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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38109	The first and second part of Gangræna, or, A catalogue and discovery of many of the errors, heresies, blasphemies and pernicious practices of the sectaries of this time, vented and acted in England in these four last years also a particular narration of divers stories, remarkable passages, letters : an extract of many letters, all concerning the present sects : together with some observations upon and corollaries from all the fore-named premisses / by Thomas Edwards ...; Gangraena. Part 1-2	Edwards, Thomas, 1599-1647.	1646 (1646)	Wing E227; ESTC R9322	294,645	284

it in running away with another womans husband is now sufficiently known to Mr. Goodwin and Mr. Saltmarsh and is one of the lyes like all the rest in Mr. Edwards Gangr●ena This wretched woman one of Mr. Goodwins and Mr. Saltm●rshes Saints as they make all without any distinction whom I speak of in Gangraena among other new truths and glorious lights preached that all the Devils should be saved alledging that place in Zachary sending forth thy prisoners out of the pit wherein there is no water against which Doctrine one of the company objected and said sister what say you to that of Matth. 25. Depart from me yee cursed into everlasting fire prepared for the Divel and his Angels unto which Mistris Attaway replyed that by everlasting in that place was meant while day and night lasted but not eternall after day and night were ended March 13. Two honest Citizens coming to me about some Sermons an Independent Minister had preached in London one of them told me he lately had a man and maid-servant who were Anabaptists and that when he was abed they would set up and juncket together making Sack-possets and such like provision of his purse and in sum this male Anabaptist got the female Anabaptist with child and after married her The Master speaking to him of breach of Covenant how he had covenanted not to marry in the time of his Apprentiship till his years were expired he said it was a divelish Covenant and so would not keep it On the sixteenth of March a Member of the Assembly of Divines related this following story for a certain truth which he knew to be so only would not name the persons that a Sectary one of Master Goodwins and Master Saltmarshes Saints and beleevers a Seeker by Sect sought to gain the good will of a Virgin to be his wife and when she consented and was contented to it hee propounded that they might lie together at nigh● at which motion she startled saying not till we are married to which answer this Seeker replyed that marriage was but an idle Ceremony they were now man and wife before God having promised one another whereupon they went to bed together and next morning after the Seeker had satisfied his lust he ranne quite away and left his bride and instead of one Seeker there were two the daughter thus forsaken and her mother who was widdow to seek after him In a Book lately printed call'd the Ordinance for Tyths Dismounted which book also was given into the hands of one Parliament man as I can prove by a great Sectary who may justly be thought the Author of it there are such passages of reproach against the Parliament as are not to be paralled in any writings except some of the Sectaries In pag. 6.7 8.40 this Sectarie speaking of a passage in the Ordinance of Tyths made by the Lords and Commons hath these following words Had not such a passage gone under the Title of the Lords and Commons who are chosen for the weale of the people I should not have judged it an act of humanity but rather the result of an Hell-bred conspiracy by the Divell and his Angels to confound us with their unreasonable malice c. and this was the first stone these Master-builders laid in their blessed Reformation And in another place of the Book speaking by way of scorne calling it that most religious and spirituall Ordinance for the supper as absolute Ordinances as unalterable at the Directory these words are brought in For indeed at the first on set it was not policy to rush such a diabolicall and villanous invention point blanck upon us with an It is decreed and ordained by the Lords and Commons assembled in Parliament But after a more mysterious manner of ordination slily intrude it upon us unawares in the godly and specious vizor of Rules Directions as if our Parliament men had such a spirituall and holy eare over us to give us such wholsom and pious Directions while indeed under this innocent Apparition in the shape of Lambs they ar● no other then ravening Wolves rending and tearing us in peeces and again speaking of Parliament men in that Ordinance for Tyths Dismounted there are these words But what they are let all the people judge let them consider whether there can be the least dram of honesty or Religion in them or respect to the liberty of the free-borne Nation therein seeing they lay upon us a heavier yoake then ever was laid upon us in the dayes of the Bishop● And again this Sectary the Author of the Ordinance for Tyths Dismounted speaks thus of the Parliaments Ordinance concerning suspending scandalous persons from the Lords Supper It will be the greatest thraldome and bondage that ever the Kingdome was involved into and by this Ordinance of the Supper I am afraid we shall all go supperlesse to bed and speaking of the Classes Synods calling them High Commissions he addes if we can finde no justice there we may appeal forsooth to our Gods themselves the Parliament life everlasting world without end of whom how may we expect mercy or justice then that thus before hand whip us with the stings of Scorpions and grind us between the devouring jawes of such develish tyrannicall Courts which will even crush our bones in peeces and squeese out our very marrow and juyce and suck out our very hearts blood like so many greedy Cannibals Vid. plur ibid. The Sectaries generally cannot endure any man who speaks against or complains to Authority of any who b●oach Errours though never so great as for example a godly understanding Christian told me within these three dayes that because he complained of a man who denies both the Son and the holy Ghost to be God therefore the Independents and all the Sectaries among whom he lives deadly hate and revile him and since the time that the weekly newes Books have mentioned a Vote to be passed in the House of Commons for drawing up an Ordinance against Paul Best that Anti●rinitarian and Blasphemer some of the Sectaries have spoken boldly and bitterly against it and saying they would be loth to be any of them that should give a voice or have a hand in the proceedings against him with other words to that effect There is an Independent of Mr. Carters Church who speaking against our publike Assemblies often quotes that Scripture in Rev. 17.5 Babylon the great the mother of Harlot● interpreting it thus Rome is the mother Church and all the Parish Congregations of England are the daughters which are Harlots and this having been objected against this Interpretation that the Apologists acknowledge many of our Congregations to be true Churches he and divers other Independents say they are not of the Apologists minds The Sect of Seekers growes very much and all sorts of Sectaries turn Seekers many leave the Congregations of Independents Anabaptists and fall to be Seekers and not only people but Ministers also and whosoever

Lords Supper though beleevers and Saints nor their children to be baptized but onely they who are members in a Church-way 110. There is no Scripture against a mans being often baptized neither is it more unlawfull to be baptized often then to receive the Lords Supper often 111. That Christs words in the Institution of his Supper This is my body and This is my bloud are to be understood literally 112. That Christians in receiving the Lords Supper should receive with their hats on with their heads covered but the Ministers should administer it with their hats off uncovered 113. That 't is as necessary to be joyned in Church-fellowship as with Christ the Head and there 's such a necessity of entring into a Church-way as there is no expectation of salvation without it 114. That the Church of England and the Ministery thereof is Antichristian yea of the Devill and that 't is absolutely sinfull and unlawfull to hear any of their Ministers preach in their Assembl●es 115. That the Church of Rome was once a true Church but so was the Church of England never therefore 't is likelier the Church of Rome should be in the right in the Doctrines of Free-will universall Redemption Originall sin c. then the Church of England 116. That the calling and making of Ministers of the Word and Sacraments are not jure Divino but a Minister comes to be so as a Me●chant Bookseller Tailor and such like 117. That all setled certaine maintenance for Ministers of the Gospel especially that which is called Tyths is unlawfull Jewish and Antichristian 118. That Ministers of the Gospel in these dayes ought to work with their hands and to follow some calling that they may not be chargeable to the Church 119 That there ought to be no distinct order of Ministers nor no such calling of some persons distinct and separated from the people but that all men who have gifts are in their turns and courses by the appointment of the rest of the company to preach pray baptize and they are for that turn in stead of Ministers and as Ministers 120. That all dayes are a like to Christians under the new Testament and they are bound no more to the observation of the Lords day or first day of the week then to any other 121. That the Jewish Sabbath or Saturday is still to be kept by Christians for their Sabbath 122. That Christians are not bound to meet one day in seven constantly according to the manner of the Nations nor to pray and preach thus long and in this manner two or three houres according to the custome of the Nations 123. No man hath more to do to preach the Gospel then another but every man may preach the Gospel as well as any 124. That 't is lawfull for women to preach and why should they not having gifts as well as men and some of them do actually preach having great resort to them 125. 'T is a part of Christian liberty of Christians not to hear their own Ministers but to go and heare where they will and whom they think they may profit most by 126. That 't is unlawfull to worship God in places consecrated and in places where Superstition and Idolatry have been practised as in our Churches 127. That men ought to preach and exercise their gifts without study and premeditation and not to think of what they are to say till they speak because it shall be given them in that hour and the Spirit shall teach them 128. That there is no need of humane learning nor of reading Authors for Preachers but all books and learning must go down it comes from the want of the Spirit that men writ such great volumes and make such adoe of learning 129. There are some women ten or eleven in one Town or vicinity who hold it unlawfull to hear any man preach either publikely or privately because they must not be like those women in Timothy ever learning and never comming to the knowledg of the truth 2. Tim. 3.6.7 130. That t is unlawfull to preach at all sent or not sent out as in a Church-state but only thus a man may preach as a waiting Disciple that is Christians may not preach in a way of positive asserting and declaring things but all they may do is to confer reason together and dispute out things 131. That t is unlawfull for the Saints to joyn in receiving the Lords supper where any wicked men are present and that such mixt Communion doth pollute and defile them 132 'T is unlawfull for the Saints to joyn in prayer where wicked men are or to pray with any of the wicked 133. That 't is unlawfull for Christians to pray so much as privately with those though godly that are not members of a true Church but are members of the Church of England and the Assemblies thereof 134 That however conference and discourse may be had with all yet t is not lawfull to joyn in prayer or giving of thanks no not before meat with those though otherwise acknowledged Saints and godly and are members of Churches in the Church-way that a●e not of the same judgement and way 135. That t is not lawfull for Christians to pray at all with any others either as being the mouth in prayer or as joyning in prayer though never so godly and of their own judgements either in the publike Assemblies or in their Families unlesse such persons who prayed had an infallible spirit as the Apostles 136. That Christians are not bound to pray constantly every day at set times as morning and evening but only at such times as the Spirit moves them to it and if they finde not themselves so moved in many dayes and weeks together they ought not to pray 137. That wicked and unregenerate men ought not to pray unto God at all 138. That all singing of Psalmes as Davids or any other holy songs of Scripture is unlawfull and not to be joyned with 139. That the singing which Christians should use is that of Hymns and spirituall songs framed by themselves composed by their own gifts and that upon speciall occasions as deliverances c. sung in the Congreation by one of the Assembly all the rest being silent 140. That love-feasts or feasts of love with which the Lords Supper is to be administred also is a perpetuall ordinance of Christ at which only Church-members are to be present and to partake 141. That there is no distinction concerning Government of Ecclesiasticall and civil for all that Government which concernes the Church ought to be civill but the maintaining of that distinction is for maintaining the interests of Church-men 142. That a few private Christians as six or seven gathering themselves into a Covenant and Church-fellowship have an absolute entire power of the Keyes and all Government within themselves and are not under any authoritative power of any Classes Synods or generall Councels whatsoever they

in epist. ad G●lat Maledicta sit charitas quae servatur cum jactura doctrinae fidei cui omnia cedere debent Charitas Apostolus Angelus é Caelo d This present Parliament having often declared in their Declarations their resolutions to hazard all for the safety of the Reformed Religion and doctrine of faith a Theodoret. Haeret. Fabul lib. 4. cap. de Ario. b Codex Canonum Eccles. African● 53. Can. a Christoph. Justello Sunt enim plerique conspirantes cum plebibus propriis quas decipiunt ut dictū est earum scalpante● aures blandi ad seducendum viriosae vita homines vel corte in flati ab hoc consortio separati qui putant propriae plebi incubandum nonnunquam converti ad Concilium venire detractant sua forte ne prodaneur flagitia metuentes The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are mere significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying absurdities and unusuall novelties Bonum non est contrarium bono sed tantum malo at malem contrariatur bono malo Verum est unum mendacium vero multiplex Of the Scriptures Vide the third printed Letter or also a coppy of ● Articles in a MS. Pamphlet intituled Pilgrim of Saints by Lawr. Clarckson Pilgrim of Saints Of GOD. Vide Book intit Comfort for Beleevers pig 36. Vide A short Declaration of the Assembly of Divines against it b The first branch of this Errour is verbatim in Bloody Tenet in the Preface d Last part hath been spoken by some eminent Sectaries D. Stewait second part of Depl to M.S. pag. 128. M. Bail Diswasion from Errours of the time Vide proof of this in the first Letter Of CHRIST Vide full proof of this in the Narration of stories Vide proof of this in the first Letter and in the fourth Letter and in another M.S. Proof of this is in Articles given in against on Thomas Webb and in the third printed Letter Vide ●irst printed Letter for proof a Paul Hobso● Serm. Christ the effect ●ot the cause of the love of God p. 47. Vide Animad on the 4 Letter whi●h will satisfie the Reader how Christ is both the fruit and the cause of Gods love and these errors in such ignorant mechanicks as Hobs●n arise from not being able to distinguish the causes of c●● Iusti●●cation and Salvation The first and supreme cause is the undeserved grace and favour of God the moving and meritorious cause is redemption and reconciliation purchased by Christ the instrumentall cause whereby the same it imputed is the bloud of Christ the finall is the glory of God in the declaration of his ri●hteousnesse and faithfulnesse b Vide fourth Letter proof l P●ul Hobs●●s Sermon ic●it Christ the effect not the cause of the love of God pag. 13. Of the Spirit of God and of Sanctification r Into this op●io● some of the Anabaptists are fallen and have separated from their Churches upon it e Of Adam and Mankinde This was preached in a house and the Preacher said this was a mystery 〈◊〉 all the Gospel was Book intit A vindicati●n of Free-grace against M Iohn Goodwin Of the Morall Law Iustification Faith Repentance good work● M. Gatak Gods eye on Isr. pref M. Gataker Gods eye on Israel pref Gatak ibid. Gatak Gods eye on his Israel Preface to the Reader Article 12. Septem 1. 1643. Gatak Gods eye on Israel Preface to the Reader Denn Man of sin discovered pag. 12 Of Man after this life of the S●ul Resurrection from the dead Heaven and hell Of the Church Gospel Ministry and Sacraments Pilgrimage of Sa●nts and MS. * But the Apostle Peter tels us 2 Pet. 2.19 20 ●1 We have a more sure word o● pro●hecie whereunto ye do well that ye take ●●ed c. Spiritus sanctus non est sceptic●● nec dabia aut opi●iones in cordibus nostri scrips●t sed assertiones ipsa vita omni experien●is certiores ac firmiores Luther●s Confess of Faith of Anabapt Arc●● Pilgrimage of the Saints Pilgrimage of Saints Vide Doore of truth opened in answer to Truth shut out of doors page 10. This is as false as any Doctrine that is preached in Rome Compasse Santarit● page 24 25. Of Preaching and Hearing of Praying singing of Psalmes of the Christian Sabbath or Lord●-day d This opinion begins to spread much as a godly Minister told me of his own k●owledge know●ng them who vented it many refusing to joyne with him in prayer● in a publike Assembly where h●e came to preach upon this ground and requiring Scripture of him to prove it And some begin already in the publike Churches to leave off all praying only speak and discourse to the peo●le c This hath been lately practised in London among some of the Sectaries Of Church Government Compass Samarit pag. 21.22 f Revel 16.19 The great City was divided into three parts and states and branches of it begin with P. in 1. Popery 2. Prelacy 3. Paul H●●sons Discovery of Truth pag. 63. Of Revelations and Miracles Of the Civil Magistrate g Queries of highest consideration in Epist. to the Parliament An●nym Ans. to M. Prins 12. Queries p. 8. As the Grounds of Independent Government attribute nothing to the Magistrate in Church affairs further then the Magistrate is a member of their Churches and Assemblies so no people under heaven ascribe more unto Magistrates then the Independents in civill matters h Door of Truth opened p. 5. i M. Borroughs Heart divis p. 65. Animadversion upon this errour This is an errour destructive to the power of civil Magistrates and safety of Common-wealths in divers cases and in many instances that may be given to give one for the present a Church may not according to M. Burroughs principles excommunicate a member who out of conscience is not satisfied of subjects taking up arms against Armies raised by a Prince nor of the lawfulnesse of such a war and therfore declines and refuseth both bearing arms all maintenance to such armies and all assistance to them disswading others also and that out of conscience only 〈◊〉 ●e prosesses and yet the Parliament I think hath sequestred many upon such occasions taken their estates and many Independents of Mr. Burroughs judgement have been forward sequestrators selling buying their goods and holding their lands at reasonable rates but in the Tra●●ate I intend not so much a formall refutation as a recitation and discovery but of this false principle and others in M. Burr book I shall speak more upon occasion of answering the gro●●d● brought for pretented liberty of conscience whereas this so others of M. Burroughs principles and rules about Toleration will be found both unsound and weak fit to take women and weak people with but not to satisfie ●ny Scholar● d Vide Englands bir●hright p 33 Letters printed upon Li●burns imprisonment Englands Lamentation ●la p. 7. Vide three Letters printed e Vide Miltons Doctrine of

Divorce Of Marriage and of Parents and children Of Warre and of fighting and killing These three last Errours vented in a Book called A true Vindication of the generall Redemption of the second one●atte ●atte printed 1645. Book intit A Heavenly Conference for Sions Saints by Iohn Turner printed in the year 1645. Book intit The fulnesse of Gods love printed 1643 pag. 25. Fulnesse of Gods love manifested pag 39. Fulnesse of Gods love manifested pag. 58 93. Fullnesse of Gods love manifested pag 1.59 Arreignment of Persecu●ion pag. 93. This Best with his Manuscripts were sent up last summer and is by the Parliament committed to the Gate-house Heresiography or Descr●t of Heret and Sectaries An Independent Minister in a Church here in London prayed these words following * It vvas the first Position of many vvell-affected Citisens for setling the government subscribed by manie hands but not presented In Septemb. last * This praier vvas the next Lecture after Mr. Iohn Goodvvin vvas put by Coleman-street It vvas upon the great prevailing of Montrosse Practises of the Sectaries * Aug●st lib. 1. contra Parmen l. ● de baptismo contra Donatistas lib. 2. contra Petil. * August contra Parmen contra literas Petillian * August contra Petilian * August lib. 1. contra Parmen * August contra Parmen * August contra literas Petil. Vide Lit. Guil. Apoll. Respons * Lib. 1. de Bapt. contra Donat. lib. 2. de baptist * Book inti● The ancient bounds or lib. of Consc. a Title page b Synopsis purior Theolog disput de Magist. 50. Sect. 59 60. a Vide M. Rob. answ to M. Good Doct. of ●ustif cleared pag. 75 p. 110. b Vide M. Prynns Truth triumph●ng over falshood pag. 111. The se●st you 〈◊〉 is M. Edvvards wh● maintai●s 〈◊〉 bla●●k against you thorou●out 〈◊〉 Treatisse a Good Innocencies triumph Out of my Antapol 169. The tovver of the Mag●strate by vvhich hee punisheth sin doth not subserve to the kingdome of Christ the Mediatour Hee leaues 〈◊〉 that which follows in the same sentence there being no fullpo●t that he may apply efficaciously to the elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the P●ophe●icall and Priestly office of Christ hee doth not affect the invvard man and conscience vvith spirituall punishment c. Vo●● select disput penes quos sit potestas Ecclessiastica 1 Thes. 4 Thes. 5. Thes. Vide●lius de Episcopat Constant. magni pag ● 4 ● 6. Vide Voet. Thes. 2. de Potest Eccles. Vedel de Episcop Const. magni Post habitam Synodum Dordraicam etiam libelli longè aliorum stilo scripti sunt quin● potestatem hanc non parum limitant ac contrahunt quam tamen tam liberaliter ante hac admensi erant These things I speake not of all the bishops that were nor of all men that were of that judgement there being some Orthodox learned painfull pious men that approved not those wayes but of the Faction * Lilb Innocency and Truth justified pag. 37. I conceive I may justly say without breach of their Priviledges That I have unjustly dealt with in my late imprisonment to be imprisoned so contrary to the known and declared Lawes I have been without either cause showne or a legall Triall Vide pag. 71. p. 75. But you will say the House of Commons is not at leisure by reason of the publike I answer lesse then an houres time will serve my turne in this particular and it is very strange in five yeares space so much time cannot be found from the publike to transmit my businesse sure I am they can finde time enough to settle great and rich places upon some of themselves and to enjoy them notwithstanding their own Ordinance to the contrary yea I know some of them at this day hath plurality of places I say the thing I desire of them is more justly my due then any of their great places are theirs and therefore I hope they have not had cause to be angry with me for craving justice at their hands being it was the end wherefore they were chosen and trusted and that which they are sworn to do Vide pag. 71. speaking of some passages in a Parliam Declarat not easily to be forgotten by those that made them if there be any sparks of honesty in their hearts Pag 21. which Warrant and Commitment though made by a Committee of the House of Common it as illegall at all the rest and in my apprehension against the very tenour and the true intent and meaning of the Petition of Right and expresly against the words of the Statute of the 41 of Ed. 3. Again pag. 37. But I have severall times been imprisoned both by the Committees and by the Vote of the House of Commons it selfe contrary to a knowne Law made this present Parliament by themselves against which there is at present no Ordinance published and declared by them and the Peeres for the cognizance of Ergo I say they are tied in justice according to the tenour of this Law to give me reparation against those persons that were chiefe instruments either in Committees or in the House of Commons it selfe to vote and take away my liberty from me contrary to this Law and for my own part I doe expect my reparation for my late causelesse molestations and imprisonments Pag. 69 I shall freely declare the maine reason which makes me in being true to my liberty and freedome that in point of honesty I cannot submit to that Oath in that I conceive all Lawes and Ordinances in such cases as this is ought to be universall to binde all and not so restrictive as the additionall Ordinance of Accounts is which exempt● Peeres Members of the House of Commons for my part I iudge my selfe as free a man though otherwise I desire not to make comparis●ns as any of them and I conceive I ought not to be in bondage to any Law or Ordinance that they themselves will not stand to a Theodoret. Hist. Eccles. lib. 3. cap. 7. Iulianus primum vetuit ne Galil●i sic enim fidei Se●vatoris nostri consecratos nuncapabat Poeticam Rhetoricam aut Philosophicam disce●ent Nam nostris ipsorum in●●it penni● ut est in proverbio percellima● siquidem nostrer●● scriptorum praefid●● muniti contra nos bellum suscipiunt Postea etiam aliam tulit legem qua mandavit ut omnes Galilaei id est Christiani è militia pelle●entur b Iulian the Apostata therefore granted a Toleratis on of the liberty of perdition as Austin call● it because he did hope by that meanes to destroy Christian Religion August Epist. 166. Iulianus inquit desertor Christi inimicus haereticis libe●tate● perditionis permisit et tunc Basilica● haeretics ●ed sidi● quando templa Demoniis eo nodo ●●tans Christianum nomen posse perite 〈…〉 verita●e Ecclesiae de qua laps●●●ut●a● invide et et sacrilegas dissersiones libetas esse 〈…〉 pe●m eteret