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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84758	Dæmonium meridianum. Satan at noon. Or, Antichristian blasphemies, anti-scripturall divelismes, anti-morall uncleanness, evidenced in the light of truth, and published by the hand of justice. Being, a sincere and impartiall relation of the proceedings of the commissioners of the county of Berks. Authorized by the ordinance for ejection, against John Pordage, late minister of Bradfield, in the same county. Published for the vindication of justice, and satisfaction of the conscientious, in the name, and by the order of the said commissioners and assistants. With some notes, and animadversions upon a book of the said John Pordage, initiuled, Innocency appearing, &c. / By Christopher Fowler, minister of the gospel at S. Maries in Reding.	Fowler, Christopher, 1610?-1678.	1655 (1655)	Wing F1692; Thomason E840_1; ESTC R207466	137,560	179

verses were the text out of that Psalm 51. 51. thus From the subtilty and craft of the fire-root through the prying and searching of it doth arise all Necromancy and all prying into such curious arts springeth from the fiery essence in the will of men and women that stirreth them up to pry into and after such hidden curiosities this is the gate through which all hidden curiosities do enter For this he quotes Exodus 7.11 Then the king called all his wise men c and at another time he preached at Bradfield out of Matt. 4.5 and from thence he observed that one pinnacle of the devils temple was the pinnacle of the unlawfull arts and forbidden sciences His use was this he exhorts the people and that as they love thir own souls to take heed of this door the subtilty of the dark Magicks and bids them consider how the scriptures do condemn the lusting and prying mind and for this quotes Acts 19.19 Those that used curious arts burnt their books For the Divil the Dragon doth labour to carry up mens minds to the top of the pinnacle of dark Magicks What a sad thing is it and who can chuse but pity the case of this Parish to be fed with such husks such allegogoricall unprofitable unsuitable discourses What should be in the Drs mind to tell them of the fire root and fiery essence and the pinnacle of the devils temple and so to conjure them as they loved their souls to take heed of the black Magicks poor creatures we cannot imagine unlesse it be this that the Dr began to smell powder there was a great noise of the Devils at Bradfield and there was the Ordinance for ejecting Ministers preparing the Dr was afraid the Priests would persecute him for his light eclipsed there out of envy he thought they would article against him as a conjurer and therefore he preacheth in his flinty non sensicall way against the Dark Magicks and provides his own family to observe and bear witnesse for in all his thirteen weeks triall there was not one inhabitant a witnesse for him and so in his margent he puts them in rank and file to bear witnesse He complains likewise in the same page p. 71. how Mr Ford went about to stir up the Magistrate against him as a blasphemer And good reason what harm is in that what doth the Dr find himself a grieved at is not he a blasphemer or does not the civile Magistrate want stirring up Mr Ford said his living was possessed why was it not doth not he say that there were an innumerable company of Devils in his house yea but he saith Mr Ford branded him for a conjurer now that is utterly untrue and we believe he had no such thought in his heart The third Article That the discoveries of the sinfulnesse of sin the terrours of the law the death of Christ the free grace of God are fleshly and flashy discoveries To this the Dr gives no particular * In his printed book he doth acknowledge it and gives this reason Because it was not comprehended in the Act against Blasphemies Pity if such a blasphemy should have such a plea. But there pag. 42. he tells the world that even the discoveries of the free grace of God and the death of Christ are but weak in comparison of the more full and clear manifestations and operations of God upon the soul in bringing of it into divine union and fruition Answer For our parts we have ever thought that the discovery of the Fathers rich grace and the most precious death of Christ had been of all discoveries the most glorious St. Paul calls it a height breadth depth and length and these being too short he tells us it passeth all understanding Ephes 1.17 St. Peter tells us That even the Angels do pry into this glorious mystery 1 Pet. 1.12 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies propenso collo accurate introspicere And for the weaknesse of these discoveries we are content to be in the dark with St. Paul who tells us 2 Cor. 3. the last We beholding as in a glasse the glory of the Lord are transformed into the same image from glory to glory even as by the spirit of the Lord. The true and indeed Saints of God the more they behold by the eye of faith in the pure and clear glasse of the Gospel the glory of the Lord Jesus what he is in himself how infinitely blessed and self-sufficient and what he hath done for them in suffering such wrath in conquering such enemies in purchasing such glory with much more and all this so freely so fully so unchangeably for such wretched creatures as themselves who are altogether as bad as the worst in hell we say the more gracious souls do converse with these glories the more they are transformed and that into the same glorious image and there they proceed even from glory to glory and all this is wrought in them by the spirit of the Lord. It is not a weaknesse but a wickednesse in this Dr to call the discoveries of the Fathers grace and the son death weak discoveries im comparison we demand in comparison of what what discoveries are more glorious and powerfull then these doth not the man mean his visions at Beadfield and his tincturation oh detestable in his Epistle Dedicatory he doth intimate the narrownesse systemes formes darknesse of his persecutours Be it so nay it is so we arrogate not to our selves we are nothing and there is nothing more sometimes upon our hearts then this that God would make our hearts to know our own nothingnesse But we do professe to the world that we would much rather by many thousand degrees be in the dark with St. Paul and St. Peter then to be in the light with David George Caspur Swincfield Henry Nicholas John Pordage answer The proof of this article The aforesaid Mr John Tickhill to the third article This Deponent saith that the Dr delivered That the discoveries of sin the terrours of the law the death of Christ the free grace of God are fleshly and flashy discoveries and being crosse examined to the Drs interogatorie he further saith the very summe and substance of this article was delivered fully and roundly by the Dr in the expresse words for the substance to the best of this Deponents remembrance and that without any limitation 4 Article That the liberty and freedome spoken of purchased by the bloud of Christ and applied by the clinging and cleaving of the soul to o Who is that another how basely and with contumely doth this man speak of Christ another is not a liberty or freedome from the curse of the law the wrath of God but the fiery deity of Christ in the center of our souls The third and fourth articles of the last charge being of the same effect shall be here added viz. The third article of the last charge That the bloud of Christ

passive obedience to be the materiall cause of justification Yea I own and acknowledge Christs righteousnesse to be the souls righteousnesse in point of justification when it is applyed upon a true ground according to the true b So Mr Erbery would say that Christ was God according to the Scriptures in his sense sense of the spirit in the Scriptures The proof of this article The aforesaid Master John Tickle examined to this article This Deponent saith that the Doctor delivered that the imputative righteousnesse of Christ was a saplesse righteousnesse And being crosse examined to this article and asked by the Doctor whether these words viz the fiery deity of Christ in the centre of our souls burning c. were not added as some limitation to this second article This Deponent saith he doth not remember any such addition as is mentioned in the interrogatory unlesse it were in * Thus which righteousness Dan. 9.24 Is not the saplesse righteousnesse of Christ But the fiery c. opposition to the righteousnesse of Christ which he called saplesse and he farther saith the Doctor did not deliver any such limitation as he makes in his answer thereunto and that there was no such word as c Let the Christian Reader observe this passage except spoken nor any thing like unto it Master Roger Stephens of Reading Gentleman sworn and examined To the second article this Deponent saith that Doctor Pordage delivered in a sermon at Ildesly that the righteousnesse of Christ was a saplesse righteousnesse a mere empty thing Observe what was the drift of the Drs sermon and he doth not remember any thing to the contrary but that the same was an intire sentence and only so and that to his apprehension the drift of his sermon then was to take off the strength and efficacy of Christs righteousnesse And this Deponent farther saith that in the said sermon the Doctor did deliver these words viz you are not to look to this meaning as the Deponent apprehended Christs righteousnesse but to the fiery deity burning in the center of the soul consuming and destroying sin there which last mentioned sentence did not immediately follow the words which he used when he said the righteousnesse of Christ was saplesse but the same was farther off in the midst of his sermon On the defendants part In behalf of the Doctour to this article Mary Pocock sworn and examined This Deponent being asked whether she heard the Dr deliver the second article viz. That the righteousnesse of Christ was saplesse and whether it was delivered with a limitation or not saith it was with this limitation viz. Except the firery deity of Christ be in our souls burning up our lusts and corruptions And this Deponent being asked whether these last words were spoken together with the other words to make up one sentence saith yes thus that the righteousnesse of Christ was saplesse except the fiery deity of Christ be in the center of our souls burning up our lusts and corruptions Richard Higgs of Sulhamsted Turner sworn and examined This Deponent saith that he hath been a hearer of Doctor Pordage at certain times for five or six years last past and that during that time for ought the Deponent knows the scope of the Doctors Ministry hath not been against the right or due application of Christs righteousnesse but against the mis-application thereof for ought he knows But this Deponent being asked whether he hath been a constant hearer of the Dr he saith he hears him very often but he is at his own parish in the mornings and sometimes he is absent at other times but he hath often heard the Dr. And this Deponent being further asked what he hath usually heard the Dr preach concerning the imputative righteousnesse of Christ he saith he cannot charge his memory but hath a note to which he would reflect for recollecting of his memory and thereupon produced a note drawn in the form of an examination in which what he should say was prescribed unto him which note was given him from the Dr as he confesseth and being asked what himself or what the Dr meant by Christs righteousnesse he saith he cannot depose f This witnesse the Dr called godly sober learned was the animadversion But here the Dr interposing saith that Christs righteousnesse is his active and passive obedience Upon which the Deponent was further asked what was Christs active obedience he saith it was his suffering on the crosse Daniel Roberts of Reading feltmaker sworn and examined This Deponent saith he doth not remember he ever heard the Dr preach above once which was about three years since at Bradfield on the g The men of his perswasion keep the Lords day on this account because it is the custome of the nation Sabboth day as the Deponent was going to Wayhill Fair and that then the Drs text was upon that Scripture The Kingdome of Heaven is like unto a treasure hid in the fields which treasure the Dr did soundly apply to the righteousnesse of Christ and that he did very much extoll the righteousnesse of Christ but he doth not remember any expression of imputative righteousnesse and that to his best remembrance the Dr did explain the righteousnesse of Christ to be his obedience to his Fathers will as far as the Deponent could judge and the Deponent being asked whether the Drs drift in his sermon were not to advance an inherent righteousnesse he saith he cannot remember Animad first Animad 1. and that in these three particulars First as to the Articles secondly as to the Drs witnesses thirdly as to his plea. First particular As to the articles we entreat the reader to observe that these two articles deposed and the other two of which anon were not collateral passages but the main heads of Dr Pordage's sermon his text was Malachy 3.1 his Doctrine That God doth usually prepare his way in the hearts of his people before he comes in with his glory to them He proceeds thus There are severall preparations laid down by Divines as the conviction of sin the terrours of the law the death of Christ the free grace of God which are said he but fleshly and flashy discoveries I shall give you said the Dr the preparations according to the six dayes work in the creation the seventh being that glorious rest when God comes in with his glory to the soul The first preparation is a glorious union which union is the fiery deity of Christ mingling and mixing it self with our flesh The second is a glorious righteousnesse Dan. 9.24 which righteousnesse is not that saplesse imputative righteousnesse of another viz. Christ as he explained it but the fiery deity burning in the center of the soul The third is a glorious liberty which liberty said the Dr is not a liberty and freedome from the guilt of sin the curse of the law the wrath of God purchased by the blood of another and applied by the

up his spirits What is this to the sight of a great Dragon with a long taile and great teeth Animad 13. Vpon his high Appeale to God p. 112. Concerning his Appeale to God we professe that when we considered the solemnnesse of an Appeale to the most high God of what an important and serious nature an Appeale is in it self and considered the principles and practices of this Doctor we could hardly perswade our selves to reade it and when we did we were astonished to reade such swelling words as to his owne holinesse and his great persecution for righteousnesse but this also in an evill cause is not a new thing we will instance in one and that is Sir * The Narrative of King James Printed by M. Sparks pag. 148. Jervas Yelvis when he was arraigned in the businesse of Sir Thomas Overbury he made solemne Appeales to God and deep protestations of his Innocence yet after the Sentence he confessed his guilt in the Tower and upon Tower-hill gave as large a testimony of sound repentance and reall hearty sorrow as few Histories can shew the like and lamented that sin of protesting and appealing in particular That which we would have the Reader to consider is what Judge Crooke said to him at the Bar when he did call God to witnesse and protest Sir said the Judge It is not your deep Protestations nor your high Appeals to God that can sway the Evidence given upon Oath unto the Jury We have not named this Gentleman to blemish him for his sin but to shew what dangerous courses guilt and feare through guilt will put men upon to blind the world and save themselves and we have mentioned his great repentance not so much for his honour as the Doctors imitation that he if God please may doe likewise and not to be as * V●hementisimis diris devotionibus per salutem damnationem animae omnia verissima esse d●jerabat Camd. An. par 4. pag. 35. Hacket who boasted of his temptations from the Devill and his revelations from God with the highest oathes and protestation that they were all most true when indeed they were all starke false But let us a little debate the matter with this man Doctor how durst you speak thus Eternall Majesty thou knowest it never entred into the intention of my Soule to deny the God-head of Christ the holy Trinity c. shall we believe that you preached and affirmed those Doctrines that never came into your soule Doe you think that your appeal shall weigh down the evidence of five godly persons who would not lye much lesse would they sweare false for God will they doe wickedly for the Gospell did not you confesse that you did say Christ is not Jehovah could Mr. Blagrave deny it were there not Articles of Blasphemy charged upon you and proved against you to which you never offered an answer as this That the liberty of Saints is not a liberty from the curse of the Law the guilt of Sinne the wra●h of God by the death of another meaning Christ and explaining it so And this that the discoveries of the sinfulnesse of sin the death of Christ the free grace of God are but fleshly and flashy discoveries to these and others tending to bestiality and an African monstrousnesse you never so much as offered an answer in your owne defence are not you arrived to the perfection of the Familists viz. That now you are free to doe that which formerly when you were in the dark you looked upon as a sinne 2. Doctor why doe you alter the tense in the next words thus Thou knowest I am not guilty not thus I never was guilty of holding Christ to be imperfect and his righteousnesse to be fruitlesse the truth is we doe not know what any familist is he is such a Proteus more changeable as they say than the Moone for he will change every day as he sees fit tantùm constans in levitate onely constant in being unconstant 3. Why doe you speake thus Oh thou bright-eye dost thou not see the innocent sufferings of my person for thy names sake how often have I been numbred among transgressors for thy truth and life Oh dreadfull did Christs Martyrs ever suffer for such Articles charged and proved against them how unlike are you to them they suffered for affirming Christ to be God and his righteousnesse to be our Salvation and you were sentenced for denying both Aretius calls Val. Gent. and such as he Satanae Martyres the Devils Martyrs the accursed Socinians when they deny Christ to be God they say they do it for the glory of God the Father The Jesuites do glory much in the Martyrdome of some of their Society it is a good Cause It is not pana but causa nor that onely but conscientia that makes a Man a Martyr his sufferings must not onely be for righteousnesse but also for righteousnesse sake and a gracious Conscience that makes a Martyr you have neither of these 4. Why doe you speak thus they have ejected me out of my estate which was thy gift The Country thinks it was the gift of some other we are no way satisfied that Bradfield Parsonage was Gods gift to you as you pretend and at your re-hearing for which you say boldly some of the greatest eminency in the Councell were p. 111. we shall give in our reasons for it for the present we will propose these Quaeres to you 1. For what did your Tenant by your own appointment give or pay to your use 85. l. to a friend 2. Were not Doctor Twisse's children sordidly defeated of that very money 3. Is it not confessed That you gave a paire of Coach-horses to somebody that cost you 40 l The rowling of your brats conceived and born of your own lusts to the door of Providence with other reasons doth even force us to write almost with the same liberty that men doe live in Why doe you say thus Oh thou eye of Eternity in pure obedience to thy will I have addressed my selfe to the higher powers that they might be left inexcusable what language is here did ever the best of the Prophets give such language as this in their own case to the worst of Princes see the mans fiercenesse against soules and those of Magistrates the Christian the highest Magistrates by his addresses to them he did designe their inexcusablenesse before God! Athanasius would not say so much in his own particular wrong to Julian as this Sathanasius saith to the Councell when he is not wronged at all unlesse it be by indulgence No no it is not the suppressing but the countenancing of and conniving all seducing Blasphemers that will render the Magistrate inexcusable which we unfeinedly desire the Lord to forbid in their hearts by his grace as he hath forbidden them by his command in the word 6. Why doe you speak thus O omniscient Majesty thou knowest that we are neither the better nor

kingdome of heaven you are of the last sort you were not born so and you were not made so of men but you have made your self so but we tell you again you ignorantly if not wickedly pervert the text for the text is meant of the unmarried nay the very drift of the chapter from the first verse to the ninth is to confirm the bond of marriage as indissoluble against the Pharisees what doth this concern you that have a wife and seven or eight children 9. You are most unhappy in your Marginall text to 1 Cor. 7.38 let them that marry be as though they married not do you think the meaning of the Apostle is that man and wife should not dwell together as man and wife but live as you pretend you and Mrs Pordage have done as though you were not man and wife It is clear that in this you and Mrs Pordage are no more then you and Mrs Flavell 10. Why do you say Christ was born of a Virgin and lived in virginity Christus non duxit uxorem ejus actio est nostra instructio said the Gnostick● Respondet Clemens conjugium Christus approbavit doctrina miraculis Chem. exam par 3. leaving us an example was that the reason why he did come When we think of the infinity and glory of the Lord Christ how unsuitable marriage was to him and how his work was to give up his soul a ransome we cannot but admire at the blindnesse of this Dr who still is driving at this that Christ is but a type Why do you say that you had two spirituall worlds discovered to you and apply to these worlds that text Heb. 1.2 By whom also he made the world were the worlds in that verse made by Christ your mundi Idaeales your phantasticall worlds at Bradfield pittifull ignorance 11. Why do you quote that text Heb. 5.14 but strong meat belongs to those that are of full age and have their sences exercised to discern both good and evil and wretchedly apply it to your spirituall sensation as you call it and the opening of your inward sences to see cloven feet and dragons is this the meaning of the holy spirit 12. You say among the devils you saw principalities powers dignities and you say this is answerable to the text Eph. 6.12 Tell us who told you which was this and which that did any one point with a rod and say to your inward hearing there goes a prince there goes a power why do you force that text to palliate the matter and cheat your reader this text proves that the devils are by Gods just judgement rulers of this world but it doth not prove any government or princedome among themselves 13. To hasten You say you had an opening of the eternall world the kingdome prepared where you were as Paul once c. pag. 78 and you call it the world to come and quote for it Heb. 2.5 He hath not put in subjection to the Angels the world to come whereof we speak We do confesse this text is controverted Calvin understands it of the world restored by Christ our right being forfeited by sin Piscator of the mundus renovatus as in 2 Pet. 3.11 * So the Annotations on the New Test others of the gospel world because of the context But we conceive it is hardly sence to understand it as you do of the kingdome of glory for how alien and forreign is it to S. Pauls mind to read that text thus he hath not put in subjection to the Angels the kingdome of glory of which we now eak Though this might have passed for a small mistake in another yet in this Dr it is considerable because he pretends his hearing of the unutterable misteries of that kingdome and therefore his ignorance is observable we believe S. Pauls rapture but not his in the least by any means 14. In the same place you say that your divine transportation was agreeable to that of John 17.24 Father I will that those whom thou hast given me may be with me where I am that they may behold my glory What ignorance and wresting of the scripture is this was Christ with you in your chamber at Bradfield what did you behold of the glory of Christ there it is justly charged and fully proved and righteously sentenced against you that you have blasphemed that glory sc his Godhead and bloud and you do not tell us that in this third heaven you saw any thing of either is that sweet prayer to be understood of visions here on earth or of believers coming to and abiding in heaven with Christ for ever 15. So Heb. 10.19 is quoted by you to speak for your entrance into the eternall world by your visions but the text saith no such thing the text doth not say we have an entrance into the holiest by visions which are delusions but by the bloud of Jesus 16. What did you mean to call wisdome and quote for it Pro. 8.20 23. the eternall virgin See the last Annot. Assemb upon the text do you know what you say who is there meant by wisdome is it not Jesus Christ did he shew you the way that leads to the life of virginity to leave your wife why do you call him the eternall virgin is it not to possesse your people against marriage are you out of your wits 17. Why did you insultingly p. 103. charge Mr Trapham a godly person one of the Commissioners and now print him a man of mean intellectualls and why because he never heard of any other death and resurrection of Jesus Christ but at Jerusalem you pittifull ignoramus is not this true doth not the Apostle say Christ being risen from the dead dieth no more Rom. 6.9 and in that he died he died once and Christ was offered once not often Heb. 9. last Now if he died but once he rose but once and both these he did at Jerusalem You say that Mr Trapham never read or never understood these three texts First Heb. 6.6 You Dr is that text understood of backsliders reall crucifying Christ on earth or their wicked trampling and profaning of his bloud now he is in glory was this done by their hands or by their hearts The next you quote is Gal. 3.1 Is this text understood of a crucifying Christ indeed or the shewing forth of his death in the word and Sacraments doth not that very verse say that Christ was set forth amongst them and before whose eyes mark Dr not by whose hands and crucified amongst you not by you For the other text you quote about Christs rising Eph. 2.5 T is true Gods elect were quickened with Christ what then what do you conclude ergo did Christ rise in other places besides Jerusalem The truth is Mr Trapham was transported with a just indignation to hear this mans brother vent such Familisticall stuffe concerning the man child reported by himself to be born at Bradfield sc that this man child

out his wretched opinions committed him to prison but after a while released him but no sooner was he delivered but he published his blasphemies in print and abused the Governour dedicating his book to the Governour and making men believe as though his book came forth with the Governours consent and authority not long after he goes to Lyons where he was fifty daies and by complying with the * The Papists did tolerate a blasphemer because an Anti-Calvinist and this Dr doth much please himself in his foolish hopes because he is an Anti-presbyterian Papists against Calvin he was released after many journeyes and dissemblings knowing that Calvin was dead he came back to his old quarters to Gaium where by a wonderfull providence the old zealous Governour whom he had abused commanded in chief though out of his turn the Governour cryed Fiat quod justum est and clapt him up in prison this was in the year 1556 eight years after the Senate of Geneva had dismissed him he appeals from the Governour of Gaium his enemy to the Senate of Berne by them he is charged with Blasphemy Heresy Perjury and for joining with Alciate and Bland●ate for the seduc●ng of precious souls he renounced them both a●d said that Alciate was turned a Turk and Blandrate a Sabellian the Senate picked out all his heresies and blasphemies new and old wherein Valentine agreed with Arrius Justo Dei judicio caesus blasphem are simul vivere desiit Aret. the Senate heard him from the fifth of August till the ninth of September he remained stubborn confident and pertinacious The Senate pronounced the sentence of death upon him which was executed accordingly the judicious reader will quickly make the paralell it was a fair warning given him by the Senate of Geneva and their admonition was propheticall viz. Filium Dei quem praedicamus in Diabolum transfiguras Deum quem colimus vocas Deum Turcarum mult aque ejus generis sed vide miser ne te praecipetaverit tuus furor ut voces emitteres quae per jugulum redeant Thou dost transfigure the Son of God into a Divell our God thou callest the God of the Turks wretch beware least thine own mouth cuts thine own throat Secondly Many more might be produced but we shall trouble the reader but only with these late observations First Mrs Hutchinson of New-England defended her opinions with lies and equivocations and pretended she was still of Mr Cottons judgement she professed her repentance but still kept her wicked opinions at last through Mr Cottons and Mr Davenports means she confessed before the congregation her heresies that she was deserted of God deluded by the Divell in her revelations desired the congregation to pray for her yet afterwards she was found to be a lyer giving no satisfaction in her answers but by lying circum locutions denied all Secondly A learned man a professour of religion in Cambridge denied propitiation for sins by the death of Christ made the Lord Christ to be but a figure and a type and being opposed by one now a godly minister he took him by the hand and made this answer if you speak of it to any body I will deny it every word Thirdly That when Mr Erbury for some of his blasphemies against the glorious Divinity and bloud of Jesus Christ was before the Committee for plundred Ministers at Westminster he began to make a solemn profession of his faith in Orthodox language to the admiration of some there that had heard and were ready to witnesse against him the said blasphemies But the then Chair-man took him short off from his protestation and commanded him silence saying we know your tricks well enough Atque adeo hic est unus ex praecipuis capitibus Theologiae ipsorum said † Adver lib. cap. 5. pag. 5●3 Calvin of the Libertines this is one of the master pieces of their divinity that they have the art of dissembling and transforming themselves into any shape quo facilius hominibus imponant and again * Idem ibid. cap. 8. p. 519. Hinc fit ut si hodie Quintinus c. If Quintinus were here to day a prisoner for his blasphemy either before Christians or Papists it would not trouble him at all for he is certain of his freedome because he could assent to either of them and yet for all that never deny his faith and doctrine neque tamen propterea doctrinam suam abnegaret Obj. But what is all this to the Dr either his principles or practise Ans We conceive that to the ingenuous reader the samenesse of doctrine with Blasphemers is a sufficient argument for the samenesse of principles and practises with them also the Devil being the same sc the father of all sort of lies from the beginning to this day * Irenaeus ad Haer. lib. 2. c. 34. We know the saltnesse of the sea by the taste of one drop we need not drink up the whole But more distinctly and first as to these destructive principles 1. This hath been the drift of the Drs discourse oftentimes at Mr Blagraves to affirm that a man may say or unsay unto the world 2. The Dr hath said he was called of God and if he did over-reach it should not be laid to his charge for he was called of God 3. The Dr hath said that we may do any thing with the world or we can do well enough with the men of the world These testimonies are the more considerable because of the advantages these persons had that tell them whereby through providence they came to know and through conscience as we hope do reveal these wretched tenets of darknesse Now as to his practise we entreat the reader to observe 1. That his answer given in to the articles faithfully and incorruptly printed and published in this relation are most of them devised forgeries and studied untruths But secondly This very man made a solemn protestation and profession of his faith when he was in his first troubles and since that time he hath vented many of these very horrid things proved against him in this relation against our Lord Jesus we say even since that time some years Now seeing he hath so manifestly violated his first protestation and we see it proves false we leave it to the conseientious to consider whether this printed protestation may passe for true or no only tell him * Luth. tom 4. p 180. Luthers thoughts Fanatici norunt verbis gestibus scriptis simulare dissimulare omnia But yet a little further put the case his protestation be true what is that to the Commissioners are they directed to proceed according to the protestation of the accused or according to the allegations and depositions of the witnesses Obj. Two sober men who were at the first sitting of the Commissioners believed him for they never appeared afterwards Ans True but those many left behind were sober and sound too and that both in

burning up their lusts and what were these but Blasphemers saying 1. Your Ministers tell you that Christ died for your sins if so then you may live in them 2. That the Scriptures were not the Word of God 3. That Solomon was a foole for saying To every thing there is a season Eccles 3.1 2. And this is their common principle but the times wil not yet bear it Thus e Cal. ad Lib. cap. 9. pag. 519. Quintinus Porcus ille unumquemque Apostolorum aliquo scommate notavit vacans Paulum vas fractum Joannem juvenem stolidum Petrum abnegatorem Domini Matthaeum foeneratorem We are loth to English it Animad 13. Upon the Doctors pretended great Temptations by severall applications of the Devills to him in the shape and cloaths of Everard and of a Gyant with a Sword in his hand and a great tree lying by him and a great red Dragon with red Eyes and Teeth and a long Taile pag. 73. of his books for three weeks together Observe that temptations of Satan are either ordinary or extraordinary 1. Ordinary are injections to ordinary sins as Sathan tempted David to number the people and the Devill entred Judas to betray the Lord Christ these are frequent and hardly discernable from our own lusts and therefore in this case it is the truest and safest course to lay all the blame upon our own Soules let no man by the way of extenuation say that when he is tempted he is tempted of the Devill his striking fire could never harme us were it not for the tinder and lint of our own base hearts thus did David I have sinned saith he and I have done exceeding foolishly Nay thus did Judas I have sinned in betraying innocent blood and thus doe the Damned in Hell let us doe it as David did Graciously 2. Extraordinary and these are of three sorts 1. Of Blasphemy such as is not to be named against God Christ the holy Spirit Saints thus tempted would not in cool blood consent to such a thought for 1000. worlds one of the best wayes in this case is the more they are tempted to Blaspheme the more to lift up God in his glory and to magnifie him infinitely above all so to beat the Devills weapon down upon his owne head Though they finde a pronenesse in their nature sometimes to close with such temptations yet this they gain by it even to hate their owne base nature 2. Of violence to lay violent hands upon our selves or our relations this also is very terrible and will make a man sweat for fear and ask a Saint in this case or let him ask his own heart whether he would doe such a thing or no and he would tell you no he would rather choose to be torn in pieces with wilde Horses or be buried alive than doe it and yet it is so violent that they will say sometimes they must doe it The Lord keep such from the evill one 3. Vnreasonable temptations as that a man is not the same person he was that he must shew himselfe as guilty of some notorious fact of which he never was guilty with many more there are many Saints goe to Heaven that never feel them and those that doe feel them God makes them gainers by them exceedingly some learne more in this School than by any books in the world the Devill is but Gods Scullion incomparably better it is to live under these temptations though for the present grievous than to enjoy in a state of since all the pleasures and treasures of a 1000. worlds the frownings of a Father are better than the kisses of an enemy the bitterest Physick how much better is it than the sweetest poyson by these sullyings and besmearments of dark temptations God makes the vessels of mercy to shine the brighter The Lord Christ out-shoots the Devill in his owne bow what he intends for the greatest mischief Christ converts into a soveraigne good Blessed be God But now this Doctor doth not tell us in the least what his temptations were of what kinde they were nay in his book he saith nothing where he had a fit opportunity to declare himselfe of temptations but of a conflict between him and a great Dragon and that he was assisted by the Angels and pag. 76. he saith the great conflict was between the dark world and the Devils thereof afflicting them with dreadfull shapes poysonfull smells and the light world and the Angels thereof relieving them with odoriferous perfumes Angelical harmony c. We deny not but God may suffer the Devill to appear to a Saint but first it is very rare secondly such Saints have been Gods reall ones thirdly if so yet not to fight and contend with Satan mouth to mouth fourthly for a short time not twenty dayes together fifthly they have not an Angel standing by them in their own shape to support them the battell of Saints is within which through grace they fight with spirituall weapons under their Captain the Lord Christ through whom they are more than conquerors as he hath conquered for them by his death so he doth conquer in them by his spirit The Doctor in his answer to these Articles concerning apparitions quoted with much confidence the Lord Lawrence as a friend to this way he must quote him to this purpose or to no purpose and indeed therefore to no purpose because to this purpose that learned Gentleman saith nothing that we can find towards it the hearers much admired and his favourites much simpred at the naming of such an eminent person if he be not of the * Sure this honourable and Leraned Man is not for a visible converse with Angels nor the apparitions of Devils in the shape of Giants Dragons Villains in order to temptations Doctors judgement why did he abuse him to name him before the Commissioners and the Country if he be why did not he prove it in his Printed Book in this indeed he was tempted to deceive The truth is the Articles and Depositions in the Relation considered the result of all his pretended temptations will be this that the Devils spitting fire at him and other Devils under the notion of Angels supporting him was to this purpose That by this meanes he might more deceivingly and plausibly spit fire at Jesus Christ which the Doctor hath done both before and since his Apparitions and Visions and therefore his quoting for his defence the temptations of the Lord Christ Mat. 4. is wicked and borders upon Blasphemy and his quoting of Job Job 6.4 is very impertinent and ignorant Job saith in that Text The Arrows of the Almighty stick in me and the venome thereof drinketh up my spirits by Arrows figuratively we are to understand afflictions inward and outward which like Arrows were upon and in that holy man swift sudden sharp secret wounding afflictions described 1. By the Efficient The Arrows of the Almighty 2. By the Effect They did heat and burnt

our own folly in being so copious upon this subject but that we cannot chuse but stand amazed at the indiscretion of many professors especially in such a day of plentifull light who doe unawares plead for and give countenance to horrid Blasphemers because they walke under the notion and shew of holinesse and pretended mortification as if we had no Bibles to informe us that Wolves devouring wolves should come in Sheeps cloathing and false Prophets should carry their matters with so much speciousnesse that they should bid faire nay and should doe it too if it were possible namely deceive the very elect the Devill is never so much a Devill as when he is white he knowes full well that he can doe nothing to any purpose for his owne Kingdome but in that colour we desire to have a raised esteem of the least dram of true holiness we say that Rubies and all that can be named or imagined are not comparable to it we say as Luther that one single gratious worke is more worth than the whole world onely it is a trouble to our Soules to see people cheated into and hardned in damnable opinions by such shewes and pretences we believe there can be no reall holinesse without the sound and right knowledge of Jesus Christ we conclude this for these dayes with that of d Adversus Francisc p. 570. Calvines in his dayes they have mortification often in their mouths but their mortification is this viz. they have no sense of good or evill Animad 11. As to the Phrase and Language used by the Doctor as for example The fiery Deity burning in the center of the Soule the Godhead mingling it selfe with our flesh the divine union the divine transportation into the glory of the Majesty p. 76. the essentiall essence of love fixation in the love of the holy Ghost divine tincturation eyes fixed upon the being of love the pure life of virginity with many more We desire the Reader to observe that this hath been the guise of Blasphemers and Familists old and new Valentinus in his * Mens in●●●●●b●lis magn●●●●e in b l●bilibus ●●nominatorum supersalestium Epiph l. 1. Tom. 2. Hae● 3● Epistle begins high with swelling unintelligible words thus The unabolishable mind to the in magnitude unabolishable of unnameable supercelestiall secrets I will make mention to you with a fardell of nonsensicall stuffe of his males and females and his triginta saecula This Blasphemer was as errant too at Allegorizing as our Doctor he proves his thirty Ages or Worlds most clearly by the Parable of the Labourers sent into the Vineyard thus Some were sent at the first houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These they called wonderfull ineffable Mysteri●s some at the third some about the sixt hour others at the ninth some at the eleventh houre Now compute 1. 3 6. 9. 11. and these houres put together make thirty and this among his Sect was as cleare as the Sun to prove his triginta saecula Just as R. Higgs one of the Doctors Disciples and Witnesses when one told him he could not beleeve Abrahams family in that Text to be his Family in him viz. his will and affections Oh said Higgs to him It is cleare as the day so that Pontius Pilate must condemne Christ in us and the Jews put him to death in us all very cleare This Allegorizing and Quakerisme bids faire to drive the Scriptures out of the world the very hopes whereof will make the damned Fiends keep Holy-day in Hell when men thus abuse the Scripture and bewitch the simple It calls to our mind a saying of an Ancient Whosoever speaks the Scriptures in another sense than he that wrote it that man * Austin de Doct. Chr. lib. 1. cap. 37. speaks a lie though he speak the Scripture And againe for this frothy language of Seducers What * Idem de Doct. Chr lib. 4 c x. profit saith he is there in the sublimity of words which are not understandable by the hearers when there is no other cause of speaking if they understand not what we speak for whose sake we speak that they may understand He that teacheth should avoid all words that doe not teach Quintinistae peregrina c. the † Velut cerculatores errones ex Bohemia Cornicantur Quintinists use a strange and uncouth language with which they doe so chough it that there is no more perspicuity in their words than in the chanting of birds and this they doe a malitiously to circumvent novices ●●●●in adv 〈◊〉 cap. 7. 〈◊〉 516. for they reveale not the mysteries of their abominations which lay under the covert of their swollen language but to their own who are bound to them by Oath of Secresie under these they lay hid like theeves in a thicket their novices stand amazed at the sublimity of their words which Peter and Jude compare to bubbles and froth See more So H. Nicholas thus H. b Rutherfords Survey Antichrist cap. 9. pag. 56. Nicholai through the holy spirit of the love of Jesus raised by the highest God from the dead anointed by the holy Ghost in the old age of the holy understanding of Jesus Christ illuminated with the spirit of heavenly truth the true light of perfect being godded with God or the spirit of his love c John Knewstubb in his confutation of H. N. This form of writing is an evident note of a seducing spirit There are Quakers at Bodenham who suffer extreme tortures of body visible to the reporter and many others very often so extreme that if God did not limit the Devill their inwards would burst out trembling and quaking in their agonies as though their flesh would part from their bones and ligatures they call these d The Quakers blazing star by Edmund Skippe teacher at Bodenham pag. 22. agonies the fiery triall and they say it is the power of the Holy Ghost burning up and destroying their corruptions purifying them as gold tryed by the fire seven times They tell you how much joy and pleasure they have mixed with their torment that they could wish to be in it even for ever and ever This they call the drinking of the Cup the undergoing the wrath and curse of God as Christ did most blasphemously and say they must be brought to suffer as Christ did untill there is nothing left them but the pure seed of God Thus reckoning as far as I can determine saith he by their words that upon this account they must be e Just like the Doctor not by the saplesse righteousnesse of another but the fiery deity burning in the center of the soul justified before the Lord. This testimony is unquestionable because of an eye-witnesse and eare-witnesse Like to be seduced into this way by Sathan but delivered out of it by the Lord Christ The Quakers at Reding had the same language of Christ suffering death from the eternall Love and the holy Ghost