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Gangraena
''Gangraena'' is a book by Thomas Edwards, published in 1646. A notorious work of "heresiography", i.e. the description in detail of heresy, it appeared the year after Ephraim Pagitt's ''Heresiography''. These two books attempted to catalogue the fissiparous Protestant congregations of the time, in England particularly, into recognised sects or beliefs. Pagitt worked with 40 to 50 categories, Edwards went further with around three times as many, compiling a list of the practices of the Independents and more extreme radicals:
==Nature of ''Gangraena''==
''Gangraena'' is generally described as an alarmist work, deducing a collapse of national polity from the ramification of different religious creeds. Typically, the Baptist Hanserd Knollys was accused of being an Anabaptist.〔Barry H. Howson, ''Erroneous and Schismatical Opinions: The Questions of Orthodoxy Regarding the Theology of Hanserd Knollys (c. 1599-1691)'' (2001), p. 1.〕 Heresy is foregrounded, and the analogy suggested that heresy is to the soul as witchcraft to the body.〔John Marshall, ''John Locke, Toleration and Early Enlightenment Culture: Religious Intolerance and Arguments for Religious Toleration in Early Modern and 'early Enlightenment' Europe'' (2006), p. 287.〕 Edwards was an unsparing writer and ''Gangraena'' is described as "monumentally vituperative".〔Thomas N. Corns, ''A Companion to Milton'' (2003), p. 142.〕 The title itself refers to (2 Timothy 2:17 ), and "canker" in the King James translation.
It is not really a unified work, called a "complex, ramshackle text" by Nicholas Tyacke.〔Nicholas Tyacke, ''England's Long Reformation 1500-1800'' (1998), p. 241.〕 It appeared in three volumes, with information added from correspondents, and Richard Baxter in particular was also a contributor.〔William Lamont (1979), ''Richard Baxter and the Millennium'' p. 252.〕 Scholarly opinions on it are now mixed, having in the past been somewhat dismissive of the work as paranoid and probably counter-productive in the way of providing and circulating a menu of "heretical" options. Some scholars now see it as made more coherent by its inferences from and to the diabolical element, and more readable casually for the audience of the times, than it has in the past been allowed credit.〔Nathan Johnstone, ''The Devil and Demonism in Early Modern England'' (2006), p. 258.〕
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