IT is my hearts grief that I am engaged, to use my Pen, in matters that requires a publik satisfaction, in answring of M. Edwards; 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. Ed­wards his hatred, a sweet and Christian-like Answer, and that in much patience: Also, that truth may appear for me, and not my self (who de­sires nothing more then the braces of Peace & Truth) in answering of M. Edwards, that part of his Gangraena, wherein he charges me with many things; and where withall he seekes, not onely to take away my good name, but (also) against all Christianity, my lively-hood. O that we could but live, answering Pauls Bowels of Compassion, sweetly in a Christ-like love one towards another.

Mr. Edwards 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.

Its true indeed, that I was before the House of Lords; but I wonder, and its somthing strange, that I should recant of those blasphemous doctrines, when indeed, as unto me they were read, I did not own them: Its 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 judg­ment, or opinion: but I having liberty to declare my self 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 (onely there did remain a little money businesse.) 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 shewed me, in recanting of them; but is it not against common reason, that Mr. Edwards should divulge the same [Page 2] in publique, to the rendring of me odious to the world, and bereaving me of my lively-hood, which that he doth in taking away my good name, which as the wise-man saith, is better then great abundance of worldly riches, as by sad experience is wofully witnessed: would it be a point of wisdome for a Father, if that after his Son should confesse his fault, and turn from it, that his Father should declare the same to the world, where­by his Child were rendred odious, and thereby lost his good name: O let in this case common reason stand between Mr. Edwards and my self.

Secondly, grant that I had recanted of such sad blasphemous doctrines, O what cause of rejoycing; and it had been his duty to a praised God for it on my behalf, knowing that praise waiteth for God in Syon. God waits to do us good, and to be mercifull unto us, and we should wait to praise God and to let passe no opportunity, nor receive no mercy, but praise should be given forth to God: But how doth Mr. Edwards wait upon God, as for every beame of love to praise God, who sends forth the glo­rious beames thereof to the Sons of men, when he in his writing vents nothing but self and hatred, in the rendring me odious to the world, as if my recantation had bin an errour, and so the things of which I did recant were truth. Certainly, he was very zealous, but not according to know­ledge; for knowledg 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 soule from errour unto truth) knowing, that the not knowing of God, and the way of God, in a true manner, or Go­spel way, doth deprive the soule of many sweet and precious enjoyments of God, and Gospel priviledges, (also) that he that turneth a soule from sinne, saveth it from Hell. O that Mr. Edwards would take it, and seriously consider of it, whether he be greater then 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 rejoyce at our returning from sin unto God (oh why should not Mr. Edwards) (nay) and how doth God himself embrace and provide a fatted Calf for his prodigall Son, that returns home unto him? now if so be, I have bin a prodigall Son (as indeed in some measure I have been) and have fed upon husks (which he tearms blasphemous Doctrines) and at last I have turned, or God hath drawn me from them to truth, O what cause is here of Mr. Edwards embracing of me, and taking me into his love and favour, seeing that God hath done it before him? but how doth he praise [Page 3] God (nay he is) though in love I write it, as truly I must be plaine, in his wayes, farr below God in his wayes; for God embraces and sweetly busses that soule that turnes to him, and provides a fatted Calfe for the poore soule sweetly to feede upon; but he is so farre from em­bracing of me, that he seekes not only to make me odious to himselfe, but also to the world; & he is so farre from providing a fatted Calfe, as that if he could I feare he would provide for me; a leane and poore price, and a sower and bitter bite, as doth appeare 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 heartily wish that we were all of one heart and one minde, praysing, and rejoysing in the Lord; but seeing its not so, nor neither I nor Mr. Edwards can tell how to fulfill our wills therein, and indeed as I may so say, its not the will of God so to have it as yet, O why should he or any murmure against the hand of God herein, or envy those who are not in every thing of his Judgement? or why should he seeke 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 applyed, draw blood from the heart; as it hath done by many precious ones, and indeede is below the protection the perfection of Saints; for that leades them to walke in wayes they know and do agree in, and if in any thing they be otherwise minded, God will reveale that unto them, here is now perfection, and a Gospel spirit; but now Mr. Edwards is so farre from this perfection, and walking this Gospel path, that he neither exhorts, or seeks to walke with any, that with him in every thing doth not agree; nor yet praise God with me on my behalfe, who as he writes, hath recanted of former blaspheamies, wherein confident I am, we did disagree; which implyes both want of Knowledge, and want of Love; want of Knowledge in that he knowes 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 be­halfe of one converted; we do therein advance God, and as in duty we are bound, declare his workes, which for his Saints he workes in Syon, holding him forth to the soules convincer.

Secondly it implies want of love, that if he knew what were his Christian duty, want of love to carry him forth to performe his duty towards any, even the least and meanest of all Saints. Its 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, [Page 4] yet knowing that love to all, and prayers for all, is acceptable with God, true love would for Gods sake a carried him forth, to act towards me or any above himselfe, or may infirmities; true love John saith, casts out feare; even so it casts out of the spirituall soule truly loving all declinati­ons to the contrary, and drawes it to live above its own glory, or selfe, and the weaknesses of others in love with them; as Luther saith, in Christ and in his fellow-Saints, out of selfe, as self in them, sweetly as theirs: O if this were our practise one towards another, then would we praise and joy in the Lord, for the behalfe one of another.

But me thinks I heare some friends in the Lord speak, in the behalfe of Mr. Edwards 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 Syon 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 trespasse, thou should not presently tel 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 Gospell Minister, should not, nor doth not himself tread Gospel-paths, but he himself is a transgressour 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, then I conceive it was an Argument sufficient enough to cary him forth, as followeth (viz.) not as his Brethren did, but in a brotherly manner to have informed me of the erroneousnesse of those (namelesse) Antinomian Doctrines, which as he saith, I have vented; for if his Brethrens information caused me to recant, then surely it will appear to any reasonoble man, that their expe­rience of my wilingnes not only to heare 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 mistery of the Scripture; whereby I might have been brought to a true understanding thereof, and to have seene the erroneousnesse of those Antinomian doctrines, and how farre 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 soule much hungers after.

Secondly, it would have been an Argument conducing, to have caused him to have left his brotherly & Saint-like information with me in the [Page 5] will of God, and he himselfe 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; remaines still the same God, and is now as able, if he please to inable me recant of the Antinomian doctrines also, and so he and I might sweetly have fed upon the discovery of divine miste­ries, and I through the same, might have been brought to leave and say farwell to all things that are contrary to sound doctrine.

But truly I feare, and therefore I mourne, that he is a stranger to this life of Gospel-living, to this life of Saints (but no wonder, its a hid­den, & so a misterious life) as it appears, for where there is one petition put up to God, either for me, or those who are stiled 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 mens favour, yet they cannot banish us out of Gods favour, and though he mourne and murmure at our being implyed in offices for the State, and so may de­grade us of the same, yet his murmurings cannot degrade us of that which is the all glory, even of dwelling in, and injoying all spirituall blessings, in heavenly places, here is joy full of glory, and I doubt not but this honour will remaine, let him do what he can (even the worlds reading and spelling out of Christ in our bookes, when it may not in his.)

Mr. Edwards, in his booke 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: doctrins, that I am ignorant of; but I humbly desire Mr. Edwards, that if he writes againe, he would be willing to explaine what he meanes by An­tinomianisme, and where my doctrine was such, for Suffolk he names not the particulars of my doctrine, it may be, its because he knowes them not, or if he doth know, its because it was against covetuousnesse, but it seems by the story, that what doctrine soever it were, its called by him Antino­mianisme (well) but if to set up Christ, and to beat downe covetuousnesse, be so, I did do it, and I hope God will still carry me forth so to do, and the Scripture I there spake from, was Act. 5.11. and if there be man or woman that can charge me with delivering Antinomians doctrins, I in a brotherly manner desire to be informed.

And he saith further, that I would have taught in publike, if the Mi­nister had not hindred me; surely his informer is fe'd, well, which makes him to informe him any thing, its 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 foure tymes, twice on the Lords day, and twice [Page 6] the Wednesday following which was the fast day, and not once in pri­vate, the Townes name is Stocke, neere Clare in Suffolk, nor was I hin­dred by any Minister, as he writes, nor was there any one Minister in the Countie that was moved to let me teach, and the Towne wherein I was, was then destitute of a Minister.

For Essex he saith, I taught in one Mr. Sparrowes house of Colchester against all baptism, truly severall 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 my selfe as followeth.

First, viz. that the Scripture puts a difference between the baptism of John and the baptism of Christ; Johns being of water, and Christs being of the Holy Ghost, according as is witnessed by these insuing Scriptures, Math 3.11.

Secondly, that Johns baptism which was water, did end at the com­ming of Christ, as John 3.30. and that because it manifested a Christ to come unto Jsrael, who being already come, is ceased. Iohn 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 meane, that CHRIST in his person did not institute the same, as I reade 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 Baptisme 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; onely 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 onely the Baptisme of the holy Spirit, which is the New-creature, intreating of them to look more af­ter the said baptisme, and then would our divisions about the former cease; and we being baptized 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 Baptisme 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 Baptize, but to preach; 1 Cor. 1.17. But if Mr. Edwards 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.

[Page 7]A second thing which Mr. Edwards writes I delivered in the said house is, That a Saint may say he is equall with Christ, and count it no robbery. I could wish with all my heart, that he would (if it had been an errour) 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 shewing what this glory was in the generall, 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 Fathers love to the Saints, by the Fathers love to him, as thou hast loved me: I opened this word (as) wherein lieth much, which is not now my businesse, onely I humbly in­treat Mr. Edwards, that if he judge it to be an errour, 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 evill 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 errour, as I desire him to prove, I shall leave it, reioycing 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 Scholler I am ready to be, when ever God shall teach me any thing by him.

A third thing which Mr. Edwards charges me withall, is how that I being talking with an honest Christian in Colchester, should use this ex­pression; That it was not lawfull to say God the Father, God the Sonne, and God the Holy Ghost, for then there were three Gods; and it was de­manded of me, whether I spake this as my judgement, or onely for Ar­gument sake? But I was silent.

It's my delight to converse with Zions lovers, and indeed many I did converse withall while I was at Colchester, but not to any of them did I so deliver my self, so that I am charged falsly; nor indeed is it, or ever [Page 8] was it my judgement: but I truly believe God the Father, God the Sonne, and God the Holy Ghost, and yet but one; taking the said God (that is the father) to be both Sonne and Holy Ghost, and so but one God, though God the Father, God the Sonne, and God the Holy Ghost; a mysterie, 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 Thieves 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 Shepheard (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 wether 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 its 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 Gospell Ministers should fight withall against the Saints infirmities, Ephes. 6.17. Nor is any other sword gi­ven by the hand of Truth to Gospell Ministers, save onely 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 call'd infir­mities? Even so, how Jewishly do men fight against the Kings Sonnes, when they take their infirmities, nay such as they call infirmities, to fight against them withall? Truly my heart bleeds within me to consider of it, and in beholding of the Kings Sonnes, lying some beaten, some woun­ded, and some slain by the Kings servants, well may we call for mourn­ing indeed, when that Ministers the Kings servants, shall kill and slay the Saints, the Kings Sonnes, 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 [Page 9] 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 Coun­cels, and they will scourge you in their Synagogues, &c. 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 misterie, 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 Go­spell which Mr. Edwards 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 farre blinded, as to be lead to speak evill 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 faln, 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 namelesse Citizen, and yet my self 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 meer 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 farre 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. Edwards 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; onely this, if to teach Faith and Repentance be Antinomianisme, then 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 [Page 10] that I should say it were better for a man to sit and be drunk in an Ale-house, then to be compelled to go to Church against his conscience.

Truly, I am by Mr. Edwards, so ingaged to appeare in publike, as that I cannot appeare; but that will appeare 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 penn 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 &c.

Its true I taught certaine 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 waies 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. Edwards if he can) for truly I am not afraid, that what I delivered should be brought to the touchstone, Gods word, there to be tryed 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 Antinomianisme, 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, againe 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 poore 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 Antinomianisme 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 Justices words were these, that Mr. Symonds then Minister at M [...]lton, should depart the place, in as much as that he made severall complaints to him against me, but when I ap­peared he could say nothing.

[Page 11]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 Towne of Milton, hath both in publike and private vented erroni­ous doctrines, to the dishonour of God, to the destruction of all religion, and vilifying of civill Magistrates; These are to require you, &c.

A most strange warrant, and I a most strange person, as the Justices here hath formed me; if that mentioned in the warrant could be proved against me; but see the strangenesse of men, I did appeare 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 roome where the Justices was, and two ministers instead of giving me a lawfull charge ac­cording to what the warrant did expresse, Justice Hindrick by name, would have asked me questions; but I refusing to answer, he tould me I had divided the Towne 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 Iustice 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 King­dome 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 free-born Denizon of England (even my opinion to certain Queries in private) not doctrinal­ly delivered, but meerly 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 ren­dring 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 dayes after the sight thereof. A short warn­ing, and indeed a sad sentence, when I had my Wife lying on her Bed of sicknesse, 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 [Page 12] this cruelty (as it can be tearmed no lesse) 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. Edwards 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 dayes were expired; and secondly, that I had not stirred out of the Town upon so slight tearms, but would have had justice done on one side or other had I not through the perswasions of some friends in London, removed my wife to London, hoping that change of Ayr would have done her some good.

Third head, It was better for a man to be drunk in an Ale-house, then to be compelled to go to Church against his conscience. Truly, there is no conscientious man but hates drunkennesse, and I utterly deny that ever I spake 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, compell a man from Ale-house to Church? My answer was, That I thought (as also his experience might witnesse) that there was many a man at Church which had rather be at an Ale-house; wherein we did agree: Yet notwithstanding, what the Justices reason was I know not, he himself did endeavou [...] to give a false interpretation of my words (saying) that I spake as Mr. Edwards indee [...] did write; but before we parted, I did clear my self before them; and yet Mr. Edwards 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. Edwards) 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 Newbery, 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 constraines me for the Gospels sake, rather to pitie 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 wayes to prejudice me; but I may say as the Wise-man saith, He is faln 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 [Page 13] fall before me, insomuch that not one in the Town would lodge him, ex­cept it were the Divels Shop-houses, as he himself cals them (Ale-houses I mean) which made him to leave the Town, to whom he was then Mi­nister; but I forbear, leaving both him and my self to God, that if it be his will we may both receive his Image, whereby we may walk one to­wards another as becommeth Brethren. So I conclude, with an humble request to Mr. Edwards, 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 seeth, 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 Gospels 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 inferiour Court, much lesse 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 highes [...] nature, which is not fit to be heard in an inferiour 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 spirituall 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 cordiall to the Parliament are deeply engaged; First, in giving the common enemy not onely 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 Kingdomes good, in that through his false accusing those, who are as reall for the PARLIAMENT and this Kingdomes good as himself (if without offence I may make comparisons) for I know that many who have done great service for the Parliament and Kingdome, have disserted their service; because that while they have been fighting against the common enemy, they themselves have been fought against by him, and others; and for their service done the Parliament, they have [Page 14] been (both in Pulpit & Presse) divulg'd to the world under the names of Hereticks, Schismaticks, and many other such like names, which have dis­heartened many, and caused them to leave the service; Truly, me thinks that if Mr. Edwards was cordiall in his love towards the good of this dying Kingdome, he would have hid and covered the infirmities if he did see any, of those who are willing to die, rather then this Kingdome or the Parliament thereof should die (in the destroying of the common enemy) what if his honour had faln 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 Kingdomes good, he would willingly have lost his honour, rather then this Kingdome and its Parlia­ment should dye, in the losing of their priviledges; which is the honour, glory, and life of both; to which the priviledge, honour, and life of one man is nothing: It's a sad thing that a Kingdome should die, Parliament die, and all because we cannot passe by honour and others infirmities, even one of another! Oh who cannot but passe 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 Kingdome?) this is sad: But this is sad­der, even that Brethren, for whom Christ died and shed his precious bloud, that they should not hide each others infirmities, but are ready and daily do pierce tongue and pen, like Jewish spears, into each others sides, whereby they bleed and dye 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 dye 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 our selves 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 railings and heart-burnings, nay what praying is there one against another? so that whereas we should seek after and pray one for anothers good, we pray and seek after the contrary (even the ruine 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.