in this Third Part among these Errors mentioned, I have discovered much more of their anarchical and Antimagistratical spirit, many of these last Errors plainly showing they are enemies to all Government, Order, and Distinction, and would bring all into a popular confusion, and reduce all Commonwealths and Kingdoms 
☞  into such a condtion as they were before they had Laws, Customs of Nations, Rulers over them; and that as often as the weak judgements and humours of the giddy in constant multitude pleased, and this spirit of Anarchy fully shows itself in many whole Books written on purpose, some Sermons, many Speeches, and in many late practices of the Sectaries. I have forborn quoting in the margin one or more particular Books with the Pages just against the Errors for proof, as I have done in other Errors, because not only one Book but many, not only one page but divers pages prove these Errors, the whole scope of many books and pamphlets being to maintain these eight or nine Positions last mentioned, and for the Readers satisfaction, I refer him to these Pamphlets hereafter named, An Alarm to the House of Lords against their insolent usurpation of the Commons Liberties. A Remonstrance of many thousand Citizens, and other freeborn People of England, to their own House of Commons. A Defiance against all Arbitrary usurpations and encroachments, either of the House of Lords or any other. The just man's justification. A Pearl in a dunghill, or Leiutenant Colonel Lilburne in Newgate. An Arrow against all Tyrants and Tyranny. The free man's Freedom vindicated. The just man in Bonds, or Leiutenant Colonel Lilburne in Newgate. Arguments proving we ought not to part with the Militia to any other but to the Honourable House of Commons. A Petition and Appeal of Overton to the High and Mighty States, the Knights and Burgesses in Parliament assembled. A Petition of Leiutenant Colonel lilburn's wife to the chosen and betrusted Knights. The Copy of a Letter sent by Leituenant Col. Lilburne to Master Wollaston keeper of Newgate: Queries to find out who 'tis that holds out against the state of England. The last warning to all the inhabitants of London. In which and divers others he shall read Principles so destructive to all Government whatsoever, democratical, as well as Monarchical and Aristo●taticall, that the like are not to be found in the writings of the old Anabaptists, neither ever did the old Anabaptists when they were in the power of Princes and States, and brought before their 
☜  bars, ever carry themselves with that scorn and height of contempt towards them, as Lilburne, Overton, and other Sectaries have done to that High and Supreme Court of Judicature the House of Peers.  
And certainly if these Assertions and Positions about Magistracy and Civil Government were true and necessary, than all the Acts, Laws, Proceedings, Processes of former Parliaments, and of this present Parliament, with the proceedings of all kind of Magistrates and Inferior Courts are uncertain, questionable, yea, unlawful, void and Null; all who have suffered by Sentences of Courts of Justice, have suffered unjustly; all who possess any thing, as Lands, Houses, Debts, by judgements of Courts, have no Title to them; all men who exercise any power of Rule and Government over others, are usurpers, intruders; and they may say, I never chose the men that made these Laws upon which I was proceeded against and such verdicts given, I never gave my consent that such men should be Judges, Justices of Peace, Sheriffs, Juries, or that such Courts should be erected; yea these principles do bring in to this Kingdom and all other Nations, all kind of confusion and Anarchy, overthrew all ancient bounds, ranks, orders, differences of persons and things, as rich and poor, Magistrates and people, servants and masters, bound and free, and reduce all things back to unsetlement, uncertainties, perplexities, and that as often as men's humours please, and indeed keep all things from a possibility of being otherwise; and all rational wise men who understand the nature of Government and Commonwealths must needs confess as much; and that I may even to weak men deceived with specious pretences discover the weakness and folly of divers of the later Positions, I commend these following particulars to the Readers serious consideration.  
1. These men who deny to the Peers of this Kingdom the Title of Lords, and say, 'Tis not proper to Christians, but a mark of the Gentiles; yet they give to the Commons greater Titles, as 
* Vid. overton's petition to the High and Mighty States the Knights & Burgesses in Parliament. Assembled.  High and Mighty (the Titles of Emperors and Monarchies) and to the common people, Majesty, Kingship, Sovereign Lord, yea, give God's Title, calling the people Creators; and Kings, Lords, their mere creatures.  
2. Instead of Legal Rights and the Laws and Customs of this Nation, the Sectaries talk of, and plead for natural Rights and Liberties, such as men have from Adam by birth, and in many of their Pamphlets they still speak of being governed by Right reason, so that look now as they do in matters of Religion and Conscience 
☞  they fly from the Scriptures and from supernatural truths revealed there, that a man may not be questioned for going against them, but only for Errors against the light of nature and right reason; So they do also in Civil Government and things of this life, they go from the Laws and Constitutions of Kingdoms, and will be governed by rules according to nature and right reason; and though the Laws and Customs of a Kingdom be never so plain and clear against their ways, yet they will not submit, but cry out for natural Rights derived from Adam and right reason.  
3. According to all principles of Justice and Right reason, who is fittest to judge in such and such cases what is according to right reason, whether every Delinquent and ignorant Mechanic called in question (for if that may be allowed, farewell all justice, none shall be punished, nor innocent righted) or the Rulers, Judges, and settled Authority of a Land? Is it not rationally to be supposed that those Ancestors who founded a Government for such a Nation, and those who have followed in a Succession having yielded to and settled such Laws, could better judge of right reason, what was for the good of such a Nation, and accordingly made Laws then every mean man who knows no reason of Laws and States nor is capable of Government, and the true nature of it, neither conceives the Government of Nations in reference to other Nations, nor in reference to the body of the people; but Ship, passengers and all might be split upon many rocks if such unskilful Pilots had the steering.  
4. 'tis certain all Nations and people, though all came from Adam, have not the same Laws, Customs, Constitutions of Government, and so are not, nor cannot be alike ●ree: There is a liberty left in Commonwealths to frame and mould them as shall be judged most convenient, and all are not tied to one Rule; this the Independents grant when they deny it in the Government of the Church; and seeing men are borne and live in different Climates, Countries, and are of several Manners, Dispositions, Constitutions, Educations; the same Laws, Customs, kind of Government, would not be for the good of all, but what would fit one and be useful, would not serve another: some are of a more servile Disposition, some of a harsher stubborner nature, some of a gentler freer nature; some people are situated in Islands, some upon the Continent, some have such neighbours of such a temper, others have not; some Countries wholly subsists on such commodities, others subsist in another way; and so many such differences might be given; now, whether Customs and Laws necessary for such a people, founded on the proper reason and nature of such a place and people, be proper for all, I leave to wise men to judge.  
M. Peter's that great Sectarian statesman in his 
* Last Reports of the English Wars, p. T.  Polit. tells us The same Last will not fit an English and a Scottish foot: The English must be ruled more by love. Now if two nations so near in one Island are not alike free, but must be differently governed, then certainly Nations remote from one another, are not alike free. Besides, to particular persons, yea bodies of people, many providences & accidents may fall out to make one and the same people and particular persons not so free as sometimes they have been; there are some Parents who were free, but having incurred the Law, are tainted in blood & so their children also, some are taken captius or have sold themselves for a necessity, and so their children are servants to, A nation having been saved by some Prince from ruin (though before a free state) may now make him and his Heirs according to such Laws, King over them; nay Amesius in his Cases of Conscience saith, 
Ames. lib. 5. de Conscient. c. 25. De mutua obligatione inter Magistratus, et subditos.  It cannot be denied but that a people forced by necessity may sell themselves to a King to be all his servants, Gen. 47. 23.  
5. 'tis apparent that in one and the same Nation, as England, all the subjects have not the same privileges and freedoms, but some have more than others, some are not liable to be pressed to war, to bare such Offices, serve in Juries, etc. as others are; some have voices, viz. Freeholders, to choose Knights of Shires, others have not; some Cities, Towns, have Charters and large privileges in several particulars, to send Burgesses to Parliament, which other Towns have not; and certainly the Peerage of England have privileges and liberties, which every Jack-straw hath not.  
6. I demand of the Sectaries whether in their Pamphlets speaking of election and consent, they mean an immediate present choice and consent of the present men now to be governed, or else an election consent in the first constitution of this Kingdom and Government by our Ancestors many hundred years ago? Now if they mean this last, how do they know but that this Government wherein the King and Lords have such a power, was by consent and agreement, it being consented such a man should be King, and such persons Nobles, who by birth should have such power, and then such people according to such agreements should have power to choose some men, who together with King and Nobles should make Laws, by which the Nation governed, & the King should have such power, Nobles such privileges, and people such liberties; but now if they mean the first, an immediate election of the present peopl, that they are to obey none but so chosen, 'tis most false, and a principle destructive to the fundamental government of this Kingdom, and destroying the House of Commons as well as the King and Lords; and for the clearing of that, I would propound two things, 1. That in this Commonwealth of England none have any power of Government at all either in a lower or higher Sphere, either by election of the whole body of the people (for all choose not, but some only) or founded upon election as the sole cause and ground; for none of the people can choose, neither are men capable to be chosen, till according to Laws, Writs are granted forth or Charters given by Princes and Laws to such Corporations, and yet then the peopl must go in choosing, not according to their wills, but to such rules agreed on by Laws, and after men are chosen, some conditions also and rules must be observed, before the persons so chosen have power of government; these chosen Commons must be returned, and sworn, take such oaths before they can ●it, or if they do, their election is ipso fact● nul, and they made uncapable ever to fit again; so that 'tis evident that election of some part of the people (not the whole) is only a partial cause, not the total and plenary cause, or rather the true cause is because such a man, according to Laws and Customs of this Kingdom is now in such a place, whereof one of the conditions for such a place is election so and so determined by former Laws; but now in many Officers of this Kingdom who have power of government to hear, judge, and do many Acts, no sort of the common people have any power at all to choose, as in Justices of Peace; they have been always, and still are made without any such election; so the Judges of the Land, Sheriffs, with divers other Officers; and therefore much more may the King and Peers who by the fundamental Laws of the Land, have an hereditary power in Parliament, to which the Kingdom hath agreed and yielded obedience so many hundred years, exercise their power without any election of the people. 2. That certainly people are bound and tied to Laws, Rules, as well as Kings and Nobles, and that Covenants, Compacts, Oaths of Allegiance, etc. made on their part, bind them as well as Prince's oaths: I ever took it for granted that Princes had not been bound, and their people left at liberty and freedom to do what they pleased: I always thought fundamental constitutions of Government made many hundred years before, and ancient bounds set by Laws, with birthright inheritance, having gone through an uninterrupted succession of many P●ogenitors had been a right and interest to Princes, which the mere will and pleasure of common people could not have taken from them, and I conceive that according to the conssitution and Laws of this Kingdom (which gives all sorts their rights though some more some less) 'tis agreed on that the Peers of this Land should have a Legislative and judicial power, and they and their heirs be in such rank, born with such and such privileges over others.  
7. This Position of the Sectaries the Universal people having such a power without whose election all Government is void, their Dagon and great Image which they fall down before and worship, is a mere Chim●ra, a monstrum horrendum, a Babel, which I could shatter and break so to pieces as not one stone should be left of it, nor so much as the stump, but I may not now give all my thoughts for fear of being too voluminous; only I will hint a few things in this place by way of Question, and refer the Reader to what I further say in page 154, 155. etc.  
1. I Desire to know of these Sectaries, what, or who is this state Universal; whether all the men, women, and children born in England, man-servants, maidservants, poor people and beggars, together with those of the better sort; and whether if all these, or the greater part of these taken one equally as well as th'other, be the state universal, have they the like Sovereign power over the King and Parliament.  
2. Whether in what this state Uuniversall will do with the King, Lords, and their own House of Commons; it must be carried by the most voices of this state universal, so that if all the beggars, poor people, servants, children, be a greater number than the rich, wise, etc. it must be as they will have things in the Commonwealth; and if so, let it be considered what may and will be the consequence of that, whether not a community, yea a making the rich poor, and the poor rich, servants masters, and masters servants, and if it must not be so, then how is it the state Universal?  
3. What if this Universal people do not, or cannot agree among themselves about the government and governors, but some are for one way, some for another, some for such men, others for other men; and one sort say they are the most, and the other say they are the most; who shall have power to judge between them and determine the differences?  
4. If Power of Government be founded on the consent of persons to be governed, what if as great a part of the universal people within a few, and may be more considerable, choose another man or men then the other greater part chose, must they subject to them whom they like not, consent not to, or may not they set up those they choose for the governing of them; and suppose twenty such great parties choose all different men, may not each set up and obey only their onwe chosen ones according to this doctrine?  
5. How, where, and in what manner shall all the Universal people meet, men, women, servants, children, poor, rich, beggars to declare their minds what they would have, and how things should be carried; and whether ever did they, or can they meet to make known their minds, and who shall be betrusted to take their minds and report it?  
6. Whether are not the Sectaries the Uuiversall state of England, that pretend to have this power over King, Lords, Commons▪ and whether do they not mean themselves by it in all their Pamphlets, and how do they know many things which they confidently assert of the people in their Pamphlets, to be the judgement and intent of any other, but of their own Sectarian party?  
7. I desire to know how many of the persons who have writ all these late Pamphlets against the King, House of Lords, and of the people's power over the House of Commons to call them to an account, and that they may do nothing but what they give them power to do, and they may displace them at pleasure as being chosen by them, etc. had any voice●, or power by the Laws and Customs of this Kingdom to chuse●any Members for the House of Commons. Let Lilburne, O 〈…〉, Larner, and the rest of that rabble who talk so much of the House of Commons being their chosen ones, and that a man ought to obey none but whom he chooses with such like, name any Knight or Burgess whom they chose, or were capable to choose; for I believe they were of so mean estate that they had not so much free-land per annum required by the Statute for them who have voices Electio 〈…〉 of Knights of the ●●ire; and as for choosing▪ Bu●gesses in London where they lived, they were no Livery men of any of those Companies who have voices in Election; so that for aught I know, when the House of Commons shall question them for their seditious anarchical Pamphlets▪ a● the Lords have most justly done (and by these and many other Acts have endeared the hearts of thousand to them) they may answer the Commons as they have done the Lords, and tell them they never chose any of them, nor gave them any power; they were chosen not by the State Universal, all the freemen of England, but by a few freeholders', and some ric● Citizens and tradesmen, and therefore let them rule over them if they will, and let those who chose them be subject; but unless they will be content to 〈◊〉 down and be chosen by the Universal people, they will not betray their liberty to answer any questions, submit to their Authority, but appeal from the 〈…〉 to the Universal people, or to the Depu 〈…〉 and trusties which shall be made by this Universal people▪ and that they are likely to do it, may be judged by lilburn's carriage to the Committee of Examinations, the House of Comm 〈…〉 itself, and by the many Pamphlets in the year 1645▪ set out against the House of Commons; and that they may say so upon as good grounds, yea by the very same upon which they went in opposing the House of Lords, I will undertake to make good, and of it the Reader may find more about page 155, 156.  
8. If all power be founded thus upon Election of the persons to be governed, and the Commons have all their power thus from Election and from nothing else, whether may any be put by from sitting in the House who are chosen by most voices of those Towns and Counties who send them, and others chosen by fewer voices by far sit in their rooms in the Commons House, and whether upon Articles clapped in before proved, or complaints by the friends of those who have fewer voices, may the Committee of Elections or the House itself put by one chosen by most voices and admit the other, and according to this doctrine of the people Universal represented being the Lords and Masters of the Commons, and the Commons their Deputies and servants, how can they contradict their Lords the people to turn back whom they send, and put in others?  
9 Whether may not according to the Doctrines laid down in the late Pamphlets, the Counties add Burgess Towns who have no Knights or Burgesses there to represent them, nor have not had of a long time, and can yet get no Writs to choose for themselves, answer the House of Commons when sent for, as Lilburne and Overton did the House of Lords, We are not bound to obey any of your Orders, as having none there that represent us or whose Election we have consented to?  
10. Whether according to these Doctrines of the Sectaries, may not such Cities, Towns, Counties, choose men without Writs and send them up to Parliament demanding to sit there, especially after alleging Petitions and motions made for Writs to choose and none granted; and whether in such cases whilst Towns are without any Parliament men for them, may they not refuse to obey any Ordinances made by those whom they never chose nor know not, yea may they not according to this doctrine say that all Ordinances whatsoever made before the time their Representors came in they will give no obedience to?  
11. If all power be founded thus wholly upon the Election of the people to be governed, and that all Governors are their mere Deputies, servants, may do nothing but what they give them a power to do and by Commission from them, whether may the House of Commons exercise that power the Laws give them, and go according to the Privileges and Customs of that House, though the people Represented never gave them any such things in Commission, nor do not know nor understand them? or must they keep only to what is the known mind of those Countries and Towns that chose them?  
12. If all power in Government be founded on immediate Election of the People, and no sort of men have power further than the Universal people gave them, and because they are Representors, trusties, Deputies, etc. may do nothing against the will and mind of the Major part of the Universal people who chose them, whether have all the Parliament-men in all their Votes gone according to the minds and desires of those Cities and places that chose them Represented in Petitions, and whether in cases of doubt and yet of great importance, have they still called their Countries together to know their minds and whether they were willing such things should be, viz. Anabaptists, Brownists, and all kind of Sectaries to enjoy such freedom of meettings, all sorts of ignorant Mechanics to be suffered to turn preachers, and to go up and down seducing people, whether so great an Army to be still continued in this Kingdom, and they Assessed to pay such Taxes for their maintenance, and whether Committees shall be still continued in the Kingdom; whether great sums of money and hundreds of pounds in Land per annum in such necessitous times shall be given away on men who little need it, and so in other particulars? and if things appear to be against the mind of the generality of the people, whether are the people bound to obey their Orders and Ordinances in such cases?  
13. If all power of government be upon Election, and the chosen aught to go according to the will of the universality of the people, suppose it should so happen in a Commonwealth that the greater part of the chosen should apparently go contrary to the trust reposed in them, carry things quite against the mind of the people, as of the chief City, Country, Ministry, and none should be pleased with their actions but a pure faction, a party of men engaged by offices, places of preferment, liberty of licentiousness of living against the true Religion by Laws established, whether then with a good conscience may and aught this universal people with the consent and assistance of such Governors chosen by them who are known to be faithful, demand to choose others in their places, require justice upon them, and so deliver themselves and their Country?  
14. Whether or no according to these Doctrines of the Sectaries there be any in this Kingdom have any power of government or whom the people ought to obey, seeing there is none among us chosen by the universal people, no not the Commons in Parliament, but only by a part of the people the Freeholders and freemen of Towns, which are not the twentieth part of the people of this Kingdom, who yet sure are subject to Laws, and should live under obedience?  
15. Seeing in all kind of lawful power and superiority every man that obeys any should choose him (as the Sectaries speak in their Pamphlets) and the power of Colonels, Captains, Commanders in chief of such a party over Soldiers is lawful, whether may such whole Companies and particular soldiers in such Companies who have Commanders set over them whom they chose not, but were unwilling of, and desirous of others (only 'tis the will of the General to have it so) answer them when they command them, we chose you not, we will not obey your commands, and whether this would be a good answer of the Presbyterian Companies that have Independent Commanders set over them, and well taken at a Council of War? And whether Colonel Lilburne in the Army would have taken such an Answer well from his Regiment, notwithstanding his brother's doctrine? And whether if gallant Colonel Whaley before Worcester should have stood upon this Doctrine that those should command in chief who had the consent of the soldiery there and the people of those parts, and thereupon opposed Colonel Rainborough, it had been true Doctrine?  
16. Whether do not the Sectaries ●ro●●e themselves in their positions about Election, that no men have any power over any to question and judge 〈◊〉 who chose them not, and whom they represent not? when 〈◊〉 they say the House of Commons may question and punish 〈◊〉 and judge the House of Peer, being the Soveraign● S 〈…〉 〈◊〉 both of the Commoners and of the Lords: Now certainly neither the King nor the House of Peers chose the House of Commons, neither are they the Representors of the King and Peers, they represent them not so much as in name, having never the Titles of Kings or Lords given them by Laws, and therefore if according to the Sectaries Doctrines the House of Commons have power over King and Lords to judge them (which for my part I do not believe) though they are not their chosen ones, then certainly the House of Lords may have power to sentence Lilburne, Overton, etc. though not chosen by them.  
17. If all power of Government stand solely upon the Election of the present people, and hath all its authority upon that, whether the power of Governors can continue longer than the people chose them for, and suppose the people never intending or once dreaming to choose them for always, but for a time, whether when that time they were chosen for expired, their power did not also expire? and whether may any with a good conscience, who believes the time is long ago run out for which he chose Burgesses and Knights, submit any more to the Summons, Orders, Censures 
A Remonstr. to the House of Commons. page 19, 20.  of the Commons than the Sectaries will to the H. of Peers? and whether can the H. of Commons expect any submission and obedience from the Sectaries, who have in the name of thousands declared professedly to the world their time was out for which they were chosen, by such a day, which day is past, and therefore they will find when they come to question some of them roundly upon any of their Ordinances, that they will serve them as they do the Lords, telling them they have no power over them, the time for which they chose them is out?  
18. Whether according to this Doctrine of all subjection and power founded only in Representation, Deputation, extending no further than from the Represented to the Representors, may not the Ministry of the Kingdom plead exemption from the power of the Commons as the Sectaries do from the Lords, saying they have no Ministers there to sit in that House to represent them, or who have Deputation from them; there may possibly be some Imitators of them in the House of Commons, Lay Preachers and gifted Brethren imitating them in their work of Ministry, as Apes use to imitate men in the works of their calling, but no Representors of them.  
19 If nothing the representative do be valid or binding, but what the greater number of the Universal have given power in, whether may not & will not the people question all Votes, Orders, Ordinances, as not being tied to them because they know not that the Universal people consented, and so every thing when it should be obeyed, may be questioned upon that ground, and nothing in Government should be certain, but a man may say this Law, this Order is null, void; for how doth it appear the Universal represented people gave consent, or the Representative acted in it from the instructions of the Universal?  
20. If this Doctrine were true, that Magistrates might do nothing but what the greater part of the generality of a Land would have, whether many good things would ever have been done that now are, and whether in many Kingdoms would ever a Reformation have been effected, and whether if the Parliament had gone by the Pole of tag and rag, would ever Common-Prayer-book, Bishops, with many other things have been put down, which yet I hope the Sectaries dare not say but the House of Commons did well in so doing?   

A Catalogue of some Blasphemies of the Sectaries, not mentioned in the First, nor Second Parts of Gangraena.  

* Proof Vide page 35. of this Third part of Gangr.  A Sectary said, That the Prophets in the Old Testament Prophesied two and fifty lies; That in the ninth chapter of the Romans Saint Paul lied, and said he did acknowledge himself to be so, to gain some to Christ. The same Sectary being stowed a place of Scripture, which were the words of Christ, took the book and threw it away, and said that was not ordered by the Holy Ghost to be penned, but it was the Rogue Printer that did put it in.  

* For proof Vide M Bellam●es justification of the City Remonstrance, p. 11.  Another Sectary said there is no God, or if there be a God, the Devil is a God.  

* Proof, p. 114. of this Th●rd Part of Gangr.  Master Saltmarsh the Sectary, preached at Bath, that as John Baptist wore a Leathern Girdle, so the Doctrine that he preached was Leathern Doctrine.  

* Proof, p. 107 of this Third part of Gangr.  A Sectarian Soldier at Bristol finding fault with something a godly Minister had preached of Christ wondering at their unbeleif, this Minister told this Soldier they were Christ's words, unto whom this Sectarian Soldier replied, Christ spoke thus in his darkness: And another time this Minister speaking with the same Sectary about being justified by Christ's Righteousness, this Sectary replied, Christ's Righteousness was a beggarly Righteousness.  
A She-Sectary an Anabaptist said it boastingly again and again, That she was every whit as good as Christ, no way inferior to him, but equal to him, and if she were not so the Scripture was a liar.   

A Relation of some Passages in the Prayers of some Sectaries.  
IT was for certain related to me, and to many persons of worth, that in June last, when the King was with our Brethren of Scotland, an Independent prayed publicly to God, that God would deliver the King out of the hands of those evil Counsellors in whose hands he now wa●.  
'tis written to me in a Letter, and testified under the hands of three witnesses, that an Independent in a public Church prayed thus; Lord, if thou art not pleased to bless us in the seducing King, and traitorous Queen, then bless us in the Prince his Son, or the Duke: And at another time the same man prayed thus; Lord, now that the Sword is drawn, let it never be sheathed, until it be glutted in the blood of the cursed Malignants.  
A Great Sectary in London upon occasion of the City Remonstrance, prayed as follows▪ (of which prayer many Citizens had Copies, and I was told it from good hands it was brought in to the Court of Aldermen.)  
O Lord, thou knowest there is a Remonstrance to go up to the Parliament, which is much to thy dishonour, and the hurt of thy Saints, for Lord thou knowest the Kingdoms of the Earth by right belong unto us thy Saints. Suffer not thy Saints any longer to be trampled upon, but stand up for thy people, and do not suffer the ungodly to go up with this wicked Remonstrance: Confound their device, and suffer it to take no effect: And Lord we thank thee that thou hast stirred up some of thy Saints with courage already to protest against it, we beseech thee stir up more. Lord, stir up the women that lie in their husbands bo 〈…〉 es, and the children to cry unto their parents, every one to be helpful to one another to stay this Remonstrance. Lord, we will fast and pray unto thee this day, to morrow, and the next day. O Lord hear our prayers and let our cry come unto thee; as thou ha●t been merciful unto us, so we beseech thee to continue thy favour and love unto us.  
I was told it also by an understanding godly Minister, that this Summer about the time of lilburn's commitment by the House of Lord, a great Sectary in one of their Conventicles prayed to this effect; O Lord, cast down, or confound all Monarchs' a●d Monarchies, and lift up or advance thy servant Lilburne. This Minister had it from some, who said they were ear witnesses; and I desired to speak with them about i●, and he promised I should, but having not yet spoken with them, I do relate it but as a report, and not with that confidence as I do things I hear, or find written, or that I have from godly persons I know who are ear witnesses. Some of the Independents and Sectaries use to court God in prayer, having as affected strains, and strong lines, as ever University Preachers used to have in their Sermons at Saint mary's. One of them began his prayer, Right Honourable Lord God; another begins ofttimes, Immortal God, and then makes a stop and pause, and then comes on the Se●aphin●s tongues are tip● with thy praises, and praying in an affected manner. Another 
Vide Doct. bastwick's utter rou●ing of the Army of the Independents: Epist. to the Reader.  Independent spoke to God in prayer by way of complaint against the Presbyterians; Lord, they hate us because we know more of thee then they do; but we beseech thee Lord give 〈◊〉 still to know more of thee, and let them hate us more if they will.   

A Relation of stories and sundry remarkable Passages co 〈…〉ng the Sects, and Sectaries; and amongst others of some Soldiers who are great Sectaries.  
JVly the third 1646. two Citizens, honest men related to me this story in the hearing of another Minister, and that with a great deal of confidence (one of them having la●en in the Town where the fact was committed, and having spoken with many Inhabitants about it) that summer was a two years' Captain Beamant and his company being quartered at Yakesly in Huntingtonshire, there being a child in the Town to be baptised, some of the soldiers would not suffer the child to be carried to Church to be baptised, and the Lieutenant of the Troop drew out a pa●● of the Troop to hinder it, guarding the Church that they should not bring the child to be baptised, and instead of the child being baptised, in contempt of Baptism, some of the soldiers got into the Church, pissed in the Font, and went to a Gentleman's stable in the Town, and took out a horse, and brought it into the Church, and there baptised it, and after they had done so, such of the Townsmen as spoke against them before they went away they did them mischief▪ and this was so certainly and generally spoken of that a godly Minister who dwelled hard by, hearing of it came next day to the Town to find out him who baptised this horse, and the rest who had a hand in it, and to stir up the Parish to complain and prosecute them. Which story being thus related to me with much confidence from these two Citizens, as having spoken with this neighbour Minister, and divers of the Inhabitants of Yaksly; yet because I well know that reports will fly variously and many mistakes may arise in relations, and because this was so sad a 〈…〉 ory and such a desperate proph 〈…〉ation and contempt of God's Ordinance of Baptism▪ I therefore entreated these Citizens for my satisfaction, and for the credit of the story to others, to get under the hands of some of the Inhabitants of quality who related it, the truth of the story, wh 〈…〉 of it was true and what might be built upon 〈◊〉 certa 〈…〉 ●her●upo● they sent about it, and took such a course, that abo●t ten days ago, in September I received from the hands of a godly Minister this certificate to a tittle, and do keep the Original by me to produce when ever I shall be called to make proof of it.  
August 15. 1646.  
THat Captain B 〈…〉 of't was quartered at Yakesly in the County of Huntingdon about June 2. 1644. and preached on the Lord's day in the Parochial Church; and in the time of his quarter there, his soldiers fetched a bald horse out of Master Finnmo 〈…〉 s stable (of the Captains) where he was quartered, and in the Church at the Font (having pissed in it) did sprinkle it on the horse, and call him Ball 〈…〉 (because he was hairy) and crossed him in the forehead: They had soldiers Godfathers, and one Widow Shropshire, a soldier sonick-named, was the Godmother. This the Le●●tenant Brayfield by name reported to the Captain, and they all gloried in it at Master Finnmo●rs, and the other soldiers immediately reported the same to be done in many houses where they were q 〈…〉 Which we the Inhabitants of Yakesly do witness whose names are subscribed▪  


William Finn 〈…〉  
Thomas Eva 〈…〉  
John Caryer.  
Robert 8 Sumerly his mark.  
John Pal 〈…〉 o.  
Robert Cum 〈…〉 dge.  
Holl●● Bell.   Robert Ramires 〈…〉 o Corporall was the man 〈◊〉 acted the part of the Minister, Bartly Ward by name was the Godmother, Laure●ce Dodds, 〈…〉 man, was 〈◊〉 that f●cht the horse out of the ●●able.  
The ●ame godby Minister who hath relation to those parts, and 〈◊〉 whom I hall this paper tells 〈◊〉 here are 〈…〉 y other misde 〈…〉 anore of some of the Sectaria● souldier● spoken of By many in these parts, as the baptising of a pigg● and other strange exploith with he will inquire the 〈◊〉 of and 〈…〉 accordingly 〈…〉 finds, give me notice; and he saith 〈◊〉 S 〈…〉 soldier's are so 〈◊〉, that the godly Orthodox Ministers cannot with safety to their persons preath against some of those 〈◊〉 which they 〈◊〉, as against universal grace, and some others; some of these soldiers to one godly and able Minister who preached against their opinions, laid their hands upon their swords, threatening him with a great deal of ●ury.  
There is a godly Minister, and a man of some place more than ordinary (whose wise being much incls 〈…〉ed to the Sectaries and going often to their meetings) he went divers times with her, and among many strange passages which he hath seen and heard in those Assemblies, he relates this following story for a certain truth, which he both saw and heard, but was not willing to have his name made known because of some estate lying so, that he perhaps might suffer much for discovering any thing concerning the Sects.  
About Algate in London there was a great meeting of many Sectaries, (among others one Master Knowls, Master Jesse, and some other of the Sectarian Ministers were there) for the restoring of an old blind woman to her sight, by anointing her with oil in the name of the Lord: The manner of it was after this manner, the old blind woman was set in the midst of the Room, and she first prayed aloud (all the company joining with her) to this effect, that God would bless his own Ordinance and Institution for the restoring of her sight; after she had done praying, Master Knowls prayed for some spice of time to the same effect for a blessing upon this anointing with oil, and after prayer she was anointed with oil, these words being words uttered by him who anointed her or to this effect, The Lord Jesus give, or restore thee thy sight.  
In my first part of Gangr 〈…〉 a a story is related of some Sectarian Troopers assaulting Master Andrews a Minister in Northamptonshire: Now I shall give the Reader a continuation of that story, viz. so far as to show to what place these men went from Wellingborrough, and what pranks these, and others of that Troop played in Warwickshire, which was told me by a good hand from one who came out of those parts, and assured me it was most true, and proffered to give it me under his hand and the hands of others in that Town, and the story is as follows. That very company spoken of came to a Town called Lemington or Remington in Warwickshire, and to the house of one John Mathews who looks to Baron Trevers estate there, where their Captain quartered, viz. one Captain P. and they told him of the passages at Wellingborrough, boasting what they had done, and how narrowly the Priest escaped them, and what they would have done if they had gotten him, and there was a great deal of applauding them by their fellows who were there. The constant course of that Troop whilst they quartered in that Town was to speak against the Ministry, calling them Priests, dissuading the people from going to Church; hardly three of a hundred of that Troop would go to Church, they would tell the people that they would give them a Book should do them more good than all the Sermons they should ever hear in all their lives from all the Priests; and that they could preach better than the Ministers of England; and this Company of Sectarians was so rude, that they did more hurt to a fine Dove-house of Baron Trevars, which this John Mathews was to look to, then Prince Rupert and all his soldiers when they quartered there: This John Mathews entreated them they would not make such spoil and waste, killing old as well as young without distinction; and he prevailed with their Captain to go to them to forbid them, but they answered him that pigeons were souls of▪ the air given to the sons of men, and all men had a common right in them that could get them, and they were as much theirs as the Barons, and therefore they would kill them, take their liberty, and not part from their right; upon which words the Captain said he was so convinced with their arguments, that he could not answer them, and so came away letting them do as they would. At another time there being Poultry provided by the good woman of the house for their diet, which she killed with wring their necks about (as the custom of the Country is) these soldiers would not have them dressed, but threw them away, and fetched others, cutting of their heads, for they would not eat things strangled; and such was the carriage of these Sectaries, that though John Mathewes be a man well affected to the Parliament, and well disposed, yet he professed he had rather have Prince Rupert and his Company to quarter there, than that Troop of Captain P.   

A Copy of a Letter written lately from a Reverend godly Minister in Northamptonshire, to a person of quality and worth in London.  
Worthy SIR,  
THough I am persuaded that you know that many Errors abound in the Army, yet I cannot think but such destructive tenets as some of them have broached amongst us when they lately quartered here, are not particularly come unto your ears. Therefore out of zeal to God's glory, the safety of our Church and Commonwealth, Parliament and Ministry; I could not but impart what I have heard from their own mouths, and by honest neighbours of them. The sacred Covenant binds me with all faithfulness to endeavour to discover Incendiaries, hinderers of Reformation of 
☜  Religion, dividers of the Kingdoms, etc. And truly I cannot think these any other; though as ye● God hath hindered their sparks (which they cast into all the straw which they pass by) from flaming into open and violent liscord. I can produce both the names, and I think sufficient witness (people are afraid almost to speak against the soldiers) that they have seriously spoken (as being their judgements and purposes) that if the soldiers knew the Country's minds, as the Country might know the soldiers, they would have another kind of Reformation than this Parliament is about. That they have not so long sought for liberty, and now to be enslaved; That they could go all England through by force of 
☜  Arms if they listed. That the Country might call the Parliament to account for what they had done, for they were set up by them. They commonly in derision call our Brethren Jack Sect, and say they plot with the King against the Parliament; but if there were any occasion of drawing the sword against them, they would be 
☜  more fierce against them, than ever against the Cavaleirs. They upon long dispute with me cominued in this that there is no such office as the Ministry; and it's blasphemy for any one to say that he is a Minister of Jesus Christ more than any other man; such an office was, but it ceased. A Captain Reformadoe said, their swords shall never out of their hands, as long as one Priest continued in England. They scorned all our religious days and duties; call them fools that pay Tithes, and them thiefs that receive them; will believe no more Scripture, than what they prove by experience to be true. I might have heard more, but that my heart abhors such seditious and blaspemous speeches. They speak most contemptibly of Christ's person, and as I hear, deny either the Trinity, or at least the holy Ghost. If it be for any public benefit, I will search after more particulars, and sufficient proof.  
Sir, I am bold to impart my troubled thoughts unto you, whom I have cause to judge faithful to God, your Country, and your Friend: Truly, we fear some hurt by these in Arms, if a speedy course be not taken with some of them; for I find that they 
☞  stick not to their principle of Liberty, but only in receiving it: they will not give it (if they had the power of giving it) unto others. For aught I can observe, with all their Errors they labour to poison others where they come. My mind will be much satisfied when I shall know you have read these lines, concluding my duty of discovering Incendiaries, etc. discharged till further occasions be offered. The good Lord look upon us, and save us from these instruments of safety. I desire your spiritual health and 
☞  comfort, with all temporal happiness, and success:  
Sept. 24. 1646. Yours to be commanded.  
A godly young man of Summersetshire, or Dors●tshire, at whose house a Lieutenant of a Company of Sir Thomas Fairfax Army quartered, told me, that this Lieutenant maintained these Opinions; 1 That women might preach, and would have had a gentlewom●n in the house (this young man's sister) to have exercised her gifts, telling her he knew she had gifts▪ and had been alone a meditating. 2. That if a woman's husband was asleep or absent from her, she might lie with another man, and it was lawful; for sleep was a death; and pressed it upon a young Gentlewoman in the house, whose husband was then at London. 3. That it was unlawful to kneel in prayer, which was maintained by him, or some others of his company; and when they prayed, they prayed leaning.  
There is a godly Minister of some place more than ordinary, that was in the Army about Oxford, who heard a Colonel of that Army speak it in his hearing, and the hearing of many, that as for fight against the Irish he was against it, for they did nothing but what they might do lawfully, and gave his reasons and grounds for it; 1. Because they did but fight for their Religion and Liberty of conscience, and for their Lands and Estates. 2. That if the whole Commons and body of the people would agree and put down King and Parliament, overthrew the Constitution of this Kingdom in King, Lords, and Commons, they might do it: as this was told two godly/ Ministers, from whom I had this relation, so was it communicated to some members of both Houses.  
June 24. A godly Citizen told me, he heard a great Sectary that belonged to the Army say, speaking of Ireland, he doubted, and so did many more in the Army, whether it were lawful to go fight against the Irish; and that that Country was theirs, as well as England was ours.  
Though the boldness and presumption of many of the Soldiers, Officers and common Soldiers hath been very great, both against the command of God, and the Parliament, to preach in the open Churches in all Countries and places where they have come, putting by many godly and able Ministers from their Office and invading their Pulpits; yet their open and frequent preaching in the University of Oxford, doth most of all declare their impudency, that they should dare to do it in the midst of so many learned men, and in a place so famous for learning; and that in the public schools in Oxford to preach daily, and that against humane learning as they did for some time; and after complaint of it to the General as a thing so scandalous and odious to all ingenuous men, and his forbidding their preaching in the Schools; yet the Soldiers continue still to preach in Oxford daily in a great house where they meet for that end; and I spoke with one that came from Oxford in Aug. last who told me they preach now daily in Christ's Church (one of the greatest Colleges in Oxford) in a kind of Gallery, where the soldier stands that preaches, many sitting on the stairs, others standing below; and this young man heard one of them preach there, discoursing on these words: God would require the life of man at a Beast; this Soldier expounded that by Beasts was meant a wicked man.  
There are two honest men, who last July told me, that they had heard an Independent who lives at Dover say it, and so had others, that the Scots and the Assembly were pests and plagues of the Common wealth, the Assembly were a company of dissemblers, the Presbytery was Anti-christian; and speaking of the Ministers, called them, that ugly tribe.  
A Commander in the Army of known fidelity and worth, told me, he had heard Master Peter's preach in Hedington Fort, against the City of London, incensing the Army against the City; telling them, that after you have done all this, they would not have you live nor enjoy any places.  
July the first 1646. I was told by some of the Aldermen of the City, who were come that day from the Sessions, and from hearing the cause, that a great Sectary was brought to the Sessions of Peace before the Lord Major, for that having wooed a Maid to be his wife, and he proffering to be her husband, she consenting; he took her by the hand, and for his wife; but said, he would be hanged rather than be married by a Priest (calling all our Ministers Priests) and persuading her, there was no ground in the word to be married any other way: whereupon they both consenting, came together; but afterwards, he cast her off and would have nothing to do with her, nor allow her no means: This woman being brought a bed of two Children in her travel, related this, and was ready to take her Oath, the Children were his, and that she never knew any man but him.  
Some who come from the Army tell me, that the Sectaries in the Army do exceedingly rail against the City and Citizens, and call them the Sect of the Adamites.  
A Citizen of London of good rank, told me and divers others, that he being at Boston Fair but a little before, there was a Commander a great Sectary, spoke to many whom he met with, against the City of London, how the City was quite turned against the Parliament, and was come to that pass, that if the Army came near London to lie near them and to awe them, they would raise an Army to set them further off; and if the Army went northward against the Scots, they would help the Scots against them; this Citizen said, he taking notice of it, spoke freely to this Commander, and told him his mind of the faithfulness and fidelity of the City: and at the same time this Citizen related (viz. the fourth day of August) that it was given in to some Committee or members of a Committee, under two hands, that this Officer having an Order for so many Barrels of Powder and a Tun of Match out of the Tower to send to such a place, he never sent it, but sold it; and afterwards being sold again, it came to be brought to the Tower, and some knew it to be such Powder that was given out by order to such a man: and so it came to be discovered.  
I was told it by two persons of quality, a Member of the House of Commons, and a minister, that some of the Sectarian Soldiers speaking of the Remonstrance, called my Lord Major Rascal; and for those who had a hand in the Remonstrance, they hoped ere long to have the pulling them out of their houses.  
August the 30. Two persons of quality and worth, a Reverend Minister, and another person in public employment, went to the spital in the afternoon to hear Master Randall (out of a desire to be satisfied upon their own knowledge (as having heard many strange things of him) and coming, they heard him preach on that text, A sour went out to sow: from whence he raised this observation, That all the Creatures held forth God in Christ, and preached the Gospel.  
The heavens declare the glory of God; that is, the glory of God in Christ: and he preached that all the creatures and all actions are Sacraments, and do set forth the death of Christ; common ordinary eating and drinking do set forth the death of Christ, and are to be done as Christ said, Do this in remembrance of me: He gave no blessing at the end of his Sermon, no Psalm was sung; there were three great rooms full of people to hear him.  
A 'mong many Physicians in these times that are Sectaries, Independents, Anabaptists, Seekers, I have been told from good hands of two of them, these speeches; one of them speaking about the Ministers, said there was a necessity of the falling of the Tribe of Levi: The other about April last (at which time the Independents were in their great ●uffe) that the Ministers would be a contemptible generation, as hateful within a while as ever the malignant Ministers and Prelates were.  
About the latter end of April last, I entreated a Doctor of Physic, a godly man and prudent, to go along with me to a house not far from Cheapside, where some company were appointed to meet me, to discover some things to me about the opinions and ways of some of the Sectaries; and there came three, who in my hearing and the Doctors related these following particulars of Mistress Attaway, Master Jenney, and some others of their way, and what they related were such things that they had heard from their own mouths often. Mistress Attaway held that the Book of Esdras and some other Apocryphal Books were Canonical Scriptures; that she should never die, and that she should bring forth Children at Jerusalem, and that at Jerusalem she should meet with Christ, and enjoy him visibly; and this Mistress Attaway had so persuaded Jenney that he believed he should never die, and both Mistress Attaway and Jenney held themselves as pure from sin as Christ was, when he was in the flesh; and this Mistress Attaway told Master Jenney she had Letters sent her from a Prophet, who was shut up for a time, and none could come to him; only there was a Maid one Ellen, whom they among themselves called the Prophet's Maid that went to him, and Mistress Attaway showed Jenney these Letters, which were to this effect, that she must go to Jerusalem, and he must go with her, and he should be a Preacher there, have a great hand in repairing Jerusalem, and there Abraham, Isaac and Jacob should come down from Heaven, and meet them; and this Prophet by the end of this Summer should come forth with power; For the present there was none that was an Administrator and dispenser with power, but this Prophet should come with power, and do greater works than Christ, saving only he should not die for the sins of men: This Mistress Attaway had a great parchment role, wherein many things were written, and this was to be given to Jenney; and this Jenney believed all Mistress Attaway told him as fully as might be, that he should never die, etc. This Mistress Attaway also gave out that there should come ships from Tarshish to fetch away all the Saints to Jerusalem, and all that would not turn Jews should be destroyed, and this whole Land should be destroyed, and therefore she would go away before hand to escape: This Jenney, Mistress Attaway and some of their Tribe held no hell but what was in the conscience; the souls mortal; they held the Book of Esdr●s had great things in it to them who had the spirit to understand it, and that there was Esau's world and jacob's world; this was Esau's world, but jacob's world was coming shortly, wherein all creatures shall be saved; And this Prophet who was shut up, was to come forth to preach this new Doctrine of general Restauration and Salvation of all; and though all should be saved, yet there should be degrees of glory between those that have been Saints (they should be more glorious) and those who were the wicked, though now restored: This Jenney held from that Scripture in Genes. where God saith I will make him an help meet for him, that when a man's wife was not a meet help, he might put her away and take another; and when the woman was an unbeliever (that is not a Sectary of their Church) she was not a meet help, and therefore Jenney left his wife, and went away with Mistress Attaway.  
A Commander belonging to the Army, told me last July he had seen some of the Sectarian Preachers, preach lately with their hats on, and sitting; he told me he had heard Master Cradock, Master Peter, and other such Preachers insinuate into the soldiers, flatter them all kind of ways, telling them what they had done, what fame they had achieved, how they had conquered ●he Kingdom, and particularly a little before, he heard Master Peter's preaching thus, you who have conquered the Kingdom, done all this service, and now when you have done all this might expect your Arrears, look to enjoy your Liberties, yea and expect preferments, good places as you have well deserved, it may be, you shall be cast into a stinking prison; but if it should be so, 'tis the will of God, and ye must provide to bear it.  
There is one Thomas Collier a great Sectary in the West of England, whom I have spoken of in the second part of Gangraena, and have printed some Letters of his in this third part 
* pag. 51. 52. . I have seen a Book of his printed in the year 1645. called certain Queres, or Points now in controversy examined, wherein among other 
Certain Queres.  Errors laid down by him, he makes Baptising the Children of the faithful not only to be 
* pag. 18. 19  vain, b●t evil and sinful, ye● the commission of Baptising Children to come from the Devil or Antichrist, or both; And secondly, that Magistrates have no power at all to establish Church-Government, or to compel any to the Government of Christ by any humane power; and upon occasion 
page 22. 25.  of discoursing of the power of the Civil Magistrate, what he should do now religion is corrupted, and the Magistrates endeavour is to Reform it, and to this end have called an Assembly of Learned men to assist them in this work: This Learned Master Collier if he might be thought meet, makes bold to present these 
page 27.  three words in this case to the Parliament.  
First, To dismiss that Assembly of Learned men, who are now 
page 27.  called together for to consult about matters of Religion; and the 
☞  reason this Learned Clerk gives, is because he cannot conclude that God hath any thing to do there for them; he knows no rule in the Book of God for such an Assembly, and therefore cannot expect a blessing.  
The second Word, To go on in subduing of Antichristian enemies, 
page 28.  so far as by Civil Law they have power; for there must by this, or some other means be a desolation upon the tenth part of the City.  
The third Word is, That the Parliament would give the Kingdom to the Saints; and for who gives the Kingdom to the Saints, so it be done, Master Collier will not much dispute whether it be the Lord Jesus immediately, or Jesus by a Parliament; only 
page 29.  thus much he would have men take notice that by the Kingdom is meant an external Kingdom, for the Saints shall possess that as 
☞  well as the spiritual Kingdom and Government of the Church of Christ.  
Hence we may see by Master Collier's words, that his Saints, viz. those whom he hath described before in the former part of 
Animadvers.  his Book, Separatists, Anabaptists do look for from the Parliament, that they should give the Kingdom to them and all temporal power and rule, and take it out of the hands of all others; So that the King, the Parliament (unless there be some of Master 
☞  Collier's Saints among them) the Judges, and all men who by the Laws under the King and Parliament, have any Civil power of rule in the Kingdom, must have it taken from them and given to the Sectaries Saints: Yea I conceive by Collier's words not only England, but Scotland and Ireland are to be taken from the King, and to be given by the Lord Jesus immediately, or by Jesus by a Parliament to the Saints; which whether it be not so or no, I leave the Reader to judge upon transcribing Colliers own words, where giving his second word of advice to the Parliament of going on to subdue Antichristian enemies, so far as they have power, because there must by this, or some other means be a desolation upon the tenth part of the City, he interprets his meaning in these following words. Which I think to be England, and those Dominions belonging to it, Scotland and Ireland. I conceive this to be the time that the Kingdom is to to taken from him, who shall arise and subdue three Kings, that is Kingdoms, speaking great words, thinking to change times and Laws; but the Judgement shall fit and take away this Dominion to consume it, and destroy it to the end, Dan. 7. 26. Therefore let not your hearts faint, neither your hands draw back, God will finish his work. The third Word, is, that they would give the Kingdom to the Saints, Dan. 7. 27. Who gives the Kingdom to the Saints? The judgement that pulls down the power and Kingdom of the one, gives to the other. Whether i● be the Lord Jesus immediately, or Jesus by a Parliament, I shall not much dispute, but leave it to your considerations; Only thus much take notice, that by the Kingdom, is not only meant an external Kingdom, for the Saints shall possess that, but the spiritual Kingdom and Government of the Church of Christ, etc.  
This Collier (as it appears by his Letter before mentioned) is a Master Sectary, a man of great power among them, and hath Emissaries under him, whom he sends abroad and commands to go into several parts, as Syms, Row, &c, and supply his place in his absence; and as you have heard of him formerly, so since my second part of Gangraena came abroad, a godly Minister out of the West writ thus to me of Collier; He was driven out of the Island of Garnesy, because of his opinions and turbulence, as a godly Minister of that Island told me, and he could not deny it himself when I asked him the question: He hath done much hurt in Limington, Hampton, Waltham, and all along this Country. I had once a conference with him upon two questions for five hours' space (sufficient time for one to trouble himself with such a vain unruly taulker. First, concerning the Morality of the Sabbath. Secondly, concerning Baptism; in both which he denied, I affirmed: It would require agreat deal of time to give you an account of all particulars; and the truth is, if I should, some passages would have an ill reflex upon some men of note and power, with whom perhaps it will not be safe for me to meddle: And in a Letter from the same Minister, printed in this third part of Gangraera, page, 40. 41, Collier being mentioned, he is said to be the first that sowed the seeds of Anabaptism, Antisabbatarianisme, and some Arminianism among the rest in these parts.   

A Copy of a Letter to a tittle sent from some of the Inhabitants of Devizes, to a worthy Member of the House of Commons.  
Right Worshipful,  
MAy it please you to be certified by us of certain passages this day at the Church, in the time of Divine service; That is our Minister (Master Sheappard) being in the Pulpit was commanded by one Captain Pretty (who is under the command of Colonel Ireton) and who with his soldiers are (to our great burden) quartered with us) to be silent and to come forth of the Pulpit, saying (in threatening terms) he was unfit to preach, and that he was yesterday (being Saturday) drunken, which evidently can be proved to the contrary, the Gentleman being (to our knowledge) a very temperate and Religious Divine;) This Captain was assisted with one Master Ives and Master Lamb, who are (as they say) Preachers, and divers soldiers armed in a most irreverent manner, to the abominable disturbance of the whole Congregation, and (as we conceive) to the great abuse and disgrace of the Honourable Parliament. By means where of our Preacher fearing (as was too too much cause) what dangerous effects such 
☞  indecent and impious demeanours might produce, was enforced to depart, and dares not to come in sight; so that we were destitute of preaching this day: Whereof we thought good (being thereto (as we believe) bound in duty and good conscience) to acquaint your Worship withal, hoping by your industrious means these our most intolerable griveances may be taken into Religious consideration, and we thereof eased; which we earnestly beg of you, (our approved good friend and Countryman) may be effected.  
These aforesaid abuses can be (if occasion) witnessed by the whole Congregation.  
From the Devizes this present Sunday, the 6. of September, 1646.  
I Have received lately certain Information, from some who are come out of Wales, that a Trooper of Colonel Riches Regiment hath been for divers weeks last passed in Wales in Radnorshire, and Brecknockeshire, a preaching and dipping, where he hath vented many Doctrines of Antinomianism and Anabaptism, and rebaptised hundreds in those Countries; Among others, one woman whom he dipped, he held so long under water, that what with the water getting into her, and cold she died of it within a day or two. This Trooper going from these Countries into Mongomeryshire another County of Wales to preach and dip, some in command and Arms for the Parliament, seized on him and committed him to prison; but within a while after this commitment, by means used by some in the Army there comes an order from higher Authority to those who committed him to release him, and so he was set free. A Religious Commander who comes from thence tells me, the preaching and dipping of this Trooper and other such, makes the Country's being newly reduced, have an ill opinion of the Parliament; and many of the people say, these are your Preachers at London, and such Preachers as the Parliament 
☜  sends; for they being ignorant people, think verily these men are sent forth by the Parliament to preach to them. This Commander tells me also there is a strong report in those Countries of Wales where he hath been, that there are some Sectaries preach for Circumcision, and that some have been Circumcised, but the truth of that he cannot assert, as of the rest, but must have more time to find it out.  
There is a Minister now in London, or here abouts, who going to a meeting of the Sectaries, heard one of them in his Exercising, and preaching to the company assembled, affirm that he was Jesus Christ; whereupon this Minister spoke to him, and said how can you be Jesus Christ, where are the prints of the nails in your hands? unto which this wicked Sectary replied showing him his hands, here they are, and in one of his hands there were some marks, which he said were the prints of the nails; but said this Sectary, for all this you will not believe me to be Christ unless you saw Miracles, and turning over his Bible to the Book of the Revelations, this Sectary quoted a place that Miracles were wrought to confirm the Doctrine of Devils, which saith he you would have me to show to confirm the truth. This is a most certain story, related by an ear and eye witness to a Noble Earl of this Kingdom, and to some others, and the place where this Sectary dwells related also with many circumstances.  
Some of the Sectarian soldier quartering very dately at a Town in Leicester shire, upon the Lord's day some of them shooed their horses; others who came into the Church, disturbed and affronted a godly Minister one Master Boh●mus Minister of the place, (put in by the means of Sir Arthur Hazelrig, to whom he had formerly relation) who as he was reading in the Scriptures that passage, The secret of the Lord is with them that fear him; some of them stood up and said that was a lie; and so insolent was their carriage, that this good Minister was glad to get him out of the way. And as their carriage was so in the Church, so a Townsman who rent the Tithes, being upon horse in the field looking after his Tithe corn, some of these soldiers coming into the field asked who that was, and being told he was a man that came to gather Tyths, they came to him, and one took one leg, and another the other, and others laid hands on him in other parts, and threw him off his horse abusing him, and hazarding the limbs of the man, because he renting the Tithes, came to look after them.  
When the Army was marching from Exeter for Oxford, upon their marching, there was a Fast kept by the Army, and upon that Fast day divers of the Sectarian soldiers instead of keeping it were drinking all the day in Alehouses and many of them were stark drunk. Of this there was a Letter written from a worthy Colonel in the Army, which was communicated to divers persons of worth, and a worthy Member of the House of Commons who read it, and knew all the particulars, of place, time, etc. related it to me in the hearing of a Member of the same House.   

A Copy of a Lettter to a tittle sent to me from two worthy Ministers in Norwich.  
Sir  
TThe second part of Gangraena, gives us an intimation, that you intent a more large and full reply unto him, whose juggling aquivocations, and fallacies have cleared you, and deservedly branded himself and the rest of his fiction, with the name of Cretensis: your work (the Title page tells us) is a fresh Discovery of the Errors, Heresies, Blasphemies of the Sectaries of this time. We are heartily sorry, that we have so real grounds, and so much cause in our City of Norwich, to contribute any thing to so sad, (yet necessary) work; How daring and insolent they be, appears as by many other things, so by this, that one of them professed openly (which we can prove) that they would set up and maintain in the City an Independent Lecture, in despite of the 
☜  Magistrate. What scorn, cont 〈…〉 ely, and reproaches we and our Brethren of the Ministry meet with all, you may guess by this enclosed; which information was taken by the Major, as appears by the date June, 18. 1646. and was the day following deposed in open Court; Whereupon this woman Priscilla Miles was by the Major and Justices bound over to the next Sessions: The paper we send is no Transcript, but the very information taken by the Town-Clark, and subscribed by the hand of the Major, and Informant; We leave it to your wisdom, whether you will stifle and lay it aside or make use of it for the public, and subscribe ourselves  
Norwich June 25. 1646. Your Brethren and fellow labourers in the Lords work. 

John Carter.  
John Thornbe●ke.     

The Information of Richard Gunton, Weaver, taken before Henry Watts, Major of the City of Norwich the 18. of June, 1646.  
HE saith, that Priscilla the wife of Richard Miles of Saint Margaret's Parish, hath often times abused Master John Carter the Minister of Saint Peter's Parish, by very vild and wicked revilefull speeches, as namely, about three weeks since she said, that the said Master Carter was one that ought not to preach to a Congregation of people, for he did not teach the Gospel of Jesus Christ, but was an opposer of it so far as he was able, and that when he should be preaching of the Gospel of Christ, than he was talking of the height and length of the Tower of Babel, which were lies; and further said it was a thousand pities he was not 
☞  pulled out of the Pulpit by the ears; And she further said, that she did think the intent of his heart was when he came into the Pulpit to blaspheme God, and to draw men from Christ so far as he was able: And she further said, that before three years come to an end those black-coted preachers that now did preach in the Steeple-houses, should have their black coats and gowns 
☞  pulled over their ears, and that there should not be one of them left; and she said, the said Master Carter, and such as he is were sent from the Devil and the Pope, and so they continued and lived Devils here: And he further saith that about a month since the Informant caused his servant to read some notes of a Sermon of Master Thornebecks, the said Priscilla came into his house, and this Informant commending Master Thornebecks Sermon, she said that he spoke lies, and it was a thousand pities that he was suffered and not pulled out of the Pulpit, and said he was turned out where he was before, and if he had been good he should never have come here: And he further saith, that about Lady last a maid servant of Henry Gunton said, that one Renniger, who had teached in a private house, was a man who was sent from God, and fitter to teach then Carter, for he was not sent from God, and further said, that they were none but Whoremasters, Drunkards and Liars, that would speak against the Anabaptists.  


Henry Watts Major.  
Richard Gunton.    
And he further saith, that the said Priscilla about six weeks since, said that the Prophets in the Old-Testament prophesied two and fifty lies, which was occasioned by some discourse that was between this Informant, and the said Priscilla upon some places of Scripture; And then this Informant showed her a place in Scripture, in the ninth Chapter of the Romans, and she said Saint Paul lied, and said he did acknowledge himself to be so to gain some to Christ: And at another time before that, about a quarter of a year since when this Informant and the said Priscilla were in discourse together, this Informant showed her a place of Scripture, which were the words of Christ, she took the book and threw it out of her hand and said, that was not ordered by the holy Ghost to be printed, but it was the rogue Printer that did put it in.  


Henry Watts Major.  
Richard Gunton    
William Gunton doth likewise inform that he hath heard the said Priscilla Miles say, that Master Carter did blaspheme God, and he likewise saith, that she said▪ Master Thornebecke preached a false doctrine, and if she had been there, she would have bidden him come down you old fool.   

A Copy of a Letter to a tittle written to me from a godly Minister at Dover.  
Sir,  
THough the Stories of Errors and Heresies be so sad as that pious souls cannot but mourn and sigh, and grieve much at the reading of them; yet since your publishing of them is many ways useful, as that false Doctrines and false Teachers might be discovered and made odious, and that truth might be the more manifest to, and lovely in the professors of it, opposita juxta se posita magis elucescunt; Wherefore I have sent you a Copy of those Errors which were stiffly defended by one William Bowling of Crambrock in Kent, on Wednesday last, the eighth of July 1646 in my passage with him in a pair of Oars from Gravesend to London, there be five other passengers in the Boat that did witness these Errors and Heresies to be stoutly asserted by the party aforesaid, so that you may be confident you shall publish nothing but the Truth, in publishing that these Errors following were vented and justified by him in less than four hours' passage upon the waters.  
1. He affirmed that Adam's sin in eating the forbidden fruit did not deserve Hell.  
2. That Heaven's blessedness was not proposed to Adam in case of his obedience, therefore Hell's torments were not threatened to Adam, nor due to him in case of his disobedience.  
3. That all the children of Adam that die in their infancy, whether they be children of Turks or Infidels, are undobtedly saved, as well as the children of Christians, and would prove it out of John 1. 29. where, by sin he meant only Original, where he seems to cross his first point.  
4. That Christ's blood did not purchase Heaven for any man. And being asked how came the Saints to be in Heaven: He answered, Heaven is a gift given to the Saints as a reward of Christ's righteousness without relation to his Death and Sufferings which were endured for to be our example, not to purchase Heaven for us.  
5. That Christ shed his blood for kine and horses and all other creatures, as well as for men, miserably perverting that Scripture in the vl to the Romans 19, 20, 21, 22. verses.  
6. That the Heavens and the Earth mentioned, 2 Pet. 3. 7. shall not be set on fire, nor are they reserved for the judgement and perdition of ungodly men; And that there is no other fire in Hell, than the Hell that is and shall be in men's consciences.  
7. That the souls of Devils and all other men are mortal as well as their bodies, and that there was none immortal but God.  
8. That if the soul which was the breath of God were not mortal, than the breath of God, which is part of God, should be eternally tormented in Hell.  
9 That (those words) to day, or, this day shalt thou be with me in Paradise, is so to be understood (1) at the day of Resurrection when I come personally to reign upon earth a 1000 years, at that day shalt thou be with me in my Kingdom, for there is God's Kingdom which Christ has now, and there is Christ's Kingdom, which the Theifshall share in then.  
10. He affirmed that place Revel. 20. 6. to be meant of a personal reign of Christ in his body upon earth a 1000 years.  
11. He affirmed that place in Eccles. 12. 7. is not to be understood as if the soul after death was really separated from the body, for says he, the souls of men rest in the grave with their bodies till the Resurrection, and then Christ raises up both together; the soul may return to God that gave it, though it lay with the body in the grave, for God is present every where, and the soul went no more to God than the body did.  
12. It is injustice in God to punish the souls of the wicked in Hell while their bodies lay at rest in their graves, for seeing both were sinners together, both must be sufferers together, if God should punish the soul of Cain in Hell sive or six thousand years before he punish the body of Cain, he then would show himself partial in his distribution of justice.  
13. He said, sin was not conveyed ●o Adam's posterity by Adam's loins, He was asked, how then came we to be sinners? He answered, only by Satan, for Satan was the father, and our hearts was the mother to receive Satan's seed, for the Devil is the father of all actual sins in men, and begets sin in them as the Adulterer begets an Adulterous ●●ood upon the Adulteress, there can be but one father of one child, so there can be but one father of sin, and that is the Devil, for he is called the father of lies.  
14. And he being told that the Devil was but a partial not a total cause in the production of sin, for the Devil he works sin instigando, by temptation, and corrupt nature works sin efficaciter agendo & operando, by begetting actual sins, James 1. 15. Lust it bringeth forth sin. And the law in Paul's members did bring me (says Paul) into captivity to the law of sin. But he replied saying, The Devil was not only a partial, but a total father in begetting sin upon Adam's pure soul, for Adam had no corrupt nature to help him sin the first sin, therefore it was wholly from Satan.  
I told him the Devil could not by his temptation defile a pure soul, that is, not consenting to his temptation, for than he would have defiled Jesus Christ when he was tempted by the Devil, therefore I conceive the chief cause of Adam's fall was the consent of Adam's own will, which could not be forced by Satan, because he had power to stand against Satan's temptations, as well as power to fall.  
But seeing there would be no end of dispute, I desired the people present in the Boat to beware of his Errors. But he said, they were such as I that did deceive the people, and we would not open our eyes to see the light; our receiving of Tyths did blind us, but he hoped shortly there would be no Tithes paid in England.  
How then will you have the Ministers of the Gospel live of the Gospel?  
15. He answered they must take such as the people will give them, and if their people will not maintain them, they must work with their hands as Paul did.  
16. He further said our Ministers of the Church of England were Antichristian Ministers, and our Parochial Congregations were no Churches, nor was there any national Church now under the Gospel, though I told him where ever there is a Nation professing the Gospel according to the Word, there must needs be a national Church under the Gospel, But in England there is such a Nation professing the Gospel, and to be ruled according to the Word of God, witness our national Covenant; some corrupt members in the Nation do not hinder the being of a national Church,  
I asked him what he thought of the representative body of the Nation now assembled in Parliament, and of the Clergy now assembled in the Synod, He answered, as for the Assembly of Divines, they are as bad as other Ministers, and that he hoped shortly they would be as contemptible as the Bishops are; and that unless they could prove themselves to be guided by an infallible spirit, 
☞  the Parliament need not accept their advice, though they have called them to give their advice in the things of Christ's Kingdom; but the Parliament I hope shortly will dismiss them, says he, and call others in a new Assembly, that may advise them better than they do.  
Sir, I have hitherto told you a few things of those many that were in discourse between this William Bowling and myself, he wearied me and perplexed me so with his erroneous, heretical, and wild disputation, that when we came ashore at Billingsgate, I was sorry that I forgot to have him apprehended here, before the Committee of Examinations, who would have sifted him to purpose. I do hear that Master Williamson of Cranbrook hath heretofore had him before the Committee at Ailesford in Kent for some misdemeanours, And I hear by others that the man doth Patrizare in some of his opinions, but no wonder the world is full of such, and the Church too, and there must be Heresies, and Sects, that they which are approved may be made manifest among us. The good Lord in due time purge his Church, and now his Fan is in his hand, let us pray that he may thoroughly purge his floor; nothing but pure Wheat shall be in the Lord's Barn: Lord thy will be done in Earth as it is in Heaven, so commending your holy labours both in Pulpit and Press to the blessing of God I rest  
Your lover in the Truth, and for his sake who is ipsa veritas. Nichol. North. From Dover, July 13. 1646.  
Sir, Last day repeating to my people here in Saint James Parish, the sum of these Errors, that they might avoid the like, Captain Temple (a great stickler in this Town for the maintenance of all Sects as I hear) sent me this letter after Sermon, being (as it seems) displeased that I should forewarn my people of Heresies and Errors, I pray consider of it, and make the best use of it you can. The man is a stranger to me and I an to him, I never saw him to my knowledge, and he did not hear me preach that day he wrote to me, though in his Letter he says he is my observer.  
Mr. North,  
Doubtless you may get into your people's affections with enveighing against any pretenders to Religion, as if all such did hold such points as your story wherewith you filled up your hour. But I pray Sir, be so honest as to tell them this afternoon that it was very likely that Tiltboat ●ent▪ your companion to London was an Atheist one of your Church of England: For such swearers, drunkards, blasphemers, do use to go in your Tilt-boat, and there talk of Religion according to your story; But all wise men know your objects of spleen called Independents, Anabaptists, etc. hold fundamentals in Religion and can maintain it by Scripture better than yourself.  
Your observer Miles Temple. Dover the 12. July 1646.  
This is a true Copy to a tittle, of Master Temples Letter sent to Master North on the Lord's day, July the 12. 1646. Attested by Nicholas North, John Dy●us, Ministers.   

A Copy of a Letter from a worthy Minister in the West of England.  
Worthy Sir,  
I Had not the happiness either to see or hear of the second part of Gangraena, till within these very few days; The first part did so much good in weakening the reputation of the Sectaries, and marring their market wheresoever it came, that it is not unlikely there may be means used by some agents in London to hinder the spreading of this; How it comes to pass I know not, but if any corrupting Books come forth, making for Independency or any of the Sects, we are sure to here of them soon enough, and find them in too many hands: I am glad you have made good your ground so well against Cretensis, whose bitter, arrogant, unministeriall stile and passages, will be enough to lay open to the world the temper of the man's spirit, though you should be silent. In that which concerns Master Burroughs, I thought verily you had been misinformed; He utterly denied the truth of that relation to a good Presbyterial friend of his and mine, who always hath had him in good esteem for piety; sure it will amaze his friend and many others, when they shall see this largeness of conscience in Master Burroughs: You cannot imagine how I was struck at the reading of it; If Saints of the first magnitude in the Independent way, the greatest pretenders to conscience can do this, what credit can we give to the rest? such Presbyterians, as they will scarce own to be Saints, have not that latitude of conscience to tell 〈…〉 willingly, much less write it, print it and give it under their h●●ds to all the world; This is too too bad. As concerning that Collier whom you spoke of in your Book, I could give you a large relation, as how he was banished out of Garnesey (he and many more of his followers whom he had seduced) for their heresies and turbulent behaviour; afterwards imprisoned at Po 〈…〉 th'; 〈◊〉 was the ●irst that sowed the seeds of Anabaptism, Anti-sabbatari●●ism; and some Arminianism among the rest in these parts; he hath had the boldness to publish two or three pamphlets full stuffed with erroneous principles, and ●avouring of an illiterate Carter, or an Husbandman, (for so he is by his calling, I hear) though now by usurpation a Preacher: The first time he preached amongst us (which was in time of public exercise) some that heard him, said afterwards if that were true which Master Collier had taught them, they would never hear any of our Minister's more: You may guess his doctrine by the use was made of it; doubtless 〈◊〉 was strong poison he gave them that wrought so strongly at first▪ Sir, if I were not in great haste, I should writ more at large; I should be glad to hear from you in a word o● two, how things are likely to go, for which I shall rest  
June 1646. Your thankful friend.   

A Copy of a Letter sent from some of the Committee of the City of Exeter, to some of that City here in London.  
GEntlemen we refer you to our former Letter sent you by post, wherein we gave you information of the imprisoning of our honest Citizens' by the Deputy Governor and Officers of that Garrison, they yet continue in custody: The Committee was refused to have the knowledge of the cause of their imprisonment. Our Constables are opposed in doing their duties; in a word, they do openly contemn, and violently encroach upon the civil power contrary to former ordem sent them: Yesterday they demanded more moneys of us for the Garrison; We do what in us lieth to oppose them in their undue courses. But the insolency of this day is such, that we thought it our duty to make this present dispatch to you, doubting what a day may bring forth. The cause is thus; we taking notice of the frequent preaching of Captains at the Castle, Guild-Hall, and in private housés, and of their drawing away of the people, thought it necessary, with the advice of Ministers, to have the Ordinance of Parliament of the twenty sixth of April, 1645. to be published, which prohibits all such to preach as were not ordained Ministers, etc. which accordingly was read at the Cathedral before the morning Sermon this day; The Deputy Governor hearing it, commands it to be read the second and third time, the Officers jeering and scoffing 
☞  all the time of the publishing of it, in contempt both of the Ordinance and of the Committee. After the Sermon was ended, the Deputy Governor most presumptuously stands up in the Bishop's seat, and takes upon him publicly to give the meaning of the Ordinance, and saith aloud, that it did not forbid their meetings, and that in the afternoon's they would have their exercise in the Custle (which accordingly they had) and that he had the command of the City, and of all that were in it; with many words to the like effect: After stands up Captain Lieutenant Vernum, and openly says that in despite of men they would have their exercise, adding at last with submission to Authority; Presently after Master Parsons, who published the Ordinance was sent for, and although he showed the order of the Committee, yet he was sent to prison by the Deputy Governor; the whole Church was in an uproar and the City is in disorder; what the consequence may be we know not; we have been and still are affronted by the 
☞  Garrison, and the civil power is in a manner trampled under foot. We conceive the public presumption to interpret an Ordinance of Parliament, and to commit to prison the publisher of it, is such an act as cannot be paralled in the whole Kingdom. We have written to Master Prideaux very earnestly about it, and have desired him to impart it to the Committee of the West; the like request is made to you, that so some speedy course may be taken herein, and an answer returned to  
Exon. 2. August, 1646. Your affectioned friends and servants 

Samuel Clark.  
Richard Saunders.  
Richard Crossing●    
This is a Copy of a former sent last night by a Post at nine of the clock under Mr Prideaux cover; the packet was superscribed for the Parliaments service, which packet going out of East-gate was stopped by the Officers of the Garrison, and was broken open; the Post-boy wasstopt about three hours between East-gate and the drawbridge, and then a packet was returned, and put into his hands again, and he willed to depart, the boy being unwilling, had twelve pence given him and so went away. We are in great haste, and have sent this bearer express, unto whose relation we refer your for more particulars; He that commanded the guard gives us certain information that the packet was stopped as above, and broken open, and he promises to bring three or four more to testify it.  
Exon. 3. of August, 1646. One of the clock.  
Since upon examinations, we ●inde the stoping and opening the Letters to be true.  
UPon Sunday being the second of August, 1646. about nine or ten of the clock in the night, the aforesaid Committee had dispatched away a packet and Post, directed to the Honourable Edward Prideaux, a Member of the Honourable House of Commons, and at the foot of it superscription for the Parliaments service, which packet was cleared out of the Gates by two Constables of the said City, who said to the Postillian, go hasten on thy way, to which some of the guard said, and the plague go with them, but Captain Vernon and some others laid in wait between the Port, and the out-work, to intercept the Post, and took from the Postilion the said packet, which immediately was opened by them, and reading the same they laughed and jeered thereat; afterwards they commanded some Musketeers to guard the Postilion that he may carry the packet to the Deputy Governor, which they did; and after three hours' time the said Captain Vernon and some others returned with a Pa●ket, directed to Colonel Hamman, or in his absence to Colonel— or in his absence to— When the packet was delivered, the Postilion replied this is not my packet, I will not go with this but return to my Master to acquaint him thereof, whereupon some of the Captains said, Sirrah get you gone, and withal gave him a shilling.   

Copies of Letters, and extracts of Letter▪ s written from the Army, Garrison Towns and other parts of the Countries unto Friends in London and Westminster, concerning some Officers, Soldiers, and Preachers who are Sectaries.  
Gentlemen,  
NOtwithstanding all orders, they persist in incroatching on the civil Authority; Yesterday in the Market they set Sir Francis Fulfetts son a Minister in the stocks, under the gallows before the Guild-hall for being drunk, refusing to accept of five shillings tendered by him for the poor; he deserved punishment, but it was out of their cognizance, and their jeers, and scoffs did plainly manifest they aimed and envied more at the function then at the fault. We have since the departing of the express, had full testimony of the intercepting, breaking open and reading of our Letters by Captain Lieutenant Vernum, and some other of the Captains, and sending another directed packet to Governor Hamond instead thereof; And this return they set a guard on the Posthouse, and had we not been very vigilant and diligent, we should have miss out Letters. They soar very high, and if their wings be not clipped 'twill be very dangerous, but if the proverb be verified, pride must have a fall.  
Exon. August, 8. 1646. Your truly affectionate Friends, 

Samuel Clark.  
Richard Saunders.  
Adam Bennet.  
Richard Crossing.  
James Gould.    
Gentlemen, The Martialists begin again to show themselves in their former colours, and reassume their late usurpation: They have of late rescued a prisoner from the Sergeants Arrest: The last Fast day one of the Captains affronted the Constables in their office in observance of the Ordinance for the Fast, not permitting them to question such as rid and traveled on that day.  
Exon. August, 18. 1646. Your friends and servants, 

Samuel Clark.  
Richard Saunders.  
James Gould.  
Richard Cross.     

A Copy of a Letter written from a godly Minister then in the Army.  
Our Army is lazy, they fear that they shall be disbanded before our dear Brethren depart the Kingdom; They rail against the City, and Assembly, because of the Remonstrance. The House of Lords are much vilified by them, and our Noble 
☜  Scots constantly abused: In their Sermons Master Del, and Saltmarsh preach free grace, and say, Christ judges not by the eye, or ear, he regards not men's prayers or duties; if they have Christ in their heart, though they do not read and pray, and trade in duties, Christ judges them according to their heart. Secondly, We have no use of secular power, and they that would borrow the Magistrates power to make a Reformation in the Kingdom of Christ are Anti-christian; it is an evident sign that they have not the word nor spirit to speak for them: Alas what can the Magistrate convert souls with the civ●ll sword? the wicked are to be slain only with the breath of Christ's lips, Isa. 11. 4. That was Master Dells Text before the General. I told them that if this doctrine were true, they might disband the Army. Thirdly, They pressed hard to have the law of Love and Liberty observed, that there may be an equality; that is their phrase and the Anabaptists. 
☜  Fourthly, They are most offended with that passage of the Remonstrance about places of public trust. Fifthly, There is 
☜  no need of Universities; for if men be anointed with the spirit, and accepted amongst the Saints, they are sufficiently qualified for the Ministry. Sixthly, Paul Hobson the Tailor, and Lieutenant Colonel Hewson the one-eyed Shoemaker (as Master Peter calls him) are the most renowned preachers, but Hobson hath saluted the Army with a farewell Sermon, and is sent as an Emissary to Exeter, to raise a party there. Seventhly, Banbury Castle must not be slighted, they say it may be a Garrison for the Saints, it is conceived to be the strongest in England. They use an Argument which takes with people much, that if they will join with them, they shall pay no Tithes; and some are so foolish to give out, there is a considerable party in all Countries where ere they have been, 
☞  that will stand for them, so they may be excused for paying Tithes. Ninthly, Though that Argument do generally take with profane men, yet they see there are a company of godly men that are willing to pay Tithes; to them therefore they urge all Arguments against mixed communion, and they assure them that the Assembly will bear with all close dangerous Malignants that can speak Greek and Latin, if they be not scandalous in their lives, and will conform to the Presbyterial government and observe the Directory. Tenthly, They would not have the old military Orders observed, which was set forth by the Earl of Essex, that Blasphemers should be bored through the tongue: The Argument which they urged was, that sins whi●h are directly against God, should be punished only by God, yet they confess that bold sinners should be admonished by the Church, and bear a spiritual censure: I pleaded that men did consist of a soul and body, and that both joined in this sin, the Devil in the soul making use of the tongue to vent Blasphemies against the God of Heaven, and therefore it was fit that the tongue should be pnnished; and that it was probable that those spiritual means should work the better, which were used for his reformation and edification; and with much ado by some underhand dealing with honest Commanders, we prevailed to have the Blasphemer punished. I hope there will be a disbanding very shortly; if not, there are five Regiments that want Colonels, and if there could be five Presbyterians put in, the Independents would be well balanced, for there are a great many considerable men in this Army well affected to all godly Presbyterians.  
June. 3.   

A Copy of a Lettter to a Member of the House of Commons.  
SIR,  
IF Independents be made Governors of Castles, Cities, and strong holds as fast as they are taken; if under a pretence of frugality for the state, and reducing of Regiments, Presbyter Commanders are frequently outed, and the Independents preferred to their places; if the soldiery under Presbyterian Commanders be unpaied, and thereby enforced to abuse the Country to the dishonour of that party, and the contrary party paid, and by that means gain affections every where; if (under a pretence of charity) Independents plead in the behalf of the greatest Malignants, and by that means screw into their favours to make a party; if their agents be working every where to choose Parliament men of 
☜  their own opinions; if they be devising to send away the Scots into Scotland, and the Presbyterian Commanders and soldiers into Ireland; ought not these things to be seriously and speedily considered, and forthwith endeavours used for the preventing the effects which the premises may produce.  
Your humble servant.   

Some passeges taken out of the Original Letter, sent from a godly Minister in Northamptonshire to a Friend of his a Common-council man here in London.  
SOme of Colonel Whalies' soldiers quartered with us; full of Errors of a high nature; The Lord reduce or rebuke them; I fear they will scatter much poison as they spread their quarters, alas the poor souls in danger of their seducements: They are full of high invectives and scorns against the Parliament, Ministry, and all kind of religious duties. After a fortnight's free quarter, they had our free leave to march, and are marched beyond Market harbour, and are about Loughborrow in Leicestershire; Though they draw Northward, yet I hope not to the ends that some do hope, viz. to encounter with our Brethren: I have heard some of them say, that had they the opportunity, they would be more bitter against them, than ever against the Cavaliers; but I hope their expectation shall perish,  
Septemb. 1. 1646.   

The extract of a Letter sent to a Citizen of London, from a godly Minister in Darbyshire.  
SEctaries abound, strange yea damnable opinions are maintained with much zeal and pretence of conscience, by those who (I fear) were never acquainted with a good conscience: Monarchy is misliked, and a new fashioned Government too much thirsted after: There are so many new fashions in Religion, that the true fear of God is almost grown out of fashion. Sir, I thank you for your remembrance of me, and I hear that Master Edward's hath yet more work for a Masse-Priest; when it comes out I pray you let me have it.  
August, 10. 1646.   

An extract of a Letter from a godly Minister near Bristol, to a godly Friend of his in London.  
Dear Friend, we have peace for the present, and hope of plenty for the future; that only which damps our comfort is, That whiles the Teachers were removed into corners, the envious man hath taken his opportunity and sown tares, which spring up in our neighbour 
* Bristol.  City, abundantly, and are spread much over the Country; the whole Kingdom I think is sick of the same disease; Help Lord.   

A true Copy of a Letter to a tittle, of Mr Knollys the Anabaptist, which coming to the hands of some of the Committee of Suffolk, was shown me and I extracted it out of the Original.  
BEloved Brother, I salute you in the Lord; your Letter I received the last day of the week, and upon the first day I did salute the Brethren in your name, who resalute you, and pray for you: The City Presbyterians have sent a Letter to the Synod, dated from Zion College against my Toleration, and they are fasting and praying at Zion College this day about further contrivings against Gods poor Innocent ones; But God will doubtless answer them according to the Idol of their own hearts. To morrow there is a Fast kept by both Houses and the Synod at Westminster; They say it is to seek God about the establishing of Worship according to their Covenant. They have first vowed, now they make enquiry; God will certainly take the crafty in 
☜  their own snare, and make the wisdom of the wise foolishness; for he chooseth the foolish things of this world to confound the wise, and weak things to confound the mighty. My wife and family remembers their love to you. Salute the Brethren that are with you, farewell.  
Your Brother in the Faith and fellowship of the Gospel Hanserd Knollys. London the 13. day of the 11. month called January, 1645.  
To his beloved Brother Mr John Dutton in Norwich, these deliver.  
Leave this Letter at Mr Buttevant his house to be delivered as a 'bove.   

A Letter from a Sectary with this suprescription, To his much honoured Captain, Paul Hobson, at Mr Carwithyes house in Exon.  
Endeared SIR,  
MY best respects and service to you presented. That relation which formerly I had unto you, hath enboldened me to present you with these rude lines: It doth not a little rejoice me that providence hath so disposed of it, as to bring you down into this dark corner of the Kingdom: It is my desire for you to the Throne of Grace, that God would cure that weakness of body, under which your spirit hath so long traveled, and that he would give you such strength and utterance of spirit, whereby you may be able to declare unto the world, the glory and the ●i●hes of the good news of Jesus Christ, which he hath manifested to your soul: John saith, That which we have seen with our eyes, and our ears have ●eard, and our hands have handled, even the word of life, that declare we unto you; Such kind of preaching and declarations of Christ, from experience of it in the heart, the Friests of England (but especially of these Western parts) are unacquanted withal. I should account it a happiness, if God would so dispose of it as to open such a way, that I might have relation to you as formerly, That small remnant of the Saints in this Town will be very joyful to see you here, and so shall he that desires to be  
Your servant in any office of love, Robert Carry. Dartmouth, June 12. 1646.  
THere is one Sims of Hampton a Shoemaker, as appears by the following Examination, and a Letter presently following, who goes about as an Emissary all the West over, from place to pl●●e to infect the people, who at Bridgwater in Summersetshire being apprehended by some in authority, was examined and divers Letters found about him, written by several Sectaries to the Saints (as they call them) in Taunton, and elsewhere; this examination and Letters were sent up to a person of worth then in London, and that Gentleman g●ve the 〈…〉 me, so that I have the Original Letters by me.   

The Examination of John Sims Shoemaker.  
Sunday the last of May, preached in the Parish Church of Middl●s●y, took his Text out of the 3. Col. 1. One Master Mercer, and Master Esquire Ministers, with a hundred more persons, and being desired to know how he durst pres●●e to ●●ach so publicly being not called, and an Ordinance of Parliament to the contrary, Answered, if Peter was called, so was he.  
2. Being desired to know what he teached contrary to the law of God and the laws of the Land, answ 〈…〉, why are they suffered to teach in London so near the Parliament House; and that he would allow of the Parliament, is for forth as they go● with his Doctrine.  
3. Being desired to know whether he allowed of our Baptism, answered no, that for his part he was baptised a year since, by one Master Sickmoore and his manner of Baptising was, that the aforesaid Sickmoore went first into the water and he after him, so that he for his part would not allow of our Baptism.   

The Letters taken about him. To the Saints in the Order and fellowship of the Gospel in Taunton.  
Your dear Brother Thomas Collier, desireth the increase of grace and peace from God the Father, and from out Lord Jesus Christ. Dear Brethren and Sisters, I have not had an opportunity of writing unto you until now, although my spirit hath been up to the Lord for your continually: The Lord hath manifested his presence with me exceedingly in my journey; I desire the Lord to raise up your heart in thankfulness, he hath gathered Saints in Pool by me, 14. took up the Ordinance at once, there is like to be a great work, and confirmed the Churches in other places; I am not yet got so far as London, but I shall I expect to morrow: Dear beloved my desire and prayer to our Father on your behalf is, that your souls may be satisfied with his fullness, that you may live above, and then your souls shall not want comfort: And my exhortation to you is to wait upon the Lord in his own way, and not to look forth into the world; there is bread enough in your Father's h●use; There he hath promised his presence; though you seem to want gifts, yet you shall not want the presence of your Father, your Jesus, if you wait upon him: There are two Brethren I suppose will visit you from Hampton, Brother Sims, and Brother Row▪ whom desire you to receive as from the Lord. The 〈…〉ted power of the Plesbyterians is denied them, of which you shall hear more shortly. I desire to be remembered to all my kind friends with you and at present rest  
Gilford, April 20. 1646. Your dear Brother in the faith and fellowship of the Gospel, Thomas Collier. I shall see you as speedily as possible I may.   

To the Saints in the order and fellowship of the Gospel.  
MY dear ones in the Lord Jesus, I salute you, desiring him who is our head and husband, our life and liberty, our all and in all, to gather up our souls more abundantly into the glorious unity and fellowship of the Son of God, that you may not live upon these lower things, which are but instruments to convey light ●nd love unto us, I mean even Ordinances or the like, which indeed are but as a shell without the kernel, further than we enjoy Christ in it. My dear ones, you are in my heart continually, and my desire is to be with you as soon as possible I can, to impart some spiritual gifts unto you, and to enjoy fellowship with Jesus Christ in you; but what is this? your are upon the heart of Christ, nay, engraven upon his hand, and shall be had in everlasting remembrance before him. I am much in haste at present, the Post being coming forth of Town, only I have sent you these few lines and two Books here enclosed, as a remembrance of my love: I desire to be remembered to all my dear friends with you, and at present rest and remain  
Your dear Brother in the faith and fellowship of the Gospel. Tho. Collier. London, May 2. 1646. To his Friend William Heynton Butler in the Castle at Taunton these.  
Dear Brother in the Lord Jesus Christ, with the rest of our dear friends with you, my kind love ed; my desire to you is that you will receive this bearer Master Reeves as a dear friend, for he is a Member in the order and fellowship of the Gospel with the Saints in Taunton: I need not tell you of the oppositions here in Taunton; our Brother will tell you the particular passages; our Governor does labour to beat us down, and doth say, that any meeting in private, is merely to cross the public meetings, and that it is not out of tenderness of conscience, but damnable pride that we do; but this doth not any way cause us to draw back, or sadden our spirits, for our spirits are carried above the fear of men. All our friends are in good health, so I remain  
Your dear Brother William Hayward. May 16. 1646.  
MOst kind and loving Brethren and Sisters in the Lord Jesus, my endeared love remembered unto all the Saints; unto you I writ which are called unto the Lamb's supper, who are arrayed in pure fine linen, and shining, which is the righteousness of Saints; grace be with you and peace from God our Father, and from the Lord Jesus Christ; be ye also patient therefore, and settle your hearts for the coming of Christ is at hand, which are kept for an inheritance immortal and undefiled, and that withereth not, reserved in Heaven for you; and though if we will have Christ, we must be tried, it shall be found unto our praise and honour and glory at the appearing of jesus Christ. I rejoce that the Saints of Taunton, do break forth and t●ll of the in-coming of God in Christ upon your souls, having gone through many trials and persecutions; you may speak the more of the free love of God in Christ, preserving you, and giving you your life for a prey; I do desire Christ to declare more and more the hidden things of God by his free grace in Christ; ye have not chosen Christ, but I have chosen you, John, 15. 16. And I rejoice that Christ is beginning to set up house-keeping, and his Saints shall not want while Christ have one penny; Come buy without money gold tried and white raiment, and anoint thine eyes with eie-salve that thou mayest see: Christ hath made us set together in heavenly places; and in the third of the Galatians Ye being baptised into Christ have put on Christ; and the Church, I mean the Saints, who are Christ's Temple, is still travelling in birth until Christ be form in them; and the spirit of God will not forsake you, until your mortal bodies shall appear before Christ to be glorified; then them than win Saints to Christ are called Angels, Revel. 2. and Angels fly in haste, so I rest,  
Yours, as you are Christ's, Nicholas Bodis.  
There was another Letter also taken about this Sims, written from one John Pool, for the strengthening of the Saints in Taunton to suffer persecution, comforting them, that seeing that Christ by as great a power as that which raised him up from the dead, had brought them into the way, they might be assured that by that same power he would carry them through that way to the ways end: But the Letter being but weak, and having only general things, I will not trouble the Reader with any more of it.  
THere is one Mr Tandy a great Sectary, who hath been in the North parts and at York, with whom a godly and learned Minister of York, by writing and Letters passed between them, hath had some debates a●out P●dobaptisme, and hath maintained against him these Theses or Positions.  
1. That the Covenant that God made with Abraham and his seed, Genes. 17. was the Covenant of Grace or new Covenant.  
2. That there is an outward being in this Covenant, which doth entitle to the signs and seals of it.  
3. That Circumcision was, and Baptism is a sign, and seal of this Covenant.  
4. That Infants being the seed of Abraham were in that Covenant, and so were circumcised; and so Infants being the seed of believers (whether in truth or in profession only) are within this Covenant, and therefore are to be baptised.  
I have seen Letters that have passed between them, 'tis too long to set down the grounds, and the R●●li●● given by this learned Minister to him about the point of Poedobaptisme, the Jewish Sabbath, with other of his conceits: I shall briefly extract a few passages out of Master Tandies' Letters which I have taken out of the originals themselves, they being sent to me; but first of all I shall give the Reader an extract of that Letter sent from that learned and godly Minister to a worthy Member of the House of Commons, acquainting him with the true proceedings between them, and wishing they might be communicated to me.  
SIR,  
Not being able (as I wrote the last week) to send my Sermons about Poedobaptisme, I have sent some Papers whereby you may perceive something that hath passed betwixt me and an Anabaptist, yea (as his own writings will show) more than an Anabaptist. He was a Minister before these times, and is (as I have heard) by name mentioned in Master Edward's his Gangr●●a. I wish he had a ●ight of his Letters, whereby he might have a more clear● and full character of the m 〈…〉; then yet perhaps he hath: 〈…〉 said that he doth earnestly desire all to give him what information they can in this kind, and truly I think he deserves to be encouraged, and assisted all that may be. It is a sad thing, and much to be deplorud, that such boldness and activity should be 
☜  in so many to broach and abe●● such 〈…〉 rid and monstrous Errors (as it seems) are now daily vented ●nd maintained, and that so few should be foe 〈…〉 valiant for the truth, ready to stand up in defence of it.  
SIR,  
LE's lay aside tradition, custom, the reputation of learning, and all selvish respects, and let speak and write so as knowing that we must shortly account 〈◊〉 Jesus Christ for all that we build, whether it be hay or stubble, gold or wood. For my part I am thus far convinced by comparing Gods clear providence, and some prophecies in the Revelations, which viewed together show me whereabouts we are, that I am confident within these very few years I shall see him wh●m our soul loveth, and much will it go to my heart if I either oppose a truth, or maintain an error. Sir, le's look about us, the veil is not yet taken off, in something most good men have been blinded, it may be in this for one, 'tis good to be tenderly jealous; pardon me that I thus exhort you, I see so many temptations that strongly invite even godly men to contend for Poedobaptism, and so far do I see also into the mystery of Antichrists sitting in the Temple of God as God, that I cannot but give a caution to the godliest man upon earth that undertakes the defence of this practice.  
Fourth day of the week. Yours Philip Tandy.  
SIR,  
I Received yours as I take it upon the third of this week: I could not get retirement and leisure to peruse it till this séventh. I accout it a Sabbath days work to plead for truth, and I am heartily content that Jesus Christ who searcheth the secrets of all hearts, should be both judge of it, and of my heart in discussing it. Now in this Letter Master Tandy falls upon speaking to those Theses sent by Master C. as that the Cov●nant mentioned, Gen. 17. was the New Covenant, which Master Tandy denies, and in his Answers to these Theses towards the énd of his Letter saith thus. That as in Circumcision which was a peculiar worship to the time of the Law nothing was done in it but by command, so in Baptism which is a peculiar part of the Gospel worship nothing is to be done but by peculiar warrant now; since then the command of Christ bears nothing, but the Baptism of Believers, none but such are to be baptised; nor they neither as the case stands now, till we see some come abroad with a clear Commission, 
A Seeker.  to go about such a work. At the close I would wish you amongst other things, to consider this: Suppose the Saints as they were gathered by the preaching of the Gospel in the Apostles days had been still in all ages to this day careful to baptise none but Believers, and had kept themselves in as much as lay in them pure from receiving any other into their communion, and had worshipped God solemnly upon the old seventh day, as upon God's Sabbath. I would fain know what fault you could find with this Church so doing. Sir, if I can gain leisure, which I confess is very small, I will endeavour either before or after my departure hence, to let you see according to that which the Lord hath revealed to me, how the mystery of iniquity veils us, nay and the whole world beside.  
Yours unfeignedly P. T.  
THe Minister formerly spoken of sends to M Tandy a large and full Answer to this last Letter, wherein he confutes him in all particulars expressed in his Letter, which Answer because 'tis so large, consisting almost of a sheet of paper close written, I shall sorbear to print, and shall only give the Reader a small part of it, viz. that which he saith to that part about Circumcision and Baptism.  
You take it for granted that Christ's command bears nothing but the baptism of believers; but how will this be proved? That Christ commanded believers to be baptised, ye & only believers being of age when they enter into Covenant, this is granted; but that therefore absolutely none but Believers (actual Believers) by Christ's command are to be baptised, it follows not. If Christ had continued Circumcision still, saying, G 〈…〉 etc. circumcise all Nations, He that believeth and is circumcised shall be saved; Circumcision had been to be administered to Believers, and only to Believers in respect of such as were of age, when they would be admitted into Covenant; yet should not this exclude Infants (being the children of believers, and so in Covenant) from Circumcision. So neither are such infants excluded from Baptism, because Christ said Go, etc. baptise all Nations, He that believeth and is baptised shall be saved. When Circumcision was in use, faith was required in men of years, before it might be administered to them, Rom. 4. 11. yet this hindered not, but that it was to be administered to children. The Covenant being the same now as before, and only the sign and seal changed, viz. Circumcision into Baptism; as children were in the Covenant before, and therefore received the sign and seal that then was, viz. Circumcision: except we find them excluded and debarred (which we do not) in all reason they are to be in the Covenant now, and therefore to receive the sign and seal that now is, viz. Baptism; The Covenant being enlarged, viz. to all Nations, should the sign and seal of it be straitened, viz. to them that are of years? yea an enlargement of the sign and seal we find, viz. to females, but a restriction of it to those of years we do not find: Yea when Christ bids baptise Nations, Matth. 28. 19 does not that comprehend Children? are they no part of the Nation? And if the Children of believers be not in the Covenant, and to receive the token of the Covenant, then shall there be no difference betwixt them and the Children of Insidels, that one shall have no more birth privilege then the other, but the Apostle teaches otherwise, 1. Cor. 7. 14.   

A Letter of Mr Tandy, to the Minister upon receipt of the above mentioned Papers.  
Sir,  
I Am making ready for my departure hence, and I have only so much leisure as to read yours, by reason of the multiplicity of occasions that take up the residue of my stay. How God will be pleased to afford me success in my endeavours with you I cannot tell, but I will not be afraid to say that I am sure I defend the truth, and yet not I but the spirit of God that is within me; I know what construction you will be apt to make of this expression, but I will reserve my defence, till I receive my fore-seen objection. I send you this to promise you (as God shall enable me) an answer to your Papers, but you must not expect it suddenly, because I know not what urgencies I may be put to, when I come to my journey's end: By this which I have received, I see you begin to be in some heat; you commend me for my free dealing; whether you do it ex animo, as liking my freedom indeed, I leave it to God to judge, that ere long will make the world know wherein they do amiss; but in the interim let me tell you, that after the way that you call Judaisme, worship I the God of my Fathers; And I trust in God either to drive you into a necessity of denying there is any Sabbath day at all to be observed, or else of granting that which I contend for to be the right; And if you do the former who is the Antinomian? Where is the fourth Commandment? If you do the latter, it's very probable we shall meet in the other controversy, since 'tis acknowledged that they both hang on a string. Sir, since you commend freedom, I am emboldened to use a little more; Expect before God end this quarrel that he hath with the Land, that God will bring all our hearts to submit with willingness to his truth, or else he will consume us. The Lord in his mercy look upon us, and cause us to see the things which concern our peace; which is the desire of his soul who is  
Yours wheresoever you are Christ's, P. T●ndy.   

A Copy of a part of a Letter written by a she Sectary.  
Dear Brother,  
TO fulfil your desires, I here give you a few answers to your propositions: First, for this proposition, what disorder will this produce if there be not prayer in families?  
Answ. If whole families be Saints then you may pray with them, and pray as often as the spirit moves you; But this is the misery, we have taken up things upon trust, and done what we thought good, and have not eyed the rule and direction of the word.  
2. Prayer is a natural thing, for it is a principle of nature in all men to call upon God, so do Turks and Heathens; but God is a God of knowledge, and what is not of faith is sin; so though the wicked prey, they being unbelievers, their prayer is sin: Paul in the Acts reproveth the superstitious ignorant worship of them there, when he found their superscription to the unknown God, whom, saith he, ye ignorantly worship, him declare I ●nto you; so that ignorant people they cannot pray, they must have God declared unto them.  
3. We have no example nor precept in all the Gospel for Saints to pray with unbelievers; when Christ prayed he took his Disciples apart; indeed he taught and exhorted all; so the Saints in the Acts they prayed alone from the world; and Christ saith go preach the Gospel to all, he doth not say go pray with all; and Christ nor his Apostles never prayed with the world; the Apostles taught in their Synagogues and expounded in their Assemblies, but not a word of praying with them; and experience teacheth us how our hearts are straitened, and how we limit the spirit (if I may so speak) when we pray with unbelievers, and faith cometh not by praying with them, but by preaching, for faith cometh by hearing: I know no word for the Ministers praying with the world, nor Saints to join with them.  
Object. But Christ gave thanks: The Apostle Paul gave thanks before them all.  
Answ. Christ's thanksgiving was sometimes miraculous, for by his blessing the creature he did a miracle; so the Apostles was too, as far as I know; for you know how wonderfully after he and all with them were preserved: Or if we may give thanks with them, it is because all have a right to the creatures restored them by Christ, that in a way of exhortation or praise a Saint may inform them therein of their right by Christ.  
Object. But what shall they do that have families, shall they be as Heathens? doth not the word say that he will pour out his wrath upon the Heathen, and the families that call not upon his Name?  
Answ. That makes nothing for it, for it is not said that the Heathen and these that know him not, shall call on his Name; this is not for it, but to show the misery of these that cannot; sure it is sweet for Saints to eye the rule for all that they do: Sure I do not write this that I would diminish any of the unbelievers privileges; for Christ Jesus knows my heart is more pitiful unto them then ever; but I find in the word that the Gospel must be preached unto them, they must be exhorted and pitied and prayed for, and Saints must shine before them by a holy—  
The rest was torn away by a Sectary, it was signed M. D. Plymouth, the 5. day of the second month. 1645. And subscribed thus, To her Loving Brother Nicholas Couch in Dartmouth, This Couch is an Ensign in Dartmouth.   

Animadvers. on this last letter by way of Confutation.  
Thanksgiving is made a part of Prayer as well as the other three Petitions, Intercessions, etc. 1 Tim. 2. 1, 2. v. Acts 27. 35. Paul gave Thanks to God in the presence of them all, where in the Ship by many passages of that chapter, Acts 27. particularly the two first verses it is evident they were not believers, and so Christ Joh. 6. 10. 11. v. gave Thanks among them all, and set aside the Disciples, there's no ground to think any of them were believers, but called the multitude, men, and such like phrases, not Disciples: in 1 Corinth. 14. where the public meetings of Christians are spoken of, and several parts of worship described, as Singing, Praying, Prophesying, unbelievers are spoken of as coming into those Assemblies where these parts of worship are performed, and they are not excluded from being present at one more than another, nor believers commanded to suspend Prayer upon their coming any more than Prophesying, but the chapter carries it as free to come in at all, and the Church free to perform Praying and Singing as well as Prophesying, notwithstanding unbelievers present, compare these Verses together, 14, 15, 16▪ 22, 23, 24, 25. As for those Answers in this Letter, that Christ's Thanksgiving was miraculous, etc. they are mere subterfugies, and by the same reasons men might argue against all giving of thanks before meat, saying these examples of Christ and Paul were miraculous, and so not binding, but with these compare 1 Tim. 4. 3, 4, 5. verses, how mea●s are to be received with Thanksgiving, and sanctified by Prayer (speaking of meats and drinks) and then consider Christ's and Paul's example, and it will show 'tis for our practice, besides 'tis such a Thanksgiving as hath Prayer and Petition in it for a blessing, as is clear from the fifth verse, 'tis sanctified by Prayer, and Paul's Thanksgiving in that twenty seven of the Acts had Petition and Prayer in it, not only for the meat, but to raise up their dejected minds in the Ship almost killed with grief, vide Calvinum in locum, Acts 27. 35. & lori●●m.   

Some Passages taken out of a Letter written out of Oxfordshire, to a Citizen in London.  
ONe Floid newly come to be a Preacher to the Troop of Major Huntington's that now quarters at Aston Roreant, preaching in that Church on Sunday last, June the 14. on John 20. 17. Touch me not, I am not yet ascended; collected from those words these three transcendent points. First, That Laymen, Weavers, Tinkers and Cobblers being gifted might be Preachers. Secondly, Learning was not any means or help to understand the meaning of the Scriptures. Thirdly, That any Chamber, Barn or Stable, or other place was as holy as the Church; and that there was no holiness in the Temple, for God destroyed it, nor in any Church. This Floid a youth of twenty years, did lie at Master Calverts the Bookseller at Ludgate-hill. Major Middle●ons man did not only rend with his hand the service-Book, but cut it with a knife, and burned it in the fire at John Chiches of Kinston, and it set the Chimney on fire till they quenched it. And they justify the burning of the ten Commandments, Creed, Lords prayer, Psalms, ninty five Epistles and Gospels. I would be glad to know of Mr Edward's the Antagonist of Heretics what to do in this matter; To whom though unknown, I present my love in the Lord.  
June 16. 1646.  
A Reverend and learned Minister living in Oxfordshire, was by some in the Army, and some of the Parish conspiring together, as he was preaching in his Church opposed and with tumults disturbed. There was one soldier a great Champion that did openly and boldly in the Church affirm that he was raised up of God immediately, and inspired with extraordinary revelations, whom the Minister by this place of Scripture Matth. 24. 26. Wherefore if they shall say unto you, behold he is in the desert go not forth: Behold he is in the secret chambers, believe it not; overcame and put to a nonplus, so that they went out of Church with a kind of a Diabolical fury.  
TThere is one Master Deal a Preacher in the Army, and Sir Thomas Fairfax's Chaplain, who summer was two years, preached a strange Sermon at Lincoln, and since put out a Pamphlet against uniformity in Religion, calling it Anti-christian, etc. the man preaches and speaks much against Tithes, and yet besides his Chaplains place to the General, keeps a great living in Bedfordshire.  
This Master Del Expounding the seven last verses of the 54. of Isaiah, in Marston Church near Oxford before the General and other Commanders and soldiers, June, 7. 1646. being Sabbath day in the forenoon used these, or the like words in effect, viz.  
1. There are no more of the Church of God in a Kingdom, than there be such as have the spirit of God in that Kingdom.  
2. Neither Old nor New Testament do hold forth a whole Nation to be a Church.  
3. Whatsoever a State, an Assembly or Council shall say, ought not to bind the Saints, further thenthe judgements of those Saints shall lead them.  
4. The Saints are those that are now styled Anabaptists, Familists, Antinomians, Independents, Sectaries, etc.  
5. The power is in you the people; keep it, part not with it.  
6. The first party that rose against you, namely, the profane ones of the Land, are already fallen under you; and now there is 
☜  another party, Formalists and carnal Gospelers rising up against you, and I am confident they shall fall under you.  
7. They are willing to become subjects to make the Saints slaves, nay they are willing to become slaves themselves, that they 
☜  may tread upon the necks of the Saints.  
8. His Sermon or exposition for the greatest part of it tended merely to division and sedition.  
9 Being spoken with after his Sermon, by some of his hearers, touching these and such like passages, he said to this effect, his intentions were not according to his expressions, and he thought he had preached only to soldiers.  


Peter Mills.  
John Haine.  
Nichoas Widmergole▪  
Henry Potter.  
Theophilus' Smith.    
There were Copies of these Positions given into the hands of some Members of both Houses, and some Citizens with these names subscribed; And when Master Del did put forth his Sermon with an Episte before it; wherein some passages were inserted to clear himself from these matters laid against him; the Citizens above named put forth a Book entitled a Vindication of certain Citizens that lately went to the Leaguer then before Oxford; weherin they attest the seven former Positions against Mr Del, page 9 And of this Mr Del the Reader may read more of him in a foregoing Letter written by a Learned and godly Minister out of the Army.   

Some passages taken out of a Letter written lately by a godly Minister in Cheshire, to a worthy friend of his in London.  
George Young, Lieutenant Colonel Ger. soldier, on Sabbath was seven-night, I being absent, broke to pieces the rails which for these four years have been transformed into seats very commodiously for the parish, refused to stay his hand at the instance of divers, (who told him I would amend it if any thing were amiss) telling them I would sooner set up such things than pull them 
☞  down, and that he would do it if I were present, and that the Church should down within a year; and reported in the Town that I was drunk with the blood of the Whore of Rome; wisheth his tongue had cleaved to the roof of his mouth when he had taken the Covenant. And it's much feared that spirit works mightily in Ger. Company and others. Five Independents are determined 
☞  for the five Captains of foot for this Country; judge you what's intended: Great striving hath been to get me out of my Lecture here that an Independent might come in; but I have undertaken the Lecture if need be gratis, rather than any evil fall out by my removal.   

Some passages taken out of a Letter written from a Reverend and Learned Minister in the Northern parts, to a worthy friend of his in London.  
AN eminent Parliament man of our Country came down lately, with whom I had some conference about Master Edward's, and about the Schisms and Blasphemies that are broached and connived at amongst you; He said he thought that Master 
It hath been usual for men given to fafour heresies & Schisms, to speak evil of the zealous Ministers who oppose them; so Constan. the Emperor often called Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impi●m, item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●elestum Theod. lib. 2. cap▪ 16.  Edward's was a very wicked man, and did as much as was in him to embroil the Kingdom in a new War, and deserved, etc. In all his discourse he savored of the new leaven, which I fear many of the higher powers are too much tainted with. I complained that Schisms and Schismatics were to much suffered by them; He answered that truth was victorious, and will be triumphant of itself; and as when many thick mists gather about the Sun in the morning, the Sun by his own light and heat dissipates them by degrees, so would truth do all contrary Errors of itself in time; and therefore it was but reason that men should first be convinced of their Errors, and satisfied in their consciences by reasons and arguments, and not be compelled by force to constrain their consciences to men's wills. I objected Bests case to him, he said that Best showed himself amoderate man; and willing to be satisfied by reason, and to lay down his opinions if he might be convinced of them, and his conscience satisfied. I also spoke of Lilburne to him; he said he was a very good and deserving man, and thought that he might say and do and justify all that was yet laid to his charge: He said that Anabaptists were not Heretics, but only Schismatics at the worst; and that he thought the baptising of Children could not be proved out of the word of God. I laboured to prove it by Scripture and reason, the testimonies of the most Orthodox Fathers, and the constant practice of the first best and purest times of the Primitive Church; but he slighted my proofs, and said that my Scripture and reasons were not express and demonstrative; and for the Fathers and practice of former times we were not to be ruled by them; ex ungue leonem. He is learned and witty, active, quick and ni 〈…〉ble and magisterial. I fear he hath many abettors which are ejusdem farinae: Yet I think that he is no broacher of these opinions, much less persuader of any to them, but only by way of discourse accidentally as thus with me.  
June 22. 1646.   

An Extract of a Letter written to me out of Lancashire.  
SIR,  
THere is employed in this County by the House of Commons (as 'tis commonly taken) one Mathewes a man active and of strong parts; he boldly and confidently denies the Scriptures to be the word of God, and pretends to Revelation; we have heretofore signified to some Members of the House, what a scandal 'tis that such men should be employed by them; but cannot yet learn that they have put him out. I have here enclosed sent you two papers that were given me by one of our Sectaries; here being divers more, and some that are active of his opinion.  
August 8. 1646.   

A Copy of the two Papers enclosed.  
GOod Christian Brethren, forasmuch as the immortality of the Soul is maintained to be a truth, whereof I am doubtful; I desire you who are able by sound Doctrine to convince the gainsayers, to make it good by Scripture that the Soul is immortal; and that it may so appear, I desire you will be pleased in a rational way to proceed by giving in writing a definition of the subject, whence it is, and what it is, and where it is in man, and whether it be any part of man, and how, or when man is first possessed of it, and how it comes to be guilty of Adam's sin, and what promise of Salvation is made unto it in Scripture, and how it is redeemed by Christ: and now desiring you will make it good by Scripture, what you do affirm, that so your Christian Brother may receive satisfaction, I rest and shall be thankful unto you.  
Yours Thomas Sidebothom.  
This was delivered me July 28. 1646. This is the Original.  
Mr.—  
I Received your Note, and for answer thereto, hoping you are not of the spirit of those which sent to Christ to entangle him in his words; neither am I afraid to declare what my Faith is, for I believe the word of God contained in the Old and New Testament to be a truth; yet in them I cannot find that man or any part of man is Immortal, but that he is wholly Mortal, even whole man is wholly Mortal, and ceaseth to have any lively Being betwixt Death and the Resurrection: Now if this be an Error thus to believe, I require you as you are a Christian, and spiritual, to restore such a one in the spirit of mee●nesse, and to convince by sound Doctrine the gainsayer, proving by scripture what you do affirm, and if you do affirm a Mortal soul, that you will according to rationality give Answers to those Queries you have, and then I will Reply, that so we may bring it unto the balance, and weigh the scriptures on both sides, and so hoping in a loving and Christian way to bring the grounds of these to light, I rest.  
Thomas Sidebothom.  
This was delivered me Aug. 3. 1646. and is the Original.   

A Copy of a Letter written to me out of Lancashire.  
SIR,  
THe bearer having a great desire to see you, & myself a greater desire to serve you; from whose faithful labours in the ministry I have formerly received much good: I make bold to trouble you with these rude lines; the enclosed will faithfully inform you of a sad accident fallen out in Yorkshire, if the knowledge of it have not come to you from better hands; myself and some others are here engaged with you in the quarrel against the Sectaries, and shall endeavour to serve you and the Church of God according to your desires expressed in your Gangraena: I hope ere long to present you with a true relation of the Independents gathering and constituting their Church at Sawerby in Yorkshire, which will not be unworthy your consideration; we have for the present only one Independent congregation in all Lancashire, which never yet had Officers, it consists not of above thirty persons, most women, all of mean quality; Mr. Eton of whose activity to promote this way I believe you are not ignorant, hath been the great apostle to promote their design in these parts; all our Godly Ministers generally stand right, and in their course preach a weekly Lecture in Manchester against Independency. If I might have a few lines of direction from you by this bearer how I and the rest of my friends might best serve you, you should not fail of the faithful endeavours of him who is  
Your real servant to love you and serve you, May 25. 1646.  
Though I be a stranger to you and unknown, yet Mr.— can inform you what credit you may give to me and what I shall write.   

Some passages extracted out of a Letter written to me from out of the Northern parts.  
THe Church at Sawerby since our conference in March hath been blasted in its growth; only one (and she a woman) hath been added. The Church at Birch which is but two miles and a half from Manchester, grows in number, but yet hath no Officers (as I can hear of) I shall hereafter give you a particular account of the Church of Duckenfield; the ruling Elder there is a Sequestrator in Cheshire, and their Deacon a Sequestrator in Lancashire: The 
* A fit man to be a Deacon of an Independent Church.  Deacon I shall speedily bring upon the stage, and make a notable discovery of his knavery in cozening the state.  
Your real friend to love and serve you. August. 3. 1646.   

A Copy of a Letter written out of Yorkshire concerning an Independent Church in that Country.  
SIR,  
MUch respected, I give you many thanks for your love when I was with you; since we have spoken to Mr. Roats about a conference, but as yet have no satisfying Answer: So soon as we heard of their intention to choose their Officers, we sent a Note to him to this effect, That whereas we heard it was their resolution so to do such a day; that we desired him, if that so he could with conveniency to forbear and suspend the doing thereof for a time, in regard that we desired that there might first be a conference in the place by some Godly Ministers, that if it might be, the true way might be more clearly found out, that those that are deceived or misled, might be undeceived, so as we might assent to them or they to us, so far as truth might appear so; his Answer was first before any thing was done that they might have satisfaction given for what wrongs they had sustained. And 2dly, he would allow us to propound some questions, provided they might do the like against our way; so seeing no better answer could be had, and that they resolved still to go on still in their business: It was thought fit by the Inhabitants of the place for that day to lock the Chapel door, to testify their not approving their way, and so it was done; the which doth much incense them: and the last Sabbath they had the liberty of the Chapel, wherein they began their Election by the Deacons.  
And in the forenoon such words as these was expressed in his Sermon, as it was given in to me by an honest understanding man that was present, in an Use of exhortation, to those that are joined together in Societies in a visible Church, viz. You must de●end one another, as Abraham did Lo●, when he armed those that was born in his house and brought up with him to defend him; and as Moses did the Hebrew against the Egyptian; and as those who defended Paul when he was in Prison, against those that had taken an Oath, etc. And denounced the punishment threatened Zac. 14. 18, 19 against those who will not join into the visible Churches, saying, It is a Gospel Text; see, the which me thinks are strong applications, and may prove of dangerous consequence.  
I cannot yet send you, nor Mr. Holinworth the Questions that are to be discussed, nor certainly the day when, or whether or no; but Mr.— is to be with us next Sabbath, and then if any thing can be pitched, you shall hear by the first: I pray you remember my respects to Mr.— and desire him to take so much pains if that we do send directions, to come; and also I pray write me in two words by the first what was the issue of your conference at Bi●tch, and what you hear from above as-concerning that way either pro or con. I have sent you enclosed a copy of the Articles of their Covenant according to promise; thus with my kindest respects remembered to yourself and to Mr. Holinworth, I take leave and rest, Sir,  
Your affectionate friend being much obliged, Feb. 9 1645.   

Some passages Extracted out of the Original Letter written from a man of worth in the Army, to a person of worth here in London; which Letter was writ presently after the taking of Oxford.  
BEcause a man is a Presbyterian, he shall be turned out of his command; and to compass it, they have sent as far as Pendennis for an Accuser, to London for another, and Bristol for a third, and all they can say against our Adjutant General Grace, (who is an honest godly Sco●shman) is, that three quarters of a year since he was met (as they think) drunk because as they remmember, he faltered in his speech, and all because he is Major General's Officer: Mr. Peter's said, That was not all, he had made a Faction in the Army by seducing many to the Presbyterian party; so it seems its counted a Faction with them to hold what the Parliament allows. A month since they have laboured all they can to get hands for— to be Governor of Oxford; and he being here on set purpose, the Petitioners are instructed to repair to the Generals at such a set time, and— the Tragical cornical actor, out of the tiring room of his own contriving, comes and tells the General what a providence 'tis, that God hath stirred up those good men to such good intentions in such a juncture of time, when it happened that— was there, whereas he and they were sent for. Sermons are daily preached to this effect, That God will rather honour himself with a few, then with many; witness this Army, which they hope will be an instrument to subdue all that oppose them, whether under the most specious show of righteousness, and profession of an old ragged religion.   

A Copy of some Letters, and some Extracts of Letters written out of the North concerning our Brethren of Scotland and their Armies; which I have thought fit to print, because of Letters, and many Libels that have been printed against them.  
Some Passages taken out of a Letter (the Original whereof I have by me) written by one of the Committee in York to a friend of his in London.  
THe lamentable complaints spread abroad concerning the Scotish Taxing the Country so much, are occasioned from want of money; for they have no means from any part of England to subsist, but by Assessing that corner of England where they now quarter: If consideration be had by the Parliament that they are neglected in wanting what was promised, it will clear them in that matter: As for their misdemeanours, they go not unpunished with them; for there was the other day at Richmond one suffered vivi comburium, for committing uncleanness against nature; a week since they have disbanded Vandrusks regiment, which were men of the worst carriages in all the Armies: As for the business at Tickhill which so troubled all men, after full examination of the abuses, it is found that the English, Irish, and Dutch were the authors of the outrages, (no Scot was guilty thereof) and two of them have been shot to death therefore. My cousin— was last week at the Court, and is much satisfied concerning the behaviour of our Brethren both toward King and Parliament: He told me it was wise, fair, and honest.  
June 12. 1646.   

An Extract of a Letter written from a Citizen in York to a Common Council man here in London.  
I Am sorry that when we expected an end, it's feared a worse contention begins: we hear by some Letters this week from London, one came from Saltmarsh Minister, that a Petition from the Brethren is since put up to both Houses with 20000. hands, for which they had thanks returned, though the Common Council of the City were high in their expressions, that if the Petition were delivered, they should be accounted Incendiaries or such like. Colonel N. writes also of this Petition. About 10. or 14. days since one Butterfield a malignant, that did live at Middleham, and other four, writ to the General of the Scots, That if he would send a Regiment to quarter there, he would ensure them to enjoy Midhelam Castle; they sent a Regiment thither, and the Colonel sent the Letters with the men's hands to the Captain of the Castle, and bid him take care of it, and proceed against Butterfield and the other four as he saw cause: The like was promised of Boulton Castle, but their treachery both revealed by the Scots themselves.   

Some passages taken out of a letter written from a godly Christian who was sent from London into Scotland about some special business.  
Mr. F.  
I Pray remember me to Mr. Bolton, and let him know, that in Scotland there is a precious people, a learned and godly Clergy, who are resolved in their low condition not to rest upon strength of Armies, nor confederacies with Nations for deliverance from their Armies without Reformation, but in a lively Faith in God, and performance of the Covenant. There is a Sermon every morning before the Parliament in the Parliament House, where the power of God is so eminently seem, that I am not able to express it.  
St. Andrew's Decemb. 20. 1645.   

A Letter from a godly Minister out of the North, concerning the Scots.  
My Dear friend,  
YOurs was not a little welcome to me, nor am I put to it to send you a requital: The News here is so good, that I can hardly hold my pen for joy; the Kings coming to the Scotish Army in all probability will prove one of our greatest mercies since these Wars began. And never did I hear of any Christians carrying themselves so boldly and faithfully in reproving their Prince, so humbly before their God, so innocently towards their brethren, so desirously of a settled and wel-grounded Peace, as the Scots now do; they labour with much earnestness the King's conversion; tell him plainly of his blood-guiltiness; have sent for out of Scotland the ablest Ministers to converse with him; have banished all Malignants six miles from his Person by Proclamation; refused to entertain him with any token of joy; told him he was a great sinner before God, and that he must give satisfaction to both Kingdoms. The malignants droop who were gathering towards him out of both Kingdoms: The French Agent who was active in making a Breach, is much discountenanced: The Nobles and Ministers profess their earnest longing after a happy Union, the settling the government of Christ in his Church, which being done, they will presently return in peace. The Independents themselves stand amazed at their wisdom, resolution, and fidelity; Zeal doth accompany all their actions with humility. The malignant party which was much feared, is born down; the mouths that were so wide both of Independents and malignants are sown up, they have not a word to say: And see how the Lord blesses them; all their enemies in Scotland are routed and brought to nothing. The King refuses to proclaim Montrosse and his adherents Rebels; But the King of kings hath taken the quarrel into his own hand and utterly dispersed them; I have not time to write the particulars, only to let you know I am  
Your assured friend R. Balsam. May 21. 1646.   

A Passage Extracted out of a Letter written from a godly Minister in Suffolk to a special Friend of his in London.  
HEre in the Country Malignants and Sectaries do generally murmur against the Scots, and would be glad to hear that the Armies should go against them, which I pray God prevent: I pray that this Nation do not so requite their labour of love and faithfulness unto us.  
May 19 1646.   

A Copy of a Letter written to me from a friend out of Kent.  
Worthy Sir,  
SInce you are so pleased as both in your former and latter Letters to take notice of me in your kind salutes, give me leave to take notice of your kindness, and resalute you; and both in my own name, and in the name of a friend of yours, to let you know we have not only run over, but read your Second part of Gangraena; ●nd therein observe your willingness (if it be possible) to cure that evil by sucking out the corrupt blood, which is the method of the most careful Chirurgeons that are not so dainty as desirious of their Patient's recovery. Nimius amor et admiratio person●rum, hath hitherto been a great inlet to all Heresies, whence they say Cyprian unice admirans Tertullianum, et antonomastice, often calling him his Master, sucked in that error of his concerning the nullity of Baptism administered by Heretics; yea & so did Nestorius through his admiration of Anastasius find fault with some expressions: So subject are most men, jurare in verba magistri; which Plutarch also well observes in his Book de Auditione. And therefore we do freely profess we cannot dislike your practice in lessening their credit that are corrupters: Christ Jesus himself and all his Apostles heretofore endeavoured no less.  
Yea, and if Mr. Saltmarsh, why may not you as warrantably distinguish and say as he doth, concerning the old Non-conformists, That it is the old man of your adversaries you write against, and not their new, or themselves so far as they are men, so far as they are lovers of themselves and have only a form of godliness? etc. Surely the man would be hardly put to it ●o undertake to maintain his own, and yet take away your distinction, who will easily (we doubt not) answer not only him, but all others in whom we see but little wisdom, though perhaps some wit in inventing, as Apothecaries are wont for their Boxes, such specious titles for their Books as those whereof Jacobus Acontius complains in an Epistle of his to Johannes Wolphius, Nullam ad rem ingeniosi sunt, praeterquam ad speciosos titulos excogitandum; quibus ex hominum manibus bonos libros extorqueant, ac suos eorum loco ob●●udant; et tam stolidum est vulgus, ut quos expuere debuisset & suspiciat, nonnunquam & celebret, etc. Certainly Mr. Saltmarsh doth not only want a grain but a whole bushel of salt to season his unsavoury mouth, opened not only against you, but the reverend, learned and judicious Mr. Gataker, together with the whole City, and all the Orthodox Ministry who might ask him more than ever he would be able to Answer, if they should but chatechize him concerning his Baptism whether it be of the first, or second, or third, or fourth sort; what think you? is he not a Sebaptist, a Seeker? We are sure if all be true I lately heard from a good friend of yours in these parts, that he the said Mr. Saltmarsh at a meeting of sundry Ministers of this County at Maidstone publicly professed in presence of them all his endeavour was to forget whatsoever formerly he had known, and seemed to wish they might be all of his mind, until one Minister who was then and there present ●old him merrily, He was but a young man, and such as himself might happily wish with Themistocles that they had the art of Oblition; but as for his own part he had too many grey hairs to desire to forget whatsoever he had learned, lest he might not have time to learn so much again. The Committee of Kent intended by their late order the suppression of sundry Petitions of dangerous consequence that were handed up and down by our Sectaries, and towards the promoting whereof, the new Archbishop of Canterbury Mr. Hugh Peter's was (as I am informed) come down to Maidstone to visit this his Diocese as he usually calls it. The most and best of our Ministers hereabouts (for all I can learn) are willing if they must die, to be buried as valiant Ensign bearers in their colours: There is a merry story told by a Baron of the Ports or Jurate of the town of Sandwich concerning Mr. Symonds the Independent who hath a living there; One coming to him to be Catechised, he sent him to a Mechanic of that Town to Catechise him for him; and when his Father in law Mr. H. another Jurate of the same Town expostulated the case with him and asked him the reason why he would do so; his Answer (as Mr. F. related it) was, that one Goose might best teach another to eat. So merry are our most demure Independents: Among whom if there be a Stoic he is the most in show, who hath lately (as 'tis reported) got an addition of means to the Benefice he yet holds, though it were formerly valued at above 100 pounds, and he himself be absolutely in show against all tithes, himself therefore will not, but lets his wife receive them: who whether he were not ab origine as well as Mr. Saltmarsh a comic, yourself may best find out, or we will, if you please but to get us a writ. Ad melius inquirendam; till than we may perhaps the rather think them to have been such, being so still, men that personate abundance of austerity, but are etc.  
June 22. 1646.   

Some passages taken out of two Letters written from a godly Minister out of the country to a reverend and godly Minister in London, who showed me the Letters.  
I Have read Mr. Edward's Book through, and as a friend to deal freely, I profess Morney in my opinion never gave a greater blow to Papists then he hath given to the Sectaries; and that which is yet more, soberly, sadly. As for the whole business of Webb of Milton taken before Colonel K. a Minister thereabouts hath promised to send M. Edward's an e●act narration. The working I see of some humours makes me hope the summer is past, and it is near the autumn of schism which had its spring before, etc. Only let us all be doing. Hugh Peter's (as I hear) was lately at Maidstone, and had a mind to have promoted a Petition among our Sectaries.  
June 15. 1646.  
OUr common friend M. Edward's his last Book Gangraena of the Second Edition I received this last post, together with his Letter; I pray let him understand as much; and withal let him know I shall myself (God willing) thank him for both at better leisure and when I have read his Book through. Surely, he spoke Prophetically that usually called him in Cambridge young Luther. Faxit Deus, that the Sectaries may never be able to deal with him, as I doubt not many of them desire, whose words would willingly be turned into swords both against him and us all.   

An Extract of a letter written from a godly Minister to me.  
YOur Books I can assure you (I find) gain savour with all, but the common adversary who much increaseth and multiplieth in these parts, where I heard last week at an open ordinary in presence of two of our Deputy Lieutenants, that since Kiffen and Lamb have been here rebaptising, now there's a third man come that contradicts them both, and rebaptizeth again, So that the poor people begin to stare and stand amazed to think what their deluded disciples will do in the end: Many of the Brownists fall to them; however their doctor Turner keeps his ground, who despited (as some say) with Kiffen and drowned him in the red sea, till at last they fell both from reasoning to down right railing. Poor people I pity them, as also those others (then and there spoken of also) as one (a very honest man otherwise) that affirmed lately he thought the Apostles themselves never had more excellent gifts than a company of tradesmen, that now preach in private at Sandwich. Another (it was said) there was at A●ch near Sandwich, who was said to say he was Christ, but being questioned, Answered no; he was only Christ's mouth and could feed such as were hungry. etc. though as some say, he can hardly feed himself: Surely I often now think on Matt. 24▪ Except in the Wilderness, or in Chambers where is Christ, as they think: We should gladly see you here. I remember it was one of Don Perdroes' devices about his first coming into this Country to bring down with him some Ministers out of your City to preach up the Parliament; and why should not you to preach down Heresy, Schism, profaneness, that the Country may know of what Religion the City is? Certainly I am for such a change of courses as they call it. Propheta in patria, etc. Thus in haste I heartily rest  
Yours. July 6. 1646.   

A Copy of a Letter from a godly minister in Yorkshire to a friend of his in Lancashire.  
SIR,  
I Returned from York June 3d. Our meeting proved very successesse; one of the prime York ministers being the main Remora to our desires, which were to write to the Assembly that we would join with them in the Presbyterian way according to God's word to the utmost of our power, and to declare against the Erastian principles: when it was put to the vote, he desired to stay till he had further light: I know not whether he meant from the word, or from the State: There's so much policy now in the world, that it hath eat out, if not much of conscience, yet very much of our care and zeal in promoting the work of Reformation according to our Covenant; nay so far are we degenerated now (as I am informed from a good ●and) that to be forward and zealous in the Covenant, is the sole character of malignancy, and only badge of disaffection; but I hope it will prevail in despite 
☜  of those who having formerly been takers, are now the only tramplers upon it. We have appointed another meeting at Pomfret on monday seven-night; M. R. hath promised to meet the West riding ministers there.   

Some passages taken out of a Letter written from a learned and godly minister in Devonshire, to a friend in London.  
I Am resolved to digest all abuses and contempts, and insultations of Sectaries, and frustration of hopes, so I may honour Christ. You will easily see by the enclosed what work is here. The Sectaries are grown so confident and insolent, that we may say of them as Rivet of Montague, I● quo desideramus hominem, for they seem so far from Religion, that they put off humanity.   

A Relation of some stories, and other remarkable passages concerning the Sectaries.  
THe 16. of June 1646. It was related to me by a Justice of Peace who was an ear and eye witness, and by a godly Minister in Northamptonshire, that there is one Kendal (who in the Bishop's times was a great creature of Sir John Lams, a bower at the Altar and for all the Innovations) but since these times of Sectarisme, is turned a great Sectary, having renounced his Ministry. This man is now a Captain in Whitlesey the Isle of Ely, that Island of Errors and Sectaries, and a great Preacher, who comes sometimes to visit Northamptonshire, where formerly he was a Curate. Now the last Trinity Monday (as the day is commonly called) on a Fair day in that Country where a great resort of people was, Master Basely a godly Minister in those parts being spoken unto to preach, and being provided for it, this Kendal stepped up into the Pulpit before him, and preached on that text, Rom. 8. For 〈◊〉 ye live after the flesh ye shall die, on which words he preached against humane learning (as being flesh) and that the Universities were of the Devil. Secondly, that Adam's righteousness in Innocence was but flesh, and opposed to the spirit. Master Basely in the afternoon preaching, confuted his Doctrines, this Kendal would have stood up in the Church, and have opposed him, but was hindered by a Justice of Peace who was present.  
The 10th of June 1646. A godly Minister living in Lincolnshire told me and another City Minister, that he hath in his Parish many Manifestarians, Disciples and followers of one Thomas Moor spoken of in my First and Second Part of Gangraena, who upon his knowledge will keep no days of Fast, nor none of the days of Thanksgiving, because they will not give thanks to God for one man killing of another. He told me that some of the Manifestarians hold, and he hath heard some of them say, they had seen Christ, and seen the Devil to. This Minister related to us that there was a young maiden in his Parish about 16 years of age, one— who preaches to many young men and maidens, he named her name, and I well remember it, but forbear naming her, because being so young, happily she may be reclaimed. This Thomas Moor comes often into this part of Lincolnshire, and divers times to this Town where he preaches in houses; but the last time he was there he preached not, and the reason (some of the Sectaries give out) was because this godly Minister is a persecutor, others say because he could not have the use of a great house in that Parish for his company to meet in. Many of these Manifestarians being at a time together, there was some occasion fell out to send for the Constable of the Town, who being come, charged some of the company in the King's name to aid him, to which some of the Sectaries replied, that the King was out of office; and therefore to require any thing in the King's name was nothing.  
A Fellow of a College in Cambridge (whom I well know) meeting me in London, told me he had been lately at the Leaguer before Oxford, and in the company of some of the Sectaries belonging to the Army, where he met with one M. Wainwright (so he related his name, formerly a Minister, who said he came out of such a Country (Suffolk as I remember) and had a Living there of two hundred pounds per annum, this man boasted he had pulled down the Bishops, and hoped to do as much for some others, meaning the Presbyters; he vapoured he had left his Living as being Antichristian, and saith he, I have every day since asked God forgiveness for holding it; he told me also that in the Army he was told from good hands, of an Officer, a civil gallant man, because he would answer the Sectaries when they spoke for their opinions, and against the Presbyterians, was upon other pretended suggestions either formally cashiered, or glad to be gone.  
There are four famous Preachers in Hartfordshire (as I have it from sure hands) one Heath the Collar-maker of Watton, one Rice the Tinker of Aston, one Field the Bodies-maker of Hartford, one Crew the Tailor of Stevenage; and besides these, there are some other Preachers who sometimes were Ministers in the Church of England, but now great Sectaries, as Master Feake at All-Saints Church in Hartford, one Master Harrison about Saint Albon's side, and some others of whose strange preachings, practices, of the complaint to the Judges at the Assize of Master Feake, etc. I shall hereafter in a fourth part of Gangraena, or some other Tractate about the Sects, give the Reader an account.  
There is a Shoemaker in Coventry or thereabouts, a famous Preacher, who goes from Coventry and those parts up and down Glostershire, Warwickshire, Worcestershire, preaching and venting erroneous points of Antinomianism, Anabaptism, preaching against Tyths, Baptism of children: A Minister of the City of London being in Glostershire heard him preach, and heard of his large Diocese, and perambulations from place to place.  
August 16. 1646. Preached at Hackney one Master Downing, a Preacher of the Army, and a young Peter (as he was called) some who were eare-witnesses told me of his Sermon, and it was to this effect; That the Country people say (that is, he meant the Sectaries in the Army say) that the Parliament would do them good, but he Lord Major, the Common-council and the Citizens of London would not permit them; he feared God would bring the Plague upon them, and Risings among them; and the cause of all was, the uncharitableness of London against the Saints; and that the opposition now was not between worldly men, but between Saints and Saints.  
This Downing, alias Peter junior, spoke in Hackney pulpit of the Common Council of London at that time in way of 〈…〉 persion of them as if they were for the Cavaliers, that when they entered Oxford, the Cavaliers told them, 'tis your turn now, it may be ours hereafter, for we have the City of London and the Common-council for us.  
THere is one Master Clark in London whose wife being dead, and wanting a stayed Maid-servent to look to his house and Children; having some acquaintance with one Master Josse sometimes a minister of the Separation, but now an Anabaptist, a Seeker, and no man knows what: he commended to him for that use one Mary Abram, aged between 40. and 50. a Separatist; an acquaintance of his highly enrolling her; whereupon Master Clark entertained her, and he having a Son between fifteen and sixteen years old falling very lick; his calling and occasions necessitating him to be much from home; this Mary Abram being to look to him, takes her opportunity in this weakness and want of understanding (his disease being an Apoplexy) to labour to make this Boy marry her, and for the effecting of that, works in a fl 〈…〉 ring fa 〈…〉ing way with one who often came to Master Clarks house, to pro●●re a Licence for two friends of hers to marry (concealing the persons) who brought her word, they at the Office could grant no Licence to any which had not their friend's consent, and one to be bound in a Bond to save them harmless: Now when she saw this way would not do, than she further moved the same man that if he knew if any man would marry them of any fashion she cared not. Whereupon this man ●old her he knew one Master Stamp a Schoolmaster in Shoelane whom he heard one say had done such a business: Upon that the man could not be quiet till he brought her to this Stamp, and after a time she told him she was the woman party, but concealed the man: At the last when her master Clark was gone from home, she enticed the Boy to go with her, and they went to Stamps Chamber who lay bedrid, and he spoke some words to them, which she pleads was a marrying of them; and she gave this Stamp eleven shillings six pence for his pains. For the proof of these things, besides master Clarks particular relation to me of these things more than once in private, as also his relating it to me in other companies, I have seen a Certificate under the hand of Doct. Meverell, subscribed Sep. 29. 1643. Ottuell Meverell testifying of master Clarks Sons disease in his brain for the space of six months, wherein he was divers times deprived of sense and motion, and sometimes vexed with Convulsions, ignorant of things done and said to him; as also I have perused Certificates under other hands, as Mr. Stamps, one Samuel Perkins and others, too large to set down, besides the Petition of Master Clark drawn to be delivered to the House of Commons for relief of his Son in this case, and for justice against this Separatist who claims this youth for her husband: a Copy whereof is as followeth.   

To the Right Honourable the Knights and Burgesses in the Commons House of Parliament Assembled: The Humble Petition of Thomas Clark.  
Most Humbly Showing:  
THat the Petitioner entertained one Mary Abram to be his housekeeper, and to be especially careful of his Son being grievously visited with the sickness called the Apoplexy, and by the vehemency of the disease not sensible many times what he did: She the said Mary being between 40. and 50. years of age, and your Petitioners son being 16. years of age at most: The said Mary being gone from the Petitioners house, comes and claimeth the Petitioners son for her husband, and threateneth the Petitioner for keeping her husband from her, pretending she was married to him by a sick man who hath lain bed-riden a long time; who denieth the marrying of them, that he had no Licence, nor any Authority to marry them, as by his Certificate may appear, but as he confesseth took eleven shillings and six pence of her to make show of something, as if he married her to satisfy her humour; the youth not knowing any thing thereof concerning her pretended marriage with him: For at that time and six weeks after she pretends this marriage; your Petitioners son was ignorant of things done and said unto him, and was weak in his understanding and right judgement, and without his memory, and speechless as your Petitioner can prove. And whereas she produceth a Certificate to show as married in Saint George's Church in Southwark, where she never was with him, neither is there any such marriage in the Church Register book to be found; the Lad taketh it to heart he should be so abused by her, and that it may be a discontent to him for ever during his life. And the said Mary hath done so in another house where she was a servant by one P. H. an Apprentice about three months before this, and is not free from him to this day. but by a bribe of ten pounds she received of him. She the said Mary defending her practice in the streets to be lawful, saying, It was commanded under the Law not to marry without consent of parents, but that was but a ceremony to them that liyed under the Law; it is now lawful, because 
☞  we live under the Gospel.  
He humbly prayeth if it might stand with your favour to grant unto him your Warrant to bring before you the said Mary, that upon discovery of the Premises and lewd practice, the Petitioners Son as he hath been by her publicly disgraced, he may be publicly discharged from her, and she abide such further Order as shall be thought meet.  
And the Petitioner and his Son as in duty bound, shall and will daily pray for your Honours long and happy preservation.  
This Mary Abraham before her coming to Master Clarks had entangled a young youth, an Apprentice here in London, and claimed a promise of marriage at his hand, which business was heard before Master Jesse the Seeker, an Independent Minister and some others, and it was concluded he should give her ten pounds, and so there should be an end between them; which this youth gave her, and there was a writing of discharge between them, which ten pounds given by the boy M. Jesse received; and faith, it was since given to the Parliament. Now though M. Jesse knew all this, yet he recommended this Mary to Master Clark to be his housekeeper who knew nothing of her pranks: when this old wench came to his house whilst the youth was well, she tempted him not, but when he was thus ill (as above mentioned) she tempted him, and in the time of some intermission of his sits before he was perfectly recovered, when the youth went with a staff she carried him to that Stamp; and when the boy was ill and weak, would come to bed to him: Now after Master Clark had put this Mary Abraham away, he found this paper of agreement between a young Apprentize and this Mary by meeer accident in his son's chamber, and with a great deal of pains and enquiry found out this Apprentice in London, from whom he understood the whole business, whereupon going to Master Jesse with this paper to tax him, that he knowing such a business would commend such a one to him who was a widower; Master Jesse desiring to see the paper (Master Clarke letting him see it) kept it, and would never restore it again; but Master Jesse told him he must forgive her, and he speaking of complaining of her for doing such a wicked fact, for the ruin of his son; Master Jesse wished him to take heed 
☜  of prosecuting a Saint, and to consider how Jesus Christ at the day of judgement would take it at his hands, with such like words; And this Master Clark tells me, having spoken to him and some other Sectaries of that company, why they suffered such a wickedness, and kept her company, he told me I could not imagine the shifts and put offs they had among them to colour the wickedness, the affirming and denying sometimes, saying she was not of their Church, but only recommended by Letters Testimonial, sometimes affirming she had repent.  
There is one Master Den, whom I have spoken of in my first Part of Gangraena, this man goes still up and down the Country's spreading his corrupt opinions and dipping; concerning whom I have lately received this Information from a hand that could not mistake in the relation; and I have the examinations taken before the Justices of Peace who examined Den and others about him, which I here give the Reader.   

The Examination of Anne Jarrat of Spalding Spinster, June 22. 1646. before Master Thomas Irbie, and Master John Harrington Commissioners of the Peace.  
THis Examinate saith, on Wednesday last in the night about 11. or 12. of the clock Anne Stennet, and Anne Smith, the servants of John Makernesse, did call out this Examinate to go with them to the little Croft, with whom this Examinate did go; and coming thither, Master Den and John Makernesse, and a stranger or two followed after. And being come to the River side, Master Den went into the water, and there did baptise Anne Stennet, Anne Smith, Godfery Root, and John Sowter in this Examinats' presence.  
Anne Jarrat W her mark.   

June 21. 1646. Lincoln, Holland. Henry Den of Caxton in the County of Cambridge examined before John Harrington and Thomas Irby Esquires, two of his Majesty's Justices of the Peace.  
THis Examinate saith, that he liveth at Caxton aforesaid, but doth exercise at Elsly within a mile of his own house, and saith that he took Orders about 16. years since from the Bishop of Saint david's. And that on Monday last he came to Spalding, being invited thither by John Makernesse to come to his house. And that he hath exercised his gifts about four times in several places in Spalding, viz. at the house of John Makernesse, and Mr. E●stons. As for baptising of any he doth not confess.  
John Harrington.  
Master Harrington sent for Den by a Constable on the Lord's day, with whom he coming, Master Harrington confined him to the Provost Marshal (who had been an Officer of the Committee) for that day being the Lord's day that he should not make a mutiny, nor stir in the Town that day by people resorting to him.  
This Maiden Anne Jarrat confesse● that she being by, heard Master Denn or some of the company with him, lay upon them at their Baptism, and require a promise of those that were dipped to hear none but of their own way. This Den in his travels about the country had two men attended him, who live (as they said) with him; they were clad like Farmem, and they took upon them to question some in the Town of Spalding to give an account of their Faith; as one Goodman Goffery: Master Harrington upon questioning with Master Den spoke of committing him to Lincoln, to which he replied He cared not; but this he took ill, to be molested in his way, and told the Justice he was bound to the Committee of Examinations upon a Bond of two hundred pounds to appear before them at any time at four and twenty hours' warning; and he made use of that as an argument against his troubling of him; to whom Master Harrington replied, How can you do that, appear before the Committee a● so short a warning, when as you are now almost a hundred miles from London? This Master Harrington a Justice of Peace and a religious man told me he had had several Anabaptists before him upon several occasions, and they have always refused to take an oath, saying they would not swear.  
There is one Beedle of Glocestar sometimes Schoolmaster there, who denies the Holy Ghost to be God; had a Manuscript by him of his own making pleading against the Third Person of the Trinity; which being known, some in Authority in that Town questioned him, and getting this manuscript, have sent up either the Original or a true Copy to some in Authority and place here; but the last news I heard of him, he hath not been questioned as yet by those above: Bishop Usher that learned and godly Divine coming this summer through Gloster, spoke with him, and used him with all fairness and piety as well as strength of Arguments to convince him of his dangerous Error.  
A Minister of the City of Gloucester told me the Bishop laboured to convince him, telling him that either he was in a damnable Error, or else the whole Church of Christ, who had in all ages worshipped the Holy Ghost had been guilty of Idolatry; but the man was no whit moved either by the learning, gravity, piety, or zeal of the good Bishop, but continued obstinate.  
There is one Andrew Debman an Anabaptist, and a Preacher among them, a Cooper by trade, a sorry fellow, that can neither write nor read, and yet is a great Preacher among the Sectaries: This blind Bayard would fain Preach in the Parish Church of Algate; saying, if they would let him Preach there, his Sermon would be worth the Parish five pounds by a collection for their poor from his followers; and he hath further said, if they doubt of his ability to Preach, let them give him a text at the Church door when he is going in to Preach, and he would Preach of that, whereby they should see what he could do; and one speaking to him concerning a City Colonel if he would be a member of their Church he would make a good member among them; this Debman replied, that for his part he believed if this forenamed Colonel would give all his Lands and Estate, he could not be received into their Church.  
There was a great Sectary who had his wife lay a dying (and she did die of that sickness) to whom some well-affected neighbour spoke, that he should in this dangerous case pray for his wife; he answered, what good would prayer do her, or you either? you think prayer will do much good. I had this relation from them to whom he spoke it.  
An Alderman of this City, and a moderate man (so acknowledged by the Independents) not long since received a Letter from Newcastle concerning our Brethren of Scotland; which Letter he showed to some Common Council men and other Citizens, and the Letter was written from an Independent in Newcastle to this Alderman, wherein he confesses that the Scots have dealt very faithfully with the King, and told him That if he would not Sign the Propositions, he must expect no help from them, and that they would keep to their Covenant and not desert the Parliament of England, with words to that effect.  
I saw the Original Letter (and I read it twice over) written from a Townsman of Newcastle (a man of some place there) to an Honourable member of the House of Commons, wherein he complains that in Newcastle all was like to run to ruin for want of Government, and from the faction of the Independents there, that their good Ministers were so abused and discouraged by them that they would not stay, but had left them, or were going away as Master Prideaux and Doctor Jenison; some Independent Preachers sent thither will neither Baptise Children, nor administer the Lords Supper; but say they came not thither to do such drudgery 
☜  (this was twice repeated in the Letter) Doctor Jenison was sent for thither again but for a stale; and he acquaints this Parliament man that the Independents have a design one way or other either by threatening some men to give their voices, or by pretending some reasons to try to get an Ordinance to bring in a man for Major this year, who is a Sectary; but he desires this Honourable Member of the House of Commons to stand their Friend in the House; and hopes that seeing we have fought for Liberty, that town shall have their liberty in free choice of a Burgess for Parliament, and of a Major the chief Officer of their Town: This Gentleman also complains in his Letter, that without so much as ever acquainting the free Burgesses, or once calling a Common-council, an Ordinance was procured to appoint an Independent Deputy Major, which if we should have done so (as the Independent party did) what out-cries would there have been of breach of Liberty? Upon this Letter being communicated to me, I asked a worthy Member of the House of Commons, why the Scots would suffer in Newcastle the Independents to domineer so, and abuse the godly Orthodox Ministers, and not teach them better manners; he answered, the Scots because of giving offence were tender of meddling in any thing with the Civil Government, but rather suffered these things so much against their minds that they might give no occasion of complaint.  
There is one Master Erb●ry spoken of in my first part of Gangraena, who about June or the beginning of July last, as he was going to Wales, lay at Marlbrough one night; and being in the Town he came to a house where commonly once a week many good people of that Town meet together to confer and discourse of good things; and there Master Erbury spoke to them (many being there present) to this purpose, that he knew not what they might expect, but he came neither to pray nor to preach, but to learn of Christ and of his Saints, and making a discourse to them, he declared his opinions, venting himself against Christ being God, affirming he was only man, pleading for universal Redemption, speaking against Baptism & all ministry, using words to this effect, that he knew not how they stood affected, or how it was with them; but with many Christians it was thus with them, that they knew not what to do without a man in black clothes, or a black man among them; but that was for the time when Christians were Babes and Children, but now they were all taught of God, and needed not that any one should teach them: When he had done speaking, some of the company stood up and opposed him as not being satisfied in what he had said, telling him it was not only Error, but Blasphemy to deny Christ to be God, and brought some Scriptures to prove it, as in 1 John 5. 7. speaking of the Father, Word, and Holy Ghost, the Apostle saith, These Three are One; unto which Master Erbury replied, It was not so in the Original; but some of the people rejoined they knew not the Original, but they believed it was so; and however they were assured that he was the Son of God: Master Erbury objected again, those words were not in the Greek but put in by some who were against the Arrians; and so the meeting broke up, the people who met, being much offended at him.  
For confutaion of this Heresy, and to confirm the people in the Doctrine of the true Faith that Christ is God, let them remember 
Animadver.  1. these Scriptures, the first chap. of the Gospel of John, In the beginning was the Word, and the Word was with God, and the Word was God, and indeed every word proves him to be God, In the beginning was the Word, and so in the rest: upon which words Beza, Calvin, Rollock do fully show Christ to be God Essentially and Eternally. Calvinus in John 1. 1. v. Ne quis de divina Christi Essentia scrupulus maneat, clare assetit esse Deum, Rolock in John 1. 1. v. quare sensus hujus propositionis mihi videtur esse● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum esset in principio, essetque apud Deum, erat quoque ipse Deus.  
Beza in principio, id est a principio, id est tum, quam omnes re● creatae existere inciperent. Est autem haec sententia, Sermonem non capisse existere quum Deus initium faceret creandi quicquid est conditum, Nam, inquit Johannes, jam tu● existebat Sermo ille quum res creatae con●i coeperunt, ac proinde ante omnium illarum rerum principium jam erat. Est proprietas ipsius verbi ●●va● observanda quod quidemuni Deo proprie convenit, Vide plur. Tit. 2. 13. Christ is called the great God and our saviour, not a lesser God than God the Father. The first of the Heb. from the second to the ninth verse wherein besides that the Son is said to be God who hath a throne for ever and ever, he is called the brightness of the Father's glory and express image of his Person, which cannot be affirmed of a creature. 1 John 5. 20. John speaking of Jesus Christ, saith, This is the true God, not in name, or qualities only, like to God as Magistrates and Angels are called gods, but the true God as spoken by the Holy Ghost foreseeing these evasions: This relative bic must be referred to Christ, to the person last spoken of which was Christ; so Calvin, Relativam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad proxim 〈…〉 personam restringi solet; and Beza saith, postulat pronominis istius propria significatio ut ad Christum hee referatur. Deinde peculiare ubique est Johanni per vitam aeternam Christum significare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Continet igitur hic locus expressum divinitatis Christi testimonium. Tamet●● hunc locum eludere Arriani conati sunt, & illis bodie subscribunt quidam, bic tamen insigne hobemus. Divinitatis Christi Elogium. Calvinus in locum. 2. Divine worship belongs to God, and to God only, as the Scriptures show in many places, Maath. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve: And therefore man may not worship the greatest Angels. Revela. 19 10. Rev. 22. 8, 9 and that upon this reason given in those places, they must worship God: But now the most excellent glorious creatures are commanded to worship Christ, the highest Angels, as well as men, Heb. 1. 6. Let all the Angels of God worship him; and men are commanded in the highest manner and way to worship the Son as well as the Father: Besides we are Baptised in the name of the Son, as well as of the Father, Matt. 28. 19  
As for that place in 1 John 5. These Three are One, supposing it be not found in the ancientest Greek Copies, yet there are so many other places as that in 1 John 5. 20. etc. of which there can be no such question, which prove Christ to be God. But Secondly for this place. 1 John 5. 7. these learned Commentators write as follows: Calvin, viz. That though this whole verse was omitted by some, yet Hierome thinks it was done out of malice, and that he did willingly embrace this as the Original, because he found it in the best Copies, and those most approved. Beza saith it seems to him that this verse should be retained, and though the Syriack nor old Latin Interpreter doth not read it, neither some other Authors, Hilary, Augustine, etc. Yet Hierome reads it, and 'tis in some of the most ancient Books of of Stephen: Sed legit Hieronymus, legit Erasmus in Britanico codice, & ex●at in Complutensi editione, & in nonnullis Stephani nostri veteribus libris.   

A Passage sent in a letter dated June 16. 1646. from a worthy Minister in the West to a Citizen in London to communicate it to me.  
Sir,  
YOu may further acquaint Master Edward's with this Passage: I lately met with a worthy Knight, who being merrily disposed would needs try an experiment upon a Papist how that generation was affected towards Independents; therefore riding by a Gentlewoman's house, and a great Papist, not far from Reading, he was resolved to go in and counterfeit himself an Independent; this Gentlewoman conceiving him to be such, entertained him with as great friendly respects as she could have done any Jesuit in the world; she professed she loved the Independents with 
☞  all her heart; and if any men in the world did them right, it would be the Independents; this the foresaid Gentleman related to me himself.  
July 25. A godly Minister told me that an Anabaptist and Antinomian pleaded against ask forgiveness of sins; saying, it was no more lawful to pray for the pardon of sins then to pray for our election: It was answered, there was an express command for one, none for the other; it was replied, where in the Scripture? answer was made, in the Lord's Prayer; the Anabaptist answered, the Lords Prayer was only for that time.  
A Lieutenant Colonel a man both valiant and godly, told me he had heard a Captain who was a Sectary, preach that these Wars should not end till all the wicked in the Land on both sides were destroyed; and saith he, if you observe it, 'tis commonly they that are slain still, it may be now and then one of the godly.  
About the beginning of June last, a Parliament man had a letter from a godly Minister in Lynn, acquainting him with the increase of Errors there, and that there was a woman Preacher there who ●ents many Heresies; as that the Scriptures were not the word of God, that the drowning of the old World and story of Noah were not true, there were no such things, with other things of that nature.  
July the eighth, a godly Minister lately of this City, told me in the presence and hearing of other Ministers as a certain truth, this story, That at a house in Red-crosse street or thereabouts, there met some Sectaries, where some forty persons being present, one of then exercised his gifts, and in his exercise preached these Doctrines.  
1. That Jesus Christ was not God, not the Son of God.  
2. That the Scriptures were not the word of God, and brought many arguments to prove it.  
3. That the souls of men die with their bodies.  
Now as he was delivering these points, there was a woman present that wept bitterly, speaking words to this effect, If this Doctrine be true, what shall I do? I have many years believed in Jesus 
☜  Christ, and hoped to be saved, but now what will become of me? Which words this blasphemous Sectary taking notice of, said, good woman you need not be troubled; for though Christ be not God, neither any certainty of the Scripture being the word of God, yet if you live honestly and modestly, you shall do well enough; besides, this fellow said, there are two Witnesses or Prophets coming shortly that will bring Scriptures with them, and then you and I shall know what to do and to believe. 
☜   
There is an Independent who came some years ago out of New-England, and is made a Captain here, who left a wife and many children there, and after he was come over, never sends, nor writes to his wife, nor takes no care for the●r subsistence, but as it seems by Letters written to New-England▪ and from thence, this Captain hath been sometimes near the marrying others here in England, in so much as a Letter was written to him b●one (whom I suppose an Elder) at the desire of the Church to deal with him about it, which Letter I have read, as also a Letter from his wise, wherein she wonders she could not hear from him, and prays him to consider in what state he left her and those children, and how unable both she and they are for any inployment; and for to show the truth of this Relation, I shall give the Reader a true copy of the Letter sent him out of New-England, which is as follows.  
Captain— and beloved Brother,  
HAving an opportunity I embraced it to write unto you, being also desired by the Church, we earnestly desiring your good in the Lord. I wonder that you would never since a word, neither to myself, nor any friend of yours; we knew not whether to write unto you, until this opportunity. Your wife is yet a live, and never received word, nor penny from you; And which is most sad, we are informed by two Letters, that you have been sometimes ready to marry others; which (you know) is very evil, and condemned by the Law of England, as well as by the Law of God: we hope you will take it to heart, together with your forgetfulness of your wife and children. It shows that your heart is declined from God, and we hold it our duty to recover you if we can, by the blessing of God upon the means we shall use. Good Sir, take some time to consider of your ways, the time will come when you must give account for them to the great Judge of all. We shall expect to hear an answer from you concerning this business; for God calls us to purge his Church from such evils as these are. Thus with my love unto you, and prayers to the Lord to recover you, and humble you, I rest  
Your loving friend Richard Blinman. Gloucester in New-England December 4. 1645.  
THere is one Sir Words, who being newly Bachelor of Arts came down into Norfolk, and would have had such a place in Norfolk, which some of the godly Ministers thought him not fit to take the Cure of upon him, being so young, & having so lately commenced Bachelor; whereupon this young youth being angry at the Ministers, for missing the place▪ the next news the godly Ministers heard, was, that he was turned Independent, had gathered a Church, and people running eight or ten miles after him, with a great deal of violence crying him up; and amongst other of his converts that turned Independents and followed this Words, a godly Minister of that Country told me, one of his Parish who would lie often in blind Alehouses and be often drunk (being not admitted by him to the Lords Supper, but being wished by this Minister to repent and give some testimonies of it before he came) upon non-admittance turned Independent presently and followed this Words; but a while after, this man was struck sick on a Monday, dying on the Friday or Saturday after, and would not admit his Minister to come at him, but sent for Words, and in his sickness lay all the while speaking and extolling the Churchway to all who came to see him, but not doing any thing which concerned a man in that case, who had been guilty of so great sins, and so died.  
A godly Minister told me, that he knew an old man, an Anabaptist that lived at Ashford in Kent, or thereabouts, who will be drunken, and when he is drunk, than he will weep much, and bewail the blindness of the Church of England.  
About May last I was told it by two or three good witnesses, that a Soldier belonging to the Army, and one who had been a Dipper, came not long before that to a Town in Bedfordshire called Ravensdowne, and got up into the ●●lpit against the will of the Minister, preaching for Universal Grace, against Poedobaptisme, against Tyths; whereupon for preaching whether the Minister would or no, one of the Town fetched a Warrant for him against he came down from the Pulpit to bring him before a Knight a Justice of Peace of that County, and when he came before him he gave him uncivil words, and carried himself disrespectively, telling him, that if he committed him, he should be fetched forth with honour, and to the Justice's dishonour; but the Justice binding him over to the Sessions, and being brought thither, desiring some exemplary justice against him for contempt of his authority, a Letter came from some Commander (I am not sure who) for to send his Soldier to him, and so as the story was told me, the Justices released him and let him go.  
An honest godly man of good understanding told me lately, that one being spoken unto about sending the Army into Ireland, he said there should not go six parings of the nails of Sir Thomas' Army into Ireland though it were lost ten times over; better that lost then England, hazarded, by sending away the Army.  
At Hampden in Buckinghamshire, there is one Potter a Smith who hath been a soldier and is come out of the Armies, that is a preacher there, and draws away many people; and though the Minister of the place did yield much to give him and others content, in being willing to join with him and others to keep away scandalous persons, promising to watch over one another, giving ●ree leave to this Potter and others to except and object any thing against him, or others admitted to the Lords Supper; yet nothing would give them content; but this Potter, and many others whom he hath drawn away, meet in Separated meetings on the Lord's day, will pay no Tithes.  
A godly Minister told me. August 18. that some soldiers belonging to Colonel Iretons Regiment quartering but two nights in his Parish, infected many, he had rather have given a great deal of money than they should have come thither: He saith they be generally Arminians; and sat with their hats on in Prayer, Singing of Psalms: One of these soldiers told a godly woman in his Parish, that if she did not believe Christ died for all, she should be damned.  
There is one John Durance spoken of in the Second part of Gangrana, who was apprentice to a Washball-maker at the Three Herrings in Lumbard-street, who after preaching some years without being ordained Minister, doth now presume without any ordination to Baptise and administer the Lords Supper against which high presumption God hath lately witnessed by making one in this kind a fearful example in Yorkshire; which story most true and certain with the particulars of it, I intent to give the reader in a Tractate of a Catalogue of the judgements of God upon the Se-Sectaries within these four last years. Now this Master Durance besides preaching at Canterbury in one of the Churches, hath gathered a Church, to which in one of the prebend's houses (wherein he dwells) he preaches and administers the Lords Supper in the evening: this man at Sandwich prayed strangely concerning the King as the Reader may remember; and being spoken to about 
Second part of Gangrana, 131  it, he was so far from repenting, that he added this, That he hoped ere long to see the King fettered in Newgate; which I hearing, could hardly believe a man should speak so wickedly of the King, and therefore write down i 〈…〉 o Kent to inquire of the truth of it, of them to whom it was spoken: and I had this Answer returned me in a Letter, that Master G. a Jurate of Sandwich had averred no less than what it should seem, you have heard already concerning him:  
Besides, this Durance preaching presently after the news of the surrender of Oxford, said, That for all that, there would be no Peace, till there were a general Liberty of Conscience in England.  
In Kent, not f●rre from Greenwich, there is a fierce Independent, one Master Larkin, a man of wh 〈…〉 I have heard many things both of his preaching aod conversation, concerning whom there are many Letters come from New England, attested with many hands, writing of his ill behaviour, and the scandals that are upon him there; besides many passages related of his preaching here against the Assembly, Ministry, and of his carriage in several particulars; but I shall speak no further of him at this time.  
There is one Master powel at Dartmouth in Kent, a great Sectary; he sometimes preached in Crooked-lane, where he vented many erroneous things, and ●ow does a great deal of hurt in those parts of Kent: There was a neighbour Minister, a godly man that being behind in paying some of his Taxes (being deeply taxed) one employed to gather up moneys unpaid, coming to him for moneys not paid, he demanded 〈◊〉 shillings for his charges in coming, and used these words, You are one that oppose Master powel, and if the Minister would not pay whatever he demanded, would strain his Cows.  
There is one Brabson in Middlesex about Han 〈…〉 ll, a great Sectary and Preacher, he preaches much against Tithes, and broaches many Errors, some of the Middle 〈◊〉 Ministers have told me of such a man, and I am promised a full account of the man.  
There is one Cornwell in Kent an Anabapeist, who hath put forth divers Pamphlets, one against Baptising of Children; others lately printed, Dedicated to particular members of the House of Commons: The first pamp 〈…〉 called, The vindication of the royal Commission of King Jesus, set forth about three years ago, was given to divers Members at the door of the House of Commons: In which Book this Cornwell brands all the Reformed Churches and the whole Christian world at this day which Baptise their children with the odious name of an Anti-christian Faction.  
There is one Master Blackwood about the Wild of Kent an Anabaptist, who hath write about a year and a halfe ago, a Book called The storming of Antichrist; the subject matter being against Poedobaptisme, and for Liberty of Conscience so called, wherein as I remember he is for a universal Toleration except it be in Blasphemy, and denying the Scriptures to be the word of God: but about a year ago a godly Minister told me he speaking with him about that book and about his limitations, and whether he was of that judgement still, he told him, he had received thanks for that book from a great Commander in the army for so far as he had gone right, but wished him to recollect his thoughts whether be was not out in those limitation● & bounds, so that (said M. Blackwood) I am somewhat unsatisfied in my former limitations, doubting whether there ought not to be a universal Toleration without any of those bounds; and in a 
Blackwood Apostolical Baptism, or a rejoinder to M. Blake, p. 81. 82.  book since printed, he is against any restraint in the c 〈…〉 of Blasphemy, and denying the Scriptures retracting his ●ormer distinctions.  
There is one Master Niob●las Davison of New-England, who came over from New-England with accounts amounting to a good s 〈…〉 e, which he was to give here in London; and landing in the West at that time when all the West was in the Enemy's power, for fear of losing his accounts and being taken, durst not venture to come up to London, but lived in Barstable unknown almost three quarters of a year, which being then one of the King's Garrisons he was glad to conceal himself, they not knowing whence be came nor what he was: now being sometimes in the company of the Cavaliers and of some of their Scholars, he heard them often speaking among themselves of the Independents, and of the differences among us, and they spoke to one another (not thinking he took notice) that there were from several Colleges beyond the Seas Jesuits come over (they named their names, and the places from whence they came) to act the pits of Independents and Sectaries to blow up the difference and contention: Now when the West was open, and this man got fa●● to London, he told this to divers, to a godly Citizen among ●●hers, who acquainted me with it; and this Master Davison being spoken to by some Independents (as being a New-England man) to go to Guildhall upon some business when some Parliament men came down (as I take it, upon one of the City's Petitions about Church Government) for say the Independents, the Presbyterians will get the upper hand, he refused to go, and answered them who spoke to him in words to this effect, You little know what you do, and whose work you further in opposing the Presbyterians: for saith he▪ the Independents in Old-England are nothing like to them of New-England no more than black to white: you Independents here do that which we abhor there; I met ●ith this man, with one who came from New-England, and he held himself there an Apostle, for which he was whipped, and here h● is a great preacher, and in great account, and this he told to divers. This man is accounted a godly man in New-England and went back thither this June.  
For a further proof and confirmation of this, here is a person of good account, one of the Committee of Account, that speaks confidently of informations he hath received of the coming over of Jesuits on purpose to mix themselves with Independents and the Sectaries to increase that Faction for th●ir own ends: I have been told also with much confidence that a Gentleman going through Col●man-street, and seeing great store of People coming out of an Alley, asked what the matter was; some told him they were Sectaries come now from their Conve●●ticles, whereupon standing still to take notice what manner of People they were, he saw come out among them foam whom he had known to be Jesuits and Priests.  
There is a young man a Scholar and a preacher, who lived some years in Holland, and that among some of our English Sectaries, sometimes of the Church of Ar●b●im, who tells me they all generally and their Families were Anabaptists, and that they made much of that scurrilous wicked book, The Arraigment of Persecution: These Sectaries not many months before they came over into England, namely about the Spring last, gave thanks at one of their Church meetings for a Toleration of the Sects (which as they heard) had passed th● House of Commons; which the Beformed Ministers of that place hearing of, were much troubled at it, yet hoping it was not so, that God would not leave the Parliament to be guilty of so great an evil after he had done so much for them: These Sectaries would speak much against the Covenant, and this Preacher hath heard some of them say they would be hanged before they would take it, and had rather see one another hanged then to take that abominable Covenant. One of the compapany used to preach constantly in the forenoon, and then in the afternoon two or three others by turns, as Master C. Master A. and when these were from home and there was no preaching, than their Families stayed at home, and would not hear the English Reformed Ministers, but some of them said, If those Ministers would promise never to preach for Baptism of Children, nor against their way, they would hear them: Upon the news coming over of the burning of Master Archers book, that made God the author of sin, they justified all in that book, saying, what was in it, was his to a word; and one of them said he could show the Copy; and they spoke much against Assembly, Parliament, and that he had as high a place in heaven as any of them would have; and they would make what he had written good. This young man once speaking against the opinion, they were very angry at him, saying, what had he to do▪ & they would speak against our Ministers with much indignation and scorn, as if none of them had any worth.  
A worthy Member of the House of Commons told me the last 
I am of opinion that Heaven received few such souls ●s this Sectary, and Christ saith, non retipio tales animas.  day of August, that one Captain B. told him we had been fed by our Minister's tha● men's souls when they die went to heaven; but now we see a New Light in that they do not go to heaven: to whom this Parliament man replied, That the souls of the faithful do; for Christ told the thief, Luke 24. To day shalt thou be with me in Paradise: unto whom this Captain replied, That to day was to be referred to Christ's saying so, and not to the time when he should be in Paradise, so that the meaning was, Christ said unto the thief those words to day, but not that to day he should be in paradise with him, and so the words were to be read, Verily I say unto thee to day, and there the point; and then after to be read, thou shalt be with me in Paradise; which though it should not be to the end of the world, would be no impeachment of the truth of Christ's speech: whereupon this Parliament man answered to this purpose, this were to make Christ eqivocate and deceive like as your faction does.   

Animadversions upon this Exposition.  
THis Sectary is not the first that hath wrested this place thus, but some before him have separated to day from the words that follow, and joined it with the words going before, so that the distinction should be, Amen I say unto thee to day, and then should follow thou shalt be with me in paradise; upon which let the reader look Theophylact who handle this place largely and Jansenius Harmony on the Gospel, Cap. 143. besides in the Greek Copies to day is joined with the words thou shalt be, and not with the word I say, of which read Beza upon the place: yea le's look upon the words, they are an answer of Christ's to the Theifs prayer, that Christ would remember him when he came into his Kingdom, not to remember him in this world to save him from the Cross and temporal death: now Christ's answer is accordingly, that he shall be partaker of his heavenly Kingdom, and tells him the time to day, that is, thou shalt be with me without any delay, and so there shall be no danger that I shall forget thee when I come into my Kingdom, for behold, this very day I shall take thee to my Kingdom, vide Rollock: in Cap. 19 Johan. The thief in his prayer speaks to Christ as going presently into his Kingdom, and desires to be remembered upon his coming thither as now being upon the Cross in a cursed condition: now if Christ had said to him then, he should be with him, but not told him the time when (the thief knowing he should be dead to day) but meaning it of a long time, two thousand years' af●er, this would not have been so comfortable to the thief; besides there was no reason nor need of adding to day to that word I say to th' 〈…〉, for the thief knew they were spoken to day, yea at that instant to him▪ neither could to day be for asseveration; Christ using that word word of asseveraton A 〈…〉, instead of that neither is there any parallel place in Scripture where to day is used in such an acception.  
There is one Master John Bachelor Licenser-Generall of the Sectaries Books, and of all sorts of wicked opinions, Licenser to Master Saltmarsh, Cre●ensis, Walwin, Webb, and divers other Sectaries; who hath been a Man-midwife to bring forth more monsters begotten by the Devil, and borne of the Sectaries within this three last years then ever were brought into the light in England by all the former Licensers the Bishops and their Chaplains for fourscore years; he hath licenced Books pleading for all sorts of Sectaries, as Seekers, Antinomians▪ Anab●ptists, etc. as S●●t 〈…〉 should, and Walwins Books; and for Antibaptists denying since Christ's death all Baptism by water, as W●bb● Book, page 6. where is ●id down, that I 〈…〉 Baptism which was water did end at the coming of Christ, and that there is no Baptism by water instituted by Christ; yea, for Antiscripturists, Arians, Anitrinitar●ans, Questionists, and all Blasphemers, as is apparent by his licensing that late wicked Pamphlet, called, Some modest and humble Queries concerning a printed paper, Entitled an Ordinance presented to the Honourable House of Commons, etc. where if the Reader do but compare the former part of that Ordinance, in what cases only that Ordinance inflicts death, viz. upon the wilful and obstinate publishers of such damnable Heresies and Blasphemies, with the second Quere made upon that Ordinance, whether it be agreeable to the mind of Christ, for men to inflict the heavy censure of death upon their Brethren, for holding forth such Doctrines, or opinions in Religion, suppose contrary to admonition, which for aught the Inflicters know, except they make themselves infallible, may be the sacred truths of God, he must needs find thus much pleaded for, that therefore such blasphemies and Heresies contained in the Ordinance, yea Atheism itself (for that is in the Ordinance, that God is) may not be punished with death, because for aught any man knows they may be the sacred truths of God, and the maintainers and publishers of them our Brethren; So that at once in this Quere upon the Ordinance, all the fundamentals of Christian Religion are overthrown, and such Doctrines, and opinions as are contrary unto them (for aught any man knows except he make himself infallible) may be the sacred truths of God, yea gross Scepticism and Atheism is brought into the Church. This Master Bachiler hath Licenced several Pamphlets for a Toleration, yea no● only for a limited bounded Toleration of some Sects and opinions, as suppose Anabaptists, Independents; but for a Universal general Toleration of all consciences and opinions, as may be seen in 
* S●e Mr Walwins Predict. of Master Edward's conversion, Whisper in M. Edward's ear etc.  Walwins Books licenced by him; yea he hath licenced unlice 〈…〉 sed Books printed before he was borne, as a Pamphlet entitled Religious Peace, made by one 
* Bushers Book of the old Edition page 19 New Edition, page 23.  Leonard Busher, and printed 1614 wherein there is a pleading for a Toleration of Papists, Jews, ●very person or persons differing in Religion; and that it may be lawful, for them to write, dispute, confer, print and publish, any matter touching Religion, either for or against whomsoever; And that the wickedness of Master Bachiler the Independent may the more appear, I desire the Reader to observe in his licensing this and some other Books, these following particulars, First, He giveth not a bare Imprimatur to his Book of Bushers, but gives his Imprimatur with a special Recommendation in these words; This useful Treatise (entitled Religious Peace) long since presented by a Citizen of London to King James and the High Court of Parliament, then sitting, I allow to be reprinted; and so to some of Saltmarshes Books, Smoke in the Temple, Groans for Liberty, Reasons for Unity, Love and Peace, etc. We have Imprimaturs with special approbations, and discourses of the loveliness, exellenty, sweetness, glory shining in them. Secondly, in the reprinting of this Book for general Toleration, called Religious Peace, Master Bachiler made some material alterations, and writ in the margins of such places in the Book where some special passages were for Toleration, that they should be printed in a great letter, differing from the letter in which the body of the Book was printed; for that end no doubt that the Reader might better observe them; and this I was told from a person of some quality, and a Scholar who saw the Original Book, wherein such alterations were made, and told me they were the same hand with that whi●h gave Licence to the Book. I shall give the Reader an instance or two and no more: whereas Bushers Copy page 16, is thus, Therefore I humbly desire his Majesty and Parliament, with all godly carefulness to consider that 'tis not possible that the Church of Rome (called Catholic,) or those that ate descended of her, and have received their Faith and Discipline from her, ever was or could be the Apostolic Church (called Primitive Church) or she that is descended from her; Master Bachelor changes it from Faith and Discipline, into Ministry and Ordination, reading it thus, and have received their Ministry and Ordination from her: That passage in the old Edition, page 11. printed in the same letter the whole Book is, viz. Therefore as the Papist (when they complain of the Turks and Pagans for their bloody persecution) do therein condemn themselves, because they are found to do the same, yea worse; for 'tis a greater tyranny for one Christian to force and kill another, then for Turks and Pagans to kill a Christian, for that is no such great wonder, seeing it is a Paganish part, who have no better knowledge; but Christians should have better knowledge, and more mercy then to play the Pagans against Christians, is in this new Edition printed in a different character, a greater letter; neither is this the only Book wherein 'tis discovered John Bachiler treads in the steps of some Licensers who went before him, being acquainted with Index. Expurgatorius, but in Webs Book he altered and changed, as in the second part of Gangraena I at large have showed. The man hath justified and acquitted the former Licensers, Doctor Baker, Doctor Bray, Doctor Heyward, Doctor Weeks, and the rest of that race, who in the point of licensing were Saints to him, who hath licenced such books and things that I am confident none of them durst have done for fear the people would have risen up and torn them in pieces; and certainly the people would never have borne with such books in the Bishop's days; besides should any man before the sitting of this Parliament have writ, or licenced such Books (of which good store have been both writ and licenced within this three last years) that man, or men whoever they had been, had without all question been first questioned and proceeded against by this Parliament, of all men. This Bachelor is such a desperate Licenser, that nothing now in that kind can stick with him, having swallowed down those wicked Queries upon the Ordinance against Heresies and Blasphemies; and I am afraid that if the Devil himself should make a book, and give it the Title, A plea for liberty of conscience, with certain Reasons against Persecution for Religion, and bring it to Mr. Bachiler, he would licence it, and not only with a bare Imprimatur, but set before it the commendations of A●sefull Treatise, of A sweet and excellent book, making for love and peace among brethren; or some such discourse.  
In Buckingh ●mshire there are many notorious Sectaries, as at Ail●bury one Dagnall a Bookseller, a map of errors, who to a godly Minister denied Original sin, and maintained other wicked opinions: one Bar a Weaver; and at Ch●sham, or thereabouts, one H●ch, spoken of at large in the First part of Gangraena; and another a Gentleman, who was an Officer in the Army, a great Seeker.  
There is one Carter, having but one eye, a Sectary at Watton in Ha●tfordshire, and a great Preacher, who keeps Conventicles on the Lord's day, there being grea● resort to him; never coming to the public Assemblies.  
There are many Independents and Sectaries at or near Lewis in Sussex, some of the chief being Mr. Peter Converts, as one Mr. Banniard, Minister; one Mr. Postlethwait, one Mr. Crafts, (as I remember the name;) Mr. Bunn●ard will not preach upon nor keep the fast-days: being at London on a Fastday, he would not go to Church; a Gentlewom●n who lives in his house useth to spin upon the Fastday. And there are divers Sectaries in that Town, that work openly on Fast- 〈…〉 yes.  
Oats the Weaver, spoken of in the First and Second parts of Gangraena, being arraigned upon his life at Chensford the last Assize, for dipping one Anne Martin, who 〈…〉 ied some fourteen days after, and being found not guilty, was bound by the Judge to his good behaviour, and made to ●ind Sureties that he should neither preach nor dip; and yet notwithstanding the very next Lord● day he preached in Chensford, and goes on still in Essex preaching his errors. The people of Wethersfield hearing that Oats and some of his companions were come to their Town, seized on them (only Oats was not in the company) and pumped them sound. And Oats coming lately to Dunmo 〈…〉 in Essex, some of the Town hearing of it where he was, fetched him out of the house, and threw him into the river, throughly dipping him. A Citizen who was at Chensford when Oats his trial was, having some knowledge of him, reasoned with him, that setting aside the dispute of the lawfulness of Rebaptisation, in prudence it could not be well done, to do that which in ordinary reason would destroy the creature; viz. in cold weather to dip weakly persons: Unto which answer was made by one Teach an Anabaptist, and a companion of Oats, that God had made a promise in that case, When thou goest through the fire, and through the water, I will be with thee. And when this Citizen said, that was not understood literally in that sense, it was insisted upon that it was to be taken in that sense.  
The City Remonstrance, and my books, are exceeding hateful to the Sectaries in the Army; they speak desperately against the City, and the City Remonstrance; as among divers other speeches, a Captain of Lieutenant General Cromwell's Regiment of Foot spoke words to this effect, That the City Remonstrance was as devilish a thing as ever was penned by man: which this Captain in his testimony against Adjutant General Grace, June the 19 being examined, did give in himself under his own hand, of which I have seen a true copy, taken out of the original Records. I have been told also from good hands, that my books are so hated among the Sectaries in the Army, that no Commanders nor Officers dare be known to have them, or to read them: and some Presbyterians (whose names I shall conceal) getting the books, have been forced to read them by stealth in the night in their beds, when they have been sure none should carry tales of them. The Presbyterians and Orthodox have been glad to deal with my books in the Army, as the Protestants are glad to do with Bibles, Mr. Perkins Works, etc. in Countries, as Spain, where the Inquisition is in force.  
A godly young man and a Scholar who hath been in the Quarters of the Soldiers divers times with them, yea some of the great out●, when they were in the West, in July last, told me and some other company, that he had heard some of the Sectaries in the Army say, they would not tolerate Presbyterians, though they tolerated all others; because they looked upon them as most destructive to them.  
September 23. I was told from good hands, both from a Minister in the City who hath relation to the place, and from one who came from the place, that a Captain of the Army quartering with his Company at a Town called Auster, in Warwickshire, preacheth in the Parish Church, sometimes twice on the Lord's day, and the Minister, though an honest man, is glad to stand by.  
A godly Minister of Bristol, preaching in Bristol by way of Exhortation, to exhort men to go out of themselves, and to rest on Christ, one stood up in the Church, either whilst he was preaching, or presently upon finishing his Sermon, telling him that he had preached Antichristianisme to exhort men. The same Minister related it, that a Soldier a great Sectary finding fault with something he had preached of Christ's wondering at their unbelief, he told him they were Christ's words; to which this Sectary replied, Christ spoke thus in his darkness, or in the time of his darkness. This Minister also one day discoursing with this Sectary about our being justified by the righteousness of Christ, the same Sectary replied, Christ's righteousness was a beggarly righteousness.  
A godly Minister who lives in Somersetshire told me of a Sectary and a Sequestrator, who to him maintained Adultery was no sin; and to another Minister, that drunkenness was no sin, but a help to see Christ the better by. He told me also that some Sectaries, having a Book among them called The fullness of God's love, maintained general election, that God had chosen all men to life, and that election was of all men; with whom this Minister reasoned, alleging that in the 9 of the Romans, vers. 11, 13, etc. and telling them, the word Election implied it was of some, not of all; for if I come and choose, I take some, and leave others; but if I take all, I do not choose.  
There is a godly Minister who came out of the Army lately, and understands the state of it very well, that told some Members of the House of Commons, there are some whole Troops in the Army that hold such desperate opinions, as denying the Resurrection of the dead, and hell; which relation I had from a worthy Member of the House, with the names of the Parliament men to whom it was told, and of the Minister who told it.  
I was told by some honest understanding men, who heard Master Barroughs preach, that on the day of the last Thanksgiving in September, he preaching at his Lecture at michael's Cornhill, on Psal. 78. 42. spoke against the City, for being unthankful to the Army, the Instruments of their deliverance, by whose means they enjoyed the clothes they wore, the bread they eat, the trading they had; and discoursing of that liberty, peace, trading, which this City had by their means, threatened heavy judgements on this City, what judgements they might expect, for unthankfulness to the Instruments of their good, who had been a means to save them, because they would not have them have their liberty; but (saith he, speaking of the Army) if they would stand upon terms, or capitulate with us, what might they not have? and if they were an Army of Papists, what would they not have? with other things 
☞  to that purpose, insomuch as these Citizens said, many spoke of the Sermon, and that these were dangerous insinuations, especially there being divers Soldiers belonging to the Army there present. I enquired also of a godly Minister who heard this Sermon, of the truth of these passages, and he said there were such passages to that effect. And Master Burroughs in his preaching at Cornhill, besides what he may do in other places, hath often strange passages and flings, as a little before that, against the City Remonstrance, (though he named it not) which many took notice of; and at other times against the Presbyterians, comparing them to Esau, and the Independents to Jacob; speaking of Esau, how many rough, wild men had been brought down in the field, and we had at home many Esau's, wild, rough men against their brethren, who he doubted not should be brought down in due time; or words to that effect.  
There is one Master Symonds of Sandwich a great Independent, who preached, that though he would not say that all who came not into the Churchway were damned, yet he would say that all who had opportunity to join to that way, and did not, but lived and died without repentance, for not coming into the Churchway, should be damned: And, saith he, we had been in the Churchway in this place before now, but for an Apostate Brother in this Town, speaking of a godly Minister once an Independent, but converted from the error of that way: and this Master Symonds brought that place Zech. 14. 17, 18, 19 that the Lord will smite them that come not up to keep the feast of Tabernacles: Now a godly Minister in the same Town showed these Notes to a Member of the House of Commons, who asked this Master Symonds, why this place makes not as much against those who will not join in a Presbyterial way, as against those who will not be Independents? This Master Symonds reporting of this godly Minister that he was a liar, he went to him with two more, in a fair way, to speak to him, and this Master Symonds was so imperious and high, that he called this godly Minister, An intolerable Fellow and malicious. Some of the Magistrates of that Town ask Master Symonds, why divers of the people in the time of the public Assemblies met in private, he answered, Can you blame them, when they have nothing but bread and cheese in public? speaking of this godly man's Ministry. Now upon occasion of Master Symonds branding this godly Minister for an Apostate, because he had forsaken the Independent way, this godly Minister presently after in his own Church publicly confessed, he was once of the Independent way, and actually entered into a Church Covenant, and would baptise none but the children of parents in the Church Covenant; but (saith he) this was, when I was in the Island of Providence alone, and in the dark; but when I came into England, since this Parliament, and compared both ways together, the Presbyterian and Independent, conferred with divers Ministers about them, read books, as Master rutherford's, etc. heard Master John Goodwin preach some Sermons for Presbytery, I saw the power of the Keys to be in the Ministers of the Church, not the people, the Church Covenant, and all those ways of admission, requiring men to give signs of grace, etc. to be Will-worships; when I came to hold up the Independent way in the light, (like as men do the cloth they buy) I saw it was a moth eaten garment, and had many flaws in it. He told the people he had been humbled privately before God, that he had been of that way, and now desired to be publicly humbled for it; and confessed his sin in being a Minister of an Independent Church, and gave God glory, saying, I am not ashamed to recant that wherein I did amiss and was mistaked; it was 〈◊〉 shame to Paul to confess he was a blasphemer; and he wished that some Ministers who had been Stage-player, and Cringers to the name of Jesus, pleading for bowings, would publicly confess, and follow his example; for, saith this godly Minister, I do this to set them an example; and who would account the worse of them if they followed my example? This Minister tells me he turned not (God knows) for any outward respects; for whilst he was in Providence, he was ba●kt and upheld in that way, against all oppositions, by some great ones; and when he was come to London, namely (since this Parliament) he was offered maintenance and support in that way; but coming to examine things, he found the Scriptures he went upon did not prove the things; and observing that the way whilst he was in it was full of factions, fractions and divisions, and finding divers of his members that were come out of Providence into England turned some to be Anabaptists, some Antinomians, some Seekers, all these things laid together, God blessed to recover him out of that dangerous way of error and schism wherein he was.  
In May last, a Commander belonging to the Army told me, that he hath heard many Soldiers of the Army who are Sectaries say, when news hath come to the Army, of the Parliaments settling the Presbyterian Government, What have we fought for then all this while, if that must be settled? The same Commander tells me he hath heard divers of the Sectaries belonging to the Army pray, but never, as he could observe, did they pray for forgiveness of sin; neither doth he think that any of the Sectaries in the Army use to pray for pardon of sins.  
There is one Crab of Southwar● side, a Dipper and a Preacher, who vents strange doctrines against the Immortality of the soul, etc. This man was complained of this summer to the Lord Major, for speaking words against the King, as that it was better to have a golden Cal●e or an Ass set up, with such kind of expressions, then to have a King over them: For which words he was bound over to answer at the Sessions; but I hear nothing what is become of him.  
There is one Lieutenant B. a Lieutenant of a Troop of Horse, a great Sectary, who is so proud and conceited, that he thinks himself able to dispute with the whole Assembly, and calls our godly Ministers Priests at every word; he affects strange▪ high words, saying, they who have the invisible motions of the spirit have nothing to do with them who are in carnality; he hath given out that Master Angelo and the other Priests at Bristol, durst not dispute with him; he makes nothing of any Minister, nor of those whom he formerly received most good from; and that the Reader may have a true character of this Sectary, I shall set down a Relation given me in writing from an understanding godly man, who came this Summer from Bristol and those parts; which is as follows. ' I was lately at Bristol, where I saw one Lieutenant B. who (as I was credibly informed by ●are witnesses) hath publicly contradicted Master Pa●le and Master Angelo where they have preached (once the Deputy Governor, and the Major of the City being present) his carriage towards the godly Ministers being generally disliked by the Citizens, lieutenant B. was confined to his Chamber, upon which he writes to the Deputy Governor that he cared not for Priests, Governors, nor Committees, or words to the same effect. The same Lieutenant hath formerly preached publicly in his scarlet Coat laced with silver lace. I was told by one of the Committee, and a godly man, that he and Mr Angelo had heard one Thomas Web pr●ach Blasphemy in Ratcliff Church Bristol, which Web doth go from place to place, in Gloucester and Summersetshires seducing people, as I am informed by credible persons.  
There is a godly understanding man come from New-England this year, who lived there many years, and knows well the Ministers, Magistrates, and state both of their Church and Commonwealth (who also is drawing up a Tractate of their Church way and practices, illustrated by examples and experiments made upon many there; which hath been communicated to me so far as he had proceeded in it;) Now this m●n related to me July 27. in the presence of a godly Gentleman, that he saw and read a Manuscript, which was in the hands of many, and made by some of their Magistrates (as it was conceived) for an Arbitrary Government in the Commonwealth; that in crimes and offences committed, there should not be certain penalties appointed by Laws, to 
☜  which the Governors and Magistrate should keep, but it should be left to the discretion and wisdom of the Magistrate what he thought ●it to inflict in case of such and such crimes; and in this written Book many reasons were given for this Arbitrary Government, and against being tied to Laws, as the instance of Solomon in commanding to divide the child upon the complaint of the true, and false Mother; as that Magistrates were Gods, so called, especially in regard of their wisdom: Now how or wherein should their wisdom and gifts be manifested, if a liberty were not left to them? for a boy migbt read the Law, and pronounce the sentence according to that, and therefore that the gifts of Government might be exercised, sentences and penalties should be left to the Magistrates. This man tells me, many others read this Manuscript as well as he, and so great notice was taken of it, that some in New-Engl. when they were a going to Boston, or speaking of going thither, would say, le's take heed what we do there, lest we lose our heads, for what offences the Governor shall think an● say deserves beheading. Now as Independency, and many other opinions being first broached in New-England have come over into Old, so I have reason to suspect by the Arbitrary Government exercised by too many in these times, and the great workings of many to uphold Arbitrary power, and to keep all things from being settled in Commonwealth as well as in Church, there are some Sectaries of that opinion among us, especially when I lay to that opinion broached in New-England, some passages preached in a Sermon by Master Peter, August 2. 1646. at Islington, on that Text on the fourth of Colos. vers. 12. in which Sermon Master Peter's speaking of perfect men, used these words, and such like, Ye talk of Laws, Laws; the Kingdom is not to be maintained by Laws, but by perfect men.  
August 13. two Booksellers of Paul's Churchyard told me, that a Bookseller offering to exchange Books, as Master Dents P●th-wayes to Heaven for some of Saltmarshes Books, answer was made by a Sectary, what do you bring such Books for? you may stop bottles with them, we will take none of your old Divinity, we have new light and new Divinity now.  
A woman who sometimes was a Member of a Church of the Anabaptists, acquainted me in June fifth, she was of one Blunt, Emmes, and Wrighters Church, one of the first and prime Churches of Anabaptists now in these latter times: This woman thought there was something more excellent in this company, and that way, 〈…〉 en in other men, and that she might have trusted her life with them; but after awhile she found them a wretched people; The Church broke into pieces, and some want one way, some another, divers fell off to no Church at all. She married a husband a Boxmaker, one of Lams' company, who got from her all he could, and set up a Boxmakers-shop on purpose (as she conceives) to get what she had to furnish a shop with, and after a time went away from her into the Army, and though he came out of the Army a long while ago, yet he keeps from her, and will not live with her, nor allow her any maintenance; and she having followed him to his Church and meetings, the Church maintains him in it (as she reports to me) saying she is an unbeliever and of the world, what have they to do with her, with other words to that effect; and when she goes to any place, where shehears he is, or thinks she may find him, they abuse her, are ready to offer her violence, andsome of these Sectaries will deny he is married to her, and bid her prove it. Now she tells me that in those Anabaptists Churches, (of which she sometimes was (they are not married by Ministers, nor by any other man speaking words to each party which they assent to, but before some of their way they profess to take each other to live together, and one of their company writes down in a paper, with some hands subscribed to it, of two such going together on sucha day; which writing this woman had in her keeping, but her husband coming in one night late after she was a bed, got it out of the place where she had laid it; and now she is troubled how she shall prove him to be her husband.  
There is one Mr Saltmarsh, a man who hath of late writ many trashie Pamphlets, full stuffed with all kind of Errors, ignorance, and impudence, and hath been well answered and bas●ed by three Learned Divines, two of them grave and ancient, Master Gataker, and Master Ley; the third a young man, Master W. and I am still in his debt for some passages in his Groa●es for Liberty, and Reasons for Unity, Love and Peace, against my first and second parts of Gangraena, but resolve to come out of it; For besides what I have said to him in the second part of Gangraena, and shall say in this third, I purpose to reckon with him once for all, in another Tractate. This Master Saltmarsh this last half year hath much followed the Army, a fit place for him; and of him and his Doctrine there, the Reader if he turn back ●o page 45. may read more. When Oxford was taken, he was one of those famous Preachers▪ who preached at Saint Marles (as the weekly news Books gave it out,) as fit a man to credit the Parliament and the Reformation with the University, as his Brother Peter. Master Saltmarsh being to preach in the Army on a Fast day this Summer, made a Preface by way of Apology, that he preached not for the Fast, he would not he understood to preach as upon that occasion, or that his Sermon was a Fast Sermon. He hath been at Bath this year, and there in one of the lesser Churches preached, that at John Baptist wore a leathern girdle, so his Doctrine was leather at Doctrine: He would have preached at the great Church, but the Minister would not give way; whereupon he came to the Ministers house to contest with him, about denying him his Pulpit, and speaking so of him to them who came for leave, especially seeing he had never seen him before; unto whom the Minister replied, he had heard of him by M. John Ley, and Master Thomas Edward's, and was fully satisfied concerning him; besides he said I have heard of one Master Saltmarsh, who in the time of the former differences between the King and the Scots, viz. before this Parliament, made verses to incense the King to War against the Scots, when he went into the North; and that when the late Oath, made by the Bishops of etc. came forth, went many miles to an Archdeacon to take that Oath upon his knees; unto which Master Saltmarsh replied, he was then in his darkness, and the Minister of Bath rejoined, he thought him to be still in the smoke.  
There is Cretensis, alias Master John Goodwin, a monstrous Sectary, a compound of Socinianism, Arminianism, Libertinism, Antinomianisme, Independency, Popery, yea and of Seep 〈…〉 cisme, as holding some opinions proper to each of these. This man for twelve years' last passed hath disturbed the City of London, with broaching continually one Error or other, which was the true cause why the Bishops and their Chap 〈…〉 es suffered him, (though in several particulars irregular according to the Bishop's ways) to preach, when they put down others, and would not suffer them, and all because by his conceits and fancies he would disturb the Puritan party: I could allege what Mr Burton coming to 〈…〉 e him in those times prophessed of him; what M. Thomas Goodwin hath said of him for his opinions about justification, and what others of the Churchway have said of him, but I shall reserve them. A Reverend and learned Divine of another Kingdom, hearing him pray and preach, gave this judgement of him before he turned Independent, that he had hereticum ingenium, his genius seemed to be for Error, and as some men discover a natural inclination, and a disposition to one evil more than another, some to theft, being given more to st lings, some to lying; so is Master Goodwin to Heresy and Error, seems to be made for a Heretic. I shall instance now only in a few things by which the Reader may judge of the man, and of his way. A very godly and judicious Minister told me, that he being at London about Spring was a twelve month, he went to hear Master Goodwin preach, who preaching upon that subject how hard a thing it was to believe the Gospel, aggravated the hardness of believing by these Reasons, one was because there were many contradictions in the Scripture as they appeared to us, and he instanced in divers, as about Justification, etc. A second was, because take two men of equal abilities for holiness, learning, parts, and these shall expound the Scriptures different ways, so that which Exposition shall a man take to in this case? Now besides these he gave divers others such Reasons, never salving or reconciling any of them; so that the Minister professed to me, he trembled to hear him, and hath looked upon him ever since as a wicked man, judging the scope of his preaching, was ●ather to make unbelievers and Atheists, then to work Faith in men. Another godly Minister tells me, that some judicious hearers, among the rest a Gentleman of parts, going to hear him preach on a Lord's day, he then was upon the Majesty of the Scriptures, and among other instances to prove the Majesty of the Scriptures, he spoke of the contradictions in the Scripture, and went over many particulars, and so left them without any solution or Answer; at which this Gentleman was so offended, that he sp●●e of this to divers the same day, and said the Sermon was enough to have made all them Atheists who heard it. A godly Minister in the City hearing him preach (and as I remember) it was on his Tuseday Lecture at his Conventicle house, upon that point that there were many necessary truths that cannot be proved by Scriptures, save only by a strong hand of Reason; and instancing in that point of proving Christ to be God, he run over those Scriptures brought to prove Christ to be God, and answered them with the Arian, and Socinians evasions, and so left them, never taking away those Answers, as if the man would in a subtle close way, whilst he seemed to prove something else, and confute the Anabaptists, sow the seeds of Socinianism: This Minister was much troubled at it, spoke of it to many Ministers of the City, how no Socinian could have pleaded against Christ being God, more than M. Goodwin, so far as concerned the eluding of those Scriptures, which are the proofs of it, and could not but leave a tincture in the mind of the Auditors, that it could not be proved by Scripture that Jesus Christ was God, seeing the chief and most pregnant places for it were so Answered.  
These practices and way of Cretensis, brings to my mind the practice of Sebastian Frank, a Learned man, and indeed the most Learned Sectary of all the Sectaries in these latter times, both before him, and in his age, who hath written a Book ex professo, to show the discordances of Scriptures, laying down many instances in this kind, and so leaving them without showing any harmony or agreement; Which Frank being a great Seeker, and Enthusiast, did it without all question upon a design to draw men off from the Scriptures, to Revelations. Two religious and understanding Citizens told me the tenth of June last, and said they could bring many more to attest it, that they heard (not long before) Master John Goodwin preach at his Conventicle as follows; That we should not condemn any thing for an Error, till we had taken as much pains in the searching out whether it were so or no, as he which broached the Error had done in promoting it; for he did believe a man might serve God better in an Error, than he who was in the truth.  
Here is a brave Patron of Error and a fine fetch to plead for and uphold it, for if Error must not be condemned till men have taken so 
Animadvers.  much pains, it may never be spoken against, or at least not till 'tis grown to such a head that 'tis past help: For a Heretic who broaches any Doctrine against the Scriptures, the Trinity, the humane nature of Christ, Justification, may say to him who opposes these Doctrines, I have studied this twenty years these points; when you have studied them as long, then preach 〈◊〉, against them, but not before; Besides this implies as if Ministers and Christians could not be sure any Doctrines were Errors, without long searching whether they were so or no, and as if there were no received known principls and Doctrines of Christian Religion, laid down so plainly and clearly in Scriptures, that when errors were published contrary to them, Ministers and Christians might not condemn them at first, but must study and search to know whether they were Errors or no; which preaching fits well with many passages in some Books of Cretensis, especially his thirty eight Queres upon the Ordinance against Heresy and Blasphemy.  
Secondly, There are many thousand truths both to be believed and practised, that are not contained in the Scriptures, as that Jesus Christ Son of the Virgin. Mary was the Son of God; as the Resurrection from the dead, as Baptising of Infants, women's receiving the Sacrament of the Lords Supper; all which could not be proved by Scripture, but by a strong hand of Reason deducing them. Many other passages I have from good hands of Cretensis preaching, of his preferring Reason before Faith in points of Religion; of holding the sleeping of the soul till the Resurrection, of bodies that die not rising the same again, with divers such; but I shall reserve them, with the proofs of them, both persons, times and places, till my nex Answer comes out against him, and shall now instance only in one Pamphlet lately set forth by 
* This Pamphlet is generally spoken and believed by all to be● his, and many of his Church have openly said so to.  him, called some Modest and humble Queens, upon the late Ordinance against Heresies; concerning which I may say as the Holy Ghost doth of Herod's imprisoning John, he hath added yet this above all, to write such a wicked Pamphlet, and at such a time, there being not a more desperate ungodly, Atheistical piece written by any man since the Reformation: I have had occasion to read many Discourses and Tractats of Libertines, and Sceptics that have been writ within this last hundred years, and have seen much wickedness in them, both in those of other Countries, and our own, especially those written and newly printed within five years' last passed: but in none of them do I find (all things considered) such a spirit of Libertinism, Atheism, profaneness and laying waste of all Religion, breathing, as in these Queres; for besides those evil spirits of Error, scoffing, disorder, confusion, irreligion that works in all the other Queres, there's a Legion of wicked and unclean spirits (seven fold worse than those that have been cast out) in that second Quere, wherein it will appear manifestly to all who compare the first part of the Ordinance with that Quere, that all Christian Religion is overthrown at once, yea that principle written in all men's hearts by nature, that there is a God; for doctrines and opinions contrary unto these, for aught any knows, may be the sacred truths of God, and the publishers of them our Brethren, according to this Quere.  
Now I challenge any man to show me a more desperate destenctive passage in the writings of any Libertine or Sectary then this: How hath the Lord left him to himself, to write such Queries? I remember that in my Second Part of Gangrana, in that part of it which is a Reply to Cretensis, in Page 35. I write thus, That I feared (unless God gave him repentance) if he lived but one seven years, he would prove as Arch an Heretic, and as dangerous a man as ever England bred; and that he would be another David George, Francken, Socinus; and behold within a few months, not giving God glory to repent of his evil deeds, but going on to write, he hath by these Queries made good what I prophesied of him, and hath filled up the measure of his iniquities; so that I believe he hath justified Corn●●rt, Sebastian Frank, Francken, S●cinus, David George, with all the rest of that rabble; and I do not think 'tis lawful for Christians to receive such a one into their 
2 John 10. 11.  house, or to bid him God speed, but rather if they come where he is to fly from him, and not to stay, as Saint John did from C●rinthus; and for his writing of these Queries, I think godly Ministers speaking of him, may call him as Polycarpus did Martion: I hope some good hand will make Animadversions upon them, and give an Answer to those Queries. Now, notwithstanding all the desperate opinions and principles he pleads for, and the Independent separated Church that he is Minister of, there's one opinion he holds, and practices accordingly, different from the Independent way, viz. That Baptism belongs not only to the Children of those who are added to a particular Church, and that Ministers may not only baptise the Children of Parents of their own Church, but may baptise Children to whom they have no relation, viz. in any Parish or place where they are desired; and two honest Citizens told me they heard him preach, That Baptism was not a Church Ordinance that required the presence of the members of the Church, but might be administered any where, either in the same Congregation, or in another place: And, I conceive, though he be an Independent, yet he holds this and some other things in his Church way different from the other Independents; as for this Reason, that he may be singular in his way, and in something differ from them, so that he might keep a door open for his profit and gain; and hence 'tis, I have been informed from several hands, that as he is a zealous man for Funeral Sermons, so he is a Baptizer general, baptising in Stepney Parish, Hackney, several Parishes of London, and baptises sometimes three or four in a day, going from one place to another, and that 'tis thought he 
☜  many times gets fifty shillings and three pound a day by baptising children who are not of his Church; and I have spoken with some women, who have been at such baptizings, and have seen the gold put into his hand; which, I must confess, is a good wise way to the maintenance allowed him by his Church, to have this additional means from them that are without, for the more comfortable maintenance of his wife and children. But by the way, whilst Master Goodwin baptises those who are not of his Church, which surely he doth no● do as a gifted Brother, but as a Minister, and is an act of power and office, not of love and charity only, the Independents greatest and only Argument to speak of, used in the Assembly, in their Sermons, and some printed Books against a Presbyterial Church, and Ministers ruling in common over more than their particular Congregation, is fully answered; for if they may of themselves without the consent of the Minister of that Congregation, baptise who are not of their Church, then certainly they may with consent of the Ministers and Officers of such Churches join in the ruling and governing of them who are not of their Congregations; and by this the ruling power of Ministers does not extend further than their power of feeding by the word and Sacraments; and therefore till I give Master Burroughs a particular Answer to this Reason of his, We would have the ruling power of Ministers not to extend further, etc. pag. 29. of his Vindication against Master Edward's, and such a like passage in his Irenioum, I refer him to Master Goodwin to be satisfied what reasons he hath to baptise those over whom he hath not a Pastoral charge, and the same will be found to hold stronglier for a power of governing those who are not of a Ministers particular Congregation: and yet Master Burroughs, if he were pleased to take notice, might find this very Argument answered in the Antapologia, (being brought by the Apologists in their Apologetical Narration) and in the Assemblies Answer to the Reasons of the Dissenting Brethren given in against Presbyterial Government; which Answers were never yet taken away by the Apologists, or any of them; and Cretensis in his late pretended Reply to my Antapology takes no notice of them, as he does not to the rest of the Arguments against their Non-communion, etc. but is so wise as after taking two years and upward for Answer, yet to crave further day for payment, filling up many sheets with mending the Printers and Correctors faults, and making many faults where there are none, letting pass all the material things both in matters of fact and Arguments till a Second Part, which the Reader may expect ad Grae●as Kalendas: And of this learned Reply to the Antapology, a worthy Divine writes to me, Septemb. 12 as follows; I have lighted upon the frothy Answer to the Antapology, of which (lay aside pedantical jeers, unchristian misconstruction, Rhetorical flashes, and Jesuitical equivocations) there will be scarce so much of a solid Answer remaining as would fill one sheet of those 38. that swells its puff-paste bulk.  
There is one Master Hugh Peter who came over from New-England about five years ago, a great Agent for the Sectaries, who hath many ways, by preaching, writing, conference and discourse, and above all by acting in several kinds, promoted the Independent way: The Reader shall find him spoken of in the First, and Second Parts of Gangraena, Pag. 40, 41. of the third Edition, in some of Master * Pryis Books, in a Book called, The Sectaries Anatomised, pag. 3. Now I will give the Reader an account 
Minors no Senators. A Discovery of New lights.  of him, in relating some of his passages in Sermons, Books and Discourses. In Sermons he hath preached as follows: In the first year the Scots came into England he hath in the Pulpit spoken well of them; as in a Sermon at Covent Garden, commending their Army, he said there was in one Regiment of the Scots fifteen hundred or seventeen hundred Bibles: but since that time of the new Model of the Army, he hath preached against them, as at Lewis in Sussex, where also he spoke against the Presbyterians, because they will not live voluntarily upon the good will of the people, but will stand upon such a means, whereas the Independents will preach freely, ask nothing; So at Master Gatakers Church at Redriffe on the monthly Fastday, May 27. 1646. he preached against the Scots by name, that these Scots now in the Land were a new Generation, not those Scots that came in at first to our help, but these were other Scots come from Sweathland, Germany, and he knew not whence; that to his knowledge they had sent away whole bushels full, or ●uns full of money, at that time also he preached concerning the monthly Fasts, that they were Canonical set Fasts, and he wished they were suspended for a time, and Fasts taken up occasionally: And on May 17. at Cruciat Friars, he preached concerning the Scots, and of our Army, what a holy religious Army it was, and that they would have no war with the Scots, unless it should appear out of the word of God they ought to have; and if it should prove so, yet they would go to fight with their Brethren of Scotland with tears in their eyes. On the last of May, 1646. preaching at the Three Cranes in the Evening, he spoke against the * Common Council, 
This was upon occasion of the City Remonstrance.  for meddling with that they had nothing to do with, going beyond their Commission, saying, Let them look into their Charter and see if there be any such thing mentioned: He found fault with the City Remonstrance, saying, We now fall upon Remonstrating and Petitioning one against another, instead of giving God thanks for his late deliverances and mercies vouchsafed unto us. In this Sermon he spoke slightly of the Covenant, and of those who made such a stir about it, in pressing the people to be careful in sticking to it, as if they would have them to make an Idol of the Covenant: In this Sermon also he spoke about the King to this purpose, what a stir here was about a King, as if we could not live without one, and how fond we were to hug and embrace him, who struck us a box on the ea●e the other day, and all because he now strokes us on the cheeks: In this ●ermon also he spoke, that we were now grown to a refined Malignancy, so that he saw no more difference between these times, and the first times of the troubles, then between a half crown piece and two shillings and six pence; by his discourse in the Pulpit it was carried in such a way, as under the Malignant striking at the Presbyterian party, who opposed Sectaries: In this Sermon he spoke also of the Army to this effect, that when he thought of the Army, and the carriage of men towards them, he thought of Jesus Christ, how like they were to him, that as he went about doing good and working miracles, and at length the people crucified him, so will men do with this Army. This Sermon was so offensive, that I was told of it by divers; and some Citizens went to speak with him about it, and the conference that passed between him and them I shall acquaint the Reader with under the head of Master Peter's discourses. Master Peter in the Army in Hedington Fort hath preached against the City of London, incensing the Army against the City; of which the Reader may read more if he turn backward to page 24.  
Since the taking of Oxford by the Parliament forces he hath preached in Saint mary's, the same day when Master 
* It was in some of the News Books of that week.  Saltmarsh did, besides other times that he hath preached in Oxford, and there go credible reports from persons of worth, both of strange passages preached by him concerning the King, and of soldiers in the Army that he could pick out, that should be able to open Scriptures, draw Doctrines, make uses better, and more proper, than any of the Scholars in the University; and that he would make a boy of twelve years of age to preach as good Divinity as most of them, or to that effect: But because I had not these Relations at first hand from ear witnesses, I will not assert them till I have fuller proof. Master Peter at Plymouth, and since at London preached, that suppose a Father have five Children, one a drunkard, another an adulterer, a third a swearer, and so in the rest, and he cannot reclaim them, will he presently throw them into the Thames? will he not wait for their amendment, use means for their conversion? so now in a Kingdom, their are some Anabaptists, others Antinomians, others Brownists, others Papists; will the Magistrate presently, because these cannot believe their Truths, cut off their heads and kill them? with more words to this effect, M. Peter's preached at Linclons' Inn, upon that text, Acts 5. of Gamaliels' counsel, and upon that Text in the same Sermon he contradicted himself; for his first point taken from Gamaliel, that Gamaliel a great man in place, a rich man, and yet a graceless wicked man was this, that a man may be a great man in place, power, and yet a graceless man; and in the latter part of his Text and Sermon, he fell upon speaking of gamaliel's giving that counsel, Refrain from these men and let them alone, and there he called him good Gamaliel, honest Gamaliel, wise Gamaliel, with many words to that purpose, saying, I profess I had rather live under Gamaliels' Government then any I know of; where shall a man read of such a man? I had rather live under Gamaliels' Government, then under any of the Presbyterians. And in his pleading for Liberty of conscience upon those words of Gamaliel, one of his Arguments against all restraint was, because we the English Nation naturally above others were given to change, and did not love to be held to any thing; in a few years we turned four or five times, we were Papists in Henry the eights days, Protestants in King Edward's days, Papists in Queen mary days, Protestants again in Queen Elizabeth's reign. Master Peter preached on a solemn day of thanksgiving at Christ Church, before both Houses, the City of London, the Assembly; and in that Sermon among many other odd passages, he would make a marriage that day between the Parliament and the City, marry them together, and he bid all those who consented to this marriage to hold up their hands, he holding up his own; but as it fell out this did not take, for very few of the Congregation held up their hands: I heard not the Sermon, but it was related to me by some Ministers, and Citizens, who did hear it, that they believe never in the memory of man so weak and so odd a Sermon was preached before such an Auditory.  
In August last, Master Peter's preached at Stepny upon that Text, In me ye shall have peace; on which words he discoursed as follows; That now every one was enquiring after peace, ask for peace, desiring peace, he told them here was peace in Christ, but as for that other peace which they so much asked after, though now they had a month or two, a time of cessation, reprivall for in Gods keeping Sessions, yet they must look shortly for War; and he said for himself, though many are ●o● peace, peace, he was for War; he said there were times▪ and offers of peace, which God offereth to places, and if they take them, well and good, but if not, they may never have them more; and he cried out, O Stepny, Steptny, thou hast had thy time of peace, and the day of visitation by 
* Master Burroughs the morning star, preaching about seven a cloak in the morning, and Mr Green●al at three of the clock in the afternoon. ☞  two famous and worthy lights; you have had your morning Star, and your evening Star; still he spoke of two lights some half a score times in this Sermon, never taking notice of a third, Doctor Hoyle, the Minister of the place; and speaking of the offers of peace, which if men take not, they shall never have again, he spoke of Newcastle and the King, how he had had offers of peace in the Propositions lately sent him, but for aught he knew for refusing the offer of peace, he might never have it more, but he and his Children, and that ere long might beg their bread. I might further relate some passages of Sermons preached by him in divers other places, as Islington, (where commonly upon his return out of the Army he pays his first fruits) Wapping, Fishstreet-hil, Lumbardstreet, Chensford, Kent, Holland, with other places; but I have yet divers things to relate of his conferences and discourses, and out of his printed Pamphlets; and shall come ●rom his Sermons to some of his Discourses: A godly understanding Citizen told me the twenty ninth of May last, that Master Peter had said to him a few days before, that the City Remonstrance was the foundation of all the City's misery, and would be so, the Army would disband, and the Commanders would come and lay down Arms presently upon it. He bragged also to this Citizen, that he would prove the Church of England to be no true Church, and meet any man to maintain it next morning at eight of the clock. Upon Master Peter's Sermon preached the last of May, 1646. at the three Cranes spoken of a little before, there were two Citizens being offended at many passages in that Sermon, went to him that night to confer with him for satisfaction, and under both their hands they gave me in writing the sum of the conference between him and them, which is as follows. Upon occasion of Master Hugh Peter's preaching at the three Cranes Church in the Vintry, we went to speak with Master Peter about his Sermon, and finding him at Colonel Rowland wilson's house, we waited on him till he came forth, and speaking to him, one of us told him we had some business with him, and would come to him another time, apprehending it unseasonable because late; he told us we must speak with him now, for he was to go forth of London the next morning about four of the clock: We than told him we came to speak with him about some things he had preached that afternoon; and the first thing we spoke to him of, was, that he should say men made an Idol of the Covenant, to which Master Peter replied, so you do, I can meet with none almost in London▪ but they ●ry 〈…〉, the Covenant, the Covenant, as if we were beasts before we took the Covenant, and that made us men; he further said that he had taken it (as he thought) at least twenty times, and saw nothing in it, that men should make such a stir about it▪ W● spoke to him of his speaking in his Sermon against the City R 〈…〉 st, he stood to justify what he had said, and called it a wicked thing, and being asked wherein, he said there was a passage in it, that no godly man must live amongst us, or have any place of trust in the Kingdom; being told there was no such passage in the Remonstrance, and that he being a Minister might be ashamed to speak that which was so false; a friend of his standing by, said, Master Peter meant, it was so in effect; and Master Peter said, that we would let no Sectaries (as we termed ●hem) live or have any place of trust amongst us, and for his part he was an Independent, and one of those we termed Sectaries, and in that no Independent nor Sectary might have any places of trust, that employed the godly; it being replied the word Independent was not expressed in the Remonstrance, he affirmed it was, but other discourse put of the examination of it: Master Peter said what would we have, and asked if we did not live well and quietly enough, and might not follow our Trades and business in peace, and why should we trouble ourselves with these things; the Sects and Schisms did us no harm; we told him there was other danger besides our Trades, they destroyed souls, and we were bound by our Covenant to oppose Heresies and Schisms, and asked him whether or no it was not lawful and warrantable to Remonstrate, or Petition against sin and ●●rour▪ and whether our late Petitions against Popery and Prelacy were not Justifiable, and whether or no he had not a hand in that against Bishops? He answered he thought Errors did not so destroy souls, and that he could work upon a Papist as soon as one of your Protestants: And for the Bishops; had not they troubled him in his temporals by taking from him his maintenance, and subsistence, he had never molested or troubled them; for he knew not but that the Papists, Prelates, and we might live quietly together, and serve God in love and peace. And being asked then, how the Parliament could justiful their quarrel, and War yet on foot, seeing they opposed both, by open Arms, terming it in all their Declarations the cause of God and Religion; He answered that the true cause was not for Religion, for he knew no word of God to warrant fight, or taking up of Arms in the cause of Religion, but it was only to maintain our civil rights and liberties; and there being discourse of the Magistrates power, he asked what the Magistrate had to do in Religion? answer was made, the Magistrate had power to put Blasphemers and Idolaters to death; Master Peter's replied, yes in the old law, but none in the Gospel; He being asked by what power they in New-England did banish for opinions, he made a kind of a slight answer, saying they did but send them over a River out of the Patent; and would you would give us Cornwell, we would be content to live there. He being spoken to about what he said of the King, was asked whether we ought not to use all lawful ways for bringing the King unto his people, seeing he lately had made such fair offers? Master Peter replied, we might trust him if we would, but if we knew what Letters of his they had lately intercepted in the Army, we would soon be of another mind. Master Peter asked us, whether as we came to him about what he preached, had we ever been with Master Edward's about what he had written against the Saints: we told him we conceived Master Edward's had written nothing against the Saints, neither was what he had written any offence to us, as what he had preached was, and that we had cause to believe what Mr Edward's had written was true, he being a godly Minister: Master Peter asked what had he to do with the particular infirmities of particular men; we told him as he was a Minister of the Gospel, he had to do with them, as Paul had to do with H●meneus & Rhile●as; Master Peter's said that was in matter of Faith, but Master Edward's had meddled with the Saints in matters of practice; to which we replied that Saint John wrote against Diotrophes in point of practice; and wherein men made their seeming holiness a means for the receiving of their Erroneous opinions, there was cause that their practices should be spoken against to undeceive people; and so parting with him, one of us advised him to forbear his practices, for he laboured to deceive the people. June the third, 1646. I walking in Westminister Hall, Master Peter's meeting me, spoke to me, that I had abused him in Print, and that I had broken a Gospel rule, which was, If thy Brother offend thee, go and tell him his fault between him and thee alone; I answered him I had not transgressed the rule, for that was in case of private offending, but he had publicly preached and vented himself, and private telling would not have been a remedy sufficient; he said I had wronged him in those things I had written of him, and that coming twice up from the Army, each time he found himself in a Book of mine: I told him I would prove them, and name time and place when and where delivered; and he was like to be in a third Book; whereupon he called me Knave, and stinking ●ellow; I answered him he had abused our Brethren of Scotland, and I told him what I had written I would make good; and so spoke quick and freely to him; whereupon he said speak not so loud, and threatened to beat me or fall about my ears, saying I spoke against the Saints; I replied, Paul Best, Wrighter, etc. such Saints, but he made nothing to speak against the Reformed Churches and Presbyterians in his Sermons, and they were no Saints with him; some other discourse there passed at the same time between us, but no more of it now: And lastly that the Reader may judge of Master Peter by his discourse, I was told it within these few weeks from good hands, upon occasion of pigeons being on a table, that Master Peter at that table spoke what a world of pigeons they had in New-England, how he had seen such a flight there, such a ●●mber at once even covering the heavens, and being asked whence they should come, he answered from an Island not far off, which was twenty miles long and 
☜  three miles broad; which was so full of pigeons, that the Island was all covered over with pigeon's dun● two foot deep. Now as I have given the Reader some passages of his Sermons and discourses, so I will give a taste of the man, by extracting a few things out of some of his Pamphlets, and I will begin with his Book called Mr Peter's last Report of the English Wars, which a great Commander of the Army commonly calls Peter's Politics, upon which I shall make some Observations and Anima●●versions, though briefly.  
N●w in this Pamphlet entitled Master Peter's last report of the English Wars (which I heartily wish may prove his last Report of the English Wars) I desire the Reader to observe two things▪ First, the main design and scope of these Answers and Reports: Secondly, the way and manner of managing i●, to make his design take, not caring how falsely and partially he relates both of himself and others, things manifestly known to be untrue. For his design and aim, it appears to stand in these 11. particulars, as I shall point the Reader to the pages all along, where he may find them.  
1. He is solicitous and industrious to excuse, take off all blame and fault in every thing from the Sectaries, and from such in the Army accounted of his Religion and way, as appears by these passages among others, page 8. I could add that we take causam pro non causa, we put our troubles upon Schismatics and Opinionists, and never attend the true cause. There may shortly be a great change in the Netherlands, but you shall find the cause not in the harmless An●baptists, etc. page 2. Only let me be your true Informer, 
☞ He speaks of the surrender of Oxford.  that you had nothing committed then by * ours that had not its rise from integrity and faithfulness to the State, accompanied with such skill, as the Lord was pleased to dispense; and let me tell you, men upon the place (in such case) can better judge, than lookers on afa 〈…〉 off. I hope you will not lose by that bargain in the end, though 〈◊〉 seem for present an ill pennyworth.  
2. He is careful to plead for Liberty and a Toleration of Sectaries, being zealous to secure them from all harm and hurt, being such a harmless people both in word and deed, as is evident by these passages, page 7, 8. God useth his own ●edi● o●dy, violence becometh not Saints: In Popish times the Clergy had not the c 〈…〉 ve power, but subjected the civil Magistrate to do their work, I wish the State keep a good bol● upon that door: I am confident the chief means to greate● an Error, will be by violence and opposition, when 〈…〉 ghted it dies, Coal● blown get heat & strength, neglected grow cold. I wish every one ●ight be severely punished that spoke against either Presbytery or Independency, till they could define that aright, and distinguish about them and their ways; then I believe we should have 〈…〉 'em silenti●m, page 〈◊〉 1. Let it be our care that after ages may not say we conquered ourselves into a new slavery.  
3. His design is in laying together Presbytery and Independency, to advance Independency, and set it on high, and depress Presbytery in comparison, as in Pag. 7. speaking of Scotland he saith, It will be their mercy to keep what they have, and ours to be growing up to what we desire; and again in the same page, Let the present Church-Government go on, and walk 〈…〉 lie and tenderly, let those that longed for it improve it, E 〈…〉 at quan●um valere potest; let others that are godly know, it may help, at least to hew stone, and square timber for a more glorious building, to bring from one extremity to another▪ Where by the way the Reader may observe, how he puts those that are godly, by way of opposition, to those who longed for the present Church-Government, Let others that are Godly know it may help, as if none that were godly longed for Presbyterial Government; as also how contemptibly be speaks of the Presbyterial Government in comparison of the Independent, in th●se words, It may help at least to hew st, and square sim 〈…〉 for a m 〈…〉 e glorious building, to bring from one extremity to another, that is, from Prelacy to Independency; but I can tell Master Peter, that he is deceived in Presbytery, for few that ever entertain that, and improve it, do fall to Independency; but Independency (all the world may see) and I have fully proved it in the First part of 〈…〉, the fourth Co 〈…〉 lary, that Independent Government is the mother and 〈◊〉 of all Heresies and Errors, and doth not only help at least, but is the chief work man to hew stone, and square timber, for the more glorious building of Anabapti 〈…〉, Antino 〈…〉 nisme, Libertinism, yea Scep●ieisme and Atheism; and before I conclude this, I desire the Reader to observe, ●ow God hath left this man to wound his own cause with his own pen, and against his will to speak well of Presbyterial Government, whilst he was advancing the one and depressing the other, viz. in those words, to bring from one extremity to another, where ●e makes Independency to be the other extreme to Prelacy, and Presbytery to be the medium between them: now all Scholars know, In medio, viz. of extremes, though not of degrees, co 〈…〉 it virtus; and if Independency be in extremity, it doth o 〈…〉 against the rule, as well as Episcopacy.  
4. Master Peter in this his last 〈…〉 port is not only curefull to excuse, protect, and highly dom 〈…〉 end the 〈◊〉 and Opinions of die times, but he is studying of new projects for the propagating and spreading of Sectarisme (as if it grew not fast enough) both in this and other Kingdoms, as the Reader may easily observe in these passages: Pag 8. Your demand of my thoughts of England in order to foreign States, I answer with a wish, viz. That forthwith we might have some choice Agents sent out, as two to Sweden, two to the Cantons our good friends, two to the Netherlands, and so to other Parts, as we see cause, and these accompanied with a Manifest of Gods gracious dealings with this State, etc. Now certainly Master Peter must be one, and some other honest godly men, (which the Presbyterians are not, as appears, by what a little above I observed from Master Peter's words) active Independents of Master Peter's acquaintance, as Master H. Master B. Master P. Master T. and others, who together with the Manifest of Gods gracious dealings with this State, may by way of comment and enlarging tell brave stories of the Victories and Conquests of the Independents in Nazeby Field, entering of Cornwall, at Torrington, of taking such and such Towns, Cities, by such and such Colonels and Commanders, when indeed they either never struck a stroke at that time, or were many miles absent, or the work was done to their hands by others, and they only sent for to have the honour to be made Governors, to enjoy the flesh, the skin, and the oil of the Lion and the Leviathan, when they had their death's wounds before; for the proof of which several particulars, I could give notable instances most certainly true, confuting the weekly Pamphleteers, crying up of some men, and saying nothing of others, and ask where such a one was, and how many strokes he struck at Nazeby Field, and who routed Goring and his Horse in the West about Bridgewater, and drew the model how to storm Bridgewater, and who routed the Enemy at the entrance into Cornwall, and who reduced Exeter, and Worcester to the last point of extremity, with many particulars about Bristol, and at Oxford, but it shall not need, there are some men in the Army upon the places keep a true account of these things, and in a convenient time will speak, and undeceive the world. And so Master Peter pag. 12. writes thus, How long therefore shall I entreat some three or four I●inerury Ministers in a County? Evangelists went out before Churches were settled; how easily might the Land be in some measure reduced to God, and their own civil Interests, if provision was laid in of this kind? But you will object, We have about nine thousand Parishes, and not a thousand able men. I answer, You see the need of Itinerants; and secondly, why may we not follow the practice of other Reformed Churches? and gather up godly youths our of shops, and send them for improvement somewhere, etc.  
Master Peter is careful to propagate his Churchway at home 
Animadvers.  as well as abroad, and that in all haste, and at once to overspread the Kingdom with it, by his importunity for three or four Itinerary Ministers in every County to go over each County, and therefore asks how long he shall entreat, implying this was not the first time; and indeed the first fruits of these Itinerary Preachers that I can hear of clearly shows the design, there being three named who have passed the House of Commons for some parts of Wales, Master Cradock, Master Symonds, Master Walter, or some such name, who are said to be Sectaries, and two of them I know to be such, and decline coming to the Assembly, though appointed by the House of Peers the Assembly should give that House an account of them; and lest there should not be Independent Preachers enough for this wor●, Master Peter is earnest to have youths gathered out of shops, and sent to Oxford for improvement, and though they fall short in Arts and Tongues to be sent abroad: But by the way let me ask Master Peter, why not some sent to Cambridge, but all to Oxford▪ This clearly shows the design, because Cambridge, all the Colleges in Cambridge are Presbyterian, but at Oxford there being so many preaching Commanders and Officers, they may quickly learn the opinions of the Army, and their way of preaching, and be sent forth with their desperate Principles, destructive both to Church and State.  
5. Master Peter cries up, magnifies, and extols to the heavens the Commanders in the Army of his Religion and mind, and takes occasion to instance in particular men, as if there were none to be compared with them, as may be seen pag. 6. Fear not the Army whose Commanders (like Samuel) can ask any County or Town where they have been, Whose Ox, or Ass have they taken? never fewer complaints, nor many men of such quality, whose design is only to obey their Masters, viz. the Parliament; the ●lighting the Army is their money, triumphant chariors would have broke our necks. So pag. 4. For Worcester, I am sorry so little is spoken of it, where so much worth and gallantry appeared, and indeed I cannot remember where I have seen so much done in so short a time; four Regiments of Foot under the command of Colonel Rainborow came, and raised works within Pistol shot of their Royal Sconce, etc. wherein Lieutenant Colonel Pride, and Lieutenant Colonel Ewers had a chief share, whereupon the Enemy accepts of those Propositions you have seen: and truly I wish Colonel. Ra●nborow a suitable employment by sea, or land, for both which God hath especially fi●ted him, Foreign States would be proud of such a servant.  
6. Weakening and darkening the valour, faithfulness and worth of other Commanders, not Independents (though of the same Army) and of the other Armies in comparison, relating matters wrong and very partially, for the extolling his own party, as the Reader may observe in the Relation of Worcester, giving to Colonel Whaley only a preparatory part, making a little way for the taking of Worcester, but attributing the glory of the work to Colonel Rainborow now Governor of Worcester, Colonel Pride, etc. speaking thus, pag. 4. Where when that valiant Commander of Horse Colonel Whaley had done his duty, and with the help of Country Forces had block up part of the Town, four Regiments of Foot under the command of Colonel Rainborow came, and raised works, within Pistol shot, etc. whereas I have been told from good hands, and so I believe hath Master Peter before this, of the great wrong and injury he hath done Colonel Whaley in this Relation, Colonel Whaley before ever Colonel Rainborow was sent, having reduced Worcester to the last point, and Worcester being in a such condition then, that there wanted little else tantu●● non, that it was not actually surrendered; but of this more afterwards. So pag. 6. Fear not that Army whose Commanders like Samuel, never fewer complaints, nor many men of such quality, whose design is only to obey their Masters, viz. the Parliament; as if no other Army or Commanders like them. And so pag. 10. By the same means the mercy is gained, it may be preserved; if men, yea good men were instrumental in the one, they must be in the other; conside when you see cause to conside, etc. as if no other Armies were means to gain Conques, and Victories but this, nor none other to be trusted to conserve what is won; and instances in men to be credited with Garrisons who are honest godly Englishmen, (he may know by other passages who are his honest godly Englishmen, viz. Sectaries, and such as are opposite to the Scots) though differing in opinion, as all France being most Catholic trusts itself to their Protestant Leaders: So would he have all places of strength and command trusted with Independents, Anabaptists, though the Parliament be Presbyterian.  
7. The seventh particular in this Pamphlet is, the excessive boasting, trusting in, and omnifying this Army, as if it were omnipotent, able not only for all ends and purposes at home, but to conquer all Christendom, yea the whole world, to go to Bavaria, Lorain, the Palatinate, Ireland, France, to encounter foreign threatenings, and teach Peasant's to understand Liberty, to secure us against Danes and Saxons, yea to cause the West Indies and the East to offer themselves to our devotion; the proof of which the Reader may find pag. 6. Were I persuaded that foreign threatenings were in earnest, I wish this Army might be sent to encounter them, and teach Peasants to understand Liberty, and I would not doubt but to see good fruit of it soon, I would rather our men should live upon their wine, than they upon our beer. So pag. 9, 10. What you hear of a conjunction between the Prince of Wales and his Lieutenant General the Duke of Lorain, with some promises from his Uncle Bavatia, need not trouble you; the Danes and Saxons never mastered this ●and by power, but by our homebred distempers. To prevent those fears, let Englishmen keep to their proper Interests, and Scots to their, and I know not why we might not mar●ch into Bavaria and Lorain▪ before they come to us, and make them pay all old Arrears. I must confess▪ I am divided between Ireland and the Palatinate, only I quiet myself in this, that we may do both▪ And again, pag. 9 And if our backdoor were well shut at home, how might Euphrates be 〈…〉 y up; I mean the West Indies and the East too offer themselves to our devotion. And not only Master Peter, but divers other Sectaries do in a sort deify this Army; I believe never was there an Army, or rather one sort of men in the Army, viz. Independents and Sectaries, so cried up in Pulpits, Pamphlets, Speeches, and that to their faces, as this is: I might relate passages out of Sermons, printed Pamphlets of the Saints in the Army, the Independents calling them the strength, preservers, deliverers of the Presbyterians, the instruments under God by which we enjoy all, etc. But I must abreviate and conclude this with a speech lately related to me, of a great man of Master Peter his Religion, that a discourse arising about the great Turk seizing on some of our Merchant's goods in Turquis, upon occasion of the difference between King and Parliament (the Ambassador there being on the King's side) and what course there might be to help it,; he answered to this effect, we had an Army that the terror of it was such, that we needed not to fear the great Turk, but it might go to the gates of Constantinople and demaud right.  
8. Master Peter's design is to plead for the keeping this Army on foot still, and that in England for this Winter at least, and to possess men of the need of it, and to persuade against the disbanding of it by any means; and to work this the more he runs into praises of the Army and Commanders, of which the Reader may find such passages as these page 6. Your demand about the disposing the Army, is not so proper for a private pen to engage in; yet this I may say, that other Nations in our condition would think, if they look round about them, and within them, the disbanding an Army (if trusty) ought not to be a work of haste: When the seas are down in England, I think the passage into Ireland will be easier; and if we can maintain a defensive War this Winter, I trust the spring will invite many over thither; in the mean if these faithful Commanders were in Garrisons (without any design be it spoken) you have always an Army ready, the private soldier will still run to his honest and well known Commander, etc. Briefly I say this to your question, that this Army was hardly gotten, and I wish it may be as hardly disbanded; and so page 10. speaking of preserving the conquests, he writes thus, By the same means the mercy is gained it may be preserved; if men, yea good men were instrumental in the one, they must be in the other: And of their praises, that they may not be disbanded, see page. 5. I find our Soldiers generally in the old form, rather wondering then boasting, admired by the enemy for their gallantry and Conduct: And page 6. Fear not that Army, whose Commanders (like Samuel) can ask any County or Town where they have been, whose Ox or Ass have they taken.  
9 Master Peter closely, but shrewdly strickes at that near conjunction and union, joint interest of both Nations as one by virtue of the Covenant in a uniformity of Religion, in Doctrine, Government and Discipline, and labours to divide between them, by hinting passages, to look upon them not as one, but as two Kingdoms, having different interests; for proof of which the Reader may take notice of these following passages, page 7. Let us remember England as it was never conquered but by faction, so it can never be ruled but by love; the same Last will not fit an English and a Scottish foot; they came not suddenly to what they enjoy, and therefore should give England a little breathing over what is propounded; it will be their mercy to keep what they have, and ours to be growing up to what we desire: So page 10. To prevent those fears let English men keep to their proper interests, and Scots to their●. I would as soon credit a Garrison to a known honest godly English man, differing from me in his opinion, etc. And pray Master Peter's why not a known honest godly Scotchman differing from you in his opinion; implying a Scotchman, though a known honest godly man, differing in opinion, you would not trust.  
10. Master Peter strickes at the City of London and their Remonstrance page 11. in these passages, speaking of our late enemies, saith, Their highest design now is to make it Royal; you may remember how. willing I was once to have made a match, my weakness was such, that I did not study whether both parties were well agreed, and my simplicity kept me from thinking of a Corrival; and let London know, that if they think a Parliament sits the quieter by being so near them, so 〈◊〉 think when the Parliament doors are shut up at Westminster, their shops will hardly stand open at London. I● the clashing of swords cannot be heard, yet death climbing up their windows by the increase of the plague, calls for something▪ And in the same page again, Had the Citizens Remonstrated more about their debts due, and less about▪ their will, they might have had more thanks, and it may be by this time, some might have kept Orphans from their doors, that ●ry for the money lent to supply the States use.  
11. Mr Peter's design in his Answer to seven Queres is to represent and render himself all along as some great Statesman, and knowing man, a great Traveller, and of great experience, a man beloved of godly men, and respected at home and abroad, a man of great interest in the most Learned and godly men of other Nations, as Master Forbs the Scotchman, Doctor Ames, a man so active as if he did all, and so wise as to give Answer to Queres, and Counsel and Resolution to Parliament men (as by some passages in these Answers, it should seem this friend was) in the hardest matters, both of Church and S●ate, a man that could not be miss by the Parliament, or the Army, not spared out of England, and such hints have b●●n given out both in Sermons, and in Speeches. Now the whole frame of the Queres and Answers shows this to be his ●●me, but more particularly these passages, page; 4. Master Richard S●●w●y, a Member of the House, who was of our Counsel in this work: I preached at Worcester at our coming in, and did observe a door open to the Gospel. Master Peter was of the Counsel belike, for taking of Worcester, and the man who preached upon the coming in of the Parliament forces to the Town: And I believe he, and others of his follows were of the Council to get Colonel RSpan● to be sent to take Worcester, when that gallant Colonel Waley had done the deed, that so a Presbyterian might neither enjoy the honour, nor the fruit of his labours: And though I have never been at Worcester, yet upon report of credible persons, I can make another observation than Master Peter upon his preaching at Worcester, and the ●a●●i●on and Government there, viz. instead of a door open to the Gospel, a door is opened at Worcester to Independency, and to all kind of Sects; a door opened for ●lemen● Wrighten that Antiscrip●urist, Sceptic (spoken so much of in my first part of Gangraena) to be ●here, and to 〈…〉 i● Heresies and Blasphemies, And I am certainly informed, 〈◊〉 Sectaries are already public Preachers in the City of Worcester, o● Master 〈◊〉, who was before at Wa●wick, and ●he Master M 〈…〉. And so page 6. Master P●ters gives 〈…〉 ll, he ●●s 〈…〉 he Army may be as hardly di 〈…〉 as it was go 〈…〉, ●e ●●ates the disease of our pre 〈…〉 di 〈…〉, and prescribes the ●u●e●; he 〈…〉 directions about sending to foreign States, page 8. 9 about the ordering of our Counsels, and affairs, page 10. 11. 12. and then in page 13. 14. he comes to a formal discourse concerning himself, where he tells the Reader fine stories of himself; And if my different judgement offend any, my Answer is, that with much expense of money and time, with diligent inquiry into Reformed Churches, I have taken pains to satisfy myself, and remain now where I was for substance ●ifte●● years since, resolving by that experience to keep a window open to more light and truth, though scoffed and slighted; my care hath been to acquaint myself with the most learned and godly in the Country where I travel; First I lived about six years near that famous Scotchman, Master John Forbs, with whom I traveled into Germany, and enjoyed him in much love and sweetness constantly▪ from whom I never had but encouragement, though we differed in the way of our Churches. Learned Amesius●reathed ●reathed his last breath into my bosom, who left his Professorship in Freisland, to live with me because of my Church's Independency at Rotterdam, and charged me often, even to his death, so to look to it, and if there were a way of public worship in the world that God would own, it was that: He was my Colleague and chosen Brother to the Church where I was an unworthy Pastor; and I thank the Lord such a Church it continues to this day; that truly I slightly took up nothing in that kind, nor did I lose all my seven years being in New-England, amongst those faithful, learned, godly Brethren, whose way of worship if we profess, it will not be groundless, when their writings are examined. And so much for Master Peter's design in his last Report of the English Wars.  
The second main thing in his Pamphlet, is, the manner and way he takes to effect his design and aim the better, which though at first view it be seemingly carried in several phrases, with a great deal of moderation to the Presbyterians, and a desire of propagating the Gospel, Religion, Piety, (the name of God, Religion, and preaching being often spoken of) and of maintaining, yea enlarging the glory of the English Nation, and the Rights and Liberties of the Subject: Yet indeed 'tis written and calculated for the Meridian of Independency and Secta●isme, in every particular of it, so as there is not one passage in it but I could easily reduce to that Predicament, and draw all the lines to that centre, clearly showing 'tis for the advancing of that party; which that he may do the man cares not what he writes; but instead of a fair, full, open, true Relation of things, he writes very partially in some things, falsely in other things, hypocritically and doubly in most; and were I at leisure to write Animadversions on every line of this Pamphlet, and give a full Answer to it, laying one thing to another, I could discover many mysteries of iniquity in it, and show it to be exceeding pernicious both to Church and State, and very prejudicial to the League and Union between the Kingdoms, and such a piece of Politics, that in this juncture of things, an Arch-Jesuite if he were employed to write, would make much such another. I shall give some instances.  
First, his Relation of Worcester business is very partial, much wronging that gallant Gentleman, Col. Whaley, giving the honour of reducing Worcester to others, who hath deserved better at the hand▪ of Master Peter and some others, then to be so served. This Gentleman did very great service at Naseby Field; this Gentleman reduced that strong Castle of Banbury, besides many other gallant services that he hath done; but because he is a Presbyterian, and an Antilibertine; therefore others who never did that work at Worcester, nor in Naseby Field, etc. must have the honour of his labours, and must enter upon them, reaping that which he hath sowed with much faithfulness, valour, hazards. The relation of this business of Worcester is so partial (that's the best can be said of it) that I have been informed from persons of much worth and trust, that when Col. Whaley read it, he went to a great Commander of the Army, speaking to this purpose, do you not see how Peter hath abused and wronged me, and shall he be suffered? well, if I meet him, I will cane him sound; and a Commander of the Army told in some company to a Lieutenant Colonel, a great Sectary, that he had heard, Colonel Whaley wherever he met Master Peter's, would cane him, if not cut him, for his relation of Worcester business.  
Secondly, speaking of Schismatics and Opinionists, he instances in Anabaptists, and calls them the harmless Anabaptists, which is a false Epithet given to them; for what Sect or fort of men since the Reformation this hundred years have been more harmful; surely Master Peter cannot but have read or at lest heard of the Tumults, Wars, Tragedies, Outrages, Rapes, raised and committed by the Anabaptists in several parts of Christendom, especially in Germany and M●●ster. Sl●idan, Bullinger, Schluselburgius, Horlensius, Guido de Bres, with many others, have laid these open to the world: And if we look upon our Anabaptists at home, and consider what many of them have done and do daily; how can we call them harmless? Are they harmless who in contempt of Baptism have pissed in the Font, have fetched a horse into the Church and baptised it? Who assault with violence godly Ministers, put them out of their Pulpits by force, openly affront them, and invade their Pulpits whether they will or no: Who make tumults and riots in Countries▪ Who kill tender young persons and ancient with dipping them all over in Rivers, in the depth of Winter: Who give out that they will never lay down their swords whilst there's a Priest in England: Who write and print libels, full stuffed with invectives and seditious speeches against the Right Honourable House of Peers, undoubtedly a Court of Record, the highest Court of judicature in this Kingdom: Who make wicked libels and spread them abroad of Noble men, and persons of great place by name, as that religious and Noble Earl of Manchestor, the Lord Major of London, a whole Kingdom, as Scotland, and a whole City, as London: Who have endeavoured and do by all ways to involve these Kingdoms into a new War, more deadly and destructive than the former. And yet Anabaptists of our times are guilty of all these and many more, as the Reader may sinned proved in this Book, and divers others written in these times.  
Thirdly, speaking of himself he saith, He remains now where he was for substance fifteen years since, which I cannot judge to be true, no nor that he is the same for substance which he was seven years ago; and because I will be brief I will put but one question to Master Peter, and that is, whether fifteen years or but seven years ago ●e was for a Toleration of ●ll sorts of Sects, Anabaptists, Antinomians, Seekers, Papists, etc. and thought so lightly of Errors and Heresies as now he does; or whether he ever did, or durst in New-England in the time of Anabaptists and Antinomians growing there, preach such Sermons for a Toleration of them, and speak so favourably of them, as he hath done, and doth here? I am of the mind if any man should have told him fifteen, or seven years ago, Master Peter, the time shall come, that you shall live in a Kingdom where all damnable Heresies and wicked doctrines shall be vented, by printing, preaching, and you shall be so far from seeking to suppress and hinder them, as that you shall make nothing of them, preach for a Toleration of them, cry them up for Saints who hold them, plot, act, ride, work night and day for the upholding of them; he would have been very angry, boisterous, and have said, as Hazael to the Prophet, Am I a dog that I should do these things? nay, I am so well persuaded of Mr Peter, that he was so far fifteen years ago from being of these opinions and running these ways, that I am confident 'tis but a few years ago since he is fallen thus; and that the two things that have poisoned him, are his being in the Army, and his converse with some wicked Politicians of these times, who upon matter of worldly interest, being men of small and broken estates, that they may be great and the Heads of a great party, countenance and patronise all kind of abominable Sectaries; not caring what becomes of Religion, and who prophesies falsely, so they may bear rule by that means.  
Fourthly, Speaking of turning his cheek to the smiter, he saith with Jeremy, though he neither borrows nor lends, etc. yet this may be his portion: Now I wonder he can say so, when a● his hand hath been against every man, meddling with all sorts of men, a Polupragmaticall, meddling in the Armies with many, abusing the Common Council and the City of London, the Assembly, the Reformed Churches, our Brethren of Scotland, Committees, the King and his children, and indeed who not: I could name particular persons of both Houses of whom he hath spoken his pleasure, who have deserved a great deal better of him.  
Fifthly, There is an unjust and scandalous passage, pag. 11. reflecting upon the City and their Remonstrance, as if they remonstrated about their wills, and not about things needful, and just grievances; and as if the increase of the plague upon the City, were for any neglect towards the Parliament; whereas I would have Master Peter know and all his party, the City of London could not do less, and have but done their duty; the Reformed Churches, Scotland, the body of this Kingdom, and all who are not Independents and Independentish, do bear witness of the faithfulness of this City to the cause of God and the Parliament; and this Remonstrance was so far from being a matter of mere will (as Master Peter's words import) that I am of the mind, and I believe not alone in it, that it will never be well with England, till the City of London, the Ministry of the Kingdom, and all the Counties as one man make a plainer Remonstrance, in a more particular way and manner, of all the growing mischiefs and abominations in Church and Commonwealth, desiring a speedy and effectual redress of them. And as for his hinting the cause of the increase of the plague to come from the City Remonstrance, or want of the Cities full consent to a match with the Parliament, I dare boldly say of him, in ●o saying, He is a false Prophet, a dreamer of dreams, speaking the visions of his own heart, and declaring false burdens; and do offer from the word of God to make it good against Master Peter's, that if the City of London would oftener Remonstrate and Petition in this kind, and use the power they have by their Charter and the Laws in force, to punish Heretics and Sectaries, and disturb their meetings, the plague would sooner be removed from them.  
Sixthly, That also is a false and untrue Assertion, That the design of the Army is only to obey their Masters the Parliament; the slighting the Army is their money, triumphant chariots would have broke our necks, understood in Master Peter's sense, viz. of that part of the Army the Sectaries; for if it were so as he speak●; what means the bleating of the sheep, and the lowing of the oxen that I and many others hear? If their only design be to obey their Masters the Parliament, what's the reason they break, conte 〈…〉 their Ordinances, viz. that against m●ns preaching not ordained Ministers, that for the better observing of the Monthly Fast, those for the settling of Presbyterial Government? etc. What means those speeches of some of them, If they knew the Country's mind, as well as the Countries might know theirs, they would have another kind of Reformation than the Parliament is about; that they have not so long fought for liberty and now to be enslaved; with many such like. And if the slighting of the Army is their money, and triumphant chariots would have broke their necks, certainly they have then had little pay, and their necks would have been broken long before now; for never was Army better provided for, since these wars, with moneys, recruits, all kind of things; and many particular men, special persons of that party, which Master Peter counts the Army, have been well rewarded over and above pay, etc. And for triumphant chariots, there have been men on purpose employed to provide them triumphant chariots weekly, to carry them throughout the Kingdom, and foreign parts, in the weekly news books, wherein they have been lifted up to heaven in praises, reports of victories, other men's valiant acts attributed to them, and they upon all occasions pleaded for, excused, and fair glosses put upon the foulest actions of any Commanders and Soldiers of that party; so that a man would wonder Master Peter should write thus, but that he will say any thing, if it be for the Sectaries; and they who know the man and his manner, what stories he hath told in Pulpits of ba●●ells that he hath been in, and how many victories have been achieved, will never marvel at what he writes here.  
Seventhly, For that Master Peter speaks of Master Forbes and Am 〈…〉 s, of that constant sweetness and encouragement in the one towards him, and of the speeches of the other to him even to his death, I much doubt of the truth of them, and that upon these grounds: However Master Forbes might be great with him before ●e declared himself for Independency and the Churchway, yet I have been told from a godly understanding Minister who lived many years in Holland, and that in the time of Master Peter's being there, both before he was looked upon as an Independent, and 〈…〉 wards, viz. all the time till he went to New England, that when Master Forbes by the power of the Bishop's faction was put by his place of Minister to the Merchant Adventures at Rotterdam, he would have received the Lords Supper at Master Peter's Church (Master Peter's Independency or Churchway not being visible then) but Master Peter's offering to put upon him or requiring some of his Churchway devices, spoke something to Master Forbes of things in that kind, which Master Forbes nece●ted with so much indignation and scorn, (knowing what love and ●espect he had shown to Master Peter, and what experience Master Peter had had of him, and that now besides all his sufferings in Scotland, he was put by all in Holland, for refusing the Ceremonies and the Bishop's ways) that now being deprived both of Ministry and Sacraments, and coming to Master Peter as his great friend, he should offer to question him of his state of grace, or propound his Independent 〈…〉 icks to him before he could be admitted, that he spoke very sharply to him, telling him in these words, or to this effect, He would not come to the Lords Supper with him if he would have ●im, nor have communion with a man in such a way: And I believe there was little love or sweetness passed between them afterwards, or little encouragement that Master Peter ever after had from that learned and godly Scotchman.  
And as for the story he tells of learned Amesius, (for no other end as I know but to gain credit to himself and the Churchway) I much question that he should speak so of the Independent way, and give such a charge about it (as Master Peter relates) as also that he left his Professorship in Frizland to live with Master Peter's mee●ly upon that reason, because of his Church's Independency, and my grounds of doubt are these: First, Because in Doctor Amesius his Works I find Principles against the Independency of Churches, as in his Book of Cases of Conscience, 
* Quaest non●▪ Quinam habent p●testatem excommunica●di? Resp. Classium & Synodum est, quando di●●icul●as aliquae subest, commu 〈…〉 consi●io declarare, & decernere, quinam debean● excommunicari.  the fourth Book, cap. 29. in answer to that question, Who have the power of Excommunicating? Among others who have power, he saith, Synods and Classes when any difficulty ariseth, have a power to declare and decree, who they be that ought to be excommunicated. 〈◊〉 in his Medull● Theology 〈…〉, the first Book, Chap. 39 having spoken of a particular Church, he comes in with this Cantion or Proviso, Notwithstanding particular Churches, as their communion requires, the light of nature, the equity of rules and examples of Scripture teach, may, and also often ought to enter into a mutual confederation and association among themselves in Classes and Synods, that they may use the common consent and help, as much as conveniently can be, especially in all those things which are of greater moment. I 〈◊〉 also in Amesius his Works many passages against other Principles of the Independent way, at the use of 
* Ecclesiae ta 〈…〉 en particulares, ●t car●m communio postulat, nature lumen, & aequitas regularum, & exemplorum Scripturae docent, possunt 〈…〉 ac saepissime etiam debent confoederationem a●t consoci●tio●em mutuam inter se ini●e in Classibus & Synodis ut communi consensu & subsid●o mutuo utantur quantum commode ●ieri potest, in iis praesertim, quae sunt major is momenti● Ames. lib. 4● de Conscient. cap. 29. quaesh oct●.  Suspension from the Lords Supper to go before Excommunication, which is denied by the Independents; with many others. Now the writings of men are more to be regarded and believed, than the words of such a man as Master Peter, especially in favour of his own cause. Secondly, For Doctor Ames leaving his Professorship in Frizland to live with Master Peter at Rotterdam, I will not deny that, but I do deny that it was because of his Church's Independency; it was upon other reasons, and of this I can give the Reader some good account: (and I must acknowledge it as a providence of God, that I many years ago by reason of my intimate acquaintance with the eminentest and godliest men of those times, and with the prime of those who are now turned Independents, did hear and know many things of all sorts of godly men, both at home and abroad, in Holland, England, New-England, which I then little thought I should ever have had any use of, but since have been, and are of great use in answering Independents, when they come and tell the world stories of themselves, which men know not how to disprove them:) Doctor Ames (as I have been told from grave godly Ministers) for many years before he died was weary of his place in Frizland, and would fain have had some place in England; he moved and propounded it to some, that if he could but have any living or place to preach in (though in a remote Village) without using the Ceremonies and being put upon subscription, he would take it, for he had a mind to give himself to preaching, and to enjoy the society of English Christians and Ministers, and was weary because of that dulness and different way, in regard of the practical power of godliness he found among those he lived with there, and the godly English, whom he in the former part of his life had been acquainted with; and therefore divers years before there was any thought or speech of Independent Churches or this way, he moved for a place in England, and would fain have left his Professorship in Frizeland: And I am ready to depose I have been told this by one or more godly Ministers of great note. 'Tis sufficiently known I was well acquainted with Doctor Preston, Doctor Sibs, Master Bowls Doctor Prestons' Tutor, Doctor Taylor, Doctor Staughton, etc. and from some of these I had it; and I remember I have been in company with Doctor Ames, at Doctor Prestons' lodging, who after the death of King James, coming to England, and to Cambridge, I heard him preach there, and well remember the Sermon and Text, Judas, vers. 20, 21. but times in England growing worse and worse, there being no hope for such a man as he here, being weary of his Professorship in Frizland, was willing to be Minister of an English Church in Holland since he could not obtain it in England; and I make no question, if Doctor Ames could have been assured of a comfortable place for people and maintenance in England, without Ceremonies and Subscription, he would have taken a Parish Church in England, before he would have gone to Master Peter at Rotterdam; but if upon his coming to Rotterdam there was any such change (as Master Peter speaks of) that he was really turned to be an Independent, and of the Churchway, and would have carried on that way with Master Peter, it was the mercy of God to him to take him away just upon his removing, and new coming to Rotterdam, before he had appeared actually engaged in that way, or written for it; because his name and authority, being a learned man, might have swayed the more with many; and we see Master Peter's makes use of his name to credit that cause thirteen years after, notwithstanding that he died upon the borders and entrance into it, before any notice was ever taken by the Reformed Churches of any such thing; though I much question whether or no in his latter time there was any such change as Master Peter speaks of.  
Eighthly, Master Peter writes many things hypocritically, which he and his party neither practices, nor intends; but a snake lies under the green grass, as that of a door open for the Gospel, and of Itinerary Ministers in a County three or four, which is for no other end but to leaven the whole Kingdom with Independency, and to forestall Presbytery from being settled; as that of almost lost liberty, the English being ruled by love, as cautions about a new slavery, and wishes of all marks of slavery to be taken off, when as 'tis evident he and his party mean by liberty, a freedom to hold what they will, and to be under no Church-Government; and that he and his party are the greatest means in all places for keeping up all those things, which the people have used to account marks of slavery, and against English liberty; as that of walking plainly in your Counsels; God preserveth the simple, as speaking against Arcana Imperii, deep-set counsels of men, etc. whereas he and his party have and do practise quite contrary, having deep-set counsels, using all Machiavellian tricks to undermine men, looking one way and rowing another; which is so evident that all men speak of it, and whereof I have given in my former Books many instances, under that head of the practices of the Sectaries. Epiphanius resembles Heretics to Moul●, who do all their mischief by working under ground; but if once they be above ground they are weak and contemptible creatures; just such are our Independents and Sectaries, they have done all, and still do by their underhand working, but if they would play above board, speak plainly what they would have, and not hide themselves, we should quickly take them all. Many other particulars I might observe in the manner and way of carrying on his designs, secretly laid down in these Answers, as also I had thought to have made some Animadversions and Observations upon his Sermon preached at Christ-Church, and another 
* Mr. Peter's message from Sir Thomas Fair●ax.  printed pamphlet of his, but because I have enlarged already, and perceive I shall exceed the number of sheets I at first intended when I fell upon writing this Third Part of Gangraen●, therefore I shall forbear any more of this kind for present. I have given the Reader some account of Master Peter in his Writing, Preaching, and Discourses; it remains I should speak of him in his Actings, what hand he hath had in promoting several Petitions in City and Country, in favour of the Sectaries; as that Anti-Petition (commonly so called) framed presently after the City Remonstrance, which was carried up and down the City by his man, to get hands to it; what meetings he hath been at several times, at several places, as at the Nagshead, as in Coleman-street, etc. what Countries and places he hath ridden to, to get Burgesses for Parliament; what persons of worth he hath complained of to some in Authority, whereby they have been sent for, and taken off their employment in such places (the thing aimed at in it) and yet the things never proved, but the quite contrary proved; what great sums of money, with other gifts, besides two hundred pounds per annum for him and his heirs, lawfully begotten, which he by his stirring and acting hath obtained; but I shall speak no more of him now, but reserve what I have further to say, unto a Fourth Part of Gangr●na.  
There is one Master Feake an Independent named in page 81. of this Book, of whom because when I writ that sheet I had not my full proof of particulars as I desired, I passed him over lightly till another time, but having since received full and particular information of him, I think at good to pay my debt of promise sooner than I made account of: This Master Feake within this twelve months was Preacher in London, and hath preached many strange and odd things at Peter in Cornhill, besides Wool-Church, and other places, as for separation from our Assemblies, expressing many heterodox things about mixed Communion at the Lords Supper, against maintenance of Ministers by Tithes; and in Sermons and Prayers hath had many s●ings at the Assembly; but now is Preacher in the Town of Hartford (the shire Town) and in the greatest Parish and Church of that Town, viz. All-Saints; being put into a Sequestrated Living, by the power of some of the Independent party in that Town, without the approbation of the Assembly, having never been with the Assembly; according to the Order of the Honour. House of Commons, nor with the Committee of Plundered Ministers neither, (as I believe) who use to send those that come to them for Sequestrated Livings to the Assembly, before they grant them power and interest in such places. As for his carriage at Hartford, where he hath preached since last January, it hath been as follows. His preaching and praying shows him no friend to the Assembly nor to the Directory: he hath never used the Lords Prayer since he came thither, but hath preached against the use of it as a prayer. 'Tis observed of him by understanding men his Auditors, that they never heard him appoint or sing a Psalm, he reads but one Chapter or a piece of a Chapter; he hath not baptised any since his coming. One of the Committee, a Justice of Peace, put up some Articles against him at the Assizes at Hartford, to both Judges then on the Bench; The first was this That Christ would destroy not only unlawful Government, but lawful Government, not only the abuse, but the 
☜  use of it; and as he had begun to destroy it in England, so would he by raising combustions in the bowels of France and Spain; and that he would destroy Aristocracy in Holland, for Tolerating Arminianism: When he denied the words, one being present, and asked, affirmed him to have preached thus; and there are four others, understanding men and of good worth will testify the same. Then Master Feake explained himself before the Judges, that there was in Monarchy and Aristocracy an enmity against Christ, which he would destroy; and as he was speaking some turbulent fellows and Sectaries, clambered up by the Bench, and cried out my Lord, my Lord, Mr Pr. doth it in malice, we will maintain our Minister with our blood; whereupon the Judge threw away the paper, and said he would hear no more of it, though he had before commanded Master Eldred, to read openly all those Heterodoxies. The Lord's day following, Master Feake in the Pulpit endeavoured to answer all the Articles put up against him to the Judges, in a great Auditory. Many other things I have heard of him since his coming to Hartford; but what I here set down of him, besides the relation I have had by word of mouth of persons of worth, 'tis given me under hand in writing, and that with this seal set to it, what I have here written I will justify, and much more when I am called to it.  
There is one Richard Overton a desperate Sectary, one of Lilburnes Breed and followers, who hath printed many scandalous things against the House of Peers, and notice being given of him, there was an Order granted for the taking of him, and seizing of his Press (a Press that had printed many wicked Pamphlets, that have come out of late, against the King, the Lords, the Presbyterial Government, the City, and for a Toleration, and Liberty, destructive to all Religion▪ Laws and Government, yea overthrowing by the principles laid down in them, the 
* This is fully proved in the first sheet of this Gangraena, and in some sheets following this.  power of the House of Commons, whilst they seem to cry up and invest that House with the Monopoly of all the power of the Kingdom) who being apprehended by the Messengers sent out for him, was brought before a Committee of the House of Lords, where he refused to answer any questions, and carried himself with a great deal of contempt and scorn, both in words and gesture; and after this being brought before the House of Lords, he refused to answer any questions propounded by the Speaker as in the name of the House, and to that question, whether he were a Printer or no, he would not answer, but told them he was resolved not to make answer to any interrogatories that should infringe his property, right or freedom in particular, or the rights, freedoms, and properties of the Nation in general: Besides he gave saucy and peremptory words to the House of Lords; and appealed from the House of Lords to the House of Commons; whereupon the Lords committed him to Newgate, as he most justly deserved: Now since his commitment to Newgate, there are some wicked railing Pamphlets come out in his name, and sold openly; Pamphlets venting a company of cursed principles, both against Religion and civil Government, tending to nothing else but the overthrow of the fundamental constitution of this Kingdom, in King, Lords, and Commons, and setting up the body of the common people, as the Sovereign Lord and King; denying King and Lords any power, and the House of Commons any further than the people's Deputies, and at the pleasure of and will of the people, and to the ruin of Religion, by pleading against the Ordinance for punishing Blasphemies and Heresies. The first Book of this overton's, is called A defence against all Arbitrary Usurpations of the House of Lords, and a Relation of their unjust and barbarous proceedings against that worthy Commoner (styling himself so.) The second is, An Arrow against all Tyrants and Tyranny, shot from the prison of Newgate, into the Prerogative Bowe●s of the Arbytrary House of Lords, by Richard Overton Prerogative Archer to the Arbitrary House of Lords. The third is, A Petition and Appeal to the House of Commons, calling them the High and mighty States, the most Sovereign House, and himself their leigo Petitioner: In all which he most audaciously and unsufferably abuses the House of Lords, charging them with Tyranny, ●surpation, invading the Liberties of the people, denying them all legislative power, desiring due reparations against them, scoffing and scorning them and their power, descanting upon by way of confutation the Order of the House of Lords for his commitment; and stirring up the House of Commons, and all the people, against the House of Lords, to free the people from their oppressions, tyrannies, etc. I will give the Reader a taste of this anabaptistical spirit, by transcribing a few passages out o● these wicked and cursed Pamphlets. In page 5. of his de●iance against the Lords, he speaks to Englishmen thus. Ye in special be encouraged against all opposition and encroachment of Kings, Lords, or others, upon the House of Commons, their rights and properties derived from the people. And acknowledge none other to be the supreme Court of Judicature of this Land, but the House of Commons; and in this gall●●t resolution live and die, and acquit yourselves like men: For my part I'll trea● upon the hottest coals of fire and vengeance that, that parcel of men, entitled the House of Lords, can blow upon me for it. Page 15. 17. He makes the Lords to be subordinate and subject to the Commons, the great Representors of the Land; and calls the Knights and Burgesses Assembled the upper House, and the Judges of the House of Peers as well as his. Page 19 20. speaking of the power of the Commons, hath these words; Therefore these Lords being none of the people's Vicegerents, Deputies or Representors, cannot legally pass upon any of the Represented, to 〈…〉 y, sentence, fine, or imprison; but such their actions (exceeding the sovereign compass) must needs be illegal, and Antimagistratical; and therefore as by that sovereign power conferred from the people upon the House of Commons, I made my appeals to the said House, refusing altogether to submit unto that usurpation of the Lords over the people's properties, etc. In the same page speaking of the House of Lords, in a scoffing manner, faith, Their Lordships might do well to send me to Doctor Bastwicks' School of compliments, that I might have a little more venerable Courtship against the next time I appeal in their presence. In page 17. 18. relating how the whole House of Lords derided him, upon his refusing to answer the questions of the speaker of the Right Honourable House of Pee●s, he sets down that he replied to them; Gentlemen it doth not become you thus to deride me that am a prisoner at you● Bar; And thereupon speaks of the House of Lords, such carriage, such Court; for indeed Comedies, Tragedies, Masks and Plays, are far more fit, for such idle kind of men. In page 6. Overton speaking of the House of Lords, writes thus; And these are further to let them know, that I bid defiance to their injustice, usurpation and tyranny, and s●●rne even the least connivance, glimpse, jot, or tittle of their favour. Let them do as much against 〈…〉 e by the rule of Equity, Reason and Justice, for my testimony and protestation against them in this thing, as possibly they can, and I shall be content and rest. In this Arrow against all Tyrants, written (as it seems) to some Member of the House of Commons; page 6. he writes thus, Sir, We desire your help for your own sakes, as well as ours, chiefly for the removal of two most insufferable evils daily encroaching and increasing upon us, portending and threatening inevitable destruction, and confusion of yourselves, of us, and of all our posterity, namely, the encroachments and usurpations of the House of Lords, over the Commons' liberties and freedoms, together with the barbarous, inhuman, bloodthirsty desires and endeavours of the Presbyterian Clergy. O the desperate wickedness of this man, and some other Sectaries! who have writ such like passages against the Lords, and the Ministers▪ and that for no other cause, as appears by this Pamphlet and divers others (themselves being witnesses) but because the Lords questioning some men for printing the most abominable, seditious, cursed libels, against all Royal Authority, and the fundamental ●awes and Government of this Kingdom, that ever in any age were published, and they in the most unparalleled manner, (of which I believe no precedents can be shown in any Chronicles or histories of this Kingdom) carrying themselves contempruously and scornfully, they committed them to prison; and because an Ordinance to punish damnable Blasphemies and Heresies hath been brought into the House of Commons, by two worthy Members, and that by the procurement of the Clergy (as the Pamphlet saith.) Now for what the Lords have done against Lilburne, O●erton, Larner, and such f●llowes, in labouring to suppress ●uch seditious Presses, in punishing them; as also in their speedy admitting into their House, and thankful acceptance of the Remonstrances and Petitions of the City of London, County of Lancashi 〈…〉, etc. And for what Master T●●t, and Master Bacon have done in presenting such an Ordinance against Blasphemies and Heresies, they are highly accou●●ed of by all the godly and Orthodox Ministers and people in City and Country, and their names will be famous in all generations; when the names of Lilburne, Overton, etc. yea and of all their great Patrons, whether in the Army, or out of the Army, will be a byword and a curse, and canonised in the Kalen●●r of such Saints, as John of Leyden, Thomas Muncer, K●ipperdoll●●g, etc. In page 10. of this poisoned Arrow, Overton writes th●s; Why therefore should you of the Representative body sit still, and suffer these Lords to devour both us and our Laws? Be awakened, arise and consider their oppressions and encroachments, and stop their Lordships in their ambitious career, for they do not cease only here, but they soar higher and higher, and now they are become Arrogators to themselves of the natural Sovereignty the Represented have conveyed and issued to their proper Representors, even challenge to themselves the title of the supremest Court of Judicature in the Land, as was claimed by the Lord Hounsden when I was before them; which challenge of his was a most illegal, Anti-Parliamentary, audacious presumption, etc. Behold, Reader, this wicked Sectary labours to set the House of Commons against the House of Lords, to make division between them: All the hopes of these sons of division lie in breaches, which they foment all kind of ways, and in all kind of things wherein there is union; as between the Houses, the Scots and ●he Parliament, the Parliament and the City, the Parliament and the Ministry of the Kingdom: They have no hopes but in wars, fishing in troubled wa●ers & keeping all things in confusion, & from being settled. In pag. 11, 12, he speaks thus, Therefore the sovereign power extending no further than from the Represented to the Representors, all this kind of sovereignty challenged by any, whether of King, Lords, or others, is usurpation, illegitimate and illegal, and none of the kingdoms or peoples, neither are the people thereto obliged: Thus, Sir, seeing the Sovereign or Legislative power is only from the Represented to the Representors, and cannot possibly further extend, the power of the King cannot be Legislative, but only Executive, and he can communicate no more than he hath himself; and the Sovereign power not being inherent in him, it cannot be conveyed by, or derived from him to any: so that his mere Prerogative creatures cannot have that which their lord and creator never hath had, or can have, namely the Legislative power. Many other strange passages there are, both in his Pamphlets, and Petition and Appeal, made up of intolerable Arrogancy, Impudence, and Anarchy, point blank against the Fundamental constitution of the Government of this Kingdom; but by these the Reader may judge of the whole, ex ung●e leonem; and so I leave him to the justice of the House of Lords.  
There is one John Lilburn an Arch Sectary, the great darling of the Sectaries, highly extolled and magnified by them in many Pamphlets; called, The Defender of the Faith, A Pearl in a Dunghill, That Worthy Sufferer for his Country's Liberty; this Worthy man, (a precious Jewel indeed) of whom I had thought to have given a full Relation in this Book, and to have laid him open in all his colours, by following him from place to place, and showing how time after time he hath behaved himself since he came out of his Apprenticeship, as by declaring what set him first on work to print Books against the Bishops, how he carried himself in the Fleet whilst he was Prisoner there, how since this Parliament both before the wars begun and since the wars, how whilst he was Prisoner at Oxford, how in the Earl of Manchestors' Army, how in the City at many meetings about Petitions since he left the wars, how before the Committee of Examinations, how the first 〈◊〉 he was in Newgate by order of the House of Commons, how he behaved himself before the House of Lords, and how the second time of his imprisonment in Newgate, and how since his last commitment to the Tower; but because this Narration alone will take up some sheets, there being many remarkable things to be written of him, of his insolent loose ungodly practices, and of his anarchical Principles, destructive to all Civil Government whatsoever, and I have already filled up that number of sheets I a● first intended when I resolved to write this Third Part, (though I have many things yet to put in this Third Part) therefore I must de●erre it till a Fourth Part, and shall then by the help of God do it so largely and fully, that I shall make his folly and wickedness known to all men, and vindicate the honour and power of the House of Peers from his, and all the Sectaries wicked Libels; showing the weakness of those Principles, That all power in Government is founded upon the immediate free election of all those that are to be Governed, And of a necessity that all who are to be subject and obey must be represented, And that all who have power in Government must be Representers; which I shall do for the vindication of the just Legal power of the King, the House of Lords, yea and of the Commons; undertaking to make it good, that according to the Sectarian Principles now vented in so many Books daily, and so much countenanced by too many, the power and privilege of the House of Commons would be overthrown and cut short, as well as the Kings and Lords: For instance, (to say nothing of that, that the Commons power is not only by being chosen by the several Counties and Towns, but by the virtue of Writs under the Great Seal, and by virtue of Laws and Rules, according to which the several Electors must go, or else their Elections give them no power at all;) If this Principle were true, the House of Commons should have no power over me, nor over many thousands more in the Kingdom, and we might all say the same things to the House of Commons, which Lilburne, Overton, and all the Sectaries say to the House of Lords; for we never chose them, had no voices in their Elections, they are not our chosen ones, as the Sectaries say of the Lords; I and many Ministers of the Kingdom, with hundred thousands of people who have not so much free land per annum, are excluded from election of Knights of the Shires, and not being freemen of Towns, have no voices in choice of Burgesses, and so may refuse subjection to their Orders, resist their Officers who come with their Warrants, and refuse to live by the Laws they make, as not being chosen by us, who no question are the greatest number of persons in the Kingdom; (I believe there are more men of years of understanding without so much free land per annum, then there are those who have so much:) Besides, if this Principle were true, That all subjection and obedience to persons and their Laws stood by virtue of electing them, then besides all non-free-holders' exempted from the Jurisdiction of the House of Commons, all women at once were exempt from being under Government, and all youths who were under age at the beginning of this Parliament six years ago (though now men) and had no voices in the choice of Parliament men; yea, if this Parliament sit many years longer, all those who were boys and children, when they come to years of understanding must be exempt too, as having had no voices in election; nay yet further, so weak a Principle this is, upon which the Sectaries would overthrow all the power of the King and Lords, and give all power to the Commons, that if it were true, none were bound to any obedience of those Knights and Burgesses whom they chose not, but opposed with all their might, so that by this rule all Freeholders' in each County who dissented from him that was chosen, should not submit to that man, but set him up whom they have chosen; and though there be four hundred Members in the Com. House, yet they who have voices in choosing, and they whose voices carry it for such a man, because they choose but one or two, viz. in that County where they live and have estates, therefore they should be subject only to the determinations of those two men; but for all the rest, they choose them no more than they do the House of Lords: And yet further, if this Principle were good, that subjection and obedience is due from none, and to none, but those who are chosen and represent, all strangers who come into or live for a time in a Kingdom, when sent for upon suspicions or real crimes, may answer the House of Commons, What have they to do with them, they chose them not, they gave them no power over them, they are not their Representors: And last of all, upon this Principle, all we who are born within this fifty, sixty, or seventy years, may refuse obedience and subjection to all the Laws made by Parliaments before we were born, or by such Parliaments whereof we chose not the Members; and when men clip money, and counterfeit coin, or men steal horses, and are sent for by Justices, and brought to the Bars, they may with as much reason, and more appeal from those Courts of Justice, because they never chose these men that made such Laws, nor ever consented to them, as Lilburne, Overton, Larner, etc. did from the Lords, to the present House of Commons, their Representors, their chosen ones, etc. and I dare undertake to show, that all those seeming Arguments and rambling Discourses in overton's and Lilburnes Books, have as much strength for justifying all Delinquents appeals from those Laws, made so many years ago, and Judges going according to them, as for their declining the House of Lords. Many other instances I could give of those who have by the Laws of England, and other Kingdoms, power of Government, and that most justly, without any immediate election of the people, and persons to be governed by them; so that we must look for some other foundations and grounds of giving one man, or more, power in Government over all besides this immediate Election, and Representation, which will be found firm and strong, and which indeed give the force to Election, and which in several cases, without any immediate Election of the present persons to be governed, binds them before God and men to obedience and subjection in all lawful things, and according to the Laws; but I must de●errre the giving of more Instances about Election, with the Reasons thereof, and of laying down the just grounds of lawful Authority and Power of one man, or many, and of one and many, without any immediate Election either of a part, or of the whole present people, till the Fourth Part of Gangraena; only I will add two things, First, to show the Witnesses do not agree, but the great Leaders of the Sectaries differ among themselves in this point, yea the same men, as Lilburn, and the Authors of those Pamphlets, England's Birthright, etc. Secondly, propound some Queres to Lilburne, Overton, Larner, and the rest of that generation to consider of in the mean time. For the first, However that Lilburne, Overton, and the Sectaries use the House of Lords thus, denying them power over Commoners, and a Legislative power, with an Interest in saving the Kingdom, and put all the whole Supreme power upon the Commons, making the House of Lords stand for a cipher, because not chosen by the common people as the Knights and Burgesses, yet till wit● in this year and an half, they in writings and actions declared the contrary, viz. before the recruit of the House of Commons with new Members, and the success of the new Model, as is evident by many 
* Vid. A Letter e●tit. England's lamentable slavery. The Copy of a Letter from Lic v●en. Col. Lilburne to a Friend. A Pamphlet called, A Question and an Answer. Lil 〈…〉 es 〈◊〉 ●●d Tru●h j●s 〈…〉. England's B●rth-right.  Pamphlets written before, wherein they abused the House of Commons, and particular Members, crying out of them for making the free subjects slaves, and for ruling in an arbitrary way, as much as they do now of the House of Lords; yea the Lords are pleaded for and cried up above the House of Commons, for their justice, and their readiness to hear the grievan●s of the subjects; and their power pleaded for, and that by Lilburne himself, pag. 74, 75. of his Pamphlet, called innocency and ●ruth justified, where pleading to have his business of his sentence in Star-Chamber to be transmitted up to the Lords from the He use of Commons, by way of Answer to Objections against it, he hath these words, If I be transmitted up to the Lords, I confidently believe I shall get forward, out of the former experiences of that Justice that I have found there; and I will instance two particulars, first when I was Prisoner in the Fleet, etc. but that's too long for me to write down, and I shall rather refer the Reader to the Book, pag. 74. Secondly, May 4. 1641. the King accused me of high Treason, and before the Lords Bar was I brought for my life, where although one Litleton servant to the Prince swore point blank against me, yet had I free liberty to speak for myself in the open House, and upon my desire that Master Andrew's also might declare upon his Oath what he knew about my business, it was done, and his Oath being absolutely contradictory to Master Litletons', I was both freed from Litletons' malice, and the King's accusation, at the Bar of the whole House: and for my part I am resolved to speak well of those that have 
☜  done me justice, and not to doubt they will deny it me, till such time as by experience I find they do it. And in pag. 56. of Lilburnes Innocency and Truth justified, he writes thus, Again I say, a Committee of the House of Commons is not the whole Parliament, no nor the whole House of Commons itself, according to their own Principles; and therefore in my judgement, they are not to act contrary to a known and received Law, and therefore cannot justly imprison any man contrary thereunto, neither by a Committee of theirs, nor by the whole House of Commons itself, they being not according to their own Principles the whole 
☜  Parliament, but a part of it, and therefore that which is established by the whole (as a Law is by 3. Estates, and 〈◊〉 Ordinance by 2. Estates) cannot justly be contradicted by a part, namely the H. of Com. but one Estate, much less by one of their Committees, which is but a branch of that one Estate; and therefore for my part I judge a Law to be a Law until it be made void by all the three Estates that made it, or at least by the two Estates jointly, that takes upon them to make Ordinances in this time of necessity, to make voide a Law at present, etc. And therefore I am absolutely of this mind, that neither a Committee of the House of Commons, nor the whole House of Commons together, can justly imprison me, or any other contrary to law, against which at present there is not some Ordinance 
☜  made both by them, and the Peers, public at present to overthrow it. But I have several times been imprisoned both by Committees, and by vote of the House of Commons itself, contrary to a known Law made this present Parliament by themselves, against which there is at present no Ordinance published and declared by them and the Peers, for the cognizance; Ergo, I say they are tied in justice according to the tenor of this Law to give me reparations against those persons that were chief instruments, either in Committees, or in the House of Commons itself, to vote and take away my liberty from me, contrary to this L●w; and for my part I do accordingly expect my reparations for my late causeless molestations and imprisonments.  
And as Lilburne in these passages gives the House of Lords an equal legislative power with the Commons, making them one of the three Estates as well as the Commons, and expressly saith, the Commons are but a part of the Parliament, and that the Commons 
☞  cannot make void a Law, unless it be by the two Estates jointly, viz. the Lords and Commons (all which are contrary to the many wicked Pamphlets printed in this year, 1646. by which the Reader may observe what difference there is between the same Sectaries in the year 1645. and the year 1646. such new light hath the success of the new Model, and the recruit of the House of Commons brought to the Sectaries) so Lilburne and the Sectaries by many actions of theirs have owned and established the power of the House of Lords, as well as of the Commons, as In their several Petitions to the Lords House as well as Commons, for abolishing Episcopacy; and in several other particulars, which clearly proves the legislative power of the Lords as well as Commons; for is not that a part of legislative power to repeal former Laws, Statutes, as well as to make new? and if the Lords had not a power over Commoners, & that of Judicature, why was Lilburne so earnest with the House of Commons, and in print expresses to the great and high abuse of the House of Commons, their delaying of having their votes transmitted concerning his sentence in Sar-chamber, yea, and that against some Members of the House of Commons by name? Again, if all the power were in the House of Commons, why did he not rest contented with their votes, but desire the Lords concurrence, and that for the punishing even of Members of the House of Commons, as in page 75. pressing the Commons to transmit their votes, by way of answer to an objection, What justice can you expect from the Lords, seeing Master Smart hath spent four or five hundred pounds? he shows his cause to be different from Master Smarts, in that he is to have justice upon those whose estates are not sequestered, as Master Smarts Adversaries were, but some of them still sit in both Houses. And lastly, if the House of Lords have no power to try or judge Lilburne a Commoner, but their offering so to do be a high usurpation, invasion of the Commons rights, why did not Lilburne when he was accused of high treason before the Lords Bar upon his life (as himself makes the relation, page 74.) appeal then from the House of Lords to the House of Commons? And as Lilburne himself (the head of the Sectaries in these Anti-Parliamentary principles) owned the power of the Lords equal with the Commons, and preferred their justice before that of the House of Commons, though not chosen by the people: so Cretensis alias * Master John Goodwin, brings Arguments from the House of Commons 
Vide Mr pryn's Animadvers. on Mr goodwin's Theomach. pag. 22. Master pryn's Truth Triumphing over falsehood, pag. 106. 107. 108.  being chosen by the people against their power of making Laws in matters Ecclesiastical, and the people's submitting to them, because they are chosen by the riffe raffe of the Land, all sorts of men, worldly men, drunkards, etc. having a right of nominating persons to a Parliamentary trust and power. These are a secular root, out of which Cretensis conceives an impossibility that a spiritual extraction should be made, For who can bring a clean thing out of an unclean, etc. Now by this the Reader may see the Sectaries agree not, some excluding the Lords from all power, because not chosen by the universality of the people, others excluding the Commons from their power, because chosen by the universal people; so that according to Master goodwin's doctrine, the Lords being of Noble Parentage and well bred, not chosen by the rif●e raff of the people, Atheists, Drunkards, the profane world, may be fitter, and have more Authority to nominate and appoint who shall be the men, that shall order the affairs of Christ's Kingdom, than the Commons. And thus have I set the pharisees and Sadduces one against the other. Secondly, I propound some Queres to Lilburne, Overton, etc. to Answer against I set forth a fourth part of Gangraena.  
1. Quere, If all subjection and obedience to Governors be founded only upon the parties immediate present election of them, and not other wise; whether then may any obedience so much as to appear before, answer any questions, or submit, be given to Justices of Peace, Judges, Keepers of the great Seal, Sheriffs, Committees, etc. who are not chosen by the people?  
2. Whether any obedience, respect, coming without resistance upon Warrants sent for, may be performed to Majors of Towns, or Deputy Majors, not chosen by the Town where they serve, but appointed by Ordinance of Parliament?  
3. When her if men remove from one Town to another, where they had no hand in choosing Majors and Magistrates, must they demand a liberty and power to choose them before they will obey any of their commands; and whether must all the young youths of a Town when they come to twenty one years, ●or years of subjecting, demand in the places where they live, a power of choosing Aldermen, or Burgesses of Towns before they can submit to them?  
4. Whether does not a constitution of a Government for such a people and Nation, made by the wisdom of Ancestors some hun-hundred years before, though not by election of the people one in every year, or seven, or more, but founded upon such and such good Laws, and in succession of persons by birth and inheritance, bind a people to obey and subject, as well as if chosen by them?  
5. Suppose in forms of civil Government and constitution of Kingdoms, every particular were not so good and exact as might be desired by some, and possibly might be, yet whether is not a people's submitting, and accepting that form of Government many years togethera consenting to it, and equivalent to a formal Election.  
There is one John Price an Exchange man, Cretensis beloved Disciple, and one of his Prophets; who among others preach for him, when he hath any Book to Answer, or some Libertine Tractate to set forth; This man hath put forth three Pamphlets, one about Independencies, the other two Replies or Answers; one to the City Remonstrane, the other to a Vindication of the Remonstrance; in all which he shows himself to be Scholar to Cretensis, and somewhat allied to Lilburne, Overton, and the rest of those Sectaries, who give all the supreme power of this Kingdom to the House of Commons: For in his City Remonstrance Remonstrated, and in his moderate Reply he is against the City Remonstrance, for giving only a share of the supreme power to the House of Commons, and instead of three Estates the 
* City Remonstrance Remonstrated. pag. 23, 24, 25, 26.  King, Lords, and Commons, of which the fundamental Constitution of the Government of this Kingdom is made up, he holds there is but one, and that the Commons, for which he gives his Reasons (such as they be) and puts Queres to the Author of the Justification of the City Remonstrance; their scope being all along, to give the whole supreme power, and not only a part to the Commons. Certainly these Books of Master Price were not written in the year 1645. but in the year 1646. that they agree so with Lilburne, Overton, etc. And if I should use his Master goodwin's Argument against him here, I wonder how he would answer it; Those who are chosen by the generality of the Land, Worldlings, drunkards, unclean persons are not fit to have the whole supreme power of the Kingdom, and neither King, nor Lords to have any part with them. But so are the Commons of England chosen. Ergo. Now both the major and the minor are his Tutor goodwin's, only the major is stronger as I put it; for if according to Master Goodwin, because they are chosen by the Common people, and not only by Saints, they are uncapable of a part of the supreme power, because there is an impossibility of a spiritual extraction out of a secular root; then much more should they not have the whole supreme power. And as this man is bold with the power of the King and Lords to exchange it, and give it to the Commons, so he is with the City, the Court of Common-council, calling the City Remonstrance made by the Common-council, the disturber of the quiet and peace of the Church and State, etc. And so in page 13. 22. there are passages 
Page 7. City Remonstrance Remonstrated.  aspersing the Remonstrance and the Common-council. This Master Price contents not himself to preach only in London, but I hear of him by a godly Minister who was lately at Edmunds-Bury, that he hath preached there in a house, and a godly judicious Citizen told me and some others that he maintained to him some dangerous and heretical opinions, as that men might be saved who were not elected, and that if men did improve nature well, God would surely give them grace; So that it seems this Exchange man sells other wares besides Independency and Separation, and does as the Apostle Peter speaks, with feigned words make merchandise of men's souls.  
Master Price also (I suppose this Price) was at a meeting here in London, where some of several Sects, Seekers, Antinomians, Anabaptists, Brownists, Independents, met with some Presbyterians to consider how all these might live together, notwithstanding their several opinions, and he was, as all the Sectaries were for a general Toleration, and they agreed together like buckle and thong, only the Presbyterians were not satisfied.  
There is one Master Cradock who came out of Wales, and is going thither again to be an Itinerary Preacher whom I have spoken of in page 131. that he declined coming to the Assembly, but now lately October 14. seeing the pay could not be had without the concurrence of the Lords, and in all this time having made some leading men his friends, he came to be examined and is passed; but besides that he hath gathered a Church, administering the Lords Supper in a house at evening, he hath preached many odd things in the City, strains tending to Antinomianism, Libertinisme, as speaking against men of an old Testament spirit, and how poor Drunkards and Adulterers could not look into one of our Churches but hell fire must be flashed in their faces. That if a Saint should commit a gross sin, and upon the committing of it should be startled at it, that would be a great sin in him. And now lately this October, or at the latter end of September, he preached on that Text in Thames-street, We are not of the night, but of the day; upon which Text he delivered matter to this effect, that since the Apostles times, or presently after them, there had been a great night, but now the day was breaking out after a long night, and light was coming every day more than other; and there were many Gospel privileges, and of the new Jerusalem that we should then enjoy: In that day there should be no Ordinances to punish men for holding opinions, there should be no Confessions of Faith, there every one should have the liberty of their consciences, then as in Micah 'tis prophesied of those Gospel times, All people will walk every one in the name of his God, and we will walk every one in the name of the Lord our God for ever and ever, which place was brought for liberty of conscience by him; And in that day neither Episcopacy nor Presbytery, nor any others should intermeddle, or invade the rights of the Saints; many such flings he had; and this Sermon was preached just upon that time when the Ordinance against Heresies was taken into debate, and the Confession of Faith to be brought into the House of Commons, so that by these and many more particulars, his hints about dipping often and suffering such, shows what the first fruits of these Itinerary Preachers are, and what a sad thing 'tis mwn so principled should go among such a people as the Welsh, with so large a power of preaching as he and his fellows have.  
Master Sympson the Independent, preaching presently after the second part of Gangraena came forth, at Blackfriar on June 12. (as 'tis given me under ones hand) and in his Sermon discoursing about the Angels bringing no railing accusation against Satan, he advised his people how to behave themselves at this time now the Saints infirmities were laid open; First, not answer a word, as the King of Judah commanded those he sent to Rabshakeh. Secondly, to pray against them, yea and to pray against them by name, for God would avenge them.  
Reader take notice of the charity and love of Independents 
Animadvers.  to their Presbyterian Brethren, to stir up the people to pray against them, and that by name, with giving them an incourragement from God's avenging, which I never read was practised by the Primitive Church, but only against Julian the Apostate, whom the Church judged with one consent to have sinned against the Holy Ghost. These Independents and Sectaries did in many Books before my first part of Gangraena came forth, name many Presbyterian godly Ministers, and others, laying open infirmities committed long before, yea abusing Members of both Houses, and worthy persons, by writing lies and false things of them, as that religious and Noble Earl of Manchester, Master Pryn, Colonel King, Master Calamy, with many more; and have abused by name in printed Books lately many able and godly Ministers of the Assembly, as Master Vines, Master Martial, Master Sedgwick, Master Gataker, Master Ley, Master Newcomen, Master Seaman, Master Hill, Doctor Burges, with some City Ministers; and this is no fault in the Sectaries, neither are these worthy men, Saints be like in the Independent Calendar, nor may the Presbyterians I hope pray against Master Saltmarsh, Cretensis, Lilburne, and others of them by name; but for Master Edward's because he hath written of the damnable Errors, Heresies, and Blasphemies of these times, and the better to preserve the people, and to make them take heed, hath given the names of some of the prime seducers, Wrighter, Erbury, Hich, Wallwyn, Den, Kissin, Lamb, Lilburne, etc. not Saints in his Creed, nor their opinions and ways, infirmities, but deliberated, plotted abominations, therefore he must be prayed against, and that by name; and as Master Sympson gives him his blessing, so his Brother Borroughs presently after the coming forth of the Antapology, preaching at Cornhill, was speaking of some that laid open the infirmities of the Saints, and that raked up Letters, stories, and all to bring out against the Saints; but of such (saith he) I will say no more, but as Michael the Archangel the Lord rebuke thee; which in the carriage of the passage, and way of expression was so evidently against me, that (I believe) of godly Ministers and Christians twenty told me of it; and they said many who heard him, spoke of it, and said it was a poor thing of Master Burroughs to speak so in the Pulpit, he should do well to answer the Book. Now as for the prayers of the Sectaries against me and their curses, I would have them know, that though I am sorry for them they should do so, yet I fear not their curses, but well understand that when they curse, God will bless, and that the curse causeless shall not come, Prov. 26. 2. besides I know, in this very thing I have more with me then against me, and in many Countries of this Kingdom both North and West, I am assured from godly Ministers and Citizens, who have been with me, that I am in an especial manner prayed for, and many thanks given to God in my behalf for enabling me, and stirring me up to this work against the Sectaries.  
There is a godly Minister of Cheshire who was lately in London; that related with a great deal of confidence this following story as a most certain truth known to many of that County, that this last Summer the Church of Duckingfield (of which Master Eton and Master Taylor are Pastor and Teacher) being met in their Chapel to the performing of their worship and service, as Master Eton was preaching, there was heard the perfect sound as of a man beating a march on a drum, and it was heard as coming into the Chapel, and then as going up all along the I'll through the people, and so about the Chapel, but nothing seen, which Master Eton preaching and the people that sat in the several parts of the Chapel heard, insomuch that it terrified Master Eton and the people, caused him to give over preaching, and fall to praying, but the march still beating, they broke up their exercise for that time, and were glad to be gone.  
Now I conceive this passage of Providence towards these Independents speaks thus much to them and to the Kingdom, especially 
Animadvers.  considering this Church of Duckingfield is the first Independent Church visible and framed that was set up in England, being before the Apologists came from Holland, and so before their setting up their Churches here in London, First, that the Independents are for wars, desirous of wars, to maintain and uphold their Independent Churches by them; and thirst for a new war with Scotland, as much as ever an unhappy boy did to be at fisticuffs with another boy; and for that end provoke the Scots all kind of ways, study all ways to make a breach with them. Secondly, The wars which they would have, and occasion, shall prove their ruin, the means to overthrow all their Conventicles, separated Meetings; they are greedy of a war to establish them, but as now the beating of ●his Drum drove them out of the Chapel, broke up their Meeting, so shall the war which they have sought, overthrew all their Opinions, Meetings, and cast them out of England for ever; as the Bishops and their faction were greedy for a war against the Scots, to support their greatness and Ceremonies, and have been active to promote this second war, which hath proved their ruin; so the Independents plotting, and driving on for war shall break their necks, and break up their Conventicles, and cause the Kingdoms to cast them out as an abominable branch; and the issue of all the wars and blood they thirst after, shall be, that some of their Heads shall be served by the Presbyterians, viz. put into that blood which themselves have caused, perish by it, and that most justly, as King Cyrus was by Tomyris that Scythian Queen, putting his head into a tub of blood, and saying, Satia te sanguine quem sitisti, nam insatiabilis fuisti; and therefore let the Independents and Sectaries take heed of a new war, and make use of this warning given them at one of their Meetings.   

Some Passages taken out of a Letter sent from a godly Minister in Northamptonshire to a Friend of his in London.  
Good Cousin,  
I Pray read, seal, and at your best leisure deliver the 
* The enclosed is the first Letter in this Third Part of Gangraena, pag. 21. a copy of which was given me from the Citizen in whose Letter it was enclosed, and not from the Gentleman to whom it was written.  enclosed; wherein I have related some particulars very soul, though there be many more, and more blasphemous: It's a wonder amongst us that other Soldiers cannot be found, but such as fight against the soul, doing more hurt that way, than they can do good any other way. If the Parliament take not a course with them, they shall certainly become our future rods, or God himself will overthrow them in our sight; take a note of the particulars and keep them, for I have not time.  
Septemb. 24. 1646.   

Some Passages extracted out of two Letters sent from a godly Christian in Lancashire to Friends in London.  
LOving Friend, God hath safely returned our Friends in health; whatever our Petition produceth, yet we have this comfort, that we have done our duty. The Sectaries here have got a Petition on foot for a Toleration, and hope they shall not wait so long at the Commons door for an Answer, as ours hath done.  
Sir,  
SInce our Petition was received into the House of Commons, (where it produced an Ordinance for the settling of the Presbyterian Government in this County) the Sectaries have promoted an Anti-Petition here and in C●eshire; they style it The Petition of the peaceable and well-affected that desire liberty of conscience as was promised by the House of Commons in their Declaration they ordered formerly to be read in Churches: They have inserted some other plausible things into it, the better to draw on hands, promote it with great secrecy, show it to none but to such as beforehand they have some assurance will sign it: It was framed and set on foot by the Members of the Church of Duckingfeild, but I am confident they admit to sign it Seekers, Soul-sleepers, Anabaptists: Rigid Brownists, etc. We hear of one Minister in our County who hath signed it that is a common Drunkard, and two or three young Scholars, who have begun to preach without Ordination, one of which affirmed to me and some others, that he would defend Independency with his blood. Master Taylor and 
☜  Master Eton are wonderful active both in Cheshire and Lancashire, they much improve— who is become agreat zealot for them, hath threatened some of the godly Ministers that live near him to make their places too hot for them for denying their Pulpits to Master Eton: We have through the mercy of God a learned and active Clergy in our County, sound and Orthodox, who I hope will be assisted with many able and active men in their work of Government; but Cheshire is miserably become a prey to the Sectaries, they have set up already there two or three Independent Churches, and are setting up two or three more;— hath so far encouraged them, discouraged and born down the Orthodox well affected Gentlemen and Ministers, that they could never to this day get any thing done against them. We are as sensible (I believe) as any County in England, and fear the carriage of things is such as will make the Kingdom weary. Men speak here freely, and say that now men may safelier blaspheme all the Persons in the Trinity, then speak many things that are true of some Members of Parliament. The suffering the Church of God to be rend and torn in pieces by Heresies, Seismes and Divisions, the retarding the relief for poor bleeding Ireland, the grieving and sadding the hearts of our Brethren of Scotland, with many other things, makes us fear that the Lord hath a further controversy with us.  
Octob. 10. 1646.  
A Minister told me lately he having a Living given him, or fair for it, some Sectaries, Independents and Antinomians desiring to bring in a Sectary and an Antinomian, thereupon procured to petition the Patron for the Sectary and against this honest Minister, and to effect their business the more probably they set down to the Petition the names of some Inhabitants who were for the Orthodox Minister in the behalf of this Sectary, when as they were against his coming in, and never knew or once imagined their names were subscribed.   

A Copy of a Letter written from a godly Minister in Holland to some Reverend and godly Ministers here in London.  
Reverend Brethren,  
I Have been sparing in writing unto you, albeit I here have great need of correspondence in respect I am as it were alone among so many of different dispositions and nations. I acknowledge the blame in myself, who have not sought it of you, of whose willingness I am confident. Now a particular occasion hath forced to break off, wherein I desire your resolution. The Currents that are brought over hither these last two weeks make mention that the Assembly of Divines are about the penning of the Articles of Faith, and that when the Article concerning the Trinity was presented unto the 
* The Parliament may by this see what prejudice some of these Independent weekly Pamphleteers do them, by speaking of their affairs whilst under debate, and before finished, and how by their expressions in their News Books, the reformed Churches abroad and many at home come to be greatly offended with the Parliaments proceedings, as if they denied the Three Persons in the Trinity, whereas this debate was not upon the Assemblies presenting the Articles of Religion, but upon an Ordinance to punish wi●h death those who should deny the Terms expressed in the Ordinance, where among others Person was; but for the thing whatsoever was said of the word Person, it was Voted at that time.  Parliament, they would not admit of the word Person, because it is a word not used in the first three hundred years, and was the cause of great division and troubles in the Christian Churches; This seemeth very strange unto many here, seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 3. was never nor is otherwise translated in the Latin, French, Dutch, nor our language; neither have any excepted against it but Antitrinitarians, Arrians, and Socinians and others of that sort. I have spoken with the Dutch Ministers concerning this, and they admire that the Parliament seemeth to have such respect unto those damned Heretics; and the more that the Orthodox in Poland in their late Declaration would not grant the name of Brethren in Christianity to the Socinians. One of the Dutch Ministers of this Town told me, when we were speaking of this purpose, that a Bookseller said to him, that sundry English Merchants were seeking to buy the works of Socinus, Ostorodius, Oniedinus, Crellius, and especially Socinus de servatore; and when the Bookseller answered that they could not have those books in those Countries, because they are discharged by Ordinance of the General States, the Merchants said unto him, Nevertheless you may bring them from other Countries, and we will give you for them what you will; whereupon that Minister when he told me this, said, The Estate of England is lamentable, for it seemeth that Socinianism waxeth there; for this practice, and that excepting at the word, is too great evidence thereof. I hear also that Master Simons hath written unto his Congregation here very confidently, that Toleration shall be granted, even with these terms, In spite of them who have enterprised the contrary. Wherefore, beloved Brethren, I humbly beseech you to let me know the certainty of this matter, that (if possible) I may give satisfaction unto well-affected persons, who think this excepting at that word to import no less than a condemning of, or at least a departing from the Orthodox Confessions of all the Reformed Churches. If in this or any other particular Occurrents it will please you to give me intelligence, you may direct your Letters unto R. W. who is a Skipper, and comes usually betwixt London and this Town; wherein you shall do good unto many, and especially unto  
Octob. 13. 23. 1646. Your Loving Brother  
There is one Andrew Wyke of the County of Suffolk a Mechanic, but turned a great Preacher and Dipper, who for his Preaching and Dipping being brought before the Committee of that County, carried himself like Lilburne, Overton, and other fellow Sectaries, refusing to answer the Chairman any questions, as whether he had been at the University, saying, I am a free man, and not bound to answer to any Interrogatory, I will answer to no Interrogatory, either to accuse myself, or any other; besides he gave reproachful words, reproving the Committee, as, You may think to speak what you please now, with such other language. This Wyke, or some other Sectary hath printed a Pamphlet, called The Innocent in Prison complaining; or, A true Relation of the proceedings of the Committee at Ipswich, the Committee at Bury St. Edmunds in the County of Suffolk, against one Andrew Wyke a witness of Jesus, in the same County; who was committed to Prison June 3. 1646. In which Pamphlet the Committee and divers Members of it by name are abused, resembling them to the Jews who condemned Christ, and himself to Christ; and the Committee is exclaimed upon fearfully pag. 10.  
There is one Katherine Chidly an old Brownist, and her son a young Brownist, a pragmatical fellow, who not content with spreading their poison in and about London, go down into the Country to gather people to them, and among other places have been this Summer at Bury in Suffolk, to set up and gather a Church there, where (as I have it from good hands) they have gathered about seven persons, and kept their Conventicles together; who being one night very late together about their Church-affairs, a mad woman breaking from her Keeper and running out of the house she was kept in, happened to light upon the house where this company was, and stood up in the entry of the house; they being upon dissolving their meeting, and going to their several homes, as they were going out, there stood this woman in her smock in the entry speaking never a word, which when they saw, they ran over one another for fear of this white devil, some one way, some another, almost frighted out of that little wit they had. Gaffer Lanseter of Bury (for so he was, unless he hath commenced Master by preaching) whom I have spoken of in the Second Part of Gangraena, was a great man with Katherine Chidly and her son, and is left Preacher to that company of Sectaries in their room; and I have great reason to think by the Epistle to the Reader, that Katherine Chidly and her son made that Book called Lanseters' Lance, because Katherine Chidly and her sons Books (for the mother and the son made them together, one inditing, and the other writing) are highly magnified, and the brasen-faced audacious old woman resembled unto Jael; but as for Lann●ters Lance for my Gangrana, I shall show it to be made not of iron or steel, in no sort able or useful to lance or enter the Gangraena, but a lance of brown painted paper, fit for children to play with; and to assure the Reader of it, I received this last week a Message to this purpose, from one of the Ministers who gave intelligence about Lanseter, that he was about perfecting the proofs and particulars about Lanseters' business, and I should shortly hear from him; and within this two days a godly understanding man who was present at this meeting when Lanseter preached upon Ezra, gave me an account of the business, of the truth of the whole, and hath put me in a way, whereby, under the hands of persons present at the meeting, I may have it confirmed; and so among the confutations of some other Pamphlets, I shall insert this of Lanseters.  
There is one John Hall a great Sectary, who hath vented many erroneous Positions in some parts of Berkshire and thereabouts; I had a copy of them from a Reverend Minister of the Assembly; and in the Second Part of Gangraena in the Catalogue of Errors, such Errors as he vented, viz. such as were not reckoned up in the First Part of Gangraena, were there inserted by me, though he was not named at all in that Book; but now discovering in several Counties more Sectaries than I did formerly in the First and Second Parts, I have thought good to name him among many others, that the people of those parts may beware of him, and shun him as a dangerous man; concerning whom I received a Letter from a godly Minister in Berkshire, which is as follows.  
Sir,  
THat I may not be wanting to the Cause of God, or my promise to you, I sent the last week to speak with Master F. but failed of a full answer, he not being within; but thus much I received, that Master S. had been there, and that he had taken a Copy of the Positions, so that if you have any acquaintance with him he can fully inform you about this matter: He is one of the Synod, a Reverend and Orthodox Divine. I shall send to Master F. again, and when I understand more, if I see just cause, you shall hear further from me. The Teacher of these things is one John Hall, sometimes of Colebrook, but as I am informed now resident in or about Henly upon Thames. Thus desiring the Lord both to direct and prosper your labours in vindicating the Truth of God, and opposing Heresies, I rest  
Yours in the Lord Christ.  
A●gust, 24. A godly and understanding young man told me that a Quartermaster belonging to a Regiment of horse, coming up into a Pulpit to preach, prepared the Country people for his Sermon, by saying they should not wonder to see a man in such a habit to preach, for he had a command from the Spirit to preach, and he was under the command of the Spirit, and must do accordingly, 
☞  and told them though they might say he was no Scholar, yet that was no matter, for the Spirit without learning could enable a man to the work.  
A Gentleman of good understanding told me lately before other company, that he meeting with a Captain of horse belonging to Cromwell's Regiment (as 'tis commonly called) with whom he rid some miles, and dined also at the Sheafe in Daintry the last of August, this Captain told him, that the Parliament and Scots were agreed (that was the news) of delivering up the King to Colonel Poyns, who was with his forces to convey him as far as Trent, or thereabouts, and then Cromwell's Regiment was to bring him up to London to see him safe conveyed to the Parliament, and if he would not sign the Propositions, than he said the Parliament would decoll him, and thus they will decoll him, acting with his hand in putting it to his own neck, in away of cutting off; and this Captain added further, that he thought it would never be well with this Kingdom till the King was served so. This man in his discourse speaking of Presbyterial Government, said it was a hundred times worse than Episcopal. This Captain when he came to Daintry, enquiring for his Company where it quartered, and not hearing suddenly where they were quartered, was much troubled, miting his hand on his breast, that at such a time as this of going to fetch up the King, he should be away, and he took care for fresh horses for his journey Northward to fetch up the King.  
This last August, I was informed from a good hand, viz. one who came out of Northamptonshire, that some of that Regiment called Cromwell's Regiment, quartering in Northamptonshire, would not suffer the Ministers to preach quietly, but affronted them; among others one Master H. a godly Minister going to his Cure, one S. a Trooper who quartered in that Town, pleaded that Jesuits should have their liberty of Conscience as well as other men; and in the afternoon when this Minister had done preaching, stood up in the open Church, speaking to the people, pretending as to question some things delivered, but indeed fell upon venting to the people the doctrine of Universal Grace, that no man was condemned for any thing but unbeleef; whereupon Master H. spoke to him, why do you not speak to somewhat which I preached as you pretended? upon that this Trooper said, I accept against that you preached for saying we might not question God, but where he hath given us a word for such a thing, we must believe it without questioning him; to whom Master H. replied, if you will question God, you may well question me. I was told at the same time by one who came out of Northamtonshire, that one of the Sectarian soldiers laid his hand on his sword, and said, this sword should never be laid down, nor many thousands more, whilst there was a Priest left in England.  
I have been told it by several that in Northamptonshire, some of the Sectarian soldiers being in company with a young Scholar, a godly Ministers son in Northamptonshire, one Master Smith, and venting some of their opinions he reasoning against them, and belike putting them to nonplus, they wounded him terribly, so that it was thought he could not live, yea it was feared he was dead already.  
A worthy Member of the House of Commons told me at the latter end of August last, that Letters were written out of Hampshire from some persons in place there, to Members of the House of Commons, complaining that the soldiers who billeted there carried themselves so ill, as that if they continued there, they could not serve them, but must leave the Country; for they infuse such poisonous opinions against all Government, and persons of Authority, as that none of us shall be regarded.  
August the 12. I was certainly informed from ear witnesses, that a few days before, two very godly and understanding men well known, had discourse with a Captain belonging to Colonel Hammonds Regiment, who positively maintained and affirmed these things to them, speaking them often as his opinion, and the rest of the Army of his way, That the House of Commons was the Parliament of England and not only a part of it; That if this House of Commons should give any Order for them to go fight with the Scots, they would go; That if the House of Commons should give order to come against the City of London, they would do it; and he spoke of the City of London with much detestation, saying, he was persuaded the City of London hated that Army, with other words to that effect; This Captain asked them, if they heard not of the plot to destroy the Army, to send part of them into Ireland, to be there cut off (so the sending of forces into Ireland was interpreted.) This Captain to another honest man, either the same day, or within a few days maintained the same things in substance, so that one of them telling a Colonel belonging to the Army what this Captain had said, that upon an order of the House of Commons, they would as willingly fight against the City of London and Scots, as ever they did against the Cavaliers, the Colonel answered readily, it was no such wonder, for he believed it was the sense of a great many in the Army.  
A person of worth who was at the Bath this Summer, told me that he had heard Master Saltmarsh, and Master▪ Del preach there before the General, but never heard them pray for forgiveness of sins; and said he was glad he had heard them, that he might know what manner of men they were.  
It hath been told me by two or three of the Town of Wantwich in Berkshire, that at a Town near Wantwich, and in Wantwich a great Market Town, a Sectary belonging to the Army, preached in the Parish Churches; one of the Texts upon which he preached was out of the Revelation, where he spoke much of Antichrist, and that all those were Antichristian who were for children's Baptism, and that none could be saved unless they were rebaptised. The man when he had done preaching at Wantwich, spoke to the people, and desired them to object what they could against his Sermon, and he would answer them; he did not bid them come to his chamber to be satisfied as many would, but he was publicly ready to answer any objections made against what he had preached.  
There is a very honest man of Master Whitakers Parish in Bermondseystreet told me, that one Marshal of that Parish a great Sectary, refusing to pay his Tyths, according to the Ordinance of Parliament, was questioned, and upon proof before three Justices of Peace was adjudged to pay it, but not paying for all this, two godly men, Master W. and he (who told me this story) came to demand it, or else distrain, whereupon he called these honest men robbers and theifs, and said the Parliament made an Ordinance to rob men, which being complained of and proved, this Marshal 
☜  was committed. Now when he was committed, Lilburne assisted him in his business, came to this honest man who related to me the story, to see the Warrant, by virtue of which they proceeded to distrain; and in fine this Marshal arrested the Justices of Peace 
☜  (who went according to the Ordinance) and the Distrainers, but at last being brought before the Committee of Examinations, he promised to withdraw his action, and said, he spoke those words in his passion; and yet since his promise, hath renewed his suit, and the Justices and Distrainers are now troubled by him.  
A godly Minister of this City told me June 12. 1646. that he discoursing with a Major belonging to the Army about the Government of the Church, he told him plainly that they were not so much against Presbyterial Government (though many thought them so) as against the being tied to any Government at all; for if the Parliament would set up the Independent Government, and enjoin that upon them, they should be as much against 
☜  that as against Presbyterial Government: They held liberty of Conscience, that no man should be bound, or tied to any thing, but every man left free to hold what they pleased; that was the judgement and true genius of that sort of men in the Army, called Independents, that in all matters of Religion no man should be bound, but every one left to follow his own Conscience.  
There is a libellous Pamphlet entitled, The Lord Majors farewell from his Office of majoralty, which was sent to him in a Letter by an Anabaptist, one of the meek and quiet of the earth, as he often calls himself and his fellows in that Pamphlet, and coming to my Lords hands overnight, next day he heard that it was in print; the substance of which Pamphlet is to charge my Lord Major with breach of promise, in not endeavouring to procure of the Parliament, a public disputation between the Anabaptist● and the Presbyterians, and for presenting an unjust Remonstrance to the Parliament, for suppressing both Anabaptists and Separatists. Now I shall speak something to both these, and vindicate the truth against this lying Libeler. Secondly, I shall Animadvert on some passages and expressions in this Pamphlet.  
For the first, my Lord Major's breach of promise, upon which he runs out and descants, builds this inference among 
☞  others, That if Master Edward's or Doctor Bastwick had any such blot against us, doubtless there would be great Volumes of a hundred sheets a piece blazed throughout the Kingdom to disgrace us, as your breach of promise; I answer briefly, the building must needs fall, when as the foundation falls; my Lord Major broke not his promise, but was very careful of it, and mindful of what you say he promised, namely, to know the pleasure of the Parliament, and to endeavour the liberty of a public disputation, and my Lord was so conscientious in it, both in regard of God and in regard of men, that he might not be upbraided with breach of promise, knowing well what a generation he had to deal with, that he was never at quiet after his promise was made, till the House of Commons was moved in the business; and therefore every time when he ●aw Master Recorder, he minded him to move the House, he put a note into his hands because he should not forget; when he saw him not for some time, he writ to him to mind him, and was never contented till it was done; and Master Recorder did take in his time within some weeks after my Lords promise, watching when he might acquaint the House seasonably, without interrupting other great public occasions of the Kingdom; and the House of Commons Answer was, they approved of the wisdom of my Lord Major, in forbidding the disputation at that time, and that they would not give consent for a disputation; and for the truth of this, let Master Recorder be asked, and other Members who were present; and therefore Master Recorder in all places, and to all who speaks to him about it, clears my Lord Major that he punctually performed his promise; and if it be any such heinous crime to hinder such a tumultuous disputation, as that was like to have been, let them lay the blame upon the House of Commons, if they dare, and not upon the Lord Major. And what I write in this matter, I speak knowingly, as being assured of the truth of it, from the mouth of him who should know. But least the Anabaptists should think, whilst I vindicate the truth against a scandalous reproach cast upon the Lord Major, I do it out of respects as being glad the Disputation was put off, and since denied; I here declare myself, that I could wish withal my heart there were a public Disputation, even in the point of Paedobaptism and of Dipping, between some of the Anabaptists, and some of our Ministers; and had I an interest in the Houses to prevail to obtain it (which I speak not as to presume of any such power, being so mean and weak a man) it should be one of the first Petitions I would put up to the Honourable Houses for a public Disputation, as was at Zurick, namely, that both Houses would give leave to the Anabaptists to choose for themselves such a number of their ablest men, and the Assembly leave to choose an equal number for them, and that by Authority of Parliament public Notaries sworn, might be appointed to write down all, some Members of both Houses present to see to the Peace kept, and to be Judges of the fair play and liberty given the Anabaptists, and that there might be several days of Disputation, leave to the utmost given the Anabaptists to say what they could, and if upon such fair and free debates it should be found the Anabaptists to be in the Truth, than the Parliament not only to Tolerate them, but to Establish and settle their way throughout the whole Kingdom; but if upon Disputation and debate, the Anabaptists should be found in an Error (as I am confident they would) that then the Parliament should forbid all Dipping, and take some severe course with all Dippers, as the Senate of 
* Epist. Zuing. & Oecolampad. lib. z.  Zurick did after the ten several Disputations allowed the Anabaptists.  
For the second particular, my Lord Major is charged with presenting of an unjust Remonstrance to the Parliament, for suppressing Anabaptists, &c I answer, my Lord Major presented it not, he went not to Westminster with it, but some Aldermen and Common counsel men chosen by the Court: The Remonstrance was the Act of the Court of Common-counsel, and not my Lords Majors alone, nor my Lord Majors any otherwise, but as a Member of that Honourable Court concurring with the rest; and than whereas this Libeler calls it an unjust Remonstrance, 'tis a most just and equal Remonstrance, as hath been fully proved by Master Bellamy in his Justification and Vindication of the City Remonstrance, and in that Book entitled the Sectaries Anatomised; and if I would give liberty to my pen, I could further justify not only the justness of it, but the necessity of it, and show demonstratively, that it will never be well with this Kingdom, whilst Sectaries are in places of public trust, and that the subjects of this Kingdom can never expect justice, nor right, whilst men of other Religions, than what is established by Law, are in 
☞  places of power; and I wonder that the Anabaptists and Sectaries, should be so offended at that part of the Remonstrance, when as 'tis their daily practice, not by fair and just ways (God knows) but by undermining, watching for iniquity, laying snares for men; yea going against all principles, Military and Civil, of Honour and of Justice, to put men from places of Trust and Command, of which there are many remarkable unparallelled instances, and the world in due time may have a true account of them.  
And lastly, whereas 'tis said, presenting a Remonstrance for procuring Licence and Authority, to suppress all such as have good principles and grounds for their practices; that's most false, for in the same Remonstrance against Heretics, Blasphemers, Anabaptists, etc. they petition for the settling of Religion and Church-government, according to the word of God, and the example of the best Reformed Churches, which Religion, Church-government so built, hath certainly good ground for its practice. For the second, I desire the Reader to observe a few things upon some of the expressions in this Pamphlet, that he calls the Anabaptists and Sectaries the meek and quiet of the Land, as Master Peter doth, the harmless Anabaptists, than which that there are not a more turbulent unquiet people in the world, made of Salt-Peter, let this Book witness, and the language in it given the chief Magistrate of the City, with the railing seditious Libels put out daily against the King, House of Lords, Assembly, yea and the House of Commons too. The Anabaptists of old called themselves the meek of the Earth, and said, that now the promise must be fulfilled, the meek shall inherit the Earth, when they by blood, Rapine, cruel Wars, seized on the possessions of others. Secondly, that these Sectaries will take things for granted, and thereupon pass desperate censures upon Magistrates, Ministers, and all, when as there is no such thing but quite contrary, as going on to aggravate things against my Lord Major, and resemble him to wicked Ahaz, etc. for breaking his promise, when as he performed it most punctually and conscientiously, considering himself both as a Christian, and as a Magistrate, in such an eminent place. Thirdly, that these new Anabaptists, as well as the old, are guilty of speaking evil of dignities, and bringing railing accusation in print against Powers, branding the Lord Major with that brand set by God himself on wicked Ahaz, this is that Lord Major of London, Thomas adam's by name, etc.  
A Citizen a friend of mine having been this last summer in Cheshire, and divers other Countries upon his occasions, heard many Malignants say, they would turn Independents, for than they should not take the Covenant, nor be forced to any thing, but be at their liberty.  
June the 11. I was told by a godly Citizen, and a cordial friend to the Public, that some of the Independents have said, they will have their way yet, whatsoever it cost them.  
In some of the weekly news-Books, I have observed passages inserted of the great love and unity in the Army between the soldiers, Presbytery and Independency making no breach; and in the Perfect Occurrences of the Week, called the two and twentieth Week, ending the 29. of May, 1646. the Pamphleter tells us 'tis very observable to consider the love and unity which is among the soldiers; Now I asked about that time a Chaplain of the Army, a moderate Presbyterian, whether it was so, and how it came about, he gave me this answer, through the great forbearance of the Presbyterians, who suffered them to have their wills, and crossed them not, took all patiently, and (said he) if the Presbyterians should not have done so, but stood upon things as the Independents, it had been impossible but the Army had been broken in 
☜  twenty pieces many a time before this, for the Sectaries are of such a proud high spirit, that if they had not had their wills, there would have been no peace; and indeed both in Armies, Assembly, City, there hath been that forbearing, yielding on the Presbyterian party, in reference to the public, that the Independents and Sectaries, if they had been in their place would never have done, though it had cost the total loss of three Kingdoms. I believe no age nor story can parallel, all things considered, the Love, Patience, long-suffering of the Presbyterians, yea the passing by and putting up so many provocations, and unsufferable abuses as they have done, and that from a contemptible handful of men in comparison; but that's our comfort, That the patient expectation of the poor shall not be forgotten for ever, and that God will save the afflicted people, but will bring down high looks.  
I have been assured from divers good hands, as Citizens and others, that the greatest thing in the City Remonstrance that the Sectaries are offended at, is that about places of public trust, they take that most heinously, that Sectaries should not have places of honour, profit, and power; which clearly shows to all the world, 'tis not a bare Toleration of their consciences, & of enjoying their own personal Estates in the Land that they seek, or which would content them; but they look for Preferment, Rewards, power to have others under them; so that 'tis a Domination, and to be in such a condition that others may seek to them to be Tolerated, that they aim at; a Toleration and liberty of conscience contents them not, but a Liberty of Offices, and a power of great places, both in Military and civil affairs they stand for. Master Burroughs in the year 1645. both preached and printed, even in that Tractate where he pleads for a Toleration, That the Magistrate may, to men who differ from the State, in greater Errors, (at least) deprive them of 
* Mr Rurr. 〈…〉 enicon. pag. 34.  the benefits and privileges of the State, notwithstanding their pleas of conscience: and in evils of less moment, put them to some trouble in those ways of evil, so far as to take off the wantonness of their spirits, and the neglect of means; some 
* Mr Burroug. 〈…〉 enicon. pag. 36. 37.  trouble may be laid in the way, so that men shall see there is something to be suffered in that way; and there is no reason why any should be offended at this; yea Master Burroughs grants one step may be gone further, that in such things as men by their weakness make themselves less serviceable to the commonwealth or Church, they may be denied some privileges and benefits that are granted to others. And of this, Master Burroughs gives instances and enlarges it. Now certainly if this doctrine were good and true in the year, 1645. before the success of the new Model, and the recruit of the House of Commons, the doctrine in the City Remonstrance, 1646. cannot be bad nor false, that would have Anabaptists, Heriticks, and Schismatics kept, and removed from places of Public trust; If they may be denied privileges and benefits that are granted to others, and some trouble laid in their way, etc. for their opinions, then certainly they should not be preferred above others to all places of public trust, whilst men who conform to the true Religion established by the State, be kept out, yea turned out of places; And as Master Burroughs was of this mind, so I and divers others have heard Mr Tho. Goodwin ingenuously profess since this Parliament, though the Magistrate should forbear tender consciences that could not come up to the Rule, yet it was most equal that the countenance and preferments 
☜  in the Magistrates hands, should be bestowed only on those who conformed to what was established; and therefore said he, we desire only to be suffered to live, and enjoy the Ordinances, but expect no places nor any of that maintenance which is in the States disposing; and therefore the Remonstrants in that branch of their Petition were far from Persecution, Injustice, if Master Burroughs and Master Goodwin may be believed, and that which they desired most necessary to take off the wantonness of men's spirits, and the neglect of means; and in all this, the●'s no more grains of trouble than might help against this wantonness, etc. and the truth of it is these preferments, places of public trust, etc. have made more Sectaries and Anti-Presbyterians, than all the Sermons and Books ever preached and printed by the Sectaries and 'tis one of the great springs of all our evils, the prime cause of all Injustice, Oppression, Error, Faction; and things will never go well with the public, nor the union of both Kingdoms be sound settled, till Heretics, Blasphemers, Schismatics, 
☜  Seekers, Anabaptists, Antinomians, Libertines, Brownists, and Independents, be removed from all places of public trust, both Marshal and Civil; and 'tis a most righteous thing to Petition for it. As the zealous Protestants of this Kingdom could not expect Justice, protection from Popish Counselors, Judges, Justices, etc. then in place, and we cried out of it before this Parliament, as an intolerable griveance and mischief to the good subjects of this Kingdom, because men but suspected of Popery, or whose Wives were Papists, were in places of public trust (for by that means Papists were brought off, and such as were called Puritants, felt their power upon all occasions) no more can the Orthodox Presbyterians expect right, justice, from Sectarian Counsellors, Justices of Peace, etc. especially in differences between them and Independents; for all Sectaries look upon cordial Presbyterians with a greater eye of malignity, jealousy, particular interest than any other sort of men; and therefore to strengthen their own party, will weaken and discourage them all they can possibly.  
There were some Independents, that dining in June last at the house of a Presbyterian who married an Independent, were speaking of the Presbyterians, that generally all of them desired that help might go for Ireland, and that on the Fast day in June they preached and prayed much for help to relieve Ireland, and among other Ministers they named one that should pray thus, or to this effect, That now Oxford was taken, all might go, Lord let them all go: These Independents said the Presbyterians had some design sure, they were so earnest for the Army to go to Ireland; but some of the Independents said, they had something else, or other use for the Army then to go to Ireland.  
The Sectaries in the Month of May last raged extremely, and spoke desperately, so that a Common-council man who had heard many of them speak, told me he had said to some of them, that they must provide Bedlam for them: The news of the Kings going to the Scots, the Remonstrance of the City of London, with some other things that fell out that Month, vexed them terribly; one Sectary a kind of Gentleman belonging to a Parliament man said in the hearing of some, that the King, the House of Lords, the City, the Scots, and the Assembly were joined together, but they had the House of Commons and the Army; and gave out some such words as if some three or four thousand horse should billet in the City: This man was had before my Lord Major for these words, and I being told of it by one who went to my Lord Majors with him, I also having an opportunity asked my Lord Major of the truth of it, who remembered there was such a thing.  
God grant the King, House of Lords, City, Scots, Assembly be 
Animadvers.  well joined together, and agreeing; and not only King, Lords, etc. but the House of Commons also: The Lord send a perfect Peace and Union between the King and both Houses, and give a good understanding and agreement always between Parliament, City, Assembly, our Brethren of Scotland. These kind of speeches of the Commons and the Army put by themselves, as divided from the House of Lords, City, etc. are words of sedition; but to vindicate the honour of the House of Commons and the Army from such speeches as these, too frequent in the mouths of many Sectaries: I can assure the Kingdom from the mouths of many worthy Members of the House of Commons, and of Commanders in the Army, how much soever these Sectaries presume upon the House of Commons, calling them in many 
* Remonstrance of many thousand Citizens, and other Freeborn people of England to their own House of Commons. An Alarm to the House of Lords.  Pamphlets of late, Their own House of Commons, our House of Commons, and upon the Army, that they are Independents and for that party, that the greatest number of Members of that House by far, are no Sectaries, and though some are crept in among them, Yet the body of the House are neither Independents, Anabaptists, Antinomians, nor such like; and so in the Army there are more Presbyterians then Independents, yea if the Army were divided into four parts, three parts of the four are no Independents, Anabaptists, Antinomians, etc. and therefore I hope to see the day of King, Lords, Commons, Scots, City of London, Armies, the body of the Kingdom, all concurring for the setlement of the Reformed Protestant Religion, and for the extirpating of Heresy, Schism, profaneness, and all Doctrine which is not according to godliness.  
A Citizen, an able understanding man, related to me and two Citizens within these few days, that he and a great Independent speaking together about the King, this Citizen urged that branch of the Covenant, That we have sworn to defend the King's Person and Authority, and to maintain His just power and greatness; the Independent replied presently, what was his just power? suppose (saith this Independent) there were a thief, and you should make a Covenant with him to maintain his just privileges, what of that? might you not for all that bring him to punishment? labouring to bring him to the Gallows were his just privileges, and no breach of Covenant: whereupon said this Citizen, Is this your interpretation of the Covenant? I would never have taken it whilst the world stood in that sense; and further said this Citizen, when this Covenant was made and sworn, what ever you can say against the King, as raising Wars against the Parliament, and what ever else you imagine, It was before this Covenant was taken; you knew as much of him before as now; so that 'tis strange you should speak so: And then this Citizen reasoned with this Independent against punishing the King, David was guilty of Murder and Adultery, and there were then Elders of the people, Princes and Judges in Israel as well as now, and yet none of them offered to question David upon his life, or inflict punishment: neither do we find that God by the prophets gave any such direction to punish David, though by the Law death was due for Murder to other men: we know God sent the prophet Nathan to reprove him, and to bring him to repentance for his great sin, but not to stir up the Princes, Judges and Elders of the people to proceed against him, as they did against Malefactors.   

A Relation and Discovery of the Libertinism and Atheism, horrible fearful uncleannesses of several kinds, Drunkunnesse, general Looseness and licentiousness of living, Cozening and Deceiving both of particular persons and of the State and Kingdom, fearful Lying, Juggling and falsifying of promises, abominable Pride and boasting in the Arms of flesh, unsufferable Insolences and horrible misdemeanours of many Sectaries of these times; particularly their Insolences against the Laws of the Land, the King, the House of Lords, House of Commons, some particular worthy Members by name of both Houses, Committees of both Houses, both Houses of Parliament as conjunct in their Authority and Ordinances, against our Brethren of Scotland, the Kingdom of Ireland, the City of London, the Assembly, the whole Ministry of this Kingdom, and all the Reformed Churches, against inferior Magistrates and Courts, as the Judges, Justices of Peace, Majors of Cities, Commits, and all sorts of Officers of Justice.  
THe Particulars in all these kinds are so many and so infinite, that particularly to reckon them up and give their story, would fill a great volume, and I have already in the foregoing part of the Book given some instances in most of them, and therefore I shall but briefly point at, and give hints only upon these several heads, referring the Reader for further satisfaction to many Pamphlets and Books daily printed and openly sold, and to his own observation of things.  
1. The great Libertinism and Atheism of many Sectaries appears by their violent and fierce pleading for by word and writing a free Liberty and Toleration of all kind of Religions and Consciences whatsoever, and that not only in lesser points of Doctrine, but in the most fundamental Articles of Faith, yea and of denying the Scriptures, and that there is a God, and by the pleading for Liberty in such away, and by such mediums, viz. that no man is infallible and certain in any thing he holds, that 'tis possible he may be mistaken, etc. as do necessarily overthrow all Religion whatsoever. There have been within these few years some scores of Books written wholly for Toleration and pretended Liberty, and some hundred of Books wherein that's pleaded for, together with other things, and so far are the Sectaries gone in Libertinism * that all true love, piety, Religion, conscience, is placed in a general allowance of what men's corrupted and defiled consciences 
a Vide A Pamphlet ontit. A Parable, p. 4. 12. 16 as also A Prediction of Master Edward's Conversion.  like, and the greatest sin, wickedness, evil that men can commit or be capable of, is placed in the using of good means and the power God hath given to hinder and restrain this Liberty. There is a Book called Toleration justified, printed 1646. asserteth 'tis not safe to put any bounds to Toleration, or to restrain in any thing whatsoever, no not in denying the Scriptures and a Deity. There is a Pamphlet A Demur to the Bill for preventing the growth and spreading of Heresy, that came out lately since that Ordinance against Heresies was brought in to the H. of Commons, that pleads page 3. with many Libertine Arguments against all punishing of those that maintain there is no God, as among others with this. We beseech you let not God and the truth of his being be so excessively disparaged as not to be judged sufficient to maintain it against all gainsayers, without the help of any earthly power to maintain it. Let Turks and those that believe in strange gods, which are 〈…〉 gods, make use of such power and infirm supporters of their supposed d 〈…〉 s; but let the truth of our God, the only God, the omnipotent God, be judged abundantly able to support itself: 'tis a tacit imputation of in 〈…〉 s to imagine it hath need of our weak and impotent assistance. There are Queres concerning a printed Paper, entituted, An Ordinane for the preventing and growing of Heresies, etc. where among many Libertine questions, the second proclaims itself to be sceptical and Atheistical, supposing except men make themselves infallible, that the preaching, printing, and maintaining contrary to these Doctrines That God is, that God is present in all places, that God is Almighty, that God is eternal, perfectly holy, etc. may be the sacred truths of God for aught any man knows. There have been and are daily many strange speeches uttered, wholly tending to Libertinism and Atheism: A Reverend godly Minister told me July the fourth 1646. he heard and Independent say, what if I should worship the Sun or the Moon, as the Persians did, or that Pewter 
☜  Pot standing by, what hath any man to do with my conscience? A great Sectary pleaded in the hearing of persons of worth (from whom I immediately had it) for a Toleration of Stageplays, and that the Players might be set up again. I heard a Sectary plead for a Toleration of Witches, and I urging that argument, that Witches might say, they in their conscience hold the Devil for their God, and thereupon worship him; it was answered, that precept against not suffering Wirches was spoken to the Israelites, not to us; and will you because Witches deal with a familiar spirit, therefore send them to the Devil by taking away their lives? Many Sectaries often say, that all the judgements of God upon us, are, because we will not receive the Government of of Christ, suffer it to be set up among us, viz. to let every one believe what he will, and serve God according to his conscience; as also they say, if ever the Magistrates shall come to use a co 〈…〉 cive power in matters of Religion, than this Kingdom will be utterly destroyed. I might also relate some strange passages out of speeches spoken not long since by some Independents as Master Sympson in the Assembly, and elsewhere too, for a Toleration, but I for be are, and wish the Reader to remember some passages related in foregoing pages of this Book, especially that in page 175.  
2. Many of the Independents and Sectaries of these times are guilty of many kinds of uncleannesses; First, of Incest, of which out of one Country I have the names of three sent me up, and attested by the hand of a godly Minister, one who ma 〈…〉ed the mother, and afterwards the daughter, 〈◊〉 this liberty of consciences; mother marrying his own brother's wife, and the third marrying his brother's wife: I have been informed also for 〈…〉 ta'en by a Gentleman of quality in Kent, that a great Sectary in Kent hath married his N 〈…〉. It hath been related to me also of one in London 〈◊〉 of the like 〈…〉 d; but I may not enlarge, having exceeded already the number of sheets I intended, and having yet many things to 〈◊〉 of. Secondly, of wicked and ungodly matriages, leaving their own husbands and wives, and taking others to live with them, as Master Jenney and Mistress Attaway; and so that New-England Captain who was about another wife, his wife being living, of which the Reader may read page 94. and so others of them living wholly from their wives, not coming at them, denying they have been married to them, or else saying they are unbelievers, and of the world, of which I could give stories, as of one M. and in a precedent page of this Book the Reader may find more; And for ungodly marriages some Sectaries are guilty of enticing children to marry unequally in regard of years, and without Parent's consents, taking advantage of sickness, etc. of which there is a remarkable story in this book of Mary Abraham a notorious Sectary, page 82, 83, 84, 85. And lately a Widow, an Anabaptist about forty years of age, entangled and inveagled a youth of about nineteen years of age, and married him without his father ever knowing or imagining any such thing; This youth's father lives in Swithins parish, and Mr. Knowls the Anabaptist (as 'tis said) married them. Thirdly, of● rapes and forcing young maidens too young for the company of men, of which I could tell some sad stories of Independents in New-England in this kind, and upon whose daughters; but I forbear out of my respect to the Parents. Fourthly, of adulteries and fornications, and if I should here set down all the instances in this kind that I have had from good hands, and relate the stories at large, I should fill some sheets. There are divers of the Dippers and mecanick Preachers of the Sectaries, not only shroudly suspected for filthiness and uncleannesses, but some of them accused by women, and have been so taken as they could not well deny it. There is a famous Sectarian Preacher in the Isle of Ely between a Cobbler and a Shoemaker, who is now accused by many women for tempting them, and soliciting their chastity, and one woman cries out of him for being naught with her, and 〈◊〉 distracted upon it. There is a Fiddler here in London a great preacher, to whom many women resore, that hath been taken in the act, and hath in a manner confessed it. There is one of the first Dippers in England, one of the first that brought up the trade, of whom I heard a modest and good woman say that had observed his filthy behaviour (he resorting often to her house upon some acquaintance formerly between her husband and him, though indeed for the wife's sake as she plainly discovered, and so could not endure him) that it was no wonder he and many such turned Dippers to dip young maids and young 
☜  women naked, for it was the fittest trade to serve their turns that could be, and no question but it was found out and propagated with so much industry as being fed by lust, that a company of unclean men under the pretence of Religion, might have thereby fair opportunities to feed their eyes full of adultery in beholding young women naked, and in handling young women naked, being about them in dressing and undressing them; and indeed Saint Peter speaking and prophesying of the Anabaptists, 2 Epist. chap. 2. verse 10, 11, 12. (viz. those who despise Dominion, and speak evil of Dignities, as we see our Anabaptists do of all Kingly government, and Lordly government, despising both King and Lords, and being presumptuous and selfwilled in it, as is evident by their sayings and doings) tells us these men are unclean persons, walk in lusts of uncleanness, have eyes full of adultery that cannot cease from sin, and that he makes the ground of their beguiling unstable souls, verse. 14. 'tis observed there have been and are a company of lusty young men between twenty and and thirty years of age 
☜  that are Dippers, and their chief commodity they trade in, is in young maidens and youdg women, and that in the night ofttimes, and these fellows living in idleness, going from Country to Country, being feasted and well fed, and having converse so much with women in preaching to them alone, and washing them, what can be expected else but a great deal of filthiness? and thereupon I have been told it from a godly Minister who came out of those part in Essex, where Oats hath been dipping, that it was spoken of by many, that some young women who having been married divers years, and never were with child, now si●ce their dipping are proved with child. There was a Sectaries wife with me who showed me several Letters written from Sectaries to other men's wives, Sectaries, to tempt them from their husbands; she had intercepted the Letters that she might the better discover her husband's naughtiness, she told me the names of the women and of the men, and entreated me to move some Parlia. men that there might be a Committee appointed, and she would produce the Letters, bring witnesses that should upon ●ath discover such uncleannesses and wickednesses among some Anabaptists and Seekers as could hardly be believed: I moved a worthy Member of the House of Commons about it, who told me the House was full of public businesses and would hardly intend to appoint any such Committee, and if the House should, there would come little of it, for these Sectaries would find such friends at a Committee, as it should go hard but they would obstruct it one way or other. There is a famous she Sectary, an Antinomian, and an Anabaptist that living in one's house here in London, was a means to turn the woman of the house, and she being converted, did highly extall this Sectary for her rare gifts and new light to all she conversed with, but this woman's husband coming out of the Army, this famous Sectary was naught with him, and they were taken in the act; this is known to many in London, and some to whom she had ●o commended her, asked her what she thought now. In Bermondsey Parish there is a Sectary hath committed adultery with another man's wife, and for it he hath been before a Justice of Peace, and could not deny it. There is an Independent Preacher who hath lectured in and about London one of M. Greenhils' Church (as 'tis commonly said) who hath carried himself unchastly towards a young woman having a husband an old man, and towards a young maiden who was to warm his bed after Preaching, he did things unseemly, and would have gone further, but the married wife acquainted her husband, abominating this young Independent, saying, does he think I am such a one as to be his whore? and the young maiden to resist him burnt his hands with the warming-Pan to keep him off from her. There are divers other instances of their uncleanness and filthiness; but I must reserve them for a fourth part, and wish the Reader for the present with the●e here related to join other such relations of the sectaries uncleannesses as are mentioned in the former parts of Gangraena, and in precedent pages of this third part.  
3. Many of the Sectaries in these times are given to drink and will fit tippling all the day; there are divers Sectarian Troopers faulty in this kind: I have been told a story of the drunkenness of an Independent Captain in the Army, and of the complaint against him, and how he was brought off and continued in his command for all that, but 'tis too large to relate particulars. A godly Minister tells me of a special friend of his, that is fallen to be a drunkard and a sot since turned an Independent. I have been told a story of an Independent, a member of a famous Independ. Church here in London, that was taken drunk in the night by the Watch, and carried to the Counter, and next morning carried before an Alderman. Many other instances there are, with instances of many drunkards turning Independents and Anabaptists, but I must pass them by for present.  
4. Many Sectaries and Independents are very loose in the general course of their lives, and take a great deal of liberty, which the Presbyterians dare not take, neither did they before they turned Independents: many of them make little of the Lords day, nothing at all of Fast days, nor of Thanksgiving days, not of the fifth of November; many of them will play at Cards and Tables, and use liberally other kind of sports and recreations; they will plead for going to Plays, and thousands of them are careless in all holy duties, casting of Prayer, singing of Psalms, reading the Scriptures, repeating of Sermons, instructing their families; yea, many are not ashamed to speak against them: I have been told for certain there are Sectaries will swear by their tender 
☜  consciences, and all the Sectaries generally take more liberty in brave and fashionable apparel, in long hair, in jesting and laughing, in loose and idle discourses, then godly strict Christians use to take, many of them preach seldomer than before turned Independents, and will have a care they take not too much pains.  
5. Many Sectaries are very guilty in cozening and deceiving both the public and particular persons: I am persuaded if all that the Sectaries have cozened the State in, of monies that they have received and never brought in, of moneys paid them for such services which they never performed, of monies paid them for bad commodities, and not valuable, were known, it would amount to a great mass of money: I have been told divers stories from good hand●, of moneys received in Kent by Sectaries and never brought in to the public but pocketed up, of some Sectarian Chaplains that have received for pay good sums of money, and never gave the Regiments to which they belonged a Sermon, or ever looked after them, of two Sectaries that would have hired a poor man to have sworn falsely against a woman one Mistress B. by which they hoped to have gotten fifty pounds, of a great Independent, who mingled with Silver base mettle, of lead, brass, iron, and so carried it into the Tower in great Ingots to be melted, and to have money according to the weight of it, and is now in question for it he being at last found out; but I cannot stand to enlarge any further, and the Reader may find more instances in this kind in the Appendix of the first part of Gangraena, and in this third part, page 25. and 26.  
6. The Sectaries are guilty of gross lying, slandering, juggling, falsifying their word and promises, so that a great Book would not contain the particulars, and I have thoughts to set them forth in a Tractate by themselves: I could relate at large notorious lies raised by some of them of godly Ministers of the Assembly and City, of which not the least colour or ground for, as also promises and engagements made by some of them to persons of worth, Ministers and others, upon their coming in and being chosen for places, which they have not only not performed, but afterwards boldly denied any such promises, with many things of this kind. I could tell also of propagating and supporting the credit of the Independent party by many lies told in Pulpits, written in Letters, and printed on purpose of the great valour and gallantry of such and such Sectaries in the Army, when as Presbyterian Commanders performed these very services; and of many Relations Printed of such and such unworthy things done by Presbyterian forces and Commanders, when no such matter; but I must for bear particulars, and for present do refer the Reader to Master pryn's Liar Confounded, to Master Calamics Answer, and Apology against Master Burton, to Doctor Bastwicks' Books written against the Independents, and particularly his Book written against Lilburne, and his last Book entitled The utter-routing of the whole Army of the Independents and Sectaries; page 357, 358.  
7. The Sectaries are guilty of excessive pride, boasting and trusting in Arms of flesh, as in that Army under Sir Thomas Fairfax; I do not think that in this latter age of the world, the great Tuck, the Spaniard, or any other Nation, have gloried and trusted more in any one Army of theirs, or attributed greater things to it then the Independents have done to that which they call theirs: O how strangely have they boasted and trusted in it, as if humane things were not changeable, as if that Army could conquer all the world, recover the Palatinate, Ireland, and give Laws to France, Lorraine, Constantinople, etc. and do whatsoever they pleased: I have been told from an honest and faithful Commander in the Army, that Master Peter's speaking of the Army, said, they wanted nothing but more Nations to conquer, and his folly in this kind is extant in print, of which the Reader may find some Animadversions upon it by me in the 133, 134. 142. pages of this Book. I might fill a Book in relating the passages in Discourses, Sermons, and printed Books, spoken in way of boasting of this Army and of particular persons belonging to it of the Independent way, call one Infallible, the Saviour of three Kingcomes; a second, the Terrible, a third, whom God hath especially fitted for Sea or Land, one whom foreign States would be proud of having such a servant, and so of others; but I will only point at some expressions in a late Book of Master Burtons', called Conformities Deformity, wherein the Army is in a sort deified, page 17, 18. speaking of pressing the Parliament for an Ordinance against Heresies and Schisms, he speaks what this Ordinance would do against those men who have prodigally poured their dearest blood, viz. trample upon them, and not suffer them to breath in their native air, and thereupon runs out in the extolling of that sort of men in the Army, that by them we yet breath, that they have been the preservers of the Land, that many glorious victories have made them admirable to the neighbour Nations, yea to the whole world, and terrible to their professed enemies and ours; yea, and to pretended friends too, who would master us at home, were not these masters of the field: God hath made them the great instruments of the preservation and deliverance of our Country and City from the most desperate bloody and bestial enemies that ever the earth bred, or hell hatched. God hath vouchsafed to cast great favour and honour upon them, and as he hath crowned them with so much glory, and they have ●ast their crowns at the feet of the Lamb that sits upon the Throne: So should we come and first giving all the glory to God, gather up those crowns, and set them upon the heads of those our Preservers and Deliverers, and put chains about their necks; so far off should we be from trampling such Pearls under foot, or casting them out of our Gates and Ports.  
8. The Sectaries are guilty of unsufferable Insolences, horrible affronts to Authority, and of strange outrages, having done those things, that all things considered▪ no story of former ages can parallel; and here I have so large a field that I might write a Book in Folio upon this head, but I will only give a touch upon the particulars, and refer the Reader for further satisfaction to their own Books. 1. Some of the Sectaries have spoken and written that against the Laws of the Land, both Common and Statute, as I believe neither Papists, nor any English men ever did before them: I have read divers passages of this kind, in divers Pamphlets within these two last years, as in some books written against Master 
* A help to the right understanding of a Discourse concerning Independency, page 2, 3.  Pryn, but above all, Lieutenant Colonel Lilburne in his Just man's Justification, page 11, 12, 13, 14, 15. and A Remonstrance to their own House of Commons, page 13. 15. 19 damns the Common Law as coming from the Devil, and being the great bondage of England, the Norman Yoke, as the Reader may easily see by these words. That which is the greatest mischief of all, and the oppressing bondage of England ever since the Norman Yoke, is this, I must be tried before you by a Law called the Common Law that I know not, nor I think no man else, neither do I know where to find it or read it; and how I can in such a ●as● be punished by it, I know not: such an unfathomable gul●e have I by a little search found the Law practices in Westminster Hall to be, that seriously I think there is neither end nor bottom of them, so many uncertainties, formalilities, punctilioes, and that which is worse, all the en●ries and proceedings in Latin, a Language I understand not, nor one of a thousand of my native Countrymen, so that when I read the Scripture, it makes me think that the practices in the Courts at Westminster flow not from God nor from his Law, nor the Law of Nature and Reason, no nor yet from the understanding of any righteous, just or honest men, but from the Devil, and the will of Tyrants. The King's Writs that summons a Parliament, implying the establishment of Religion, shows that we remain under the Norman yoke of an unlawful power from which we ought to free ourselves. Ye know the Laws of this Nation are unworthy a free people, and deserve from first to last to be considered, and seriously debated, and reduced to an agreement with common equity and right reason, which ought to be the form and life of every Government. Magna Charta itself being but a beggarly thing, containing many marks of intolerable bondage, and the Laws that have been made since by Parliaments have in very many particulars made our Government much more oppressive and intolerable. The Conqueror erected a trade of Judges and Lawyers to sell justice and injustice at his own unconscionable rate, and in what time he pleased; the corruption whereof is yet upon us, from which we thought you should have delivered us, we cannot but expect to be delivered from the Norman bondage, and from all unreasonable Laws made ever since that unhappy conquest; By which passages 'tis evident the Sectaries aim at a total change of the Laws and Customs of this Kingdom. 2. They have spoken and written much against the King, speaking of him as a Delinquent, terming him the great Delinquent: and that he should not come in but as a Delinquent; when news hath been of messages and gracious offers from the King, and when his late Letter to the City was spoken of, they have slighted all, saying we can have them without him, and what can he do for us? he is a Delinquent. They have taken one of his titles from him and given it to that unworthy mean man Lilburne, styling him defender of the Faith; they have taken other of his Titles, as Sovereign, Liege Lord, Majesty, Kingship, Regality, and given them to the H. of Commons, and to the common people, making the Universal people to be the King & Creator, and the King their mere creature, servant and vassal; and as they have taken from him his Titles, so his power, denying him all Legislative power, and to be one of the Estates of Parliament, yea they have pleaded for the King to be deposed, and justice to be done upon him as the grand murderer of England, and not only that he should be beheaded, but the Kingdom also, viz. this Kingdom deprived of a King for ever, and Monarchy turned into Democracie. And as they have endeavoured to strip him of all his Titles and power as a King, so to take from him all privileges as a man and a Christian, speaking against Ministers praying for him, and that he should be excommunicated from all Christian society. For proof of which particulars let the Reader read over the late 
* A Pamphlet so styled by the Sectaries.  Remonstrance of many thousand Citiznes to their own House of Commons, and among other passages, that in page 6. It is high time we be plain with you: we are not, nor shall not be so contented that you lie ready 
☜  with open Arms to receive the King, and to make him a great and a glorious King. Have you shook this Nation like an Earthquake to produce no more than this for us? We do expect according to reason that you should in the first place declare and set forth King Charles his wickedness open before the world, and withal to show the intolerable inconveniencies of having a Kingly Government, from the constant evil practices of those of this Nation, and so to declare King Charles an en 〈…〉 my, 
☞  and to publish your resolution never to have any more, but to acquit us of so great a charge and trouble for ever; and to convert the great rev 〈…〉 w of the Crown to the public treasure, to make good the injuries and injustices done heretofore, and of late by those that have possessed the same; and that we expected long since at your hands, and until this be done, we shall not think ourselves well dealt withal in this original of all oppressions, to wit, Kings. The Just man's Justification, page 10. I wish with all my soul the Parliament would seriously consider upon that Law, Who so sheddeth man's blood, by man shall his blood be shed, that so wilful murderers might not escape the hand of Justice, but especially that they would think upon the grand murderer of England; for by this impartial Law of God there is no exemption of Kings, Princes, Dukes, Earls, more than of fishermen, etc. The Arrow against all Tyrants, page 11, 12. Sovereignty challenged by the King is usurpation, illegitimate and illegal, etc. The power of the King cannot be Legislative, but only Executive. So overton's Defiance to the House of Lords: overton's Petition and Appeal to the High and mighty States, the Knights and Burgesset in Parliament Assembled England's Legal Soveraign● power: The last warning to the Inhabitants of London, with divers such like. 3. The Sectaries have spoken, written, done much against the House of Peers, the supreme Judicature of this Kingdom, that House which gives to the Parliaments of England▪ the denomination of the 
* Not but that the Commonsa●e a pa●t of the High Court of Parli. as well as the Lords, and assembled in the High Court of of Parlia. too, both making one high court of Parliament, only I mention this privilege of a Court of Record and power of judicial trial by oath against the Sectaries who so underv●l●e the power of the Lords in their Pamphlets, and ordinary discourses.  High Court of Parliament, as 'tis a Court of Record, and having power of judicial trial by oath, etc. of the greatest subjects of this Kingdom in the greatest matters, as life, estates, liberty, whose Tribunal and Power hath ever been acknowledged and dreaded in this Kingdom in all times by the greatest Peers and persons of the Land, and when questioned by them, have given all high respect and humble submission, as we see that great Favourite the Earl of Strafford did; yet this Supreme Court hath been by word and deed so used by base unworthy sons of the earth, as the 〈…〉st Court in England, or p 〈…〉 jest Constable never was till these times; and certainly the ages to come who shall read the History of these times, and the Books of the Sectaries written this last year against the House of Lords, will wonder at our times, and inquire what exemplary punishment was done upon them: The facts of some Sectaries (abetted and pleaded for also by other of their fellows) have been these. 1. Refusing upon the Summons, Warrants of the House of Peers to appear before them, and resisting to the utmost, so that the Officers have been necessitated to drag them and bring them by force, as Overton, who in print is not ashamed to relate it: 〈◊〉. When they have been committed and under custody, refusing to be brought by their Keepers to the House of Peers upon command of the House, to answer to their charge, as Lilburne did, keeping his chamber shut, refusing to come forth, and resisting to the utmost, so that glad to carry him by power to the House of Lords, which relation also Lilburne hath printed. 3. In refusing to answer any questions put them by the House of Peers. 4. In refusing to kneel at the Bar in token of any submission to the House, or to be uncovered. 5. In appealing from, and protesting against the House of Peers, and any power they have over them both by word of mouth and writing drawn up, and thrown into the House. 6. In stopping their ears in a contemptuous manner, that they would not hear their charge read. 7. In reproving, saucy taking up, and reproaching the House of Peers to their faces in the House. 8. In Petitioning the House of Commons for justice against the House of Peers, and for reparations of damages, using many reproachful words of that Right Honourable House even in their Petitions, as is to be seen in overton's, John Lilburnes and Elizabeth Lilburnes Petitions. 9 Threatening the House of Peers what they will do against them if they maintain their power and honour, and what the house of Commons will do. 10. Stirring up and inciting the common People also to fall upon them, to pull them down, and overthrow that House. The Speeches and writings of the Sectaries against the House of Peers within this last six months or thereabouts, ever since the commitment of Learner about The last warning to the inhabitants of London, are fearful and strange (many Pamphlets having been written in that time) tending apparently to the total overthrow of the House of Peers, and of having any Lords in this Kingdom, denying them all Legislative and Judicial Power, and giving it all to the House of Commons, or rather to that Beast of many heads, the common People, allowing the Commons only so much as they please, and for so long, making them their mere deputies and servants at will, I shall give the Reader a few passages out of their Books, and refer for further satisfaction to the Books themselves. A Pamphlet entitled The Just man in Bonds, writes thus, pag. 1. The power of the House of Lords is like a shallow uneven water, more in noise then substance, no natural issues of Laws, but the extub●rances and mushrooms of Prerogative, the wens of Just Government, putting the body of the people into pain, as well as occasioning deformity, Sons of conquest they are and usurpation, not of choice and election, intruded upon us by power, not constituted by consent, not made by the people from whom all power, place, and office that is just in this Kingdom ought only to arise. A Pamphlet called A Pearl in a Dunghill, pag. 3, 4. speaks thus: And why presume ye thus, O ye Lords? Set forth your merit before the people, and say, For this good it is that we will reign over you. Remember yourselves, or shall we remember ye? Which of you before this Parliament minded any thing so much as your pleasures? Plays, Masques, Feast, game's, Dance? etc. What good have you done since this Parliament, and since the expulsion of the Popish Lords and Bishops? where will you begin? It was wont to be said when a thing was spoiled, that the Bishop's foot had been in it; and if the Lords mend not, it will be said of them, and justly too. For what other have they been but a mere clog to the House of Commons in all their proceedings? How many necessary things have they obstructed? How many evil things promoted? What devices have they had of prudentials and Expedients, to delay and pervert what is good, and subtle policies to introduce things evil? The Pamphlet called An Alarm to the House of Lords, pag. 4. speaking of the Lords imprisoning Lilburne, and removing him from Newgate to the Tower of London, saith, Whether to murder him privately from the people's knowledge, we cannot tell; but we judge little less: And in pag. 5. speaking of the Lords giving order that none must see Lilburne in the Tower, but they must first given in their names, & the places of their habitation, uses these words, An act so unreasonable and destructive to us, that we cannot but take notice of it, and let you know, That we cannot, neither will we suffer such intolerable affronts at your hands. If timely cautions will not avail with you, you must expect to be bridled; for we are resolved upon our natural 
☜  Rights and Freedoms, and to be enslaved to none, how Magnificent soever with rotten Titles of Honor. For do you imagine there is none abroad of his mind, who though he were dead, and destroyed by you, would prosecute those works and discoveries of the People's Rights, which he hath begun? Yes, more than you are aware of, that can, nay, and are resolved to paint forth your Interest to the life, if you will not content yourselves the sooner with what's your own, and leave the Commoners to the Commons. The Remonstrance of many thousands to their own House of Commons, pag. 6, 7. speaks thus to them: Ye must also deal better with us concerning the Lords, than you have done: Ye only are chosen by us the People, and therefore in you only is the power of binding the whole Nation, by making, altering, or abolishing of Laws: Ye have therefore prejudiced us, 
☜  in acting so, as if ye could not make a Law without both the Royal assent of the King (so ye are pleased to express yourselves) and assent of the Lords; What is this but to blind our eyes that we should not know where our power is lodged, nor to whom we apply ourselves for the use thereof; but if we want a Law, we must await till the King and Lords assent? yet ye knowing their assent to be merely formal, as having no root in the choice of the people, from whom the power that is just must be derived, do frequently importune their assent, which implies a most gross absurdity. For where their assent is necessary and essential, they must be as free as you to assent, or descent, as their understanding and consciences shall guide them, and might as justly importune you as you them. Ye ought in conscience to reduce this case also to a certainty, and not to waste time, and open your counsels, and be liable to so many obstructions as ye have been, But to prevail with them (enjoying their Honours and possessions) to be liable, and stand to be chosen for Knights and Burgesses of the people, as other the Gentry and Freemen of this Nation do, which will be an obligation upon them, as having one and the lame interest, than also they would be distinguished by their virtue and love to the Commonwealth, whereas now they Act and Vote in our Affairs but as Intruders, or as thrust upon us by Kings to make good their Interests, which to this day have been to bring us into a slavish condition to their wills. Lilburne in his F 〈…〉 s freedom Vindicated, p. 7, 8, 9 speaks thus, I must be forced to d●nce attendance contrary to Law, to answer a Charge without for 〈…〉 or fashion in Law at the Bar of the House of Peers, who know very well, or at least might know, that I knew as well as any of themselves their power, jurisdiction, and Prerogative Fountain from whence they spring; and calls the Lords the mere Creature of the people's Creature, the King; and the common people the earthly Lord and Creator of the Lords Creator; and saith that in the Honourable House of Commons alone by right resides the formal and legal supreme power of England. Overton in his Arrow shot into the Prerogative Bowels of the Arbitrary House of Lords (as he calls it) shows page 10. how he denied subjection to the Lords, affirming, that if their Officers had sh●wn a thousand such Warrants to him as they did, he would have accounted them all illegal, Antimagisteriall and void in Law, as having no power over Commoners which are not their Peers, and thereupon stirs up the people to Arm themselves, fortify their houses, to ●eat, wound, and kill their officers that come to fetch them before the Lords, and then turns his speech to the House of Commons, Why therefore should you of the Representative body sit still and suffer these Lords thus to devour both us and our Laws? Be awakened, arise and consider their oppressions and encroachments, and stop their Lordships in their ambitious career, for they do not cease only here, but they soar higher and higher, and now they are become Arrogators to themselves of the natural sovereignty the Represented have conveyed and issued to their proper Representors, even challenge to themselves the title of the supremest Court of judicature in this Land, and in page 11, 12. Overton saith further, Therefore the Sovereign power extending no further than from the Represented to the Representors, all this kind of sovereignty challenged by any, whether of King, Lords, or others, is usurpation, illegitimate and illegal, and none of the Kingdoms or peoples, neither are the people thereto obliged: Thus seeing the Legislative power is only from the Represented to the Representors, and cannot possibly further extend, the power of the King cannot be Legislative, but only Executive, and he can communicate no more than he hath himself, so that his mere Prerogative creatures cannot have that which their Lord and Creator never had, hath, or can have, namely the Legislative power: Indeed all other Courts might as well challenge that Prerogative of Sovereignty, yea better than this Court of Lords. But and if any Court or Courts in this Kingdom should arrogate to themselves that dignity to be the Supreme Court of Judicatory of the Land, it would be judged no less than high treason, to wit, for an inferior subordinate power to advance and exalt itself above the power of the Parliament. The same Overton in a Pamphlet entitled A Defiance against all Arbitrary usurpations either of the House of Lords or any other, page 5. saith, And though I be in their Prerogative clutches, and by them unjustly cast into the prison of Newgate for standing for my own and my Country's rights and freedoms, I care not who lets them know that I acknowledge non● other to be the Supreme Court of Judicature of this Land but the House of Commons, the Knights and Burgesses assembled in Parliament by the voluntary choice and free election of the people thereof, with whom and in whose just defence I'll live and die, maugre the malice of the House of Lords; and in page 18. he in way of de●ision calls the Lord's House the Superlative House, and speaking of the Lords laughing at his answers, he saith of that House such carriage such a Court; For indeed Comedies, Tragedies, Masks and Plays are more fit for such idle kind of men. And above all other Demonstrations of the outrageous insolences of the Sectaries against the House of Peers, let the Reader peruse that Pamphlet entitled An Anatomy of the Lords tyranny and injustice exercised upon Lieutenant Colonel Lilburne, which is throughout insolent both for matter and manner, particularly page 12, 13. Lilburne writes that he being in the painted Chamber, desired Master Brisco, one of his Keepers, to go and tell the Lords from him, that seeing they had the impudency and boldness to tread the Laws and Liberties of England under their feet, and did so contemn and undervalue the authority of the Honourable House of Commons to whom he had appealed, as yet to go on in their illegal courses with him, with whom by Law they had nothing to do, that he must be forced in the highest nature he could to contemn and despise their proceedings; and therefore was resolved not to come to their Bar without a forcible compulsion and to come in with his hat on his head, and to stop his ears when they read his 
☞  charge in detestation, and bearing witness against their usurpations and injustice, page 14, 15. Lilburne writes he thus spoke to the Lords. And my Lords I tell you to your faces, that by right the House of Commons are your Judges as well as mine in this case, and I do not doubt but to live to see the day that they will make you to know whether you will or no, that they are so, and 
☞  of their justice and protection I do not in the least doubt: And therefore my Lords seeing you have dealt so illegally and tyrannically with me as you have done; I now bid defiance to your power and malice to do the worst you can. And therefore my Lords I protest here before the God of Heaven and earth, if you shall be so unworthy as to persevere in endeavouring the destruction of the fundamental Laws and Liberties of England, as at present you do, I will venture my life and blood against you to 
☞  oppose you with as much zeal and courage as ever I did any of the King's party, that you set us together by the ears with: page 21. Lilburne saith all his catriage and expressions before the House of Lords in the case now betwixt them to be as justifiable by the Law of this Kingdom, and in the eyes of all understanding men as for a true and just man to draw his sword, and cut the thief or rogue that sets upon him upon the highway on purpose to rob 
☞  him of his life and goods, and in page 23. he earnestly beseeches the Honourable Committee to remember the Commoners, and improve all their interest to punish, or at least effectually to curb the Lords House.  
Thus the Sectaries in their Petitions and all their Pamphlets printed, speaking of the Lords House and of their proceedings, they give such kind of terms as these, Barbarous, Tyrannical, Arbitrary, Illegal, unjust dealings, worse than the unjust Stat-chamber itself, Insolent unheard of usurpations, intrusions, and many such like. And in divers Pamphlets now of late the Parliament being spoken of, is understood only the Commons of England, & they called the Parliament by way of exclusion of and opposition to the H. of Peers, and Books written on purpose and dispersed, given freely to stir up the people to adhere to the Commons as considered apart and distinct in interest, power from the Lords, with unworthy reflections upon the Lords, as The last warning to all the Inhabitants of London, p. 7. Mind your own good, and cleave fast to the House of Commons, let no sorcery or sophistry divide you from them, the Lords are not to go before the Commons in determining what concerns the Nations; their large answer to your last City Petition for Church-government, and suppression of Conventicles insinuates they would allure you from the Commons; therefore observe them watchfully, and trust them accordingly. So A word in season to all sorts of well-minded people in this distracted Nation, with Answers to the City Remonstrance, and divers other Pamphlets, 4. The Sectaries have been guilty of and daily are of abusing, contemning, and taking away the power of the House of Commons given it by the Laws, Constitutions and Customs of this Kingdom, and though in many Pamphlets (especially this last year) they cry up the House of Commons, and seem to give them not only their own power, but the power of the King and House of Lords, making both them mere cyphers; yet it will be found by many of their principles laid down, they have destroyed the House of Commons, and do break their Privileges, speak their pleasure of them both by words and writing as often as they please. Many Pamphlets and whole Books have been written by Sectaries against the House of Commons itself, (and not only against Committees or particular Members) charging the House with tyranny, injustice, oppression, horrible pride, seeking of particular interests, Arbitrary Governm 〈…〉, breaking of Magna Charta, and going against the Liberties of the subject, resembling them to the Star-chamber, High Commission Court, to Strafford and Canterbury, refusing to answer any questions upon the command of the House, scorning to Petition the Commons either to sue for their favour, or to acknowledge their justice; and after such favour shown as to release without petitioning, yet taxing them with dishonesty, and demanding reparations for imprisonment; for the abundant proof of which I refer the Reader to many Pamphlets written by Sectaries, as England's Birthright, The Copy of a Letter from Lieutenant Colonel Lilburne to a friend, Lilburnes Innocency and truth justified; England's lamentable slavery, with other Letters printed about that time: Another word to the wise, written by M. John Musgrave: A Pamphlet entitled An exact collection of the Parliaments Remonstrances, Declarations, etc. A Remonstrance of many thousand Citizens and other free, borne people of England to their own House of Commons; out of which I shall faithfully transcribe some passages, that the insolences of the Sectaries against the House of Commons may be observed. Lilburn in his Letter to his friend writes thus, page 1, 2. That Master Corbit being in the chair, and telling him he was commanded by the House to demand a question of him, Lilburn instead of answering him, desired to know the cause of his commitment, and M. Corbit replying, the House was not bound to declare unto him the cause of his commitment, thereupon Lilburne answered, Then I have been a long time mistaken, for had I thought that the Parliament had had no rule but their own will to have walked by, I should never have drawn my sword for them; and for my part I knws no difference betwixt tyranny and such proceedings; therefore I pray read the Petition of Right, and the Act made this present Parliament that condemned the Star-chamber and High Commission. Page 5. he writes as follows, Time was when the Parliament had to do with the King, and had the Bishops, Star-chamber and High Commission to pull down, they would own me and do me justice, etc. but having served their own turns of me, I never could have justice from them since, though I think I have been as faithful a servant to the Commonwealth as any they ever employed; and whereas Magna Charta saith, justice and right we will deny to 〈…〉 or we will defer to none, yet have I waited these four years upon them at great expenses, and cannot get them to put their own Votes in execution; and if this be according to Magna Charta, let the world judge. And p. 10. speaking of the H. of Commons committing him, saith, O brave times, and brave justice? and yet for all this, I say, my 
☞  resolution is to stand fast in the liberty and freedom wherewith Magna Charta and the Petition of Right and several Acts made this present Parliament, as also divers late Declarations have made me free, and not to be entangled again with any yoke of bondage that shall be hung about my neck by any kind of Tyrant by what name or title soever he be dignified or distinguished.  
Master Musgrave a great Separatist (as he shows himself in many passages of his Book entitled Another word to the wise) writes thus of the House of Commons. Courteous Reader, thou mayst very much wonder at the delatory and slow proceedings of the House of Commons in doing justice and right, from whom the Commons of England may justly expect more then from any Judicatory, being they are immediately chosen by them; and to speak properly are no more but their Stewards and servants, for whose good and benefit all their actions ought to be extended: Yet by their poceeding daily we see 'tis in vain to expect justice from them, so long as they are linked and glued in factions each to 
☜  other by their private interests in their great places, which ties all such amongst them to maintain one another in all their unjust ways, and to oppress and crush us as much as they are able, all the prosecutors of just and righteous things, and so to bar and stop justice that it shall have little or no progress, divers of them and their creatures, Sons, Brothers, Uncles, and Kinsmen, and Allies in the sub-Committees, having already committed so much unjustice that they are undone in their blazed honour and illgotten estates, if justice should run in its native lustre and full current, and of necessity they and their great places would quickly be destroyed. O therefore that the Freemen of England had but their eyes open to see the mischief of Members of the House of Commons (men of their own election and choosing to sit in the supreme Court of England) to be entangled themselves, or intermeddle with any other place whatsoever, then that whereunto their Country have chosen them; what a shame is it to see the mercenary long gownsmen of the House of Commons to run up and down like so many ●ackney Pettifoggers, from Bar to Bar in Westminster Hall to plead before inferior Judges? and besides how can such great practisers choose but mercinarily be engaged to help their clients over a stile, in case that ever they have to do with any of their own Committees? and besides what is this else but to sell justice for money? Besides, what a snare is it to the new Judges (who are placed in the room of those that have bought, sold, and betrayed the lives, liberties, estates of all the free Deni●ons of England) to see three or four eminent Lawyers, Members of the House of Commons come before them ●n an unjust cause, when they consider, that if they should displease them, it partly lies in their power to turn them out of their places, being they are (as it were) wholly made Judges by the House of Commons, and nominated by the Lawyers therein: we profess seriously that to pull the gowns over these mercenary men's ears, and for ever to throw them out of the House of Commons as men unfit to ●it there, or to plead at any Bar in England is too little a punishment for them, and the same (we conceive) do they deserve that are Members of the House, and take upon them to sit as Judges in inferior Courts, by means of which they rob the freemen of England of the benefit of any appeal in case of injustice, because they have no where to appeal to but the Parliament, where they sit as Judges in their own cause, which is a most wicked intolerable and unjust thing in any Judge whatsoever: we hope shortly that if these men be not ashamed of their evil herein, some honest and resolute hearted English man will be so bold as publicly to post up their names as destroyers of 
☞  the Kingdom. And as great an evil 'tis to the Kingdom for Members of the House of Commons to take upon them to be fingerers and Treasurers of the public money of the Kingdom, because they are thereby in a condition to fill their own coffers, and do what wrong they please, or else how comes it to pass that so many of their children are so richly married of late that were but mean before? (and no man knows how to call them 
☞  to account, unless they deal with them as the Romans sometimes dealt with their Senators, or, as the Swissers dealt with their Tyrants) for the money is the Kingdoms, and not the Members of the House of Commons; and the Kingdom ought in justice, reason, and right, to have a public, punctual, and particular account of it; and therefore it ought not to be in the hands or fingers of those that are able to make so great a faction, as are able to protect them from justice, and an exact account. O that that gallant man Lieut. General Cromwell (to whom the Kingdom for their preservation under God oweth so much) would a little more deny himself, and cease to be a stalking horse, and a dangerous precedent of most dangerous consequence to these wicked mercenary Pluralists, Non, residentary great place men, for whom an Hospital of any great consequence cannot fall but they must be Governors of it; nor a petty place in the petty bag office, but they must get into it: which men, if the Kingdom would rightly consider it, have just cause to disclaim as none of their Patrons, but proclaim as their enemies and destroyers, being pecuniary self-seekers. For so long as Parliament men can get into their hands the riches and treasures of the Kingdom, and live like Kings and Emperors, and like lawless men, 
☜  none such being of God's creation, there will never be an end of this Parliament, which by its everlasting continuance, by the abuses of lawless and rotten-hearted men, will become the most absolute burden and greatest oppression that ever was upon the 
☜  people; when as in times by past, it used to be their only remedy from their oppression and oppressors. In a Pamphlet entitled, Yet another word to the wise, there's a Letter directed To Master John Musgrave, chosen to present the Country's greivances to the House of Commons, which Letter speaks thus. But the House of Commons instead of hearing and redressing your greivances, have added new greivances unto those which formerly you have suffered in their own quarrel against the common enemy, they have unjustly imprisoned you these last twelve months, protected Traitors among themselves from the Law, etc. Yet we shall rather with tears seek their repentance then their persisting in such courses, seeing they are placed in lawful authority, and have a good Cause, though they seek too much their own, etc. And as for their lamentable submission to the Bishop's servants the Presbyterian Synodians in establishing that will-worship and Popish maintenance, which now themselves do well know to be jure diabolico, through these blind guides their Diviners and Soothsayers inability to answer their Queres whereby to prove themselves jure divino, surely if they will notwithstanding obstinately persist in such wilful, dangerous, and unwarrantable courses, they will doubtless show themselves to be fighters against God, his truth and people to their own destruction without speedy conversion. In a Pamphlet entitled Liberty against Slavery, there's a Letter written by a Sectary called An excellent Letter, written by a prisoner to a worthy Member of the House of Commons, where are these passages: O, where is justice? may not these royal plunderers as well justify all their Robberies and Depraedations, as either our House of Commons or the House of Peers these 
☞  kinds of imprisonments and commitments? Nay, is it not the greatest injustice when done under the colour of justice. Sir, I assure you, it were less grievous unto us to die at once then to be thus enslaved and famished in your cruel prison houses, where we are exposed to all misery, contempt, obloquy and scorn of the worst men, and thereby the hearts of our wives and aged Parents broken with grief. Sir, be pleased to consider how by these and the like doings the affections of many thousands of people is estranged from you, who have formerly adventured all to uphold you in your authorities; and if this course be continued, we shall not, we cannot think and say less than that the Parliament (and not the Prerogative) makes us a bondage and miserable people. And some already do not spare to say that the Parliament is now become the burden of the Kingdom. You were 
☞  entrusted by the people for their good, and not for the continuation of their thraldom; let us then have justice, which without showing yourselves to be most unjust men, you cannot any longer deny us. The Pamphlet entitled England's Birthright, page 33. speaking of the Commons in Parliament, saith, By which manifest abusing, negligent, and not true using the Laws, oppressions, mischiefs, greivances, are no less (if not far more) increased than they were before the Parliament began; and many times by the powerful interest of a faction in the Parliament to save some 
☞  one, two or three of their Members undeserving credits, they so violate the known, unrepealed and declared Law of the Land, yea and their own Votes, Ordinances, Declarations and Protestations, as if they had never made them: I say, all these things considered, ought not the free men of England, who have laboured in these destroying times both to preserve the Parliament and their own native freedoms and birthrights, not only to choose new Members where they are wanting once every year, but also to renew and inquire once a year after the behaviour and carriage of those they have chosen. Lilburne in that Pamphlet of his called Innocency and Truth justified, page 75. speak● thus of the House of Commons▪ But it may be you will say the House of Commons is not at leisure by reason of public; I answer, less than an hours time will serve my turn in this particular, and 'tis very strange in 5. year's space so much time cannot be found from the public to transmit my business; sure I am they can find time enough to settle great & rich plac● upon some of themselves, and to enjoy them for all their own Ordinances to the contrary; yea, and I know some of them hath plurality of places, and I say the thing I desire of them is more justly my due then any of their great places are theirs, and therefore I hope they have no true cause to be angry with me for craving justice at their hands; And page 37. I am absolutely of this mind, that neither a Committee of the House of Commons, nor the whole House of Commons together can justly imprison me, or any other contrary to a Law which at present there is not some Ordinance made both by them and the Peers public at present to overthrow it. But I have several times been imprisoned by the Committees, and by Vote of the House of Commons itself contrary to a known Law made this present 
☜  Parliament by themselves, against which there is at present no Ordinance published and declared by them and the Peers for the Cognizance of: Ergo, I say they are tied in justice according to tenor of this Law, to give me reparations against those persons that were chief instruments either in Committees, or in the House of Commons itself, to Vote and take away my Liberty from me, contrary to this Law, and for my part I do accordingly expect my reparations for my late causeless molestations and 
☜  imprisonments. A pamphlet entitled A Remonstrance to their own House of Commons, page 11. speaks thus to the Honourable Commons. For we must deal plainly with you, ye have long time acted more like the House of Peers than the House of Commons: we can scarcely approach your door with a request or motion, though by way of Petition, but ye hold long debates, whether we break not your Privileges: The King or the Lords pretended Prerogatives never made a greater noise, nor was made more dreadful than the name of Privilege of the House of Commons. Your Members in all Impositions must not be taxed in the places where they live like other men: Your servants have their privileges too: To accuse or prosecute any of you is become dangerous to the prosecutors. ●e have imprisonments as frequently, for either witnesses or prosecutors, as ever the Star-chamber had; and ye are furnished with new devised arguments to prove, that ye only may justly do those gross injustices 
☞  which the Star chamber, High Commission, and Council board might not do, Ye now frequently commit men's persons to prison without showing cause: Ye examine men upon interrogatories and questions against themselves, and imprison them for refusing to answer: Ye have entertained to be your Committees servants, those very prowling Va●le●s that were employed by those un just Courts, who took pleasure to torment honest conscionable people, yea, vex and molest honest men for matters of Religion and differences with you and your Synod in judgement, and take upon you to determine of Doctrine and Discipline, approving this, and rep 〈…〉 thing that, just like unto former 
☞  ignorant politic and superstitious Parliaments and 〈…〉 cations. So page 17. Truly 'tis a sad thing, but too true, a plain quiet minded man in any place in England is just like a harmless sheep in a thicke●, can hardly move or sti● but he shall be stretched and lose his wool: such Committees have ye made in all Cities and Countries, and none are so ill used as honest godly men. Ye● have now ●are full 5. years, which is 4. years longer than we intended, for we could choose you but for (at most) one year; and now we wish ye would publish to all the world the good that you have done for us, the liberty you have brought us unto, etc. And if y● believe there is a God, ye must believe it, and if ye do believe it, consider the way 〈…〉 ye have 〈…〉 d, and truly repent, show it by w 〈…〉 ing contrary to what ye have done, or purposed to do, and let us quickly and speedily 〈◊〉 thereof; for God is a God that taketh v●nge 〈…〉, and will not suffer you to go on to your rui 〈…〉.  
And 〈◊〉 in these and 〈◊〉 other printed passages, the Sectories 〈◊〉 their in sol 〈…〉 against the House of Commons, so they declare their insol 〈…〉 in several other particulars, as  
First, in going with a high hand against Votes passed in that House; for instance, when a passage in a Letter sent 〈◊〉 the House of Commons after Naz●by fight about liberty of conscience, was upon debate Voted and Ordered by the House to be left out, and was not in the Copies printed by co 〈…〉 d of the House; the Sectaries presently printed that passage, and besides bare printing it, did it with a blaming of them who lest it out in the Letters printed, and being printed it was set up upon Church doors to make it more public, viz. the Churches of greatest resort of people, as at Stepny at the time of Master Burroughs preaching, and printed in a sheet with some motives to the Presbyterians for liberty of conscience at the end of it, as a passage in such a Letter written by such a man (whose name I forbear printing,)  
Secondly, in scoffing at and writing against the privileges of Members of the House of Commons, and declaring themselves against those provisoes of exemptions made of Members in the House of Commons upon any Ordinances, as that of Accounts, etc. declaring, they are as free as any Members of that House, and that they ought not to be in bondage to any Law o● Ordinance that they will not stand to, declaring against theirs and their servants freedom from arrests, suits, etc. divers scoffing passages to which purpose the Reader may ●inde in Lilbur●s innocency and truth justified, and other Pamphlets above named.  
Thirdly in taking notice of publicly, and publishing in pri●t matters in the House under debate and deliberation there, before agreed on and resolved, yea and speaking their pleasure of such things, and branding the Members who have brought in, or spoken to such things, of which there are many instances, as in the Ordinance for the preventing of the growing and spreading of Heresies, Blasphemies, brought into the House of Commons, they printed it, they made Observations▪ Animadversions, Queres, Invectives against it, spoke against those worthy Members by name who presented it, and all when it was but newly under debate; for proof of all which particulars let the Reader look upon these, following Pamphlets: S 〈…〉 e mo●●s● and ●umble Queres concerning a printed paper entitled An Ordinance presented to the Honourable House of Commons, for the preventing of the growing of Heresies: A D 〈…〉 to the Bill for preventing the growth and spreading of Heresies. Some brief Observations upon the foregoing Ordinance.  
Master Burtons' Conformities Deformity, Pag. 17. overton's. Arrow against all Tyrants, pag. 12. 13, 14. of which Ordinance yet but under debate in that House this Overton writes, That by the powerful agitation of Master Taet and Master Bacon, two Members of the House, a most Romish Inquisition Ordinance had obtained admission into the House, there to be twice read, and to be referred to a Committee, which is of such a nature, if it should be but confirmed, enacted and established, as would draw all the innocent blood of the Saints, from righteous Abel unto this present upon this Nation, and fill the Land with more Martyrdoms, Tyrannies, Cruelties and Oppressio 〈…〉, then ever was in the bloody days of Queen Mary, yea or ever before or since: For I may boldly say, that the people of this Nation never heard of such a diabolical, murdering, devouring Ordinance, Order, Edict o● Law in their Land, as is that. So when the Assemblies last Petition about Church-Government was in the House under debate, Master Salt 〈…〉 arish takes notice of it, prints is, writes against it.  
Fourthly, In a contemptuous carriage to the commands of the House of Commons, in refusing to answer any questions propounded, and instead of answering, charging the House of Commons with injustice, etc. as is to be seen in a Letter of Lilburnes to his friend (and divers other Pamphlets. Yea Lilburne in a Book lately printed, even since his Appeal from the Lords House was accepted by the Commons (as himself saith) and he so favourably and patiently heard by the Committee of the House of Commons to consider of the privileges of the Commoners of England, as appears by a wicked Pamphlet entitled An Anatomy of the Lord● Tyranny and unjustice exercised upon Lieutenans Colonel Lilburne) brands the House of Commons with injustice, ingratitude, saying page 20. of London's liberty in chains discovered, that he could never in his life enjoy justice from the House of Commons, although (saith he) I have wa●ted upon them therefore this six years, and followed them as close as any man (I think) in England: and I have been as serviceable to the Commonwealth of England in my place and condition, as any one man whatsoever that site in that House; though I have been ungratefully dealt with by them as ever man in England was.  
Fifthly, In opposing the power of the House of Commons in meddling with matters of Religion, making any Laws, Ordinances or Orders in reference to matters of Church-Government. Master John Goodwin first preached against their power in this kind, because they were chosen by the common people of the Land, worldlings, profane persons, ignorant, etc. who having no knowledge in Religion, and so likely to choose such as themselves, were unfit for such a work: and afterwards in print being charged with it by Master Prynne, as proved against him before the Committee of plundered Ministers, he justifies his Preaching; of which the Reader may see more in those Answers and Replies that passed betwixt Mr. Goodwin and Mr. Pryn, and particularly in Mr. pryn's Truth triumphing over falsehood, Epist. Dedicat. and in the Book pag▪ 106, 107, 108. The Author of the last warning to all the inhabitants of London, pag. 5. saith, That the betrusted Commons have not permitted this liberty in policy of every one worshipping God as they will, but in Justice and upon mature knowledge, that they neither are, nor can be betrusted to make Laws to rule men in the practice of Religion. The Sectaries Remonstrance to their own House of Commons (as they call the Honourable House) pag. 12, 13. speaking of matters that concern the worship of God, denys the Commons any power at a● to conclude the people in such things, It is not for you to assume a power to control and force Religion, or to force a way of Church-Government upon the people, because former Parliaments have so done; and affirms the Commons could not have such a power justly entrusted upon them by the people that trusted them. And what need any further witness? The House of Commons to their faces in the last 〈…〉 as'st Sermon before them, heard 
☜  enough by Master del a famous Sectary, and the General's Chaplain, against their power and authority to meddle in things of this kind.  
Fifthly, the Sectaries have written publicly and spoken openly against many particular Members of both Houses by name, yea against the Honourable Speakers of both Houses by name, and divers other prime eminent Members, of note as well for their estates and ranks out of the Houses, as power in the Houses, calling by name some of them Traitors, Achan●, accusing them of treason and wilful betraying of their Countries and Trusts, as the Religious Earl of Manchester, Sir Henry Vane Senior, Master Barwis; charging others by their several names with other crimes, as injustice, oppression, protecting of Delinquents, sending many thousand pounds to the King at Oxford, procuring by their public places in the House, contrary to the Selfdenying Ordinances, private and profitable places to themselves, pride and loftiness of carriage, breach of promises, giving out of the Scots that they have a wicked design, tending to the prejudice of the State. It would fill up many pages to relate all the passages in lilburn's, overton's, Master Musgra●es Books, England's Birthright, and such like Pamphlets of Sectaries against some of the Peers by name, as th●● thrice Noble and Worthy Earl of Essex●●tely ●●tely deceased, the Earl of Stamford, Lord H●●sden, and divers of the Commons, as Sir Arthur Hazelrig, Master Lilsle, Master Glyn, Master Blackstone, Master Gorbet, Master Whitaker, Master Allen, Master T●et, Master B●●on, yea they fall foul upon Sir Henry Van● the younger, Master Solicitor, Lieutenant General Cromwell, Sir Henry Mildmay, Master Holland, etc. and would have them turned out of their places, as being Nonrefidentiaries, Pluralists, strengthening others in those ways by their examples, telling them these other places distinct from their Memberships of Parliament prejudices greatly the Commonwealth, sows up their lips, makes them they dare neither speak nor do what they should, and without which 'tis hoped they would; but I must not enlarge more on this head, and therefore refer the Reader to the Books themselves to peruse the particulars at large.  
Sixthly, The Sectaries have spoken, written publicly against contested with the Committees of Parliament, the Committees of each House, both of the House of Commons and Lords: How Lilburne carried himself to the Committee of Examinations his pamphlet entitled The copy of a Letter from Li●●t. Col. Lilburne 〈◊〉 a Friend shows at large; what Master Musgraves carriage was to a Committee of the House of Commons (of which Master Li●ts was the Chairman) himself relates in his pamphlet entitled Another word to the wi●e; and in that Book he speaks against the proceedings of that Committee, and in that of all the Committees of the House of Commons, showing his reasons why he declined that Committee, and the answering of their Interrogatories: Now his words are as follows, I am blamed because I decline the Committee, how should I expect any good from them, when they dare not, or will not suffer our cause to be publicly heard and debated, but do shut their doors 
☜  against both our friends, and also against strangers, contrary to Law, yet suffer they our adversaries whom we accuse to sit with their hats on, as Judges in the cause, both permitting them, and they taking upon them to examine us. And how can I assent unto the Commits demands to bring witnesses to be examined before such a Committee as cannot, or is not authorised to administer an oath, and so consequently cannot determine or give any judgement for or against the party accused, for that all matters of fact and causes criminal are to be tried and determined by the verdict of twelve men upon solemn oaths and deposition of witnesses▪ And how can I without incurring the heinous sin of perjury, submit unto the Arbitrary proceedings and determinations of any Committee, 
☜  being bound by solemn oath and protestation to maintain the Laws and just liberties of the people; and that the Proceeding, Orders and Results of the Committees be Arbitrary, and not regulated by the Law, I need no further proof than that exorbitant and unlimited power they take upon them, and daily exercise in seizing on free men's goods, and imprisoning their bodies contrary to Law; for which, if they should, as they ought, pay 500 li. a piece, and treble dommages to every party grieved; according to the Statute of 17. Carol. made for the abolishing of the Star-chamber, I believe they would not adventure so boldly to transgress. Overton in his Pamphlet called A De●●ance against all Arbitrary usurpations either of the House of Lords or any other, p 14. 13. declares his contempt●os insolent carriag towards a Committee of the Lords House, how when he was asked by the Earl of Essex two several times whether he were a printer or no? he answered that he would not answer any questions or Interrogatories whatsoever, but would stand to the rights and properties of the people of this Nation, as also that he asked the Committee some questions, talked saucily to them, as to know where or before whom he was, What is a Committee of Lords the most supreme Court of Judicature in the Land? Gentlemen, if you be a Committee of Lords, than I appeal▪ from you.  
Seventhly, the Sectaries have carried themselves in word and deed insolently against the Parliament of England, not only (as I have fully proved) abusing apart, the House of Lords, the House of the Commons, Commit. of each House, and divers particular Members of both Houses by name, but as conjunct in their Authority Power, and that in both the senses in which the Parliament is taken, whether as we mean the three Estates in Parliament in their Legislative power, the King, the Lords, the Commons, or whether the Lords and Commons assembled in Parliament making the highest Court to punish other Courts and offenders according to Laws already made, and having a power to make Ordinances and to set out rules and directions in emergent occasions of the Kingdom till a Law can be made. Now in the first acception of Parliament the Sectaries have by word, writing, and all their proceedings (especially of late,) overthrown Parliaments, and the fundamental constitution of the three estates, King, Lords and Commons, and that in denying all Legislative power to the King and Lords, and of three Estates, leaving and making but one, cutting off both King and Lords from their unquestionable legal power according to the Laws and fundamental constitution of the Government of this Kingdom; yea indeed destroying all the three estates, taking away all the power and authority from the King, Lords, and Commons, and placing it in the universal people, giving them power to do what they will, and as often as they will, as being the Creator of all, and making the King, Lords, and Commons their mere creatures, to be disposed of as they please; and as the Sectaries are against the power of the three Estates in Parlia. to make new Laws, giving this Legislative power only to the Commons, and that to at the discretion of the people, so are they against the Laws and Acts already made by King, Lords, and Commons assembled in Parliament, having inveighed against all Laws from first to last both Common and Statute, yea against Magna Charta itself, calling it a poor and beggarly thing, below a Freeman, etc. of the proofs of which particulars, though the Sectaries Books are full, I shall only name one place in the Remonstrance of the Sectaries to their own House of Commons, page 15. where they speak thus to the Commons: Ye know the Laws of this Nation are unworthy of a free people, and deserve from first to last to be considered, and seriously debated and reduced to an agreement with common equity and right reason, Magna Charta itself is but a beggarly thing, containing many marks of intolerable bondage, and the Laws that have been made since by Parliaments have in very many particulars made our Government much more oppressive and intolerable; and in all their Books they speak against the known positive Laws of the Land, and cry out for Laws according to right reason, and for natural primitive rights, the just rights and prerogative of mankind, which as they are the sons of Adam, from him they have legitimatly derived; of which they make themselves the sole Judges, for otherwise our Ancestors who first founded this government and Laws, and the Parliaments ever since in all ages being rational men, have judged the present form of Government and the Laws to be most agreeable to Right Reason and Equity for this Nation, and accordingly have confirmed and ratified them so many times. Now if this insolent outrageous carriage of many Sectaries be well considered, it will be found Treason in the highest form, not only against the King but the Kingdom too, as my Lord Cook spoke in the case of the Gunpowder Traitors, they having plotted, endeavoured, written many Books, done many actions to overthrow the fundamental constitution and laws of this Kingdom, and that not by blowing up one Parliament, 
☜  but by their gunpowder spirits labouring to destroy all Parliaments in their constitution of three Estates for ever; and if Strafford and Canterbury for endeavouring to subvert the▪ fundamental laws of this Kingdom (though they professed ignorance in many things, and for what they did pleaded the command of the King, and carried themselves with all dutiful submission to the Parliament, not to their faces, and in the time of a Parliament endeavouring to overthrow Parliaments and Laws, and confronting them) were yet charged and suffered death; how many deaths hath Lilburne, Overton, and the rest of their fellows deserved, 
☜  who have with so much violence sought the overthrow of the three Estates and the Laws of the Kingdom, and in the stead of the Fundamental Government Laws and Constitution of this Kingdom to set up an Utopian Anarchy of the promiscuous multitude, and the ●usts and uncertain fancies of weak people for Laws and Rules; and if these audacious men and their daring books shall escape without exemplary punishment; and instead thereof, be countenanced and set free, I do as a Minister pronounce that the plague of God will fall upon the heads of those who are the cause of it.  
A●d in the second acception of the Parlia. for what hath been done by the joint power of both Houses in their Ordinances and commands, yea the power which they claim, and is expressed in the Writs by which they make such Ordinances and command obedience to them, both the Authority and the Ordinances following from that Authority are denied and reproached all kind of ways by the Sectaries; and here I have so large a field to walk in that I might make a fourth part of Gangraena in laying open the particulars of this kind, but I will only speak a few things: In the general, the Authority of both Houses of Parliament in matters of Religion and all Ordinances whatsoever tending that way, have been all violated with a high hand and trampled unde● foot with scorn and detestation openly declared against in the strangest manner that ever was in any age.  
Now for the Sectaries opposing the Parliaments Authority to establish Church-government, and to set up the true Religion, I will among many quote only three: First, colyer a Master Sectary, in his Queres p. 24. answering that question, what power, etc. saith, they have none at all; and that 'tis one of the first and greatest degrees of Antichristian tyranny, for man to assume to himself power in spiritual things, vide p. 24, 25, 26, 27, 28, 29. Secondly, Mr. Burton in his Pamphlet entitled Conformities Deformity (it being the main scope of his Book) speaks against the power and practise of this State and present Parliament to enact a Law to bind all to conformity in Religion, and makes it to be the fear of God reached by the precept of men, to be hypocrisy, idolatry, to be that which turns men away from the truth, and so from Christ, page 7. 15. and in page 12, 1●. he writes thus. A●d therefore in this time of pretended Reformation (belike the Parliament doth but pretend Reformation, because it sets not up by a Law Independency and Sectarisme, Presbyterial Government, the Directory, Confession of Faith, Catechism, being all but pretended Reformation with Master Burton) to erect this great Idol, to wi●, a power in man to prescribe Laws, and to l●gi 〈…〉 commandments for worship and Church government, and to press them upon every man's conscience: w 〈…〉 is it but with Nabuchadnezzar to erect this golden Image, and with an immortal Law of the Medes and Persians to bind all men to fall down and worship it? Or what is it, but with Jeroboam and his Council to set up the golden Calves with a strict commandment of universal conformity? none daring among all those ten Tribes openly to pro●esse the pure worship of God, saving the Prophet Elijah, to whom these seven thousand were not known: The Parliament may do well to take notice that he resembles their settling Church-government and Religion among us to Nebuchadnezars erecting his golden Image, and Jeroboams setting up the golden Calves. Thirdly, the Pamphlet entitled The tender Conscience religiously affected descanting upon a part of the Preamble of an Ordinance made by the Lords and Commons concerning suspension of ignorant and scanned alous persons from the Lords Supper, where the Parliament saith never any of God's servants since the● foundation of the world had 〈◊〉 high and strong engagements beartily and sincerely to endeavour the complete establishment of purity and unity in the Church of God than we have, charges the Parliament with speaking of blasphemy, and ask where had the Lords and Commons this large Commission to middle▪ in the affairs of King Jesus so far, etc. 2. For the Sectaries opposing all the Ordinances of Parliament in matters of Religion and tending to Religion (to say nothing now of Ordinances in civil m●tters, as the additional Ordinance of Accounts, Lillurnes Innocency, and Truth justified, page 69. the Ordinance of Excise, the Ordinances for Takes spoken against in England's birthright, page 44, 4●.) 'tis so apparent that I can give not only passages out of Books written against all the Ordinances in that kind, but relate insolent tumultuous practices contrary unto, and in scorn and contempt of the Ordinances of Parliament. There are many books and passages in books written against the Ordinance 
☜  of Tyths, as that Pamphlet called Ordinance for Tyths Dis 〈…〉ted, England's Birthright, A Copy of a Letter written to Master William Pr 〈…〉, with divers others, wherein they speak both against the thing and the Parliament, call Tyths Antichristian, Jewish, Diaboli 〈…〉, the root and support of Popery, etc. charging the Parliament with breach of ●ovenant for making that Ordinance. There are Sermons preached all the Kingdom over against this Ordinance of Tyths, that being one of their subjects commonly in all their preachings, and the Sectaries in places have abused and beaten those who have been gathering of Tyths, and themselves deny payment, and provoke others not to pay by all the means they can. A great Sectary in Bermonsey parish being called in question for nonpayment of his Tyths, by virtue of the Ordinance of Parliament, said of that Ordinance, the Parliament had made an Ordinance to rob men, and they who executed it 
☞  were thiefs and robbers. The Ordinance against men's preaching not being Ordained, how hath it been scoffed at in several Pamphlets of the Sectaries, and how do souldlers and every mechanic, not only disobey it, but put by many godly Ministers from their Pulpits preaching whether they will or no, causing many tumults and riots in Churches, yea threatening and laying Ministers by the heels for publishing it. The Ordinance for the better observation of the monthly Fast, how hath it been and is slighted by the Sectaries, spoken against as legal, popish, not observed, but things done in contempt of the Fast? and when civil Officers have questioned people for travelling, and worldly works on those days, some Sectaries have opposed them in the execution of their offices, the proof of which particular, and that of committing a Minister to prison for reading the Ordinance against Lay men's preaching, the Reader may find it in the Letters sent from the Committee of Exeter to some in London. The national Covenant taken by both Houses, and appointed by Ordinance with solemn instructions for all to take it, how fearfully is it scoffed at and jeered in many Books of the Sectaries, Arraignment of Persecution, etc. and forced Jesuitical equivocations and interpretations put upon it by many, as by Walwyn in A word more to Master Edward's, as by Cretensis in his large Preface to the Reader before his Anapologesiates Antapologias? The national Covenant is called a double faced Covenant, the greatest makebate and snare that ever the Devil, and the Clergy his Agents cast 
☞  in among honest men in England in our age: which I dare pawn my head and life so to prove it to be in a fair and public discourse against the greatest maintainer thereof in England, lilburn's London's liberty in chains discovered, page 42. The Directory established by Ordinance, is in several Books of the Sectaries spoken much against, resembled to Jeroboams calves, said to have contradictions to the Canonical Scriptures: Turner's Heavenly confidence for Zion's Saints, page 64, 65. scoffed at in a Ballad, called A Prophecy of the Swineherds destruction. The Ordinances for the Presbyterial Government, and the Government itself in the going to set it up have been preached, written against, and all manner of ways opposed by the Sectaries. What hath been more familiar and common with the Sectaries in their Pulpits and Books, then to call the Presbyterian Government Antichristian, a ●lim of Anti-christ, Tyrannical, Lordly, cruel, a worse bondage then under the Prelates, a bondage under Taskmasters as the Israelites in Egypt, besides many bitter jeers and scoffs have been made both of the Government and Ordinances, as 〈◊〉 The Arraignment of Persecution, Martin's Echo, Ordinance for ●y●●s dismounted, The last warning to all the Inhabitants of London; as also they have made disgraceful pictures of the Presbytery, one printed and joined to a paper called Several Votes of tender consciences, another to a Pamphlet called The tender Conscience religiously affected. But among all the Sectaries Books abusing the Parliaments Ordinances about Presbyterial Government, let the Reader take notice of the Pamphlet called Tender conscience religiously affected, propounding questions of weighty consequence, in which the Author descants upon the Ordinances of Parliament, and charges them with speaking blasphemy, and many other crimes, and the Ordinance for Tyths dismounted, where that Sectary speaking occasionally of the Ordinance of Parliament for the Lords Supper, saith, For indeed at the first onset it was not policy to rush such a diabolical and vill●nous invention point blank upon us, with an It is decreed and ordained by the Lords and Commons assembled in Parliament: But after a more mysterious manner of Ordination, slily intrude it upon us unawares in the godly and specious vizor of Rules and Directions, as if our Parliament men ●ad such a spiritual and holy care ●ver ●s, to give us such wholesome and 〈…〉 directions, 〈…〉 indeed under this innocent apparition in the shape of Lam 〈…〉, they are no other than ravening Woolves rending and tearing us in p 〈…〉 ces; again, this Sectary speaking of Parliament men about their Ordinance, saith, But what they are let all the people judge, let them consider whether there can be the least dram of honesty or Religion in them, or respect to the liberty of this freeborn Nation therein, seeing they lay upon us a heavier ●eake then ever was laid upon us in the days of the Bishops? It will be the greatest thraldom and bondage that ●ver the Kingdom was involved into, and by this Ordinance of the Supper, I am afraid we shall all go supperless to bed, and speaking of the Classes, Synods, he adds, if we can find no Justice there we may appeal (for sooth) to our Gods themselves, the Parliament 
☞  (life everlasting world without end) of who 〈…〉, how may we expect 〈…〉 or justice th' 〈…〉 that thus before hand w 〈…〉 with the stings of Scorpions, and grinned us between the devouring jaws of such devilish tire 〈…〉 icall Courts which will even crush our 〈…〉 s in pieces, and squeeze out our very marrow and juice, and 〈…〉 ck out our very hearts blood like so many greedy 〈◊〉? And as I have shown how the Presbyterial Government and Ordinances for it, have been by word and writing opposed, so I shall give some instances of the Sectaries insolent actings and workings against it. In London when according to command of Authority, the Ministers and people met to set up the Government, to choose Elders in Congregations, some Sectaries came into Churches when they were ●●using, and made a disturbance by objecting openly against the office, a● at A●dersga●●, and some other Churches; other Sectaries joined together, hindered the election, objecting they would not choose Elders till they had chosen Ministers first, because their Ministers were put in by the Bishops in former times, or by the Parliament of late without their formal choice; an instance of the first was at Michael crooked ●ane, where by the means of some Sectaries the Election was hindered, and is to this day, and things were carried with a great deal of confusion and tumult; an instance of the second was at Th' 〈…〉 Apostles: As some other Churches, of London, where upon the Church doors a paper was set up to give notice of Elders chosen in such places, and that they were to be tried at such a time in such a Church and that if any had any thing to except against them they should bring in their exceptions, these papers were put 〈…〉 down, and in their place a scandalous paper called several Vo 〈…〉 of 〈◊〉 consciences, having a disgraceful picture of a Presbyter, having Antichristian written by him, in the midst of the Pope and Prelate, was set up; as for instance 27. of July last on the Church door in Clement's Eastcheap, the paper about Elders was taken down, and this paper set up. At Dover in Kent, when one of the parishes was to choose Elders, the Independents and Sectaries carriage was extreme insolent, as the Reader may observe by these following passages written to me in a Letter from a Reverend Minister of that Town.  
Now for the day of Electing our Elders, if a State and the Truth were ever trodden down at once by men, it was in the preparation for that day, and the practice of it: Before the day some of them went about to persuade the people to hold their liberties, and not to bring themselves in bondage. They chose our Elders for us, and persuaded people to accept of them, and being asked by some whether they thought them fit to be Elders in their Independent Church, they answered no, nor members neither; they sp●ke evil of our best men, and accused them of wavering and malice, and when some told that if they should choose such Elders as they named, people would not be joined with them, they replied, no matter, they might then come to their Church; and when the day was come and time to choose our Elders, albeit their own Pastor was preaching in the town at the same instant, yet some of them came to our choice, and there affirmed (though not by an open outcry) yet by private persuasions to some, that we were not building the walls of Babal, and went to divers persous and got them to forbear giving their voices to Master P. telling them that they knew he would not take it, by which means we fear he will lose it; to be brief, we know that they are opposite to order, and if there be not restraint will bring all to a lawless condition, so thinks  
June 29. 1646. Your loving friend and Brother  
Eighthly, ●he Independents and Sectaries have spoken, written, and carried themselves very unworthily towards our Brethren of Scotland; the Sectaries in the Army▪ City; Country, and in all places of this Kingdom have at all tables, and in all Pamphlets and all kind of ways abused and railed against the Scots, inventing many wicked lies, raising groundless jealousies and fears of them, and that of their Kingdom and State, their Army, their Commissioners resident here, their General Assembly, of particular worthy persons by name, and as they have done thus about this two last years with all industry and subtlety employing Emissaries, so more especially since the Kings going to the Scottish Army they have bestirred themselves by their weekly Pamphleteers, by many libellous Pamphlets written on purpose, by many strange and false reports raised on purpose to incense the Kingdom against them, and to make them odious; I could fill a great book in setting down all the hard speeches the ungodly Sectaries have spoken against them in Sermons and other discourses, in transcribing out of the Sectaries Books all the bitter, scoffing, lying, railing passages written against them, in relating all strange facts, and cruel unkind dealings of that party against them; but they are so well known, and all wise men so well acquainted with them, that I need not much enlarge; only for the sake of weak ones who live remote, I shall touch upon a few things, and truly 'tis the honour of our Brethren of Scotland that the Sectaries hate them so infinitely; for would they have been false or remiss in the Covenant, and to their principles, they should have been the great favourites 
☞  with them, and might have had what they would; but because they were too honest, and not to be corrupted by any worldly thing, and they looking upon them as the great thing that letteth and will let, until it be taken out of the way, therefore they have sought to blast them and destroy them all kind of ways they could desire. They have therefore laboured to possess the people by word and writing that the Scots are a false, dishonest, self-seeking People, all for their own ends, and always were, that they comply with the King's designs, are firmly his as ever the Cavaliers were, that they will join with the King against the Parliament, a mercenary people that have got a world of money and sent it out of the Kingdom in whole barrels full, that have had more money, and now demand more hundred thousand pounds ●hen all Scotland is worth if it were to be sold, that they stood for the King to come to London, and to be disposed of by their advice for nothing else but to get great offices about him, and places at Court, that they seek nothing but to encroach upon the rights and liberties of this Nation in several of their demands, and therefore what true English man can bear it? They have given out of their Armies that they exercise strange cruelties, robberies, plunderings in the Countries notwithstanding all their great pay, and yet they have done nothing for it; what have they done almost this two last years, say the Sectaries? nay some Sectaries have given out we owe them nothing, they have had more than their pay comes to. Presently after the news came of the Kings going to the Scottish Army, there were many jealousies raised and reports given out by the Independent party, that all the forces of the Kings out of Newark were joined to the Scots, and gone along with them; that Letters were intercepted going from the King to Oxford, to wish them to holdout so many days and they should have relief, that two thousand Irish were come to join with the Scots for the King against the Parliament, that the Scots had broken the Covenant in detaining the King, and in not delivering up Ashburnham, with divers such fables, and since all along we have by that party some fine stories or other told of the Scots, as of so many thousands out of France to join with them, and so many thousand fresh men come out of Scotland into England, and Informations and Examinations printed of strange things the Scats will do, and the King hath spoken of since he went to them, reports of stories of Robin Hood and little John, of Cocks and Bulls, plots that would be discovered of the Scots, and some great Noble men. Now for proof of the Sectaries being guilty in these particulars, I refer the Reader to divers of the Sectaries libellous Pamphlets against the Scots, as Master Burtons' Conformities Deformity: A black cloud in the North, a late Declaration by way of Letters, 
* An unhappy Game at Scotch and English.  etc. to divers of the Weekly news Books of late, and particularly to the Imperfect Diurnal, Immoderate Intelligencer, Unperfect Occurrences, three sworn servants of the Independents, and to his own remembrance and observation of things. For conclusion of this, there are none so hated in this Kingdom by the Sectaries, as our Brethren of Scotland, not the Papists, not the Prelates, not the Malignants, they exceed the Archbishop of Canterbury, Doctor Wren, etc. who never spoke with that bitterness against the General Assembly and Church-government, as some Sectaries have done; for instance, let Master Burtons' Conformities Deformity be perused in what he writes against the General Assembly and Church-government of Scotland, and it would be thought rather to be Canterbury redivivus then Master Burton, for whom the Ministers of Scotland and other godly Christians there put up so many prayers; but their hatred and malice against the Church and Kingdom of Scotland God will in due time remember and visit; And their extreme malignity against our Brethren of Scotland appears principally in four things. 1. Though some of that party have given great testimony to them of their faithfulness and worth, yet without any cause of theirs or change in them (the Scots continuing constant and firm to their first principles, and I challenge all the Sectaries to give but one instance to the contrary) they have turned Jews against them, and spoken evil of them all they could. 2. If any one Sectary take the Scots part as seeing their faithfulness to the public, and so declare it, though yet at the same time be speaks against the Scots Church-government, Covenant, etc. and come to be in question and trouble upon some things (though we see Sectaries strangely brought off of all troubles, notwithstanding all misdemeanours) he is deserted by his party, may lie and perish in prison; and the reason is given in 
* Another word to the wise.  print to all the world, if we may believe it, for his complying with the Scots to drive on some wicked design of theirs, and combining with them, whereas the same party declares in print the honesty and justice of the Scots for the redress of the great greivances of his Country, and though strangers to him, yet upon the goodness of the Cause furthering it with all their power to bring it to the hearing of the House of Commons; and he professes he neither knows nor can suppose the Scots to intend any other wicked desig● but the settling of the Presbyterian Government among us. 3. In the many bloody speeches divers of the Sectarian party have spoken against the Scots, viz. that they would as willingly fight against the Scots, draw their swords against them as ever against 〈◊〉 Cavaliers, that if they had an Order from the Commons to go against the Scots, they would go as willingly as ever against the Cavaliers; that it would never be well with us till we had beaten the Scots out of the Kingdom, that if they would not go out now we had conquered the King's party, we would go lead them out, with divers such speeches. 4. In making it their great business to corrupt and poison men's minds with false notions and apprehensions about the Scots as if they were the most perfidious people that ever were, many stories in this kind might be told, but I will content myself with relating one, which is most certain, as having it from the mouth of a godly minister upon whom the experiment was made. There was a great Gentleman of the Independent party, (I will not say he was a Member of the House of Commons) who laboured to possess a godly Minister (of some note in his Country) against the Scots, and walked alone with him two hours to represent to him the state of things, o●●●ring him confidently, and that he should find, that the King●ad ●ad poisoned the Scots, and made them all for him, he had corrupted the Army, the Scots Commissi 〈…〉, the Convention of Estates, yea the general Assembly itself, and they would be all 〈…〉 s much for him as ever the Cavaliers were, with several other things he laboured to pos 〈…〉 e him with of the City of London, the Army. etc. but the best was, the Minister wanted faith to believe him and laughed secretly that this Gentleman should think to catch old birds with chaff.  
Ni 〈…〉 lie, the Sectaries and Independents have spoken and carried themselves unworthily to the bleeding condition of the Kingdom of Ireland and the Protestant's there, some of them have justified the Irish Rebellion, that they did it for the liberty of their consciences, and for their Country, and what had the English to do in their Kingdom, the Irish did no more than what we would have done ourselves if it had been 〈◊〉 case, and that they held it not lawful to go fight against them; others of the Sectaries have reasoned against sending relief thither, as saying, whom should we relieve to ●e Protestants there were an unworthy people, that Kingdom had cos● us more to keep it then ever we go● by it, that it was 〈◊〉 to hazard that Army upon it which was so faithful, and 〈◊〉 for much for us, with other words to this purpose; other Sectaries have laughed at the Presbyterians being so forward in preaching and praying for relief to be sent over in all haste into Ireland. A Gentleman in public place told me not long since he had heard an Independent say upon discoursing of the hazard of the loss of Ireland, that it was not a three penny matter to England, if Ireland and Scotland both were lost, England had no need of them; several strange speeches have fallen from the Sectaries in reference to Ireland.  
Tenthly, the Independents and Sectaries have spoken, written, and dealt most unworthily with the City of London; a whole book might be written of all the calumnies, reproaches, abuses that have been offered the City of London within this last twelve months, especially about that late excellent Remonstrance; how hath the late Lord Major, the whole Court of Common-council and City Remonstrance been written, preached, spoken against by the Sectaries of the Army, City, and Country, giving reproachful names, raising wicked lies upon them; and for nothing but for petitioning the Parliament for settling the Government, and declaring themselves for the Covenant against Heretics, schismatics, and Blasphemers? Cretensis, that great Sectary, calls the late Lord Major of London and the Common-council Brethren in iniquity with me; the Author of the Pamphlet called the Lord Major's farewell from his Office of Majoralty, resembles the late Lord Major to wicked Ahaz, saying, the Saints will say of him in succeeding ages, this is that Lord Major of London Thomas adam's by name: Lilburne in his Pamphlet entitled London's Liberty▪ calls by way of scoffing the Prerogative Lord Major adam's; A Sectary in the Army called him rascal. The Common-council and Citizens have been commonly called the Sect of the Adamites, and in print to in the Pamphlet The just man's justification, pag. 16. The Sectaries frequently call the Citizens Preistriden slaves. They 
☞  have in Pulpits been called the great mountain that hinders the liberty of the people, refined Malignants, and that if ever this Kingdom was brought into slavery, the City would be the cause of it: some of the Sectaries have said that the King, the Scots, and the Common-council did drive on one design, it were too long to reckon up all the abuses offered the City of London and the Honourable Court of Common-council by some of the weekly Pamphleteers, as the Moderate Intelligencer, Perfect Occurrences, and by some Sectarian soldiers threatening that they would as willingly come against the City as ever against the Cavaliers. The City Remonstrance hath been branded by them; one Captain in the Army said the Remonstrance was as devilish a thing as ever was penned by man. Lilburne in his London's liberty in chains discovered, page 36. speaking of the City Remonstrance, calls it that most devilish, wicked, bloody, unchristian, Papistical Remonstrance of the Prerogative men of London, etc. Other Sectaries 
☜  have called it that monster with many heads, the ●ifteene headed monster, a base railing Remonstrance; M. Peter hath spoken his pleasure of it in the Pulpit, and the Moderate Reply to the City Remonst▪ with the City Remonstrance remonstrated, have many naughty passages against the Common-council and City Remonstrance, as that it was the disturber of the quiet and peace of the Church and State, etc. but I shall pass them by, and transcribe only one passage out of M. Burtons' Conform. Deform. where in the Epist. Dedicatory to the present Lord Major, he writes thus, Give me leave tobeseech you, that you would improve the whole power of your office (among other evils) for the not only suppressing, but utter obliterating out of all Records of memory or mention, that late Remonstrance of London, which like the Trojan horse, is stuffed with such matter, as if the importunity of some might have had its desire, would unavoidably hale in ruin both to City and Country. Nor doth any thing more clearly demonstrate that spiritual judgement of blindness and hardness of heart to be upon all those who have their heads and hands in that Remonstrance, and wilfully persist in the prosecution of it now in cold blood, than the unnatural hating and hunting after the destruction of those very men as our mortal enemies, who have with the extreme hazard of their lives been honoured of God to be the preservers of them, our City and Country, etc. For the spirit of that ten-horned beast is now making war with the Lamb, and this spirit warreth under new colours, not red, but white, whose word is Reformation, and this under afair colour of a Covenant by virtue whereof pretending a just title to the War, he hopes by the help of the Remonsstrance and the prime Authors thereof, and their adherents to erect a new bestial Tyranny over souls, bodies and estates, under new names and notions.  
Elevently, the Sectaries have carried themselves towards the Assembly with the greatest scorn and reproach that ever any sort of men carried themselves towards such a company of Ministers learned and godly, and called by a Parliament to advise with in matters of Religion: O how many books have been written against them within these two last years or thereabouts, as The Arraignment of Persecution, Martin's Echo, and their fellows. O the railing, bitter, disgraceful passages, in Li 〈…〉 ns Letter to Mr. Pryn, Tender Conscience religiously affected, and divers other Pamphlets against the Assembly, calling them the black-coats in the Synod, D●ivines, good for nothing but to be burnt, having two horns like a Lamb, but a mouth like a Dragon, teaching the Parliament to speak blasphemy against those Saints that dwell in heaven: O how commonly by word of mouth and in writing is the Assembly called Antichristian, Romish, bloody, the plagues and pests of the Kingdom, Baal's Priests, Diviners, Soothsayers, all manner of evil being spoken of them? A Ballad hath been made of them, having a first and second part, wherein they are scoffed with the title of Blackbird Divines; the name of the Ballad is A Prophecy of the S●yn●eards Destruction, to the ●u●● of the merry Soldier, or the jov●●ll Ti●ker; this Ballad calls the Assembly Swinheards, saith, these Swineheards are sitting to build old Babel's Tower: The Assemby ●●th been abused all kind of ways, 
* A Pamphlet entitled A Letter of Advice unto the Ministers assembled at Westminster.  threatened if they give advise to the Parliament against a Toleration of Independents, they shall be chastised as evil Councillors, disturbers of Church and State, no less than great Strafford or little Canterbury; all kind of imputations charged on them, and they made by the Sectaries the cause and ground of all evils that are upon the Kingdom. The l●st warning to the Inhabitants of London, page 7. saith, the Assembly are only to advise the House of Commons when they require them, and have not dealt fairly to side with the Scots, or to sway with the City, or to 〈…〉 ge the Parliament in the least.  
Twelfthly, the Sectaries have carried themselves wickedly and insolently toward the whole Ministry in this Kingdom, and that both in City and Country, reproaching them and 〈◊〉 against them in Pulpits, Presses, and in all places, threatening them to send them packing to Rome, that they will leave never a Priest in England, disturbing them in their own Churches and Pulpits, in giving them the lie, calling them by disgraceful names, as fool, knave, false Prophet, Antichrist, Frog in the Revelation, pulling them out of the Pulpits, keeping them by force from preaching, invading their Pulpits against their wills, drawing swords against them, assaulting them in their houses with weapons of war, and driving them from their habitations, and laying their Church's waist. A large book would not contain all the stories of the Sectaries misusing the godly Ministers in this kind; I have many instances with the proofs by me of the Sectaries insolent carriages in these kinds in Oxfordshire, Glostershire, Summersetshire, Wiltshire, Bedfordshire, Northamptonshire, Warwickshire, Leicestershire, Devonshire; it would be too much to particularise all the wicked facts done in this kind by Col. Heuson, Major Axton, Leiut. Webb, Capt. Paul Hobson, and divers others, as also to repeat all the wicked reproachful names given the godly Ministers of the Kingdom in the printed pamphlets of the Sectaries, as the Devils Agents, The professed enemy's of Christ, The sworn enemies of Christ, Persecuting Presbyters, Croaking Frogs, and twenty such names, and worse.  
Thirteenthly, the Sectaries have spoken wickedly against all the Reformed Churches, scoffing at their Synods, Classes, Ordination, etc. Let their books be looked into, and they will be found to have written more scoffingly and reproachfully against those Churches then ever the Papists or Prelates did; yea, they have blasphemed those Churches, the eminent servants of God among them, and the truth of Christ taught in them. What should I speak of the Arraignment of Persecution and his fellows belching out blasphemies against the reformed Churches? many other pamphlets besides that sort are extremely faulty, as The compassionate S 〈…〉 ri●●ne, Divine Light, etc. 
* Divine light manifesting God's love. page 9 15. . The Reformed Churches are ranged by some of the Sectaries with Papists and Turks, and Calvin that worthy Instrument of Reformation, and one of the Stars of the first magnitude, is evil spoken of and ranked with the Romanists.  
Fourteen, The Sectaries have inveighed against inferior Magistrates, & Courts, as Judges, Justices of peace, Majors of Cities, Committees, and all sorts of Officers of Justice, and have offered several affronts unto these; and 'tis no wonder that they who with so high a hand dare affront heaven and earth, God, his truth, Ministers and Ordinances, the higher powers, and the supremest Court of Judicature, as I have showed the Sectaries have done, should not be afraid of speaking against and carrying themselves uncivilly towards Magistrates in lower places. The Courts of Justice in Westminster Hall, and all their proceedings have been reviled by Lilburne and other Sectarian pamphlets. All the Lawyers have been cried down, and reproached in England's Birthright, and other pamphlets, some of the Judges have been affronted in their Circuits at the last Assizes by some Sectaries, as at Hartford and other places. Some Justices of Peace for executing Ordinances of Parliament upon Sectaries, as that of Tyths, and Committing upon blasphemies, have been arrested and sued by Sectaries, as on Southwark ●ide, as also abused and reproached to their faces, and books written against them for discharge of their office, besides Constables and Officers who have distrained and served their Warrants, have been molested and sued; Majors of Cities, Sheriffs, Aldermen have been branded for arbitrary, tyrannical prerogative Aldermen, Sheriffs, and miscalled at pleasure, as in Lilburnes late pamphlets, The Lord Majors farewell to his Mayoralty; Committees in the Countries have been affronted by Sectaries, putting on their hats when brought before them, as in Bedfordshire; and in one word, all sorts of officers of Justice have one way or other, by word or deed, been abused by Sectaries, either by disobeying the Warrants they have brought, or by miscalling them, or by branding them in print, as Lilburn hath done in several pamphlets, several officers, the Sergeant at Arms of the House of Commons, the Keepers of Newgate, he being more insolent and clomineering in prison over all kind of officers than his Keepers over him; but above all, the Sectaries insolences towards that faithful Gentleman Colonel Francis West, and other officers under him, appears by 
* lilburn's Anatomy of the injustice of the House of Lords London's liberty in chains discovered.  Lilburnes late libellous pamphlets, and by the threatening speeches of some Sectaries coming to see Lilburn in the Tower, who being by the Warders spoken unto to give their names, and where they dwelled, told them they should answer the prohibiting of them from going to Lieutenant Colonel Lilburne, and that the time was at hand, when they would come in 
☜  whether the Lieutenant of the Tower would or no. And thus I have given a touch upon several heads, of the Sectaries tumultuous insolent unsufferable carriages: but among all their wickednesses and abomivable courses which may make them justly abhorred of all good men, and of these Kingdoms, the Reader may observe these following. 1. That they make it their work and business to corrupt, destroy, and overthrow all Religion and godliness, to lay all waist, and to set open a wide gate to all error and licentiousness of living, for the effecting of which they do not only use all means and ways for a Universal Toleration of all Heresies, Blasphemies, Atheism, which may happen to arise; that there being such, they may be tolerated, go unpunished (which Toleration alone would cause growth of Heresies fast enough, and the ruin of Religion and godliness) but they plot all ways, and take all courses under heaven that all Heresies and Errors may grow and increase, that there may be both abundance of Errors and persons holding them; and therefore they use all their power and interest to hinder all things which might prevent the growth of Heresies a●d Errors, as the settling of Church-government, and peace in Church and Commonwealth, as the bringing in of Orthodox godly zealous Ministers into places with the establishing of maintenance upon them, as the publishing of such Books as might keep men from Errors, having suppressed some Books so, which have come from New-England, as a Tractate against Toleration, etc. And on the contrary do any thing, though never so unreasonable, though never so much against their own principles, though never so wicked and abominable, so it will but advance Errors; hence they suffer many Emissaries to go from Country to Country, from place to place to broach and vent among people all kinds of Errors, and that by force of Arms against the will of the Ministers and people, to invade Churches, Pulpits, to commit tumults, r●ots, break the King's peace, affront Ministers, Magistrates in their places; and if any of them be questioned, troubled, they bring them off by one means and trick or other: hence the more active any are in spreading Errors, the greater Preachers they prove, the greater Errors, and stranger Opinions they hold, the more they are countenanced, the sooner preferred to places of profit, trust, honour; hence the Sectaries on all occasions, and in all places join and side with the arrantest Malignants, Papists, losest and ungodliest men in a Country or Kingdom to further Errors, and to hinder any means which might probably suppress them; hence they will go against their own professed avowed principles and 
a Vide A little book called Independents rasing their own foundation.  raze their own foundations, be mainly instrumental to bind heavy burdens upon others, which they account intolerable, wish, joy and be active in the 
b Vide Vindication of a printed Paper entitled an Ordinance for the preventing the growth of Heresies.  imposition of that upon their brethren, which themselves, who are for the imposition of it, yet count unlawful to be submitted to, as in the point of Commissioners, the imperfect enumeration of scandalous sins, in the labouring to bring in scandalous and ignorant men to be Elders, and opposing able godly men in their choice, on purpose to make the Presbyterial Government odious, and that people might fall to them, of which I could tell large stories, as at Dover; hence the Sectaries will raise and invent all kind of lies, go against all kind of justice and right, use all kind of dishonest ways and means (indeed nothing comes 〈…〉 isse) to increase Errors and Heresies, and to stop all means against them, they will with A●●zi●h go and inquire of B●●lzeb●● the God of Ekron for help; and lastly, hence our Sectaries do not only plead for a Toleration, but plead for the things themselves, have found out many ways to extenuate, lessen, justify, yea to saint the grossest Errors, worst practices, and the vildest Heretics: It would fill a great book to reckon up all the distinctions, excuses, pleas, pretences, arguments, evasions, apologies found ou● and made use of by the Sectaries within this two or three last years 
☞  in defence of Heresies and Errors in general, and of the greatest Errors in particular; as denying the Trinity, the Scriptures, etc. And in defence of Heretics as being Saints, holy men, men of tender consciences, harmless, peaceable quiet men: Whoever shall but read Cretensis Answer to my First Part of Gangraena, his 38. Queres upon the Ordinance for preventing the growth of Heresies, Walwing, Salt 〈…〉 arsh●●, Master Burtons', Master Bachelors Comm●ndatory Imprimaturs, with divers other 〈…〉 te Pamphlets, must needs say Errors are small things; and that many men go for Saints and Brethren among Independents, that there are many better in Hell than they, and we may as well call Dives Saint Dives, as such Sectaries Saints: All error now is christened and called Conscience, tender Conscience, Piety, the fear of God, as in these books Conformities Deformity, The Parable or Consultation about Master Edward's, Tender Conscience religiously affected the Reader may find, and the vildest Heretics, Schismatics, Blasphemers, loose ungodly persons are cried up for Saints, the godly party, honest men; and it is observable, that among all the Independents and Sectaries, who have written against my Books, as S●ltmarsh, Gretensis, Walwin, Mr. Burroughs, Mr. Burton, with many 
☜  others, not one of them condemned any one Error, or man that I writ against, but justified all, crying out upon me with great bitterness without any distinctions at all of opinions or persons, for speaking against the Saints, the Saints: Some say they know no Errors nor Sects at all, or if there be any, none so 
☜  dangerous as the new sprung up Sect of Presbytery, and the opinion of compulsion in matters of Religion: Errors in matters of Faith, as in the Doctrine of the Trinity, the Divinity of Christ, etc. are pleaded for that they be Errors not against the light of nature, but against Revelation and Faith, and so more pardonable; that among the Arrians there were many good men, and that when Errors are according to a man's conscience, and not against conscience, they are not so dangerous. Paul Best that ●earfull Blasphemer, and his damnable Heresy against the Trinity hath been in my hearing excused, extenuated, and publicly also thus pleaded for by many Sectaries, that he was not guilty of blasphemy; that he denied only the tripersonality, not the Trinity, Athanasiu● Trinity, no● the Scripture Trinity, that he denies not the operation of the Persons, but only the name of the Persons, that he lent his writing about the Trinity to a friend in private, and he betrayed him, not that he had published his opinion. The questioning of the Doctrine of the three Persons hath been excused, that the Persons were School notions, the word Person was not to be found in Scripture, that it came not into the Church till some hundreds of years after Christ, that so long as men granted the thing, that there were three, though they held them operations, or virtues, it was not so material. And as Errors are thus pleaded for, excused by Sectaries, so all kind of sins and wicked practices are pleaded for to be no sins, or else made light account of, or the persons protected, and the offences smothered; thus some Sectaries plead for Incest to be no sin, the putting away and forsaking 
☞  of husbands and wives to be lawful, and a casting off Antichristian yokes, the making no conscience of the Christian Sabbath to be a part of Christian liberty, the casting away of prayer and holy duties to be a coming unto perfection, that nothing is sin to the regenerate, that they cannot sin; that such persons committing vild ungodly practices must not be brought to punishment, nor prosecuted because they are the Saints, and Christ will 
☞  not take it well to have his Saints molested; 'tis most strange to speak of the fearful bating with, hiding, concealing, justifying, excusing, the shuffling off uncleannesses, drunkennesses, and all kind of wickednesses among the Sectaries, as by Master Jesse and his company in the case of Mary Abraham, as by Lams' Church in the case of one M. leaving and living from his wife, as in the case of some Sectaries that have been drunk in the Army, with many such, so that the Sectaries of our times are in a special manner guilty of the patronising, protecting, yea and taking pleasure in all kind of Errors and wickedness, which is an aggravation of sin, and a greater evil than the holding of such Errors, or committing such facts as is evident by these Scriptures, Rom. 1. 32. not only do the same, but have pleasure in them that do them, Matthew▪ 5. 19 Whosoever shall break one of these least Commandments, and shall teach men so, he shall be called the least in the Kingdom of bea●en, and Prov. 28. 4. They that forsake the Law, praise the wicked, but such as keep the Law, contend with them, upon which text I wish the Reader to look Mr. Cartwright on the Proverbs. 2. That when the King freely cast himself into the Arms of our Brethren of Scotland in Covenant with us, and did nor go for Ireland, France, or into Scotland to Montrosse and the Rebels there, as he might have done (which courses as they might have proved most sad and dangerous to himself and his posterity, so very pernicious to these Kingdoms in the continuance of a most destructive civil War, and sad effects thereof) the Independents and Sectaries were so far from blessing God for keeping the King from running those ways, and inclining his heart rather to go to our Brethren in Arms and Covenant with us, that they were much troubled at it, and some of them have expressed as much, wishing the 
☜  King had gone rather to France or Ireland then to the Scots. An Independent speaking with a Presbyterian of the Kings going to the Scots, the Presbyterian answered him, what would you have had the King done? Would you have had him gone to Ireland? the Independent replied, it had been better for us if he had gone for Ireland then now, though may be not better for himself: 
☜  And since the Kings being with the Scots the Sectaries have expressed themselves as being afraid of nothing more than the Kings yielding to the Propositions, and a peace thereupon. A great Independent speaking of the Propositions, said, God forbid the King should sign them; and some speaking of the Kings refusing the Covenant, an Independent said, God's blessing of his heart for refusing of it: and I have been told from good hands, that so 〈…〉 e of the Independent party underhand make use of some instruments 
☜  to keep the King off from taking the Covenant, and hint some encouragements to him if he refuse it, all which shows the abominable wickedness of our Sectaries, that they would rather have had the King run upon the destruction of himself and his Kingdoms, than their Independent opinions to be hazarded by the Kings agreeing with his Kingdoms, and settling of Church and State. 3. The transcendent wickedness of the Sectaries and Independent party appears by their evil carriage towards our Brethren of Scotland, by whom as by a special means under God both the Kingdom and they came in a capacity to be freed from Tyranny and Popery; and it hath been acknowledged since, this Parliament, even by some of themselves, that they were the first means and instruments of casting off oppressions and Popery; and how useful and instrumental from first to last the Scots have been to this Kingdom and Parliament, all the world cannot but know, who knows any thing, and without whose help according to all humane reason and second causes the Sectaries▪ had not been in a way of doing the Scots any wrong; notwithstanding all which, such hath been the horrid ingratitude of the Sectaries, that they have and do hate them infinitely worse than the Papists and Malignants, have with all possible Art and industry reproached, vilified them by printing and reporting by word of mouth all kind of evil of them, studied to put upon them them all affronts and disgraces, sought all occasions to fall out with them, and to engage in war against them, not caring to involve these Kingdoms in a most deadly and destructive war, that they might be revenged on the Scots for the Covenant, and the Presbyterial Government; and the Sectaries 
☞  have a long while made account of a war with Scotland, and ordered many things in reference to that, that they might be ready for it: Many of the Sectaries made such reckoning of falling ou● with Scotland, that the last year some of them bought many score cauldron of Newcastle coals, thinking thereby to get a great deal of mo●ey, and being disappointed have lost much by the bargain▪ othe●s of them persuaded their friends to lay in good store of Coals for their provision the l●st winter, because of wars with Scotland; and when Lilburne was in prison in Newgate upon Order of the House of Commons, one coming to visit him in prison, and giving him twenty shillings to relieve him there, Lilburne told him for his love he would do him this good turn, wish him to buy in his store of Coals, because of a breach that was likely to be with the Scots. It would be too long to relate all the stories have been told me of several passages and discourses used by Sectaries tending to a war with Scotland, both by Sectarian Chaplains, Commanders and others of that way, as preaching to soldiers of another party, Formalists rising up against▪ you, but they shall fall under you, as the pressing upon some employed to Treat with the Cava●ier● to give them conditions contrary to Ordinances of Parliament and all reason, that our Armies 
☞  might be at liberty to deal with the Scots, a● of endeavouring to remove some Commanders out of the way, because looked upon as great friends of the Scots, as of some employed to sound and try men in City and Army how they stood affected to a war with Scotland, as saying that they had been upon the Scots before now but for this City, and that they would upon Order from the House of Commons go as willingly against the Scots, as ever against the Cavaliers; as intercepting and opening of Letters of the Scots, staying their Messengers at Courts of Guard by Independent Officers, as—, as— I shall therefore draw to a conclusion upon this head, and conclude, that in the Histories and Chronicles that shall be written of these times, the Sectaries wickednesses in reference to the Scots will be recorded and fully spoken of, and they will be infamous for it to all generations, and some particular men among them who now hold up their heads full high will be by name branded for their falsities and unworthy dealings with the Scots, and not caring to have involved the Kingdoms in a new war for their fancies and New-light, of which themselves hold they have no such assurance or certain●y, but before next week they may see a contrary light. 4. Among all other wickednesses of the Sectaries, their carriage towards the Kingdom of Ireland and the Protestants there is prodigious, some of them having justified that Rebellion, others having reasoned against sending help, many of them having retarded and hindered help from going, none of them as I know having been forward and earnest for sending help, but have cast in many objections, raised and nourished needless fears and jealousies of the Scots, and of plots at home, not caring to have Ireland lost over and over again, rather than their particular opinions or designs should in the least be hazarded: In the beginning of the Rebellion in Ireland, when we had no Armies on foot, nor knew not the way of war, and wanted many advantages we have now, yet how was the House of Peers cried out on, great multitudes coming up to Westminster in a tumultuous way, ready to pull the Lords out of their House, and all to hasten relief for Ireland, and to pass what was sent up by the House of Commons in reference to Ireland, and Oh how were those Lords branded that were thought any way to delay or obstruct succours for bleeding Ireland? and yet many of those men who heretofore when help could not so speedily nor effectually be had clamored so against the Lords, in a time when all Armies in the Field have been sub●lued and hardly a Garrison untaken, and great powerful Armies with all provisions and necessaries for war have been ready, though Ireland hath been ready to be lost, and in a most desperate condition, have been the great means of retarding relief, hindering many thousands ready in a body from going, speaking against the the Presbyterians for being so forward to send a great part of Army, and giving out there was a plot to send away the Army, and such like; and indeed in this business of Ireland, Scotland, the King, their labouring to keep all things unsettled in Church and State, the great wickedness of the Sectaries plainly appears. I here remember what I heard a worthy and knowing Member of the House of Commons say upon occasion of discourse of the Sectaries: How could any man think these Sectaries had any conscience, when as to maintain a 
☞  party and faction they fomented and nourished jealousies and differences between the Kingdoms, hazarded the loss of Ireland by hindering relief, kept both Church and State from being settled, and the great burdens of the Kingdom in takes and Armies from being taken off, these men to keep up their party, caring not to let Ireland be lost, the two Kingdoms of England and Scotland to be hazarded by a deadly war, God's honour and truth to su●●er, and all things to lie waist as they do. 5. Their damnable hypocrisy, and abominable dissimulation; and I am persuaded there never was a more hypocritical, false, dissembling, cunning generation in England then many of the Grandees of our Sectaries. Now their gross hypocrisy plainly manifests itself in these particulars, 1. they have covered all their practices and designs under the pretences of godliness, honesty, saintship, purity of Ordinances, tenderness of Conscience, a perfect through Reformation, new glorious truths, giving to themselves and their party the name of Saints, Saints, the godly party, tender Consciences, and under that covert they destroy all godliness, good Conscience, truth, are enemies to holy duties, strict observing the Lords day, humiliation, etc. encourage, protect, and cry up for Saints, Saints, sons of belial, and the vildest of men; they have pretended and talked of Reformation, but are all for a Toleration and a liberty for all their party to believe and live as they lust; they have talked of purity of Ordinances, and spoke against mixed Communion as one of their grand grounds of separating from us, and yet they have spoken and done all they could to keep mixed Communion among us, and to hinder a more exact and full purity; they talk of tender Consciences 
☜  and Conscience, when as they have Consciences can swallow and digest any thing, Ostrich stomaches, can lie grossly, deceive and cozen, profane the Lords day, make nothing of holy duties, lay traps and snares to catch men, etc. they speak of new truths and new light, but under those notions bring in all abominable Errors and Heresies into the Church of God, pretend the spreading of the Gospel, and preaching, but in truth the spreading and increasing of all Heresies and Schism. Secondly, they have pretended, held out selfe-deniall, have commended the selfe-denying Ordinance, spoken much against men's enriching themselves, seeking great places in these times, spoken of doing all for the public, and that the Commonwealth might not suffer: and yet these men pretending thus, by such pretences have got into great offices and places, procured great gifts, as other men's estates, great sums of money, great Arrears with the first and with the highest, make use of their times in their places as much as ever any men did, both for themselves and their kindred, sons, brothers, cousins, friends; and many of them before being beggars and mean men, are now fat, shining, and grown great. There is hardly a noted Sectary in the Kingdom, or lately come out of New-England, Holland, etc. who is in any kind capable of an office, place, gift, or respect, but he is in some one or other, and hath been the better for these times. 3. The Sectaries have pretended the liberty of the Subject, the public liberties of the Kingdom; this they have much held out, and this they have fought for, they say, and not Religion; and this is much spoken of in all their Pamphlets and Speeches, whereas Sectaries have for the advancing of their own way and opinions, done the highest acts against the liberties of the people that ever were, and indeed make nothing of trampling upon the subject's liberties and making them slaves, being men that where they are in place, and have power, carry things arbitrarily, making their wills laws, making nothing of going against Charters, liberties of the people's elections, etc. There are many sad stories in this kind too large to be now related. What enemies many of the Sectaries have been to the people's petitioning the Parliament to make known their greivances, what obstructions and blocks they have laid in their way in that kind by printing of, and wriring against their Petitions before delivered, by branding the Petitioners for then illaffected, refined Malignants, driving on the King's design and I know not what, by preaching against their Petitions, by endeavouring to get Votes and Orders against Petitions, by labouring to molest the Petitioners to have them sent for to attend Committees, to be put to charges, & kept in safe custody, etc. is well known to the Kingdom, and sure that's a great part of the liberty and privilege of the subject, and if they may not be free to Petition, what's become of the liberty of the subject? Such Princes in all ages as have been looked upon most for advancing their Prerogative, & oppressing the people, and been a 'gainst all defensive Arms and other ways of the people's seeking their right, yet still granted them the liberty of petitioning▪ and would not prejudge 
☞  that; they have allowed preces & lachrymae to be the weapons of Christian subjects, though not Swords and Guns. Whether many Sectaries are not very forward to keep on foot all burdens and greivances of the Kingdoms, all payments in their heights, great Armies, Committees complained of, etc. I leave to ●hose who know-affairs to determine, and if these things be for the liberty of the subject, then are the Sectaries for the subjects liberty. It will be found that the Sectaries, though they have pretended liberty, yet if they should come to have the upper 
☞  hand, they would make the people of England the greatest slaves that ever they were in any time, and indeed rule them by an Army, and force instead of Laws, and would trample as much upon the City of London and the Countries as ever John of L●yden, and Knipperdolling did upon the poor Citizens of Munster. 
☞  4. The Sectaries hypocrisy appears by their pretending a bare liberty only peaceably and quietly to enjoy their own consciences, and that without any offence or molestation to others; And however if this might not be granted after they had helped to overcome the common enemy, they would quietly sit down and leave the Kingdom, not offer to make any disturbance, and this was held out along time in their speeches, and in many books. I have heard Master Peter's speak thus, and he was wont in many places to speak thus; and the Apologists in their Apologetical Narrat 〈…〉 supplicate the Parliament to look upon them as those that do pursue no other interest or design but a subsistence (be it the poorest or meanest) in their own Land, with the allowance of a latitude to some lesser differences with peaceableness, as not knowing where else with safety, health and livelihood to set their feet on earth: But by these and many other specious pretences being increased in number and power, and having gotten the sword into their hands, now they speak out, and are not contented with a bare Toleration, but stand for all the places of power, honour and profit in the Kingdom, crying out of the City Remonstrance most of all, because it petitioned against Sectaries being in places of public trust; its apparent a Domination they aim at, and to have things in such a posture that they may suppress all the Orthodox; 
☜  hence many speeches have fallen from them to this purpose, that they will never lay down the sword whilst there's a Priest lief in England, that they will pack them all away for Rome; and this last year in many places where they come they ordinarily will not suffer the Ministers to preach in their own Churches, Pulpits, but by source hinder them, yea pull them out of Pulpits, threaten them, assault them; hence they will not endure zealous godly Presbyterians to enjoy any places in the Armies or other where, but watch for iniquity, use all tricks and unjust ways to keep them out and turn them out, of which there are many examples.  
5. The Sectaries abominable hypocrisy shows itself in yielding to things against their mind and conscience, that thereby they may be in a capacity and enabled to destroy and overthrow what they seem to be for, working and using all their power against it; as for example many of the Sectaries took the Covenant, and do take it (which they hate with all their souls) that so they might come into such places, & keep such places, where being they improve those places all they can to destroy the Covenant, and the contents of it, hindering a Uniformity and the nearest conjunction in Government, etc. and are all for a Toleration, and instead of endeavouring to extirpate Heresy, Schism, they promote it all they can, and plead for strange forced interpretations and Jesuitical equivocations of the Covenant, contrary to all literal sense, the general scope, and the minds of those that made it, always so declared from first to last.  
6. The Sectaries great hypocrisy is seen, in that in their speeches ofttimes, many of their Pamphlets, and for divers of their actions why they do such things, and why they refuse this and that, as not hearing our Ministers preach, not joining to our Assemblies, not paying their Tyths, with many such, they allege the Covenant and bring that for their ground, 'tis against such an Article of the Covenant, or such a clause of an Article, when as 'tis known to God, and hotoriously manifest to all the world they care not at all for the Covenant, make nothing of it, but daily with a high hand break every-Article, and every clause of each Article; but their doing and refusing of such and such things, are upon other grounds and ends, as the saving their purses, their destroying of a settled Ministry, the increasing and spreading of all Errors and Heresies, and bringing in of confusion into Church and State: I could write a large book upon this subject how the Sectaries daily break the Covenant, and are indeed like to those spoken of in Daniel 11. 32. Such as do wickedly against the Covenant. I will begin with the first clause of the first Article, endeavouring the preservation of the Reformed Religion in the Church of Scotland in Doctrine, worship, Discipline and Government, etc. when as they daily write with all bitterness against the Church of Scotland, their Discipline and Government, etc. yea, have furthered the printing and spreading wicked books against the Government of the Church of Scotland, written by Prelates, and their greatest enemies. O how is Master Burton in his Conformities Deformity in his 19, 20, 21. pag. guilty of breach of Covenant in writing so against their Church Government, as to stir up Princes and all civil powers against them, as much as against the Pope's Supremacy? I might proceed to show though they take the Covenant into their mouth, yet they go against that clause of endeavouring to extirpate Heresy, Schism, profaneness, etc. on the contrary endeavouring the spreading and growing of all Heresies, Errors, and so I might in the rest; but I shall conclude this with one word, which is, that they are fearfully and hypocritically guilty of the breach of the solemn League and Covenant, and that if ever the Sectaries should be a means to involve and engage in a war against Scotland, our Brethren in their weakest condition, even when their army's put to the worse, might in the head of their Army spread before God the solemn League and Covenant, and appeal to heaven to help them, as the great. Turk did once in such a case against the Christians, and might well trust, that God who is a God keeping 
☜  Covenant, a God of truth that helped the Turks against the Christians, in such a case would help them his servants against the Covenant breaking Sectaries.  
7. The Sectaries hypocrisy appears in casting that upon others, and unjustly charging them with such things which themselves are faulty in, both practice and purpose to practise, only speak against such and such things in another party, that others being suspected by this means, and they not, they may compass their ends the better: thus they have given out many reports, and raised jealousies upon many worthy men, as if not right, that they sought not the good of their Country, Religion, but only preferment, and their own ends, that so they being taken to be the 
☜  faithful men, might raise their own fortunes, and bring about their own designs: many Sectaries have given out things on purpose of the Scots, that they are false, and always were for their own ends, etc. the better to hide their own baseness, being indeed that themselves which they falsely cast upon our Brethren: Thus the Sectaries give ou●, that if the Presbyterial Government should be set up and take place, the people would be made absolute slaves, and under Egyptian bondage, whereas 'tis known tis a most excellent form of Government, having appeals, and the democratical Independent Government a most slavish Government where parties must be Judges; and there shall be no relief for an innocent wronged person; and indeed these reports are kept up carefully, spread by many of the Sectaries, that out of pretences of liberty, and for fear of slavery, all things being kept loose and unsettled, they may come to bear rule by that means, be Tyrants and bring in upon the people by degrees both spiritual and corporal slavery. The Sectaries cast upon the Presbyter. division, being enemies of peace, worldly policy, whereas themselves cause all our divisions, and hinder peace. Sixthly, the great wickedness of the Sectaries appears in their fearful mocking and abusing the painful, faithful Ministers of God in this Kingdom, and the despising their words; this is by the holy Ghost reckoned as the concluding sin that brought that final ruin upon Jerusalem and Judah, 2 Chron. 36. chapt. 16, 17. Now the Sectaries do all manner of ways by word and deed abuse the Ministers, by all kind of reproachful railing speeches, wicked Pamphlets, detaining their maintenance, and stirring up others to do the like, disturbing them in the public discharge of their ministry, as preaching and praying, invading their Pulpits by force, keeping and pulling them out of their pulpits, driving them by violence from their houses and habitations, assaulting them in the way and their houses, putting upon them soldiers, and the most rude to vex them, of which there are too many proofs by instances in Oxfordshire, Northamptonshire, Wiltshire, Glostershire, Sommersetshire, and other Countries; and their wickedness is the greater, in that they have no respect at all to the age, gravity, learning, holiness of any one, but abuse the aged, the most learned godly as much as any other, nor no respect to those Ministers who have been the Parliaments greatest friends, suffered for them, and have assisted them always, but use them even worse than Malig. Ministers, nor no respect that these Ministers assisted them with their prayers and tears all along in the wars, but requiting them thus to seek their destruction, who night and day publicly and privately sought their preservation, nor no consideration that these Ministers whom they now so abuse, were instruments of working grace in them, if so be they have any at all; nor no consideration of such who are more immediately employed, sent by the Parliaments authority, but affronting, abusing them to their faces, and in print, as those Ministers of the Assembly sent to Oxford to preach and prepare for the work of Reformation abused by the Sectarian soldiers there; all which, with divers other considerations, as the godly Ministers fair carriage and respects to them, though contrary minded, etc. exceedingly aggravates the Sectaries fin, and shows them to be monsters rather than men, not only to be void of all Religion and charity, but of humanity and common civility. And here I might add many things more that clearly show the profaneness and wickedness of the Sectaries spirits, as their scoffing and scorning at fasting and holy exercises, speaking by way of reproach of the morning exercise, and giving in Bills among those given to the Ministers to pray for persons, scoffing at 
☜  these exercises of fasting and prayer, as at Master Cases Church, as at Master seaman's, and giving up Bills in several Churches on the public Fast day, November 25. as follows, You are desired to pray for the suppression of those Preistriden slaves who go about to get hands for the disbanding of Sir Thomas Fair●ax Army, who under God have wrought the peace of the Kingdom: As taking the wickedest men, the arrantest who remasters, profane swearers, etc. by the hands, and in all public societies and places, where they have to do, and such vild men are joined with them, to keep off Reformation, as men going against all justice, equity, all principles of Honour, Religion, Civility, Humanity, and will do any thing, nothing can come amiss to bring about their designs, as men who have forsaken all principles of piety, and are degenerated into a State-faction, resolving all into worldly interest and policy, 
☜  doing whatsoever may most advance that: So that all these premises being seriously considered, viz. all the Errors, Heresies, Blasphe 〈…〉 es, Practices, Insolences, Stories, and Passages of the Sectaries laid down both in the former parts and in this third, may serve to undeceive many people in their opinions of Independents and Sectaries, and may fully show them they are not the men they have been taken for, and pretended themselves to be, but indeed a pack of covetous, ambitio●s, selfseeking, b●asting, proud, unthankful, heady, feirer, unholy, false people, which seeing them to be so, they may follow the advice of St. Paul, given just in the same case, 1 Tim. 6, 3, 4. speaking of men doting about questions and destitute of the truth, supposing that gain is godliness, From such withdraw thyself; and 2 Tim. 3. 5. Having a form of godliness, but denying the power thereof, from such turn away.  
There is a great Sectary living in London, a Tradesman, who owed fifty pounds to a Citizen of London, which money this Citizen could nor easily get, but at last getting a bond, when it was due demanded it, and he not paying it, went to an Attorney to advise with about suing his Bond. The Attorney wished him to try again if he would not pay it by fair means, and to tell him he would put his band in suit; whereupon this Sectary promised to pay him twenty five pound suddenly on such a day, and when he came it should be ready, and the other twenty five at such a time, with which answer this Creditor was content, and came one the day set for the first 25. li. which this Sectary told him was ready, and desired him to go up into his house with him, and he should receive it; now when he came up into the room there the 25 pound was ready on a table, but before he had received it, putting his hand into his pocket to pull out his handkerchief, the Bond for his 50 pound accidentally came forth with it, which as he was looking upon it, this Sectary came of a sudden and snached it out of the man's hand 
☞  and tore it all in pieces before his face, saying he owed him nothing, whereupon this Citizen being amazed, asked him what he meant; he said he owed him nothing, come by it as he could; to which the Citizen replied, I will have this 25 pound howsoever, and laid hands on it, but he threatened him to meddle with it if he durst, and knocked with his foot to call up some body out of his shop, saying to them this man will take my money from me by force, so that this honest man was glad to go away without his Bond or any of the money. Upon this he went to a Counsellor at Law, one Mr. W. related his case, desiring his council in it. He advised him to make no words of it, say nothing, but at the Sessions indite him, and get a Warrant of a Sudden before he could take council to fetch him away, and it may be being so surprised he would pay him the money rather than stand it out to answer it at the Sessions: The Citizen followed his advice; when the Sessions came, had a bill drawn against him; the Attorney who had seen the Bond witnessed there was such a special tye, the Bill was found, and a Warrant sent out for to attach him; the Officer serving it and threatening presently to carry him away; thereupon this Sectary confessed his evil, he entreated his mercy that he would not shame him publicly, it should be a warning to him for ever after, and so he paying the money, the man prosecuted him no further.   

A Relation of some remarkable Passages of divers Sectaries, and of the Contents of several Letters written up here to London, from good hands concerning them.  
THere is one Mr. Knollys an Anabaptist, spoken of in my first part of Gangraena, and in this third part page 48. 49. a Letter of his is printed: this man preaches up and down in several Churches in London and Southwark●, and that with all fierceness against children's Baptism, and against our Ministers, as being Antichristian, and having no call to baptise, and among other places, where he hath preached lately, he preached this Novemb. the 15. at George's Church in Butolph-lane in the afternoon, on these words; He that believeth and is baptised shall be saved, where after he had spoken of believing, in the latter part of his Sermon, coming to speak of baptising, he used these words: I have spoken to you of the first part of the Gospel, believing, I must be faithful and speak to you of the second, viz. baptising, and of that there is as great a necessity as believing, and therefore I advise and charge all you who believe, to be baptised, and whereas it may be you will object, you are baptised already, I answer that is a lie, indeed you were rantized but not baptised, and that too was into the name of your Godfathers, which was blasphemy; and not into the name of the Father, Son and Holy Ghost; besides, they who did it, had nothing to do with Baptism, as being no Ministers, but Antichristian: and whereas heretofore these Ministers of the Church of England rantized into the name of their Godfathers, now to mend the matter, they do it into the name of their Fathers.  
There is one Mr. Symonds a great Sectary, Mr. cradock's Colleague, who came to London since the wars, and preached at little All-hallows Thames-street, and at the Tower, where I have been informed from godly understanding men, as well Ministers as others, that he hath preached several strange things, as for a Toleration and liberty for all men to worship God according to their consciences, and in favour of Antipaedobaptisme, and so preaching once at Andrew's Vndershaf● for Mr. Goodwin, he preached high strains of Antinomianism, as that Christ was a legal Preacher and lived in a dark time, and so preached the Law, but afterwards the Gospel came to be preached, and preaching at Laurence Pountneys' summer was twelvemonth on the day of thanksgiving for taking of Sherborn Castle, he spoke of the great Victories the Saints had obtained for us, viz. the Independents, and yet now the Parliament was making Laws against these Saints, with other things to that purpose; and as at London he hath preached thus, so since he left London this last Summer he preached at Bath before the General strange stuff (as I have been told from understanding men who heard him,) viz. against Presbytery, saying it was a limb of Antichrist, pleading for liberty of conscience, and for those who would not have their children baptised till they came to years of understanding, and for Weavers and ignorant mechanics preaching, and speaking of these men's gifts, and having the spirit before learned men, and men bred at Universities, with a great deal of this stuff, insomuch that Mr. Bode● Minister of the Bath (as I was informed) confuted his Sermon the next Lord's day, and spoke against it, insomuch that ●ome of the Independent Soldiers, as C. B. etc. ●lung out of the Church in the midst of the Sermon and would not hear him out; and truly 'tis a sad thing, that Sir Thomas Fairfax that valiant and well-affected Gentleman, should have such kind of Chaplains and Preachers upon all occasions to preach before him as Mr. del, Mr. Saltmarsh, Mr. Peter, Mr. Cradock, M. Symonds, M. William Sedgwick, and such like: and I have spoken the more of this Mr. Symonds, because I hear he is nominated for one of the Itinerary Preachers of Wales, that so the Country and Ministers may be ware of him where he comes, and that the Assembly when he comes to be approved of may do their duties, and not let him pass so easily as they did Mr. Cradock.  
There is Mr. Burton of London a great Independent, who hath these five last years written many wild and weak Pamphlets, beginning with his Protestation Protested, and ending with his Conformities Deformity, in which Pamphlets the poor man hath laid down many grounds of Donatism and pure Brownism, yea of Libertinism and of a general Toleration of all Religions, and hath laid about him, striking all who have come near him without fear or wit, whether whole Assemblies and Societies or particular persons, he hath cast dirt in the face of the Church of Scotland and their general Assembly, our Assembly, this famous City of London, and the Honourable Court of Common Council, the Ministers of Zion College, particular Ministers, M. Calamie, myself, and others, nay he hath not spared his Brother Prynne, his Brother Bastwick, his good old friend M. Vicars, and in all these five years among all the Books he hath put forth, notwithstanding all the damnable Heretics and Blasphemers among us, hath not had the heart to speak one word for God against them, which gives too just ground for the world to think M. Burtons' former oppositions of Arminianism, Popery, etc. was not out of zeal for God and his truth, and hatred of those errors, but out of discontent and spleen against the Bishops, who had crossed him in his hopes of preferment: For if it had been out of zeal against the errors, and not out of anger against the men, how could he thus patiently bear all the injuries and dishonours of Christ and his truth done by other men even a hundred times worse than before. Did Mr. Burton know what some of his wisest Brethren have said and do say of his Books, he would give over writing, as that his writings are weak, and do more hurt then good, would to God he would give over his writing: Shall I tell M. Burton what Mr. Nye said again and again of his Protestation Protested, I will if he will not be angry with him, it was this, that in that Book there was gross Brownism which he nor his Brethren no way agreed with him in, and that for his part he would as soon subscribe to the Book of Common-Prayer, as to divers things there. Shall I tell him what Mr. Symonds of Rotterdam one of the moderatest and modestest of that way said upon the coming forth of his last Book Conformities Deformity, to a friend of his that showed it him, and asked him of it; no, I will forbear lest it should trouble the old man too much. I could tell some stories of Mr. Burton and his Church, I have a relation given me in writing by 〈◊〉 wh● was present and heard all, about a difference that fell out in the time of the Church-meeting, between M. Burton and a Butcher, and some others of his Church about prophesying, but 'tis too long to insert here, and I promise it the Reader in the 4▪ part of Gangraena: I have been told a late famous story by divers godly Ministers of the City, of a great falling out between Mr. Burton and some of his Church, about singing of Psalms, Baptising of Children, prophesying, and somewhat else, and upon some Brethren called in to hear the business how far M. Burton yielded in those particulars, both against his judgement and his practice, but I must reserve that too: I could make large Animadversions on his Pamphlets, and show many strange positions in them, beside contradictions, falsehood, weakness, hard speeches against the faithful servants of God, much pride and arrogancy, but I will for present animadvert a few things only on his last Book, Conformities Deformity, in a Dialogue between Conformity and Conscience, and I shall refer all I have to say at this time to three heads: 1. To show the scope of Mr. Burtons' Book, and what the man would have in it. 2. To represent to M. Burton and the Reader the great evil of it, and how unlike Mr. Burton is to what himself was formerly. 3. Propound some queries to Mr. Burton to show him how he is mistaken all along in the ground he goes upon.  
For the first his main scope is under the name of Conscience to represent the Sectaries as the only conscientious men, and under that colour to plead for a Toleration of them all, and an indemnity from all restraint by the civil Magistrate, and under the name of Conformity to brand all Presbyterians and to speak against all establishment of Religion and Church-Government by Magistrates and Synods, as great Hypocrisy, Idolatry, rejecting Christ from being King, etc. destroying the foundation of faith, and in his prosecuting this, besides Zion College, the Assembly, the City of London, the Ordinance for preventing the growth of Heresies, which he falls foully upon, he rails fearfully and speaks most wickedly against the General Assembly and the Scottish Church-Government, saying, that in the General Assembly there is the like Supremacy set up which the Pope 〈…〉 self▪ claimeth ●ver Kings, States, Kingdoms, Commonwealths, that 'tis a spirit of Antichristian pride and tyranny, of rebellion, and treason, in lifting up a Papal Throne above Kings and Kesars', above Kingdoms and Commonwealths, to the enslaving of the whole Nation in their souls, bodies a●d estates, that it sets up in the Church an Oracle of Infallibility, and such a Supremacy, as no truebred English Christian can interpret for other than Antichristian Tyranny, and all under the name of a Christian Presbyterian Church-Government, that if that Presbyterian Government be set up, thereby our Fundamental Laws, Privileges, and power of Parliaments, Liberties, and freedom of all truebred English Subjects would be brought under perpetual bondage, worse than that eitherof Egypt or Babylon; all which and much more the Reader may find in page 19, 20, 21. ofthat Book.  
For the second, Mr. Burtons' great evil, and how unlike Mr. Burton now, is to Mr. Burton formerly, it may appear thus, in that M. Burton in all this book builds up again the things he formerly destroyed, undoing all his own acts, agreeing with Canterbury, Pocklington, etc. in their Principles, and Practices against the Reformed Churches, particularly the Scots, and their Church-Government, M. Burton being Cantuariensis redivivus, nay let me not wrong the dead, though they were great Enemies to the Scots and Presbyteriall-Government, yet in all their writings I do not find such rancorous malicious passages against the general Assembly, as in this Book of M. Burtons', he makes use indeed of the Bishops and their creatures Arguments and weapons against the Presbyterial Government, and the Reformation, but withal goes higher; and in patronising and pleading for all Errors and Heresies under specious pretences, as they did Arminian Popish and Socinian Doctrines, not writing one word against all the Heresies and Blasphemies of these times, but speaking against my books and Dr. bastwick's, for the discovering of them. O how is M. Burton fallen! I heard a godly and ●●arned Divine say lately of him (upon reading his Conformities Deformity) that he had always thought M. Burton to be a godly man, but he now thought him the greatest Apostate in England: He should not have wondered much to have seen such a book written by John Goodwin, but that M. Burton should, he could not have believed it, had he not read it, and certainly in his writing this Book and many others, God left him: the man is departed from all his former principles of zeal and love to truth, he can find no Deformity now in Heresy, nor Blasphemy, but only in Conformity to Presbyteriall-Government, and the Magistrates non-Toleration of Errors: The Lord hath made him a fearful example, and all men may take warning by M. Burton, for turning Independents, 
☞  who before he turned Independent, was so zealous against the least Errors, and the least Innovation in Worship, as that he would strain things, and make a great matter of a little; but now he hath no heart against the greatest Errors, he can do nothing in all his Pamphlets for the honour of Christ, he can see no deformity in all the Blasphemies, Heresies of these times, but only in the Orthodox Reformed Churches, and Presbyteriall-Government: and that which aggravates his sin is, he hath done this after sad and serious admonition given him in the fourth Corollary of the first Part of Gangr●na, and after a great sickness, this Book being styled by himself in his Title page, The first fruits of his late recovery from death to life: If any man 9 or 10 years ago, when M. Burton was upon the Pillory for writing against some great men, who favoured Popish and Arminian Tenets, should have said to the people, this man whom you now see thus suffer, and whom you so love and adore, the time is coming when he shall plead for a Toleration of all Religions, and speak against the Magistrate, for defending Religion by Laws and Edicts; this man, whom you thus see, shall come to preach again in this City, and have free Liberty of his Ministry, when all damnable Heresies and Errors shall be vented by preaching and writing, and yet shall never speak against them; this man who hath preached and written with so much earnestness against bowing at the Name of Jesus, against people coming up to the Rail about the Table to receive the Lords Supper, against Christ's dying for all men sufficiently, when the Divinity of Christ shall be denied, the Scriptures denied to be the Word of God, when all Church's Ministry and Sacraments shall be denied, he shall never write nor preach against them; yea, this man who will not yield now to Bishops in a Ceremony or some outward matter of order to keep his Ministry, shall afterwards yield to the people, and submit to base conditions, contrary to his judgement, as to forbear baptising some of his people's children, and to let singing of Psalms be suspended, with other such like, and all to enjoy his Ministry and Church: Certainly the people would have been ready to have stoned such a man, and said it could not be, or if they had believed it, fewer certainly would have pitied him, or visited and rewarded him in prison: nay, when Mr. Burton was in prison, if any man had sent to him such a Message, that he should do what he does now, viz. write against, and be a more bitter enemy against the Reformed Churches, our Brethren of Scotland, yea the godly Ministers, Mr. Calamie, etc. then ever Canterbury was or Dr. Wren, certainly the man would have defied such a Message, and said as Hazael, am I a dog that I should do so? and yet now we see what he hath done, and doth daily. Mr. Burton surely is in a sad condition, and I have often thought of him to be in the case of that Idolater the Prophet Esay speaks of 44. Esa. 20. he feedeth of ashes, a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand? The Lord in mercy open his eyes and give him repentance for this last five years' work, and particularly for writing his last Book called Conformities Deformity.  
Thrdly, I shall propound a few Queries to Mr. Burton, to show him how he is mistaken all along in his grounds.  
1. Let me ask you M. Burton why you are so angry with the Magistrate, the Assembly, Zion College, the City, for establishing and settling of Church-Government, if it be of God, and they are persuaded so, why should they not be for it? and if Independency, Brownism, Anabaptism, etc. be not of God as they are well assured they are not, why should they not be against them, hinder and suppress them? M. Burton you will upon your rash and weak persuasion hinder Presbytery all you can, the Administration of the Sacraments in a Presbyterial way, may not then the Magistrate upon strong persuasions after serious debates by a learned Assembly, and Scripture-grounds satisfying their consciences, enact by a Law Presbytery, and forbid Independency, etc.  
2. Mr. Burton whether is this a good Argument, because Jeroboam did evil, by a Law and commandment to set up the golden Calves at Dan and Bethel, therefore Asa, Hezekiah, Josiah, etc. might not lawfully command the true worship of God in their Kingdoms, and put down the false: and whether may not Magistrates lawfully make use of their power from God for good, because some Magistrates abuse that power for evil; and if it be no good Argument, as certainly 'tis not, then hath M. Burton said little against the Magistrate's power in matters of Religion, for this is the way of his reasoning in Conformities Deformity, and the strength of the man.  
3. Pray M. Burton let me ask you this question, suppose the Parliament would by a Law or Ordinance set up Independent Government and the Church way, would you account this so great a sin as Hypocrisy, Idolatry, etc. and if not, how can you then, the setting up of Presbyterial Government, especially seeing the question is not so much about this or that particular, but the enacting by a Law that which all should conform to.  
4. Mr. Burton, I am serious with you, pray answer me, here are such and such men hold all kind of errors, and vent them up and down, and they say 'tis their conscience, would you have them suffered to preach, write and infect all that come near them? if there be no such evil and danger in errors but they may be preached, printed, why were you so fierce and violent against the Bishops and their Chaplains for preaching, writing Arminian Popish points, though they vented them in an orderly way, in comparison of your Saints, who go from Country to Country venting errors; in their own Pulpits, and when called to preach by Authority; not intruding into other men's Pulpits, and printing with licence, not in contempt of Authority.  
There are divers other Sectaries to be discovered, and their ways and preachings laid open, as Green the Feltmaker, who was one of the first Mechanics that presently upon the first sitting of this Parliament preached in our Churches publicly, as at Algate and elsewhere, and was one of that company that went over with Colonel Homstead about Summer was two years to Trinidado, but is returned lately, and now preaches in an Alley in Coleman-street, once on the Lord's day, and once on the week day, where there is great resort and flocking to him, that yards, rooms and house are all full, so that he causes his neighbour's Conventicles as Cretensis and others to be oft times very thin, and Independents to preach to bare walls, and empty seats in comparison of this great Rabbi, as Spencer sometimes the Lord Brooks Coachman an early Preacher too, as Gorton who hath lately set forth a Book called Simplicities Defence against Sevenheaded Policy, wherein are many dangerous and erroneous passages, but I cannot speak of them now: the fourth part of Gangraena will supply what's now wanting.  
I have lately seen divers Letters and some Petitions that have been written and sent up from godly Ministers and others to Worthy Members of the House of Commons, to some Members of the Assembly, to other Ministers in the City, and Citizens, concerning the insolences, tumults, and strange carriages of many Sectaries, Commanders and Soldiers, as also other persons both men and women of their Sect, but it would be too long to give a Copy of them as I have done of others in the former part of this Book, and therefore I will only relate the Contents of some of them: In one Letter a godly Minister about Bristol writing to a Member of the Assembly, tells him he had formerly written to him of a preaching Troop that had infected the Countries with errors, but now he w●ites to him 
☜  that many of them break into houses, steal Horses, and have been indicted here, These are our Saints (saith he) who need no repentance; I am sure they need much grace. In other Letters out of Somersetshiere from a godly Minister who hath done much public service, and is well known (if I should name him) he writes thus, Novemb. 16. 1646. to a godly Minister in London, I sent the other day into Glostershiere for rents, and there out of forty pounds per a●num, my Mother and myself pay five shillings per diem, and are now to pay six month's Contribution to Gloucester, besides pays to Bristol, and other taxes: If such things were done in the Scots Army, they would be cried up and down London streets, some are resolving to represent to 
☜  the House the same things as are represented out of the North and worse: we are able to do it, and speak nothing but truth. He writes also as follows, The other day Mr. Greenhill of Dodington in Glostershire was pulled down out of the Pulpit, and one Minister more in Glostershiere were pulled out of their Pulpits by the Soldiers, and Independents put up in their rooms: The Soldiers threatened me last week to pull me out of the Pulpit only for reproving them. This Minister also relates in one of his Letters, that upon a Lord's day not long since in the time of the morning exercise, divers of these Soldiers played at football upon a Green or Common.  
Some Letters written from Oxford by some of the Assembly to persons of worth in London, mention how M. Erbury (the same who is spoken of in my first Part of Gangraena, and in this third Part, pag. 89, 90.) came attended with divers soldiers to a meeting that the Ministers sent down to Oxford had weekly, for the satisfaction of the scruples of some in these times, and there started that Question, that there was no such Office upon earth now as Ministers, that none were now to be Select Officers, but every man might preach; that is, speak his thoughts (as one Letter expressed it) and propounded it, with divers of the Soldiers backing him, to dispute that point with them: what the carriage of the Sectaries was at the meeting to dispute it, and the issue of the disputation, I cannot speak certainly nor particularly, as having not spoken with any of our Ministers there present, only I shall desire the Reader to observe this, That this Erbury who now comes on purpose to Oxford for such a disputation, and challenges our Ministers, when as he hath so many armed men to back him and to domineer, never could all the while he was in the Earl of Essexe's Army Chaplain there, be drawn by the Ministers to any 
☞  Conference or Dispute about the points he then held and often vented: 
* Mr. Bifeild and divers other Chaplains then in the Earl of Essex his Army, are ready to testify and prove this.  He was often moved to it, desired, but still declined, could never be brought to it, for than he knew he could not have those to back him in his Dispute, who were Commanders of many men, and had the power of the Sword in their hands. A Letter out of Warwick shire, dated the 2. of Novemb. relates that two soldiers did preach at Rugby on the 25. of October, and there said that no Minister was a true one except he was rebaptised, and that our Ordinances were false Ordinances, and the Printers have cozened us in printing the Scriptures, and more tenants they hold which now I cannot write, and on the 26. day of October they baptised six women in a Mill-dam about 
☜  eleven of the clock in the day, which was strange to us in these parts. Some positions and speeches sent up in writing out of Staffordshiere, maintained and spoken by some of the Sectaries in the Army, belonging to Colonel Whaleyes Regiment, were showed me by a worthy Member of the House of Commons, the sum of them is, that there are no created spirits, but every spirit whatsoever is God, that the Angels are God, and that the soul is one with God, that the Scripture is not the Word of 
☜  God, they dispute against prayer with Arguments drawn from the omnisciency and immutability of God, they said they would go to Hell, for God was there, and he was as much in Hell as in Heaven, they said where they were quartered, that they would pull the Committees out of their places, and sit in their stead: one of them meeting with an excise Book, asked the Master 
☜  of the house where he found it, whether he would pay money, the man demanding how should he avoid it, he said rise with us and we will free you, for they were all Knaves and Thiefs: One of these Sectaries soldiers told a Minister that it was their work to pull down such Antichrists as he, and that they made them already to quake. Divers Letters and some Petitions out of Oxfordshire speak of many strange things done there by the Sectaries, as of several abuses offered in the Church of Aston to one M. Skinner a Reverend learned and painful preacher of 70. years of age by one Lieutenant Webb, by Colonel Hewson, and by divers others speaking to and opposing him in the time of preaching and expounding. On the 25. of October, 1646. John Webb a Lieutenant guarded with his Soldiers, as M. Skinner was preaching in his Church, started up and with a loud voice publicly interrupted him, called him ●oole three times, Popish Priest, tub-preacher, bidding him often to come down out of his tub, saying, he taught lies to the people: This Webb said, that himself was a Minister of Jesus Christ, and cared not for the Ordinance of Parliament, or Synod, for what were they to him, and in this manner he proceeded, troubling M. Skinner and the Congregation till one of the clock, and then in a rage went out of the Church, calling Mr. Skinner black frog of the Revelation, threatening he would preach in the afternoon do what he could; and in the afternoon Web got into the Church before M. Skinner could come (his Soldiers having picked the locks of the Church door) and took possession of the reading pew, and was there expounding when M. Skinner came in, Mr. Skinner being thus kept out of his seat, went up into his Pulpit, and setting a Psalm, in the singing of it, the said Web and his soldiers kept on their hats, whereupon M. Skinuer entreated them to uncover, considering they were in God's presence; But Lieutenant Webb cried out aloud, soldiers and all ye that are on my side keep on your hats, which was done accordingly. The Psalm being ended, Mr. Skinner desired them all to join with him in prayer uncovered, but the said Webb and the other Independents would not uncover, whereupon M. Skinner being over the said Webs head, took off his hat gently, desiring him to remember about what a holy duty he was, upon which Web in a fury cried out, my soldiers and Constable pull him down, cast him in hold till to morrow, and then bring him before me, at which command two fellows went to pull him down with violence, but some of the neighbours laying hold on them whilst they were drawing their swords, by God's 
☞  good providence this old Minister of 70. years of age with much ado escaped their hands, and after his departure Webb preached, and in his Sermon compared our Church of England to that of Laodicea, that was neither hot nor cold, but lukewarm For that in Queen Mary's days, her Proclamation made them all Papists. In Queen Elizabeth's days her Proclamation made them Protestants, but now an Ordinance of Parliament makes 
☞  them for Presbytery; and he was very confident that shortly he should see Presbytery laid as low as Prelacy, or to that effect.  
On the first of November, 1646. Colonel Hewson came into Aston Church, accompanied and guarded with his Soldiers, contemned the Ordinance of Parliament read that day against laymen's preaching, and did preach whether M. Skinner would or no both forenoon and afternoon, he bid M. Skinner be silent, and threatened him, that in case he would not let him preach, he would lay him by the heels, he said Mr. Skinner was 
☞  no Minister but a false Prophet, an Antichrist, and he would prove him so to be in the afternoon by 13. marks of a false Prophet, which he laid down in the afternoon. In June last divers Sectaries of Mr. Skinner's Pari●h joining and combining with the soldiers, did interrupt him as he was preaching in the Pulpit and would not be entreated to forbear till he had ended, though he desired them and told them the penalty of the Statute in that case; And among others, a Woman one Margeret North cried to him with a loud voice, M. Skinner, M. Skinner, you take great pains with us in preaching twice every Sabbath and Catechising, but all comes but to one Sermon in the end of the year. On the 25. of October, Colonel Hewson came into Wallington Church, and there interrupted the Minister one M. Price, as he was at Prayer, and then afterwards as he was reading the first chapter of the Proverbs, and also as he did expound the foresaid chapter. The Church was made a prison for the Soldiers seven or eight days and nights, there they made a fire in the Chancel, and took Tobacco in the time of Prayer and Preaching. In the foresaid Church did Colonel Hewson, and Major Axston preach, 
☜  the one in the forenoon, the other in the afternoon being the 18. day of October. In May last one M. Rastell of Sydnam preaching on the 5. of Math. 20. Except your righteousness, etc. one Captain Nevil a Captain of a Troop of horse in Col. Rich his Regiment, being then and there present started up and said, This is fine stuff, this is gross, who can endure it, I will hear no more of this, he deserves to be pulled down, and many words to that effect, and so departed out of the Church, and walked without under the wall, where with a loud voice he uttered many contumelious words against the Minister. I have seen divers Letters out of Oxfordshire, that speak of one M. Potter of Lutenor about a mile from Aston, leaving his Church, being driven from thence by the Lay-preaching Soldiers, who have for certain days made a prison of that Church, and have burnt up the seats and boards in the Church, so that it now lies waist and destitute of a Minister; and these preaching soldiers refuse to preach now in that Church they have laid waist, but come to Churches where there are Ministers who preach constantly, as at Aston, and divers other places, and trouble them in their preaching and performing of other services of God.  
A Reverend Minister in Oxfordshire having lately occasion to admonish his Parishioners to take heed of Anabaptism, for than they denied the Lord Christ that bought them by his blood shed signified in Baptism by water; For in Baptism we put on Christ, Gal. 3▪ 27. but if we be baptised again we deny him, and put him of as the Anabaptist doth, upon which Sermon an Independent neighbour desired to hear the Minister again on that point, which accordingly the Minister did on the Lord's day Novemb. 〈◊〉. taking that text Math. 28. 19 v. And used Arguments to dissuade from Anabaptism, for it was a denying and putting off of Christ, whom by oath they put on in their Baptism: Now Lieutenant Webb hearing of this Sermon, did in the afternoon preach on the same Text Math. 28. 19 bragging that he could by the spirit do as much ex tempore, as that Minister 
☞  by study. The Minister hath sent to entreat a Copy of his Sermon, with a promise of giving him a Copy of his, that so the world may judge, considering all their boastings, who comes nearest to the spirit of God.  
I have received some Letters of late written to me out of the Country, bewailing the great oppressions and sufferings some of God's Ministers undergo both in their own houses by soldiers laid upon them, and in God's house by being disturbed and affronted in their Ministry, wherein I am stirred up not to faint in prosecuting the good cause of God's Ministers oppressed, and his Churches in these parts laid waste, and the Ministers case is thus represented to me. The Roman Clergy have been solomon's flagellum on us many years. I but now the Lay-Clergy, these preaching Soldiers are worse, they be Rehoboam's 
☞  whips of Scorpions, worse than solomon's and Rehoboams, yea then the Spanish whip in 88 The Lord give us all grace that are under God's rod, the wicked the sword of his hand, that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Nocumenta our Documenta, our Destructions our Instructions, our Corrections our Directions to Heaven and happiness. And then there being divers sad stories related in the body of the Letters, all is concluded after this manner: O scelus Independentium, come Lord Jesus come quickly, and whip out all these Independent worshippers out of thy Church with a dog-whip.  
A godly Citizen of good quality and a Common-council man, being in company with another Common-council man, and a young Scholar, Chaplain to one of the late Sheriffs of London, and some other company, they being in discourse about many passages of these times, he told them this story (which within a day or two after the Common-council man and the young Chaplain told me with all the names of the persons and circumstances of it) that a great Independent, I will not say a Member of the House of Commons, being desirous to get another great Independent to be a Burgess of Parliament for a place of note within less than 60. miles of London, spoke to this Citizen about it to further it, as having some chapmen in that Town, and the Mayor also his great friend, whereupon this Citizen did stir in it to make the Mayor and others for this Independents Independent friend, and means were used to get voices: but after some trial of getting voices the Mayor of the Town signified that he thought another man who s●ood would carry it, most inclining to him, and that they should not have voices equal for this man, which this Citizen being certified of, acquainted this Independent how the case stood, and that it would be in vain for his friend to stand, but he made little of that, entreating him that the Mayor and those who were for him would go on to give their voices, and though he had the fewer voices, yet get him but returned by the Mayor, that it may 
☜  come to the Committee of Privileges, and then we shall do well enough with it, at which speech this Citizen stood amazed, and wondered to hear such words come from such a man's mouth, and would have no hand to meddle further in it; And I am of the mind upon good grounds (which if there be not a redress, I am likely to publish in print to the end the whole House of Commons may come to know and so remedy it) that there is great need of an effectual review of divers Elections of new Members, some sitting and voting in the Ho●se of Commons who have no right at all, and other men whose the undoubted right is are kept out by tricks and devices, which in this juncture of time wherein so many great affairs of Church and 
☜  State have been and are in agitation, and votes of greatest concernment sometimes carried but by two or three voices, yea by one voice, cannot but be a mighty prejudice both to Church and State, every voice of such a man being two, his own voice going according to that interest he judges will keep him in, and in the interim hindering another voice which according to all reason may be judged would vote contrary.    

Some Corollaries and Consectaries drawn from the Errors, Heresies, Blasphemies and Insolent proceedings of the Sectaries laid down in this third part.  
HAving made fourteen Corollaries in my first part of Gangraena and six other in my second part, I had thought of fourteen or fifteen more for this third part, with many enlargements in most of them, but because I see if I should give that liberty to my invention upon every one of those heads as I at first intended, the Corollaries would take up divers sheets, I shall therefore (this Book being already almost forty sheets) give the Reader but 6. or 7. of them now, and that in as contracted a way as I may, referring the rest, with all further enlargements to the fourth part of Gangraena.  
1. Corollary. Hence then from what I have laid down in this third part of the Errors, Heresies, Insolent proceedings of the Sectaries of our times, we may see those places of Scripture in 2. Tim. 3. chap. from 1. v. to the 10. 4. chap. 3. 4. v. 2. Epistle of Pet. 2. and 3. chapters, and Epistle of Judas made good and fulfilled in our Sectaries; and that in all particulars as if they had been written and prophesied a purpose of them▪ As face answers face in glass, so do our Sectaries these Scriptures, they being the full accomplishment of those places and those Scriptures; the express and lively characters of our Sectaries: I do not know any one particular among those many set down by Paul, Peter and Judas, in those forenamed places our Sectaries fail in, but are in all points as like to those as one egg is like another; and therefore though divers other places of Scripture in the Epistles of Paul and the Revelation of St. John do speak of the Papacy, as the 2. Thessaly. 2. chapter, 1. Tim. 4. chap. 3. first verses, 11. chapt. of Revel. 17. and 18. chap. of Revel. yet these do point out the Anabaptists, Antinomians, Libertines, and Separatists, as distinguished from Papists; and if I should but barely transcribe those places of Scripture, without any application, as men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, fierce, despisers of those that are good, Traitors, heady, high minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof: For of this sort are they which creep into Houses, and lead captive silly women laden with sins, etc. as through covetousness shall they with feigned words make Merchandise of you, as that there shall come in the last day's scoffers, walking after their own lusts, there should be mockers in the last time who should walk after their own ungodly lusts, as likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities, as there are certain men crept in unawares, ungodly men, turning the grace of our God into lasciviousness, as these are murmurers, complainers, walking after their own lusts, and their mouth speaketh great swelling words, having men's persons in admiration because of advantage, These be they who separate themselves, sensual, having not the spirit, with many other passages in those Scriptures, yet they that run might presently read them as written in great Letters in the foreheads of the Sectaries: For was there ever in our times a generation of greater selfe-seekers, boasters, proud, blasphemers, Covenant-breakers, unthankful, make-bates, heady, despisers of those who are good, mockers and scoffers walking after their own ungodly lusts, despisers of Dominions and speakers evil of dignities, having a form of godliness, but denying the power thereof, and so in the rest, than our Sectaries: let the indifferent Reader but remember what I have written upon most of these heads in this and my other Books, what spirit breathes daily in many of their own Books, as Arraignment of persecution, Martin's Echo, England's Birthright, Thirty eight Queries upon the Ordinance against Heresies, Toleration Justified, a Demur to the Bill against Heresies, Lilburnes and overton's Books, the English Scottish game and what they have done and do daily against our Brethren of Scotland, the godly Ministers, the City of London, etc. and then I believe he will confess there never was a more desperate, ungodly, false, hypocritical, unthankful, proud, ambitious, covetous, unclean, cruel, atheistical generation than many of our Sectaries in England are. It would be too long now to paraphrase upon all those Scriptures quoted, to compare our Sectaries with every character of those Scriptures, and to give proofs in divers instances and facts. I shall conclude this Corollary, that they are scoffers and ungodly men, walking after their own lusts, by relating a passage or two of some Sectarian Soldiers belonging to Colonel Whaleyes Regiment. A chief Disputant of the Sectaries said that he would not keep out of Alehouses for five hundred pound a year for the good wits that he met there, yet objecting himself by way of scorn, that if it offended his weak Brother he must not do it: Being by way of reproof told of one that said it was best going to Hell, for the brave wits were there, he replied that if that were true, he would go thither for then God was there, saying that God was as much in hell as in heaven: answer being returned him, that God would be found in Hell in power; he replied that his presence in power and in grace could not be distinguished. A Woman being occasionally spoken of in the company of some of these Sectaries that she was said to be a whore, they said God had so ordered it, and if 
☞  she were a whore it was as well with her as if she were honest.  
2. Coral. Hence then from all that Libertinism and looseness of life in our Sectaries, we may see what unsound and corrupt Doctrine will produce and bring forth sooner or later, viz. wicked life and looseness of manners, and though many of the first Broachers of Heresies and Schisms, at first have been outwardly holy and strict in their lives, as Pelagius, Schwenckfeldius, Thomas Muntzerus, and their first Disciples too, some Pelagians, Ana baptists, etc. because else their opinion; would not so well take; and indeed upon pretences of holiness and greater strictness many well meaning and weak people, especially women fall to them, yet after a time Errors in life and corrupt manners generally attends errors in Doctrine, and that both as a punishment and just Judgement of God upon men for not receiving the truth in love, and in the nature of the thing: for as a foul moist head causes distillations of corrupt matter upon the lungs and stomach, so lose corrupt principles dispose men to a loose and corrupt conversation; 'Tis impossible (saith Luther) but that a bad life will follow false Doctrine; for if men make Shipwreck of faith they will of a good conscience; and therefore the Scripture, History of times and our own experience shows us the truth of this, Peter and Judas speaking of false Teachers and false Doctrines set down at large their wicked and abominable lives, their uncleanness, filthiness, covetousness, walking after their own ungodly lusts, having eyes full of Adultery and that cannot cease from sin, alluring through the lusts of the flesh, promising liberty, ungodly men turning the grace of God into lasciviousness, trees whose fruit withers, without fruit, twice dead, plucked up by the roots, so Paul speaking of the seducers and the Teachers of false Doctrine, 2. Tim. 3. that shall resist the truth as Jannes and Jambres did Moses, describes them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane and wicked men, lovers of pleasures more than lovers of God, men of corrupt minds, evil mon, etc. Donatus and his followers who would not acknowledge Caecilianus and his company for a true Church of God because they were not pure and holy enough, but thereupon fell into schism and divers errors, yet he and his followers fell to all wicked manners, as Augustine shows in many of his writings against the Donatists, yea in time they grew so▪ insolent as to commit many rapes, robberies and murders, and to proceed so far in offering violence to the Orthodox, that Honorius the Emperor was forced to send Dulcitius with an Army of soldiers to restrain their injury and violence. Augustine in his third Book against Cresconius Grammat. cap. 42. etc. shows that the facts and courses of the greatest robbers and Thiefs were far less and lighter than of the Circumcelliones among the Donatists. 
* Danaeus in August. de haeresibus. c. 70.  Priscillianus a Bishop who held many opinions of seeming holiness, condemning all sort of flesh, and their eating as polluted and unlawful, condemning Marriages, and persuading his followers to divorce from their wives, this man confessed before his death that in his conventicles he had often committed filthiness, and violated the chastity of women of his Sect, among whom one was Euchrotia the wife of Delphidius the rhetorician. The 
* Span●emii Diatribe Historica de Origin: Progress. Sectis & nom. Anabapt. pag. 4. 5. Hinc. & publicarum concionum & privatorum congressuum themata ordinaria erant, detestandum esse peccatum, carnem macerandum, ex●ltandum spiritum, Charitatis officia exercenda, crucem Domini feren dum, je juniis vacandum, etc.  Anabaptists of Germany at their first springing up were full of seeming holiness, mortification, full of devotions, fasting, prayer, so that they were offended with the Evangelicall Churches, because many wicked livers were in their Assemblies, and because their preaching had no more power to make those good who heard it, which made Luther and some other worthy men of those times at first to favour them, write in their behalf when questioned, pity their mistakes, but within a few years they fell into all kind of uncleannesses, murders and wickednesses, as Sleidan, Bullinger and divers other learned Authors have laid down. 
* Danae. Prolegom. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero morum & omnis disciplinae contemptus est etiam haereseon per●etua comes. Qui enim doctrinam De●spernit, idem fac●lè & discipl 〈…〉 m.  Danaeus in his Commentaries upon Augustine de Haeresibus shows what sins accompany heresies, and how a loose life follows always upon errors, The disorder of manners and contempt of all Discipline being the perpetual companion of heresies. For he who despises the Doctrine of God, will also easily contemn the Discipline. Danaeus enlarges upon this subject, quoting places out of Tertullian, Theodoret, Bernard, that prove the wickednesses of the lives of Heretics and Sectaries, as their familiarity with conjurers, starregazers, their uncleannesses, hypocrisy, which from their common Master Simon Magus, whose Disciples they are, they have all learned. And as Scripture and History shows us this, so our own expetience plentifully proves it, many men who before they were Sectaries, or upon their first entrance that were famous for the power of godliness, being now Libertines and licentious, making no conscience of the Sabbath, Family duties, etc. 'tis evident that with the errors of the times a flood of ungodliness is come in upon us, iniquity abounding and the love of many waxing cold, and I have in divers places of this Book given many pregnant examples of the Atheism, Uncleanness, Drunkenness, profaneness of the Sectaries. There's no question, but many of those Sectaries who heretofore were outwardly holy and strict, having some secret lusts and sins which they were no longer willing to forbear, (however new light, free grace Christian-liberty, Spirituality were pretended) fell to those opinions and entertained those Doctrines of Antinomianism, Anabaptism, Independency, as a way wherein they might freelier enjoy those lusts, and cast off 
☞  that yoke of strictness they had so long taken upon them: The Apostle Paul shows the reason how those who creep into houses, prevail to lead captive silly women, because they are laden with sins, the opinions and errors vented are suitable to the lusts of their heart, and so carried captive by them: many in our times who professed Religion were lustful silthy persons, though this was covered under a profession of Religion, and therefore so soon as they heard of an opinion of baptising grown persons, and that by dipping of naked women, they presently fell to it, as the best way to enjoy their lusts by, as the fairest opportunity (and that held out now as a matter of greater perfection in Religion) to feed their wanton eyes, by looking upon young women naked, to satisfy their unchaste touching, by handling young women naked. It were easy to demonstrate how the love of some lust or other in men's hearts (though at first not perceived) hath been a great cause of so many in our times falling into the errors of Antinomianism, Anabaptism, Libertinism, Independency, and so indeed in all times some wickedness or other hath been the spring and mother of Error and heresy, as pride and vain glory, covetousness and filthy lucre, a desire of contention, an evil conscience, and when some lust (though secret) hath brought forth an error, this and that false doctrine, than those Doctrines fully received daily strengthen and nourish those lusts, yea daily increase unto more ungodliness, as the not being liable to be questioned by superior Assemblies as Classes Synods, emboldens men to broach and spread such errors, as holding that God sees no sin in his Children, that all our sins cannot hurt us, nor all our good works further our salvation, encourages men to sin more freely, as believing that the souls die with the bodies, or else sleep till the resurrection, yea that there is no resurrection, makes men say let us eat and drink for to morrow we shall die, that is since the soul dies with the body, and the body shall rise no more, therefore let us take what we find here, enjoy our pleasures and satisfy our lusts whilst we may.  
3. Coral. Hence than we may clearly see from many of the 
☜  principles and practices laid open in this book, that many of the Sectaries of our times, Anabaptists, Libertines, Independents, are not only against Government in the Church, all Authoritative 
* 2 Pet. 2. 12. Judas.  power of Classes, Synods, but against Civil Government too. Monarchy and Aristocracy, both Kings and Lords have been cried down in many Books, Speeches, yea and in Sermons of the Sectaries; and for Democracie, though in divers Pamphlets they seem to contend for that, as in opposition to all Kingly and Lordly Government, yet in pleading for it, they have laid down such positions, as are not consistent with any Civil Government at all, but what necessarily would bring any Common wealth (the most popular) into a chaos and confusion: and had they any reason or wisdom, they could not but see the weakness of their own Principles, and the dreadful consequences that must necessarily follow thereupon, but as the 
* Thomas Muntzer boasted of himself and his Doctrine as spiritual, but styled Luther as carnal, earthly, and that had published only a carnal Gospel, savouring nothing but the flesh, and 〈◊〉 as worse than the Pope. vid. Span 〈…〉 Diatri●. Hist. p. 5. Melch. Adam. vit. Luther. p. 128. Liber adversus Lutherum à Munccro scriptus, dedicatus est Christo principi illustrissimo, Lutherum flagellat, quoth enthusiastic Spiritu carcat & nihil nisi carnalia sapiat. So Mr. del in his Sermon called Right Reformation, in the Epistle Dedicatory and the Reply to M. Love, vapours of himself and his Doctrine as spiritual, in the power of the Spirit, etc. but makes t●e Assembly, Mr. Love, and all Presbyterians carnal, worldly, worse them Papists & Prelates  Apostles Peter and Judas speak of the Heretics of their times, upon occasion of speaking evil of Dignities, and despising Dominion, so may we of ours, These as natural bruit beasts made to be taken and destroyed, speak evil of the things they understand not: In a word nothing pleases them, not the Government nor any part of it; not the Laws, their design is to have all pulled down, to have a total change made, that being abrasa tabula they might write in it what they pleased, and might come to have the new modelling of Church and▪ Commonwealth. O how like are our Sectaries to the old Anabaptists of Munster and Germany! their very spirit having entered into our men: O how like is John Lilburne to John of Leyden, as if he had been spit out of his mouth, M. Dell to Thomas Muntzer! and so others of them to several great Sectaries that I could name! I dare be bold to say, and can prove it, that the old Anabaptists never delivered or held principles more destructive to humane society to all kind of Government, both Political, Ecclesiastical and O economical, to all godliness and Religion, than many of our Sectaries; nay I believe no instance can be given of them whilst they were under command, and in the hands and power of the civil Magistrate, that ever they carried themselves so scornfully and contemptuously to the supremest Courts and Judicatures of Kingdoms and States, and committed such outrageous actions publicly even in the worship of God against the Religion established, the faithful friends of the States, as our have done.  
4. Corol. Hence then we may plainly see, by what's laid down in this Book, our evils are not taken away but only changed, or rather some persons and instruments removed, not the evils. There are other men now under other habits and names, do the same things, and far worse; for instance, one of the great complaints against some Bishops was the 
* One of the main things against the Bishops in the Minister's Remonstrance presented to the House of Commons in the beginning of the Parliament was that.  putting men into the Ministry and to preach, who had been Servingmen, Barbers, and such like; behold it is now in fashion, worse are now suffered, and that in such a way as the Bishop's Lay-preachers never attempted, viz. to put by painful Orthodox men from their places, whilst they with their ignorance and errors starve and poison the people's souls. Another great evil under the Biships was the corrupting of Religion, and destroying it in time by countenancing corrupt men, and discountenancing the zealous Orthodox under the name of turbulent violent men, who made divisions, etc. and is no● the same in use among us now? Is it not more apparent by many Books written, Speeches, and Actions, which hundreds and thousands are witnesses of, that a Toleration and the ruin of the Protestant Religion is intended and designed now, then that the Bishops intended to bring in Popery? Another great evil was the speaking against and reproaching the Reformed Churches, and speaking evil of some of the great Reformers, as Calvin, Beza, Knox, etc. which some of the Prelates and their Chaplains in some of their Books, Sermons, Discourses, or Disputations in the Universities, as Canterbury, Wren, Pocklington, Martin, Cousins, Duncombe, Montague had done, and O how were these cried out on for so doing, but alas, now the Reformed Churches, particularly Scotland, whom we have covenanted to defend, and according to the example of the best of them to reform, yet after such a Covenant, both Churches and the prime Reformers, as Calvin, Knox, etc. have been a thousand times worse reproached. And so I could go over all the rest, and that not only in Religion, but in the matters of Justice, and the Liberty of the Subject: but I must take off manum de tabula.  
5. Coral. Hence we may see by all the Errors, Heresies, strange Practices discovered in this book, into what a condition we are fallen, and from what fallen, that we can do and suffer such things as we do: I knew the time when it might have been said of us as of the Angel in the 2. Revel. 2. we could not have borne them that were evil, and this we had when we were at 
☞  worst, we hated the doctrine of the Nicolaitans, but now we have left our first love zeal, are become a people that can suffer any thing, the twentieth part of what we now make nothing of, but have pretences, excuses and pleas for, seven years ago would have made us cry out bitterly, kept days of fasting and prayer for (though with the hazard of our lives and Liberties) made complaints and spoken one to another, looked for the judgements of God to have come upon us, but now we bear all; nay what was most evil in the Bishops and their Chaplains, for which they (wicked men as they were commonly called) have been cast out, as Popery, Arminianism, profaning the Lord's day, countenancing Papists, Arminians, etc. is new light and new truth in Sectaries and Independents, profaneness and ungodliness in them, is now become conscience, 
☞  godliness, Saintship. Now the grossest Arminianism without making mince meat of it can go down, we can swallow without any trouble Popish Arminian Pills, and that without being wrapped in gold, yea Arrian Socinian Tenets, and what not: We 
☞  hear of no Remonstrances, famous Speeches, plain home Sermons now against errors in doctrine as heretofore, no Committees sitting upon Books, to deal with Mr. Dens, Mr. John goodwin's, M. Burtons', and divers others, as with Mountagues, Dr. jackson's, and Cousin's Books: Magistrates, Ministers too silent, the people also too contented and quiet, yea many instead of crying out and being pained at heart love to have it so, will prefer a man and give a great deal for some to preach errors among 
☞  them and disturb their faith, when as they will give nothing for an able man every way qualified to preach the truth: God may take up that complaint of our present times which he doth by Jeremy; My people have committed two evils, they have forsaken me the fountain of living waters, and hewed to themselves broken Cisterns that can hold no water, hue and be at a great deal of cost and pains for puddle poisonous water, but reject and sleight a fountain of pure and living waters.  
6. Coral. Hence than we may see from all the Errors, Heresies, Insolences of many Sectaries in our Armies and among the Soldiers laid down in Gangr●na, what a great plague and judgement of God to this Land some of our Armies and Soldiery have been, and are now more than ever; namely in that so many Commanders and Soldiers diffused throughout the Body of the whole Army, yea some whole Troops and Regiments should be desperate Sectaries and Heretics. We must needs be under a great plague to have those who should be the Instruments of our safety, and have the sword in their hands, to be such kind of men, and to do as they do: Heresies and Errors in any men are a great evil upon a Land, a sad matter, but in the Soldiery 'tis armed impiety, who by power and force may propagate and spread all kind of errors and opinions without control, and by marching from Country to Country, have opportunity of infecting all parts of a Land: Certainly the Sectaries in the Armies (I speak now as a Minister of the Gospel, judging of things according to Scripture, and not according to carnal policy and outward appearance) are the greatest plague and judgement of God that hath been upon this Kingdom this hundred years: when I hear daily of the errors they scatter, the insolences they commit, and see what great evils they are the cause of in Church and State, I often think of a passage in a famous Speech, made by Sir Edward Deering in the beginning of this Parliament, speaking of the corruptions in Religion among us, to be first remedied before the Scots Army then in the Land to be considered of, used these words, or to this effect: Let the sword rage from North to South, or 'tis better it should rage from North to South, rather than the corruptions in Religion not be taken away; so say 〈…〉, it had been better the Sword of the Enemy had raged from North to South, than this Sword of Heresy, and Plague of Error like a Gangrene should overrun the Kingdom as it doth: T 〈…〉 is destroys the precious souls, and I am fully assured, the Sectaries in the Armies have destroyed more souls, and overthrown the faith of more with their heresies and wicked opinions, than they have killed the bodies of their enemies with their Swords. The constitution of our soldiery, so many Sectaries being in our Militia, besides, that 'tis a great and fearful plague of itself, 'tis a great cause of all other evils, 'tis that which emboldens the Sectaries all the Kingdom over, and encourages that party to do so many 
☞  wicked things as they do daily, affront the House of Peers, abuse Scotland▪ the City of London, Ministry, publicly print preach all kind of abominable errors. 'Tis that which awes the good party, o● at least out of policy makes them not so zealnus and obsolute against the errors of the t 〈…〉. 'Tis that keeps the Church Government from going on a pace, that is a great remora to the punishing of Heretics, etc. 'tis that indeed which hath infested and infected the Kingdom so generally. There are few of our Emissary's and not 〈◊〉▪ Sectaries but are o● have been Soldiers, belonged to the Armies as Chaplains, or one way or other have followed the Camp, they all smell of the Army, Hich, Knollys, Erbury, Dell S●ltmars 〈…〉 Peter's, 〈…〉 cheler, etc. we 〈…〉 ay truly say 〈…〉 a B 〈…〉: Our Are 〈…〉 the N 〈…〉 of all 〈◊〉 and a 〈◊〉 evils, and 〈◊〉 we may see the true cause why all the Sectaries are so 〈◊〉 war and keeping up the Armies, can not abide to he 〈◊〉 of 〈…〉ing because their Kingdom is in larged and maintained thereby▪ but certainly it will never be well with the Kingdom▪ till the Armies be disb 〈…〉 ded, or at least 〈◊〉 〈…〉 delled, the Sectaries put 〈…〉 God be me 〈…〉 ifull unto 〈◊〉 we 〈◊〉 in strange hand●, and things are come to a strange pass, and all wise men who have read Hi● stories understand any thing, and by together many of the Sectaries Speeches and Practices, conceive it cann●● but be very perilous to have the sword in so many ma 〈…〉 men's hands, and scare a new Tiragedy to be acted like that in G 〈…〉 and at M 〈…〉 star by the old Anabaptists, yea worse 〈◊〉 The godly Orth 〈…〉 Ministers and Christians, and all true hearted English men may 〈◊〉 out and say as in 10. Psal. Help Lord, 〈◊〉 wicked walks ●n every fid●, when the vi 〈…〉, and with the Prophet▪ M 〈…〉 lachie 〈◊〉 Malipiero▪ 15. 〈…〉 the proud happy, y●● they th' 〈…〉, yea they that 〈◊〉 God are 〈◊〉 delivered. The Sectaries of our Armies invading the Pulpits, abasing the godly Ministers, laying waist and profaning the public places 〈◊〉 apart for God's worship are like 〈◊〉, and like 〈◊〉 〈…〉 〈◊〉 the Houses of God in possession, nay they are like to those husbandmen in the 20. of Luke, that reasoned among themselves saying; This is the heir, come, let us kill him, that the inheritance may be ours: So they cast him out of the vineyard, and killed him: The Sectaries knowing that so long as the godly Ministers and such a Ministry continues in the Kingdom, they shall never do their work bring in all heresy and confusion, the inheritance shall not be theirs, therefore they set themselves to destroy the Ministry and Ministers, that the inheritance may be theirs. The Apostle Paul 2. Tim. 3. bids Timothy know this that the perilousnesse of times stands in false Teachers, seducers creeping into houses to lead captive silly women, and in men reprobate concerning the faith resisting the truth, and not in so much in 
* Calvin. in 2 Tim. 3. 1, 2. Notandum in quo asperitatem vel duritiem temporum constituat, no● in bello scilicet, nec fame, nec ●orbis, nec aliis calamitatibus, vel incommodis quae corpor● accidunt, sed in malis & pravis hominum moribus. Vide ibid. plura.  war, famine, nor other calamities which happens to the body, and therefore makes this preface before it; this know also, implying it was not so well known, and stirring up Timothy the better to attend to what he should ●ay and now to know it. Now if those times be of all others the most perilous where there are false teachers venting errors and heresies but in a way of creeping into houses, how perilous and dangerous are those times where there are false Teachers and seducers (holding all sort of errors) armed, being Commanders and Officers of Regiments and Companies, who creep not into houses, but openly command houses and abide in them, and by their power can and do drive away the faithful shepherds that should defend the sheep, that so the Wolves and Foxes may the more freely devoute them; and that when they have ●avened and made havoc in one place can march to another, and so go into all places by their power, forcing and commanding what they please. All which clearly shows us we are in a far worse condition than when the enemy was in the height of his successes and victories at the taking of Bristol, or ever since the Parliament began: God is more dishonoured, precious souls more destroyed, all things tending to Anarchy, Confusion and new Broils worse than before; Certainly in God have any delight in this Kingdom, or purpose to do it good, he will deliver us from this wicked generation of Sectaries one way or other: They have, these three last years been increasing and growing very bad, but this last year they have been outrageous: I am confidently persuaded if a Commission were issued out from both Houses to faithful godly men (and they backed with such power not to fear the Sectarian soldiers) to sit in the several Counties to examine and inquire out the insolences and enormities of the Sectarian soldiers and Chaplains that were in the noble Earl of Manchesters' Army, and now in Sir Thomas Fairfax'es' Army, with assurance of protection to the complainants and witnesses; there would be the dreadfullest and abominablest things found out both in opinions & practices that ever were heard of in any Army of Christendom, and most of the Cavaliers would be found Saints to them, so that 'tis evident there's more need of disbanding and cashiering the Companies and Regiments consisting most of Antinomians, Anabaptists, Seekers, Antiscripturists, etc. then of Vand●●sks Regiment, of which there were so many outcries; and that justly too as I believe.  
7. Corollar. Hence then by what is laid down in this Book of the. Errors, Heresies, Practices, insolences of the Sectaries we may see that never in any age or in any Christian State or Kingdom, whether Orthodox or Hetrodox Protestant or Popish hath there been such a sufferance and Toleration of those who have been contrary minded to the Religion established by civil Authority, as hath been and is in our Kingdom. The Sectaries talk much upon all occasions of Toleration and liberty of conscience in Holland, Poland, Transylvania, France, Switzerland, Turkey but let any man look into those Countries and but understand aright what is allowed in those places, and then consider what is daily practised in England and suffered without all questioning, and he must needs confess there's no such liberty nor Toleration in any of those places: inquire and ask after Holland, France, Poland, etc. where there are Tolerations, whether, Sectaries, or Dissenters from what's settled by the civil Sanction, do come into public Churches, causing tumults and riots, and by violence put by the Ministers from preaching, pulling them out of their Pulpits, abusing them grossly, and preach openly with all kind of reproaches against the established Religion? whether Books are suffered to be printed with licence and sold openly, ●enting all kind of errors, blasphemies, yea branding with most odions names the Religion established, and the supreme Authority who settles it? yea daring to present into the hands of, and at the doors of the houses where the supreme Judicatories sit, Books and 
* Cornewells' vindication of 〈…〉ng jesus his Commission, Confession of Faith of the Anabaptists.  Pamphlets, with 
* A Protestation attested before Anthony Luther justice of Peace.  Protestations against what themselves have enacted? whether great numbers of Emissaries, Mechanics of all sorts are suffered to be daily sent forth into all parts of their Countries and Kingdoms to draw away the people from their Religion? and if any man in authority dare be so bold to molest them, though they abuse Magistrates to their faces, yet they are one way or other delivered, and presently fall the faster to their work again, whether the way to preferment and places of honour, profit, trust, command be in those Countries to oppose and to be most active against the Religion and Government established? and the ready way to be kept out of all such places, and by one device or other to be turned out, yea to be brought in trouble be for a man to be zealous for the Religion and way of worship settled in that Country? whether in any of those Countries if those who be Heretics and Schismatics, or Dissenters only from what the Magistrates of the Countries have established being called in question by those in highest place for writing against and reproaching their Ordinances and Laws, and thereupon affronting them to their faces and writing Books publicly against them, have they notwithstanding continuing in all contempt escaped without punishment? and received those favours and privileges which none before them (though never so conformable to the Laws and State) have received, and so I might instance in many other like particulars: Now I challenge any man in all his reading or travelling, to give me any such instances in Holland, France, Transylvania, Turkey, etc. but I can give many proofs in all these kinds within these three last years in England. In the Bishop's times before this Parliament there was great favour showed towards Papists and persons Popishly affected, but did they come into our Churches established by Law and bringing their Priests put by our Ministers from preaching and celebrating the Lords Supper, and set up against the will of the Ministers and Parishioners their own Priests to preach points of Doctrines, and to say Mass; or did the Bishops when Popery was most countenanced, suffer Popish Books railing against our Ministry, Church, etc. to be licenced by their Chaplains and sold openly: In the King's late Armies where (as it hath been reported) there have been many Papists and Popish Commanders, yea and Priests, did they ever where they were quartered drive away by force the Protestant Ministers, and in the midst of the public exercises on Lords days come with their soldiers and disturb them in Prayers, preaching, and put up their Priests in their rooms▪ I never heard of any one such example in this kind; O what outcries would these things have made if done either by Bishops or Papists, but these things are ordinarily and daily practised by the Sectaries; Indeed the liberty the Sectaries now have in England is rather a Domination then a Toleration, a Reign rather than a sufferance, yea their Reign and Domination is swelled so high that the godly Ministers and Christians who are for the Church-Government and way established by Parliament have much a do to be tolerated and suffered, nay in many places they cannot serve God quietly, nor live in peace but are affronted, molested, thereatned, yea their lives hazarded: The Dommation and Insolences of the Sectaries in England both in City and Country are unsufferable, and beyond all example; and let but all things be considered, the nature of the Laws and civil Government of England that all the people are subject to the same Laws, and all the Countries of this Kingdom under the obedience of King and Parliament, none exempt, not some parts under one, and some under another, as in the Cantons and some other Countries, as also that great and solemn Covenant taken for the nearest uniformity in Doctrine, Government, etc. and the extirpation of all heresy, schism, etc. with some other such like considerations, I am ready upon my life to make it good at the Bar of both Houses, that there is in England the greatest sufferance and countenance of a Dissenting party from what is held out and established by Authority, that ever was in any age where there was a Christian Magistrate, or that is in any part of the world whatsoever at this day: the Toleration in Holland, France, Transylvania, etc. in many things falling short of that liberty the Sectaries here enjoy. I had thought upon and drawn up twelve pregnant particulars with the proofs wherein the Toleration here is greater than in those Countries, but I must defer them till the fourth part of Gangraena, having enlarged this part already so much beyond the former parts, and my intentions, and shall conclude this seventh Corollary, that if the Sectaries shall be still suffered to go on and all kind of errors and opinions vented for the future, as they have been for these three or four last years, this will be such a thing as never was read or heard of in any age, or among any people, that the end and issue of a solemn national Covenant made with God another Kingdom 
☜  and one another for Reformation, should end in a universal Toleration and Confusion both in Church and State.  
8. Corollar. Hence than we may plainly see by many speeches, passages in Letters, facts, insolences of the Sectaries related in this Book, that the Sectaries hold not to their principles of Toleration and Liberty of Conscience, but only in receiving it, they will not give it (when and where they have the power of giving it) unto others: The Sectaries in all their Books, Sermons, Speeches, Discourses contend for liberty of Conscience, and that no man should suffer any thing from another for his differing in opinions from him, or be hindered in printing and speaking his conscience, and yet if the Reader do but remember the several passages I have laid down of the Sectaries dealings with godly Presbyterians in City and Country, Army and Ministry, and in all places, he must necessarily conclude when they are grown strong enough, and where they can they will suffer none but themselves. In all ages Heretics and Sectaries at their first rising, when but a few and weak have cried for Toleration, liberty of Conscience, but when by being let alone they have grown to great numbers, and by their industry, subtlety and activity have got power in their hands, than they have been the greatest persecutors of all others, denying all liberty to the Orthodox, and this the Ecclesiastical Histories of all times both ancient and modern show. Thus the Donatists, Arrians, Anabaptists of 〈◊〉, 〈◊〉 in Holland with other such like maintained and pleaded for a Toleration ●anquam pr● aris & focis, and yet after a time that either they got Princes and Magistrates 〈◊〉 their 〈◊〉, or being increased in number got the sword into their 〈◊〉, they killed, banished, spoiled of their goods, threw out of offices and places all those who were not of their opinions. 
Socrates' Scholastic. lib. 2. c. 21. 22. 23. relates at large the Arrians, and Sebastianus a Manichee fearful persecutions a●d unheard of cruelties against the Orthodox Bishops and people: The violence truly was no less than that of old, practised towards the Christians, when they were compelled and drawn to sacrifice unto Idols. For many endured sundry kinds of torment, men racking and dismembering of their joints, confiscating of their substance: Some bereft of their native soil, other so 〈…〉 e departed this life under the hands of the tormentor; some died in banishment, and never saw their Country again, They banished divers Bishops, and being bereft of their native soil they handled so roughly, that some of them died by the way, some other in exile never returning again. They put to death above 30. Bishops. They followed the steps of wicked Ahab, employing all their care and industry for the rooting out of the truth from of the face of the earth. Danaeus in August. de Haeresib. cap. 69. shows, when the Donatists were increased in number, and head infected all Africa, so that many whole Cities fell to that way, they then grew insolent and offered violence to the Orthodox till Dulcitius a Tribune of Soldiers being sent against them by Honorius the Emperor restrained their violence and injuries against the Christians. Thomas Muntzer preached that all things should be in common according to the example of the Primitive Church▪ and those of the richer sort who would not be persuaded by Arguments, he by force and fear of worse compelled them thereunto: At Munster community of all goods is commanded by the Anabaptists John of Leyden, Knipperdolling, etc. upon pain of death: John of Leyden rageth against those that dissented, and by the slaughter of a great many strengthens his Tyranny; so that upon the pleasure of this man depended not only the estates, but even the lives of every one of the Citizens. Whosoever durst but speak a word in jest of the Prophets, was accused of Treason, and made a sacrifice to the lu●●s of those miscreants; and all divine and humane right trodden under foot. Spanh. Diatr. Histori. Hence 'tis an observation of Vedelius in his Arcan. Armin. par. 4. lib. 2. cap. 8. that the disposition of Heretics is such, that 'tis impossible for them when they have got strength, to moderate themselves from persecuting of the Orthodox.   
And thus our present Independents and Anabaptists notwithstanding all their pretences of liberty and conscience have and do (where they are in power and can by any way or means suppress) prosecute Presbyterians to the utmost, and indeed for this very end plead for liberty, and work night and day too get into all places of power and command both military and 〈…〉.  
It w●re too long to relate all the instances of godly Ministers and other worthy men troubled and complained of by them to Committees, of honest Christians troubled by the● means for discharging their consciences in petitioning the Parliament, and Common Council, of all the godly Ministers put by from preaching in their own Churches by Sectaries, and of their retusing to let godly Ministers of the Presbyterian judgement preach in any Chapels and Churches where they have power, of the many threatening speeches spoken by them against the godly Ministers, that they would leave never a Priest in England, that the Presbyterians should be dealt with as Malignants, sequestered ere long, and such like, of their not licensing any books or matters of Intelligence, but stopping the Press all they can to men not of their judgement, of their incensing and strring up the Parliament in printed books to punish godly Ministers for laying open the Errors of the times, of their labouring to keep out of all places in Parliament, Armies, Livings, etc. Orthodox godly men, of their putting affronts upon, hindering of pay, turning out of places by one trick or other the faithfullest and worthiest men, if Presbyterians, yea going against all principles of Justice, Honour, Rules of War, Gallantry: What should I speak of all the affronts, 
☜  neglects, complaints of, troubles, vexations, which have happened to many gallant, valiant, faithful Commanders, and all because Anti-Independents, by means of the Sectaries, as Sir Willam Waller, Major General Massey, Major General Skippon, Colonel Harvey, Colonel King, Colonel Whaley, Major Fincher, Adjutant General Grace, Lieutenant Colonel Kempson, Lieutenant Colonel Jackson, etc. besides the putting by of some from their places; what gallant man almost is there, but hath been heaved at, complained of some way or other, affronted by some Sectaries, and neglected by having men put over their heads into commands, and they unpreferd, though places void: There are strange, but true stories in the Army in this ●ind, and some keep a Register of them, and when time shall serve, may make them known, though for the present, because they see how strong the stream runs, and for the quietness of the Army they are silent, though they cannot but speak to their friends of these things. I have been told from a good hand upon the occasion of Adjutant General Gray's being questioned at a Council of War for reading the City Remonstrance, that a great Commander of that Army writ a letter to another great Commander to this effect, that he wondered that they who were so much for liberty of conscience, and a Toleration for themselves, would not afford the same to other men; but that Adjutant General Grace, because he was a Presbyterian, and that according to his conscience should have Articles put in against him, and be so violently prosecuted: And if the Sectaries dare do thus whilst they are a labouring for a Toleration (as they say) before they know whether they shall prevail and have the upper hand, when 'tis evident the House of Peers, the Kingdom of Scotland, the City of London, the Ministry of the Kingdom and the body of the people are against them, yea and whatever they vapour the greater part of the House of Commons too, what will they do if ever they should get their way established by a law, and come to have all the strength of the Kingdom in their hands, what will they do when they are masters of the Presbyterians, that thus persecute them whilst they are Probationers? Q●id facient Domini, ardent cum tali● fures? and therefore by these beginnings of Persecution, these Kingdoms of England and Scotland may judge what to trust to, and look to find, if ever these men come to have power in their hands: they will be as bad as the Circumcelliones among the Donatists, as those Anabaptists to the Citizens of Munster, they will be desperate persecutors of the faithful Ministers of Christ, thinking they shall do God good service in killing them. The Lords may know what to trust to if ever the Sectaries prevail, The Scots had best look to it also, they will find them worse neighbours a hundred times then ever the 
☞  Bishops were, all the reformed Churches had need contribute their help against them, for if they prevail, they will all suffer and be much disturbed in their place. The Assembly of Divines shall feel their liberty of conscience, The City of London and Citizens shall be reckoned with, and paid for their Petitions and late Remonstrance; The House of Commons also may assure themselves, they shall feel their power when they are grown strong enough, as is evident by many threatening passages in Pamphlets of the Sectaries, especially those Members of the House who are not theirs, but have vigorously appeared against them, they will 
☜  pull them out by the head and ears, and kick them out of the House: Certainly the House of Commons so great and understanding a body, notwithstanding many flattering Petitions of late to them, crying them up in late Pamphlets above the House of Peers, and protesting deeply to be at their service and command against all the world, cannot be so weak as to believe them, and to think if the Sectaries get power into their hands, and overthrow the House of Peers, Ministers, City, that they shall escape and not follow after: they have written, spoken, done as much against them as the House of Peers, Ministers, City, and no question will again as they see their advantage, or are discontented, or upon some new light that they were not chosen by all the freemen 
☜  of England, but only by the Prerogative men the Freeholders: No man knows where these Sectaries will stop or stay, or to what Principles they will keep, and is there any safety then in adhering to such a party, and caring to please them who are off and on: 'tis evident even in those Books made against the House of Peers, and in which the Commons and their Power are so cried up, that many things are laid down destructive to that House, and in the midst of flattering the House of Commons, they brand them with in justice, meddling with what they have nothing to do with, as matters of Religion: As the fit takes them they now will cry crucify them, crucify them, but what may they expect from that party if once all the Militia and strength should be in their hands? To conclude this Corollary, I say, God keep me and all true Presbyterians from that liberty of conscience the Sectaries would give us if we lay at their mercy, and liberty of conscience were theirs to give.  
9 Coral. Hence then from what I have laid down of the Sectaries, as in a Mirror and Crystal Glass we may with open face behold the true bottom cause of all our evils and mischiefs both in Church and State, the main reason of the obstructions of all good things, why Religion and Church Government not yet settled, why Ireland not relieved, peace not attained, and the great ground of all the miseries upon us, why such jealousies and differences have been between England and Scotland, such discontents taken at London, why the Assembly and godly Ministers of the Kingdom slighted, many well-affected Counties offended, Petitions not regarded, the well-affected discouraged, many great greivances not remedied, many Delinquents protected and not called to an account, strange Articles given to some in Arms at some places contrary to Ordinances of Parliament, illegal elections of Members of the House of Commons taking place, so many scandalous pamphlets against Monarchy, the House of Peers and House of Commons sold openly, such high insolences committed against the House of Peers as never were in any age, with many more, namely that great love and favour of Sectarisme and Errors in too many persons of our times: This is the spring that feeds all our evils, the primum mobile, or great wheel that turns all the rest about: Hence 'tis no matter though Ireland be lost, England and Scotland embroiled, Parliament and London at a distance, the godly Ministers hearts lost, the Kingdom offended, Armies and great Taxes continued, etc. rather than any thing be done against Sectaries: Sectaries must not be dis-eased or displeased what ever come of it, they must be nourished and increase, Erastian principles must be maintained and cried up, profaneness let alone, open wicked men joined with, and all to further Sectarisme and Liberty of Conscience so called. Whosoever knows and hath observed the present affairs and state of things cannot but see the truth of what I now say; and I challenge any man to instance in any one thing at least for these last twelve months, wherein so many evils have been and are upon us, but I will rationally resolve into that, and though other pretences have been held out, as sometimes privileges, sometimes the liberty and safety of the subject, sometimes godliness, sometimes unseasonablesse an unfit time, etc. many things folded together, and indeed the love of Sectarisme sometimes so wrapped up in them that not discerned by all, as in all ages men have not wanted pretences, yet ●is apparent to all wise men that this is the very cause. Is it not evident whatever hath been pretended, the true cause of all the jealousies, differences and faults found with the S●ots, to be a great love and care of Sectaries whom we know the Scots so hate, and therefore have done it out of revenge? Is it not evident the true and only reason of the Cities being so slighted, reviled, such a change of carriage towards them to arise from their appearing against the Sects and Errors of the times, and striking in with the Ministers to join for a through Presbyterial Government? have not all the alterations towards the City been since that time, and began at that time? Is it not evident whatever is pretended, as want of time, the fear of the Tyranny of Ministers, etc. the cause why Religion and the Church Government is no better settled to be the love of Error and Heresy which they know the Government would destroy? And so I might go through the rest, and therefore we may see to whom, and to what to attribute all the mischiefs and evils that are upon us, and further hang over us. Canterbury, Strafford, or whom else you will name, out of designs of Popery or absolute greatness, or what else you will imagine, were never greater causes of all the evils and mischiefs in their times, of differences with the Scots, of invading the liberties of the subject, etc. then some men among us are of our present evils, and all to uphold the faction of Sectaries and Opinionists and to make way for a Toleration, which to advance and bring about and themselves by that to greatness of place and estate, and to 
☜  licentiousness of living, they are so madly set upon it, that they care not to run the hazard of ruining three Kingdoms, and reducing all into a Chaos of confusion in Church and State, that so they man have the creating of all new, and erect their Babel. But it may be some will say, 'tis wonder there should be so great a party loving and favouring Sectarisme and Error, as to be able to hinder things thus, and to disturb the Kingdoms, and if there should be so, what may be the true reason of the exceeding great favouring of all kind of Sectaries and Libertines. 1. I answer, there are some men who have been and are but mean in outward estate, birth, and place, and others though richer in the world, yet below in the valleys in comparison, and being exceeding ambitious, proud, covetous, and withal subtle, apprehending also by reason of these deep distractions and troubles in the State, an opportunity of becoming great and raising themselves by being the heads of a great party, and getting an interest and great power in many people, and knowing 
☞  the corruption of men's hearts, how pleasing liberty and to have a man's swinge is, and observing which way the pulse of the present times beat, thereupon have set themselves to stand for, countenance all kind of Errors and all kind of men whatever they be that do walk in irregular ways: These men being Politicians know that the appearing for any one Sect two or three, and restraining the rest will not do their work, make them the heads of such a considerable party as be able to deal with the 
☞  opposition they may likely meet with in their ambitious designs, but if they would do good upon it, they must let loose the reins to all Errors whatsoever, Errors against the Scriptures, against denying a God, the Trinity, etc. they must prefer all sorts of men of those principles one as well as another, constantly stand by, and appear for all that are questioned in that way let their opinions be what they will, their carriages never so insolent in the spreading of them, and their persons never so unworthy and contemptible, on the contrary opposing, undermining and breaking all those who are active against their party, and by thus doing, proclaiming as it were open liberty to all men according to their several ways and lusts, Papists, Atheists, Libertines, etc. they are in a fair way in some convenient time (keeping off any thing too from being settled) to have so many friends as to be able to help them into the saddle, especially at a time when others are justled out. Jeroboam to keep the people to him, and to strengthen the Kingdom, fearing lest they should return from him to Rehoboam, took counsel and made two golden Calves, and said to the people 'tis too much for you to go up to Jerusalem, and instead of the sons of Levi made Priests of the people, for the Calves which he had made, and whosoever would might become one of the Priests: So there are too many in our days that they may get the people to them, and strengthen their power have made golden Calves, set up the Doctrine of Toleration of all Religions, a worshipping of Calves, and give liberty to whosoever will the lowest of the people to be Priests, Cobblers, Shoemakers, Tinkers, Tailors, to preach, administer Sacraments, etc. and that because 'tis too much for the people, as Jeroboam said, too much slavery, subjection to depend upon Ministers, too much for the people to pay Tyths and part with so much of their means, they shall enjoy all freely, and thus by prophesying ●alse Doctrine, and allowing whoever will to prophecy they may come to bear rule by that means, as Jeremy speaks. 2. Though there seem not Sectaries, viz. formal Sectaries, so many as to be able to carry things thus to the disturbance of the Kingdom, yet if we consider whom they make use of, and strike in with, and by their policies and activities, pretences have drawn in to their party; no wonder Sectarisme hath such a power and influence upon affairs, for with the Sectaries are joined the losest and wickedest men, whom they tell they will let enjoy their lusts, not force them to go to Church, or any Government, the men who have got good offices and places of profit, who before they had such were 
☜  known (divers of them) to go contrary, but now stick close to them to keep their places, needy mean men, that so they may get something by fishing in troubled waters, guilty obnoxious men, that they be kept from being called to account, men unduly and illegally chosen into places, that so they may not be turned out, some simple weak men who are by the Sectaries cunning, putting fair glosses upon soul things, and jumbling other things of interest of the Kingdom, public safety, liberty, etc. merely cheated: Now all these joining with them, and they to gain and keep them, applying themselves in suitable ways to every one of these sorts, every wise man may easily conceive how Sectaries may prevail as they do, here's a chain 
☜  consisting of so many links as may draw a great weight after it, though all this while the first link is the love of Sectarisme and errors unto which all the other are fastened, and that which draws all the rest, this is the Head Faction, the others only subservient, this first raised and now upholds all the rest to uphold itself, and these others without that could not stop all the good, and be the cause of so many mischiefs and evils that are upon this Kingdom.  
10. Coral. Hence then from all this Discovery of the Sectaries laid down in this Book, their Errors, strange ways, insolent proceedings, many middle men well-meaning people drawn in by them, merely cozened by their fair pretences and specious shows, should upon this making them so naked, and pulling the Sheep's skins over the Wolves years, come out from them, and instead of siding any longer with them, turn to the Ortho ●ox godly party, to help the Lord against them; as also such Presbyterians who know the Sectaries well, should from all this be stirred up to shake off their dulness, laziness, and become active, vigilant, diligent, naturally caring for the state of things, contending and striving earnestly for the truth of God against the Sectaries of these times; and now in the conclusion of this Third Part I will hint a few things both to those who have been deceived by the Sectaries, and to the Presbyterians who well know them. To the first sort, consider, have you not been too long cheated and carried along with fair pretences almost to the utter ruin of Religion and the Kingdom? have you not, and do you not see in many affairs one thing pretended and another intended? do you not see evidently that their godliness is gain and great places, that their zeal for preaching and spreading the Gospel, 
☞  is to have all Errors and Heresies of a sudden spread over the Kingdom, and so in other things, and will you still suffer yourselves to be deceived by them? there are some who were courted and complemented with, and do confess they were deceived by them, and have left them, do you so likewise, and deliver yourselves and the Kingdom thereby out of this Babel. Secondly, consider you had as good leave them at first as at last, for either you must resolve to go thorough with them in all their designs, and to the highest, which I suppose middling well meaning men intent not, but abhor to think of, or else if not, then when they have by your help effected and brought about their ends, they will cast you off, and you shall be served with the same sauce as the zealous Presbyterians, thus the Prelates served divers whom they made use of, and would not go on with them in every thing, and so will the Sectaries serve many well-meaning men who know not the depths of Satan, therefore 'tis better for you to leave them, then that they being made strong by your means should in the end ruin and destroy you; and let such moderate well-meaning men know, that if they will still adhere to that party after all these discoveries of them, God will look upon them as partakers of all their sins, will destroy them with the Sectaries, and they are like to perish in the gainsaying of Core; and therefore I bespeak▪ them in the words of Moses, Numb. 16. 26. Depart I pray you from the Tents of these wicked men, touch nothing of theirs, lest ye be consumed in all their sins; fear, suspect every motion that comes from that party, though it seem never so good, though propounded by others not of their way, and if it be not a thing exceeding clear and certain to thee, take heed of closing in with it, rather suspend and advise upon it: for these Sectaries often act by other men, get good men who see not their depths to promote their cause, hiding always the hook of their designs under the bait of privilege, liberty, safety, godliness, all which are not regarded by them, but the doing of their work, the increase of Sectarisme and Error. For the other sort the Presbyterians, consider, what a shame 'tis that a handful of men in comparison should by their activity, diligence, minding their work, bring things to that pass they are, in our Armies, Counsels, City, Country, and the Presbyterians of both Kingdoms ten times as many ●it still (as it were) and suffer them? Oh if so few have done so much, and that in a 
☜  bad cause, what might not we do in a good cause, if courageous, zealous, and intent upon it? certainly we might in a short time break the hearts and the neck of that faction; and in special, if the City of London and the Government of it would appear as 
☜  they might, and when they have begun, follow and prosecute it in beginning to put the Laws in execution against those who come not to Church, in punishing those Sectaries who live under their jurisdiction and government for abusing them in print, in taking care that no Sectary have any office or place of government in the City, in petitioning the Parliament again and again, they might by the blessing of God quickly remedy all: If I should but mind the City of the solemn Covenant they have taken to endeavour in their places the extirpation of Heresy and Schism, of what the Kingdom, all good and honest men expect from them in this kind, of all the affronts and injuries they have suffered from that party, and by means of that party, and of all they shall surely suffer from that party if they prevail, be trampled upon 
☞  and made slave●, used as the poor Citizens of Munster were by the Anabaptists; these and many such other would make them take heart, arise and be doing; but I shall conclude all with turning myself to Christ, and that in the words of Ve●elius in alike case against the Arminians of Holland, 
* V●d●l. Arcan. Armin. Par. 4. page 260.  Arise O Lord Jesus, have mercy upon these Kingdoms, vindicate thy own glory. To thee who with the Father and the holy Spirit art that one and only true God, be honour, glory and praise for ever,  
Amen.   

Postscript.  
GOod Reader, I conceive before this time thou hast expected my larger and fuller Reply to Cretensis, promised in the Second Part of Gangraena; as also some Answers from me to several Pamphlets put out against some Parts and pieces of my Gangraenaes', as to Master Burrowes Vindication, Gangraena playes Rex, Lancesters-La●ce, Gangraena-chrestum, A Discovery of a Beam in Master Edward's his eye, A Prediction of Master Edward's conversion, A Parable or Consultation of Physicians upon Master Edward's, Some passages of S●●tmarsh against me, printed in a Pamphlet against Master Gataker, Master Ley and some others: Now of all these or most of these, I shall give so good an account and reason at this time, as I question not will very well satisfy the Reader: For my fuller Reply unto Cretensis (some part whereof was printed before the Second Part of Gangraena came forth) I proceeded no further upon these Reasons: Many judicious and learned friends told me I had given such a satisfactory Answer already to Cretensis, that they thought the Second needless, and desired me rather to set forth some other Tractates; as also upon the coming out of my Second Part of Gangraena I was assured from some who at the press and from the press had seen divers sheets and read some part, that an Answer of Cretensis to my Antapology was printing, and would come abroad ●re long; whereupon I thought best to deal with Master Goodwin once for all, to take that in, make it all one work, and not to trouble myself any more with him till the man should come to write matter and Reason, and not only words and mere flourishes. Now before his Anapologesi●t●s Antapologias came forth, I was resolved upon writing this Third Part, and had entered upon it, and so till I had finished that, and another that is to follow upon it, viz. A Treatise against Toleration, I purposed to let Cretensis alone; only I have among other great Sectaries spoken something of him in this Book, and that upon occasion of his 38. Queries upon the Ordinance against Heresies, and other things that have come to my knowledge concerning him. As for his pretended Reply to my Antapology besides the censure given of it in page 120. of this Book, I affirm, 'tis an Answer unworthy a Scholar or an ingenuous man, and such a one as I am confident never any man who had the name of a Divine, and in Controversies of Divinity ever gave the like, instead of answering Arguments, Reasons, matters of fact, to fill up many sheets with finding and making faults in words and phrases, playing the part of a Grammaticastor, a Paedantical usher, and a sub-corrector of the press, rather than of a learned Answerer: for suppose all those Grammatical literal exceptions raked together were faults indeed, and let passed by me (all he saith in that kind true) which I deny, and shall prove the contrary (some of them being the faults of the Printer, and by me put in among Errata, others of them good Grammar, yea Elegancies and Proverbial sayings) yet what's all that to my Antapology? though there be many Grammatical and literal faults, improper phrases, harsh and hard expressions, how do these Answer Reasons, disprove matters of fact, vindicate and set right the Apologetical Narration, which must be done to satisfy any judicious and impartial Reader? I appeal to any man who hath common sense or reason, whether matters of fact charged, be proved false, or reasons made weak, or they be answered, by saying there was a verb left out, the nominative case and verb were no● well put together, the antecedent and the relative not rightly placed, such a phrase was harsh or improper, and whether such a kind of Answer be not ridiculous to Scholars and learned men? It hath been the course of many men who have had a bad cause, and knew not how to maintain it with Arguments, to slight the men who have wounded their cause, as no scholar's, and to brand their books as wanting learning; thus some Papists have done in Answer to Protestants, Prelates to Non-conformists, and Arminians to the Orthodox, but Master Goodwin is gone a note beyond all, further than ever any Author did, to spend his time and abuse the reader with giving him Grammatical faults; what Book is there writ by any man (especially one who hath much other work) of forty sheets, that if a Reader will set himself to find faults and to wire-draw every word and phrase, may not find such faults enough between the Author whose mind is intent upon the matter and scope of his work, and the Printer at the press? I could give many instances of greater Errata in this kind, in Books of the most learned men, than any Cretensis hath observed in mine, and that both in Latin and English, but I shall instance only in two, Voe●ius his Book entitled Desperata causa Papatus, and Rivets Catholicus Orthodoxus; nay, I will undertake Master goodwin's Answer to the Antapology (though it consists of fewer sheets hath the largest Errata of any such English book I have seen this last five years, the design of the book being also to disparage me by observing false English, improper Phrases, etc. and therefore cannot be but in reason expected he would be more specially careful and exact in that kind then in other of his Books) to find and prove more faults in all those kinds, yea grosser than any are in mine; and indeed the man trips in all tongues he makes use of in his Book, both Greek Latin and English, as I shall hereafter show, nay the man stumbles in Limine, the first word of his Title page and Book being false Greek, using a word viz. Anapologesiates, there being none such in the Greek tongue; and if he say he meant it not one word, but two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having relation to Antapologias, I Reply, 'tis strange that in the Title page he who is such a severe Critic upon other men's words should have no greater care of his own then to let them so pass, as to let two words be put in one: but 2ly granting Master Goodwin this Salvo, yet 'tis false Greek, for it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Eta, not with an Epsilon as he makes it.  
And I suppose were there no other proofs of the strength and weight of my Antapology, Master goodwin's Reply to it would be a sufficient and demonstrative testimony, that he after two years and upwards for want of substantial objections and material exceptions against it, should fall upon words and phrases, Grammatical mistakes, and not Theological, show himself such a Trifler and Scribbler as he hath done, for which learned work (I assure him) he will never be reckoned among the Schoolmen, however 
☜  he may and hath been among the Schoolboyes. That man who hath a Lordship a Manor propounded to him, & after a full view of, and enquiry into it, can find no fault with the Tenure, Title, dweling house, water, wooding, situation of it, etc. but cavils that some straws are upon the ground, some sticks are broken in a hedge, a pane or two of glass is cracked, the Evidences for the Land are not so fairly written, nor in so good language as they might possibly have been, 'tis a good sign & clear Argument 'tis an excellent Manor and Lordship that nothing else is objected against it. So when a Book hath passed the test and trial of a cruel adversary who dares say any thing so it will serve his turn, and yet can find nothing to except against it, but what is common to all men's Books, some mistakes in words and phrases, Errata of the Press, (there being no Book without such) such a man instead of weakening the Authority of that Book, hath among all wise men with a high hand confirmed it and accquitted it from all the aspersions and imputations of weakness, falseness; all men concluding had there been any great matters of exceptions, they would have been produced, and not the time spent in picking of straws, and catching of flies, catching at words and phrases, and letting the matter alone. And for conclusion of this, I would have this Trifler and great Rabbi of the English tongue know, that though in his conceit I cannot put the Nominative case and Verb together, etc. yet by the help of God, I can put such sense and reason together, such matters of fact and truth together, that in the controversies of the times of the Church, Government, Toleration, mixed Communion, laymen's preaching, etc. I can put Cretensis and the Apologists together, answer them; and offer to deal with any of them, or all of them upon any of the points controverted, and I can put forth an Answer to their new Model and shake their Babel; and if God spare me life and health but a few years, they shall find by God's gracious help, that by my pen and preaching (not with swords and armed men as they propagate their cause) I shall make Independency, Anabaptism, all kind of Sectarisme and a Toleration as vild and cheap as ever L●tther made the Pope's Supremacy, Indulgences and Pardons, Purgatory, and the Doctrine of merit; and however Master Goodwin pu●s a bold face upon it, writing thus to cast a scorn, jeer, and a blur upon my writings, which he cannot tell how to Answer yet I know and can prove it, he and his party fear my writings, and are more troubled at them then at any other man's who hath yet appeared. As for Mr Burroughs Vindication, presently after it came forth I drew up an Answer to it of about some ten sheets, an Answer so full, that hardly a line escaped without some Animadversion; and had I thought his time had been so short, it had come forth in his life, that he might have considered what he had done in that Answer (which I had in a plain home way charged on his Conscience) and how unlike the spirit that breathed in that Book was to what Master Burroughs had written of a gracious spirit, of 
☞  Selfe-deniall, of Love and brotherly agreement (being a book made up of great passion, horrible pride, scornfulness, equivocations, many un truths as I have fully showed) but being more careful and zealous of God's name and truth, than mine own, and seeing that so deeply suffer in the Errors, Heresies, Blasphemies, Insolent practices of the Sectaries, I laid my Answer by, from fully perfecting it till I had put forth a Third Part of Gangraena, and a Treatise against Toleration, then resolving to reassume my Answer to Master Burroughs, Master Goodwin, and some others of them: but it hath pleased God (before my Third Part of Gangraena could be printed) to take Master Burroughs out of this life (for which I am heartily sorry, and the more, besides that I should have been glad he might have read my book, because I do conceive the putting it forth after his death may be liable to more misconstructions than it could have been in his life time) so that now whether I should publish it I or no, or rather let it die with Master Burroughs, I am in suspense, and shall advise upon it what may be best in that case; however I am fully satisfied 'tis lawful for a man in several cases to put out Answers to Books though the Authors of them be dead; and in regard Master Burroughs dealt so vuworthily with me, I might be well excused if I should put it forth; but whether I do or no, I desire the Reader to take notice of my Answer to two or three particulars, I for his excusing himself about that objected, he gave under his hand concerning the story of Nichols, by saying the story of Nichols page 79. is all false (all of it being proved true, and a mistake only in a Circumstance) that he meant only that part of it in that page, not meddling with that in another page: I Answer, This is a new equivocation brought to salve the other; for as the first was an equivocation upon the word such a meeting, so this is upon the page 79. and if he intended not to deceive the Reader by possessing him against me, why did he not say, that part of the story of one Nichols page 79. was false, but that story Master Edward's hath, which implies the whole, and 'tis apparent Mr Goodwin, and all Mr Burroughs friends took it so, viz. of the whole; and if Master Burroughs had been alive, I had provided an Appeal to his Conscience to have put him to answer me as in the presence of God, whether in writing that paper sent to Cretensis, he did not think men would not, or could not find it out, but would take it as conceiving all that story of Nichols false; and if Master Burroughs had meant fairly, why did he not acknowledge what was true in the story, as the first part now confessed true, and for the Second Part of it, why did he not confess at a meeting Master Greenhill told him such and such things, and that he answered Mr Greenhill so and so, and have denied it was a set meeting upon that occasion? If Mr Burroughs had done thus, he had dealt fairly, but this would not have made good Mr Burroughs his end to breed a belief in the Reader of the falseness of matters related in my book, I had then been rendered to the Reader only mistaken in a circumstance of a story which would have been accounted no great matter, and the truth of the story for the substance and the several particulars in it would have weighed down all misprision in the minds of men against me by reason of that circumstance. 2. For that Master Burroughs charges me with page 2, and 3. that when I have heard vild reproachful things against such as I owned to be godly, and they living near me in the City have sent to me to offer to satisfy me if I would confer with them, and clearly convince me of the falseness of such reports, how the men were traduced and I abused in such reports, yet that I should refuse to confer with them and fall a laying on, etc. I do utterly deny that ever there was any such thing, or any ever sent to me, and cannot imagine any reason in the world Master Burroughs should writ so, and whoever told him any such thing, abused him, and I could by many reasons prove the contrary, if I were giving a formal Answer to Master Burroughs Book. Is it likely that I who have gone on purpose to so many, and do daily upon all occasions, that have write so many Letters even to remote places to know the certainty of things reported, that employ others to inquire out the truth where I cannot so well do it myself, that entreat persons who relate things to me, to send the ear witnesses and proofs to me, that reject many reports of things which may be true, and are reported with much confidence because I cannot see a full proof of them, that I should decline to speak with those who send to me to satisfy me in the truth of things, and whom I own to be godly? No, this is utterly false, a very legend, against my genius and constant course of proceeding in this work, I taking much content, in searching all ways to be satisfied in the truth of things related me, or in their falseness, that so I may not by printing any thing mistaken, give an occasion to the questioning of the truth of those things that are undoubtedly true; and for further satisfacttou to the Reader there was no such thing, why could not the parties themselves come to speak with me, but must send others, I am easily enough to be spoken with, refusing none (as all know who come to me) besides, how did Master Burroughs know any such had been with me to make me such offers, and that I refused; and what if some reported to him that which was false, might not he be easier abused by a report (for he speaks not this of his own knowledge, he never came to me, nor was the man ever desired to confer with me about any of these particulars) than I can be mistaken in this business, to whom these offers of conferences and satisfactions should have been made. 3. For that Master Burroughs page 18. taxes me with concerning what I related about his going out of the Kingdom in my Antapology, that had I been willing to have conferred with him about it as he desired before I printed he should have so fully satisfied me, that I could never have stumbled at this; I Answer, I never was unwilling to confer with Mastet Burroughs about this or any other thing that he should have desired, and I can say it truly, if he had sent the least boy at any time to me to have desired a conference with me, and appointed me where to meet him I should have waited on him: but for what is here written, I neither know nor remember any such thing that Master Burroughs either by writing, or word of mouth ever desired to have spoken with me about his going out of the Kingdom; and certainly at that time when I was writing my Antapology there was no such great distance between Master Burroughs and me, but that he might either have come to me, or spoke to me of it when he met me occasionally, or I should have come to him: none of which ever were moved to me, and I cannot but wonder at Master Burroughs writing of this and divers other passages. 2 As for that he said he should have satisfied me upon conference, that he went out of the Kingdom not upon the ground I allege, but upon another, a call from the Church of Rotterdam, which he relates page 19, 20, 21, 22. I must confess I am unsatisfied in it now, and so I believe are all rational men, and let the Reader but ask Master Martial and Master Calamie who knew the business well and Master Burroughs at that time, whether they do not believe he went over to Rotterdam upon a complaint made of some words spoken about the Scottish War: and if I should have given the Reader all that I have drawn up by way of Answer to this, it would abundantly clear me, and lay open Master Burroughs weakness very much, but I shall only hint this, Suppose the King had in this War prevailed over the Parliament, and taken the City; and just upon that time Master Peter and Master Wells had gotten away in all haste to New England; and suppose after this, some man writing of Master Wells and Master Peter's departure from England should have expressed this as the ground, the danger they were in upon the Kings taking London; now if Master Peter and Master Wells should by way of Answer have denied this to be any cause, and have alleged their solemn call to their Churches in New England, being s●nt for again and again, and their purposes of going expressed, yea and that in the Pulpit before ever the King was in a way of taking London, would not all men laugh at such an Answer? For 
☞  is not the contrary evident by the experience of their staying in England, now they may stay safely, notwithstanding all their call and being sent for, they stir not; and just so it was with Master Burroughs, and I am confident, that had it not been for the danger of those words, he would no more have gone to Rotterdam 
☞  then Master Peter and Master Wells go to New England, and as himself tells the story, his putting of giving his resolution of going, deferring from time to time, and from place to place to make any conclusion, ●ill the business of words grew to a height, declares plainly as much; besides Master Burroughs at that time was not of the Independent judgement, as appears by his Book put out in the year 38. writing, By Jeremiah Burroughs Minister of the Gospel, which was not long before his going over, whereas all his Books he hath put forth since he went to Rotterdam, are By Jeremiah Burroughs, without Minister of the Gospel, which to them who know the Controversy is a clear proof he was in the year 38. no Independent, though afterwards in the writing his other Books he was, and therefore declined that Title Minister of the Gospel. And whereas in the body of this Third Part, in two or three several places I take occasion to relate some things of Master Burroughs, which may by some be ill taken because he cannot answer for himself, and may be interpreted a speaking evil of the dead, I desire to let the Reader know, they were both written and printed off long before Master Burroughs sickness and death: and indeed no understanding man will once imagine a Book of above Forty sheets could be made, written out, and printed in a month, especially by one who Preaches often, and hath many irons in the fi●e at the same time, and to put it out of all question besides my own testimony, the Bookseller and Printer can testify this Third Part hath been above this quarter of a year in the Press a printing. A● for that Pamphlet written against my Second Part, Entitled Gangraena playes Rex, I Answer briefly, Gangraena plays the Parliament, that is, conforms to what the Parliament hath expressed in the four or five first years of their sitting, against the Sectaries; and I do offer to make good what I have written in Gangraena against the Sects, out of the Declarations, Remonstrances, Ordinances, Covenant, Messages and Transactions of the Parliament 
☞  with Scotland, and their Instructions to the Assembly upon divers occasions, and could make a better Parallel between the passages in Gangraena and the passages in Declarations, Remonstances, etc. against the Sectaries, than the Author of that Pamphlet hath done, and am likely to do it, though a Postscript is not the proper place for it; only I say this, would to God there had not been some men among us, and that in place too, to have so carried things and brought matters to that pass, as to give too great occasion unto many to say, The King was a true Prophet in what he spoke in his Declarations concerning Anabaptists, Brownists, and Sectaries. As for that Pamphlet called, Lanceters' Lance for Edward's Gangraena, I have lately received from two godly Ministers in Suffolk a large relation by way of justification and proof of what in my Second Part of Gangraena was written of Lanceter, as also some other passages related in those papers concerning Lanceter, one Chidly, and barrow, but they containing a whole sheet of paper are too much to put in a Postscript, and must be reserved for the Fourth Part; and I am of the mind when Lanceter shall come to read them, he will wish he had been opening his Pack when he was writing his Pamphlet. As for Drapes his ●illy Pamphlet called A B●am● in Master Edward's his eye, Master Edward's hath the Beam in his hand and could easily so handle it, as to knock Drapes and Captain Paul Hobson on the heads and dash out their brains with it; but I must not be put out of my way of writing more useful Tractates by every little bawling curr●. As for Gangraena-chrestum written by Master Pi●nel and maddock's against some passages in a Letter written by a godly Minister and printed by me in the First Part of Gangraena, the Authors shall receive a full answer from some of the Ministers of those parts, who having been upon the place know all particulars, for proof of which I have been written unto as follows; I have lighted upon a Libel of Master Pinnels and maddock's, which however it cast scorn enough on you, Master Gower, and Master Ford, I know you will scorn, and I shall take care in what is material to see it Answered in a Book by itself, which if you will let me know when the Third Part of Gangraena is likely to be ready, I would put out before it, that you may the better make use of it. And in another Letter upon my Answer to this, that I thought my Third Part would have come out much sooner than now it doth, I am thus written to;  
I am sorry in reference to myself that your Third Part comes out so suddenly, I had thought an answer to Pools relation should have preceded it. But however if you have occasion to speak any thing in reference to it, you may bid the Reader expect an Answer from these parts shortly. And you may yourself take notice how our opposites Pinnel and maddock's do equivocate, and deny not the things charged, as in the point of Pinnels strange Doctrine and the Revelation woman. As for Walwins' Prediction of Master Edward's Conversion and the Consultation upon Master▪ Edwards, both from the same hand (as I judge) I would have Master Walwyn and his companions know, that Mr. Edward's goes upon surer grounds in what he does against the Sectaries then to be so soon removed: he hath not been so long in the School of Christ, had experience so many years of the ways of God in trials of many temptations, divers afflictions, conflicts with all sorts of wicked men and Errors both in the Prelate's times and now, search and shift out the truths of God in the Controversies both of the former and present times, as to be taken off from the Doctrines of truth and according to godliness, and to be turned unto fables by the foolish weak Pamphlets of the times. If Mr. Walwin and his fellows have any ●opes in this kind they are much deceived; For as Luther sometimes writ in an Epistle of his to Spalatinus concerning his writing against the Papists, that he should presume any thing of him praeter Palinodiam & fugam, so may the Sectaries imagine any thing of me rather than a Recantation, and repenting of writing those Books wherein I have discovered the Errors, Heresies, and Blasphemies of the times. As for Mr. Salmarshes Answer in few words to the Second Part of Gangraena, a part of his shadows flying away, I shall reckon with him for every line in it in that Answer to other Pamphlets of his; only I desire the Reader for the present to observe these things: First, that Master Gataker in his Reply to him, hath proved him to be a shadow without substance, hath taken off the shadows and veil he had cast on many truths of the Gospel, and showed this new light with his dawnings of light to be nothing else but a shadow of death and darkness, and hath caused this great light to go out in a smoke and snudge. Secondly, that he calls one leaf and less than a half, an Answer to my Second Part of Gangraena consisting almost of thirty sheets, and to another Book called An after Reckoning of about ten sheets. Thirdly, in that little he saith (though he call it an Answer) he doth not so much as offer to disprove any one particular in the Book, he saith not one word to disprove or deny the Woman Preacher: which in my Second Part I had made good against his bold denial of it in a former Pamphlet, but declaims in general against me and my Book, railing fearfully, and cursing me. Fourthly, the great hypocrisy and dissimulation of Master Saltmarsh, pretending in all his writings, love, peace, sweetness among Christians, and in this Pamphlet where his Answer to the Second Part of Gangraena is inserted, 'tis called Reasons for Unity, Love, and Peace, and charging me with bitterness, uncharitableness, want of the sweet Spirit of Christ, whereas himself hath the bitterest, uncharitablest and most railing censorious passages against me, and a godly reverend Minister he joins with me, that a man shall hardly ever meet with the like in any Book in a man's life time, applying those words of Christ to the Devil, unto me, the Lord rebuke thee, even the Lord, charging me with sinning against the holy Ghost, with being in the gall of bitterness, and bond of iniquity, telling me of gnawings, flashings, of having a burnt and withered spirit, threatening they will pray me either into repentance, or shame, or judgement ere they have done with me; and putting the other Minister and me together, he styles us Pensioners to the g●●at Acouser of the Brethron, bids us fill up the measure of our iniquities if we will needs perish whether he will or no, and saith, all the powers of hell set us on work, with many such like passages; So that I may justly say to Master Saltmarsh as Paul in Rom. 2. 21, 22, 23. Thou therefore that teachest another, Teachest thou not thyself? Thou that teachest a man should not steal, dost thou steal? Thou that ●aiest a man should not commit adultery, dost thou commit adultery? etc. Or as Christ in Matthew 7. 3, 4. 5. And why beholdest thou the mot●▪ that is in thy brother's eye, but considerest not the beam that is in thine own eye? or how can●● thou say to thy brother, lot me pull out the mot● out of thine eye, and behold a beam in thine own eye? Th 〈…〉 hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the m●te out of thy brother's eye. Master Saltmarsh charges me with bitterness, uncharitableness, and is ten times worse himself, and I challenge Master Saltmarsh and all his party in all the Books that I have written put together, to produce (if they can) so many unchristian passages as are vented by him against me in o●e leaf: Where and in what part of my books have I charged Master Saltmarsh with sinning against the holy Ghost, hating the light once known, blaspheming the work of the Spirit? and so I might instance in the rest, though I believe I could give better grounds why Master Saltmarsh should a great deal more probably be guilty in that kind, than he can upon any pretence of me (though I profess I do not charge him with that sin) but▪ the charging godly▪ Presbyterians for writing against Errors and▪ Heresies, with committing the sin against the holy Ghost, and despighting the Spirit, and sinning wilfully is the great charity and brotherly love of Sectaries, divers of them having done thus, Master Price charging M. B●ll 〈…〉 ie, Master Goodwin Master Brinne, and M. Saltmarsh, me: But I would have Master Saltmarsh▪ know, ti 〈…〉 not his bugbar of charging me with the sin against the holy Ghost, and threatening me with flashings, lightnings, and praying against me for contending earnestly for the Faith once delivered unto the Saint● against certain men crept in, turning the Grace of God into lasciviousness, can scare me to make me go out of my way, and I find this branding with the sin against the holy Ghost of Orthodox men by Sectaries to be no new thing, but very old, used by the Donatists in Saint Augustine's time, who as Augustine shows in his writings, accused the Orthodox of being guilty of the sin against 
☜  the holy Ghost. Fifthly, for his two stories he relates of discourse with me upon two several times speaking together, they are deceitfully and falsely related, the greatest part concealed, and what is related not justly set down: I writ them both down in my Diary, especially the last immediately after I left Master Saltmarsh, and so can give a just and good account of them, but they are too long to be inserted in a Postscript, and of the first, that being at Master Vicars his house and in his hearing, he hath given the Reader already a good part of it in his Schi●●●atick sifted, little (I think) to M. Saltmarshes credit. And now good Reader the next Tractate thou shalt expect from me shall be a Tractate against a Toleration, which I hope by the end of the next month, or the beginning of February, may be in thy hands, and nothing by God's help shall divert me, or re 〈…〉 d that: I am resolved, if twenty Pamphlets should be written against this Third Part, to let them all lie till I have put forth a Treatise against Toleration and pretended liberty of Conscience. And now finally Brethren, pray for me that God would be in a special manner with me in the setting forth of that Tractate at this time, and that the word of the Lord may run and be glorified, and ●hat I may be delivered from unreasonable and wicked men, and that my service which I have for this Kingdom, may be accepted of the King, Parliament, and all that are in authority, of the City of London, the Ministers of the Kingdom; and of all Saints.  
Amen.  
FINIS.