Gangraenachrestum, OR, A PLASTER TO ALLAY THE tumour, and prevent the spreading of a pernicious Ulcer, like to have grown upon, and putrified the good report of JO. maddock's, and HENRY PINNELL.  
Made up of a true Relation (wherein the faults of the former Impression by Master Edward's are revised, corrected, and amended) concerning some passages at POOL.  
By the abused parties I. M. and H. P.  
Psal. 56.5. Every day they wrist my words: all their thoughts are against me for evil.  
Psal. 63.11. The mouth of them that speak lies shall be stopped.  
Prov. 3.29. Devise not evil against thy neighbour seeing he dwelleth securely by thee.  
Accusamus saepè quod nos facimus; Desertè in aliorum vitia invehimur.  
Cum tua praevideas oculis mala lippus inunctis,  
Cur in amicorum vitiis tam cernis acutìm?  Horat. 
OXFORD, Printed in the year 1646.   

READER,  
THE ensuing narration of my Brother was directed to me some months since; but by reason of the great distance between him and me, and my unsettledness of habitation, it came to my hands but very lately, else thou hadst seen it sooner; though I am sorry thou hast the sight of it (or mine) at all; in this respect, that I fear the divisions of Reuben may increase the thoughts of thy heart: Not that I desire to scatter in Israel, or divide in Jacob, we to him by whom offences come; would to God they were cut off that trouble thee: my purpose is rather to compose and unite: to that end I here offer this piece of truth to make up the breach made by the untruths of Master Edward's, and his busy Pettifoggers. In one of his Canonical Epistles (for he thinks Gangrana is authentic) there thou shalt find Master maddock's and myself with a viper on our hands; 
Act. 28.1, 2, 3, 4.  some men's books are like the Island of Melita, abounding with such kind of venomous creatures. And though the barbarous people may expect our swelling and sinking, the downfall and ruin of our reputation, by the poisoning of our name and credit; yet I doubt not but to shake off this baneful beast without any loss of life, or hurt of health at all. I once thought to have spread a bigger plaster for my own sore; but since my brother's salve is enough for his own wound and mine, I shall contract; but some answer must be put into this infamous Declaration, lest the Knights of the Post be impannell'd, and I found guilty of the heinous crime laid against me. Reader, thou shalt be judge and I will open the matter before thee as truly as if I had kissed the Book.  
When the siege lay before Sherbourne Castle in Dorsetshire, I went to see Pool; where (by the importunity of some friends) I preached, August 8. 1645. Captain Throttle, sometime a Parson, Vicar or Curate, was offended at my Sermon, pretending that blasphemy which S. F. takes for granted to be true, and confidently commends it to a Credulous, Classical, Canonical Churchman as a considerable ingredient for the Gangraemist to make up his tumifying volume.  
But that thou mayest know the certainty of those things whereof thou hast been misinformed, and that it may appear the offence was taken, through the mistaking of Captain Throttle, and not given by my discourse, I shall recite only that passage of his groundless exception, laying it at thy feet and leaving it before the bar.  
Having occasion to speak of the body of sin and death, as the great hindrance of the Saints comfort, and withal holding forth their remedy and recovery by Christ, 
Rom. 7.  I brought in Paul personating a sad soul in a distressed condition Rom. 7.14, 15, 24. and then proposed him as a pattern of their rejoicing upon his ground, v. 25. I say (as then I did) that the children of God in the Eclipse of Christ may complain of that in themselves (i) the body of sin and death from which they are delivered by Christ, in respect of their justification, of which I then spoke and wherewith I bounded that part of my discourse; and did the Saints always remember their deliverance from sin by Jesus Christ they would not have that cause of complaining in them, which otherwise they will have ariseing from, and tending to the bondage of their spirits. I endeavoured to illustrate the thing and explain my meaning by a parallel scripture. 
Psalm. 43.  Psalm. 43.5. when the soul doth act upon, and trust in the goodness and grace of God by faith in Christ then it is free from disquietness: the utmost of my folly was, to prove David and Paul to have but one lip and speak the same language, which is common to the Saints, this is the weakness wherewith I charged Paul. Truly I never denied that Paul, 
Rom. 3.23. Eph. 2.3.  or any other Saint had a body of sin about them; but in the handling the same particular I proved all the sons and daughters of Adam to be sinners, and to have need of Christ.  
Reader I expose myself to thy censure. Say, whether (having granted all men to be sinners in Adam, and concluded the old man to be a great hinderer of the Saints comfort and peace) thou thinkest I should (in the same breath) deny any such thing as a body of sin and death to be in the godly, in any sense: but if thou imputest mistake or forgetfulness to me, yet I have another string to my bow. Master Bromhill, a preacher then in Poole, who took the notes of my Sermon, and afterward searched them, bear me witness before many witnesses that he found no such thing either in his memory or notes. He desired me then to give Captain Throttle a meeting in private, which I consented unto; the place appointed was at Master Gundrye's house who was then Preacher at Dorchester; there I stayed waiting his coming to give him satisfaction in a loving and Christianlike way; Master Bromhill (after long delay) went to him, but could not prevail to bring him; then I declared my utter detestation of that horrid blasphemy, of which I am accused, in the presence of Master Gundrye and Master Hussey, both of them Preachers and sober minded men. All this would not suffice; the urgency of friends prevailed with me to preach again the next day being Sabboth-day, that I might give public satisfaction; then I openly in the Pulpit disclaimed that new borne blasphemy batched in Captain Throttle's fancy; nor will I ever own the brats of other men's brains. I told the people also that I was resolved not to turn my back upon their Town till I had given and received some satisfaction concerning this matter: on the morrow I expected again, & sought an opportunity to confer with this Commander, but could not obtain it; but the next day when I was taking my leave of the Major of the Town, he comes in with strange jealousies and suspicions of midnight preaching and Sacraments, which I never so much as dreamt of, but was as ignorant of such do in Pool as of the blasphemy he charged me with. But when he could not lay his chains upon me in Poole, he breathed out high comminations what he would do with me in Parliament; where he durst not show his face for his ears (for you know how they deal with forgers) nor appear in this matter.  
Thus fare I have cleared myself by two witnesses. But if my memory should fail or be rejected as invalid, and so my first evidence be put by; or if Master Bromhill should be as falsehearted and as double-tongued an hypocrite in this case, as he was between Master Butler and me when I should have preached at Warum, and so my second witness miscarry; yet I have a cloud of witnesses left to make up a third testimony to clear me from that foul crime of blasphemy, such as will not vanish nor melt away before the brightest Sun of justice; there be seven and twenty men and women of honest report whom I can produce, who have given their names to witness the contrary of what my accuser invented And yet I have greater witnesses than these; God and his Elect Angels will one day appear for my justification.  
Thus than the Gangraene gathers, 
Jer: 18.18.  Captain Throttle deviseth a devise and smiteth with the tongue. S. F. hears the rumour and busters with his pen; Bayard is as bold with his heels as any in the team. There be two sorts of men that deals their blows as fortune doth her favours, with a blind eye and a careless hand. 
Jer: 20.10.  Report (say they) and we will report, come on't what will; though they are forbidden so to do Ex. 23.1. that Facilefidian and over credulous popularity in Italy presently fall foul on those innocent and harmless Hugonites in France, if their Priests, Friars, and Ghostly Fathers but once bisse and clap their hands at them. How easy is it for a Synedrium, a Conventicle, Session or Assembly of High-preists and Elders to persuade the Common People to Vote Christ to the Cross when they have procured false witness against him? The Convocation at Poole may happily have as strong an influence upon the vulgar in those parts. I know not what should be the intent of S. F. when he went to put upon me that purple sin of blasphemy, which the Captain had lately plundered in Abysso, where such robes are woven, unless it were to make the people spit in my face and set their fists about my ears; a better man than I was served thus before me; I shall not think it strange to be called Beelzebub the next time. Whatever his design was I weigh not, but sure I am he told too loud a lie when he did (interpretatively) call me Anabaptist. Let him ask friend or foe, with whom I have discoursed about the point of baptism, and they will all say his pen run before his wit. But let his paper-winged messenger fly as fast as it can (with the news as light as itself), it cannot come before it is welcome to the Confederate at Ludgate-hill, Master gower's, (if I spell his name right) who presently, instead of going his road way to the Assembly, steps aside (I wish he did not wrench his foot nor wrong his conscience) to cast this mite into Master Edward's his Treasury. I doubt be was stung when he put his finger into the Waspes-nest. But 'tis no strange thing for one to lose his way in these dark days, especially grave men that grow dim sighted. There be that are called Seers, who yet are so blind that they grope as in the night and cannot find the right door. I wish that this learned Rabbi had showed the scribbled paper to that solemn Assembly, whose learning and gravity I reverence, before whom somebody threatened to make me give an account of my doctrine, which I shall not refuse to do; that so he might have called me in as a brother before he had set his Apparitor to deal with me as a Publican. For I am persuaded the wise men of the Synod would have debated the business and reasoned the case with him; they would (it may be) have questioned the validity of his single testimony, and told him that he ought not to take up an evil report upon so slight a ground; that he should do as he would be done by; 
Act: 25.16 Qus aliquid Statuerit, alterá inaudita par. te etc.  that 'tis against the Roman custom to condemn before trial; that to shut one care destroys the principles of Morality and civil Justice; that a man (though an heretic) is not to be rejected till after first or second admonition; that the Church is first to be acquainted with the failings of the Saints, and endeavour their reformation, before the world hear of them; that we are not to take up our brother's skirt but to cover his nakedness with the lap of our own garment; doing all our things in love: Such lessons as these I hope he learns there, or else I shall think the worse of the Presbyterian way as long as I know it. I shall leave this in Master gower's his study; if he please he may take it along with him to the Convent and have it put to the Question at their next sitting, whether his carriage to me were according to that reformation which they intent?  
When I went to Master Edward's for satisfaction I could get little or none at all of him, he confessed he never knew me, nor ever so much as heard of me but by that Letter of S.F. of whom (by his own confession to me) he was as ignorant as of myself; and therefore he might have suspected him as well as me; but because one of the Presbytery had laid his hands on it, and it was brought to him by Master gower's, it was immediately ordained infallible, and became worthy of all acceptation to him. But since he doth persecute Ignorantly, (through too much belief) not knowing the persons on whom the railing strokes of his false tongue do fall, the Lord lay not this sin to his charge, but grant that he may obtain mercy unto repentance. 'Tis high time he call for the prayers of the Church; for he is dangerously sick of a Gangraene, and is fare spent; I wish he die not of that disease. There is great, fear that the worst is not past with him yet; for aliquid latet, the cause (at least supervenient and accidental) is not removed nor discovered: there is somewhat got within that festers, though the entrails were not found before; the Gangraene hath a core at bottom; there be Canker worms lie too near his heart which feed the malady and foment his distemper, putting him so oft into his burning fits; he feeds upon the Letters and words of Hymeneus and Philetus; 
2 Tim: 2.17.  there's no likelihood it should go well with him till he observe a better diet. He is so in love with devouring words, 
Psalm. 52.4.  and hath sucked so long at the Hornets honeycomb that he hath got a blister upon his false tongue, which is swollen so big that he cannot keep it within the compass of his mouth: his grief must needs grow upon him so long as he fosters it with unwholesome fare; till the malignant humours be banished his bowels, and driven out of his inward parts; till his heart be fortified against rotten inventions, and his ears stopped to keep out the venom of a backbiting tongue, I cannot expect that the rage of his rankling ulcer should abate, nor hope to see him restored to perfect health. 
〈…〉.  His wound is incurable any other way then by cutting it off with the Spirits sword of lenity and love. They which have done him much hurt are an heterodox, heterogeneous, heretical generation of men which have swarved from the right end of the Commandments (1 Tim. 1.6.) such as make pseudaevangelicall conclusions against their neighbours from Traditional premises: a superstitious sort of men, a factious sect they are; given to popery and bringing in popish innovations; hanging their faith upon other men's lips; making the rumour of the world the rule of their censure; pragmatical whisperers, devoted to division; shooting their poisoned arrows in secret to disturb the quiet of Israel; Anti-Covenanters, 
Psal. 64.4.  not endeavouring the peace of the Kingdom wherein they live; you may call them Traducers, or Reporters; 
S. F. let. in Gang.  their name lurks in the same Font where I was baptised an Anabaptist: Master Edward's may register them in his Legend, if he please, to lengthen his Catullian Catalogue, and patch up his Cinaedean and scurrilous pamphlets; unless he judge them as supernumerary Sibyls. They are a very proper potion for his thin and empty bulk; for these araneous and spider-like ingredients will make his bufonius book swell to a body of the greatest magnitude. All the fear is lest he take too great a quantity, and so it be with him in his swelling mood as it was with that little highminded creature which thought to rise above the ox in bigness: and this is much to be doubted, unless he be like Mithridates to whom poison, was familiar; or that little ugly thing which some Gentlewomen use to tie with a chain in the chimney corner, whose distempered stomach will not be settled till it hath eaten a spider. 
Ebrius & petulans quid nullum, etc.  Some men are so petulant and drunk with passion and envy that they stand in a white sheet till they have clothed others in purple or black; mischief and ruin of their neighbours good name is the Opium or Poppy that gives their temples rest. You may guess at Master Edward's his diet and constitution by his complexion, and so long as his queasy pen no better digesteth those crude, raw and incocted informations, no marvel if you read his sickness in his forehead, as you may the substance of his book in the front of it.  
My thoughts were once to have set up the wisp, and sat down in silence; but lest Gangraena should soar with her borrowed and stolen feathers to the like pitch of self-conceitedness and ostentation, with the Antapology, I have laid this shackle of truth on it to hinder it from mounting aloft into that swelling vanity unto which it is so naturally addicted. For my own part I can bear all private and personal injuries; 
2 Cor. 12. Master Burroughes, Master Goodwin, etc.  and take pleasure in reproaches for Christ's sake; I took it as a badge of honour to be abused among my betters; I wish I were their companion in abilities as I have been in opprobries. Yet it seemed strange to me when Master Edward's told me that he neither knew me nor Ford that sent the Letter, and yet that he should publish it; for though he feekes a double evasion, I cannot excuse him of rash and unrighteous judgement. First, he saith he had a second letter from S. F. to confirm what he wrote in the first, and much more; ergò the indictment is Billa vera, and I am found guilty. If one witness (speaking twice) may go for two, 
Si sat sit accusasse quis erit innocens.  'tis time for every man to learn his Neck-verse. But Verbum Sacerdotis is Logic and Law enough for Canonists; though for my part I approve better of the Moralists, who will not take an aspersion for a conviction. The Scribes and Pharisees said once and again that Christ blasphemed; 
Mat. 9.8.  was it therefore true? the poor multitude and common sort of people glorify God for that which the Scribes accounted blaspheamy. 
Rapiunt ind●cti coelum, etc.  Wise men often times come short of what simple ones attain unto. God will have more praise from Babes then the wise and prudent of the world. Again, he said the Letter was brought to him by an Assembly-man of whom I told you before: if he had called him a Prophet, or one of the Sons of the Prophets, or a Man of God, or a Master in Israel, he might have passed for as good an Oracle as they have at Pool; this would have struck the naise to the head indeed; especially if he had sat in the chair of infallibillity that day that he might not have erred in what he did. But can you think a man of that gravity should be so light as to be blown from Ludgate-hill to Master Edward's his house with one paper-puffe of false fame? I doubt there's hemlock in the Synods garden; though perhaps you might think there were no weeds at Westminster. But grant that such a one did deliver me up to Master Edward's to be crucified in my good name and credit; doth he deserve to be judge that will proceed without a jury? I suppose the scroll which the Synod man Received and delivered contained only the Articles, not the Affidavit of S. F. and therefore was no legal testimony against me: but right or wrong in my name must to the black bill. I am persuaded I should have found more favour from an Heathen; if Pilate himself had been my judge he would have asked what evil I had done; & heard me speak, and my witnesses too, (though suborned one's) before he had past sentence on me: many times there is more justice and mercy in Civil, then in Ecclesiastical Courts. Pilate had released Christ and never stretched out his hand against him if the chief Priests and Elders had not sat so near to jog his Elbow Luk: 23.4, 5. etc. 
Luk. 23.  there be some Divines so fare transformed into the deity of the God Saturn that they cannot endure to behold their own issue, but devour their offspring as soon as it shoots forth: though a man be borne in a Nationall Church (if there be any such now) and received as a member by that which some call baptism, and never cut off by sentence of excommunication; yet if he but preach and practise that doctrine which that Church professeth to maintain, for all that he were better fly into Egypt then tarry in Judea: the Apostles had better entertainment amongst the Gentles then amongst the Jews. Christ had a safer protection under Pharaoh then under Herod; the children of the Spirit were better expose themselves to mere strangers and Aliens then to those that are borne but after the flesh; 
Gal. 4.29.  and safer will it be (for the outward man) to live amongst Publicans and Sinners then amongst devour Jew's; for if the Rulers of the Synagogue, the Parson of the Parish etc. cannot entangle and quell them, 
Fo. 19.12.15.  the Civil Magistrate shall have little rest till a Crown of Thorns be on their heads. What else is the meaning of whetting the secular sword so sharp with Gangraenous Epistles to the Parliament and higher powers to suppress some which worship God after that way which others (only) call, but not prove to be Heresy?  
I will now give over wrestling I was never brought up to these Olympian games, nor do I delight in such exercises, though some make them their recreation. But David may take his sling in hand as well as his sheep crook; he may fight with a Philistine as well as feed his Father's Ewes: because I am forced rather than come upon the stage, give me leave to defend myself from Rabshekah's pen, and Goliah's beam: you will not blame the peaceable and quiet traveller for using his weapon and crying Thiefs, Thiefs, when he is set upon in the way and like to be overmastered by menstealers, 
Q●● semel amissa postea nullus eris.  who would rob him of his good name, without which a man is no man; the modestest damsel will lift up her voice when violence is offered to her virginity, nor can I with silence, let pass these mendacious slanders which impetuously attempt to ravish the purity and simplicity of the Gospel.  
Methinks these present times correspond much with the former and give a clear interpretation of many passages in scripture. You know when Christ was borne, not only Herod, but all Jerusalem was troubled at it, and when he comes it is to kindle a fire, to send a sword, to set at variance etc. And though the Temple of Jerusalem was built without the noise of an Axe or Hammer in it, 1 Kings 6.7. Yet the walls of that City were repaired in troublous times; 
Dan. 9.25.  when the workmen wrought with one hand, 
Neh. 4.17.  and held their weapon in the other. He that will work for God had need be armed against men. I will hold thee no longer, though I intended once to have examined the libellous letter of S.F. a little more narrowly before thee; yet I shall rest, and desire thee to be satisfied for the present with what my brother will say concerneing it in his Narrative. I could speak enough of all my defamers, upon hear say to make them odious; but then I should do as I have been done by, and not as I would be done by, and want proof, it may be, as well as they. I see there is falsehood in fame; I wonder wise men should give heed to such lying vanities. As for that blackemouthed book which keeps such a snarling at the Saints I turn my back upon it; not for fear to flee from it, but in disdain and scorn of it; For Major sum quam cuipossit Gangraena nocere.  
I trust to wear such armour of proof always upon me that will defend bacl and belly from the insolent thrusts of infernal forgeryes; 
Integer vitae scelerisque purus non eget Mauri jaculis.  and therefore shall cast off all other harness and appear no more in Roman buff in this quarrel; saul's armour sits not easy on me: my doctrine and conversation shall be the shield and buckler of my reputation. I had been silent still, but Codrus his bawling will break the string of Aegle his tongue; too much foul play will make a dumb man speak: nothing but that provoked the pen of him who was unwillinge to write, but is ready to serve thee in the Gospel of Christ  
August 18 1646. Henry Pinnell.   

The Narrative of john Maddockes.  
IN August last I came to Poole (in my way to Weymouth, and other Western places) where staying a little time, I had one day some discourse with Master Bromhill (riding from Winborne to Poole) wherein we did concur without any difference at all, Master Bromhill desiring and engaging me to farther acquaintance; after which (upon a Saturday) I visiting him at his quarters, we fell into a discourse, wherein I lovingly and freely gave a full account of my judgement, he assenting to every thing that I said excepting some little difference concerning the exercise of a man's gifts without an external call; wherein he said he was not fully satisfied in every particular in his own judgement, yet objecting otherwise no error in my judgement, he invited Ensign Taylor (who was going away) to stay and hear what discourse we had, and what he said to me, which was expressly to this purpose (both in matter and expression) if not verbatim, and as orderly placed here, as spoken by him.  
Sir, I find you a man Orthodox and right in your judgement, and I would to God you could stay in this Town, it might be a great means to prevent errors amongst this people, and so long as it is you with them, in God's name meet as often as you will, and I would to God all the Lords people were Prophets, and though I am not in my own judgement wholly satisfied concerning preaching without a call, yet finding you such a man as you are, if you are satisfied in it yourself, do as you will, and I shall begrutch the opportunities that I am not with you; whereupon I desired him to be with us the next day, and to assist us in our communion together; he said his time would not then permit, but desired that we might another time have a meeting together of the Christians in the Town, wherein each might freely declare himself in love to other, for the uniting themselves faster together in the bond of love.  
At one meeting I was present, wherein there was abundance of love professed, and nothing more longed for by us then the performance of the promises then made; afterwards in my absence they had (it seems) another meeting or two, where Master S. F. saith they did all (at least in appearance) punctually agree, by which parenthesis (compared with consequences) is suspected, that some were present, who were something in appearance, towards the Christians in the Town, that they were not in heart.  
After my return from Weymouth we had a meeting on the fifth of September, 1645. wherein Master S. F. with the consent of his brethren, propounded a Question, which was it seems the main thing stickled at, and propounded by them the first meeting, but deferred till then upon some considerations. The Question was, viz.  
Quest. Whether a man out of office, or without an outward call (having only the name of a brother) may in a continued speech vent his own thoughts upon a place of Scripture, before those to whom he stands not otherwise related? To which, Master Bromhill, with the approbation of the rest of his brethren (to wit, Master S. Ford, Master Welsteede, Master Throttle, and Master Hussey) in the first place premised two things in dislike of the affirmative.  
First, that the original of that opinion were Anabaptists, Socinians, etc.  
Secondly, that the Parliament and State were against it, and then gave his reasons for his judgement against it, to which the rest of his brethren agreed. After all which, I being desired to speak my judgement in it, (I desiring, and they all promising, that in case we did not fully agree in our judgement, we should notwithstanding preserve a Christian love and unity together according to their former profession.)  
I began lovingly and freely to declare the Reasons of my dissent from their judgement, which you shall have here set down with this relation, more orderly than could there be permitted, but the same things exactly.  
After the handling (as I may so call it) in respect of the absurdities and passion there vented) of some parts and pieces of the arguments propounded, it was not denied, that such a practice is discovered in the Scripture, but not in such times as these, the Church being then in persecution: it being next demanded what other rule we have to walk by then they had, (an injunction being on them and us to take heed to the most sure word of the Prophets) and where, in the Scripture, the warrantableness of that practice is prohibited: with other passages that are too large, and not my intention here to perticularize; Master S. F. answered that it might be lawful to do it in the North, in Wales, or other dark places, where no Ministers are, but it ought not to be done in a place where a Minister is, without his trial and approbation, so not denying it to be lawful in itself, and presidented in the Scripture, but altogether unlawful, without that consideration; then after demanding whether Christians should neglect their duty (held forth in the Scripture) in case a Minister is so resolute as not to yield to it, though a good thing? I replied, that I needed not to plead the lawfulness or unlawfulness of that, for I had taken away that objection by my practice; in discoursing first with Master Bromhill, declaring his words (as before) in approbation of me, that I was Orthodox, etc. (which words of his, it seems they were ignorant of) at which the objection being clearly frustrated, they stood all silent, looking upon Master Bromhill for his answer, who stood up, to mine and others admiration, and called the Living God to witness, that he never spoke it to me; to which I replied before the people (which I suppose to be 200 at least) that I wondered he had the face to deny that which was so publicly spoken, and before four or five witnesses, one of which (by name Ensigne Taylor, a very godly man, and well approved of by Master Bromhill himself) presently came before all the people, and witnessed to the truth of it, rehearsing the same words of Master Bromhill's approbation of me, at which Master Bromhill's stood up hastily with a blushing countenance, and made no other answer but this; What do you mean to do? do you mean to shame me before the people? if you shame me I will shame some of you; to which the witness replied thus; shame you Sir, or shame you not, you did say so, and I wonder you can deny it, After which, (Objections being so clearly removed) I immediately appealed to themselves whether they had any accusation against me either in Judgement or practice; ingeniously declaring what our practice was, and how our communion together was managed; which was not only evident to the people themselves, (our meetings being as public as possible could be) 1. That no place might be left for an objection of doing any thing that we had cause to be ashamed of, and likewise a● for the satisfaction of those, who through reports and calumnies of malicious spirits, were fearful that we did some strange and ridiculous things, yet taking the opportunity of a free liberty (apprehended by our carriage) to behold our practices, and be amongst us, they condemned their own ignorance and folly in believing those things, for which there was not a seeming ground. I say that the truth of what I declared concerning our meetings, and the manner of our communion together, was not only evident to the people by beholding our practices, but also Master Throttle, (one of the Ministers, sometimes a Captain in the Parliament (service) acknowledged presently that he had the notes of what was said and done, yet not endeavouring the least exception against it; All which being so, that no room was left but for a resolved supremacy (as if it had been designed to ensnare me) storms of passionate accusations began to arise, which presently vanished, and were not able to last; Master Throttle affirmed, that I was an Anabaprist (as he calls it) which was generally known where myself was known, to be contrary to my judgement: and I had (not long before) discoursed against it; nay I presume he knew me to be otherwise minded; and I ask his reason for what he said, he answered, because I held something which they hold; by which rule, every Christian in England may be proved a Papist, for holding something that the Papists hold; presently upon that he affirmed boldly that I had said (there present) that there is no Church in England, infomuch that I was constrained to desire him ingeniously and modestly to give me satisfaction, by acknowledging his error presently, for the people did generally testify the contrary; and not only so, but Master S. F. also witnessed with them presently, the falsehood of his accusation. Then Master S. F. (more ingenuously) endeavoured to try me with an interrogatory, viz. whether I believed in my conscience that Master Bromhill was the Pastor of that congregation? to which I replied, that though I would not (by such a desired power) be put upon interrogatories, and give my own judgement in it, yet I would tell him, what Master Bromhills own expressions were to me of his judgement in it. (viz.) That when I said to him sat the forenamed discourse, which we had at Major William Skuts house) that I conceived he would not so own himself Pastor of that place, as to take the whole Town as a Church, to whom he stood so related: he (shrinking at it) said these words; no I confess I should be loath to do so; and though no error could appear to be vented in our communion together, our discourses and exercises being always spent to edification of each other, in truths that are not disputable, which I suppose none will contradict, or if occasion be, will not be ashamed of public view; yet Master S.F. passionately affirmed, that such private preaching (as he termed it) was the occasion of all the errors now abroad; to which I replied, that it cannot be so, nor his assertion true; for before private meetings were so common as now, we had so many errors broached in the Pulpits, as hath caused 3 or 4 years sitting of the Synod to discover, and it is not therefore erroneous, because private or public; but beretiques will broach and vent errors in either; nay not only so, but that I had also heard errors preached in their pulpit, for one came up and bade the people pray, repent, etc. and therein they should do God a courtesy; another bade them blow up the fallow ground of their hearts, and save God a labour, which I there told them, I hoped none of them would justify, but rather acknowledge to be fundamental errors. The men that delivered it were Master Hall (lately gone from thence to Chichester) and Master Welstoede (the Lectarer) who was present at this discourse, and as none in his behalf justified what he had thus delivered as Orthodox, so himself denied not the words.  
Then Master Bromhill began to speak in this manner to the people; You see (but with which eye none could tell) Master Maddockes his arguments are confuted, will not hold, etc. I replying thus; Gentlemen, it is not your votes of a confutation will serve, but it must be done by Scripture, and you and I are parties, not competent judges in the business; let those that know Jesus Christ, and have heard what hath been said, speak what weight they conceive to be in your arguments or mine; Master S.F. presently began to go (as he calls it) Parliament way, dividing the house (which was indeed a convention of all sorts of people in the Town) desiring them that were for me to stand to one side, and those that were for them to the other side, as if there were an intention to make a division of sides in the Garrison; I then de●●ing the people to stand still in their places, lovingly asked Master S.F. it they would vote the Gospel by multitudes, or rather (as before propounded) ask their judgements, of whom we had expetience to be godly (they only being meet to judge) and that though (as I told him) I looked not on himself, and some others of them, in that notion of the multitude (he taking offence at that expression) yet I appealed to him, and the rest, what the Scripture speaks of the major part of the world, which indeed by and by appeared; for when they did notwithstanding divide, (which was it seems the hopeful cord to hold when the rest were broken) and had made up their side, one of that side did pawn her little faith by swearing aloud that there was a base come off, others railed, that are not able to give a reason (pro or con) for scarce any thing of their profession. This is known to all and the Ministers were desired immediately to observe it, so that this considered, I conceive all will judge it to be as much as is any where heard of, that in nigh 250. there should be by his own confession in his Letter,) nigh 40 knowing Christians; one in 5  more than one of a City, and two of a tribe; yet I suppose Master S. F. himself knows he speaketh the least of one side, and to the most on the other, which I shall let pass, it being so invalid a consideration; and I shall appeal to Master S. F. with all that were present, whether their judgement or mine were best approved by the major part of those that spoke; or whether any thing considerable (in their own apprehensions) was spoken in the behalf of their arguments, but by one Master Sprint, (a godly man) who had, not three days before, spoke to me contradictory in private, which I there before them, told him of, and he then also professed himself unsettled in his judgement, but desiring information in it, and hath since come to me, declaring the grounded dissent supon serious consideration) in his judgement to theirs, and that little which himself had said in the behalf of it, adding, that he is so fare convinced, that if occasion were he would freely declare his judgement against it in public. And for the rest which Master S. F. calls my Proselytes.  
1. I shall leave him to reckon with jesus Christ for calling his Disciples my Proselytes, no small affront to their Lord and Master.  
I suppose Master S. F. cannot name one, that did fall off from that measure which they did before profess to have received, nor prove that the number of those that did thus walk in communion together, are since abated one.  
So when all this would not serve (the design being, it seems, either to overpower or daunt us, though the righteous are bold as a Lion) Master Throttle passionately threatened to take course with me another time, whereupon I desired him presently, if he knew any error in my judgement to accuse me with it before the people, that they might not be deceived, or if I had offended against the Laws, to procure an examination presently by Master Mayor (who was newly gone thence) or some other justice of the peace, and I would not refuse any punishment which the Law inflicts. It not being fair, so to pretend an abortive accusation before so many people, as if something extraordinary were amiss, and then (probably) acquit me in private before two or three persons; to which he answered, that he would do it when the Governor came home; and ask him if the weapons of his warfare were carnal, he answered, that some were, resolving (it seems) that what could not be done by spiritual weapons, should (if it could) by carnal.  
Thus I have as briefly as I can conveniently (and I am sure as truly as can be done) according to my friends desire, in some measure I hope satisfied those, whose cares have all most tingled (and I can scarce blame them, when (consider the artificial pretences of those gifted tongues, that are so eminently inspired by an ambitious spirit) at the very name of such persons, and such a meeting, which never appeared to them, but in the monstrous shape of maliciously disguised stories; and also fully answered the desires of those, who have been eye-witnesses of my conversation, have had an account of my Judgement, and yet could scarce choose but wonder, what those acclamations meant, that have so often been made behind my back: nay some have divers times since heard a justification of myself and others to our faces published by some of the Grandees of our accusers; yea the same party, have heard both the desperate slanders and accusations behind my back, and after that, the justification to my face, by one and the same mouth; what all this means, I leave to ingenuous people to judge, hoping that it will not be offensive to any judicious person, that being so put upon it (unless my own ●●lence should speak the guiltless, guilty) he who hath so long (contentedly) undergone the calumnies and reproaches of ignorance and malice, (thonugh never justified face to face) doth now at last only relate the truth, which will upon examination be found exactly as it is here reported.  
So I conclude this, and in the next place crave leave to observe four or five things in the honest Gentleman's letter, wherein I conceive will appear, some contradictions or mistakes, whether weak or wilful, I will not determine.  
1. He saith in the beginning of his Letter, that they were much infected with Antinomian errors; and yet after saith, that when they came to discourse together, they did all punctually agree.  
2. He saith they were won into error, by the preaching of grace and justification; and adds, that they endeavoured to win them out by the same means; necessarily implying, that the doctrine of grace and justification wins both into error and truth; contrary to 2 Tit. 11.12.  
3. He saith they call grace and justification, and that only, the preaching of Christ.  
To which I must speak my knowledge, that if he means all the doctrine of grace, as well the foundation, as the right building upon that foundation, than its truth, but if he means that they account nothing but the laying of the Foundation to be a preaching of Christ, than its a great injury to them. For though I cannot say that I am in every circumstance of some of their judgements, (which can I suppose scarcely be said of many Christians in any part of the Kingdom, though agreeing in Fundamentals, nay and in the main of discipline also; which likewise we find frequent in the Scriptures, eating and not eating, regarding and not regarding of a day, etc. yet I know that they account the preaching of duties to be the preaching of Christ.  
4. Observe his Parenthesis (that Master Pinnell might as well have charged the Holy Ghost with weakness as Paul) which I leave to Master Pinnell and all judicious Christians to consider of.  
5. He saith that because enough was not allowed to those bare revelations, they had prepared an argument (as they conceived) without exception, viz. their oracle, a supernumerary Sibyl at least, whose ecstasies they much confided in; To this I must needs say, that I conceive Master S. F. to exceed the bounds of Christian modesty, in calling a distracted woman the Saint's oracle (for such I am confident he conceives them) and shall leave him to another reekoning with their Lord and Master for that; and likewise myself beard the invitation of Master S. F. and his brethren, to see the woman, wherein did appear only some kind of admiration at her condition and expressions, with a desire of their visit, hoping for assistance to her by it. After which its most probable that some discourse was of Revelations, and what God could do, to the end that the discoveries of God's spirit to his people, (which spirit reveals all that the Saints know of God, though never contradictory to his word) should not be so reproached as too frequently it is. But to my knowledge it was so generally conceived amongst them that she was distracted, that my undoubted confidence is, she was no oracle of theirs (whose oracle I presume is the Spirit and word of God) nor in their apprehensions a supernumerary Sibyl; though a Christians being in such a case, may possibly cause (not a little) admiration in others. And for their labouring to conceal it by entreaties and pretences; I appeal to any, whether more appeared then a desire that ignorant people, and enemies to Christ, and the Saints, might not if possible take occasion by her distraction which was hoped to be but short, & now I hear is in a measure past) as usually they do in such cases, to attribute the Saints afflictions to profession of religion.  
In the next and last place, I shall give a true account of the Question propounded, and the arguments for the affirmative, which (upon their desire) were propounded by me, with very little, if any addition, and as exactly as possible in the same terms, with the main objections there made against them.  
Quest. Whether a man out of office (or without an outward call) having only the name of a brother, may in a continued speech vent his own thoughts upon a place of Scripture, before those to whom he stands not otherwise related.  
Ans. Affirmative.  
1. It's a duty required in the Scripture, without restriction to length of time, or number of persons, 3 Heb. 13. exhort one nother daily, whiles it is called to day. 1 Pet. 4.10. every man, as a steward of the manifold grace of God, which he hath received, must minister the same to others, and the rule is, as he hath received the gift. 12 Rom. 6. Having then gifts differing (according to the grace that is given us) whether prophecy, let us prophecy, or an office, let us wait upon our office, whereas there is a distinction made between an office, and prophesying, so both must be done according to the proportion of faith, as in the 7 verse.  
More fully, 1 Cor. 14.1, 3, 4, 5, 6, 30, 31, 39 in the first verse is an express command to endeavour after (for the Churches good) the gift of prophecy, and in the third verse is an explication of prophecy, he that prophesyeth speaketh unto men to edification, exhortation, and comfort, and in the fourth and fifth he wisheth that they did also prophecy, that they might edify the Church; So in the twelfth verse, seek that ye may excel to the edifying of the Church; and in the twenty fourth and twenty fifth verses, implying prophecy to be, the Saints speaking out the experiences of their own souls, he saith, that thereby the secrets of unbeleivers hearts are made manifest; since as face answereth face in the water, so answereth the heart of man to man; but farther in the twenty sixth verse, he saith every one of them hath some gift or other, a Psalm a Doctrine, an interpretation (which is supposed to be of Scripture) a revelation; all which he exhorts them to use in the Church, and for the Church's edification. This he speaks to the whole Church, verse 23. and in 30.31. verses; if any one (without exception) hath any thing for edification revealed to him, the Spirit of God is not to be quenched in him, the first is to hold his peace, according to that in the 1 Thes. 5.19. 20. quench not the spirit, despise not prophesying; and then it's added, for ye may all prophecy one by one, that all may learn and all may be comforted; which as it forbids the quenching of the spirit, so it answers an objection that might be then, and is now made, against the speaking or prophesying of inferior gifted Saints, and those that are looked upon as weak ones; in which answer is contained two reasons why such should not behindered, 2. that all may learn, (Gifts and Talents increasing by Usury 2●. Mat.) 2. that they might all be comforted, by the growth and increase of gifts and graces in the Church, it being the spiritual disposition in a Saint, to rejoice in the increase, that is of God though in another.  
Two Objections were made against the premises.  
1. Object: That by Prophets is there meant only Ministers in Office; and that the word (all) hath reference only to Prophets so taken: To this the Answer is three fold.  
1. That were superfluous, for it was never questioned whether men in Official authority might exercise their gifts.  
2. If only those are there meant, then of necessity, there must be at least 5 or 6 prophets or ministers in Office, in one Church (for the Apostle speaks of such a particular Church as might come together, (the whole Church) at one time, and in one place) there might three speak; and there must be others, (the rest) to judge, against which is the practice of the objections, who rather would have one officer to two Churches, speaking at will, as an infallible Orator, or divine Oracle, and none must judge, so that (if it be so) they have at least changed the Ordinances etc.  
3. The Apostle layeth down the restriction 34, 35. verses to be only of women, which must be in opposition to men, not to prophets, let your women keep silence in the Churches, for it is not permitted unto them to speak, implying clearly, that it is permitted to men, and no shame for any but women, to speak in the Church.  
2. Second Objection was, that this would breed a great confusion; for all to speak.  
Answ: 1. all cannot speak, because all are not gifted.  
2. If all could, and were so gifted, yet the Ordinance of God breeds, no confusion, or as the Holy Ghost answereth the objection (32, 33. verses) God is not the author of confusion, but of peace, as it all Churches of the Saints, and the spirits of the Prophets are Subject to the Prophets that is (I conceive) one will not confusedly contend with another, but freely give way, (to those that are most able) for the Church's edification, according to that rule in the 26. verse, Lor all things be done to edifying: Again, though all have liberty and may (seasonably and without confusion) speak or prephecie, it doth not therefore necessarily follow, that every member must speak something every time that the Church it come together; such a conceit were absurd, all things must be done to edification.  
Thus for answer to those two objections, then observe farther, that in the 37. verse, the Apostle layeth down this only as necessary, to a man that thinks himself a prophet or Spiritual, let him (saith he) acknowledge the things which I writ unto you to be the commandments of the Lord, let him be rightly principled in the doctrine of the Gospel, and in the 39.40. verses he concludes thus; wherefore brethren covet to prophecy, and forbidden not to speak with tongues; hinder not the exercise of any guilt which God hath given to the Church. Yet in the 40. verse, let all be done decently and in order; so that all the gifts given to the Church may be used in the Church, without confusion, the spirits of the Prophets being subject to the Prophets, verse 31, 32, 33.  
But if any man (saith he) be ignorant, let him be ignorant, verse 28.  
2 Argument in drawn from the example of the Saints in Scripture, 8 Acts, 4.11. ch. 19.20. 8 chap. ● verse, note that all were feattered except the Apostles; and 4 verse, they that were scattered went every where preaching the word. So 11 chap 19, 20. they that were scattered upon the persecution that arose about Stephen (some were men of Cyprus, etc.) preached the Lord Jesus both to jews and Grecians. 21 verse, the hand of the Lord was with them, and a great number believed and turned unto the Lord; and in 22 verse, when tidings came to the Church at Jerusalem, they sent Barnah as to assist them▪ who when he was come, and had seen the grace of God, was glad, and exhorted them, etc. he never questioned their call to it: so in the 1 Phil. 14, 15. Paul speaking of his bonds, and the things happened to him, that they were fallen out to the suttherance of the Gospel, he saith in the 14 verse, that many of the brethren in the Lord, (which is the denomination of every member) waning confident by his bonds, were much more bold to speak the word without fear; and in 15, 16, 17, 18. some (he saith) did preach Christ out of envy and strife, supposing to add afflictions to his bonds, yet he rejoiced that Christ was preached by them; though it be altogether improbable, that they would ordain such to office, whose intentions were to add afflictions to Paul's bonds; for we find them very careful of ordaining any that were not sound tried; and Paul charging Timothy to lay hands suddenly on no man; not do I remember mention or complaint made of any such Officers in any of the Churches at that time.  
Another proof is in the 18 Acts, 24.5, 6, 7, 8. where we find that Apollo's was instructed only in the baptism of John therefore not (in the least measure) probable to be called to office in the Church by any of the Apostles, when so ignorant of the way of God and the Churches walkings, yet he taught diligently the things of the Lord, and spoke boldly in the Synagogue, and after (only) a more full information in the way of God, by Aquila and Priscilla, he mightily helped those that had believed through grace, convincing the jews, and that publicly, that Jesus was Christ.  
3 Argument is drawn from the nature of faith itself, which is, to speak what it hath seen and heard, so the Apostles Pepper and John argued. 4 Acts, 20. being threatened by the Council and Priests, and charged to speak no more in the name of the Lord Jesus, the reason which they gave why they must speak, was not drawn from any official authority, but from the working nature of faith in them; we cannot (say they) but speak the things which we have seen and heard. And in the 116 Psal. 10. I did believe, saith David, therefore have I spoken. So in the 66 Psal. 26. being experienced in the mercy of God delivering him; as he saith in another place, the word did 〈◊〉 in his breast, so here, he could not reserve in his own breast what God had done for him; Come hither (saith he) all ye that fear the Lord, & I will tell you what he hath done for my soul. So in the 32 Psal. 4.5. I acknowledged my transgression (saith he) and thou forgavest my iniquity, well in the 5 verse. For this shall every one that is godly prey unto thee in a time when thou mayest be found; implying that he would not be silent, but spread God's name of pardoning iniquity, transgression, and sin, which he had experience of, as an encouragement to others, to expect the same which he had found; so 40 Psal. 8, 9, 10. and in the 23 Jer. the Lord condemns them as false Prophets, that speak when he hath not spoken to them.  
4 Argument is drawn from the end of God in giving of gifts: 1 Cor. 12.7. The Apostle having asserted in the fourth verse that the Saints gifts, of what measure and kind soever of which he nominates divers, 8, 9, 10, 11, verses, are by the self same spirit of God; he concludes in the 7 verse, but the manifestation of the spirit is given to every man to profit withal. And in the 5 Matthew, 14. Christ to the Disciples speaks of it, as the end of God in making them lights, that they might shine, and as an absurdity to Reason itself, a thing which no man will do, to put a light candle under a bushel, where no man shall have the benefit of it.  
5 Argument: it is no where (in Scripture) contradicted, but often encouraged and commended; 11 Numbers, 26.7. Eldad and Medad prophesied in the camp; Joshua complaining to Moses of their preaching; Envyest thou (saith Moses) for my sake, I would to God all the Lords people were Prophets.  
Obj. Against this was objected by Master S. F. Moses wished that they were all Prophets, but not that they should prophesy before they were Prophets.  
Ans. 1. None can prophesy before they are gifted and enabled to it.  
2. It cannot have reference to an outward call, but to that which was the objection, viz. Eldad and Medad (who were not of the Preisthood) prophesying by the spirit of God, and Moses wish had been very superfluous, if when they were thus prophets, they should not prophesy.  
Again in the 1 Thes. 5.19. quench not the spirit, despise not prophesying: so that where the spirit of God is, it ought not to be quenched, nor prophesying by it; but the spirit of God ●s in many Christians out of office, therefore not to be quenched etc. and Christ reproves the Disciples, for forbidding the man that cast out Devils in his name, and tells them, that no man that doth a miracle in his name, can lightly speak evil of hime so likewise in the 1 Cor. 12. Chap. 1, 3, 4, 5, v.  
The Apostle desiring that they might not be ignorant concerning spiritual gifts, and speaking of the diversities of operations and administrations from the same Lord, and the same Spirit, he saith in the third verse, that he gives this to be understood by the Saints, that no man speaking by the spirit of God, can call jesus accursed; the spirit of God cannot possibly dishonour jesus Christ, and no man can say, that jesus is the Lord (no man can truly exalt jesus Christ) but by the Holy Ghost: so in the 12 of Matthew Christ having (by the spirit of God) cast out a Devil, the Pharises accused him (blaspheming the spirit of God) of casting out Devils by Beelzebub the Prince of the Devils, now observe Christ's answer, in justification of any thing done by the spirit of God, after his conviction of them by their own children, and the impossibility of a house standing which is divided: against itself, he saith in the 28 verse, if I cast out Devils by the spirit of God, than the Kingdom of God is come unto you; and in the third verse he that is not with me is against me, he that gathereth not with me scattereth abroad (now gathering must be by exhortation etc. and the Scripture restrains not to method or form in it) and farther its added in the next verse (as a check or reproof of those that undervalue and slight the Spirit of God) wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall never be forgiven, and whosoever shall speak a word against the son of man etc. intimating the wilful quenching & despising of the spirit of God, to be a sin of the highest nature, or as Mark hath it, brings in danger of eternal damnation, because they said he hath an unclean spirit.  
6. Argument: Those that have not improved their Talents by gathering with jesus Christ, have been sentenced and condemned.  
Matthew, 23. he that had but one talon, and kept it 〈◊〉 a napkin, is accounted an unprofitable servant, and bound hand and foot and cast into outer darkness, and in the aforenamed 〈◊〉 of Matthew, he that gathereth not scattereth abroad.  
7. Argument: That which is especially authorized a Call in Scripture, is a sending and enabling by the Spirit of God to Preach the word of God.  
10. Rom. 15. compare with the 23 jeremiah.  
10. R●●…enes: how shall he preach except he be sent, it implies that if he be sent he can Preach, yet many of those that have been sent with the outward call pleaded for, could never Preach the glad tidings of the Gospel of Peace; which sent one's are there spoken of, with reference to the People's believing upon the discovery of the Gospels' glad tidings by them: compare with it the 23 jer. 21. I have not (saith God) sent these Prophets yet they ran, which sending is expounded in the latter part of the verse, I have not spoken to them yet they Prophesied. So in the 16. verse. they speak a vision of their own heart, and not out of the mouth of the Lord saying they shall have peace etc.  
Yet these in the 13 and 14 verses, were Prophets of Sanaria, and Prophets of jerusalem, (outwardly called) and in the 〈◊〉 verse the Lord saith expressly, that if they had stood in his Counsel, and caused his people to hear his words, a blessing should have attended their Ministry, they should have turned them from their evil ways, and from the evil of their do.  
It was there affirmed by Mr S.F. that the Lords complaint here was, that they were not sent with an outward call, which if they were not, then.  
1. First it must be cleared, why they are called Prophets of Samaria, and Prophets of jerusalem.  
2. Secondly it must necessarily follow, that God will bless the endeavours of men, without an outward Call, which stand in his Council, and Prench his word, and not the visior of their own hearts verse 22.  
I have now as briefly as I can, related the truth, not so much (if at all) for my own vindication, as for the Saints and the Gospels' sake, both which have been so slandered and undermined by pretended Friends.  
FINIS.   

ERRATA.  
In the Title page for Desertè read Diserti. Pag. 4. lin. 24. for dealts r. deal. p 9 l. 11. for ●ame r. name. l. 15. for right. right. p. 11. l. ●. for brother r. brother. p. 18: Add [2] to the beginning of l. 25. p. 19 l. ●2. for never r. ever. p. 22. l. 15. for Christians r. Christian.  
There be many mistakes in stops and points▪ which, being but Punctil●●●●'s of Grammar, and servants to wait upon an Emphasis in Oratory, I have left (by reason of my absence from the Press) to exercise thy judgement and charity.