Mr. Edward's Pen NO SLANDER: OR, The Gangraena once more searched: Which being found very full of corrupt matter, that part of his foul Mouth is seringed, and washed with a Moderate Answer, given by THO: WEB, to that part of his Book, wherein Mr. Edward's chargeth him for delivering several Antinomian Doctrines. In which Answer is proved, that many things wherewith Mr. Edward's chargeth him, is false. ALSO, That Mr. EDWARD'S charging any in such a nature is contrary to Rule, and against all Examples in Scripture, and tends unto division in these distracting times.  
By THOMAS WEBBE.  1 COR. 16.14. 
Let all your things be done in Charity.  2 COR, 13.8. 
For we can do nothing against the Truth, but for the Truth.  EPHES. 4.31. 
Let all bitterness, and wrath, and anger, and clamour, and evil speaking, depart away from you, with all malice.  
Vers. 32. And be ye kind one to another, forgiving one another, even as God for Christ's sake hath forgiven you.  
London, Printed by Jane Coe, and are to be sold by Henry Overton, at his Shop in Popes-Head Alley. 1646.   

Mr. Edward's Pen no Slander.  
IT is my heart's grief that I am engaged, to use my Pen, in matters that requires a public satisfaction, in answring of M. Edward's; but in as much as I apprehend, that its the will of God, I am satisfied, and am willing to give him an Answer: though I am altogether unwilling, that hatred should naswer hatred, and malice malice; but that love may give M. Edward's his hatred, a sweet and Christianlike Answer, and that in much patience: Also, that truth may appear for me, and not myself (who desires nothing more than the braces of Peace & Truth) in answering of M. Edward's, that part of his Gangraena, wherein he charges me with many things; and where withal he seeks, not only to take away my good name, but (also) against all Christianity, my livelihood. O that we could but live, answering Paul's Bowels of Compassion, sweetly in a Christ-like love one towards another.  
Mr. Edward's is pleased to begin thus, (speaking of me by name) he saith, that I was charged before the Honourable House of Lords, for delivering blasphemous Doctrines, which (he saith) I have recanted of: this is his first Charge.  
It's true indeed, that I was before the House of Lords; but I wonder, and it's something strange, that I should recant of those blasphemous doctrines, when indeed, as unto me they were read, I did not own them: It's true, there was many Doctrines read over unto me, by the Clerk of the Lords House, which would admit of dangerous and blasphemous Constructions, & were of dangerous consequences; indeed quite contrary unto my judgement, or opinion: but I having liberty to declare myself concerning them before that Honourable House; I did both to the House, and to those worthy Ministers of the Synod, who were appointed to examine me; and as I thought did give good satisfaction, as did appear by my releasement out of Prison (only there did remain a little money business.) Now if this were a recantation, I refer it to wise judicious considerations.  
But grant it were a recantation, I had then whereof, not to be ashamed but to glory, in respect of mercy shown me, in recanting of them; but is it not against common reason, that Mr. Edwards should divulge the same in public, to the rendering of me odious to the world, and bereaving me of my livelihood, which that he doth in taking away my good name, which as the wiseman saith, is better than great abundance of worldly riches, as by sad experience is woefully witnessed: would it be a point of wisdom for a Father, if that after his Son should confess his fault, and turn from it, that his Father should declare the same to the world, whereby his Child were rendered odious, and thereby lost his good name: O let in this case common reason stand between Mr. Edward's and myself.  
Secondly, grant that I had recanted of such sad blasphemous doctrines, O what cause of rejoicing; and it had been his duty to a praised God for it on my behalf, knowing that praise waiteth for God in Zion. God waits to do us good, and to be merciful unto us, and we should wait to praise God and to let pass no opportunity, nor receive no mercy, but praise should be given forth to God: But how doth Mr. Edward's wait upon God, as for every beam of love to praise God, who sends forth the glorious beams thereof to the Sons of men, when he in his writing vents nothing but self and hatred, in the rendering me odious to the world, as if my recantation had been an error, and so the things of which I did recant were truth. Certainly, he was very zealous, but not according to knowledge; for knowledge would (as I conceive) have taught him otherwise (even to have praised God with me on my behalf) for convincing of me of those dangerous and blasphemous doctrines, there being no work of God. But what (of us all) worthy of all praise, but more especially the work of God, which to us is one of the greatest miracles wrought by divine power (even the turning of a soul from error unto truth) knowing, that the not knowing of God, and the way of God, in a true manner, or Gospel way, doth deprive the soul of many sweet and precious enjoyments of God, and Gospel privileges, (also) that he that turneth a soul from sin, saveth it from Hell. O that Mr. Edwards would take it, and seriously consider of it, whether he be greater than the Angels in Heaven; or whether pride be greater in him then in them: for certainly one of these must be, in as much as there is great joy amongst them, over one sinner that turns from his way: Now if they stoop down to us poor Creatures, so as to rejoice at our returning from sin unto God (oh why should not Mr. Edward's) (nay) and how doth God himself embrace and provide a fatted Calf for his prodigal Son, that returns home unto him? now if so be, I have been a prodigal Son (as indeed in some measure I have been) and have fed upon husks (which he terms blasphemous Doctrines) and at last I have turned, or God hath drawn me from them to truth, O what cause is here of Mr. Edward's embracing of me, and taking me into his love and favour, seeing that God hath done it before him? but how doth he praise God (nay he is) though in love I writ it, as truly I must be plain, in his ways, far below God in his ways; for God embraces and sweetly busses that soul that turns to him, and provides a fatted Calf for the poor soul sweetly to feed upon; but he is so fare from embracing of me, that he seeks not only to make me odious to himself, but also to the world; & he is so fare from providing a fatted Calf, as that if he could I fear he would provide for me; a lean and poor price, and a sour and bitter bite, as doth appear by his writings; and not only for me, but for the precious Elect and beloved ones of God, that are not in every thing of his judgement, truly, I could hearty wish that we were all of one heart and one mind, praising, and rejoicing in the Lord; but seeing it's not so, nor neither I nor Mr. Edward's can tell how to fulfil our wills therein, and indeed as I may so say, it's not the will of God so to have it as yet, O why should he or any murmur against the hand of God herein, or envy those who are not in every thing of his Judgement? or why should he seek to render them odious unto the world (whom I am confident neither he nor any can say are odious unto God) a most sad thing to censure of, and that which would if rightly applied, draw blood from the heart; as it hath done by many precious ones, and indeed is below the protection the perfection of Saints; for that leads them to walk in ways they know and do agree in, and if in any thing they be otherwise minded, God will reveal that unto them, here is now perfection, and a Gospel spirit; but now Mr. Edward's is so fare from this perfection, and walking this Gospel path, that he neither exhorts, or seeks to walk with any, that with him in every thing doth not agree; nor yet praise God with me on my behalf, who as he writes, hath recanted of former blaspheamies, wherein confident I am, we did disagree; which implies both want of Knowledge, and want of Love; want of Knowledge in that he knows not what the duty of one Christian is to another, when there is a Christian convinced of his error (nay) this is a great duty towards God; because that when we praise God, in the behalf of one converted; we do therein advance God, and as in duty we are bound, declare his works, which for his Saints he works in Zion, holding him forth to the soul's convincer.  
Secondly it implies want of love, that if he knew what were his Christian duty, want of love to carry him forth to perform his duty towards any, even the least and meanest of all Saints. It's true, I am a stranger to him, and he to me; yet not so strange but we believe each other to be Christians, now if he had, had any love towards me, or Christianity, it would have carried him forth to have acted the acts of Christianity, or if he had not believed me to be a Christian, yet knowing that love to all, and prayers for all, is acceptable with God, true love would for God's sake a carried him forth, to act towards me or any above himself, or may infirmities; true love John saith, casts out fear; even so it casts out of the spiritual soul truly loving all declinations to the contrary, and draws it to live above its own glory, or self, and the weaknesses of others in love with them; as Luther saith, in Christ and in his fellow-Saints, out of self, as self in them, sweetly as theirs: O if this were our practice one towards another, than would we praise and joy in the Lord, for the behalf one of another.  
But me thinks I hear some friends in the Lord speak, in the behalf of Mr. Edward's his practice (saying) how could he do any otherwise then he hath done? when as he saith, I have since my recantation been in Suffolk, Essex, and Kent, venting Antinomian doctrines.  
O let the Sons and friends of Zion judge, whether if I had vented since my recantation Antinomian Doctrines, it were a sufficient reason for his practice, when as I never from him did receive any brotherly or friendly admonition; and the Scripture saith, that if thy Brother trespass, thou should not presently tell it the Church, till after twice or thrice admonishment: but how doth he trace this Gospell-path? when without any admonishment he divulges me to the world; a most sad thing, that he who professes himself to be a Gospel's Minister, should not, nor doth not himself tread Gospel-paths, but he himself is a transgressor thereof. Truly, if I may herein be judge, I conceive, that if rightly considered of, it makes much against him, and that because of my recantation, as he calls it; for if so be that I had recanted of Doctrines blasphemous, than I conceive it was an Argument sufficient enough to carry him forth, as followeth (viz.) not as his Brethren did, but in a brotherly manner to have informed me of the erroneousness of those (nameless) Antinomian Doctrines, which as he saith, I have vented; for if his brethren's information caused me to recant, then surely it will appear to any reasonoble man, that their experience of my wilingnes not only to hear their information; but also to receive the same, would have been to any reasonable man, a sufficient Argument to have caused him to have informed me (not with a prison) but in a Gospel way, to have opened to me, the mystery of the Scripture; whereby I might have been brought to a true understanding thereof, and to have seen the erroneousness of those Antinomian doctrines, and how fare they come short of truth, and are destructive to truth, and I in the end might sweetly a been brought; to live in the enjoyment of Truth; which indeed my soul much hungers after.  
Secondly, it would have been an Argument conducing, to have caused him to have left his brotherly & Saintlike information with me in the will of God, and he himself patiently to have waited in prayer at the throne of Grace; that his brotherly information might have wrought upon me, (knowing) that that God, that caused me to recant of those blaspheamous doctrines; remains still the same God, and is now as able, if he please to enable me recant of the Antinomian doctrines also, and so he and I might sweetly have fed upon the discovery of divine mysteries, and I through the same, might have been brought to leave and say farewell to all things that are contrary to sound doctrine.  
But truly I fear, and therefore I mourn, that he is a stranger to this life of Gospel-living, to this life of Saints (but no wonder, it's a hidden, & so a mysterious life) as it appears, for where there is one petition put up to God, either for me, or those who are styled Independents, there is ten to one, put up to God and the Parliament against us, for our banishment; but here is mine and their comfort, that though through our weaknesses we may be banished out of his and other men's favour, yet they cannot banish us out of God's favour, and though he mourn and murmur at our being employed in offices for the State, and so may degrade us of the same, yet his murmur cannot degrade us of that which is the all glory, even of dwelling in, and enjoying all spiritual blessings, in heavenly places, here is joy full of glory, and I doubt not but this honour will remain, let him do what he can (even the world's reading and spelling out of Christ in our books, when it may not in his.)  
Mr. Edward's, in his book writes, that I have been in Essex, Suffolk, and Kent, where I have vented Antinomian doctrines, its true I have been in these three Counties, but for venting Antinomian: doctrines, that I am ignorant of; but I humbly desire Mr. Edward's, that if he writes again, he would be willing to explain what he means by Antinomianism, and where my doctrine was such, for Suffolk he names not the particulars of my doctrine, it may be, it's because he knows them not, or if he doth know, it's because it was against covetousness, but it seems by the story, that what doctrine soever it were, it's called by him Antinomianisme (well) but if to set up Christ, and to beat down covetousness, be so, I did do it, and I hope God will still carry me forth so to do, and the Scripture I there spoke from, was Act. 5.11. and if there be man or woman that can charge me with delivering Antinomians doctrines, I in a brotherly manner desire to be informed.  
And he saith further, that I would have taught in public, if the Minister had not hindered me; surely his informer is feed, well, which makes him to inform him any thing, it's no matter whether they be true or false, any thing to please children; for while I was in Suffolk which, was not a week, I taught four times, twice on the Lord's day, and twice the Wednesday following which was the fast day, and not once in private, the Town's name is Stock, near Clare in Suffolk, nor was I hindered by any Minister, as he writes, nor was there any one Minister in the County that was moved to let me teach, and the Town wherein I was, was then destitute of a Minister.  
For Essex he saith, I taught in one Mr. Sparrows house of Colchester against all baptism, truly several times I did speak in the said house, and being occasioned, through the dispute of some honest people that are under baptism, touching the same, and I being engaged in the same dispute, did deliver myself as followeth.  
First, viz. that the Scripture puts a difference between the baptism of John and the baptism of Christ; john's being of water, and Christ's being of the Holy Ghost, according as is witnessed by these ensuing Scriptures, Math 3.11.  
Secondly, that John's baptism which was water, did end at the coming of Christ, as John 3.30. and that because it manifested a Christ to come unto Jsrael, who being already come, is ceased. john 1.31. which I having premised, I gave out my thoughts; that there must be a second institution of baptism with water, or else it is not of that weight, as many of our friends take it to be, which institution I read not of in any part of the New Testament; I mean, that CHRIST in his person did not institute the same, as I read of; And in Matth. Chapt. the 28. where my friends conceive that CHRIST did institute that Ordinance of water which they practice, I conceive it may as well be applied to any other Baptism as that of the holy Ghost, as to water, the Text not naming of water; yet notwithstanding I did not then, nor do I now deny the practice of it; only as I said then, so I say now; by way of exhortation desiring those my friends not to make such a division about it, knowing that neither circumcision nor uncircumcision availeth any thing, save only the Baptism of the holy Spirit, which is the New-creature, entreating of them to look more after the said baptism, and then would our divisions about the former cease; and we being baptised by one Spirit into one Body, should sweetly live in and to one another, as members of one body: Now those my friends that were then present could not give me satisfaction, in proving Baptism with water to be instituted by Christ, or in any part of the New Testament was given forth by him, while personally upon earth to his Apostles; And Paul saith, He was not sent to Baptise, but to preach; 1 Cor. 1.17. But if Mr. Edward's will be pleased to appear in the proving of it, I shall much praise God for it, and shall acknowledge him to be my Father in Christ.  
A second thing which Mr. Edward's writes I delivered in the said house is, That a Saint may say he is equal with Christ, and count it no robbery. I could wish with all my heart, that he would (if it had been an error) have done God so much service, as to have disproved it; I was speaking out of Joh. 7.22. the words are there; The glory which thou gavest me I have given them, that they may be one, even as thou Father and I am one. From these words, after some time spent, in showing what this glory was in the general, I came to the particulars or drawing of it out in branches; and the first was, Gods love the same unto the Saints as unto Christ; which I proved by many reasons, which now I shall not name: but there being amongst many Scriptures, one very pertinent to the thing, I named it; which is, Vers. 23. Thou hast loved them as thou hast loved me. Christ sets forth the Father's love to the Saints, by the Father's love to him, as thou hast loved me: I opened this word (as) wherein lieth much, which is not now my business, only I humbly entreat Mr. Edward's, that if he judge it to be an error, that he would prove it so to be, for he leaving a thing neither proving nor yet disproving of it to be a truth, makes me with many, think that he believes it to be a truth, but would not have the Saints to know of it, or else because the world not being to judge of such things, but is ready to speak evil of dignities (even of what they know not) he presents it them, that so I might become the more odious and vile in their sight, and truly if it be an error, as I desire him to prove, I shall leave it, rejoicing in the Lord, for his love in taking me off from it. But blame me not if I still remain in the same judgement, having (as I conceive) the Word of God to be my rule, provided I meet with a fair & candid interpretation of my words, as Rom. 8. Eph. 1.3. 1 Joh. 4.17. But if God by any shall give me forth an understanding of these Scriptures, which is contrary to what I bring them for, I am one who am not willing to withstand truth, but desire to be overcome by truth in every thing, though it come but from the hands of the poorest creature under heaven, whose Scholar I am ready to be, when ever God shall teach me any thing by him.  
A third thing which Mr. Edward's charges me withal, is how that I being talking with an honest Christian in Colchester, should use this expression; That it was not lawful to say God the Father, God the Son, and God the Holy Ghost, for then there were three Gods; and it was demanded of me, whether I spoke this as my judgement, or only for Argument sake? But I was silent.  
It's my delight to converse with Zions' lovers, and indeed many I did converse withal while I was at Colchester, but not to any of them did I so deliver myself, so that I am charged falsely; nor indeed is it, or ever was it my judgement: but I truly believe God the Father, God the Son, and God the Holy Ghost, and yet but one; taking the said God (that is the father) to be both Son and Holy Ghost, and so but one God, though God the Father, God the Son, and God the Holy Ghost; a mystery, which at this time is not my work to unfold.  
A fourth Charge is, how that I should say, That I had other points to speak of to them, but there was a Wolf crept in among the Fold; (indeed Mr. Edwards was then at Colchester) but at that time I knew it not, nor did I use such an expression, nor had I my thoughts of him at that time, but a guilty conscience is a great matter, insomuch as what it speaks, the man thinks that all knows it, even as Thiefs take Trees for men; but if I had spoke those words, what would it afford him, if he were to sell it at the best rate? Sure I am that if I had, I had but spoke the truth for he would have had me complained of; but he met with few such spirits as himself, God be thanked for it, for the Shepherd (Christ) will not suffer his sheep to be a prey to the Wolf (persecution) therefore to Him be honour and glory in the Church.  
Now is it not a sad thing, that Mr. Edwards should receive a sword to fight against the anointed of the Lord, and not know weather he received it from the hand of truth, and with the same sword cause the anointed to bleed, pricking them with it as if it were the sword of the Spirit, received by him at the hands of Truth; when indeed and in truth it's neither, but a Jewish Spear: The infirmities of the Saints is not that sword by which the Spirit fights, no it's the Word of God, and prayer, that sword alone which Gospel Ministers should fight withal against the Saints infirmities, Ephes. 6.17. Nor is any other sword given by the hand of Truth to Gospel Ministers, save only the Word of God, Matth. 10.10. and Chapt. 28. Ephes. 6.17. With which swords they are to fight against, not the Saints neither, but their infirmities; was it not a Jewish Spear wherewith the Jews fought against Christ? (even his infirmities) but they found none, but such as they called infirmities? Even so, how Jewishly do men fight against the King's Sons, when they take their infirmities, nay such as they call infirmities, to fight against them withal? Truly my heart bleeds within me to consider of it, and in beholding of the King's Sons, lying some beaten, some wounded, and some slain by the King's servants, well may we call for mourning indeed, when that Ministers the King's servants, shall kill and slay the Saints, the King's Sons, with a Spear: Oh what heart cannot but break to see this?  
Had it been an infirmity in me to have said, I have many things to repeat of, but a Wolf is crept in among the fold, when Christ himself gives it as a caution to his Disciples, Matth. 10.16,17. Behold I send you forth as Sheep amongst Wolves, be ye therefore as wise as Serpents, and innocent as Doves. Beware of men, for they will deliver you up to Counsels, and they will scourge you in their Synagogues, etc. Nay and it was the Apostle Paul, still to beware of such; amongst them that are perfect, declare I the things of God in a mystery, 1 Cor. 2.6. And see how he withstood the false Brethren, that would have brought Paul in bondage in the use of his liberty, Gal. 2.3. So truly, it's both Mr. Edward's duty and mine to beware of Wolves.  
But I praise God, I did not use such an expression, not because the expression is not good, but because those people that credit all for Gospel which Mr. Edward's writes, may see the contrary, and so be humbled for it; For truly to my grief, I heat many of all sorts, Presbyterian as well as others, cry out of his Book, saying, That where there is one true tale, there be twenty and ten false ones; and the parties, as many as I have spoken with who are therein mentioned, are sad to think that he should be so fare blinded, as to be lead to speak evil of those, who cordially love the truth, and desire to love him as themselves.  
A fifth Charge is, How that upon November last I was talking with a Citizen, and told him, that the golden Calf, the Scriptures was fallen, and I hope that all would be Anabaptists, and so be of my judgement.  
It's strange, and unto me a contradiction, that I should so speak to a nameless Citizen, and yet myself an earnest seeker after the knowledge of the same, and desire to walk in every thing according to the Scripture: Nay further, that I should hope they would be all Anabaptists, when as they fetch no ground for their practice, out of any thing but Scripture: Now that I should be a well-willer to these, and yet deny Scripture, is a mere contradiction. And truly I speak the truth, I do with an unfeigned detestation utterly detest against it, or any opinion that shall lead me to the questioning of the truth of Scripture, in the least measure, and am so fare from denying of it, as that when ever God shall be pleased to call me to it, I am willing to lay down my life for the truth of it.  
In his sixth Charge, Mr. Edward's also speaks of my being in Kent; Where (as he saith) I vented Antinomian Doctrines: but he doth not tell the particulars of it, so that I cannot give him a particular answer; only this, if to teach Faith and Repentance be Antinomianism, than I taught it: But he writes, how that in the Town of Milton in Kent, I taught for the Minister thereof, and in my second and third Sermon, delivered strange Antinomian doctrines, so that a 150. of the people would not hear me, and that there was two complaints made to the Justices against me, whereupon they would not let me live in the County: also that I should say it were better for a man to sit and be drunk in an Alehouse, then to be compelled to go to Church against his conscience.  
Truly, I am by Mr. Edward's, so engaged to appear in public, as that I cannot appear; but that will appear with me which I know by some will not be well accepted of: and truly its much against my nature; to err any otherwise then to bury all the infirmities (of the infirmist) but seeing I must put pen to paper, I receive this charge into 3. heads, as followeth.  
viz. First is, that in my second and third Sermon I delivered strange Antinomian: doctrines etc.  
It's true I taught certain times for Mr. Symonds by name, their Minister there, and three Sermons I taught in his hearing, which by him, was not excepted against, but was very well approved of, as will appear by sufficient witnesses, if required; and for what I taught in his absence, it was no ways contradicting, or disagreeable with what I taught in his presence, and if there were a hundred and fifty (which was but supposed) that did absent themselves from hearing of me, I challenge all or any of them, to disprove by Scripture, or argument, what I delivered amongst them, or any for them, (Mr. Edward's if he can) for truly I am not afraid, that what I delivered should be brought to the touchstone, God's word, there to be tried by any; but what if there had been a hundred and fifty, that had absented themselves from hearing of me, it would not follow, that what I taught was Antinomianism, nay if I or any should judge the Presbyterian way, by that rule, it would be condemned by all, to be the Antichristian way; for confident I am, that there is none; of many of the Presbyterian Ministers, but the better part of their parish absent themselves from hearing of them, again sure I am, that if any did absent themselves from hearing of me, if Mr. Symonds speak the truth to me, they did no more by me then they did by him; his word was there that I should not be troubled at it, for they did so by him, and that his opposers were the great ones, and indeed if Antinomianisme was the cause (as alas poor people they do not know what it is) they had as much cause to absent from hearing of him, as from hearing of me, he teaching as much Antinomianism as I taught.  
The second head is, that two complaints was made against me to the Justices, so that they would not let me live in the County.  
First, what complaints were made against me, that I am ignorant of, but as I understand by one who was intimate with one of the Justices, they were such complaints, as could not without shame to the complayner be mentioned to me; the Justice's words were these, that Mr. Symonds then Minister at M●lton, should departed the place, in as much as that he made several complaints to him against me, but when I appeared he could say nothing.  
Secondly, there came forth a warrant from the Justices to the Bosselder of Milton; for the bringing of me before them, the warrant to my best remembrance was to this effect. That whereas Thomas Web living in the Town of Milton, hath both in public and private vented erroneous doctrines, to the dishonour of God, to the destruction of all religion, and vilifying of civil Magistrates; These are to require you, etc.  
A most strange warrant, and I a most strange person, as the Justices here hath form me; if that mentioned in the warrant could be proved against me; but see the strangeness of men, I did appear before the Justices, according to their warrant, expecting to have heard a charge, according to what was expressed in the warrant, and to know my accusers, which was but reasonable, and being called into the room where the Justices was, and two ministers instead of giving me a lawful charge according to what the warrant did express, Justice Hindrick by name, would have asked me questions; but I refusing to answer, he told me I had divided the Town of Milton, I desiring to know my accuers, he told me the second time, that I had taught false doctrine. I still desiring to see my accusers, instead of naming any, also instead of giving me a charge according to the nature of the warrant, the said justice Hindrick charges me with things, which was but my opinion delivered in private; As first, that I should say that Magistrates had no power in the Kingdom of God, and his Christ. The second was, that I should say, That a Minister of the Gospel, if cast among the Jews to teach the Gospel, his liberty was, to suffer his Converts to be circumcised, for the Gospel sake, as the Apostle Paul did Timothy. Now if herein I had justice and honest dealing, let any man judge; when as I by a warrant from the Justices was apprehended, in which I was charged as you may read; and at my appearance before them, should be charged with that for erroneous, which was but the use of my liberty, as a freeborn Denizon of England (even my opinion to certain Queries in private) not doctrinally delivered, but merely by way of opinion; if herein I had justice let any judge. Nay herein I suffered much wrongfully, in as much as the Warrant appearing with such sad charges, did tend much to my hurt in rendering me odious to many honest and religious people, when as nothing was nor could be proved against me whereby I did justly deserve it, but some short time after my appearance, though nothing could be proved against me, the same Justices issued forth another Warrant, for my departing the Town within ten days after the sight thereof. A short warning, and indeed a sad sentence, when I had my Wife lying on her Bed of sickness, in such a weak manner, as none thought she would ever have risen out of her Bed; but if the question should be demanded of me, why this cruelty (as it can be termed no less) was used? Truly, for my part, I cannot give a sufficient answer, nay I must be silent for I cannot tell only as I may judge, it was a zeal without knowledge, and will without a love was the reason of it; This Mr. Edward's mentions, as if so be I left the County through the said Warrant; truly I would have him to know, that I would not give an Arbitrary Government so much footing in Enland, and it's well known to all in the Town; First, that I was in the Town, three Weeks after the ten days were expired; and secondly, that I had not stirred out of the Town upon so slight terms, but would have had justice done on one side or other had I not through the persuasions of some friends in London, removed my wife to London, hoping that change of Air would have done her some good.  
Third head, It was better for a man to be drunk in an Alehouse, then to be compelled to go to Church against his conscience. Truly, there is no conscientious man but hates drunkenness, and I utterly deny that ever I spoke such words; nor was it ever in my thoughts, but in the time while I was before the Justices, Justice Hindrick demanded of me, whether he might not being in authority, compel a man from Alehouse to Church? My answer was, That I thought (as also his experience might witness) that there was many a man at Church which had rather be at an Alehouse; wherein we did agree: Yet notwithstanding, what the Justice's reason was I know not, he himself did endeavour to give a false interpretation of my words (saying) that I spoke as Mr. Edward's indeed did write; but before we parted, I did clear myself before them; and yet Mr. Edward's names it in his Book! which is neither wise nor just, for him to raise up that which was buried, and that which is not true. But I much blame (not Mr. Edward's) but his Informer who was present, and if I mistake not, a man not to be believed; for while I was before the Justices, he pleaded against me for being an Independent, and yet he himself the next morning, speaking with an honest Christian man of the same Town, told him; That he did hope the Independents would have the day. Nay since his leaving of the same Town, and being without a benefice, told a Gentleman of Newberry, who was to seek out for an honest Minister, that he was an Independent (any thing to get a Benefice) I might name many things, wherein I might prove him not to be a man worthy to be believed; but love constrains me for the Gospel's sake, rather to pity and weep over him, then to speak or do any thing that may conduce to his hurt, though he was a man that sought and used many ways to prejudice me; but I may say as the Wiseman saith, He is fallen into that pit which he himself digged for me; he sought to make me odious and in the end he himself became odious, so that I see my enemy fall before me, insomuch that not one in the Town would lodge him, except it were the Devil's Shop-houses, as he himself calls them (Alehouses I mean) which made him to leave the Town, to whom he was then Minister; but I forbear, leaving both him and myself to God, that if it be his will we may both receive his Image, whereby we may walk one towards another as becometh Brethren. So I conclude, with an humble request to Mr. Edward's, that for the time to come, he would be pleased to believe none, let them come with what fair pretences soever, though it be against the Independents, but what his eyes seethe, and his ears hear, the contrary being that which gives abuse:  
First, to the Gospel, in that the Professors thereof should take up base and beggarly informations one against another, which in these our days is the Gospel's reproach.  
Secondly, it gives abuse to both the Honourable Houses of Parliament: First, in presenting that unto them as Accusations, which cannot with safety to the presenter be deposed of oath, as bare informations cannot; but I could wish, seeing he hath presented so many accusations to the Honourable Houses, they would please to call him to depose it upon oath; for if nothing as an accusation is to be given in to any inferior Court, much less into that, without it can be deposited upon oath: Secondly, in the presenting of these things to the Highest Court in England, where ought to be none but matters of the highest nature, which is not fit to be heard in an inferior Court, nay such things as will cause a gracious heart to blush, and to stop his ear in the reading of; now that such things should be presented to the Honourable Houses, wherein are so many spiritual and gracious hearts! I hope I need not mention any one thing, but I leave the Christian to the reading of his book: Now what abuses he hath here offered to the Honourable House, let all that truly love them judge?  
In the third place, he mightily wrongs the Cause, wherein those that are truly cordial to the Parliament are deeply engaged; First, in giving the common enemy not only cause to blaspheme, but also an advantage against us, and this he doth, by divulging abroad to the world the differences that are amongst: us: Secondly, he wrongs the Cause, which is this bleeding Kingdoms good, in that through his false accusing those, who are as real for the PARLIAMENT and this Kingdoms good as himself (if without offence I may make comparisons) for I know that many who have done great service for the Parliament and Kingdom, have disserted their service; because that while they have been fight against the common enemy, they themselves have been fought against by him, and others; and for their service done the Parliament, they have been (both in Pulpit & Press) divulged to the world under the names of Heretics, Schismatics, and many other such like names, which have disheartened many, and caused them to leave the service; Truly, me thinks that if Mr. Edward's was cordial in his love towards the good of this dying Kingdom, he would have hid and covered the infirmities if he did see any, of those who are willing to die, rather than this Kingdom or the Parliament thereof should die (in the destroying of the common enemy) what if his honour had fallen by the infirmities of those who were as aforesaid? me thinks if he had not been altogether for himself, but had altogether aimed and sought after the Kingdom's good, he would willingly have lost his honour, rather than this Kingdom and its Parliament should die, in the losing of their privileges; which is the honour, glory, and life of both; to which the privilege, honour, and life of one man is nothing: It's a sad thing that a Kingdom should die, Parliament die, and all because we cannot pass by honour and others infirmities, even one of another! Oh who cannot but pass by all for this Kingdoms good? Nay sad it is, that Ministers who have taught, do not do so: (what will become of this dying Kingdom?) this is sad: But this is sadder, even that Brethren, for whom Christ died and shed his precious blood, that they should not hid each others infirmities, but are ready and daily do pierce tongue and pen, like Jewish spears, into each others sides, whereby they bleed and die by the hand one of another. Oh who cannot but mourn, in the hearing and reading railing accusations of one brother against another? Christ laid down his life for us, that we might lay down our lives one for another: but oh, how do we die one for another, when we set forth railing accusations one against another? Christ denied all, that he might bring us to all, and that when we were enemies: but do we deny ourselves and all, to bring those that are out of our judgement to the knowledge of the truth, whereby they may sweetly close with us, as one with and in the truth? O no, what disputes, what rail and heart-burnings, nay what praying is there one against another? so that whereas we should seek after and pray one for another's good, we pray and seek after the contrary (even the ruin and destruction one of another) and that of Brethren: Oh who cannot but die, in the beholding one Brother die by the hands of another, for whom CHRIST died.  
FINIS.