Lanseters' Lance, FOR Edwards'es' Gangrene: OR, A ripping up, and laying open some rotten, putrified, corrupt, stinking Matter in Mr. Thomas Edward's his Gangrene, or book entitled, The second part of Gangrena. Wherein, amongst others, he hath abused and belied Mr. John Lanceter, calling him Pedlar, and saying, that he opened the whole book of Ezra at a private meeting in stead of opening his Pack, which is proved false, and other things also. So that in consideration of the particulars, judicious men may well conceive the cause of his Gangrene to be his blind ignorance of the truth, and his mad malice against the well-affected conscientious people. NEHEM. 6.8. Then I sent unto him, saying, There are no such things done as thou sayest, but thou fainest them out of thine own heart. 2 TIM. 2.16.17. Eat profane and vain babble: for they will increase unto more ungodliness, and their word will eat as doth a Canker, [or, Gangrene.] Published according to Order. LONDON, Printed in the Year, 1646. A little Crum for Mr. Cranford, the Licencer of Mr. Edwards'es' Gangrene. Mr. Cranford to the Reader, expresseth thus, Reader, thou art presented with the second part of Gangrena, declaring some other (not infirmities of the Saints, as some men call them, but) abominations of men of corrupt minds, reprobate concerning the faith. Answer. 1. Observe here, how forward Mr. Cranford is to give credit to whatsoever Mr. Edward's speaks, be it false or true, as if Mr. Edward's had purchased Mr. Cranfords' good word by a gift, thereby making his eyes blind; for a gift will blind the eyes of the wise. 2. Observe Mr. Cranfords' judgement of private meetings, to pray and preach, and to confer one with another; it seems, they are abominations (in Mr. Cranfords' opinion) amongst the rest. 3. Observe his ungrounded harsh censuring of such men as do such things, that they are Reprobate concerning the faith. But where is Mr. Cranfords' charity all this while, which should teach him, To judge nothing before the time. John Lanseter. TO THE READER. Courteous Reader, WHen Mr. Thomas Edward's his Book against Independency and Toleration, came forth, about four years ago, O what boasting there was then among the Prelatical party, and Temporizers, as if the day had been their own! But when the woman came and struck the nail of Independency into the head of their Sisera, with the Hammer of God's holy word; then their sport was spoilt and quashed, the effects whereof appeareth: for since that time he could never set forth any thing but Gangrena, or such like stuff (as his Antipologia before it, which the same party answered, & presented as a new-years gift, that he might break off his old sins, etc.) And what is Gangrena, (or the Gangrene?) It is a putrified, rotten, dead, and insensible sore, whose nature is to fret, to the mortifying of that member that hath it growing upon him. Therefore is that which he produceth, rightly called by him Gangrena: for the ripping up and opening of which, this Lance was made, whereby the Christian Reader may see that the bitter effects of persecution (or want of public toleration of the true Religion) causeth nothing but corruption and putrefaction, tending to utter destruction. But happy is he that is forewarned by other men's harms. Vale. THE Introduction. AS the nature of a Gangrene is to spread itself to the endangering of the body; even so is it with Mr. Edward's his Gangrene: (which endangereth both his body and soul, and others also) for he himself acknowledgeth in his preface that this his second part is of the same nature, and kind with Gangrene, and I think herein the man saith true, though all is not true which he speaks or writes; for if it were so, as it is not, than he would be that which he is not, as may appear by this following relation. For this second part of his Gangrene coming to the hands of Mr. john Lanseter, who perusing the same found it to be a book of tales, not so true, as new and amongst the rest, he found a letter, dated from Clare in Suffolk March 30. 1646. but without the name of the party that sent it, even as almost all of his letters are, which I have ground to suspect to be lying relations, as this is. Which, saith M. Edward's, is a true Copy of a letter written from a worthy and godly Minister in Suffolk, in the name, and by the consent and agreement of other Ministers of the County at a meeting of theirs, and sent up by the hands of a godly Minister in those parts, who delivered it to me; After some tidings, the letter saith. This bearer can likewise tell you somewhat of Mr. Archer of Halsteed: Also of one Lansister of Bury, a Pedlar, and of his opening the whole book of Ezra at a private meeting, in stead of opening his pack, & of the prayer that followed his Exercise, etc. It would be lost labour for me to make a further relation by writing of these things, seeing you shall receive the truth morefully by word of mouth, and by a faithful relater. After the letter he saith; Upon conference with the Minister who brought up this Letter, he related these following passages to me, and I writ them presently as he spoke them. One Lansister, in a private meeting at Bury, condemned all the Ministers of England for the Sanballats and Tobiah'sses of this time, that hindered the building of the Temple, resembling himself, and the Sectaries to those who would build the Temple; but it was withstood by the Ministers, who hindered it: At that meeting there was a plain godly man, a solid old Christian of Master Faircloths Congregation who opposed him, and God was so mightily with him, that it turned to the shame and reproach of this Lansister, and those who adhered to him: This being so in Mr. Edwards'es' book, Mr. Lanseter thought it meet to clear himself as publicly as he had aspersed him, yet determined first to go to Mr. Edward's to speak unto him about this in a peaceble way, which He did accordingly, before he went out of London upon June the 29. and took Mr. Edward's his book with him; who coming to Mr. Edward's his house, and a friend or two more with him to be as Testimonies, He asked him saying: Sir, do you know me? No, saith Mr. Edward's, I do not know you; Sir (saith he) my Name is Lanseter, and I came from Bury, and you have mentioned me in your book; I have so, saith Edward's: Sir, saith Lanseter, do you know that those things are truths which you have written here of me? They are none of mine saith Edward's but the relation of others. Lanseter: That's all one, seeing you are the divulger thereof, and this book is yours: Sir, saith Lanseter, what if these things be proved false: how then? Saith Edward's, it will not lie upon me, but upon those from whom I had the relation: Sir, saith Lanseter I pray you tell me their names. I will send, saith Edward's, first to those from whom I had the relation, and I believe that they are able to make it good. well, saith Mr. Lanseter, I pray you tell me their names, or show me the letter; I know not where to find it, saith Edward's, but I will (when I have time) look for it. Sir, saith Mr. Lanseter, I am able to prove that there were not such things as you have related here. It may be, saith Edward's, you are not the man; Then it was testified that there was no such name in Bury, beside him, and therefore he was the man that they meant. Moreover, (saith one present) Mr. Edwards, if one should write false things of you, and then say he did not mean you, he meant another, would that excuse him? and if he be not the man, who is? Then, saith Mr. Edwards No, it may be you are not the man, neither is your name so, but you come in his name; for I have been served so by divers before now? Saith Mr. Lanceter: Sir it may be you have: but my name is Lanceter, and I dwell in Bury, and I am the man, and there is no other of that name; How shall I know that? (saith Edward's:) another that stood by, said, I know the man, and his name is Lanseter, and he dwells in Bury, and moreover I know the man to be an honest man, and he tells you his name, but you have set no name to the relation, and I have ground to believe that which Mr. Lanceter saith is true; but therefore in the mean while your letter that hath no name, will go under the notion of a Libel. You say here, I am a pedlar. It's well known I am no pedlar, but I served to my Master a Mercer 11. years and a half, and do keep shop in Bury; but let that pass, saith Lanceter: you say that I opened the wh●l book of Ezra at a private meeting, in stead of opening my pack; Sir this is untrue also: as those that were there present can justify. Saith one by, what a base abuse is this, that you should call him pedlar in such a disgraceful manner? [I know him to be a Shopkeeper in Bury;] And to say he opened the whole book of Ezra at a private meeting in stead of opening his pack, what should his pack do at the private meeting? Then said Lanseter, you say that I condemned all the Ministers of the Church of England for the Sanballats and Tobiases of this time: Sir, I did not, this is false also: but suppose (saith Lanseter) that I had; what evil had I done? Then you had done very wickedly (saith Edw.) & deserved to be called in question for it, and its the Sectaries that hinder reformation, and not the Ministers of the Church of England. Saith another that stood by: what was Sanballet and Tobias? were they not hinderers of the blessed work? And what are the Ministers of the church of England, are they not hinderers also of the blessed work of reformation? And had Sanballet and Tobias any calling? And what calling have these, any at all? yea, saith Edward's, that they have, You must go to Room for it then, saith the party. No not so, saith Edward's: yea, but you must, saith the party, or else you will have no calling at all; did you ever read Mr. Samuel rutherford's book, there he fetcheth his Church and ministry from Rome: Then Edward's refused to reason with him about it. Neither have you spelled my name right; for it should not be Lansister, but Lanseter. Lans. If these things which you have here related, be false, which I am able to prove to be so, I pray you vindicate me in your next fruits that you set forth. But Mr. Edwards would not assent unto that, than said one by to Mr. Lanseter: Mr. Lanseter seeing that Mr. Edward's will not vindicate you in his next fruits upon your proving the relations to him to be false, which is a very reasonable request of yours; Now you know what you have to do, even to publish your own vindication to the world, as publicly as he hath cast aspersions upon you. After this Mr. Lanseter went into his own Country again, & sent up his vindication, & the observations that he raised from some part of the first Chapters of Ezra, at a private meeting, that so reasonable men may judge whether the things therein are truth or no: Then some of his friends went again on the 27. of July to Mr. Edward's, to know his resolution whether he would deliver up the names of the parties from whom he had the relation, and the name of the messenger that brought it? but in stead of doing it, he shown himself aggrieved, that the party demanding it came with 2. or 3. witnesses, and fell a railing on them saying, you bring here 2. or 3. witnesses, I know your way of lying. Then said the party, Tax us if you can with lying in the least, yea, in the least, with any one lie, if you can: Then saith he, I desire to talk no more with you, nor to have any thing to do with you, you may be gone, I will not have any thing to do with you, nor do I desire to meddle any more with you. But saith another to Mr. Edward's: we will have to do with you as a liar and a slanderer. Now here followeth the substance of what Mr. Lanseter spoke from Ezra Chap. 1. verse 1. at the private meeting of honest men in Bury, about the beginning of march last 1645. which was written by Mr. Lanseter himself, and sent up to some of his friends in London, who now have thought it meet to set it forth to the view of the world, that so the well affected may judge of it, and see if it deserve those aspersions, and censures which Mr. Edward's hath cast upon it in his second part of Gangrena. The substance of what was spoken by me (JOHN LANSETER) at a meeting of honest men in BURY, about the beginning of March last, 1646. AT our first meeting in the morning, when there were about twenty come together, after some discourse among us, those men who had appointed the day, made the motion to begin the work that they came to do, to which I answered on this wise, and said, Friends, I was invited to come this day among you, and I am come; but I desire to acquaint you what my end is, namely this, I cannot join with you in this duty, to keep it as a day of humiliation; for I have had very little warning: but I can join with you in prayer, judging you godly men; but you may (according to your purposes) go on in the duty, and I not be prejudicial to you, To which they agreed, and then questioned among themselves who should begin, and agreed upon it to persuade me to begin. To which I answered, and said, Friends, I think it not convenient for me, the duty and day being appointed by you, and I being different from you in some things, I think it were fit for some of you to begin. But they held to their agreement, to persuade me. Then I saw it was their earnest desire, and so I did apprehend it to be a call of God, and therefore I demanded from them, What they would have me do? and whether they would have me read any part of the Scripture, or go on in prayer without reading? To which they made answer, They thought it very fit to read a portion of Scripture: For (saith one) it may be God hath made known something to this our friend, which he hath not done to us, and we ought to be willing to learn from any by whom God will teach us. Then I asked if we should desire a blessing upon the word? to which they answered, that it was a fitting thing. Then I propounded this to them, that I desired, that if there were any thing spoken that day contrary to the Rule, it might freely be objected against in love, that it might be cleared; and they agreed thereunto, and liked the motion very well. Then we joined together, and sought God for a blessing upon our coming together, and that he would give us to understand his mind in his word. And after we had so done, than I opened the Bible, and read the first Chapter of Ezra, which containeth in it, 1. The occasion of King Cyrus his proclamation, That the word of the Lord by the mouth of Jeremiah might be fulfilled, in the 29. of Jeremiah the 10. verse. For thus saith the Lord, that after seaventy years be accomplished at Babylon, I will visit you, and perform my good word to you, and cause you to return from this place. 2. The Proclamation itself, Thus saith Cyrus, King of Persia, Who is there among you of all his people, his God be with him, let him go up to Jerusalem which is in Judah, and build the House of the Lord God, he is the God which is in Jerusalem. 3. An exhortaion to the people where these Jews dwelled to help them with supplies for their journey to Jerusalem. 4. The effects that were wrought by the proclamation and exhortation, Then risen up the chief of the Fathers of Judah and Benjamin, and the Priests and Levits, with all those whose spirit God had raised to go up to build the house of the Lord which is at Jerusalem. Then all that were about them, strengthened their hands with such supplies as they were exhorted unto by the King. 5. The concurrence of the King with them, he brought forth the vessels of the house of the Lord, which Nabuchadnezzar had put in the House of his God. 1. Here is to be noted the great care of God over his people, not to let them lie any longer in captivity then the appointed time, 70. years. The word of comfort he uttered to his people, it was both spoken and written before, that so they should not faint under God's corrections, but at the end they should be delivered: For the wed of the wicked shall not always lie upon the lot of the righteous, lest they should put forth their hands to iniquity. Now was the time indeed that God did as is said in the 40. of Isaiah, verse 1. Comfort ye my people, and speak comfortably to Jerusalem, and tell her her warfare is past, etc. 2. Observe the way of Gods working deliverance for them, it was by overpowering the heart of Cyrus, a heathen King, to give them liberty. Sometimes God will make use of instruments to bring to pass his own designs, yet not out of any real love he bears to them, but out of love to his people. 3. Observe also the noble frame of spirit that was in a great part of the people of God, that they (with Paul) did not consult with flesh and blood, but were obedient to the will of God, and risen up presently, according to Eccles. 9.10. What thy hand finds to do, do it with all thy might. 4. Observe what great encouragement they had by the King, and by the people. First, by the King two ways: 1. He exhorted others to help them: and 2. He himself delivered out to them the vessels of the House of the Lord, which had been carried to Babylon, (which if they had been destroyed, and the people to make all new) it might have been a long time before they should have been in a fit posture to worship God. And this was great encouragement to the people. Quest. But what was the reason that God gave power into the hands of Nabuchadnezzar, to carry them away into Babylon; and the vessels of the House of the Lord, to put them into the hands of his God, and to use the people so hardly as they were used. 2. Quest. How did they carry themselves towards God in Babylon. 3. What was God's end in bringing them out of Babylon again. 1. Answ. To the 1. I answer, it was for their sins, and rebellions against God; for polluting the house of the Lord which he had hallowed in Jerusalem, and for abussing the Prophets that came unto them, and for despising their words: therefore he brought upon them the King of the Chaldees, 2 Chron., 6. and 14.15.16.17. and they burnt the house of the Lord, see vers. 19 and they became servants to him, and his Sons, nay slaves, a sad change for them to be carried from a place of peace, to a place of sorrow, from a place of freedom to a place of thraldom, see the 1 of Lamenta. the 2. vers. she weepeth sore in the night, and so through the Chapter we may see how God chastiseth her. Answ. to 2. Quest. She carried herself obediently, humbly, and boar patiently the hand of God, see Jer. 39 5.6 7. and Lament. 3 from 22. to 29. verse, and several places in that book; but though they found no rest they waited for his salvation, Answ. to 3. Quest. What was God's end in bringing them out of Babylon again at the appointed time. 1. It was to perform his faithfulness to his people; for so he had promised after 70. years was fulfilled to bring them back again. 2. He brought them out for this end that they might build him an house in the place appointed, that so he might manifest himself unto his people, by communicating special blessings unto them: And God had declared his love to Zion; how that he made it his peculiar habitation where he said he would dwell, Psal. 132.13.14.15. In Moses days after God had delivered his people out of Egypt the Lord desired them to build him a Tabernacle, and he promised to dwell with his people, and so he did, and his glory rested upon his Tabernacle, and after that, they were settled in Canaan, God commanded them to build his Temple, and it was built in Solomans' days, and God manifested his glory therein; And now is the time that God desireth that his spiritual house should be built that he might manifest his glory to the sons of men that love his name and take hold of his Covenant and join themselves unto him, such as these indeed are the only meet subjects to build him a house; Note hear how that none were to build this holy house in Ezraes' time but such whose spirits God had raised up to go up even as it was in the building of the first house spoken of in the 35. of Exod. for after the●e came others, (Ezra 4.1.2.3. verses) and such as professed they were seekers of their God as they did, and sacrificers to their God as they were a long time: yet they were not admitted, And because they could not be received, therefore they sought with all their might and policy to weaken their hands, and by false informations prevailed for a time until the Lord stirred up Haggay and Zecheriah to speak prophetically unto them, and to encourage them in the work, and then they went on in it, and Ezra blessed God (in the 7. Chap. 1.27.) for the faver of the King towards him in the business; And Darius also gave free toleration (in the 6. Chap. 1.7. verse,) that the house of God might be built in his place, and it was finished within four years, (se Haggai. 1.1. compared with the 6. of Ezra 1.15. verse,) and after it was finished, there was joy, see verse 16. and non were admitted to the but such as had separated themselves unto them from the filthiness of the heathen of the Land to seek the Lord God did eat, see Ezra 6.21.22. Now let us consider of these things, and call them over, and examine, whether we may not now leave Jsrael, & rellatively compare ourselves, and our Estate that we have been in of late under Antichristian darkness to be as Jsrael was in their Captivity? and whether it be not now with us, as it was with them in their coming out? First, Let us consider and examine whether we were Jsraellites before, or whether we were Heathens, and whether we may not rather go under the name of Christians in apostasy, according to the tenor of the Scriptures, and are now only required to seek out the good old way and return it. 2. Use. Examine whether we have been in Captivity or no? have we not been in spiritual Babylon: which hath been worse than temporal Babylon was to Jsrael? have we not been deprived of spiritual privileges? have not our enemies been the chief? have they not made us to cry by their heavy burdens? have they not made our lives bitter unto us? have they not given us gall to drink? I mean their filthy tradissions, without which we could scarce enjoy one Ordinance, which thing was to our grief. 3. Use. Examine whether God hath not now by his providence so ordered it, and wrought in the hearts of men in authority to proclaim liberty for us to get out of that slavery, by taking away these heavy burdens, and by using means to prevent them, who would impose the like, or worse burdens upon us; for which liberty we are bound to be thankful, and to improve it to the best advantage for the glory of God. 4. Use. Examine whether it be not God's end, in working these for us, that now we should build him an house for himself to dwell in? and whether it be not his desire to have a visible house upon earth now in the time of the Gospel as in the time of the law? if not, wherefore did Christ himself and by his Apostles endeavour by their preaching and working miracles to bring men and women to believe, and then to build them, [or to build of them several spiritual houses or Churches] that they might be fit habitations for himself to dwell in, to communicate unto them special blessings, not only the glean which others may have, but even handfuls of refreshments, (Ruth the 2. and 16.) 5. Consider whether God require any other now to build him an house, but such as he hath made capable. I mean such which the spirit of God and the word which is the sword of the spirit, have had a work upon to fit and square them for the building, even such as God hath made willing, and whether God will axcept of any others in the work? Christ sent his Disciples to gather in such as might be found fit for his Kingdom, and such as Christ embraced to be of his Kingdom the Holy Ghost is pleased to call them Saints, precious, a peculiar people, a chosen Generation, a royal priesthood, a spouse of Christ's, Children of the most high, heiers of the Kingdom, a Temple, a City in whom God the Father will dwell, and in whom Christ will take pleasure, and in whom the spirit will abide, and whom the spirit will lead, direct, and comfort. Now this I would fain know, whether any are fit for such a work of building an house for God to dwell in, but such as we may warrantably judge to be Saints? Obj. You will answer (it may be) that the Church of Corinth was not all such meterialls, and Simon Magus was not such a ●ne. Answ. I answer to this, and will affirm it, and prove it, that neither the Church of Corinth, nor Simon Magus, nor any members of any of the Churches mentioned in the old or new Testament were admitted members, but were first in charity (and that grounded upon a rule out of the word) judged to be Saints, and fit materials. Therefore now look into the Parish Churches, and see if it were so in the constytution of them, I pray compare things together, and see if you can find the Church of Christ, and the Parish Churches agree, either in their constitution, or in their doctrine, or in their discipline; now if you find a suitableness between them in all this, than well and good, but if you find not the first nor the last, than it is bad, and sad, And consider whether there be any hope of bringing the Parish Churches into a rightposture, according to the rule, or whether their be not clear resemblances of upholding her still in her foundation, though there may be amendment in her discipline. 6. Consider whether God do not require his people now to be active in this business; and that from these places, Acts 9.26. and 1 Pet. 2.5. and 2 Cor. 6.17. 2 Cor. 8.5. And consider whether (after it hath pleased God to give his people to understand the way that he will be worshipped in,) if that an agreement between them to walk in that way together, according to the rule of the Gospel, be nor the formal cause of their being a Church; if it be such a number as that they are in a capacity of enjoying all ordinances, and of performing all duties? And I would fain know wherein lieth the evil of engaging myself by covenant, to do those duties which God commands me in his word to do, first, to himself; secondly, to my brother. Take notice of this which Solomon saith, Prov. 10.29. The way of the Lord is strength to the upright; but destruction shall be to the workers of iniquity. This is the substance of what I spoke, and then according as I propounded before I began, so I did after I had done, that if there were any thing to be objected against, there was free liberty for any to speak: and no man objected against any thing. Reader, NOte that whereas Mr. Edward; hath set down, in his second part of Gangrena, that at this meeting one of Mr. Farcloths congregation opposed Mr. Lanceter, and that God was so mightily with him, that it turned to the shame and reproach of this Lanceter, and those who adhered to him. This is very false; And Mr. Lanceter spoke since with the two men of Mr. Faircloth congregation, whose testimonies concerning this matter, are sufficient to disprove Mr. Edw. his relation in the sight of the Sun; which testimonies taken before witness, Mr. Lanceter hath also sent in manner and form as followeth. This 23. of June, 1646. one of the auditors of Mr. Faircloth said to me before two witnesses at Newmarket, that he had indeed spoke of thee Meeting to some of his friends, but he never said to any man, that I opened the whole book of Ezra, or that he said to any, that he did oppose me; for, said he, I spoke not a word to you, (nor did any man there in his hearing,) or that I compared the Ministers of England to the Sanbalats and Tobiahs'es'. The other Auditor of Mr. Faircloths, on the 25. of June, said before two men, to me, that he never spoke word to any man of the meeting, neither did he oppose me; and I heard (saith he) nothing to be objected against. Several observations gathered from some observable expressions in Mr. Edward's book called, The second part of Gangrena. The first expression of Mr. Edward's in the beginning, is, A fresh and further discovery of the errors, heresies, blasphemies, and dangerous proceed of the Sectaries of this time. 1. Observe Mr. Edw. his policy in beautifying his book in the beginning with such high expressions as if he would possess men at the first sight, that there was never the like heard of; and this occasions the sale of his book, amongst the Sect of Antichristian Presbyterians. 2. Observe how he goeth about to work in men's understandings, as if he were an infallible man, and holds no errors, but would clear himself of all, and lay all upon those that dissent from him. 3. Observe how that Mr. Edward's hath also a stronger desire to discover the weakness of those that are godly, then to discover the wickedness and abominations of Drunkards, and Swearers, and Idolaters, and Superstitious persons, and of Witches; and he makes no mention of these, I marvel he hath not the Art to find out Witches! he hath other Arts. 2. Mr. Edward's to the Reader speaking of Mr. Goodwin, calls him, A hairy, rough, wild, red man, an uncircumcised Philistin, GOLIATH GOODWIN. 1. Observe the strength of the man's malice to one who is known to myself, and to a great part of the kingdom, to be a man of worth, a man of great parts, a man who hath held out more light to others, than many others have done, a man who hath given clearer testimony of his godliness, than Mr. Edward's hath done, as far as I and many more can see for the present, yet see how Mr. Edward's is pleased to use him, even worse than he ought to use a heathen; see how he scoffs at his person, which I suppose all that know Mr. Goodwin and Mr. Edward's, will prefer Mr. Goodwin to be the comelier man. 2. Observe how bold Mr. Edward's is, to take upon himself to sit in the room of God, to judge the heart of Mr. Goodwin, which none can nor aught to do but God alone. 3. I am confident (saith he) that among all the Presbyterian Ministers and chief Members, who endeavoured and acted for that way since Presbyterians, the Sectaries cannot instance in one man like to hundreds and thousands of their Sectaries, either for errors in judgement, or looseness in life. 1. Observe his ungrounded confidence in his own party, as if they were all without errors, and holy in their lives and conversations, when as I on my own knowledge, and many more do know, several Ministers that are very lose in their lives, and altogether unfit for that work, and yet hold strongly to the Presbyterian way: and I suppose it were easy to find out in Suffolk and Norfolk another Century of Scandalous Ministers. 2. Observe how he speaks nothing by his own knowledge, but all by relation; and if all his relation prove like to this which he hath written of me, what will the man do? 3. Observe what it is that casts the scale in this man's judgement, not the errors themselves, but Independency or Presbyterianisme. If an Independent, Edward's will sound his trumpet against him, though his error be never so small. If a Presbyterian, than silence, all is born withal. Mark what a fit man this is to be a Judge! Mr. Edward's saith thus, It is much against my genius and temper to do it (namely to bring men's names upon the stage) for naturally (saith he) I do not love to offend any, or to contend with any man, but to comply and please all. Now mark the man in his carriage and first observe whether there be any resemblance in his life and conversation that he is of Paul's temper, to become all unto all, that he might gain some, to be weak with the weak, etc. or whether it be not more clear, that the man is of a very bad temper, and complieth with men for his own ends, for profit and preferment. 2. Observe and see whether he do not plainly lie in this expression; for it is evident that he uses no means to comply with the Independent party, but all means to make them odious to the Parliament, and to the world. Mr. Edwares in the 20 page. A true copy of a letter written to me by a worthy and godly Minister in Suffolk, in the name and by the consent and agreement of other Ministers of the County, at a meeting of theirs. First, Observe, the thing was of great weight and moment, and stood them in hand to look about them; for if this be suffered, think they in time we shall lose all our gain, and such as these will steal away our honour, therefore come on, let us consent together, and give notice of this business, to our Goliath, or to our stalking horse, and by him shoot it abroad to the discouraging of them in this way, if it be possible. Secondly, Observe and take notice of this act of theirs, and see if it had not been their duty to have sent to me, and so to have reproved me in a loving way, rather than to publish it at Gath, especially seeing I was their neighbour, living in the same County, they might have come, or sent unto me, to reprove me for my evil they would allege against me, and I should have taken it thankfully. Thirdly, Observe from the letters itself, Worthy Sir, your Brethren in these parts desire to pray so God for you, and for that courage he hath given you to encounter, etc. See how they bolster up the poor man in an evil way, and encourage him to go on in such a way as some of themselves dare not go on in, (having (I hope) more grace, & seeing further.) They acknowledge themselves his brethren; why? because they are Presbyterians. And truly, it appears to me, that they are partakers of his evil deeds; and if this be not an evil deed, to be an incendiary to set the kingdom on fire, and to stir up man against man, than I am deceived. He saith page 21. Of one Lansister of Bury, a Pedlar, and of his openinn the whole book of Ezra at a private meeting, in stead of opening his pack, and of the prayer that followed his exercise, etc. Mark these expressions, how wisely they are set down, and 1. Observe they with a lie advance me in saying, I opened the whole book of Ezra, which I fear none of them are able to open in a month's time, but I desire to be thankful for what I have received. 2. Observe, I did it (say they) in stead of opening my pack. I would they had expressed a little further, and a little wiser, Whether they think it had been convenient for me, either to have brought all my shop of ware to the meeting? or my horse loaden, as I drive him to Market? Surely, it had been absurd to have done either of them both. But see and 3. Observe whether these expressions did not come from them as from men overwhelmed with grief, to think that such a one as I am, should according to the grace which is given me, open a portion of Scripture to the edification of the hearers. Further, he saith, that I condemned all the Ministers of England for the Sanballets and Tobiah'sses of this time, that hindered the building of the Temple, that I resembled myself and the Sectaries to those that would build the Temple. And there was a plain godly man, a solid old Christian of Mr. Fairhlot●s congregation, who opposed me, and God was so mightily with him, that it turned to the shame and reproach of me, and those who adhered to me. Now let every rational man consider, and weigh-things; for in the first place, I deny that I opened the whole book of Esra: 2. I deny that I once named Tobiah & Sanballet: 3. I deny that there was any man that opposed me in any one thing that I spoke either out of Ezra, or in prayer, and this I shall prove; and in all these things, I appeal to those that heard me * See Mr. Faircloths 2 hearer's vindication of I. Lanseter. . But as I said before, let every man consider and see whether it be not as probable, that the Priests of the Church of England are the hinderers as any other men in the kingdom. 2. Observe and consider, whether if profit and honour went along with that way which these speak so much against, whether it be not probable many of them would have been forward in it long ago. Mr. Edward's in the 179. page, saith, That we may see or learn what is like to become of them and of their way, and what their end will be, namely confusion and desolation, and if ever God spoke by me (saith he) I am confident he will curse this Faction of Sectaries in England, and cast them out as an abominable branch, me thinks I see their day a coming and drawing near. And in 180. page, I shall (saith he) towl the great Bell for the Sectaries Anabap, etc. and hope shortly to ring it out, and to preach their funeral Sermon, and rejoice at the breaking up of their Conventicles. Now consider and 1. Observe, the man is in good hope to see the rooting out of all those that are for any way but his Presbytery way: he hath not so much patience as Gamaliel, (Act. 5.38.39.) to wait, But he longs for their ruin. Secondly, Observe how he builds his confidence upon a suposition, Indeed, a mere suposition (saith he If ever God speak by me? truly I question it) and so do many more: and I am persuaded that the man will be frustrated of his expectations, and then I hope he will question indeed, whether ever God speak by him? Thirdly, Observe how he hath bespoke two offices, first, to ring the bell, out of which uses to be matter of profit to the under Officer: see he is hungry after money. Secondly, to preach their Funeral Sermon, which useth to be twenty shillings for a man of some rank: but now, it being for so many in the Kingdom, and for some of great quality too: he hopes to be rewarded, with as great a living as doctor Burges hath, at which he seems to envy. Mr. Edward's in the 185. page, saith he, Independency is a faxion, because all these following sorts and ranks come into it. 1. Needy broken decayed men, who know not how to live. 2. Guilty, suspicious, obnoxious men who have been, or are in the lurch, and in fear to be questioned: Independency being a Sanctuary where such fly and be sat 3. Ambitions, proud covetous men. 4. Libertines and lose persons who have a desire to live in pleasure, and enjoy, their lusts, etc. 1. Observe how Mr. Edward's is conceited of his own new found way, newly trimed over, and therefore casts dirt upon every way also, because he would have all turn into him, to his crooked ways, as in Prov. 2.12.15. 2. Observe how he despiseth poor and needy men, and is resolved to keep them out of his way, why? because they have no fleece for him. 3. Observe whether this man is not blind, for he cannot see the guilty, suspicious, obnoxious persons that are in his own way, let Mr. Edward's bring forth if he can, what Independent Church hath ever secured such persons from the law of the Land. 4 Observe how the man contradicts himself to say, proud, covetous persons: For he saith in the same book that there is an Independent Minister that hath 50. l. a year from 3. or 4. men, it seems they are not covetous men. 5. Observe how the man mistakes in his own expression, to say they are Libertens and lose persons that desire to enjoy their lusts when as it is known they receive none but such as either the whole Church or a great part know to be conciencious; And it is well known that if an Independent Church, cast out any for some great office, the same parties can go to some parish Church in England, and never be questioned at all: Thus the Independents excrements becomes these Presbyterians ornaments, Mr. Edward's in the 194. page, saith, that God will make them come (viz.) those who are the Antitipes to those jews namely namely the S●●●●●● s, Anabaptists, Independents, etc. and worship before the feet of the Scots, and that God saith, I will adorn thee. (to wit) (the Scots) and thou shalt have victories over these enemies, and thou shalt enrich thyself with their spoils, and further he saith, O Church of Scotland, and all ye that are for reformation Presbyterial, nourish your hopes and let not your hearts be troubled etc. 1. Observe whether the man do not flatter with the Scots, and speak more from Mr. Brightmen rela●ion, then from his own ability, to make out the thing from the word 2. Observe whether it do not appear by Mr. Edward's expressions, that he doth what he can to incense the Scots against the Parliament and Army, and against all in the Kingdom, that cannot submit to his yoke, and if ever the Scots should do any wrong to England, (as I hope they will not) whether they may not (with us) say, Mr. Edward's encouraged them in it. 3. Observe how he exorts his own party, to nourish their hopes, (without giving any ground out of the word) Mr. Edwards in 198. page, saith in his 4. Corrolary Since then we see from all these errors, herises, blaspheamous proceed of the Sectaries, that Magistrates, Ministers, and Masters, other Christian of Families, parents, etc. have been a sleep, and two careless, that so many tears have been both sowed, & are grown up to such a head, that all the beasts of the field come to devour, (viz.) Heretics, Scismeticks, (resembled to Wolves and Foxes) entering, not sparing the flock etc. 1. Observe whether he do not cast a reproach upon the Parliament, being she chief Magistracy of the Kingdom, by saying they have been asleep. 2. Observe whether he doth not by this insinuate into the Magistracy, to stir them up out of their sleep (as he saith) to set about destroying and rooting out all those that do dissent from his (as he supposeth) infallible way. Mr. Edward's in his 158. page, saith, The Sectaries are men of large conscienceses, and have consciences like Ostriges stomaches, that can digest Iron, can bear with them that do evil, or any thing that is evil, so it will promote the Catholic cause. Mark and 1. Observe, how can this man possibly pluck out the moat out of his brother's eye, when a beam is in his own eye. And see how he goeth about to hid his own sin, by laying a large charge upon other men, and consider whether Mr. Edward's, and them of his way, have not much larger consciences than any of the Independent way & can swallow, and digest that which the Independents cannot. 1. Whether it doth not appear in this, that they have received Tithes so many years together, amounting to great sums of money yearly, and not only the tenth of the rent of Land, but of poor men's labour, and of the labour of their servants, and of the labour of their cattles, and have done little or nothing for it, and yet can digest it well, and are always like the Horseleech, crying, Give, give; and if men put not into their mouths, they prepare war against them. 2. Whether doth it nor appear (in this) that they are always ready and in a fit posture to act to act the decrees, and follow the directions of Counsels and Synods, though they be contrary to the Rule of the Word; witness former and present actings of theirs. Postscript. READER, note that Mr. Edward's in his Gangrene tells many tales of God's judgements upon the Sectaries; I can tell stories also of the Sectaries (I mean of God's judgements upon the Members of the Church of England) as well as he. And if I prove not mine, better than he proves divers of his, I shall have cause to be ashamed. Now, forasmuch as Mr. Edward's tells me, that after I published my vindication, he would publish the names of those that helped him to this relation of me, which I have disproved: I will wait to see what the man will say to all this, and in the mean while rest, Thine (in truth.) JOHN LANSETER. FINIS.