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 inâ—â—â—â—â—bâ—lis magnâ—â—â—â—e in b lâ—bilibus â—â—nominatorum supersalestium Epiph l. 1. Tom. 2. Haeâ— 3â— 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 Mysteriâ—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 â—â—â—â—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
Henry Nicholas founder of the Familists The other execrable Blasâ—hemy concerning Christs righteousness is either a piece of old h Alphons de castro lib. 7. col 7. 510. Pelagianisme which puts the merits of Eternall life upon the performance of humane nature or rather new i Rutherfords S rvey of the Spirit Antic c. 9. p. 58 59. famil sme which most absurdly and blasphemously saith that Christ is not one man the Son of Mary but all men believing and loving and that Christ is not God and man but the state of perfection in believers what Christian heart can chuse but be affected with some sparkes of holy zeal against such cursed doctrines spit in the facce of Jesus Christ by an handfull of sinfull dirt fit to be cast into the street Psal 18.42 and which impious doctrines do necessarily conclude our religion to be but a fable our faith a fancy our hope a dream and us of all creatures the most miserable To the second as to Visions of angels we believe the Christian Reader will easily perswade himselfe that the Blessed Angels would rather lie down in the flames of hell then come to confirme such wicked antichristian doctrines but this is an old fetch of the Prince of darkness The Angelici were thought by some to have been so called for their pretended communion with angels which agreeth well with that we find in a Epipha cont haeres lib. 2. tom 1. p. 60. Epiphanius vâ—z that they held themselves to be of the order of angels as being persons in their own conceits angelicall if so t is likely they looked the angels should be * This Doctor doth confesse converse with them familiar with them But the constant phrase of the Scripture still mentioning familiar spirits in an evil sence never in a good teacheth us to take them not for glorified Angels in heaven but for damned fiends in hell The pretense of converse with Angels we find most frequent amongst Mahumetans Papists and Familists take a single instance of each of them First Mahumetans and here most notoriously famous is the grand imposture of that wicked b Forbes instruct hist theol p. 176. Mahomet pretending great familiarity with the Angel Gabriel and that the Alcoran was let fall from heaven into his bosome when he was asleep A great helper of this wretch was Sergius a Nestorian who denied as our Dr. the Godhead of Christ 2. Of the Papists we have a notable history of their S. Francisca who was said to have enjoyed the sight of an Angel c Here is the Drs. match continually he was of an incredible beauty his countenance more white then snow more ruddy then the rose cross'd on his breast his locks long and curled more clear then polished gold shining with such brightnesse that she could read her mattens at midnight 3. As for the Familists we cannot have a fitter example then of their Patriarck a Mr. Rutherfordâ— Survey Antic cap. 9. p. 55. Henry Nicholas who gave out that he had Visions of and conferences with Angels from heaven from whom he learned to expound Scriptures by Allegories but such Angels are quickly dâ—scovered to be Divels indeed when their Revelations are brought to be tried by the Word of God as they ought Isai 8.20 Mary Wiltshire reported to Dr. Goad and Dr. Featly at Lambeth that there appeared to her one in the shape of a woman wâ—th very shining lâ—ght having the moon under her feet and the sun over her head with bright beams about it who gave her being sick in her bed three Benedictions and Fisher the Jesuit told her without doubt it was the Blessed Virgin Mary and it was revealed to him she must be a Nun of the Order of S. Clare b Luther tom 2 in Gen. Fol. 193. Luther being acquainted with this Cheat of Sathan and fearing to be deluded by some Diabolicall imposture under the appearance of Angels daily prayed that God woulâ— preserve him from such visions contenting himself with reading and meditation of the Scriptures and hearing Sermons and prayer The fancy of c Epiphan con Haeres lib. 2. tom 1. haeres â—9 Quintilla or Priscilla who said that Christ came to her when she was asleep and reuealed to her that Pepuza the Village where she lived was an holy place the city Jerusalem which descended out of heaven is paralel to the vision of Susan Day aâ— Bradfield and the Drs. conceit that his house should be as Noahs Ark for safety to those that came to dwell under his roof We never read nor heard but these pretenders to Visions did ever scorn and trample on the Word and Ordinances of Jesus Christ the Ordinance of Water Baptisme is totally denied by the Dr. and the other Sacrament is in effect denied because the things signâ—fied are denied soe did d Ruther ubi ante p. 60. Henry Nicholas the Oracle of his Sect hold that Scriptures preaching Sacraments were but fleshly elementish ceremoniall and indifferent things The third head of the charge against the Dr. is for Uncleannesse in Doctrine and that in two points the one denying with the * This Marcion had a bastard by a sister for which fact he was ejected and then denied Marriage to Christians Ob stupratam virginem rejectus nuptias interdixit Christianis Erasmus in his epist before Irenaeus Marcionites the remedy against it prescribed by the Apostle 1 Cor. 7.2 the other allowing liberty for it by penalty of women So did Mahomet and the Papists now do by tolerating Stewes allowing many female bedfellowes for one wife as a Sleidan Comment lib. 4. p. 79. Cardinal Campeius did in Germany Pope Hildebrands doctrine was very good news to whoremongers who for one wife might have the use of 600 women b Idem p. 200. John of Leyden the Mechanical King of the Fanaticks in Germany pretended that he received his impure doctrine by Revelation and when some made doubt of such Libertinisme he laid down his cloke upon the new Testament and sware by them both that he had that doctrine delivered to him from God himself Obj. The Dr. is a Professor and is taken notice of for holinesse amongst men of his perswasion at least nay and others very many Ans So was Caspar c Rutherfords Survey of Antic c. 5. p. 15. Swincfield reputed a man grave civil and fervent in prayer yet he became a blaspemous heretique against the nature of Cbrist and against the Scriptures saying that Christ was not only once born but often and that we ought to content our selves with the teaching of the spirit for the vocall word is to be rejected as a killing letter Our English false Prophet d Cambden Annal. l. 4. p. 40. Hacket was a Professor of sanctity a hearer of sermons a reader of Scriptures prayâ—ng with admirable fervency yet fell from duty to revelation and from revelation to blasphemy such blasphemy against God that
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
he likewise said was meant of the inward and not the outward house 9 Observe his Allegoricall phancies proved by profound reason he confesseth in his book p. 87. in the margin That by Abrahams family was meant his will and affections in a misticall sence But how his will and affections could be his family after him indeed is very misticall in his Epist Ded. to his highnesse he doth as much as say that he a precious saint is ejected by the ministers because his interpretation of scripture cannot suit with their darknesse for a man said he cannot command his wife and children and he further saith that these words were delivered about two yeares since to the best of this Deponents remembrance and the Deponent saith he judged those expressions to be contrary to the meaning of the holy Ghost in those scriptures The sixth article of the first charge That the gifts and graces of the spirit are but flesh The Drs answer is as followeth I confesse I said the common gifts and graces of the spirit were but flesh but this I opened after this manner they were * Untruth compare with this Mr Stevens deposition to this article but fleshly weak carnall in the point of Justification in point of trust and confidence in regard of salvation and life eternall and no otherwise as their 10 Untruth this witnesse was Mr Pendarvis as the Dr prints him to this article p. 45. Mr Pendarvis saith no such thing at all in his testimony under his own hand own witnesses on examination confessed before the honourable Committee of Berks. The proof of this article The aforesaid Mr John Tickhill This Deponent further saith that he heard the Dr deliver in discourse with Mr Pendarvis that the gifts and 11 The Gnosticks in Irenaeus gave out that they were the spirituall and had no need of any of those graces and gracious actions which were required in other men They were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by an higher principle and divine revelation graces of the spirit are but flesh and that there was no limitation whatsoever in the delivery thereof In the behalf of the Dr. The aforesaid Mr Roger Stevens being asked by the Dr whether he did not acknowledge before the late Committee that the said Dr did expresse the common gifts and graces of the spirit to be flesh To this he saith he did not hear those expressions in his sermon but in a dispute afterwards he heard the Dr say that he did either say or mean the common guifts and graces of the spirit and that he offered a scripture to prove it by viz. that place Isa 40. all flesh is grasse 12 If this text would prove any thing it must prove them to be grasse not flesh mark his Logick thus all flesh is grasse ergo the gifts and graces of the spirit are flesh and the Deponent testified the same to the said Committee Mary Pocock sworn and examined Being asked in the Drs behalf how he did open those expressions of the gifts and graces of the spirit in his sermon at Ildesly she saith as to what the Dr delivered in the said sermon to that particular she cannot depose The seventh article of the first charge That Christ is a type and but a type Adde to this the second article of the last charge being of the same effect The second article of the last charge That Christ was not perfect alledging that text to confirm it because he cried out my God my God c. The Drs answer to the first of these is This was in conference he asked me whether Christ were a type or no I answered Christ was a type so 13 He is not so expressed but thus he left us an example the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from a Limner or Scriuener 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving us an example 1 Pet. 2.21 expressed the 1 Pet. 2.21 How was Christ a type said Mr Pendarvis I answered his life and conversation was a type that is a pattern and example for us Christians to square our conversations by who denies this said he why I affirm no more said I then that Christ is a type is he but a type replied Mr Pendarvis I answered why ly ye thus upon the catch I say Christ is a * It is very improper and too much in any man but in you horrid tell us of what Christ is a type when the thing tipified is come the type ceaseth when you are Christed then Christ ceaseth and you and he are well met is not this your direfull meaning type but I will not affirm Christ is but a type and this they both confesse in their answers The Drs answer to the second I do nakedly without any vails professe that I ever did and still do look upon Christ as a most perfect Copy and Pattern to square our lives and conversations by * Utuntur praeclaris sententiis they use excellent speeches as if they would extoll the vertue of Christ but it is onely to cover the turpitude of their doctrine all their speech tends to this that whatever Christ did or suffered was only an histrionicall action or a shew exhibited on a theatre in which the mistery of salvation is figured Calvin adver lib. cap. 17. p. 535 opuscul yea and to be a perfect Mediatour in reference to the world he undertook for the redemption of the world being free from the least tincture either of originall or actuall sin and truly the thought of any such things never lodged in my heart But suppose I uttered such expressions as these yet the manner of it will sufficiently free me from the guilt my accuser may hope and believe I am obnoxious to by it I confesse I uttered these or the like words yet it was onely in relating to what I heard in a sermon of * Mr Blagrave saith that the Dr never spake a word of Mr Erbury neiâ—her white nor blâ—ck an unwo thy shift to throw it upon the dead Mr Erburies at Somerset-house who at that time endeavoured to ennumerate Christs supposed imperfections whereof he made his crying out on the crosse in those expressions one Now I leave it to your considerations whether my relating to some that were wise and knowing what I heard from another with much grief to my soul makes me any way culpable or guilty The Proofs of these articles The aforesaid Mr John Tickhill further deposeth In eo constituunt redemptionem nostram quod Christus solùm velut typus fuit idem ibidem that he heard the Dr deliver that Christ was a type and but a type and being crosse examined he further saith the Dr did endeavour to prove Christ was but a type out of S. Peter where he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The aforesaid Mr Christopher Fowler further deposeth That about three weeks or a moneth since
before he comes to give up his last accompt before the great Tribunall of Christ That he hath frequent and familiar converse with Angels As this article is presented in generall terms without expressing whether the Communion be visible or invisible I do not see how it can touch me though my enemies were my Judges because every true christian hath frequent Communion or converse with Angels as you may see solidly and clearly proved from Scripture by the Lord Lawrence one very learned and pious now President of the Lord Protectours counsell in his book intituled one communion and war with Angels Concerning the vision of a Dragon and the apparition of spirits I may deny these four articles as they are taken together and expressed in those terms and in that manner in which they are set down in my accusation for I believe none dare swear the measures or teeth of the Dragon with the appearances of my own Angel c. without incurring the crime of perjury I will not confesse any apparitions in particular till they be proved least I should seem to accuse my self they being brought in as a crime against me and as instruments to condemn me Yet in generall I acknowledge that some four years since there were many strange and wonderfull apparitions in my house But what can these in justice amount to though attested by oath and confessed particularly by my self when brought before those who professe themselves christians and acquainted with the historie of the holy Scriptures pray was not Job a pious sincere and eminently righteous man yet how was he scared with dreams and terrified through visions Chap. 7. ver 14. Did not Zachariah the Prophet Chap. 3. see Satan standing at the right hand of Joshua to resist him Did not John Rev. 12. in a vision behold a great red Dragon that made war against Michael and the holy Angels and was not Christ himself tempted of the Divell by voice and visions Mat. 4. ver 6.8 Now the servant is not greater then the Lord. Joh. 15.20 and therefore not exempted from the like attempts of the Divell I beseech you consider whether this earth be not the place where the Divell walks up and down seeking whom he may devour how then can Bradfield or any other place he exempted from his appearing when God permits and may not all this be for the manifesting of his glory goodnesse and power and who can tell whose family may be next exposed by Gods permission to be tryed and proved by the representations of Satan and I desire you seriously to consider how any such apparitions raised by the Divell and permitted by God for his own glory argue me either ignorant scandalous or insufficient surely it rather argues that he hath blest me with a strong faith in that he permitted such great tryalls and made me instrumentall to overcome them by prayer and fasting if it can be proved that I ever so much as looked toward the unlawfull art of black magick or that any evill spirits were raised up by any compact of mine explicite or implicite or that these evill apparitions were subdued and overcome by any other means then by Gods blessing upon our fasting and prayers I shall judge my self worthy of punishment But otherwise it is hard measure to be prosecuted for the malice of the devil towards me inflicting what I was passive in and could not help especially by those who professe the Christian religion and know that the God of heaven ruler over all permitting and disposing of whatever comes to passe That Mrs Margaret Pendar doth think she was bewitched by them of Bradfield Here is a long and tedious relation in which truth and * Her confession is true in every particular untruth are mixed together the whole structure of which relation so farre as it concernes me depends on this weak basis and foundation That she thinks she was bewitched by them of Bradfield But what a sad thing is this for my accuser to impeach me for that which might endanger if true my estate and life upon the thoughts of a discomposed maid because she thinks I sent those visions therefore I must be thus arraigned but for my part I do not believe she dares say so much lesse swear it having no grounds at all for it I shall briefly relate some circumstances which concern this businesse and may serve something to clear it up Before these visions of hers I had never seen her as I know of nor exchanged so much as a word with her In the time of her visions Mr Daniel Blagrave whose servant then she was came for me himself to fetch me to his house to visit her to which motion I yielded being sutable to the law of Christian charity and when I came I had no conference with her but in the presence of Mr and Mrs Blagrave with others that were then present and from this visit there arose a rumour that I was a conjurer and a sorcerer which report was spread abroad by two that carry the name of Ministers of Christ Mr Fowler and Mr Ford the last of which so exceeded the bounds of charity and Christian moderation as in his sermon at the Assizes to call me a horrid blasphemer asserting that the Devil was as visibly familiar in my family as my own servants and so excited Magistrates to persecute me As for those †What one untruth declare it if you can Mrs Pendar confessed all this freely and it was written from her own mouth before witnesse This answer of yours is an over-grown untruth untruths which are mixed in the relation I shall not trouble my self to answer them for I know when they come to be sworn to and to be crosse examined they will appear to be but the fulling of that wicked Maxime Calumniare audacter aliquid haerebit Calumniate boldly something will stick which being a piece of Jesuiticall policy hath been practised by my accuser in this confused Rapsody of Articles That my chamber hath been filled with spirits I hope none will be so unadvised as to swear to this article being spirits are immateriall and 5 Silly nonsence for he doâ—h câ—nfesse in print p. 73. that the Dragon almost fillâ—d a laâ—ge room cannot take up place or fill a room That I preached that water Baptisme was not the Ordinance of God It was never so †See Franc. Knights testimony under his hand preached by me all that then I affirmed was this that water Baptisme could not be proved to be the Ordinance of Christ by way of eminency so called from that text of scripture Mat. 28.19 Go teach all nations Baptizing them in the name of the Father Son and holy Ghost for the Baptisme may very well be understood of the Baptisme of the spirit which by the disciples was instrumentally administred to all converts yet I deny not water baptisme to be a gospel Ordinance instituted by John as the chief instrument under
S. Paul but of his sorrow who sees any evidence The truth is from his visions he saith he â—s come to virginity from thence to the bestiality of marriage from thence either it must be his pleasure that the woâ—ld shall end with this generation which is more then impiously absurd or else he must be for community which is more then probable though more then 1 Some Indians punishing adultery with death even in thâ— greatest without mercy Paganish or else women to bear children otherwise then by men which is more then a Bedlam fancy The premisses considered though we do perswade our selves we have not known the tithe of his abominations and the pranks of Sathan amongst him and his we have ground to believe that his visions were nothing else but Erburies prophesies Mary Gadberries lights poor Gilpins inward voice and the silly womens being taken up into heaven at Newbery with many other small pieces of visioners in the nation collected into one volume and in somewhat a fairer dresse presented by Sathan at Bradfield and printed by him in London for Giles Calvert stationer to the c. Before we shut up this we would desire the reader to afford us a little of his time and patience to read these four considerations First The divine scriptures there is excellency sufficiency and profitablenesse to edification exhortation comfort to convince to convert to confirm all which the blessed spirit works by these as it pleaseth him we know the scriptures can do nothing without the spirit and we are certainly perswaded the holy spirit will do nothing without the scriptures The promise of grace is of both these sc my word and my spirit Isa 59. last which promise relates to gospel times as to the more clear and plentifull vouchsafement of both and blessed be God it is at this day in some measure fulfilled amongst the Lords chosen ones therefore we have reason to believe that the pretended visions of heaven amongst this kind of men are reall delusions of hell designed to thrust out the scriptures As for the onelynesse and fulnesse of the scriptures we offer amongst many that might be offered these few First 2 Thessal 2.1.2 Now we beseech you brethren by the coming of our Lord Jesus that ye be not shaken in mind 2 Paul observes thâ—ee waâ—es of deceiving 1. the pretence of revelation 2. the smoothnesse and subtilty of expression 3. the forgery of testimony neither by spirit nor by word nor by letter as from us and that they might not be deceived by either of these he layes down the word as a sure rule and guide The next is that 1 Timothy 6.3 If any man teach otherwise upon what pretence soever and consent not to wholsome words even the words of our Lord Jesus and to the doctrine which is after Godlinesse he is proud c. The third is that full text 2 Tim. 3. last All scripture is given by the inspiration of God c. where we have first the authority secondly infallibility thirdly usefulnesse for doctrine c. and fourthly the end that the man of God even Timothy may be furnished and that throughly and that to all good works The last we will mention is that of Peter 2 Pet. 1.19 We also have a more sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piscator or most sure word of prophecy The Apostle prefers the voice of God in the scripture above the voice of God upon Mount Tabor and upon this reason the Jewes to whom he writes might possibly question that of Mount Tabor but they never questioned the truth of God in the scriptures And because this argument from the fulnesse of the scripture is profitable in it self and seasonable and direct to our present purpose we had thoughts to shew the judgements and experience of the saints in it but for fear of tiring our reader we will confine our selves to two eminent ones of former and later times The first is Austin how doth he raise and intend all his faculties to discover the glory of the word it is saith he Austin ser 38. ad Fratres in eremo more sweet then hony more pleasant then bread more soft then oyl more pure then silver more precious then gold the meat of angels the dainties of Archangels the glory of the Apostles the confidence of the Patriarchs the hope of the Prophets the crown of Martyres the doctrine above all to be beloved the breasts for the faithfull the wisdome out of the mouth of the most High the queen of all sapiences the science of sciences therefore legite attendite there we find that God is length for eternity breadth for love height for Majesty depth for wisdome it enlightens the mind purifies the heart strengthens faith conquers the devil contemns the world with much more The other is Luther I have saith he agreed with God Luth. loc com class 4. p. 76. pactum feci cum Dâ—o meo that I might not have visions or Angels I am contented that I have the Bible which is abundantly enough to grace and glory this I believe here I acquiesce and I am certain I cantot be deceived Instead of inspiration we have the doctrine of the gospel and in the place of visions we have the Sacraments which shew forth Christ many Fanaticks have set upon me with their visions and revelations boastingly but I answer I would rather have Davids understanding in the word then the visions of the prophets The second particular is this That these visions and revelations have been an old shift of Sathan and a cheat formerly and so down to this day The Gnosticks of them the Valentinians and Cerinthians with others these were horrid railers against Jesus Christ scoffers of the Apostles kennels of all noisomnesse and filth not to be named non-sensicall wresters of that which they pleased to allow for scripture yet they gave out they received ther doctrine by revelation from heaven and it is observable that when Cerinthus was driven to a non plus he said it was revealed to him by Christ and so downwards to the Papacy where we have revelations and visions enough to fill a dung-pot Dr Reynolds in his conference with Hart saith that of these Papisticall visions some were reall some forged the first were from the devil but both first and last were for the devil And after when God raised up Luther with an excellent spirit and the light of the gospel began to dawn and shine in despite of Sathan the Pope the Emperour and begâ—n to spread not only to some towns but Dukedomes and Provinces the devil had no way to help himself but by the trances and revelations of that wicked crew in Germany who * Odio implacabili nos insectantur plus quam papistas they said there were two true prophets David and King John the Tailor and two false prophets the Pope and Luther maligned Luther with a most deadly hatred by far
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 Gnostickâ— 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
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
Pordage said to a professor what you have shall be ours and what we have shall be yours this was spoken since his inward sences have conversed with the Angels and the eternal world and it was spoken confidently as if he had been a Prophet but the time prefixed which was about two yeares is expired and he a false Prophet Had this Doctor vented this stuffe in his Pulpit or blurted out this riffe raffe before the Commissioners or any others else and not published it in Print to the view of all we should have buried it in silence and let it have rot we should have been more respectfull to the Government and the honour of the Nation then to have published his saucy and seditious language He saith that his Highnesse the Councell and the Nation may thanke the Commissioners for hastning the poureing the vials of Gods wrath upon the Land for their persecution Answ Thus the shakers pronounce the curse against those that oppose them in their detestable opinions what means this man to speak thus when as the clean contrary is true it is the Magistrates doing justice upon Seducers especially in fundamentals that is a Scripture way to prevent the powring forth of wrath upon the land and to preserve the people from the Plague that all Israel may hear and feare and doe no more so The higher powers have no cause to thanke him for his uncivill kindle-cole appendixe made meerly to satisfie some that they may appeale to the Powers though they and he agree in the maine viz. That the Powers notwithstanding such an appeale are Babilonish For our parts we desire to lead a quiet and peaceable life where as here in the land of our Nativity hitherto we may do so in all godlinesse and honesty 2. We blesse God and praise him for the liberty of the Gospel and we confesse we pray against a wretched universall Toleration A toleration of Idolatry infected the ten Tribes that Infection proceeded to break forth to a Botch they became Idolaters that Idolatry was the chief Sinne from whence came their Captivity which Captivity was into a strange Land where they continue to this time God did forbid them to suffer any strange Gods nay not to ask after their names nor to enquire how the Nations did worship them but they hearkned not They mingled themselves with the heathen Psal 106 35 36. And what then they learned their works What works they worshipped their Idols And what followes which became also their ruine They had many warnings and Sermons from God by the Prophet but perhaps they thought they were resolved and wise enough than ever to say to a stone thou art my Father or to worship the hoast of Heaven as many a man in England would have even spit in a mans face if he should have been told 12. years since that he would deny Sabbath nay Scripture nay Christ the Lord with an Am I Dog which yet is wofully come to pass by this meanes they were ensnared and did as the Heathen and were well nigh 2â—00 yeares since carried away by a Heathen Prince into a Heathen Countrey no man knowing where they are to this day 3. We doe not envy at mens exercising in a ministeriall way so they be qualified according to the Scripture although they never smell the smoke of the University w uld all the Lords people were Prophets Yet we say 1. we are hearty weâ—l-wishers to those places and the learning there attainable which is exceedingly advantagious and we confesse that the spight of the Devill the subtilty of the Jesuits the barbarisme oâ— New lights as they are called the hard speeches of Loose ones makes us prize them both the more sure it must be some great good that is condemned by these 2. As for Ordination we believe it was instituted by Jesus Christ and never hitherto by him made null and therefore necessary where it may be had We cannot but sadly look upon and lament over the wofull effects of the Separation How hath God born witnesse against it in our sight as heretofore in Germany Into what Errors Heresies Blasphemies Loosenesse Leudnesse neglect of Duties scorning of them have thousands run A man may run and read it we call these and might name many particulars under these effects of the Separation we think they are more than Consequences Obj. What need this to what purpose do you mention it Answ The unworthy speeches of this Dr. and such like have even forced this confession from us and yet not in regard of our selves that we may stand right in the eyes of men we would live in the Testimony of our own hearts but in regard of the word of the Gospel that the lewd reports of men who make it their businesse to speak evil may not prejudice as it doth too much every where by the policy of Sathan men from hearing and through Grace entertaining the truth whereby they may be sanctified and saved Now God our Father who hath freely loved us and given us everlasting consolation through Grace and our blessed Lord Jesus who hath loved us and washed us from our Sins in his own Blood and the holy Spirit who doth reveale that Grace in the Scripture and seal it upon our hearts vouchsafe that Truth and Righteousnesse and Peace may meet and dwell in the midst of us and our children after us and grant that those who hold the Head and walk in the Light may have fellowship one with another that the glory of the Lord may dwell in the Land in our daies and the Generations that shall come after us till time shall be no more FINIS
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 * Vâ—hementisimis diris devotionibus per salutem damnationem animae omnia verissima esse dâ—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 wraâ—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