Innocency Appearing through the Dark Mists of Pretended Guilt

INNOCENCIE APPEARING, Through the dark Miſts of Pretended Guilt.

OR, A full and true Narration of the unjuſt and Illegal Proceedings of the Commiſſioners of Berks, (for ejecting Scandalous and Inſufficient Miniſters) againſt John Pordage of Bradfield in the ſame County.

In which he is juſtly vindicated from the unjuſt and horrid Aſperſions Of

• Blaſphemy,
• Diveliſm or Necromancie,
• Scandal in his Life,

And all things elſe falſly objected againſt him by his Enemies.

Publiſhed for the clearing of Truth, and the detecting of Malice and Subtilty, and for the prevention of all miſapprehenſions that may be cauſed by any ſcandalous Pamphlets, and falſe relations of the proceedings in his Caſe.

As likewiſe for the information of all ſober-minded Chriſtians touching his judgement in many things of high concernment, and particularly concerning Chaſtity, Virginity, Apparitions of Spirits, Viſions, Communion with the Holy Angels, The Inviſible Worlds, Magiſtracy, &c.

Written by the ſaid JOHN PORDAGE.

Mat. 5. 11.

Bleſſed are ye when men ſhall revile you, and perſecute you, and ſhall ſay all manner of evil againſt you falſly for my ſake.

Mat. 16. 2.

They ſhall put you out of the Synagogues, yea the time cometh that whoſoever killeth you, will think that he doth God good ſervice.

Mat. 10. 22.

And ye ſhall be hated of all men for my names ſake.

Iſa. 66. 5.

Hear the word of the Lord, ye that tremble at this word, your prethren that caſt you out for my names ſake, ſaid, Let the Lord be glorifyed, but he ſhall appear to your joy, and they ſhall be aſhamed.

Rev. 17.

Behold he cometh with clouds, and every Eye ſhall ſee him, and they alſo, which pierced him, and all the kindreds of the earth, ſhall wail becauſe of him, even ſo. Amen.

[〈 in non-Latin alphabet 〉].

Chryſ. Hom. 1.

[〈 in non-Latin alphabet 〉].

Idem. Hom. 18.

London, Printed for Giles Calvert, at the Black Spread-Eagle, at the Weſt-end of Pauls. 1655.

To his Highneſs the Lord PROTECTOR, and to his Honourable Council.

My Lord, and you of the Councel,

I Am moved here, humbly to preſent you with one piece of the Councel of God, which concerns the diſpoſing of the external condition of his Saints, who of all people, are moſt near and dear to him: For they are his anointed ones, his firſt-born, his bleſſed ſeed in the midſt of States and Kingdoms; what are Chriſtians, but the parts and members of Chriſt? They are as the very apple of his eye, his Jewels, his Prophets, and Royal Prieſthood. And hath not Gods care and protection of his people, in all ages been moſt eminent, though few for number, though weak for power, and contemptible for their outward ſtate and condition? Yet by his omnipotency hath he preſerved them in the midſt of devouring Lyons. And hath not Gods proceedings with all States, Nations, and Kingdoms, with all Kings, Emperors, Rulers and Governors, been according to their dealing with his people and their Families: If they have dealt gently with them, and have ſuffered them to dwell quietly amongſt them, their Thrones have been eſtabliſhed in mercy; but when they have dealt unkindly and rigidly with them, it hath been their ruine. It is not ſimply the having of Gods Saints, nor the multitude of them, nor the beſt of them amongſt you; but it is your uſing of them kindly, and your countenancing of them, which is your beſt and moſt conſiderable intereſt: Even as it is the greateſt danger to Rulers, and to the intereſt of Government, to deal cruelly and unjuſtly with them; who being as the ſalt of the earth, keep it from corruption and ruine. Now this truth you ſhall find clearly held forth throughout the whole Scripture, that as States and Kingdoms have proſpered by their care and protection of the Saints, ſo have they been broken in pieces through their cruel dealings with them. Remember the four Kings overthrown by Abraham, remember Edom and Tyre, with the Asſirian, Grecian, Perſian, and Roman Empires; was it not for their Tyrannies, cruelties, oppresſions, perſecutions, and for their rigid and cruelly ſevere uſage of Gods Saints, that they were deſtryed? I beſeech you conſider what a great body of Saints is committed to your care in this Nation; by theſe I mean not one party of men, for I could not expreſs the title of Saints to any one Sect or Society of men, but apply it to all that are called, choſen, and faithfull, who ſhew their intereſt in Chriſts death and reſurrection, by their conformity to his pattern and example; theſe are your richeſt treaſure, and your higheſt intereſt. If then the Saints of England are the beſt ſtrength and intereſt of England, O then maintain, defend, and preſerve this intereſt, by cheriſhing and countenancing of them, by ſuffering them in their various waies and appearances, freely and comfortably to ſerve and enjoy God.

Be like Cyrus, Gods anointed Chirub, ſtretching your wings of tenderneſs and protection over all good people, that none may have cauſe to complain, or mourn through oppresſion.

Conſider that it is the will of God that the Saints ſhould live a godly and a peaceable life under Magiſtrates. This they are to pray for, and this is their due, according to the Law of God, and the light of nature; the firſt of which commands us to love our neighbours as our ſelves; the ſecond, to do to others, what we would have done to us again. In what theſe two meet, they make up but one Law, which is the will of God; which ought to be the only rule, both of your publick and privat actions▪ for in the performing of this only, you will find the true peace and tranquility of ſpirit.

For a Chriſtians will is perfected no where but in the will of God; and nothing creates perplexity and diſquietneſs of ſpirit, but the contrariety of motion betwixt the will of God and the will of man: For when mans will runs croſs to Gods will, he fights againſt his Maker, and brings trouble, guilt and miſery upon himſelf.

How cautious then ought you (eſpecially who ſit in the high places of Government) to be in the creating and making of Laws, which are of publick influence and concernment, leſt you publickly oppoſe the will and intereſt of God, eſpecially in reference to the freedom and juſt liberty of the Saints, which is a thing of very great moment, and that which is tenderly eyed by our moſt wiſe God.

Now theſe things I have been preſſed in my ſpirit to preſent to your Highneſs and your Councel, firſt, in regard there have been, and ſtill are ſo many parties on foot, who deſigne and carry on their own particular intereſts; ſome of which make it their work to inſinuate and creep into the favour of the Highest Powers, to draw them to countenance their particular interests, and diſcountenance others whom they have an antipathy againſt, though it may be, far more innocent and righteous then themſelves; and really, to give ſuch men much power and liberty, who are ſo much confined to people of their own stamp and model, and ſo ready to entrench upon the juſt freedom and liberty of others, is neither ſafe nor reaſonable.

2. In that you have made an Ordinance for the Ejecting of Scandalous and Ignorant Ministers, which by the abuſe of it, hath been, and ſtill is made an Engine of perſecution, to condemn Saints, and throw them out of their Estates and livelihoods; and really I cannot ſee what elſe was like to come of it; it being intruſted into the hands of many fierce, rigid, narrow ſpirited men, who have in ſome things a kind of unlimited arbitrary power; as in their Judgement of Ignorance and Inſufficiency, and this without any Appeal for the redreſs of thoſe who may be unjuſtly condemned and ejected by them. Now what ſad inconveniences may yet flow from this Ordinance thus establiſhed is apparent, by conſidering the rigid temper of thoſe Commisſioners who are moſt active, and the late prastices of ſome of them, againſt thoſe who in ſpiritual knowledg, and a holy converſation, are beyond themſelves. And in truth you will find by experience, that the Commisſioners, who are moſt active, will, as they now do, and have done already, I ſay will turn the edge of their power againſt thoſe that enjoy any glorious diſcoveries of God, above and beyond their ſystemes and forms of Doctrine, and judge thoſe Scandalous and Ignorant, that differ from them in judgement, though they be of ever ſo holy a converſation. And thus many pretious Saints will lie under the miſery of Ejectment, pretended ſcandal and ignoaance, becauſe they ſee not by the ſame meaſure of light, nor believe in one proportion of faith, nor give ſuch interpretations and gloſſes of Scripture as ſuit to their darkneſs: And thus the civil power received from God for the puniſhment of evil doers, is, and will be uſed againſt the more ſpiritual adminiſtrations of God, and the all-glorious Spirit of Revelation, pure Wiſdom, and Prophecy muſt be made ſubject to the Laws, Ordinances, Forms, Meaſures, and Wils of men: And is not this to limit the holy one of Iſrael? And will not the eſtabliſhment of ſuch Laws, left to the arbitrary uſe of ſuch Judges, without any further appeal, deſtroy that due Libeity, both civil and ſpiritual, which is the beſt Intereſt of States and Nations? How much then doth it concern you, who are entruſted with the Government of this Nation, ſeriouſly and ſpeedily to reflect upon, and conſider the Ordinance, and thoſe in whoſe hand it is put, being it hath been, is, and is like further to be made uſe of againſt the Saints of the moſt high; I ſay, how much doth it concern you, by reflecting upon theſe things, to make ſome ſpeedy redreſs, either by limiting the arbitrary Power of the Commisſioners, and granting an Appeal, or breaking and nulling the Ordinance. And that there is great reaſon for the ſpeedy performance of ſome ſuch thing, will appear by looking into the ſubſequent Relation of my Tryal, in which you may ſee envy and ſubtilty meeting in my accuſations, partiality and prejudice appearing in managing the Examinations, with injustice and cruelty concurring in ſentence and condemnation. And I really believe, had you ſeen this true Narration of my Caſe, before I had appealed for a re-hearing, it would have been ſo different from theſe falſe and abuſive inſinuations of my enemies (by which they have ſubtilly endeavoured to prejudice you, and all others againſt me) and ſo much tending to clear my innocency, that certainly you would have favoured a righteous Cauſe and me ſo much, as to have granted are-hearing. But my addreſſes have yet been fruſtrate, and my Petition rejected; but upon what grounds, is beſt known to your conſciences. I muſt here therefore take the boldneſs (being preſſed in my ſpirit, by reflecting upon the cauſe of God, the juſt intereſts of many Saints, and your own good) to put you in mind of thoſe ſolemn proteſtations and engagements, made before this preſent Government, and of that ſolemn and publick Oath, taken at the beginning of this Government, to ſee Law and Iuſtice equally adminiſtred, and the Saints due Intereſts and Liberty preſerved, and of ſome paſſages in your Highneſſes late Speech, viz. That you deſired not to keep the Government any longer then you may preſerve England in its juſt Rights, and may protect the people of God in a juſt Liberty of their conſciences. And that ^[1] it is your glory that you know a cauſe, which yet you have not loſt, but do hope you ſhall take a little pleaſure rather to loſe your life, then loſe; which Cauſe your Highneſs had before expreſſed, to be the intereſt of thoſe who have an intereſt in a better world, and their liberty to worſhip with the freedome of their conſciences, and freedome in their Eſtates and perſons. Now theſe Engagements, Proteſtations, and Declarations, are eminently good and righteous, and worthy to be recorded in Characters of Gold, to be ſeriouſly reviewed by you, and I hope may prove inſtrumental to ſtirr you up to the taking of ſome courſe (in reference to the Ordinance for Ejecting of Miniſters; made by you) which may be ſuitable to, and correſpond with all theſe open proteſtations, and ſolemn ingagements. For, whether the leaving it, as now it is eſtabliſhed without any appeal, though in point of the greateſt injury; I ſay, whether the leaving of it ſo, be not contrary to the former proteſtations, I appeal to your own conſciences. For when ſubordinate Governors ſhal turn the edge of it againſt the meek lambs of Chriſts Fold, who walk faithfully before God, and righteouſly toward their neighbour, and make uſe of it to ruine them and their Families againſt the Law of this Nation, the rule of equity, and the juſt liberty of mens conſciences and perſons: I ſay, when theſe things are ſo, and yet no Appeal admitted by the higher Powers for redreſs, 'tis clear that Iuſtice is not equally adminiſtred, and neither the Spiritual nor Civil right of Chriſtians preſerved. And truely if this ſhould continue, ſome of the dear Saints of God would find their conditions more ſad (as to this particular) then it was in the time of the Biſhops Perſecutions, when there were Courts of Appeal for thoſe that were oppreſſed and injured, and would be driven as in thoſe times ^[2] to ſeek their bread from ſtrangers, and live in howling Wilderneſſes, and be otherwiſe abuſed and made the ſcorn of the Nation. And truely there be ſome already, who are of ſound Principles, and an unblameable converſation, that are perſecuted as Blaſphemers, and evil doers, and ſo oppreſſed by thoſe, who in the Biſhops times cryed out for Liberty, as then oppreſſed themſelves: The baſeneſs and evil of which practice, your Highneſe condemns in your late ^[3] Speech. Except then, that you and your Councel either break the power of thoſe fierce men, or grant an Appeal to ſome of more large and tender ſpirits, all the evils and hainous ſins, which cannot but be committed in the perſecuting, condemning, and ejecting ſome of Gods precious Saints, muſt unavoidably revolve and bring guilt upon you all, becauſe they act from your power, and may be ſtrained when you pleaſe. But whatever you ſhall hereafter act in reference to this (though many cannot but expect either the nulling or limiting the Ordinance by an Appeal) I have diſcharged my conſcience in preſenting theſe things to be conſidered of in reference to your own happineſs, and the good of others, who may (by ſufferings) be concerned in it, as alſo performed my duty, (as to my own Caſe) in appealing to you, and preſenting my grievance, in expectation of redreſs; but whether the preſent neceſſity and juſtneſs of my cauſe, did not call for more then a rejection of my due requeſt, let all ſober Chriſtians and your own conſciences judge. And I pray God this denial be not laid to your charge in the day of viſitation. And if you yet perſiſt in the reſolutions of granting me no Appeal, and giving me wholly up to the oppresſion and cruelty of my enemies, I ſhall appeal to the great Iudge of men and Angels, reſigning my ſelf and Family into his hand, who (I hope) will deal more mercifully with you in the time of his Iudgement, then you have yet with me and mine in the time of our diſtreſs: Which is the cordial and ſincere deſire of,

Your Servant in the love, and under the Croſs of Chriſt, JOHN PORDAGE.

To my Judges the Commiſsioners, and their Aſſiſtants the Miniſters.

Gentlemen,

REmember Chriſts command, Judge not, that ye be not judged But ye have judged already, and therefore muſt be your ſelves judged. The ſame meaſure you have given me, ſhall once be retaliated to you your ſelves, when their unjuſt ſentence and proceedings, come to be weighed in the juſt ballance of the Lord, who hath certainly a great controverſie, with thoſe who pretend Iuſtice, and call upon his name, yet deal unjuſtly, and perſecute his nature, appearing in his children. I ſhall deſire you therefore to forbear your perſecutions, as much for your own ſakes, as for thoſe who do and may lye under the ſcourge of it, for they will aſſuredly draw judgements upon you, and cry aloud in the ears of Jehovah, for due vengeance. You know God did not bring that laſt and utter deſolation upon the Nation of the Iews, until they had filled up the meaſure of their ſins, by conſpiring againſt, and murthering Chriſt, and his Diſciples after his death, under the pretence of zeal, and Gods-ſervice. Now what is done to the leaſt of his, is done to Chriſt himſelf: And are not you found doing the ſame work with thoſe who killed the Prophets, and ſtoned thoſe who were ſent to them? For, as much as in you lay, you have ſlain thoſe who are the annointed of Chriſt, and ſo have condemned him in his members, and overclowded him with all manner of reproaches and railing-accuſations. Remember the four Kings overthrown by Abraham: and was it not becauſe they had led captive one Saint, even righteous Lot. The Heathen Princes little thought what a priſoner they had, they took him in the croud amongſt the moſt wicked of People, yet God was ſo tender of him, that he was delivered, and they that took him ruined; being forced to part with his perſon and goods, which they had unjuſtly taken away, and many of them with their own lives. For the Lord knows how to deliver the righteous, and reſerve the wicked to the day of vengeance. O remember this you that drive ſo furiouſly againſt the pure Life of God, imbodiea in his Saints. Take heed leſt this your perſecution proves a National ſin, and brings guilt upon all who thorow miſtakes or otherwiſe permit or countenance it, how was Abimelech and his Family puniſhed for his unjuſt, though involuntary, prejudicing of Abraham? and how had the whole Nation ſuffered, had he not repented and returned Sarah? How graciouſly did God deal with Joſeph, after the execution of his Brethrens malice, in preferring of him, and making him a preſerver to thoſe who had dealt ſo cruelly with him? And certainly the time is at hand, when the Saints who have been judged and condemned for their Teſtimony to truth, as Hereticks, and evil doers ſhall judge the world, and poſſeſs the kingdom, and ſhall have power over the Nations, to execute judgement and righteouſneſs in the earth; but I mean not in a fleſhly way of force and violence with the material ſword, but in a ſpiritual manner, by the power and Majeſty of Gods Holy Spirit, which muſt deſtroy Antichriſt that man of ſin, that hath ſo long ſate in the Temple of God, as God. This day will deſtroy and break your power, by and from which you have unrighteouſly ſentenced me. And I may ask you, for which of my good works have you condemned me? Though I know you are ready to anſwer me, as the Iews did Chriſt; Not for thy good works, but becauſe thou art a Blaſphemer. Was not Chriſt thus judged as an evil doer, though he never committed any evil? Was he not condemned as a blaſphemer and a Conjurer? And was not the Civil and Eccleſiaſtical powers combined, in his condemnation? Pontius Pilate, and the High Prieſt, with the Scribes and Phariſees, conſenting to it. Though the Magiſtrate was excited and drawn to it, by the Eccleſiaſtical men and their adherents, even as it was now. And have you not ſaid to the Civil powers, O ye Miniſters, that it was expedient for me to be civilly put to death, by Sentence and Ejectment, or elſe the whole Nation and Tribe might periſh and be brought into contempt? And have you not followed the ſteps of your forefathers in thus arguing, that if the Magiſtrate let me alone, many would follow me and my Doctrine, and ſo your Miniſtry and names would be eclipſed and diſappear? and did you not cry out to the Magiſtrates that if they let me go they were not Gods, nor Caeſars friends? But you will ſay to me, Do you make your ſelf Chriſt? God forbid! I mean not ſo: But this I ſay, that every Saint being a member, and ſo a part of Chriſt, what is done to the leaſt of his, is done to him: and therefore what you have acted againſt that life of Innocency, purity, and ſimplicity, which (by the grace of God) dwells in me, you have acted againſt the Chriſt, the Son of God. And therefore what can be ſaid, but that ye are the children and followers of thoſe, who killed the Prophets, and ſlew thoſe that were ſent to them from God, not ſparing his onely Begotten Son, who came to ſave them from their ſins and tranſgreſſions. But theſe perſecutions, brought judgements and deſolations upon the Authors, according as the Prophets and Chriſt himſelf praedicted, and the event ſhewed; and let me tell you, to whom I write, that if you follow this trade, if you perſevere in this way of perſecution, if you thus lay your hands on your fellow-ſervants, and abuſe them by ſcandals, reproaches, cenſures, Ejectments, and illegal ſequeſtrations, you will speedily bring Iudgements, Commotions, and Deſolations upon your ſelves and others. Do but look into the book of the Revelations, and you ſhall finde, that the oppreſſions and cruelties acted upon thoſe who were ſlain for the witneſs of Ieſus, and for their teſtimony to the truth, were a cauſe of thoſe viols of wrath and vengeance poured upon the kingdom of the Beaſt. And what can you expect, but the like judgements, if you continue in ſuch fierce perſecutions. For have you not civilly put me to death, having killed my name and credit, and blaſted (as much as in you lay) the purity and integrity of my life? Have not you by ſentence caſt me out of my Eſtate, and ſo ruin'd (as much as you could) my perſon and family, making both contemptible by your calumnies, aſperſions, and cruel Sentence? But what ſhall I return to you for this? Shall I pray for fire to come down from Heaven to execute Gods juſt wrath upon you? No, no, God forbid! For though the Law of Nature prompts us to preſerve our ſelves and our own juſt rights and intereſts, though by the prejudicing of our enemies, as requiring an Eye for an Eye, and a tooth for a tooth, yet the Law of Gra[••] [•]ommands to take up our croſſes, and deny Name, Life, Liberty, Eſtates, Relations, in whatever they may draw us to Croſſe the Royal Law of Love, which bids us love our enemies, and bleſs thoſe that curſe us, and pray for thoſe that deſpightfully uſe us, and ſo return good for evil. However I could not but diſcharge my duty, as a Chriſtian, in thus preſenting your ſin before your eys, that ſo you may ſearch and try your hearts, and return again to the Lord; and that you may judge your ſelves, and ſo eſcape the fierce Iudgement of God. I ſhall therefore commit you to the Eternal Eſſential Word, which is able to convince you of this heinous ſin of perſecution, and cry in your Conſciences, Saul, Saul, why perſecuteſt thou me? Touch not mine annointed and do my Prophets no harm. This is the engraffed word, which is able to ſave your ſouls, by giving you true repentance, and remiſſion of ſins, with a total change in your Spirits from wrath to love, from ſtrife to concord, from the nature of the Serpent to the Innocency of the Dove, which is the cordial deſire and prayer of

Yours to ſerve you, not in the will of the wrath, but in the righteous will of God, JOHN PORDAGE.

To all my Chriſtian Friends and Acquaintance in Berkſhire and elſewhere ſcattered.

Chriſtian Friends,

IS it not a ſweet thing for Brethren to dwell together in Ʋnity? But we live in ſuch perilous times, wherein we ſee not onely Egyptian againſt Egyptian, and Formaliſt againſt Formaliſt, but even Chriſtians againſt Chriſtians, and thoſe of the Miniſtery, we ſee at civil war amongſt themſelves, the more rigid and legal againſt the more ſpiritual and tender, yea in their particular intereſts againſt one another. Surely therefore the kingdom thus divided againſt it ſelf cannot ſtand long. Eſpecially if we conſider, that the greateſt part of them are not able to bear any amongſt them, that exceed their ordinary forms and ſyſtemes of Doctrine, with more pure, ſpiritual, and divinely-rational diſcoveries of God and Chriſt. And how many others are there, who profeſs Religion, of this rigid confined ſtamp, and model, that think they pleaſe God, in judging and perſecuting all thoſe who are not like themſelves, though more knowing and ſpiritual. And really we finde that the holding forth the moſt pure and precious truths of Chriſt, begets much envy and perſecution. And though a Chriſtian were ever ſo innocent and inoffenſive in his converſation, yet this were not a ſufficient guard to preſerve him from the tongues, and uncharitable practices of ſuch men, as the following narration will demonſtrate, for nothing will ſatisfie the Luſts of theſe perſons, but ſuch dainties as the very gifts and graces of the ſpirit, which they prey upon by raſh cenſures, and invectives, terming thoſe things diveliſh, which are divine, and the very glory of a Chriſtian; and thoſe perſons deceivers, who live moſt in truth, and leaſt in the deceiveableneſs of unrighteouſneſs. O what a ſore judgement is this for true Chriſtians to be ſo ſtygmatized by the malice of thoſe, who would be eſteemed ſo, as to be printed, Hereticks, Blaſphemers, Familiſts, Enthuſiaſts, Antiſcripturists, Sorcerers, and what not? And to be proceeded againſt as ſuch, by Mulcts, and illegal Sequeſtrations, and all becauſe the true Chriſtian cannot bow down and worſhip the Golden Calves and Images that the pretended Chriſtians ſet up from the Invention of their own Imaginations. Chriſtian Friends, the world, yea, you your ſelves have wondered at my long ſilence, and well you might, for I have wondred at my ſelf in it. For I have long lain under the rods of mens tongues, the ſtripes of reproaches, and the burdens of ſad and heavy cenſures, and condemnations; I have ſeen my ſelf in the priſon of mens dark Imaginations and narrow Conceptions: yea, which is more, the truth of my Faith, purity of my principles, and innocency of my converſation, have (as it were) been daſhed in pieces againſt the Rocks of ignorance and darkneſs, by the miſtakes or malice of my enemies. So that truly, I may ſay, I have fallen into the hands of ſpiritual thievs and robbers, who would have plundered me of that holineſs, integrity, and uprightneſs, which the Lord hath beſtowed upon me. Yet hitherto I have not opened my mouth, nor pleaded the leaſt, for my own Innocency, I have not wrote nor Apologized for my ſelf in print; but have ſate down in ſilence, reſolving to enter into its ſecret Chamber, till this Indignation was overpaſt, believing that by quietly lying down under this wrath, enmity, oppoſition, condemnation, and contradiction of ſinners, I might in time overcome, and wear it out. Looking upon this as a better way, then to have entred into conteſt by ſetting Scripture againſt Scripture, and Argument againſt Argument, which might have more awakened the Fiery Paſſions of the adverſaries. Whereas quiet retired ſilence, was more likely to have quenched the violence of theſe fires, and ſtopped the mouths of thoſe Lyons: Hence in this paſſive retiredneſs, I have long ſuffered, to ſee whether it might be a ſhelter to me, from the hotter and more weighty perſecutions of my enemies. But now this ſeaſon is paſt. And as there hath been a time to be ſilent, ſo now there is a time to ſpeak, that truth and innocency may no longer ſuffer under the notion of error and guilt. For my enemies having proceeded ſo far, as formally, and actually to ſentence, and condemn me, and (as it were) to crucifie me between tranſgreſſors, Hereticks, Familiſts, Ranters, Sorcerers: and endeavouring in print to juſtifie their actions, by repreſenting me as guilty of all they lay to my charge, that ſo I might be made a publike ſpectacle, and as a prodigious ſign to be gazed and wondred at; I ſay, they having done all this againſt me, and that life and truth of God, I own and and live to; I could not but publiſh and preſent you with this following Relation of the proceedings, wherein I ſhall put an Even ballance, and a juſt weight, into your hands, that by it you may be inabled to weigh all paſſages betwixt us in Juſtice, and Equity, and ſo diſcern that ſubtilty, cruelty, and envy of my enemies under which I have ſuffered and do ſtill ſuffer.— But, come my Brethren, and fellow-travellers, gather your ſelves together unto the Supper of the great God. The day of your refreſhment is at hand, the Bridegrooms coming is even at the door, when all injuſtice will be condemned, and all perſecuting Nimrods ſummoned to judgement, when they who now Lord it over Gods inheritance, and ſolace themſelves in the things of this life, ſhall ſtand trembling and quaking before the Judge, calling for the rocks to fall upon them, and the hills to cover them from the wrath of the Lamb, then all their blaſpheming, railing againſt, and reviling the Saints of God, and God in his Saints, will riſe up in their Conſciences; then they will wiſh they had had no being, rather then offended the little ones of the kingdom But in thoſe days we ſhall lift up our heads, and ſing for the Majeſty of the Lord, and give glory to our Redeemer. But in the mean time, it is enough to conſider, that thus perſecuted they the Patriarchs, Prophets, Apoſtles, and Martyrs in ages paſt, ſpeaking all manner of evil againſt them for righteouſneſs ſake. It is enough to remember, that thus, even thus, muſt all Chriſts eminent witneſſes be civilly killed in their honor, names, and reputation; thus condemned, thus caſt out of the Synagogues, and thus injured in their eſtates. But thorow all theſe ſufferings, the ſpirit of glory will be honored: our royal gifts and graces, as our faith, love, meekneſs, humility, patience, courage, perſeverance, tryed, exerciſed, and ſtrengthened. Precious friends, Labour to ſee Chriſt coming towards you in all theſe clouds of dark perſecutions; and know that Chriſt hath his way in theſe whirl-winds, troubles, and confuſions; and that all theſe ſtorms and tempeſts, raiſed up by the powers of darkneſs, imbodying themſelves in the natures of men, are but the fulfilling of thoſe Scriptures ſpoken by our Lord Chriſt, in which he propheſied of the Saints ſuffering, as preparatory to his ſecond coming in power and glory; by which theſe mountains of oppoſition will be removed, and theſe Hills of contention melt away, and the wicked earth, that bringeth forth theſe Bryers and Thorns of fleſhly ſtrife and paſſion be burnt up and conſumed. Oh who may abide the day of his coming? and who ſhall ſtand when he appeareth? who ſhall aſcend into the Holy hill of the Lord, or abide in the Tabernacle of his Glory? They that walk uprightly and work righteouſneſs, and ſpeak the truth in their hearts, they that backbite not with their tongues, and do no evil to their neighbours. They that do theſe things ſhall never be moved. Now you heirs of ſalvation, to this kingdom of glory, to this incorruptible inheritance, to this exceeding, exceſſive, external weight of Glory, I deſire you to turn your Eys; that having ſuch great and precious promiſes, you cleanſe your ſelves from all the filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of the Lord, that ſo you may be preſented holy, unblamable, and unreproveable in his ſight at the Great Day. Which is the earneſt prayer of him who remains

Yours in the Love and Truth of Chriſt, JOHN PORDAGE.

To the Tryal it ſelf, I thus preſent it to view.

I Was firſt warned by this ſubſequent Summons, to appear before the Commiſſioners.

Berks. ſs. Monday the 18, Septemb. 1654.

By the Commiſsioners appointed by an Ordinance of his Highneſs the Lord Protector and his Council, for the ejecting of Scandalous Miniſters.

WHereas ſeveral ſcandalous Articles have been exhibited againſt Dr. Iohn Pordage of Bradfield, in the ſaid County of Berks; which ſaid Articles lying now before the ſaid Commiſſioners: It is thereupon Ordered by the ſaid Commiſſioners, that the ſaid Dr. Pordage do make his perſonal appearance before the ſaid Commiſſioners, on Thurſday the fifth day of October next, at the Bear in Spinhamland by Newbery, at nine of the clock in the morning, to anſwer the ſaid Articles exhibited againſt him, whereof he is not to fail.

Given under our Hands and Seales in Reading, the day and year above ſaid.

• Chr. Whichcot.
• Sam. Wightwick.
• Ri. Fincher.
• William Strowde.
• William Natkine.
• Wil. Cooke.

Accordingly at the time prefixed I appeared, about nine of the clock in the morning, in the place above expreſſed, where I waited till betwixt three and four of the clock before I was called in; then came the Door-keeper to tell me, that the Commiſſioners called for me.

I preſently obeyed, and followed their ſervant, with two friends, that accompanied me; then the Door-keeper commanded my two friends to go forth of the Room; I told him they were to be there: he replyed, that he was ordered by the Commiſſioners to let none in but my ſelf, and therefore they ſhould be put out; and ſo began in an uncivill manner by violence to thruſt them forth: whereupon I applyed my ſelf, to the Commiſſioners, telling them theſe two were my friends, and that I brought them as Eye-witneſſes of the proceedings, and that it was no reaſon I ſhould be alone: To which it was anſwered, they muſt depart, it being reſolved upon by them to have none but my ſelf there preſent. Then the Door-keeper began with violence to pull them forth, crying out, Do you not hear the ſence of the Commiſſioners? I turning towards them again ſaid, I deſired none preſent but theſe my two friends, it was replyed it ſhould not be ſo: upon this I was neceſſitated to ask them, againſt my will, what they were, whether a publick Court of Juſtice, yea or no? for if they were, I demanded the liberty of a Subject, that their Doors might be opened, for all to come in that would, that ſo their proceedings might be open; moreover I ſhewed how this was the Cuſtome of all Committees above, and of all ſuch Courts of Judicature: whereupon the doors were opened, and the people came in; Mr. Wrightwick, openly averring, that I ſhould fare the worſe for it; thus was I neceſſitated to contend for this juſt and reaſonable priviledge, for which my cauſe was unjuſtly threatned.

The Commiſſioners then ſitting, were theſe, with one or two more, Mr. Fettiplace Chairman, Mr. Samuell Wightwicke, Mr. Samuell Dunch, Major Fincher, Major Allin, Mr. Cox, Mr. Stroud, Mr. Angell Bell. The Miniſters were theſe, with ſome other, Mr. Hewes, Mr. Tickle.

But to proceed, as I ſtood ſilent before them, Mr. Dunch turned to me, and with much ſeeming bitterneſs and paſſion, ſpake thus, Dare you deny Chriſt to be God? and again, how dare you deny the God-head of Chriſt? To whom I replyed, I came to know my charge, which was exhibited againſt me, and that I hoped, he had not judg'd my cauſe before it was heard.

Hereupon the Chairman commanded Langly the Clerk, to read theſe following Articles in open Court.

Articles againſt Dr. Pordage of Bradfield.

• 1. That the fiery Deity of Chriſt, mingles and mixes it ſelf with our fleſh.
• 2. That the imputative righteouſneſs of Chriſt, is a ſapleſs righteouſneſs.
• 3. That the diſcoveries of the ſinfulneſs of ſin, the terrors of the law, the death of Chriſt, the free-grace of God, are fleſhly and flaſhy diſcoveries.
• 4. That the liberty and freedom ſpoken of, purchaſed by the blood of Chriſt, and applyed by the dinging and cleaving of the ſoul to, is not a liberty or freedom from the guilt of ſin, the curſe of the law, the wrath of God, but the fiery Deity of Chriſt in the center of our ſouls.
• 5. That by Male and Female, Gen. 1. we are to underſtand by Male, the Deity, by the Female, the humanity, and that theſe two became one fleſh; theſe things were delivered without any limitation whatſoever.
• 6. That gifts and graces of the Spirit, are but fleſh.
• 7. That Chriſt is a Type, and but a Type.
• 8. That Chriſt is not God.
• 9. That Chriſt is not Jehovah. Tickle witneſſeth.

After theſe Articles were read, the Chair-man demanded my anſwer; to whom I replyed, That I had been acquitted from all theſe, four years ſince, by the Committee of plundered Miniſters, and that after a full hearing and debate; therefore I deſired that (according to Law) they would paſs by theſe old ones; but if they had any that were new, told them, I was ready and willing to receive and anſwer them. I further replyed, I hoped they would give me the liberty of a Felon, who after tryall and acquitment, cannot be queſtioned for the ſame thing again; to which Mr. Dunch replyed, with much ſeeming fierceneſs, You are worſe then a Felon, for ought I know. Which language, coming from a Judge to the Defendant, before tryall, let all ſober perſons judge of, who are acquainted with the rules of civility, morality, or Chriſtianity.

Here Mr. Hewes the Miniſter interpoſed, affirming, That a Felon might be acquitted at one Aſſizes, and hang for the ſame thing at the next; of which he gave an inſtance in a ſtory not worth the relating. To which I replyed only this, That it could not be for the ſame he was acquitted of before; but I ſeeing that he had gone ultra crepidam, beyond his Office, and beyond reaſon, ſaid no more to him, though he was very bitter and pragmatical, ſpeaking oft as Judge, although he was but an aſſiſtant, and that only in reference to ignorance and inſufficiency.

But afterward applying my ſelf to the Chairman, I further urged, that theſe Articles were not within the cognizance of the Commiſſioners, in that I had been diſcharged from them, by thoſe who had full power and authority to do it.

After this, all were commanded to withdraw; and about an hour after, I was called in again, and asked for my diſcharge: I anſwered, I came now only to know my Charge; and that I had not my Diſcharge there, but would bring it when they would appoint me.

Then they declared, That notwithſtanding my Diſcharge in another Court; yet it was the judgement of the Commiſſioners, that they had power to take cognizance of the Articles exhibited, whence they made this Order, viz.

BERKS. By the Commiſſioners for ejecting of Scandalous Ministers &c. October 5. 1654. At the Bear in Speenhamland.

Dr. John Pordage Rector of Bradfield in this County (hath in obedience to our Warrant) dated the 18 of September laſt to him directed, this day attended, and pleadeth that he hath been already diſcharged from the Articles that are exhibited to us againſt him, by the Parliament, and the late Committee of this County; and therefore not again to be queſtioned or proceeded againſt for the ſame by theſe Commiſſioners. But the ſaid Doctor hath produced no ſuch Diſcharge.

Reſolved upon the Queſtion, That by vertue of the Ordinance of his Highneſs the Lord Protector and his Councel, for ejecting of ſcandalous, ignorant, and inſufficient Miniſters and School-Maſters; The ſaid Commiſſioners have power to queſtion the ſaid Doctor upon the ſaid Articles: and that notwithſtanding his Plea as aforeſaid of a former Diſcharge.

And it is thereupon Ordered, That the ſaid Doctor do give his poſitive anſwer to the ſaid Articles unto us on this day fortnight, being the 19 inſtant at this place, whereof he is not to fail.

Now this was the ſubſtance of the things which were tranſacted the firſt day of my appearance, which I have here preſented in truth and righteouſneſs to the impartial Reader.

My ſecond appearance before them, was the 19 of October at the ſame place.

The Commiſſioners then ſitting were theſe, M. Wightwick Chairman, M. Danch, Mr. Evelyn, Mr. Bell, Mr. Mils. The Miniſters, Mr. Woodbridg, Mr. Fowler, Mr. Hughes, with ſome others.

The firſt thing they demanded was my Anſwer to the Articles exhibited againſt me: But I deſired them to receive my Diſcharge, which I hoped would be inſtead of a full and ſatisfactory Anſwer: So I produced it, and it was received by them, and delivered to the Clerk, who after it was read, took a Copy of it, and then returned it to me again.

The Tenor of it was as followeth,

At the Committee for Plundred Miniſters, March 27. 1651.

VPon hearing the Cauſe in preſence of parties and Councel on both ſides concerning Dr. Pordage, Miniſter of Bradfield in the County of Berks: And upon reading the Papers and Examinations depending againſt him before this Committee, and full hearing what could be ſaid by both parties. This Committee have taken the ſaid Cauſe into ſerious conſideration and debate, and do thereupon Order that the ſaid Cauſe be diſmiſſed; and the ſame is hereby diſmiſſed.

GILB. MILLINGTON.

Afterward they asked me how they ſhould know that this was a true Copy? I returned anſwer, I received it from their Clerk, there preſent, who knew it to be true: And beſides, I had a friend by, who being with me when I received it, could atteſt the truth of it by Oath. Then they waved my Diſcharge, and called for my particular Anſwer to the Articles; alleadging, That notwithſtanding the Diſcharge, the Commiſſioners had judged the Articles under their cognizance: So that after I had preſſed my Diſcharge with as much earneſtneſs as in modeſty I could, they ſtill haſtily calling for my further Anſwer, I was neceſſitated to give in this which followeth.

My Anſwer to the Articles exhibited againſt me, conſiſts in theſe Particulars.

1. Partic. I Humbly conceive, that none of the Articles exhibited againſt me, are comprehended in the Act, Entituled, An Act againſt ſeveral Atheiſtical, Blaſphemous, and execrable Opinions, derogatory to the Honour of God, and deſtructive to humane ſociety; without the ſenſe and meaning of the words expreſſed in the Act, be ſtretched and wreſted beyond the litteral ſcope and drift of the Act. And this is not my judgement only, but the judgement of ſome pious and judicious Lawyers of this Land: Which thing in all humility, I leave to your ſerious conſiderations.

2. Partic. I humbly conceive that the forementioned Act cannot take into cognizance thoſe Articles exhibited againſt me, becauſe they are acknowledged by the accuſers, to have been uttered a year before this Act had a birth in the world. Now can any guilt be legally imputed from any Law, before the original being of it? This ſeemeth contrary to reaſon. Now thoſe Articles were charged upon me Aug. 16. 1649. and this Act made and publiſhed Aug. 9. 1650.

Moreover theſe Articles are not puniſhable by that Act, becauſe according to the concluſion of the ſaid Act, no perſon is to be impeached, moleſted, troubled, or puniſhed for any offence mentioned in that Act, unleſs he be for the ſame offence accuſed, preſented, indicted, or convicted within ſix months after ſuch offence committed: Now it is ſix years ſince ſome, and four ſince any of theſe expreſſions were pretended to be uttered by me.

3. Partic. I humbly conceive that the forementioned Act cannot take into cognizance the Articles exhibited againſt me, becauſe upon examination of Witneſſes on both ſides, I was cleared by the Vote of the honourable Committee of Berks, who had full power by an Act of Parliament, to put out, and to put in Miniſters in this County.

4. Partic. I humbly conceive that the forementioned Act cannot take into cognizance the Articles exhibited againſt me, becauſe after examination of Witneſſes, and after a full hearing, I have been diſmiſſed and acquitted from all guilt and offence charged upon me from them, by the honourable Committee of Plundred Miniſters, who had full power to put out, and to keep and put in Miniſters. Now the judicious Lawyer ſaith, that theſe Articles having had their original dependance before two Committees of Parliament, who had an abſolute power by Act and Ordinance of Parliament, to put out, and put in Miniſters; and they having cleared and acquitted me from the pretended guilt of ſuch Articles, it is not according to the liberty of the Subject, or tenor of the Law, that it ſhould be within the cognizance of this Act, or of this Committee, it being againſt that fundamental maxim of Magna Charta, Nemobis pumetur pro uno delicto.

Moreover it ſeemeth contrary to the ſixth Article in the Inſtrument of Government, publiſhed by his Highneſs the Lord Protectors ſpecial command, in which it is expreſſed, That the Laws ſhall not be altered, ſuſpended, abrogated, or repealed, but by conſent of Parliament, ſave as it is expreſſed in the thirtieth Article: Therefore my former legal Diſcharge according to the former Acts and Ordinances of Parliament, is ſtill in force, and holds good, not being abrogated by the Government, or by any thing expreſſed or included in the ſaid 30 Article of Parliament.

I ſhall now proceed to anſwer each Article in particular.

Artic. 1. That Chriſt is not God, That Chriſt is not Jehovah.

Anſ. 1. Part. I do acknowledg that ſuch expreſſions were uttered by me; but I hope the bare expreſſions of ſuch Negations, doth not make me come within the guilt of the Act; for it muſt be known what words preceded ſuch expreſſions, and what followed: To ſay in Preaching, There is no God, doth not make the Preacher guilty of Atheiſm, if the words going before be but annexed, The fool hath ſaid in his heart, there is no God: ſo do but annex the ſubſequent words to the former expreſſions, That Chriſt is not God, viz. the Father, That Chriſt is not Jehovah, Jehovah taken ſtrictly for the Perſon of the Father, the firſt perſon of the glorious Trinity; I ſay, add but theſe words, and there is nothing blaſphemous or culpable in ſuch expreſſions.

Anſ. 2. Part. Though I do acknowledg that ſuch expreſſions fell from me, yet I never avowedly uttered or maintained ſuch Propoſitions; for they were only uttered by way of diſpute, and that upon this occaſion. Mr. Daniel Blagrave then being Chairman of the Committee, demanded of Mr. Tickle what Blaſphemy was? ^[4] He anſwered, Evil ſpeaking againſt God the Father. I replyed, A lame definition of Blaſphemy; had Mr. Tickle ſaid, Evil ſpeakings againſt God, which is a word implying the Trinity in Unity, then there had been no occaſion given of conteſt; for the ground of theſe expreſſions aroſe from the weakneſs of his definition of Blaſphemy, in that he ſaid, Blaſphemy was evil ſpeaking againſt God the Father. To which I reply'd, His definition of Blaſphemy doth not reach that of which he accuſed me; for that which he chargeth me with, is not Blaſphemy againſt God the Father, but againſt Chriſt, God the Son: And I have uttered no evil ſpeakings againſt God the Son; but ſeemingly to my accuſer, in ſaying that his imputative righteouſneſs would prove a ſapleſs righteouſneſs, to all thoſe that had not the Fiery Deity of Chriſt in the centre of their ſouls, burning up their luſts and corruptions. Mr. Tickle then replyed to the Committee, Pray take notice that the Dr. denieth that Chriſt is God, which I prove out of John 1. 1. To which I replyed, Chriſt was not God the Father, but God the Son; Chriſt is Jehovah, and ſo called the Lord our righteouſneſs, ſaid Mr. Tickle. To which I replyed, Chriſt is not Jehovah, if you take Jehovah for the perſon of the Father. And this is the truth, as the whole Committee of Berks then preſent, can teſtifie, by whoſe Vote I was then cleared of all theſe unworthy aſpertions, and diſmiſſed; and ſince upon proof of Witneſſes acquitted and diſmiſſed, and that after a full hearing by the Committee of Plundered Miniſters.

3. Part. Anſ. I do humbly conceive, that although the former Act did expreſly adjudge and condemn evil ſpeakings, or blaſphemy againſt Chriſt, yet my delivering ſuch expreſſions in an extempory diſpute, viz. That Chriſt was not God, or Jehovah, did not make me obnoxious to the guilt and penalty of that Act, becauſe p. 980. and 981. they only are condemned as guilty, who ſhall avowedly profeſs, maintain, or publiſh in word or writing, ſuch or ſuch execrable opinions; which I never did: Nay I profeſs avowedly the contrary, and do declare in the ſincerity of my heart, that the thought never entred into my heart, to deny the Godhead or Deity of Chriſt; but I have avowedly in words maintained, and publiſhed by Preaching, That Chriſt is God, out of that Text John 1. 12. The word was made fleſh, &c. From whence I did maintain and publiſh, That Chriſt was God, coequal, coeternal, and coeſſential with the Father, contrary to all thoſe blaſphemous and execrable opinions, that deny Chriſt to be God. So that now I hope the meer uttering of ſuch expreſſions, by way of diſpute before a judicious and underſtanding Committee, doth not make me a tranſgreſſor, according to the true ſenſe and meaning of this Act.

2. Article. That the imputative righteouſneſs of Chriſt is a ſapleſs righteouſneſs.

Anſ. I thus deliver the truth: As I was paraphraſing on that portion of Scripture mentioned in the 9 of Dan. 24. of everlaſting righteouſneſs I did ſay words to this effect, That the imputative righteouſneſs of another, was a ſapleſs righteouſneſs to all thoſe that had no right or intereſt in it. I ſhall deſire a little to explain my ſelf on this Propoſition, that the imputative righteouſneſs of Chriſt in this ſenſe will prove a ſapleſs righteouſneſs: For he that hath not the Spirit of Chriſt dwelling in his heart by faith, notwithſtanding all this application of Chriſt and his merits, yet to him it is but a ſapleſs righteouſneſs; ſo ſaith the ſcripture, He that hath not the Spirit of Chriſt, is none of his, notwithſtanding his application of the imputative righteouſneſs of Chriſt to himſelf; but here I do not deny the imputative righteouſneſs of Chriſt, nor his active and paſſive obedience to be the material cauſe of his juſtification; yea I own and acknowledg Chriſts righteouſneſs to be the ſouls righteouſneſs in point of juſtification, when it is applyed upon a true ground, according to the true ſenſe of the Spirit in the Scriptures.

3. Article. That they ſhould look to the fiery nature of Chriſts Deity in the centre of their ſouls, burning up the droſs and chaff of their luſts and corruptions.

Anſ. For the explanation of this Article, we muſt conſider theſe are Scripture-Metaphors, and Chriſt is often clothed with a garment of fire, according to that of Paul, Heb. 12. 29. Our God is a conſuming fire; and in another place, Chriſt ſhall come in flaming fire: None, or few underſtand theſe Scriptures, or the like, of elemental material fire; but either of the fire of his divine love to burn up our luſts and corruptions, or the fire of his divine juſtice or wrath in deſtroying ſin and ſinners.

4. Article. That the fiery Deity of Chriſt mingles and mixeth it ſelf with our fleſh.

Anſ. I was then ſpeaking of the myſtical union betwixt Chriſt and his Church: And in the illuſtration of this union, I applyed that expreſſion out of the 5 of the Canticles, He mingleth his Wine and his milk together: ſo in this union, Chriſts divine nature mingleth it ſelf with our humanity, his ſpirit with our fleſh. This expreſſion Mr. Tickle was pleaſed to charge with blaſphemy; asking me what I meant by fleſh? I anſwered in conference, By fleſh, I underſtand not the ſinfull and fleſhly part of the ſoul, that luſteth againſt the ſpirit; for with this there can be no union. 2. By fleſh, I mean not the outward elementary fleſh of the body; but by fleſh, I underſtand our pure humanity, the pure regenerated part of the ſoul, the converted part of our ſpirit; and thus the ſpirit of Chriſt and regenerated part are really in union one with the other, according to the Apoſtles phraſe, We are made partakers of the divine nature. And againſt this anſwer he had nothing to reply.

5. Article. That Chriſt was a Type, and but a Type.

This was in conference: He asked me whether Chriſt was a Type or no? I anſwered, Chriſt was a Type, ſo expreſſed 1 Tim. 2. 21. How was Chriſt a Type, replyed Mr. Pendarius? I anſwered, His life and converſation was a Type, that is, a pattern and example for us Chriſtians, to ſquare our lives and 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, replyed Mr. Pendarius? I anſwered, Why lie you thus on the catch? I ſay Chriſt is a Type; but I will not affirm Chriſt is but a Type. And this they both confeſs in their Anſwers.

6. Article. That the gifts and graces of the Spirit are but fleſh.

I confeſs I ſaid the common gifts and graces of the Spirit were but fleſh; but this I opened after this manner, That they were but fleflly, weak, and carnal in point of juſtification, in point of truſt and confidence in regard of ſalvation and life eternal; and no otherwiſe, as their own Witneſſes on examination confeſſed before the honourable Committee of Berks.

To conclude: As for theſe Articles, eſpecially all the latter, I look not upon them as under the cognizance of the Act; yet for your ſatisfaction I have tranſcribed my former Anſwers, and doe here preſent them again to your conſideration, by which you may clearly ſee my innocency in reference to the horrid opinions for which I am accuſed.

John Pordage.

This being read by the Clerk, we were all commanded to withdraw. About an hour or two after I was called in again; and they told me, if I would, I ſhould have an Order to fetch in my Witneſſes to prove what they could on my behalf, in reference to that Charge. I replyed, That I hoped my Diſcharge and Anſwer were ſufficient, and that they would not put me to the trouble and charge of traverſing this buſineſs (viva voce) by my Witneſſes again, in that (beſides my Diſcharge) I had brought all their Depoſitions delivered by Oath to the Committee of Plundered Miniſters; which I deſired might be then read before them, becauſe the Witneſſes could but ſay, viva voce, what was there wrote down.

Hereupon I delivered them to be read; and ſo being handed to the Clerk, the Commiſſioners asked me how they ſhould know them to be true? I replyed, The Clerk delivered them as a true Copy, and I would affirm on my Oath, that they had not been altered ſince I had them. But notwithſtanding this, they rejected them, alleadging that they would not take notice of any written Depoſitions taken out of another Court; but that I muſt again bring in the former Witneſſes, to teſtifie what they could by word of mouth; ſo that all the reaſons and arguments I could uſe, could not prevail with them to free me from the charge and trouble of ^[5] bringing in my Witneſſes again; for which the Clerk was then commanded to draw me up an Order.

BERKS. By the Commiſsioners for ejecting of Scandalous Miniſters, October 19. 1654. At the Bear in Speenhamland.

Dr. Pordage of Bradfield hath this day again attended, and hath exhibited an Anſwer in writing to the Articles exhibited againſt him. Ordered that the ſaid Dr. do attend again before us on this day fortnight at this place, at which time he is to give anſwer to the additional Articles now exhibited againſt him, and to produce his Witneſſes, if he have any, for proof of his defence, and Summons are to iſſue out for that purpoſe, if he deſire the ſame.

Then they told me they had a new Charge of Articles againſt me; which were theſe that follow; then openly read by the Clerk.

Articles againſt Doctor Pordage, Parſon of Bradfield, to prove his ignorance and inſufficiency for the Miniſtry.

1. IMprimis, One Miſtriſs Lewin being with child, and near the time of travel, ſent for Dr. Pordage his Mother to be her Midwife, but he would not ſuffer her to go, ſaying, they would not be guilty of ſuch a beaſtlike life, meaning Miſtriſs Lewyns being with child by her huſband.

2. The ſaid Dr. Pordage coming to the houſe of Miſtriſs Lewyn, in his diſcourſe with Mrs. Lewyn, blamed her for having children by her huſband, and argued with her the unlawfulneſs of having children by her husband.

3. In his diſcourſes to Mrs. Leayn concerning the ſame ſubject, endeavoured to maintain the unlawfulneſs of their having children, and ſaid that Adam was made male and female in himſelf, and had he not fallen, he had brought forth children himſelf; and ſeemed to maintain and prove the ſame by Scripture, and otherwiſe.

4. In his diſcourſes with Mrs. Lewyn, which was about the time that one Everard was with him in his houſe at Bradfield, who was generally reputed to be a Conjurer, he asked Mr. Lewyn whether he would not be afraid if he ſhould ſee his own Picture, or ſhape, intimating that he himſelf had uſed to ſee his.

5. The ſaid Dr. Pordage hath had for ſome weeks together in his houſe the ſaid Everard, and one Tawny, who ſtiled himſelf King of the Jews, who had been queſtioned (as it is generally reported) for holding dangerous and unſound opinions: as, That there is no Hell, and the like.

A True Copy:

Math. Langley Regiſt.

Ioſeph Cook.

After theſe were read, I deſired the Court in the firſt place to finiſh the firſt Paper of Articles, urging, that if they were ſufficient, they might ſave both them and me much trouble. But this they denied, though I much urged it: Whereupon they commanded this ſubſequent Order to be drawn up, viz.

BERKS. ſs. By the Committee for ejecting of Scandalous, Ignorant, and inſufficient Miniſters and School-Maſters in this County, Octob. 19. 1654.

ORdered that Mr. Iohn Tickle, Mr. Iohn Pendarvis, Mr. Francis Pordage, Iohn Higgs, Gifford Luinton, Richard Luinton, Mary Pocock: and Roger Stevens, doe make their perſonal appearance before the ſaid Commiſſioners on Thurſday the ſecond day of November next by eight of the clock in the morning, at the Bear in Speenhamland by Newbery, to teſtifie their knowledge of all ſuch matters as ſhall be propounded unto them concerning Dr. Iohn Pordage of Bradfield in this County; whereof they are not to fail.

Given under our hands and ſeals, the day and year above-mentioned.

• Samuel Wightwick
• Ar. Evelyn
• Ed. Mills.
• Samuel Dunch
• Angell. Bell

But this I muſt ſpeak on the behalf of Mr. Wightwick and Mr. Evelyn, that by their preſence, things were tranſacted that day with much more ſeeming modeſty and calmneſs then at other times; the Miniſters then containing themſelves within the limits of due ſilence, which gave me ſome hopes that the latter part of my Tryal might be tranſacted in ſome moderation, equity, and civility; but theſe two ſitting no more after that day, there broke forth much confuſion, raſhneſs, and incivility in their carriage; ſome Miniſters (who were bitter enemies againſt me) acting the part of Commiſſioners, and ſeeming to have great influence upon all their proceedings, being ſuffered to break forth into uncivil ſcoffs, and railings againſt me in the open Court, as it will afterward appear.

But thus much for my ſecond daies appearance, here repreſented according to the line of truth and equity.

On the ſecond of November I appeared before them again at the ſame place, according to their laſt Order, at which time Major Fincher was Chairman, beſides whom, there were preſent, Mr. Dunch, Mr. Stroud, Mr. Cook, Mr. Bell, with two or three more Commiſſioners; the Miniſters were, Mr. Fowler, Mr. Woodbridg, Mr. Hughes, Mr. Tickle, &c.

The firſt thing they demanded of me was, to give in my Anſwer to the ſecond Charge of Articles exhibited the laſt day againſt me: I replyed, that my Anſwer was ready; but I deſired that they would keep to their own Order, and firſt hear my Witneſſes, and ſo finiſh my firſt Charge, that we might not run into confuſion; but they would not hearken to this rational requeſt, importuning me for my Anſwer, reſolving to hear nothing till I had given it in; ſo being neceſſitated to yield to their command, I gave in this ſubſequent Anſwer.

My Anſwer to the ſecond Articles exhibited againſt me, is as followeth.

IN the firſt place I ſhall take liberty to reply to the Title of the Articles, which is, to prove my ignorance and inſufficiency for the Miniſtry, by the Articles produced.

1. Part. Anſ. I do here humbly deſire that ignorance and inſufficiency for the Miniſtry, may be preſerved as diſtinct Heads from Scandal and Hereſie, according as it is intended by the Authors of the Ordinance: for certainly it is againſt the judgement of the Lord Protector, and the intendment of his Councel, who made the Ordinance, to confound that which may be called ſcandal, or hereſie and inſufficiency together: We ſee it is uſual this day amongſt us, for knowing and learned Miniſters to differ in their Judgements, both in Doctrine, Worſhip, and things indifferent; who yet thereupon are not accounted ignorant and inſufficient for the Miniſtry: So that although theſe Articles could be proved true, they are to be referred either to ſcandal or hereſie, and not to ignorance and inſufficiency.

2. Part. Anſ. If ignorance and inſufficiency for the Miniſtry, be taken for the want of an inward ſpecial gift, as it is qualified with humane Arts and Sciences, attained by much pains and induſtry, in relation to Academical Learning: Or if ignorance and inſufficiency for the Miniſtry, are taken for the want of inward abilities, qualified with ſpiritual gifts, as with thoſe of prayer, utterance and Preaching. Or if ignorance and inſufficiency be taken for the want of a ſaving principle of grace, manifeſting it ſelf in convictions of ſin, Legal terrors, or Evangelical illuminations into the free grace & love of the Father, or into the meritorious death of Chriſt for the redemption of loſt ſinners. Or if it be taken for thoſe effects flowing from ſuch a ſaving principle of life, as that of ſaving faith, true repentance, pardon of ſin, peace of conſcience, a holy life in all univerſal obedience, to the holy will and righteous commands of God, Then I humbly conceive, that meer ignorance and inſufficiency, without the pretenſions of Hereſie, and Scandal, will be found a bed too ſhort, and a covering too narrow for my Ejection out of the work of the Miniſtry, according to the true intent of the Ordinance.

3. Part. Anſ. Hence my humble deſire to you for time to come is, that you would not make your Ephah of ignorance and inſufficiency ſo ſmall, that Hereſie and ſcandal may not ſtand diſtinct in it; and that you would not make your Shekell of ignorance and inſufficiency ſo great, as to ſwallow up Hereſie and Scandal, into the boundleſs and endleſs extent of it: For what is this but to falſifie the Ballances of juſtice and equity, by a deceitfull weight, in not preſerving inſufficiency as a diſtinct head from ſcandal and Hereſie; which in time may prove very prejudicial to that Liberty of Conſcience, which of late years hath been, and is ſtill preſerved and aſſerted by the Rulers of this Nation.

In the ſecond place to the Articles themſelves, I thus reply.

Anſ. 1. As to the four firſt, I know not how, or what poſitively and directly to anſwer to them, till I ſee them firſt proved by Oath, and that by ſuch perſons who are without juſt exceptions, and then I ſhall be capable of returning a more full and compleat Anſwer.

Anſ. 2. Neither do I ſee, that ſeemingly to maintain and argue by way of diſpute only, the unlawfulneſs of Mrs. Lewins having children by her husband, for the ſifting forth of truth from error, could it be proved that I did ſo, could argue or evince my ignorance and inſufficiency for the Miniſtry: For this, though it were evinced to be my crime, cannot in juſtice and equity be referred to that Head of Inſufficiency; but to ſcandal, except ignorance and inſufficiency be reſolved into the boundleſs liberty of the wills of the Judges, that what they deem ignorant and inſufficient, muſt be ignorant and inſufficient, whether ignorance and inſufficiency be real in ſuch a Subject, or not.

As to the fifth Article, which concerns my giving entertainment in my houſe to one Everard, reputed a Conjurer, and to one Tawny, reported to hold unſound opinions, I thus anſwer.

As to the firſt part of it, I confeſs that one Everard about four years ſince, was received into my houſe at Bradfield, for the ſpace of almoſt three weeks, and no longer; and that after this manner: He came in Harveſt-time with a new pair of Harveſt-gloves on his hands, to ſhew his willingneſs and readineſs to work; and asking to ſpeak with me, told me, That if I pleaſed to employ him in Harveſt-work, he came to offer his ſervice: Hereupon I entertained him as a workman. And thus you ſee both the manner of his coming, and the cauſe of his entertainment.

Whereas it is ſaid he was generally reputed a Conjurer.

1. Anſ. I anſwer, I never heard any the leaſt intimation from any, that he was ever ſuſpected to be a Conjurer, till after his departure from my Family; if he was a Conjurer before he came, it was more then I knew, or had heard of; but after his departure I confeſs there aroſe a general report up and down the Country that he was a Conjurer. But from that time to this, I have never ſeen him, nor known what is become of him.

2. Anſ. After his abſence I do further affirm, That I was ſtrongly enclined to believe, according to the general rumor, that he was a Conjurer: Hereupon I was in a great ſtrait in my own ſpirit, whether I ſhould proſecute him, or not, my zeal for Gods glory, and my obedience to the command of God, that ſaith, Suffer not a Witch to live, giving me ſome impulſions to do it. But after ſerious debate and conſideration within my ſelf, I reſolved this caſe or ſcruple of conſcience thus, that my own perſwaſions and jealouſies, though they had ſome ground of probability, yet being not certain, afforded me not a ſufficient ground of proſecuting him as a Conjurer, or of ſwearing poſitively he was ſuch. Now I leave it to your ſerious conſiderations, whether this tenderneſs of conſcience keeping me from proſecuting of him, or ſwearing againſt him, for fear of that hainous ſin of perjury, makes me either ignorant or inſufficient for the Miniſtry.

As to the ſecond part of the fifth Article, which concerns my entertainment of one Tawny, reputed (as it is there expreſſed) to be one that holds unſound Opinions.

Anſ. I anſwer, It is well known, as I invite none, ſo I turn away none that come to viſit me, though their Principles in matter of Doctrine, Worſhip, and Diſcipline be different from mine. I will here ſhew you briefly my grounds and ends: My grounds are theſe; I look upon it as my duty, according to the Goſpel of Chriſt, to entertain all ſtrangers that be in want and neceſſity, profeſſing the name of Chriſt. If enemies hunger, we are to feed them, if they are naked, we muſt clothe them; and as for ſtrangers, we are to lodge and entertain them, Heb. 13. 2. And as in the practice of this I break no Law of God, ſo no Law of man. And you may remember, that in the 37. Article of Government, it is expreſſed, That all ſuch as profeſs Faith in God by Jeſus Chriſt, though differing in Judgement, from the Doctrine, Worſhip, or Diſcipline, publickly profeſſed, ſo as they abuſe not this liberty to the civil injury of others, nor to the actual diſturbance of the Publike Peace, ſhall be protected, and then ſurely their hungry bellies may be fed, their backs clothed, their wants ſupplyed, and their perſons lodged and entertained.

And further, my ends are theſe, which are pure and Evangelical, That I may prove all things, and hold faſt that which is good, that I may try the ſpirits, for many falſe ſpirits are gone forth into the world. Now how are they to be proved and tryed? Not by carnal weapons, as by penalties, mulcts, impriſonments, and other external puniſhments; but by convincing of them with ſound Doctrine, Chriſtian diſcourſe, ſpiritual arguments, and by the example of a good converſation: And thus Gods glory, and the good of others are my only ends, in giving entertainment to all ſtrangers that come in civility to viſit me.

Now the cauſe of many ſtrangers coming to me as Gueſts from all quarters of this Land, ariſeth from theſe lying printed Pamphlets, which have hardly a word of truth in them, theſe draw all ſeeking enquiring minds to viſit me, for divers ends beſt known to themſelves: Let it but be proved that ever I gave entertainment to any common ſwearer, or to any open drunkard, Sabbath-breaker, or to any known prophane perſon, and I ſhall judge my ſelf obnoxious to your Cenſure; but all that I give free entertainment to, appear clothed under ſome ſhew of Godlineſs or other; but if they have not the power, it will be their own miſery.

In a word, the ſtrength of this Article doth but amount to thus much, That as Chriſt was ſuppoſed to be a friend of publicans and ſinners, ſo am I ſuppoſed to be a friend to all people that profeſs Religion, and walk orderly, be their opinion in matter of Doctrine or Diſcipline never ſo much differing from mine own, or from thoſe commonly received; yet this doth not argue my ignorance or inſufficiency for the Miniſtry; but if in it any thing be culpable, it is to be referred to the head of Scandal: but here being no Law of prohibition, I cannot ſee any tranſgreſſion in it, either againſt the Law of God or man.

To conclude, I cannot give a more direct Anſwer to theſe Articles, being matter of fact, till I ſee them proved, and each Article referred to its proper place, either of Scandal or Hereſie, or Ignorance and inſufficiency.

John Pordage.

This being read, we proceeded to the proof of the firſt Charge of Articles atteſted by Mr. Tickle, one of the Aſſiſtants, whom I deſired to ſee ſworn in the open Court; alleadging that I was altogether ignorant whether he had ſworn or not; but the Clerk affirmed that he had done it already; but after much diſpute, it was granted that I ſhould hear him ſworn in the open Court. Then I craved liberty to croſs examin him openly, and began to put my Interrogatories to him; but this juſt prinviledg they peremptorily denied me, though I uſed many reaſons and arguments to ſhew the equity and reaſonableneſs of it. Then they commanded me to write down my Interrogatories, which ſhould be propoſed and anſwered in private, without my preſence, according to their fixed reſolution. Then all being commanded to withdraw, I wrote down my Interrogatories; and when I gave them in, I deſired they might be asked in the open Court; but it was denied. Then I requeſted that I my ſelf might be preſent at the croſs-examination, though all the reſt withdrew, urging, that although I had given in my Interogatories, yet there might be many neceſſary circumſtances and queſtions emergent in the Examination, which I could not then give in in writing, nor make uſe of without I was preſent, which yet might ſerve very much to clear the truth; but notwithſtanding this, and more which was then ſaid, I could not prevail, but was commanded to withdraw.

After this I was called in again, and as I thought to receive Mr. Tickles Anſwers to my Interogatories, which though I preſſed it with much earneſtneſs, was denied, they reſolving, as it ſeemed to me by their Anſwer, to keep them private till publication, which appeared to me very partial dealing, in regard I could not know how the Queſtions were anſwered, againſt the time of making my defence by Negative Witneſſes.

But afterward importuning the Court to examin my Witneſſes according to their own Order, I was interrupted by their commanding of the Clerk to read a third Charge of Articles exhibited againſt me by Mr. Fowler, an Aſſiſtant Miniſter to the Commiſſioners, whoſe zeal moving ſwifter then the Clerks ſlow reading of the Articles, cauſed him to take them out of his hands, and to read them himſelf, with much courage and reſolution; The Articles were theſe that follow.

Further Additional Articles Exhibited againſt Dr. Pordage, by Mr. Fowler, Miniſter of St. Maries in Redding.

1. THat the righteouſneſs of Jeſus Chriſt was a poor, vain, ſapleſs righteouſneſs. ^[6]

2. That Jeſus Chriſt was not perfect, alleadging that Text to confirm it, becauſe he cryed out, My God, my God, Why, &c.

3. That the bloud of Chriſt was not meritorious of any mans ſalvation.

4. That it was a poor thing to live upon the bloud of Chriſt; and fetching it over again, in a contemptuous kind of ſpeaking: Piſh, ſaid he, thou art a babe, thou knoweſt nothing; to live upon the bloud of Chriſt, is a poor thing.

5. That one ſpeaking to him of the glorious perſons in Trinity, he he replyed, Perſons in Trinity, Piſh, there is no ſuch thing; and again, There is no ſuch thing as perſons in Trinity.

6. That it was a weakneſs to be troubled for ſin.

7. That he might ſay any thing to the men of the world. ^[7]

8. That he aſſerted he knew nothing to the contrary but that a man might company with more then one woman, being taxed with keeping carnal company with a woman in London.

9. That he hath very frequent and familiar converſe with Angels.

10. That a great Dragon came into his Chamber with a tail of eight yards long, four great teeth, and did ſpit fire at him, and that he contended with the Dragon.

11. That his own Angel came and ſtood by him while he was expoſtulating with the Dragon, and the Angel came in his own ſhape and faſhion, the ſame clothes, bands and cuffs, the ſame bandſtrings, and that his Angel ſtood by him and upheld him.

12. That Mrs. Pordage and Mrs. Flavel had their Angels ſtanding by them alſo, Mrs. Pordage ſinging ſweetly, and keeping time upon her breaſt, and that his children ſaw the Spirits coming into the houſe, and ſaid, look there Father: And that the Spirits did often come into the Chamber, and drew the Curtains when they were in bed.

13. That the ſaid Mr. Pordage confeſſed that a ſtrong enchantment was upon him, and that the Devil did appear to him in the ſhape of Everard, and in the ſhape of a fiery Dragon, and the whole roof of the houſe was full of Spirits.

14. That Mrs. Margaret Pendar acquainted with this Doctrine of Spirits, and pretended to be converted by Viſions of Angels, doth think ^[8] that ſhe was bewitched by them of Bradfield.

Her Confeſſion.

SHe was taken ill upon Wedneſday in the afternoon in July 1653. about nine of the clock the ſame night, there appeared the viſion of a man ſtanding at her beds feet; on Thurſday the next day he had a book in his hand, and ſtood by her all that day and ſaid nothing. On Friday it ſpake audibly unto her, ſaying, Why art thou ſo diſcomforted? I anſwered, A wounded conſcience who can bear? He replyed, He that hath wounded thee, will make thee whole. I ſpake much of mine own unworthineſs; he anſwered, There was worth in Chriſt, and he had paid a ranſom for me. Then he told me that that book in his hand, was the book of the Lamb, and that my name was written in it: I ſaw the book, a broad book with a parchment-cover, and I ſaw writing in it; and then was I lifted up with a great deal of joy. About four of the clock the ſame Friday, the dark Angel came and ſtood by the other Viſion, with a knife in his hand, and ſaid, thou haſt had a great deal of joy; and offering her the knife, bid her diſpatch her ſelf, and ſhe ſhould enter into that erernal reſt her ſoul ſo much thirſted after. Upon this ſhe trembled, the bed ſhook, and my Mrs. held me.

The ſame Friday I had viſions preſented upon the Wall, I ſaw the world, and the reſurrection of the dead, and the Son of man appearing in the clouds of heaven.

She ſaw clearly the viſion of a friend of hers in London in her Chamber at Southcot, her friend was much inclined to this way; ſhe much wondred at it, and told Mrs. Pordage of it, who anſwered, alas ſo do we ſee abundance of thoſe we never knew before, when once they come into our way.

On Saturday Dr. Pordage came to her, being ſent for, and prayed in a very ſtrange language, ſhe did not underſtand well what he ſaid; ſhe heard him ſay, Lord; but nothing of Jeſus Chriſt, but the abiſs and bottomleſs eternity.

She heard a great noiſe of Drums and Trumpets, ſhe asked the Dr. what the ratling of Drums and Trumpets meant? He anſwered, it was an alarm to the Spiritual War.

One of the nights ſhe ſaw the viſion of young Mr. Daniel Blagrave which came to her bed-ſide; ſhe took him by the hand, and it felt cold: She asked the Doctor what it meant? He anſwered, The coldneſs of the hand did ſignifie his beginning to be cold to vanitie.

She asked Dr. Pordage what the Viſions meant? He anſwered, They durſt not reveal one anothers Viſions, he did not queſtion but God would diſcover himſelf, and reveal wonderful things to me.

She was from Wedneſday noon till Monday noon, and did not eat one piece of bread, but ſometimes a little water and ſugar; and ſhe ſaith ſhe was not ſick at all after the firſt two hours: and when ſhe was about to eat, ſhe had a voice come to her; We are not to live upon bread, but upon every word of God: And upon that voice ſhe did not eat.

She ſaith that ſhe hath oftentimes ſeen at London, flaſhes of light in her Chamber, and at laſt heard a voice which put her into a very great fear and ſweat, ſaying, Thou haſt married a lump of clay; but thou muſt return to thy firſt husband, who is thy Saviour, and thou muſt go to Joppa.

And upon this ſhe was convinced that theſe viſions were of the Devil, becauſe the voice was clean contrary to the Scriptures. She ſaith that ſhe hath heard it reported at Southcot, that ere long Doctor Pordage ſhould have power from him to beſtow ſaving graces on whom he pleaſed: as alſo, that marriage was the way of beaſts.

Francis Knight of Wallingford ſaith,

That diſcourſing with ſome of Blewbery that uſe to Dr. Pordages, they ſpeak very much againſt the lawfulneſs of marriage, he wondered at it; ^[9] and askt them whence they now came? they anſwered, We came juſt now from the Doctors from Bradfield.

16. Doctor Pordages Chamber at Bradfield hath ſometimes been almoſt ^[10] filled with ſpirits.

17. That Doctor Pordage Preached, That Water-Baptiſm was not ^[11] the Ordinance of Jeſus Chriſt.

18. That about Michaelmas, in the year 1653. he was commanded by his Angel, or from heaven, to give off Preaching, and take no more ^[12] Tythes; but ſince he conceives he hath had a diſpenſation.

19. That in July laſt 1654. he was to be taken up into heaven; and it is ſaid by ſome, he hath been there, and diſmiſſed again about his buſineſs. ^[13]

20. That in the midſt of theſe Viſions he is ſcandalouſly covetous. ^[14]

21. That he curſed the people of Bradfield in his Pulpit, and their poſterity ^[15] for ever in this world and in the world to come.

22. That he Preached at Bradfield, and afterward did labour to defend ^[16] it pertinaciouſly, That the little horn in Dan. 7. v. 8. was Chriſt; and being told that the little horn made war with the Saints, yet he perſiſted to ſay it was Chriſt, and endeavoured to make his hearers believe that he was falſly charged.

23. That he ſaith Goodwife Pocock ſingeth the higheſt hymns very ſweetly, that ſhe knoweth not a word when ſhe begins, but is taken with ^[17] a burning about her heart, and when ſhe hath done, ſhe cannot repeat a word of it, if it were to gain the world.

24. That Goodwife Pocock lately came to Col. Eveling, and told ^[18] him ſhe had a word to him from God, viz. Have nothing to do with that juſt man.

25. And that on or about the tenth of this month Mr. Dr. Pordage ſent to invite Mr. Snelling, and his wife and children to come to the Dr. ^[19] that day; and the ſame day Mr. Snelling and his wife did go to the Doctors houſe; and when he came, Mr. Snelling deſired to know wherefore he ſent for him? Dr. Pordage told him, to go with him and meet his Bridegroom. And then Mr. Snelling told the Doctor he knew not what he meant, and ſo departed. And the next morning Mr. Francis Pordage met with Mr. Snelling, and told him he had loſt his part in heaven, being he did not wait upon th[•] Doctor at that time.

26. That Dr. Pordage ſent his man Bolt, in a very rude and uncivil ^[20] manner to fetch Mrs. Forſter to his houſe, that ſhe being frighted at the meſſage, and enquiring to what end ſhe was ſent for, the ſaid Bolt anſwered, ſhe ſhould there ſee the heavens opened, and the Colours flying in the air, and hear the Drums beat, and the Trumpets ſound.

27. That Mr. Foſtrer going to the Doctors houſe, he told him at his firſt coming in, that he ſhould ſee ſuch things, as if he were Emperor of a ^[21] thouſand worlds, he would give them all to ſee it. After asking him for his wife, and he anſwering, ſhe was not well, and could not come, the Doctor called to them to ſend forth a winged meſſenger to fetch her, for ſhe muſt come.

28. That two daies after one Goodwife Pocock coming from thence to Mr. Forſters houſe, and they enquiring of her what was the cauſe of thoſe behaviours in the Doctors Family? ſhe anſwered, they had a foul ſpirit ſent amongſt them, and the Doctor had fought many hours with the black power, and had overcome it; for which ſhe ſhould ever think him a bright man. That all his Family had been ſtrangely acted, the power taking them, ſome in their legs, and others in their arms, and that then they ſpake very glorious things.

29. That Mrs. Flavel was in a trance, and when ſhe came out of it, ſpake many precious things which ſhe had ſeen in that trance, what was the Philoſophers ſtone, that ſo many learned men had ſought after, which ſhe knew to be the Divinity in the humanity, and many other things to the ſame effect.

Further Articles preferred against Dr. John pordage, Miniſter of Bradfield Pariſh, by ſome of the Inhabitants of the ſame Pariſh.

1. THat Dr. Pordage about eight years paſt, did carry Mrs. Flavel behind him on horſeback on the road to London, and about Hounſloe did enquire for a private houſe, and was directed to one Goodman Loaders a Smith, who lives in Heſſne Pariſh, half a mile out of the road, between Hounſloe and Brainford; and when he came, asked if his friend behind, being ſick, might have entertainment? 'twas anſwered, yes: ^[22] Then the Doctor left her there, but never owned ſhe was with child, till ſhe was in travel.

2. Mrs. Flavel in a ſhort time fell in travel, and then deſired no company might be called in; yet the woman of the houſe, Goodman Loaders wife called in three or four.

And Mrs. Flavel was then brought to bed of a daughter, having then no husband that the world knew of, Mr. Flavel being dead. ^[23]

3. That Doctor Pordage came to that houſe and Chriſtned that child, and named it Hannah; and the Doctor came often to viſit her there, and alwaies alone by himſelf.

4. That the child being put to nurſe in the ſame Pariſh, the Doctor ^[24] moved Mrs. Flavel to Kenſington, and paid the Smith for her being at his houſe. That a little while after the Nurſe went to Kenſington to enquire for Mrs. Flavel to pay her ſome money; but ſhe was removed: and the Nurſe ſaying ſhe left a child with her, the company ſmiled, and ſaid, they thought ſhe was ſuch a woman.

After this the Nurſes husband wrote a Letter to the Doctor to Bradfield, that he was twenty weeks pay behind, and could not forbear; ^[25] whereupon he was paid: and ſhortly after ſent for the child away from the Nurſes.

5. That a little while after this Mrs. Flavel came again to the Doctors Family, and a little child called Hannah, it was alſo brought thither, and Mrs. Flavel took the care of it ever ſince. And Mrs. Flavel being by neighbours asked whoſe child it was, ſaid, a dear friend of hers; but none could ever hear in the houſe whoſe child it was. And ſome telling Mrs. Flavel that the child was ſo like her, that they ſhould take it to be hers, had ſhe not ſaid the contrary; ſhe anſwered as before, 'Twas a dear friends of hers; but never named whoſe.

6. That this child who was called Hannah, this laſt Summer they changed her name, and called her Ruth, they have alſo changed all their names, the Doctor is called Father Abraham, his wife is alſo called Deborah, and old Goodwife Pocock is called Rahab, and ſo the reſt.

7. That Goodman Loaders ſon being a Souldier, ſaw Mrs. Flavel in Bradfield ſtreet, and ſpake to her, but ſhe took no notice of it. Afterward Mrs. Flavel coming to his Fathers houſe, his mother in diſcourſe, ^[26] asked whether ſhe lived at Bradfield? Mrs. Flavel anſwered, ſhe knew no ſuch place; I will call my ſon in, who ſaw you there; Mrs. Flavel ſaid, people be given to lying, and would not have him called, and preſently called for her horſe, and went away, though before ſhe had reſolved to ſtay all night; and never ſince was there, except ſince the Doctor hath been queſtioned.

31. That Dr. Pordage is extream covetous, and hath exacted five ſhillings at a time to marry one man, or elſe told him he would not marry him; the man told him he could not juſtly demand ſo much; the Dr. ^[27] anſwered, without five ſhillings he would not marry them; and took five ſhillings.

32. That his Preaching doth not tend to Edification. ^[28]

33. That he is a very ignorant and inſufficient man for the work of the Miniſtry.

September 9. 1650.

34. I came into Bradfield Parſonage in the evening, and there I heard a very mournfull cry, as if it had been one in extream pains; but what it was I know not; for it continued all the time I was at the dore, which was well near the quarter of an hour, and ſo it continued when I went away. And then the 10 day in the morning I came vnto Mr. Francis Pordage at the Parſonage of Stauford Dingley; and he enquired of me what I did think of the noiſe that I heard? I told him I could not tell. Then he related to me that the Lord was about a great work in this Kingdom, and to this Nation; and the cauſe of this cry was one in travel, and the pain was ſo extream, that had I ſtayed there a little longer, I might have heard it as far as the Town; but now ſhe was delivered of a man-child, and the travel was at an end, and that he and others were eye-witneſſes to it.

The Teſtimony of Richard Seward.

35. That in Dr. Pordages houſe in Bradfield, lately the new Jeruſalem hath been ſeen to come down from heaven, all of precious ſtones; and in the new Jeruſalem was a Globe, which Globe was eternity, and in that eternity were all the Saints.

36. That at the ſaid Doctors houſe the face of God hath been ſeen; not as Moſes ſaw him, but the very face, as one man may ſee anothers.

37. That one being in the ſaid Doctors houſe in a trance, the ſaid Drs. daughter being by her, ſaid that ſhe ſaw two Angels all in white, with Crowns over her head.

The Examination of Goodman Seward concerning Mr. Pordage.

THis Deponent ſaith that Mr. Pordage did affirm marriage to be a very wicked thing, contrary to the word of God; Goodman Seward telling the aforeſaid Mr. Pordage that a friend of his had buried his wife, and intended to marry again; Mr. Pordage replyed, that it was a very wicked act, and wondred at it: The Deponent replyed, that he took Marriage to be an Ordinance of God; then demanding if his wife ſhould have died, what he ſhould have done? he replyed, Would you be ſo wicked as to marry? This the above-mentioned Deponent will averr with his Oath.

A true Copy,

Examined by MATH. LANGLEY Regiſt'.

After he had done, it ſeemed not enough to him to have read ſuch a horrid, ſcandalous, confuſed Charge to the people againſt me, but he proceeded to ſpeak to them, deſiring them to take notice what a ſtrange perſon I was, repreſenting me to be guilty of Blaſphemy, Deviliſm, and of looſneſs in my converſation, promiſing to prove that Charge of Articles, or to be counted a Slanderer: after which prevaricating ſpeech, he ſuddenly departed.

After I further urged the Commiſſioners to hear the Teſtimony of my Witneſſes in reference to the firſt Charge of Articles, that ſo it might be diſpatched, that ſo I might be freed from the trouble of anſwering ſo many together, which would unavoidably bring confuſion and diſorder to mine and their proceedings. I further ſhewed, that according to their appointment, my Witneſſes were preſent and ready, deſiring them to conſider that I had been at trouble and charges in bringing them, and that I muſt unavoidably be at more if they would not then hear them; notwithſtanding this, they denied to hear them at that time, calling for two Witneſſes, which they had ſummoned to atteſt my ſecond charge of Articles. Here I deſired that as my charges had been openly read to the people, ſo the examination of the Witneſſes might be open, that ſo the people might as well hear the proof, as the accuſation; but this could not be granted. Then I requeſted that I might be preſent; this was alſo denied: So two Witneſſes were privatly examined to the ſecond Charge, whoſe examination concluded that daies tranſactions in reference to me, and I received an Order to appear before them again the 22 of November at the the Bear in Redding.

BERKS. By the Commiſſioners for Ejecting of Scandalous Miniſters, November 2. 1654 at the Bear in Speenhamland.

ORdered that Dr. Pordage of Bradfield (now preſent) do appear again before us on Munday the 22 inſtant at the Bear in Redding, as that he then give in his Anſwer to the further additional Articles now exhibited againſt him. And it is further Ordered, That the ſaid Dr. do then produce his Witneſſes, and bring in his Interrogatories in writing, upon which he will examin the Witneſſes in his defence, or croſs-examin them, produced for proof of the ſeveral Charges againſt him.

On the day prefixed, I appeared at the appointed place, the Commiſſioners then ſitting being, Mr. Dunch Chairman, Major Fincher, Mr. Trapham, Mr. Stround, Mr. Cook, Mr. Nutkins. The Miniſters, Mr. Fowler, Mr. Lee, Mr. Woodbridg, Mr. Tickle, Mr. Hughes, with two more.

Juſt as they were going to Dinner, I was called in, and asked for my Anſwer to the laſt Charge of Articles: I told them it was ready, but I ſhould be very long in delivering it; but if they thought fit, I would give it in before dinner. At this one Mr. Trapham a Chyrurgion and Commiſſioner, began to be very ruffe, preſſing me to give in my Anſwer, and to leave it with them. I replyed, that it was in my power whether I would give it in in writing only; or by word of mouth, and that I reſolved of the laſt. So I was commanded to withdraw.

After dinner, being called in again, I read this Anſwer following, and then delivered it to them in writing.

My Anſwer to the third Charge of Articles, I preſent in this form following.

I Shall firſt preſent ſomething by way of general Preface, and ſo deſcend ^[29] to particulars.

In the firſt place then I look upon the firſt Articles charged upon me by young Mr. Tickle, to be as the caſting of my innocent perſon with Daniel into the Lions Den; but thoſe Articles, as the mouthes of the Lions, I conceive, were ſtopped, ſo that they could not hurt me, becauſe the Authority and juſt proceedings of two former Committees, authorized by Acts and Ordinances of Parliament, with ſome other legal Priviledges, had ſufficiently muzled the mouthes of thoſe Lioniſh Articles.

And as for the ſecond ſubſcribed by an unknown name, I believe there hath not been, not cannot be any thing proved, which may render me obnoxious to any legal guilt.

As for my third Charge, brought forth by Mr. Fowler, who is both my Accuſer and my Judge; I look upon it, as the deſigne of the evil one, to caſt me with the three children into the hot fiery Furnace of unparalleld wrath and envy; for I know it will one day appear that theſe Articles were raked together from a ſpirit of bitterneſs and ſpleen, which ſeem to me as the furnace heated ſeven times hotter by the fire of wrath to burn up and conſume my name, Liberty, Eſtate, and Poſterity.

But be it known unto you oh you Judges and Commiſſioners, I am not ſolicitious what the event may be, I know the God whom I ſerve in the integrity of my heart, who is Jehovah, the true and only God, is able to deliver me from this hot fiery furnace, and to puniſh thoſe who caſt me in: But however God as yet may order and diſpoſe of me, in reference to the execution of my enemies intents; I believe my ſtrict and holy converſation, with my holding forth what God in the riches of his grace hath beſtowed upon me, will clearly demonſtrate that I am no ſuch perſon, as the falſe and unworthy aſperſions of theſe Articles repreſent me to be.

As to the particular Articles (which are raked together in much confuſion, without reducing of them to their particular heads, of Scandal or Inſufficiency, many of them being incapable juſtly to be referred to either) I thus begin my Anſwers.

Art. 1. THat the righteouſneſs of Chriſt was a poor, vain, ſapleſs righteouſneſs.

1. Part. Anſ. This Article was in my former Charge, and I was cleared of it by two Committees, who had power legally to acquit me, even as they did.

2. Part. Anſ. I do cordially acknowledg, That Chriſts righteouſneſs is not a poor and ſapleſs righteouſneſs; but very pretious, being the material cauſe, and ſpotleſs robe of a Chriſtians juſtification, and that every Saint ought to be found in this righteouſneſs of Chriſt in point of juſtification, and not in his own ſelf-righteouſneſs.

3. Part. Anſ. I deny that ever I ſpake ſuch words, without ſome limitation, which limitation, if annexed, would free me from any guilt reſulting from ſuch expreſſions; and though any one ſhould ſwear I ſpake thoſe words, yet that could not render me juſtly guilty, it not being declared what preceded, or followed in the ſeries of my diſcourſe: And I have many Witneſſes ſufficiently known, and pious, who being conſtant hearers of me, have teſtified by Oath, and will upon occaſion again, that the ſcope of my Miniſtry drives not againſt the due application of Chriſts righteouſneſs to the ſouls of believers, but againſt the miſapplying it to thoſe who have not the ſpirit of Chriſt living in their hearts, purifying their conſciences, and ſubduing their luſts.

Art. 2. That Jeſus Chriſt was not perfect, alleadging that Scripture to confirm it My God, my God, Why haſt thou, &c.

1. Part. Anſ. I do nakedly without any vails, profeſs that I ever did, and ſtill do look upon Chriſt as a moſt perfect copy and pattern to ſquare our lives and converſations by, yea and to be a perfect Mediator, in reference to that work he undertook for the redemption of the world, being free from the leaſt tincture either of original or actual ſin, and truely the thought of any ſuch thing, never lodged in my heart.

2. Part. Anſ. But ſuppoſe I uttered ſuch expreſſions as theſe, yet the manner of it will ſufficiently free me from that 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 only by way of relating what I heard in a Sermon of Mr. Erberies in Somerſet Houſe, who at that time endeavoured to enumerate Chriſts (ſuppoſed) imperfections, whereof he made his crying out on the Croſs, 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.

Art. 3. That the bloud of Chriſt was not meritorious of any mans ſalvation.

Anſ. I call heaven and earch to witneſs, that ſuch thoughts never entred into my ſoul, nor did ſuch words ever come out of my mouth. For my judgement ever hath been, and ſtill is, that the bloud of Chriſt is ſatisfying, reconciling, cleanſing bloud, that it is interceding, redeeming, meriting bloud, in relation to all thoſe who through faith and patience come to inherit eternal life.

Art. 4. That it was a poor thing to live upon the bloud of Chriſt, and fetching it over again in a contemptuous kind of ſpeaking, Piſh, ſaid he, thou art a babe, thou knowſt nothing, to live upon the bloud of Chriſt is a poor thing.

1. Part. Anſ. I acknowledg that about four years ſince ſuch expreſſions were uttered by me to one Mrs. Grip, but without any ſuch intent as may be ſuppoſed by my accuſers, and not with that circumſtantial aggravation of repeating it in a contemptuous manner, which is but a ſuppoſition of my adverſary, and cannot be atteſted by an Oath, without this Witneſs pretends infallibly to know my thoughts and purpoſes.

2. Part. Anſ. Again, this being ſpoken to a particular perſon, on a particular occaſion, might be true, if the circumſtances of the diſcourſe were accordingly added; though as here preſented it ſeems very monſtrous.

3. Part. Anſ. Therefore to make things clear, I ſhall here inſert ſome particular circumſtances, which may preſent this Article, though in a new, yet true face. I coming to Mrs. Grips houſe, ſhe took me into a private room to have ſome conference with me alone, where ſhe brake forth into a violent paſſion of tears, weeping and wringing her hands, and pouring ſorth bitter complaints, and invectives againſt Mr. Fowler, as that he was a graceleſs man, a Lyer, a Slanderer, not worthy to come up into a Pulpit, or to have the name of a Miniſter of Chriſt, with other ſuch bitter expreſſions: The cauſe of which was, as ſhe then told me, Mr. Fowlers reporting about, that ſhe then lived in Adultery, and after her paſſion was ſomewhat allayed, ſhe brake forth into theſe or ſuch like expreſſions of high aſſurance, Chriſt hath loved me, and dyed for me, and juſtified me by his bloud, from all guilt of ſin, I am an elect perſon, a juſtified perſon, and what is this Fowler to charge ſin upon me? Theſe and other expreſſions fell from her to this purpoſe, from ſome of which, I feared ſhe was drenched with Antinomianiſm, and told her more then once, it was a poor thing to live upon the bloud of Chriſt, and to look ſo much upon that, except ſhe had the nature of Chriſt, and the Spirit of Chriſt, asking her where was the meekneſs of Chriſt, and the patience of Chriſt, to ſuffer as an innocent lamb quietly? but ſtill ſhe crying out, ſhe lived on the bloud of Chriſt, I told her it was a poor thing to be thus exalted with notions of the bloud of Chriſt, without mentioning ſanctification, and thoſe holy graces which flow from Chriſts nature dwelling in the ſoul: Now by theſe expreſſions of mine, my ſcope was to make Mrs. Grip ſee the neceſſity of ſanctification, and of a pure and holy life, and not to make void the bleſſed effect of the bloud of Chriſt, applyed according to the mind of God, and the true meaning of the Scripture. And now, having related the circumſtances, as near as I can remember, I believe a ſober and knowing Chriſtian will not judge me either ſcandalous or ignorant for theſe expreſſions:

Art. 5. That one ſpeaking to me of the glorious perſons in the Trinity, I replyed, piſh, there is no ſuch thing as perſons in Trinity:

1. Part. Anſ▪ I doe here profeſs and avow from the ſincerity of my heart, That I believe the Trinity of perſons as an Article of my faith, viz. That there are three perſons diſtinct from each other, the perſon of the Father, the perſon of the Son, the perſon of the Holy Ghoſt; yet not ſo as to prejudice the unity in eſſence, and I ſo believe the unity, as not to confound the Trinity of perſons.

2. Part. Anſ. I never uttered ſuch expreſſions in that way, as to give any juſt ground of ſuſpition of my denying the Trinity: But I remember about four years ſince, being before the Committee of Berks, Mr. Fowler or Mr. Gilbert, I remember not which, deſired the Committee to give them liberty to ask me two or three queſtions, amongſt the reſt, they asked me whether there were three perſons in the Deity? I anſwered them, I believed the Trinity, as it is recorded in 1 John 5: 7: There are three that bear record in heaven, the Father, the Word, and the Holy Ghoſt. Thus you ſee I believe the Trinity: But doe you believe the Trinity of perſons, ſaid they? I replyed, I find not the term Perſons in the Text, but to put you out of doubt, I do not ſtumble at the word Perſon. And this afterward I told to the above-mentioned Mrs. Grip, in a private conference, ſome years ſince, to whom I affirmed that I found no ſuch expreſſions as perſons in Trinity, in the Scripture, and that the word Perſon being a School-term, was very difficult to be apprehended by common capacities; but I never ſpake thus to prejudice the true notion of the perſons in the ſacred Trinity, which I do cordially believe, but only to ſhew that ordinary Chriſtians ſhould not be too curious in prying into that deep myſtery of the three perſons in the Trinity, but rather content themſelves with what the Scripture plainly affirms of the Father, Son, and Holy Ghoſt, as diſtinct, yet one. But to conclude this Anſwer, pray conſider what hard meaſure it is, thus to pick a broken ſentence out of a long diſcourſe, and ſo to accuſe one without relating the circumſtances, which might ſerve to clear, what otherwiſe may ſeem very ſtrange to prejudiced perſons.

Art. 6. That it was a weakneſs to be troubled for ſin.

Anſ. I do not remember that any ſuch expreſſion as this ever dropped from my mouth, either publiquely or privately, and I am perſwaded that none one dare aſſert it with an oath, which if they did, would not make much to the purpoſe; for with a charitable qualification it might thus be made forth, That 'tis a weakneſs for one to be troubled for ſin, who hath the aſſurance of Gods love, his ſin pardoned, his perſon juſtified, ſanctified, and his will converted from, and crucified to ſin, for ſuch a one ſhould be triumphing in the power of faith and love, enjoying ſweet heavenly communion with God, and ſaying, O death, where is thy ſting! and there is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit: Whereas trouble for ſin thus pardoned and mortified, may be an engine of Satan to make a ſoul queſtion Gods love, and to bring it out of a bleſſed, ſpiritual enjoyment of God, into ſlaviſh fear and diſturbance.

Art. 7. That he might ſay any thing to the men of the world.

1. Part. Anſ. I anſwer to the beſt of my remembrance, I never uttered any ſuch unchriſtian Maxim, much leſs ever held it as my judgement, and I confidently believe there is no one on the earth that dare witneſs it with an Oath.

2: Part. Anſ. I know very well that Mr. Fowler hath been, if not the author, yet the reporter of my holding this monſtrous Tenent, for he hath confidently averred, and often inſinuated into ſome of the Gentry of this County, and into his own Proſelytes, that I am a Familiſt, and that it is my principle to ſay or unſay any thing that may make to my own advantage; which God knows is a ſad ſcandal, and a monſtrous untruth; and clearly appears to thoſe who know the integrity of my Principles and converſation, to be a blur caſt upon me from the contrivance of ſubtile Machiavillian Policy to prejudice all I ſay or anſwer to thoſe horrid things objected againſt me: For if this be once ſetled in thoſe who are my Judges, it is vain for me to anſwer, deny, or avow any thing: But the Lord forgive my adverſary for this his unchriſtian dealing, and grant he may repent of it before he comes to give up his laſt account before the great Tribunal of Chriſt.

Art. 8. That I aſſerted, I knew nothing to the contrary but that a man might company with more then one woman, being taxed for keeping carnal company with a woman in London.

Anſ. I never kept ſcandalous company with any woman in London, neither was I ever taxed for any ſuch thing, except once by Miſtriſs Grip, who I believe is the Witneſſe againſt me, and that upon this occaſion.

At the time I had my former conference with her, the heat of her paſſion being over, ſhe told me that I was alſo taxed for keeping of carnal company with a woman in London. I replyed, I am a man born to all kind of ſufferings, and told her that ſhe ſaw and knew the manner of my converſation, asking her whether ſhe believed it? and ſhe anſwered, No truely; and then I ſolemnly proteſted the contrary: And this was all the taxing I ever had from any one, at which time I was earneſt with Mrs. Grip to diſcover to me from whom ſhe heard it; but ſhe put me off, telling me ſhe did not believe it, and that ſhe would tell me ſome other time: But from that long diſcourſe I had with her, fearing, as I ſaid before, ſhe was deeply tinctured with the Principles of Antinomianiſm; and not knowing whether ſhe might not be tainted with ſome notions of Rantiſm, which at that time were every where frequently diſcourſt of, I took this occaſion to try her, telling her (as near as I remember) that there were ſom that affirm'd they knew nothing to the contrary, but that a man might company with more then one woman; but to ſpeak the truth, ſhe let it fall, without ſeeming to approve of any ſuch thing: And this I ſolemnly avow to be the truth, as near as I can remember. And I believe Mrs. Grip dare not ſwear that I maintained any ſuch thing as my judgement, or produced one Scripture or Argument to defend it.

I profeſs to the whole world, in the preſence of that eye that ſeeth through all hearts, that all ſuch looſe principles, which turn the grace of God into wantonneſs, and that run oppoſite to the Laws of Morality, Civility, Modeſty and Sobriety, or that any waies indulge wantonneſs and laſciviouſneſs, are as inconſiſtent with my Principles, as heaven and hell, light and darkneſs, are oppoſite one to another, which will one day clearly appear to the world, whatever I am now thought of.

Art. 9. That he hath frequent and familiar converſe with Angels.

Anſ. As this Article is preſented in general 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 Protectors Councel, in his Book Entituled, Our Communion and Warr with Angels.

Art. 10, 11, 12, 13. Concerning the Viſion of a Dragon, and the Apparition of Spirits.

Anſ. 1. 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 and teeth of the Dragon, with the appearance of my own Angel, &c. without the crime of perjury.

Anſ. 2. I will not confeſs any Apparitions in particular till they be proved, leſt I ſhould ſeem to accuſe my ſelf, they being brought in as a crime againſt me, and as inſtruments to condemn me.

Yet in general I acknowledge, that ſome four years ſince, there were many ſtrange and wonderfull apparitions ſeen 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 profeſs themſelves Chriſtians, and acquainted with the Hiſtory of the holy Scriptures? Pray was not Iob a pious, ſincere, and eminent righteous man? yet how was he ſcared with Dreams, and terrified through Viſions, cap. 7. v. 14. Did not Zachariah the Prophet (Rev. 3.) ſee Satan ſtanding at the right hand of Ioſtuah to reſiſt him? Did not Iohn (ver. 12.) in a viſion behold a great red Dragon that made Warr againſt Michael and the holy Angels? And was not Chriſt himſelf tempted of the Devil, by voyce and viſions, Mat. 4. 6. 8.? Now the ſervant is not greater then the Lord, Iohn 15. 20. and therefore not exempted from the like attempts of the Devil; I beſeech you conſider whether this earth be not the place where the Devil walks up and down, ſeeking whom he may devour: How then can Bradfield, or any other place be exempted from his appearing, when God permits; and may not all this be for the manifeſting of his Glory, Goodneſs, 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 Devil, and permitted by God, for his own glory, argue me either ſcandalous, ignorant, or inſufficient? Surely it rather argues that he hath bleſt me with a ſtrong faith, in that he permitted ſuch great tryals, and made me inſtrumental 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 evil Spirits were raiſed up by any compact of mine, explicite, or implicite, or that thoſe evil 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 and prejudiced for the malice of the Devil towards me, inflicting what I was paſſive in, and could not help, eſpecially by thoſe who profeſs the Chriſtian Religion, and know that the God of heaven rules over all, permitting and diſpoſing of what ever comes to paſſe.

Art. 14. That Mrs. Margaret Pendar doth think ſhe was bewitched by them of Bradfield.

1. Part. Anſ. Here is a long and tedious Relation, in which truth and untruths are mixed together, the whole ſtructure of which Relation, ſo far as it concerns 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 dare ſay ſo, much leſs ſwear it, having no ground at all for it.

2. Part. Anſ. I ſhall briefly relate ſome circumſtances which concern this buſineſs, 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 ſuitable to the Law of Chriſtian Charity; and when I came I had no conference with her, but in the preſence of Maſter and Miſtriſs Blagrave, with others that were then preſent. And from this viſit there aroſe a rumor 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 the Magiſtrates to perſecute me.

3. Part. Anſ. As for thoſe 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 croſs-examined, they will appear to be but the fulfilling of that wicked Maxim, Calumniare audacter aliquid haerebit: Calumniate and aſperſe boldly, ſomething will ſtick. Which being a piece of Jeſuitical policy, hath been practiſed by my accuſer, in this confuſed Rapſodie of Articles.

Articles of one Francis Knight of Wallingford.

Art. 1. THat ſome of Blewbery who ſpake againſt Marriage, ſaid they came then from my houſe.

Anſ. I hope I have enough to do to anſwer for my ſelf, what need the aſſertions of others be alleadged as Articles againſt me? They ſpake againſt Marriage, having lately been at my houſe; therefore I muſt be guilty of it; ſurely this Conſequence is neither according to natural, artificial, nor divine reaſon.

Art. 2. That my Chamber hath been filled with Spirits.

Anſ. I hope none will be ſo unadviſed as to ſwear to this Article, being Spirits are immaterial, and cannot take up place, or fill a room.

Art. 3. That I Preached, That Water-baptiſm was not an Ordinance of Jeſus Chriſt.

Anſ. It was never ſo Preached by me; all that I then affirmed was this, That Water-baptiſm 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 that Baptiſm may very well be underſtood of the Baptiſm of the Spirit, which by the Diſciples was inſtrumentally adminiſtred to all Converts; yet I denied not Water-baptiſm to be a Goſpel-Ordinance, inſtituted by John, as the chief Inſtrument under God, from whom he received his Commiſſion. And that this was the ſum of what I then Preached, I can prove by Oath.

Art. 4. That about 1653. I was commanded by my Angel, or from heaven, to give off Preaching, and to take no more Tythes; but that ſince I have had a diſpenſation.

Anſ. I believe no one that hath the fear of God before his eyes, dare atteſt this Article by Oath, which is here ſtated. This is anſwer enough to ſuch a thing, which is meerly brought in as an odium by my accuſer, the more to prejudice me.

Art. 5. That in July 1654. I was taken up into heaven, &c.

Anſ. If Paul were now upon the earth, he were in danger to be accuſed by my accuſer, for his rapture into Heaven or Paradice; but this concerning me, will prove but ſome idle dream, created by ſome bodies fancy, to make people wonder at me.

Art. 6. That I curſed the people of Bradfield in my Pulpit, and their poſterity for ever, &c.

Anſ. This Article was one of thoſe heard and examined four years ſince by the Committee of Plundered Miniſters, from which I was acquitted by them, theſe Witneſſes, viz. Richard Luington, John Hambleton, Mary Pocock, Richard Holmes, with four more atteſting by Oath that I did not curſe the people of Bradfield, ſo as is expreſſed in the Article: The Teſtimony of theſe Witneſſes was this, That they being preſent September 29. the Dr. expreſſed himſelf thus, Bradfield is a place partly made famous, partly infamous, by reaſon of the falſe and lying reports that are abroad; but I ſay, Curſed be the tongue and the mouth that ſhall ſay, That what is done by the power of God, is done by the power of the Devil. What one Pariſhioner is here curſed by me, except any ones conſcience accuſeth him of the guilt of that forementioned Blaſphemy?

Art. 7. Concerning the little Horn mentioned Dan. 7. to be Chriſt.

This Article was four years ſince exhibited againſt me, from which I was diſcharged by the Committee, Richard Higs, Iohn Higs, and Richard Luington, atteſting on Oath, that I paraphraſing on the ſeventh of Daniel, and ſpeaking on the little Horn, ſaid, That ſome Interpreters would have the little horn in the letter, to be meant of Antiochus Epiphanes, a bloudy and perſecuting Tyrant; others think the little horn to be the Turk, who is a great perſecuter of Chriſtians; but in the myſtery, in regard of its power, we will apply it to the power of Chriſt in a Chriſtian, who is often in Scripture reſembled to the horn of David, and to the horn of ſalvation, and that upon three Conſiderations.

Conſid. 1. In regard that Chriſts power in the ſoul doth appear to be a little horn, a ſmall deſpiſed inſtrument, to ſenſe and reaſon, for fleſh and bloud look on it as a poor inſtrument, in regard of bringing down the ſtrength of ſin in us.

Conſid. 2. In regard of ſin and Satan, who laughs the power of Chriſt in the ſoul to ſcorn, yet before him his accurſed Kingdome muſt fall.

Conſid. 3. In regard its birth and beginning in the ſoul, is at the firſt a very little grain of muſtard, ſeed, yet in due time it will deſtroy the Kingdom of ſin, and ſet up the Kingdom of holineſs in us.

Having thus drawn away the vail from this Article, I hope it appears with a more tolerable and innocent face.

Art. 8. Concerning Goodwife Pococks ſinging Hymns and Spiritual Songs.

Anſ. She acknowledgeth it as her gift beſtowed by God, being according to the gifts of Chriſtians in the primitive time. But this doth not directly concern me.

Art. 9. Concerning the ſame perſons coming to Col. Evelings, and ſaying ſhe had a word from God, viz. Have nothing to do with that juſt man.

Anſ. She owneth theſe words, and looks upon me as a juſt man, and a true Chriſtian, and believeth that Colonel Eveling will one day know ſhe gave good councel upon good grounds.

Art. 10. Concerning Mr. Snelling and his wife coming to my houſe, &c.

Anſ. This Article hath as little of truth, as ſence or force to prejudice me, and I believe none will be found to ſwear it, however I think it not worthy of a larger Anſwer.

Art. 11, 12. Concerning the ſending of my man Bolt in an uncivil manner for Mr. Forſter, with his ſpeaking of ſtrange things there to be ſeen, and of my telling Mr. Forſter he ſhould ſee very wonderfull things, &c.

1. Part. Anſ. Theſe Articles were heard, and I acquitted four years ſince by the Committee of Plundered Miniſters, and are of ſo little conſequence, that they might well have been omitted, but that my accuſer thinks he hath never enough againſt me.

2. Part. Anſ. I believe Mr. Forſter dares not ſwear to theſe particulars, ſome of which are very untrue.

3. Part. Anſ. The forementioned Robert Bolt aſſerted on Oath that I ſent him not with any meſſage, but that it was his Miſtriſs that ſent him to deſire Mr. Forſter and his wife to come to my houſe

Art. 13. Concerning Goodwife Pocoks coming to Mr. Forſters, and ſaying the Dr. had fought with, and overcome an evil Spirit, and that the Family had been ſtrangely acted, the power taking ſome of them in one part, ſome in another, and that they ſpake glorious things.

1. Part. Anſ. This was another of the Articles heard, diſcuſſed, and I acquitted by the fore-mentioned Committee, becauſe nothing material could be made of it.

2. Part. Anſ. The ſaid Mary Pocock atteſted on Oath ſhe ſaw no apparitions in my houſe, being croſs-examined concerning that particular; and though ſhe did ſay God gave extraordinary power to ſuſtain both our ſpirits and bodies in an extraordinary tryal; What hurt was there in that? why ſhould it be brought as an Article againſt me?

Art. 14. That Mrs. Flavel was in a Trance, and in it ſaw the Philoſophers ſtone, which ſhe knew to be the Divinity in the Humanity.

Anſ. Not to ſpeak any thing concerning the Myſtical writings of the deep Hermetick Philoſophers, or what the judgement of ſome of them is concerning this ſecret, I my ſelf being not here accuſed to have ſeen it, or to have affirmed it was the Divinity in the Humanity, all that I ſhall anſwer is this, I wonder that this is brought in as an Article againſt me, to prove me Scandalous, Ignorant, or Inſufficient, it not directly proving any thing againſt me, being affirmed of another, and being one of thoſe Articles I was diſcharged of by the Committee for Plundered Miniſters.

Art. 15. Touching Sawoods Depoſitions of the birth of a child, and one being in travel.

Anſ. 1. This was one of the Articles of which I was acquitted by the fore-mentioned Committee.

Anſ. 2. Mrs. Elizabeth Pordage and Mary Pocock aſſerted on Oath, That there was no woman in travel, nor any child born, nor any other cry heard, but of thoſe at prayer, which was alſo witneſſed on Oath by Mr. Francis Pordage.

Art. 16. That in my houſe the new Jeruſalem hath been ſeen to come down from heaven, and that in it was a Globe, in which Globe was Eternity, and in that Eternity all the Saints.

Anſ. As to the ſubſtance of this Article, If God have favoured any with ſuch a viſion, ſurely they would be no more aſhamed to own it, when called to it, then John was when to write, Rev. 21. 1. That he ſaw the Holy City, new Jeruſalem come down from God out of heaven, where he alſo deſcribes it by all the moſt pretious ſtones in the Creation; but in reference to my Family, I believe none dare atteſt they heard this ſpoken by any of them, which I believe will prove but ſome groundleſs imagination.

Art. 17. That in my houſe God hath been ſeen face to face, &c.

Anſ. As this Article is ſtated, I ſhall give no other anſwer but this, That I ſhall wait to ſee who dare ſwear to it, or what proof can be brought of it.

Now I am come to the Articles exhibited againſt me by ſome of Bradfield Pariſh.

And as to thoſe which concern Mrs. Flavel, I ſhall anſwer,

1. Somewhat in general touching their import and nature, 2. By way of negation 3. By way of acknowledgment or affirmation.

Anſ. Gen. This Charge of Articles hath no legal reference of charge at all to me, but is meerly ſcandalous, importing but a Libel, nothing of fact really criminous being laid to my charge, which will more clearly appear when the erroneous circumſtances of it are detected, by which alſo the ſubtilty and envy of my adverſaries will be diſcovered, who poſitively alleadg nothing againſt me that may bear any action of damage at the Common Law, by which they might ſuffer for their injurious dealing, yet by plauſible prevaricating circumſtances, would ſeem to make me highly criminous and guilty.

Now I ſhall anſwer negatively to many erroneous prejudicing circumſtances, which are by deſigne heaped together to put a plauſible face upon an envious Libel, or illegal Charge.

1. Circ. Its ſaid it was ſome eight years ſince I brought one Mrs. Flavel to Goodman Laughtons, &c.

Anſ. neg. Which is an error, though one of the ſmalleſt, brought in to prejudice the more, for it was ſome nine years ſince.

2. Circ. Its further ſaid, this was carrying her to London.

Anſ. neg. which I deny; for it was coming from London, where ſhe had for ſome time been.

3. Circ. That I asked whether my friend behind me, being ſick, might have entertainment, &c.?

Anſ. neg. This I alſo deny, ſhe was not then ſick, neither did I uſe any ſuch expreſſions.

4. Circ. That I never mentioned ſhe was with child.

Anſ. neg: Though I did not, it not concerning me to do it, yet ſhe her ſelf did not deny it.

5: Circ: That in a ſhort time ſhe fell in travel:

Anſ: neg: A ſhort time may ſeem to imply ſome few daies, or weeks, being brought in as an aggravating circumſtance, whereas it was ſome four or five months after.

6: Circ: That ſhe had no husband then as the world knew of:

Anſ: neg: She owned then to the people where ſhe was, and doth ſtil, that ſhe had had a ſecond husband, which ſome in the world knew of very well, whoſe teſtimonies ſhe can and will produce when ſhe hath ſufficient occaſion offered by a legal call thereto; who is alſo able and ready to give a ſufficient account, when occaſion ſerves, of her not openly aſſuming her ſecond husbands name, her Eſtate then ſtanding as it did, which having concealed for that time ſhe was in Law, ſhe thought good ever ſince to be called by her firſt husbands name: But this ſubtile dealing of her adverſaries by Libelling ſcandals, without poſitively aſſerting ſhe was not married, makes her incapable of recovering any damage of thoſe who now enviouſly, yet indirectly aſperſe her; which the Commiſſioners ought to take notice of, who ſhould not receive ſuch Libels, which tend to the blaſting of ones credit and good name, which all ſober Chriſtians ought (for the Goſpel ſake) to vallue, and yet abſolutely prove nothing of ſuch criminous fact, which they deſigne ſeemingly to prove, nor yet give ſufficient ground of calling them to an account for ſuch evil, malitious ſcandals: But this not directly concerning me, I ſhall omit much which might be ſpoken of it.

7. Circ: That I came often to viſit her.

Anſ: neg: This is not true, it was rather ſeldom, being but three times in three quarters of a year, and that in Term time, upon urgent occaſions at Law.

8▪ Circ. That I removed her to Kenſington:

Anſ. neg. This is falſe, for I knew not when ſhe removed thither:

9. Circ. That I payed the Smith for her being at his houſe:

Anſ. neg. This is another untruth, I never payed him a penny, neither did I ever agree with him for her being there:

10: Circ: That the Nurſes husband wrote a Letter to me at Bradfield, for money for the childs nurſing:

Anſ. neg. This is a meer lie, for no ſuch Letter was wrote, neither did I ever agree to pay for the nurſing of it, as the Nurſe and her husband can witneſs.

11. Circ. That ſhortly after he ſent for the child away.

Anſ. neg. This I alſo deny, it containing two untruths in it: For firſt, the child was not ſhortly after ſent for away, neither did I ſend for it at all, for it was fetcht away by the mother her ſelf.

12. Circ. That a little while after the ſaid little one was brought into my Family.

Anſ. neg. This is alſo falſe.

13. Circ.

As to the ſeventh Article of this Libelling Charge, in which many circumſtances are produced to ſcandal the Gentlewoman, as though ſhe had told a great untruth, it deſerves no other anſwer but this, That it is compacted of many lies, nothing being there true that really tends to prejudice her, as I believe will appear by the event.

Thus in this ſhort Relation, wherein there is ſome truth, pray take notice how many untruths and meer lies are mixed with it, to put a beautifull face upon an envious and unchriſtian deſigne: And is not this to bear falſe witneſs againſt ones neighbour? May not any ones innocency and integrity, be in this manner undeſervedly clouded, aſperſed, and wounded? Which I leave to the ſerious conſideration of the Judges.

As to my affirmative Anſwer, what I acknowledge is this.

Anſ. Affirm. ABout nine years ſince I brought behind me from London the fore-mentioned Mrs. Flavel, who had been of ancient and near acquaintance with me and my Family, to one Goodman Laughtons a Smith in Heſſen, where ſome four or five months after ſhe was brought to bed of a daughter, which ſhe owned to the people where ſhe then was, to be by a ſecond husband, even as ſhe ſtill acknowledgeth: And further, that I viſited her three times in the ſpace of three quarters of a year, at Term time, being then ingaged in a Law-Suit that concerned her, that one of thoſe times I Chriſtned her child, and called it Hannah: That afterward her occaſions not requiring ſo much privacy, ſhe came to live with her ancient acquaintance at my houſe, where alſo for ſome years her daughter hath been with her.

Now to take away any thing that may ſeem to reflect upon me in this my acknowledgment, pray conſider theſe ſubſequent particulars.

1. THat I and Mrs. Pordage being of very near and long acquaintance with her, it was but a friends courteſie, for me upon her deſire, to carry her to this houſe behind me.

2. That ſhe had ſufficient ground to retire into ſome ſuch place in the Country; firſt in that the City aire was offenſive to her health; ſecondly in that by the councel of able Lawyers, ſhe was adviſed to retire into ſome private place, ſhe being then in Law-ingagements, and continually ſubjeſt to Arreſts, by the entanglement of her firſt husbands Eſtate, her brother in Law, who was her adverſary, then threatning to ceaze on her if ſhe were above ground.

3. In reference to my engagement in her Law-buſineſs, I think it material briefly to relate the ground and occaſion of it. In the time of her widowood, her brother in Law began a Suit with her in the Common Law, which fearing he ſhould there be overthrown, he removed to the Chancery; now ſhe being very unfit and incapable to mannage this her ſelf, ſhe earneſtly deſired me, as an ancient and truſty friend, to undertake it; Upon this I went to Judge Rowles and Mr. Chute with her, who looking into her Evidences, and into the will of her late deceaſed huſband, found that for want of one Clauſe in it, ſhe was liable to many Suits and Arreſts, and to great intanglements, and that her Intereſt could not be eſtabliſhed, but by much difficulty; and at length this was the reſult of the Councel, That ſhe muſt let all her Eſtate which was under Mortgage, be forfeited into the hand of ſome faithfull friend, and ſo ſell it away; hence I through much importunity, laid down ſome hundred pounds, reſcued the Mortgage, and ſo became intereſted in a Suit at Chancery, which laſted three years.

Now from this may further appear ſufficient ground why I brought her to that private houſe, ſecondly why I came to her in the time of her retirment, I then receiving money from her to follow her Suit; thirdly, why I came alone, it being then her Intereſt to be concealed, being ſubject to Arreſts.

I ſhall now proceed to add ſome few circumſtances more, which may ſerve to clear me before all ſober perſons.

1. AT my coming, I told the people my name, and that I dwelt at Reading, and that I was Miniſter of St Lawrence Church, knowing the Gentlewoman to be ſober, and pious. Now had I been as my enemies enviouſly pretend, I might have concealed my name, quality, and place of Reſidence.

2. We diſcovered to them that the Gentlewoman, had an eſtate in the Bulwark at London, and Rents there to receive, which they might enquire after (as they did) for their ſecurity; now this was not the way to cover a work of darkneſs.

3. She ſometimes went to London to the Lawyers, whilſt ſhe was there, ſome belonging to that Family accompanying her, who found, that as ſhe had related, ſhe was in great troubles at Law, and were convinced that ſhe returned on that account.

Now in reference to moſt of theſe particulars, in which I have contradicted, and denyed the alleaged circumſtances, and further vindicated my ſelf, they are exactly agreeing with what I have in writing, confeſſed and acknowledged, by Laughton himſelf, from whom this charge is pretended to be received, and by the Nurſe of the child, ſubſcribed by them both before witneſſes, which acknowledgement I ſhall produce when I ſee occaſion.

And by this I hope it may appear, to moderate, ſober, and judicious men, that this Libelling charge, drawn up ſo falſly, enviouſly and yet ſo ſubtilly, calling from the dead a buſineſs paſt ſome nine or ten years ſince, (which though it were criminous (as it is not) were invalid legally to prejudice, by the Act of Oblivion, or General Pardon, as all other things pretended to be ſpoken or acted by me before 1651. according to the judgement of judicious men, which I leave to the Commiſſioners to conſider of), I ſay; that this is but the effect of the evil and wicked policy of my Accuſer brought forth to prejudice and overcloud that pure, and innocent principle, which I profeſs and faithfully live to; and the better to cover that evil deſign they have againſt my perſon and livelyhood.

And now I appeal unto you the Commiſſioners, and to all that are pious and ſober minded, whether my enemies, do not deal very unreaſonably, enviouſly, and unbeſeeming Chriſtians, from this buſineſs, ſo long ſince paſt, in which nothing criminous is poſitively objected againſt me, to draw ſuch horrid concluſions, as commonly to report, that I now live in baſe Luſt and wantonneſs, notwithſtanding my commending of, and owning the Virgin-Life, I ſay, whether this be not exceeding hard meaſure, and ungodly dealing, let all judge. But I ſee the deſign of the Devil in it, which, my enemies may be ignorant of, which is to overcloud, and darken, by monſtrous lyes and ſcandals, which are the ſmoak of the bottomleſs pit, that Life of Purity, Chaſtity, Mortification, Selfdenyal, and heavenly injoyments, which God hath favoured me to live in, and ſo to affright all, from my acquaintance, which otherwiſe might very much prejudice, and overthrow his Kingdom. For the old Serpent knows very well, as alſo my neer friends and acquaintance, that for theſe four years, even ſince the time of my great tryals, by the extraordinary Temptations, and Repreſentations, of the devil, that I have been abſtracted more then ordinary, from all outward things, giving my ſelf up wholly, to Prayer, Watchfulneſs, Mortification, and conſtant ſelf-denial, in dying to all earthly pleaſures, even to things permitted, and accounted lawful, as finding many things which ordinarily, are embraced, to be great hinderances of the ſouls progreſs to God, and great burthens to a ſpirit which hath taſted much of that tree of Life, which groweth in the midſt of the Paradiſe of God, and great clogs to a ſoul, that ſees through the vail of the ſenſitive Nature, into the Spiritual Glory of Eternity: but what I have enjoyed, and experimented in this time of my extraordinary mortification, and ſelf-denyal, in the death of the Animal man, and riſing of Chriſts Image in me, is not ſeaſonable now to declare, yet for the glory of my God, and the undeceiving of thoſe who ſtrangely miſtake me, this much in all humility, I muſt ſay, that did my accuſer, and my enemies know, what I have enjoyed in this way of the croſs, of the ſecret hidden treaſures of Eternity, and of the out-goings of divine goodneſs, were they but acquainted with theſe diſcoveries of celeſtial Glory, inſtillations of the heavenly dew, and ſecret touches of the Holy Ghoſt; did they but know thoſe bright irradiations of Eternal Light, thoſe ſtrong motions of divine Life, and pleaſant ſtreams of eternal Love, together with thoſe deep ſufferings in bearing Chriſts Croſs, which I and many in my Family have in this time experienced, they durſt not thus condemn me and judge me as an evil doer, and one that lives in the Luſts of the fleſh. But my God hath taught me, to Bleſs, whilſt they Curſe, to pray for them, whilſt they deſign to ruine me, and to love them, whilſt they hate me; and to ſay with Chriſt, Father forgive them, for they know not what they do.

This I thought fit, in all humility to annex, to that Libelling charge concerning Mrs Flavel, from which I have undeſervedly ſuffered ſo much, by the malice of the devil; and now I ſhall proceed to anſwer the remaining Articles, one of which is intermixed with the former ſeven that concern Mrs Flavel; which is this.

Art. That we have changed our Names.

Anſw. 'Tis well known that we own, and ſubſcribe our Names in our civil converſe with the world, as this, and my former Anſwers teſtifie, I ſhall therefore wait to ſee, whether any one dare ſwear to this Article, and though we did in our own private family, call one another by Scripture names, yet I conceive it did not concern the civil Magiſtrate to take Cognizance of ſuch a thing, it being not practiſed to make any diſturbance or confuſion in the State.

Artic. 8. That I am extreamly covetous, taking five ſhillings at a time to marry one.

Anſw. I wonder my accuſer ſhould let this Article paſs, whoſe Conſequence is ſo much againſt Reaſon, as to argue me extreamly covetous for one ſuch poor inconſiderable act done ſix or ſeven years ſince, and I appeal to the inhabitants of Reading, and Mr Fowlers own Conſcience, whether he hath not taken ten ſhillings oftener then five for marrying.

Art. 9. That my preaching doth not tend to Edification.

Anſw. I can bring thoſe that are knowing, ſpiritual, and ſober Chriſtians, who will aſſert that my preaching doth tend to Edification, and to the building up of ſouls in the true knowledge and Love of Chriſt; and I believe theſe my accuſers will be found, to be like thoſe of Chorazin and Bethſaida, of whom Chriſt ſaid, that if the mighty works which were done amongſt them had been done in Sodom and Gomorrah, they had repented long ſince in duſt and aſhes: and was Chriſts Miniſtery ineffectual, becauſe they did not believe but remained in the hardneſs and impenitency of their hearts? neither doth it follow that my preaching doth not tend to Edification, becauſe thoſe that bring this Article, through their unbelief, are not edified by it: For there are many, that come from places round about, that are edified, ſtrengthned, and refreſhed by it: and there are many that have been enlightned, convicted, and converted by it, who ſtill receive quickning growth and comfort under it, confeſſing that God is in it of a truth, as finding it inſtrumentally effectual to the pulling down of the Kingdom of ſin and ſatan, and to the erecting the Kingdom of Chriſt in their hearts; for which I bleſs God, and praiſe his Grace, by which it is, what it is.

Artic. 10. That I am very ignorant and inſufficient for the work of the Miniſtry.

Anſw. I believe thoſe that exhibit this Article againſt me, upon tryal will be found very ignorant and inſufficient to judge of it, and as to thoſe that are to be my Judges, I hope they will not make their own wills the rule of ignorance, and inſufficiency; but proceed according to the Canons of pure Reaſon, or ſupernatural Revelation, in giving judgement concerning this particular. The event of which I leave to God.

Now to conclude, though in reference to this, and the two laſt charges of Articles, I ſtand free from any guilt in the ſight of God, and I hope by my anſwers to them in the ſight of all judicious and ſober men, yet to leave any inexcuſable that may deſign whether by Law, or without Law, abſolutely to condemn me, I crave the benefit, and priviledge of the Act of General Pardon, in reference to all thoſe things that are pretended to be ſpoken or acted by me, before the year 1651. as moſt of theſe are that ſeem to be of any moment and conſequence.

John Pordage.

After this was read, not knowing but that the Commiſſioners, retained their former reſolution of examining their witneſſes in private, I preſſed them to an open examination, for the ſatisfaction of all parties, and for the more full diſcovery of the truth, alleadging that I hoped they would not deal worſe with me then the Jews did with Chriſt, and the Ethnick Romans with Paul, who ſuffered them to hear their accuſers face to face. So after ſome diſpute it was granted, and agreed upon.

But before I proceed to give you an account of the Depoſitions taken pro and con. I muſt inform you, that the 22 of November was the time of my fourth appearance, which continued three days, all which three days were wholly ſpent in taking the Depoſitions of my accuſers witneſſes, to make good the firſt and laſt charge, and when they had ended their examinations on the 24 being Friday late at night, they called upon me to produce my witneſſes, if I had any. I anſwered them I had witneſſes, but they were not then preſent, neither had I received any ſummons for their appearance; whereupon I deſired a ſummons to call in my witneſſes, which they after much debate, and many outcries againſt me for not having them ready, granted; together with an Order, by which I was to appear at the Bear in Speenhamland at Newbery the 30 of that month, which was juſt a week after, to make proof of my defence by witneſſes; I ſeeing they had preſcribed ſo ſhort a time for making my defence, alleadged that it was impoſſible for me to be ready with my witneſſes ſo ſoon, and deſired a fortnights time: which, though I urged it with many Reaſons, could not be granted me.

But I was afterward prevented by a vehement cold, in reference to my appearing at Newbery on the day preſcribed, whereupon I ſent three friends to atteſt my inability to appear on that day before them, who likewiſe preſented the Commiſſioners with a Letter from me, in which I gave them an account of my great diſtemper; whereupon, the truth of my extraordinary weakneſs being atteſted by thoſe I ſent, this Order with a new Summons was granted by the Commiſſioners.

BERKS. By the Commiſſioners for Ejecting of Scandalous Miniſters. Novemb. 30. 1654.

WHereas Doctor Pordage was required this day to appear before us in the cauſe depending concerning him, And it is now atteſted that the ſaid Doctor is ſick, and cannot without further danger of his health this day appear, It is therefore ordered that he ſhall have further day given till the ſeventh of December next, at the Bear in Reading, which day is to be peremptory unto him.

According to which Order I appeared at Reading the ſeventh of December, with my witneſſes, where two days were ſpent in Examination (now this was my fifth and laſt time of appearance) the tranſactions of which cannot diſtinctly be ſet down by themſelves, in regard of my joyning the Depoſitions then taken, with thoſe of the adverſe party, according to this ſubſequent method.

Now then I ſhall proceed to the merits of the Cauſe, ſecundum allegata ^[30] & Probata.

Here then I muſt preſent you with the Depoſitions of the witneſſes, and firſt with thoſe that concern the firſt Charge of Articles; in reference to which Mr Tickle gave Evidence by Oath againſt me, firſt at Newbery the fifth of October, and again at Reading the 22 of November, being the day in which my Anſwer was read.

Now to the firſt Article.

John Tickle Miniſter of Abbington, ſworn at Newberie the fifth of October depoſed, that I delivered in the Pulpit, That the Fiery Deity of Chriſt mingleth and mixeth it ſelf with our fleſh.

On farther examination upon Oath at Reading, November 2. Mr Tickle affirmed, that he charged Blaſphemy on the former expreſſion, and that I repeated my ſenſe to be thus, viz. That I did not mean with our corruption, but with our fleſh ^[31], holding my hand over the Pulpit.

The ſaid Mr Tickle being croſs-examined touching this Article, upon this Interrogatory. viz. (Whether he did ſwear poſitively to this Article, as thus delivered by me in the very ſame terms, and order, without any addition or diminution; or onely ſo according to his beſt remembrance) thus replyed, That the ſum and ſubſtance of that Article was clearly and fully delivered by me, and as far as he ^[32] could remember in theſe words, or words to that purpoſe.

The ſame perſon being ſworn again, and further examined at the Bear in Reading, Novemb. 22. after ſome expoſtulation with me, in which he grew ſomewhat paſſionate, further ſaid, that after I had held up my hand, as he had formerly depoſed, I ſaid, I did not mean our fleſh, but with the ſoul of Chriſt, and that this was delivered without any the leaſt limitation as to the ^[33] ſenſe of it.

Now theſe laſt Depoſitions were taken by the Court from Mr Tickle occaſionally (after he had anſwered the croſs Interrogatories by writing) when Mr Tickle was ſometimes raiſed into ſeeming paſſion againſt me, from accidental diſcourſes that fell in upon examination.

But I ſhall here diſcover my own meaning, and bring in the intended evidence of my witneſſes in reference to this Article, my meaning then (notwithſtanding Mr Tickles raſh allegations) was this, by fleſh I meant the pure regenerated part of the ſoul, with which the ſpirit of Chriſt is united, according to that of the Apoſtle, Eph. 5. 30. For we are members of his body, of his fleſh, &c.

My Evidence was this, there were preſent three witneſſes, viz. Mr. Francis Pordage Miniſter, Mrs Mary Pocock, and one Robert Bolt, who offered to atteſt upon oath, that they being preſent at the Committee of plundred Miniſters, about March 27. 1651. heard me upon the interpretation of this Article, That the Fiery Deity of Chriſt mingles it ſelf with our fleſh, explain my ſelf thus: That by fleſh, I underſtand not the ſinful & fleſhly part of the ſoul, that luſteth againſt the ſpirit, for in this there can be no union, for theſe are contrary; neither by fleſh did I underſtand the outward Elementiſh fleſh of the body, but by fleſh I underſtood, the pure Regenerated part of the ſoul.

But this Teſtimony they rejected, and would not receive it as Evidence, denying to examine the witneſſes, in regard they were not preſent at Ileſley, where Mr Tickle alleadged, this was ſpoken, But I believe the Judicious Reader will finde this Teſtimony to be more pertinent to the clearing of the truth, in reference to my ſence in the former Propoſition, then what Mr Tickle hath uncertainly, according to his beſt remembrance, aſſerted.

To the ſecond Article.

Mr Tickle ſaith, That I delivered, That the Imputative righteouſneſs ^[34] of Chriſt is a ſapleſs righteouſneſs.

And being further examined by interrogatories, he anſwered to the firſt of them, That this was fully and roundly delivered in my Sermon at Ilſley.

But to the ſecond Interrogatory, which was this, Whether it was with a limitation or without he thus anſwers, That he doth not ^[35] remember any addition therein, unleſs it were in oppoſition to the righteouſneſs, which (as he ſaid) I called ſapleſs.

Being further examined Nov. 22. the ſame Deponent ſaid, that I did not deliver any ſuch Limitation, as I made in my anſwer thereunto, and that there was no ſuch word as except ſpoken, nor any thing like it.

Roger Steevens ſworn to the ſame Article, depoſed, that I delivered ^[36] in a Sermon at Ileſly, That the righteouſneſs of Chriſt was a ſapleſs righteouſneſs,

And that he doth not remember any thing to the contrary, but that the ſame was an intire ſentence, and onely ſo. And that to his apprehenſion, the ^[37] drift of my Sermon was to take away the ſtrength and efficacy of the righteouſneſs of Chriſt.

And this deponent further ſaid, that in the aforeſaid Sermon at Ilſley I delivered theſe words, that you are not to look to this (meaning as the Deponent ^[38] apprehended, Chriſts righteouſneſs) but to the Fiery Deity burning in the Center of our ſouls, conſuming and deſtroying ſin there. Which ſaid words did not immediately follow the words that I uſed, when I ſaid the righteouſneſs of Chriſt was ſapleſs, but the ſame were further off in my Sermon, To his beſt remembrance.

Now I ſhall preſent the Depoſitions of my own Witneſſes touching the ſecond Article.

Mrs Mary Pocock being ſworn and examined, Decemb. 7. was asked ^[39] by me whether ſhe heard me deliver the ſecond Article at the Sermon at Ilſley viz. That the imputative Righteouſneſs of Chriſt was ſapleſs, ſhe replyed ſhe was then preſent at the ſermon, and did hear theſe words delivered, then being further asked, Whether delivered with a Limitation, or without a Limitation, ſhe anſwered that it was with a Limitation Then ſhe was further asked, what that Limitation was? She reanſwered, that it was with this Limitation ^[40], except the Fiery Deity of Chriſt be in the Center of our ſouls burning up our luſts and corruptions: And, being further asked whether theſe laſt words were ſpoken together with the other words to make up one ſentence? ſhe ſaid yes in theſe expreſs words, vez. That the Righteouſneſs of Chriſt was ſapleſs, Except the Fiery Deity of Chriſt be in the Center of our ſouls, burning up our luſts and corruptions.

After this I brought three ^[41] witneſſes more to be ſworn touching this Article.

Their Evidence was this, which every one in particular, intended to give in, in writing, after this manner, viz. I do confeſs I was preſent before the Committee of plundred Miniſters, the 27 of March, 1651 where I did hear the Doctor upon his examination touching that Article, That the Imputative Righteouſneſs of Chriſt is a ſapleſs Righteouſneſs, deliver himſelf to this purpoſe, That to him that hath not the ſpirit of Chtiſt indwelling in his heart by Faith, notwithſtanding all his application of Chriſt and his merits, it is but a ſapleſs Righteouſneſs, ſo ſaith the Scripture, he that hath not the ſpirit of Chriſt is none of his.

But this Teſtimony and Evidence the Commiſſioners rejected, and would not ſuffer the witneſſes to depoſe it upon oath.

In the next place I certified the Commiſſioners, that I had preſent divers knowing Chriſtians that were conſtant hearers of me, who were ready to depoſe on oath what the ſcope of my Miniſtery was, and what they had frequently heard me hold forth in it, touching Chriſts Imputative Righteouſneſs.

But the Commiſſioners rejected this Teſtimony alſo, and would not hear the Evidence of theſe intended witneſſes; ſaying, that it was not to the purpoſe, but meerly dilatory. To which I replyed, that although the proofs were weak and altogether impertinent, yet being Judges, they ought to hear them, and afterward to judge of their force or invalidity, and I further told them, that this proceeding of theirs, in thus preventing and rejecting the teſtimony of my witneſſes, in not ſuffering them to depoſe what they could; did much ſtrengthen my belief of the common report ſpread abroad the Country, That they had reſolved beforehand to condemn and eject me, whether by right or wrong. At this Mr Traphams choler ſeemed much to be ſtirred, that the Court of which he was one, ſhould thus be charged, ſaying with much paſſion, that this ſhould be looked upon as a contempt and an affront againſt the Court.

But the Commiſſioners peremptorily reſolving not to take the Evidence of the forementioned witneſſes, becauſe it contradicted not Mr. Tickles Teſtimony, quoad idem tempus, in reference to the ſame particular time, I was forced to tell them that I muſt ſubject to the determinations of the Court, but I hoped they would be more ingenuous and Chriſtian-like, then condemn me for a word or expreſſion, though ^[42] proved ever ſo clearly, if the drift and tenor of my Miniſtery were otherwiſe.

But I ſhall here inſert and ſo leave it to the judgement of the Reader, what ^[43] eight ſubſtantial witneſſes, who almoſt conſtantly hear me would willingly have depoſed upon oath, touching this Article, viz. That the ſcope of my Miniſtery is not to take away the due application of Chriſts Righteouſneſs, but the miſapplying of it in reference to thoſe who have no intereſt in it.

After this I further preſſing the Commiſſioners to hear thoſe witneſſes, which were to atteſt this, they ſeemed ſomewhat to change their reſolution, and to admit one or two of them to be examined. So I mentioned Mrs Mary Pocock, a very pious and experienced Chriſtim, and ſo known to be in the place where ſhe lives. Againſt whom it was objected, that ſhe was one of my own Tribe, Then I mentioned another diſcreet prudent Chriſtian, by name Richard Higgs, who is known to be one of a very good converſation. Againſt whom Mr Fowler having ſomewhat to object for his ſuppoſed judgement, was willing to have him called to examination.

So this Richard Higgs being ſworn, depoſed, That he had been a ^[44] hearer of me at certain times for five or ſix years laſt paſt, and that during that time for ought the Deponent knew, the ſcope of my Miniſtery, hath not been againſt the right and due application of Chriſts Righteouſneſs, but againſt the miſapplication thereof, for ought he knew or ever underſtood, and being asked whether he had been a conſtant hearer of me, he ſaid, he had heard me very often, but that he was uſually at his own Pariſh in the morning, and that ſome times he was abſent, but had often heard me.

And being ^[45] further asked what he had uſually heard me preach, concerning the Imputative Righteouſnes of Chriſt, he ſaid, he could not charge his own memory, but had a note to which he would reflect for recollecting his memory, and thereupon produced a note, which he confeſſed was given him from the Doctor.

(Here, upon this, were many Outcries againſt me, from the Accuſer, and others of the Miniſters and Commiſſioners, as though I had committed ſome hainous act in ſuborning a witneſs to ſwear what I pleaſed: whereas there was no ſuch thing, for this man and two more, meeting at my houſe, compared their note books together, out of which this was taken, which was in that paper, which he after mature deliberation and reflection upon it, could with a good Conſcience ſwear to; as looking upon it more ſafe then to ſwear upon ſudden memory.)

But I ſhall now proceed to the further examination of this witneſs, as it was taken by the Clerk, but very partially, as you ſhall ſee preſently.

This Richard Higgs being asked what he meant, or what the Doctor meant by the righteouſneſs of Chriſt, he ſaith he cannot depoſe; but the Doctor interpoſing ſaid, Chriſts Righteouſneſs was his active and paſſive obedience, and thereupon the Deponent being ^[46] asked what was Chriſts active obedience, preſently denyed his words again.

To this he refuſed to ſubſcribe.

The Clerk hath left out ſomething, touching Richard Higgs his anſwer, to that queſtion about Chriſts active obedience, which anſwer being caught up by the ^[47] Clerk, before he had Liberty, to expreſs his meaning, he might very well deny, though the Clerk had wrote it down, it being not according to his meaning, and purpoſe, and ſo not fit to be ſubſcribed.

After this Mr Fowler, the Accuſer, openly atteſted againſt this Deponent, That he denyed the Bible to be the word of God, and ſaid that the ſame was but old declaratives, which the ſaid deponent denies.

Here the Clerks partiality is again apparent, who left out a weighty diſtinction, which the deponent made concerning the word of God in anſwer to Mr Fowlers accuſation, which was this; that he never denyed the Scripture or Bible to be the written word, but had ſaid it was not the eſſential word: And this very diſtinction the Deponent had formerly given to the Miniſter of the Pariſh, who being preſent, confeſſed it before the Court, acknowledging that he walked like an honeſt and ſober Chriſtian in his converſation.

But to proceed; although this Deponents written evidence would not be received, yet I ſhall here preſent it as it was to be given in, and atteſted by ſeven more Witneſſes beſides himſelf. The form of it was this, I do confeſs I have heard the Doctor Preach at Bradfield about the year 49. ^[48] out of Dan. 9. 24. thus, Queſt. What is meant here by this righteouſneſs? Anſ. By this righteouſneſs is meant Chriſts righteouſneſs, Io. 23. 6. The Lord our righteouſneſs, And Paul deſireth not to be found in his own righteouſneſs, but in the righteouſneſs of Chriſt, Phil. 3. 9. Chriſts righteouſneſs is the ſouls wedding robe, Iſa. 6. 10. He hath covered me with the robe of righteouſneſs. As to the nature of Chriſts righteouſneſs, it is a pure, ſpotleſs, perfect and compleat righteouſneſs Eph. 5. 27. That he might preſent to himſelf a glorious Church in this righteouſneſs of his not having ſpot or wrinkle.

This which follows was alſo intended to be given in, and was to be atteſted by ^[49] three Witneſſes; I confeſs I heard the Doctor Preach in Bradfield Church out of Luke 1. 68. That the free grace of God the Father, is the firſt cauſe of the ſouls juſtification.

Queſt. What is the matter out of which a ſinner cometh to be juſtified in the ſight of God? Anſ. It is righteouſneſs; as a man cannot live without a life, ſo a ſinner cannot be juſt without a righteouſneſs, and this ^[50] righteouſneſs is called Chriſts righteouſneſs; no other righteouſneſs, but the righteouſneſs of Chriſt can juſtifie the ſoul: Therefore he is ſtiled, Jer. 23. 6. The Lord our righteouſneſs. 1 Cor. 1. 30. Chriſt is made unto us wiſdom and righteouſneſs, that is for our juſtification. This righteouſneſs of Chriſt in its own nature, is an everlaſting righteouſneſs, Dan. 9. 24. 2 Cor. 5. That we might be made the righteouſneſs of God, in being clothed upon with Chriſts righteouſneſs. Phil. 3. 9. We are not to be found in our own ſelf Phariſaical righteouſneſs, but in Chriſts righteouſneſs, which is the righteouſneſs of juſtification. And the formal cauſe of a ſinners juſtification, is their union and communion with this righteouſneſs of Chriſt, through faith and believing on it. Rom. 10. 6. The righteouſneſs of faith ſpeaketh on this wiſe, &c. that is, the righteouſneſs of Chriſt apprehended by faith.

This was alſo intended to have been given into the Court in writing, being tranſcribed out of three or four note-books compared together, and afterward ſeriouſly conſidered and weighed, to which the Witneſſes could ſwear with good conſciences, notwithſtanding all thoſe outcries were againſt this Evidence by ſome of the Miniſters and Commiſſioners; as though I had preſcribed what they ſhould ſwear, and that we were all combined to commit a hainous ſin, and bring the guilt of Perjury upon our ſelves: whereas we all ſtood in innocency as to this thing, having no other end in it, but the ſtable aſſurance of the truth of what was to be atteſted by ſerious reflections upon it, after the comparing of divers note-books together, which ſerved to help and ſtrengthen the memory of the Witneſſes, together with the avoiding of the Clerks prevarications in writing, by partially taking the Depoſitions, in which we oft found him defective.

But to conclude this Article, I have produced theſe teſtimonies to ſhew my judgement touching Chriſts righteouſneſs, which (with the poſitive Depoſition of Mrs. Mary Pocock, That I ſpake that of the imputative righteouſneſs of Chriſt with a limitation) may in juſtice outweigh the Depoſitions of the other two Witneſſes againſt me, being neither of them are poſitive, and ſo not effectual in Law or reaſon.

Now I ſhall paſs to the third Article.

To which Mr. Tickle being ſworn, ſaith, that I delivered, That the ^[51] diſcoveries of the ſinfulneſs of ſin, the terrors of the Law, the death of Chriſt, the free-grace of God, are fleſhly and flaſhy diſcoveries.

Afterward being croſs-examined by me to this Interrogatory, Whether this Article was delivered in the ſame expreſs words, and in the ſame ^[52] order? he anſwered thus,

That the very ſum and ſubſtance of this Article was delivered fully and roundly by me, and in the expreſs words ^[53] for the ſubſtance of them, and to ^[54] the beſt of his remembrance.

Now I not remembring that ever I ſaid that theſe were but fleſhly and flaſhy diſcoveries, and knowing that it was but his ſingle teſtimony, and not poſitively ſworn to, and ſo no legal evidence to condemn; and beſides, that it was not comprehended in the Act of Blaſphemous Opinions, to which the Ordinance refers; I paſſed it by formerly without any anſwer; but now to ſatisfie knowing Chriſtians concerning my judgement in this particular, I ſhall here preſent this Anſwer; That I then held forth, and do ſtill own it, That the diſcoveries of the ſinfulneſs of ſin, the terrors of the Law, the free grace of God, the death of Chriſt, were but preparatory works under the Fathers diſpenſation, to the higher and more powerfull workings of God under the diſpenſation of the Son, in changing and transforming the heart into his Image, and ſo but weak in compariſon of the more full and clear manifeſtations and operations of God upon the ſoul, in bringing it up into divine union and fruition.

To the fourth Article.

Mr. Tickle ſaith that I delivered, That the Liberty and freedom ſpoken ^[55] of, purchaſed by the bloud of Chriſt, is not a liberty and freedom from the guilt of ſin, the curſe of the Law, the wrath of God, but the fiery Deity of Chriſt in the centre of our ſouls.

Mr. Tickle being further examined on this Article by me, to this Interrogatory, viz. Whether this was delivered firſt in the ſame expreſs ^[56] words? Secondly, and in the ſame order? Anſwers,

Firſt, The very ſum and ſubſtance of this Article was delivered fully and roundly by the Doctor. Secondly, That it was delivered in the expreſs words for the ^[57] ſubſtance of them.

To a third Interrogatory propoſed by me, viz. Whether this Article was thus expreſſed by me, without any addition or diminution of his own? He thus anſwers, ^[58] To the beſt of his remembrance, without any limitation, addition or diminution of his own.

But here courteous Reader, you muſt give me leave to ſhew you Mr. Tickles uncertainty and diſagreement with himſelf in delivering this Article, which cannot but make it invalid in the eyes of thoſe that are judicious.

In his atteſting of this Article three ſeveral times, he never agreed with himſelf, but either diminiſhed or added. The firſt time he ſware to this Article, he had this clauſe (and applyed by the clinging and cleaving of the ſoul to Chriſt) as you may ſee in the firſt paper of Articles, which being ſworn again October 5. he left out, and neither of theſe agreed with his own Depoſition given under his own hand ſome four years ſince to the Committee of Plundered Miniſters, when it was more fleſh in his memory, and yet not delivered ſo fully and poſitively as now, which you may ſee by his own words (taken out of his former Depoſitions) which were theſe.

^[59] Another preparation was the inſtating of the ſoul into a glorious liberty and freedom in theſe expreſſions: Which liberty and freedom is not that liberty and freedom from the guilt of ſin, the curſe of the Law, the wrath of God, brought about (or in an expreſſion of the ſame ſignification) by the death and bloud of another, and applyed (or a word like it) by the clinging and cleaving of the ſoul to Chriſt.

Now you may take notice that in the two former, this clauſe was added, viz. (But the fiery Deity of Chriſt in the centre of the ſoul) which here is not mentioned: Moreover the order is changed, and ſome doubtfull expreſſions are inſerted, which ſhewed his uncertainty four years ſince; all which compared with that Anſwer of his, given by oath at my late Tryal, that this Article was delivered in the ſame expreſs words for the ſubſtance of them, cannot but ſhew that he hath almoſt if not altogether, incurred the ſin of perjury. Now all this being well weighed, cannot but demonſtrate that this teſtimony is of no force at all.

And although I formerly gave no anſwer to this Article, becauſe it was not ſworn to poſitively, but with reſerves and alterations, and that by one Witneſs only, and came not under the Act of Scandalous Opinions; yet I ſhall now ſpeak ſomething to it, and ſhew you the Deponents miſtake, which was in leaving out this word (onely) which inſerted, makes it appear with a more innocent face.

But now I ſhall further anſwer, That I delivered this ſentence thus, which I ſtill own, viz. That the ſecond preparatory work that Chriſt did in the ſoul of a true Saint, for the manifeſting of his glory in it, was the inſtating of the ſoul into a glorious liberty and freedom, which doth not onely conſiſt in the liberty and freedom from the guilt of ſin, the curſe of the Law, the wrath of God, but alſo in the enjoying of the ſpirit of Chriſt in the centre of the ſoul, there purifying our natures, mortifying our luſts, and reſtoring us into the Image of God: And ſo this truely preſented, is a glorious truth, though as Mr. Tickle by miſtake delivered it, it ſeemed monſtrous.

To the fifth Articli.

Mr. Tickle ſaith that I did deliver, That by male and female, Gen. 1. ^[60] we are to underſtand by male, the Deity, and by female, the Humanity, and that theſe two became one fleſh; ^[61] Theſe things were delivered without any limitation whatſoever.

Mr. Tickle being further examined on this Article, to this Interrogatory, viz. Whether I ſpake this as my own avowed judgement, or as the judgement of ſome other perſon? Anſwers thus, That I delivered thoſe expreſſions of the Article with approbation; and that therefore he had cauſe to believe it was my judgement, and as far as he remembers, it was delivered as my judgement.

Here the Reader may obſerve that Mr. Tickle doth not anſwer directly and nakedly as a Chriſtian ſhould, but ſubtilly and indirectly, like a Sophiſter: For he anſwers, that I delivered this with approbation; but whether this approbation was from my ſelf, or from ſome other (I might then cite) he doth not expreſs, paſſing it over in ſilence. Afterward he ſaith he hath cauſe to believe it was my judgement; which is a meer prevarication, but no anſwer to the queſtion; which was not, Whether he believed it to be my judgement; but, Whether I delivered it as my judgement, or as the judgement of another? To which in the laſt clauſe he anſwers ſomewhat, viz. That I delivered it as my own, as far as he remembers: But though this be ſomewhat to the queſtion, yet not much to the purpoſe, it being no legal proof or evidence, for his memory might fail him.

Now the reaſon of this Interrogatory was, in that Mr. Tickle, ſome four years ſince, when this was better in his memory then now it can be, gave in this that followeth, under his own hand, to the Committee of Plundered Miniſters, viz. ^[62] That Gen. 1. By male we are to underſtand, ſaith Mr. Pordage, The Deity, by the female, the Humanity. This he gave from a Rabby, with that approbation.

Now how conſiſtent this is with his late anſwer to my Interrogatories, let all judge, eſpecially with that part of it in which he affirms, that as far as he remembers, I delivered it as my own judgement.

But now to anſwer ſomething poſitively to this, which may give ſatiſfaction to judicious and knowing Chriſtians, I acknowledge that in the Sermon before mentioned, I delivered for ſubſtance, this which follows, viz.

That another preparatory work that Chriſt did in the ſoul of a true Chriſtian, for the manifeſting of his own glory in it, was the bringing up the ſpirit of the ſoul into a glorious, myſtical, yet real union with himſelf; and after I had proved the truth and ſubſtantiality of this union betwixt Chriſt and a Chriſtian, from ſeveral Texts of Scripture, which directly evinced it, I came by way of illuſtration to ſpeak of that Scripture Gen. 1. out of which I ſaid, that by male and female, according to the judgement of a learned Rabby, The Deity and pure Humanity might be ſhadowed forth, which by union become one; the male repreſenting the Deity, the female the pure Humanity, or regenerated part of the ſoul, which by union is made partaker of the Divine nature.

By this you may ſee, that if Mr. Tickle had been but a charitable and knowing Chriſtian, he needed not have troubled himſelf and me about this Article.

To the ſixth Article.

Mr. Tickle ſaith, that he heard me deliver in diſcourſe with Mr. Pendarvis, That the gifts and graces of the Spirit were but fleſh. ^[63]

Being further examined he ſaith, that to this ſixth Article there was no ^[64] limitation whatſoever in the delivering of it.

Here the Reader muſt know that Mr. Pendarvis was ſummoned by me to witneſs to the truth in this particular, but he came not, alleadging that he could ſay no more then what he had already depoſed. Whereupon I deſired the Commiſſioners (after information that I had ſummoned him) to hear his former Depoſition read; but they peremptorily denied it: By which I clearly ſaw that they had more mind to take all occaſion of advantage againſt me, then to be fully informed of the truth of things.

But Mr. Pendarvis his Depoſition given in before the Committee of Plundered Miniſters, was this, viz. That the Doctor in conference did ſay, That the gifts and graces of the Spirit were but fleſh; and I oppoſed him; but then the Doctor replyed by way of ^[65] explanation, that he underſtood them only to be fleſh, that is, weak in point of reſt and truſt on them for eternal life and ſalvation, and in this I agreed with him.

Correſpondent to this, was my anſwer to, and explanation of this Article before the Committee of Plundered Miniſters, which three Witneſſes were ready to depoſe on Oath before the preſent Commiſſioners, who refuſed to hear their teſtimony.

To the ſeventh Article.

Mr. Tickle ſaith, That he heard me deliver in diſcourſe, that Chriſt is a Type, and but a Type.

Being further examined, he ſaith, That I endeavoured to prove that ^[66] Chriſt was but a Type, out of Peter, where he is called [〈 in non-Latin alphabet 〉].

Further, Roger Stevens being ſworn to this Article, depoſeth, That ^[67] the Dr. in diſpute with Mr. Pendarvis, delivered, That ^[68] Chriſt was but a Type, and went to prove it by that Scripture, 1 Pet. 2. He is our example. To which Mr. Pendarvis replyed, That is not meant by way of righteouſneſs to juſtification, but by way of example, as to reproaches. To which the Dr. anſwered, you underſtand it one way; and I another,p or words to that effect.

Now to ballance theſe Depoſitions, the Reader muſt take notice,

1. That my true ſenſe of this Article may be ſeen in my Anſwer to this firſt Charge, in which I have truely ſhewed in what ſenſe I owned Chriſt to be a Type, viz. as he is a pattern and example for us to imitate and follow.

2. That this diſcourſe being with Mr. Pendarvis, it is requiſite I ſhould here inſert his Depoſition taken by the Juſtices of Peace of that County, and afterward preſented to the Committee of Plundered Miniſters, which was as follows.

This examinant (which was Mr. Pendarvis) further ſaith, that the ſaid Dr. Pordage, in a Conference had with him at the ſame time after his Sermon at Ilſley, ſaid that Chriſt was a Type; and but a Type; but this expreſſion was immediately waved by him, but he conſtantly affirmed that Chriſt was a type.

But becauſe Mr. Pendarvis could not be there to witneſs vivavoce, the Commiſſioners would not admit this evidence.

But Mrs. Mary Pocock being ſworn and examined on this Article ſaith, ^[69] That ſhe heard the Dr. maintain in that diſcourſe with Mr. Pendarvis, That Chriſt was a type, and proved it out of Peter (he was an Example) and that ſhe heard the Dr. ſay, He would not ſtand to the word But.

And further,

^[70] John Pordage, ſon to the Doctor, aged between 19, and 20. years, ^[71] and examined December 7. This Deponent ſaith, that in diſpute between the Dr. and Mr. Pendarvis, about five or ſix years ſince, about Chriſts being a type; the Dr. ſaid that Chriſt was but a type: To which Mr. Pendarvis asked; Do you ſay but a Type? Whereupon the Dr. anſwered, He did not ſtand to the expreſſion, But a Type; it was but the ſlip of his tongue; but he maintained that Chriſt was a Type.

You ſee here are three Witneſſes that atteſt I never owned or ſtood to that of Chriſts being But a Type.

Correſpondent to which Teſtimony, I gave in my Anſwer before the Committee of Plundered Miniſters, which I offered to prove by three Witneſſes then preſent, who heard me, who were ready to atteſt ^[72] this which follows, viz.

That they being preſent (about the 27 of March 1651.) before the Committee of Plundered Miniſters, heard me touching this Article, That Chriſt was a Type, and but a Type, Deliver my ſelf thus, That I had owned Chriſt to be a Type, that is, a pattern and example for us Chriſtians to ſquare our lives and converſations by; but that I had not owned him to be but a Type, or a Type onely; But the Commiſſioners would by no means hear this Evidence.

After this I earneſtly preſſed them to hear what my Witneſſes could further ſay touching what I had publickly delivered in my Myniſtry about this Subject, telling them that ſuch evidence was in juſtice more to be reſpected, then a miſtake in ſudden ſpeaking, preſently retracted; but they denied all ſuch evidence, and would not hear; which clearly ſhewed their partiality, and that they little regarded what my ^[73] avowed judgement was.

Notwithſtanding I ſhall here inſert what ſome were ready to witneſs, in reference to this Article, who had been conſtant hearers of me: Whoſe Teſtimony was this, We confeſs we have heard the Dr. Preach out of Luk. 1. 68. Firſt, this by way of Doctrine, viz. That Gods free grace is the firſt and chief cauſe of our redemption: Then he proceeded thus, That the inward man was redeemed in, for, and through Chriſt, Rom. 3. 24. Through the redemption that is in Jeſus Chriſt: How through Chriſt? Anſ. Through Chriſts death and paſſion, Iſa. 53. 5. He was wounded for our tranſgreſſions, he was broken for our iniquities; 1 Pet. 2. 24. Who bare our ſins in his own body on the Croſs; Rom. 4. 25. Who was delivered for our offences to the death of the Croſs, 1 Cor. 5. 7. Chriſt our Paſſeover is ſacrificed for us

Now this clearly ſhews that Chriſt is more then a type, and that he is a compleat redeemer. So much for this Article.

To the eight and ninth Article.

Mr. Tickle ſaith, That he heard me deliver berore the Committee of ^[74] this County, ſitting at Redding, That Chriſt was not God, and that he was not Jehovah.

Being further examined to this Article, my Interrogatories to him were theſe.

1. Whether theſe words were not expreſſed in a hot diſpute before the ^[75] Committee? To this Mr. Tickle replyed, That I ^[76] endeavoured in diſpute with great ſeriouſneſs before the Committee, to maintain that Chriſt was not God, that Chriſt was not Jehovah.

My ſecond queſtion was this, Whether in the ſame diſpute this Article was not limited and explained by me?

But this queſtion was wholly waved and paſſed over in ſilence; but whether voluntarily by Mr. Tickle, or by the Clerks deceit, the Interrogatories being given in in writing, I do not know; but this I am ſure, it was much to the prejudicing of my Cauſe to let ſuch a weighty queſtion paſs without an anſwer.

3. Whether this Article was held forth by me as my avowed judgement?

Anſ. To this he thus anſwers, The Dr. did maintain and defend ^[77] this Article as his avowed judgement.

Here Mr. Tickle is very peremptory in a raſh anſwer, though that Interrogatory before could be ſlided over in ſilence, the anſwer to which, if Mr. Tickle had not eaſily incurred perjury, would have much cleared the truth, in regard I meant and explained my ſelf, of God the Father, as you ſhall ſee afterward.

This Deponent Mr. Tickle, further depoſed to the eight and ninth Article, ^[78] That there was no ^[79] ſuch expreſſion of the Father uſed in the definition of blaſphemy as is mentioned in the Doctors anſwer; but ſaith that the definition was, That blaſphemy was an evil ſpeaking againſt God, derogating from his glory, either in his name, nature, word, or works. Mr. Tickle further affirms, that my immediate words thereupon were, Hark, he anſwereth, Blaſphemy is an evil ſpeaking againſt God: and in his Paper chargeth me with blaſphemy againſt Chriſt, as if Chriſt were God: And hereupon we began a hot diſpute about the God-head of Chriſt.

The Reader muſt here know, that upon Mr. Tickles defining Blaſphemy to be an evil ſpeaking againſt God the Father, as I then really apprehended; I immediately cryed out, Hark, he defineth blaſphemy to be an evil ſpeaking againſt God the Father; and in his Paper chargeth me with blaſphemy againſt Chriſt, who is God the Son. Whereupon began a diſpute; in reference to which Mr. Tickle further, depoſeeth.

That he asked the Doctor if Chriſt were God? who did did ^[80] deny it, and put the Deponent upon ^[81] proof of the ſame; whereupon he cited that Scripture (In the beginning was the word, &c. To which the Doctor replyed, He is called God, but he is not ^[82] Jehovah. To which the Deponent replyed, He is Jehovah; which the Dr. likewiſe put him upon proof of; to which he anſwered that Scripture, His name ſhall be called, Jehovah our righteouſneſs; and as he remembers, the Dr. did diſallow of that proof, as being out of the old Teſtament, to which he cited that Scripture, He that was, is, and is to come, as of the ſame purpoſe with Jehovah.

Tis well that Mr. Tickle adds, according to his beſt remembrance, which ſaves him from perjury; for I eſteem the old Teſtament to be Scripture as well as the new; neither did I diſallow of that proof as being taken thence, as he would inſinuate; but I ſaid that Jehovah in the old Teſtament moſt commonly ſignified the Perſon of the Father.

But now we ſhall paſs to the next Witneſs.

Thomas Trapham, one of the Commiſſioners, ſworn and examined, depoſeth,

That to his remembrance, the word Father, was not in Mr. Tickles definition of Blaſphemy; and that the Dr. did then ^[83] deny Chriſt to be God; which the Deponent did acquaint Mr. Blagrave with; to which Mr. Blagrave ſaid, If he ſay Chriſt is not God, we muſt take further courſe with him. To which the Doctor replyed, Chriſt is not Jehovah; and that when Mr. Tickle had confuted him in that Argument (I muſt now tell the whole truth) the Dr. replyed, he was not God the Father.

Note, This was rather a confutation of Mr. Tickles own apprehenſions concerning me, then of my meaning in what I then ſpake; and if he ſwears truely that the term Father was not in his definition, then as he miſtook me, I miſtook him upon which miſtakes, his needleſs proofs were grounded.

But now to the next,

Mr. Roger Stephens of Redding, ſworn and examined November 22. depoſeth, That the Dr. did confeſs in the Deponents hearing, in a Sermon, That Chriſt was not Jehovah.

Note, Before I proceed any further, I cannot but deſire all ſober Chriſtians to take notice what a bitter and envious ſpirit this Deponent is of, which will appear by what follows.

After his before expreſſed Depoſitions, I put theſe Interrogatories to him;

1. Where did you hear me Preach this? To this he replyed, In a Sermon at St. Lawrence's Church.

2. I asked him before whom? He anſwered, Before the Committee of Berks.

3. I demanded of him how I explained my ſelf, when in the Sermon I affirmed openly, That Chriſt was not Jehovah? He replyed, He did indeed explain himſelf thus, That he had ſaid that Chriſt was not Jehovah, in ^[84] oppoſition to the Father.

Note, here the Reader muſt know that this Sermon was delivered at Redding by the appointment of the Committee (before which we had the diſpute about the Godhead of Chriſt) in which Sermon I openly cleared my ſelf from that diſmal aſperſion, of denying the Godhead of Chriſt, which ſo ſatisfied the Committee, that upon this, they judged me innocent in that particular, and by vote cleared me. And now conſidering the ſcope of my Sermon at that time, together with the Deponents Depoſition, viz. That he heard me in a Sermon, confeſs that Chriſt was not Jehovah, without adding any more to ſhew how I ſaid it, till I croſs-examined him. I ſay, weighing theſe well together, the judicious Reader cannot but ſee this Deponents envie and partiality; and unfitneſs to take Oath, or be much regarded after Oath, who ſwearing to ſpeak all the truth, dares yet take one ſentence out of a whole diſcourſe, without adding any further explanation of it, to make the Commiſſioners believe that I accuſed my ſelf of blaſphemy at that time, when my whole ſcope was to vindicate my ſelf from the undeſerved imputation of it.

Now I ſhall preſent you with the Depoſitions, and Evidence given in on my behalf touching the eighth and ninth Articles, viz. That Chriſt is not God, and That Chriſt is not Jehovah.

BUt in the firſt place I referr you to my Anſwer to theſe Articles, in which you may ſee the occaſion of the diſcourſe before the Committee, touching the Godhead of Chriſt, and that I never owned any ſuch monſtrous Poſitions, as, That Chriſt is not God.

In the ſecond place I come to the Witneſſes, the firſt of which was Mr. Francis Pordage, brother to me.

Now this Deponent being asked, Whether the words (That Chriſt ^[85] was not God, and that Chriſt was not Jehovah) before the Committee at Redding, were not delivered in a hot Diſpute? He ſaith they were.

And being further asked, Whether in the ſame Diſpute theſe words, That Chriſt was not God, were not limited by me? He ſaith the ^[86] Doctor did expreſs it with this limitation, That Chriſt was not the Father.

Now follow the croſs-Examinations of the Accuſer, and ſome other of the Ministers.

Mr. Pordage being asked by them, the ground of this Diſpute, he thus anſwered, That the Diſpute aroſe upon a definition of Blaſphemy, which Mr. Tickle gave to Mr. Blagrave, That it was againſt God; to which the Dr. replyed, He ſaith it is againſt God, and yet chargeth me for ſpeaking againſt Chriſt.

Note, Here are ſome things prevaricated by the Clerk, the Miniſters at that time being very hot in examining this Deponent.

I muſt here therefore a little correct it by the line of truth.

Mr. Pordage indeed ſaid that the diſpute aroſe upon a Definition of Blaſphemy, which Mr. Tickle gave to Mr. Bragrave; but then a Miniſter ^[87] asking him whether the Definition was not thus expreſſed, That Blaſphemy was an evil ſpeaking againſt God? He replyed, he could not tell whether it was expreſſed againſt God, or againſt God the Father. But now I ſhall proceed as the Clerk took them.

Mr. Pordage being further asked by me, Whether in that Diſpute I did deny that I held Chriſt not to be God? He ſaith the Doctor did declare to Mr. Blagrave, That Chriſt was God.

Hereupon he was asked by the Commiſſioners and Miniſters, Whether there was not ſo much diſtance of time at the leaſt between the Doctors denial of ^[88] Chriſt to be God, and his correcting of it afterwards, as required proof of Mr. Tickle, to prove him to be God and Jehovah? the Deponent doth acknowledge the ſame.

And the Deponent being asked whether he did hear Mr. Tickle ſpeak any word of God the farther in that diſpute? He ſaith he doth not remember that Mr. Tickle uſed any ſuch expreſſion.

This Deponent being asked by me, Whether frequently in that diſpute, when I ſpake of denying Chriſt to be God, I did not ſpeak it alwaies in relation to God the Father? He thus anſwered, The Doctor did then ſpeak it in relation to God the Father; but he cannot ſay frequently or alwaies.

Moreover the former Deponent being asked by me, How I did explain my ſelf in St. Lawrence Church concerning the Divinity of Chriſt, when I was commanded by the Committee at Redding, to explain my ſelf in a Sermon there? ^[89] He ſaith, in that Sermon the Doctor did clear himſelf concerning the Trinity of Perſons, and that Chriſt was God, and did aſſert the ſame as his avowed Judgement.

After this, being asked by the Commiſſioners, Whether the Doctor did not make his limitation, if any ^[90] after he was confuted by Mr. Tickle, concerning the Deity of Chriſt? The Deponent anſwereth to this, That it was after Mr. Tickle had cited many Scriptures to prove the Deity of Chriſt.

But laſt of all, being asked by me, Whether he underſtood me at that time to be confuted or miſtaken? He ſaith, Miſtaken.

Francis Pordage.

The next Witneſs is Mary Pocock, ſworn again, and further examined. ^[91]

Who being asked by me, Whether this expreſſion, That Chriſt was not God and Iehovah, was not ſpoken in a diſpute before the Committee at Redding? She ſaith ſhe was before the Committee of Berks, where ſhe heard the Dr. in a diſpute with Mr. Tickle, concerning Chriſt, in which diſpute ſhe heard the Dr. ſay, Chriſt was not the Father; but ſhe did not hear him deny that he was God the Son, neither then, nor at any other time, but owning him to be perfeſt God, and perfect man.

And being further asked, Whether ſhe did not hear the Doctor expreſs that Chriſt was not God, with a limitation? and with what limitation? She anſwered, yes, and that the ſame was thus, He was not God the Father.

And being further asked by the Doctor, Whether ſhe did not hear him deny in that diſpute, that he held Chriſt not to be God? She ſaith ſhe did apprehend him ſo, viz. That he did deny he held Chriſt not to be God, and ſo far as ſhe was ſatisfied with it.

And being asked by the Commiſſioners, Whether ſhe did not hear the Doctor in that diſpute, deny Chriſt to be God? She anſwereth, ſhe heard him deny Chriſt to be God the Father.

And being further asked, Whether the words of God the Father were not ſpoken by the Doctor, after Mr. Blagrave did tell him, If he held ſuch opinions, they muſt proceed againſt him? To this ſhe ſaith, Mr. Blagrave put ſome queſtions to him, what it was, ſhe cannot remember.

And being further asked, Whether the Doctor did not bring in the expreſſion of God the Father, after many Scriptures cited by Mr. Tickle to prove Chriſt to be God? To this ſhe ſaith, ſome Scriptures Mr. Tickle did bring, but ſhe is not able to ſay it was before the Doctor did expreſs God the Father.

Mary Pocock.

After this, I deſired the Commiſſioners, that if they were not yet ſatisfied, they would hear my Witneſſes which I had there ready to be ſworn, that I had formerly cleared my ſelf of holding Chriſt not to be God and Jehovah, and that I had held forth the contrary as my avowed judgement, viz. That Chriſt was God and Iehovah, in a Sermon before the Committe of Berks at Lawrence Church in Redding, and how afterward I was cleared by their Vote from theſe Articles now in debate, and particularly from this, of holding Chriſt not to be God: But they would not ſuffer me to produce the Evidence of theſe Witneſſes; replying, They had nothing to do, what other Committees before had done, they would proceed according to the proofs of the ^[92] preſent Witneſſes.

But nevertheleſs I ſhall here preſent to the judicious Reader, the Evidence which they through prejudice rejected.

Which was this that follows. I confeſs I heard ^[93] the Doctor deliver himſelf in a Sermon at Redding in Lawrence Church, where the Committee of Berk was preſent, out of Ezek. cap. 9. ver. 4, 5, 6, 7. after this manner, viz. That Jehovah taken latè, largely, including the Trinity of perſons, ſo they are all Jehovah; but take Jehovah ſtrictè, onely for the perſon of the Father, and then Chriſt is not Jehovah. And hereupon he further ſaid, What dealings have I had from my fellow-Miniſters, but as Iacob had from Eſau, Obad. 10. 12. who ſpake proudly againſt his brother Iacob in the day of his diſtreſs; and there he avowedly declared, that the thought of denying the Deity or Godhead of Chriſt, never entred into his ſoul.

Moreover, Theſe following Witneſſes were preſent to atteſt on Oath their former Depoſitions taken before the Cmmittee of Plundered Miniſters, which were theſe.

This Deponent (Mr. Francis Pordage) further ſaith on Oath, That he was preſent before the honourable Committee of Berks; when the Doctor was cleared by the Vote of the whole Committee, touching the buſineſs at Ilſley, and concerning thoſe Articls, That Chriſt is not God and Jehovah.

This Deponent (John Hambleton) ſaith on his Oath, That he was preſent before the honourable Committee of Berks when the Doctor was cleared by the Vote of the whole Committee, concerning Ilſley buſineſs, and theſe Articles of Chriſts not being God and Iehovah.

And this Deponent further ſaith on Oath, That he was at Redding before the Committee of Berks, where the Doctor was cleared of the buſineſs at Ilſley, and from the falſe aſperſions laid to him, as if he denied Chriſt to be God or Iehovah, and that by the Vote of the whole Committee.

But the Commiſſioners not receiving theſe Teſtimonies, I earneſtly deſired them they would hear the Evidence of ſome Witneſſes there preſent, touching the tenor of my Miniſtry ſince that diſpute concerning Chriſts being God, which I looked upon more conſiderable then one expreſſion uttered in a diſpute upon a miſtake (if Mr. Tickle ſwears the truth) but they denied this reaſonable requeſt, ſaying they were in haſte, and that theſe teſtimonies were but delatory, and impertinent: which notwithſtanding I ſhall here preſent to be weighed by the judicious Reader.

Theſe four Witneſſes) M. Francis Pordage, Richard Higgs, Mr. Samuel Pordage, Iohn Higgs) were ready to atteſt this which follows, upon their Oaths, which was writ down in ſome of their Note-Books.

We confeſs we heard the Doctor Preach out of Matth. 1. 23. in the year 1652. concerning Chriſts birth, at which time he ſpeaking of ſix wonders, delivered the four laſt after this manner.

The third Wonder in Chriſts birth, was this, That he was born a perfect man, a true natural man, Luke 1. 42. Where Chriſt is called by Elizabeth, the fruit of the Virgin Maries womb, Gal. 4. 4. made of a woman, 1. 1. not only in or through a woman, but out of the ſubſtance and nature of the Virgin. Fourth wonder, That Chriſt was born perfect God, Iohn 1. 14. The word was made fleſh; Who is meant by this Word? The eternal Word, the Word Chriſt, Heb. 1. 2. Fifth wonder, Behold two diſtinct natures born in him, viz. The Deity and Humanity, the Godhead and the Manhood, Rom. 1. 3. 4 according to the fleſh he is of the ſeed of David, and according to his divine nature, he is the Son of God: Theſe two natures remain diſtinct in Chriſts perſon, Iohn 8. 58. Before Abraham was, I am, according to his divine nature he was before Abraham, and according to his humane, after. Sixth wonder, Behold two natures Hypoſtatically united in one perſon; theſe two natures do not make two perſons, two Chriſts, but both theſe natures hypoſtatically united together, make up but one perſon, Matth. 1. 23. Immanuel, God with us.

The nature of this union was after this manner explained,

It was an inconvertible union, an indiviſible union, an inconfuſed union, an inſeparable union, a ſubſtantial and real union, yet a myſtical union.

We alſo heard the Doctor in Bradfield Church, at another time aabout 1653. deliver himſelf (out of Joh. 1: 14. concerning the words being made fleſh) thus: viz. That this word was Chriſt, the eternal word, that is coeternal. coeſſential, and coequal with the Father, Prov. 8. 22, 23, 24, 25. I was ſet up from everlaſting, &c. Joh. 10. 30. I and my father are one.

Beſides, we can with a good Conſcience teſtifie, that in his publike Miniſtery out of divers Texts of Scripture, we have heard him cleerly hold forth Chriſt to be God.

So much for theſe Articles, as to the Teſtimony of witneſſes.

And now we muſt inform the Readers, that I have hitherto in truth without partiality toward my ſelf, or paſſion and prevarication toward my adverſaries preſented the Depoſitions and Evidence on both ſides, touching the firſt Charge, I would therefore requeſt, that theſe following particulars drawn together by way of Recapitulation, may be ſeriouſly weighed and conſidered.

Part. 1. That to moſt of theſe nine Articles they have but one witneſs, without any concurrent Teſtimony, which is not ſufficient proof according to the Ordinance they are to act by, in which it is expreſſed that at leaſt there muſt be one witneſs with concurrent Evidence.

Part. 2. That whereſoever the Accuſer hath two, I have alſo two to ballance them.

Part. 3. That although many of the Articles are in groſs ſworn to poſitively, yet in the croſs examinations, you will finde ſuch Limitations as theſe, according to our beſt remembrance, and according to our apprehenſions, in the ſame expreſs words, for the ſubſtance of them, &c. which cannot therefore amount to legal evidence, being invalid in point of Law, becauſe as the judicious Lawyer ſaith, if the deponents ſwear not poſitively, and ſyllabically, they may by changing, adding to, or taking from the expreſs words, uſurp the place of Judges, and ſo prevent their work and duty, which is to judge whether ſuch expreſs terms are criminous or not, which they cannot do after the terms be altered, and made criminous already by the witneſſes miſrepreſenting them.

Part. 4. That my witneſſes, in reference to the moſt ſubſtantial queſtions, are poſitive in their Anſwers.

I ſhall here alſo further preſent you with ſome more Conſiderations, taken from the juſtice of Law, and particularly of thoſe Laws and Ordinances by which the preſent Commiſsioners were obliged to act.

Conſid. 1. THat the preſent Commiſſioners had no legal Authority to queſtion me again, for this Charge of Articles, eſpecially the ^[94] eighth and ninth, in regard I was cleared from them, by the vote of the Committee of Berks, who had legal power by an Act of Parliament to do it.

2. That this Charge of Articles, was not within their cognizance to traverſe over again, becauſe after a ful hearing and examination of witneſſes on both ſides, (as the diſcharge runs) the Cauſe was diſmiſſed by the Committee of plundred Miniſters, two and thirty then ſitting, who had an abſolute power by an Ordinance of Parliament, to put out and to put in Miniſters, and that Objection which through ignorance or craft ſome of them made againſt the diſcharge: viz. That the cauſe was but diſmiſſed, and ſo I not legally diſcharged, is looked upon by judicious Lawyers to be a meer cavil ariſing from ignorance of the Law, or envy to my perſon, or both: Now the proceeding of the Commiſſioners in this againſt former Laws and Statutes unrepealed, eſpecially that weighty one of Magna Charta, Nemo bis punietur, pro uno delicto, is of dangerous conſequence, and much againſt the Liberty of the ſubject, and fit to be taken notice of by the higheſt power of this Nation, that ſo future inconveniences by the infringing of Laws and the exerciſe of Arbitrary power, to the prejudice of tender Conſciences, and the Liberty of the ſubject, may be prevented.

3. That not one of the Articles of this Charge, comes within the Cognizance of that Act againſt ſeveral blaſphemous, Atheiſtical opinions, according to the litteral, and ſo the legal ſenſe of the Act, to which the Commiſſioners are limited as the rule to judge of ſcandal: for firſt, That of Chriſts Imputative Righteouſneſs being ſapleſs, which is the onely Article they can pretend to come within the Act, is not juſtly within the reach of it: for though the Act ſpeaks againſt thoſe that deny the Righteouſneſs and Holineſs of God, yet certainly by the ſcope of it, it doth not concern the former Poſition of Imputative Righteouſneſs, for this Act being purpoſely made againſt the Ranters, who entituled God to all unrighteous and evil actions, confounding good and evil, righteouſneſs and unrighteouſneſs, ſaying that all was good, and all God: and ſo made God as unrighteous as themſelves; I ſay conſidering this, the words before expreſt cannot without unnatural wreſting of them, come within that of denying the righteouſneſs of God; for though one ſhould be ſo miſtaken as to deny the Imputation of Chriſts Righteouſneſs, yet it did not follow that one denyed Gods Righteouſneſs, for one might believe God and Chriſt to be righteous, eternally righteous, nay to be righteouſneſs and holineſs in the abſtract Though one ſhould deny the Imputation of this righteouſneſs; which is onely a relation of that righteouſneſs, as to Saints, and not the righteouſneſs it ſelf abſtractly conſidered: and further, if the Commiſſioners ſhould wreſt every reſerve, the forementioned Clauſe to Imputative righteouſneſs, as they did in my caſe, they might judge any one ſcandalous that differed any way from themſelves in point of Juſtification and Application of this righteouſneſs, alleadging their denyal of Chriſts imputative righteouſneſs, which might prove a dangerous ſnare to many tender Conſciences.

But ſecondly, none of theſe Articles are within the cognizance of the Act, becauſe all that are judged criminous by that Act muſt avowedly maintain, profeſs, or affirm, the things there prohibited, as you may ſee, in pag 980, and 982. where the term avowedly is thrice expreſt, now I never avowedly maintained the particulars of theſe Articles, as they are there preſented, but have ſolemnly and publikely avowed the contrary, as you may ſee before, and as my proteſtation will ſhew, which I gave in before the Commiſſioners, now how contrary is the practice of the preſent Commiſſioners to the intent and ſcope of the judicious compoſers of that Act; who judge none criminous but thoſe that avowedly hold or maintain, &c. whereas theſe endeavours to make men offenders for a word, and ſo to deprive them of their eſtates, though againſt Law, Scripture, and pure Reaſon.

4. That this Act was firſt made Auguſt 9. 1650. and the Articles pretended to be delivered by Mr Tickles Confeſſion, in Auguſt 1649. a year before the being of the Act, now how unreaſonable, and illegal it is for me to be tryed, and accuſed from a Law, for words ſpoken, or pretended to be ſpoken a year before the original birth of it, let all ſober perſons judge.

5. According to the concluſion of that Act (p. 934.) no perſons are to be puniſhed, moleſted, impeached, or troubled, for any offence mentioned in that Act, unleſs the ſame perſons be accuſed, preſented, indicted, or convicted, within ſix months after ſuch offence committed; now Mr Tickle confeſſeth in his Anſwer to my General Interrogatory touching the time when the particulars of this Charge were uttered, that according to his beſt remembrance it was about five years ſince; now I was not accuſed within ſix months after that for theſe Articles, which therefore are not within the cognizance of the Act, nor of the Commiſſioners by that Act; for their Ordinance (p. 613.) runs thus, ſuch Miniſters ſhall be accounted ſcandalous in their lives and converſations, as ſhall be proved guilty of holding or maintaining ſuch blaſphemous and execrable opinions, as are puniſhable by the Act entituled, An Act againſt ſeveral Atheiſtical Opinions, &c. Now theſe Articles are not puniſhable by that Act, for the Reaſon before expreſſed, and therefore the Commiſſioners cannot legally, though they were clearly proved, judge me ſcandalous for or by them.

6. According to the Ordinance by which the Commiſſioners are to act, they can adjudge thoſe onely ſcandalous, who (p. 613.) ſhall be proved guilty of holding or maintaining, ſuch and ſuch blaſphemous opinions; by which you ſee they are limited to the preſent time, in reference to any ones judgement and opinion; How unjuſtly then have they adjudged me ſcandalous, for things pretended to be ſpoken ſo many years ſince, whenas I gave in a ſolemn and cordial proteſtation to them, in which I denyed and renounced thoſe Opinions they accuſed me of, and owned the contrary as my real avowed judgement, which ^[95] proteſtation, though made from the integrity of my ſoul, they would not ſuffer openly to be read, but conſulted of it in private, and afterwards ſeemed not at all to regard it.

7. That the Act of General Pardon, dated Feb. 24. 1651. takes away all legal guilt from theſe Articles, according to the judgement of all judicious Lawyers; which alſo clearly appears, by that of page 1547 in that Act in which it is expreſſed, that all offences and treſpaſſes committed or done, before the third of September in the year 1651 in that Act, not afterward excepted, nor forepriſed, are pardoned, which extends as well to words as deeds, as may be ſeen in the ſaid Act; now the particulars of theſe Articles were pretended to be uttered long before 1651, and are therefore ineffectual legally to prejudice me. And I ſeeing the bitterneſs and cruelty of my Judges, by their unjuſt proceedings againſt me, to ſtop their mouths, and to leave them altogether inexcuſable, craved the priviledge of this Act of General Pardon though in my own Conſcience I ſtood free from the guilt of thoſe things, they alleadged againſt me. But now having paſſed over my firſt Charge, and having reeapitulated ſome particulars, which may ſerve to clear the Caſe in hand, I ſhall leave it to the judgement of the Reader, whether I ſtand not in my innocency in reference to this Charge, and whether my Judges are not guilty, for condemning me; for ſome particulars of this Charge, as the chief grounds of their ſentence.

Now I come to the ſecond Charge of Articles in reference to the proof, being exhibited againſt me by one Joſeph Cook an unknown perſon.

Artic. 1. ONe Mrs Lewin being with child, and neer the time of travel, ſent for Dr. Pordages mother to be her Midwife, but he would not ſuffer her to go, ſaying they would not be guilty of ſuch a beaſt like life, meaning Mrs Lewins being with child by her husband.

Depoſ. Mr John Lewin of Hamſted Norris ſworn and examined the ^[96] ſecond of November, at the Bear in Spinham Land before the Commiſſioners to this Article ſaith he cannot oppoſe.

Ann Lewin wife of John Lewin Miniſter of Hamſted-Norris ſworn and examined to the ſecond paper of Articles exhibited againſt Doctor Pordage, ſaith to the firſt Article ſhe cannot depoſe.

Artic. 2. The ſaid Doctor Pordage coming to the houſe of Mr Lewin, in his diſcourſe with Mrs Lewin blamed her for having children by her husband, and argued with her the unlawfulneſs of having children by her husband.

Depoſ. To this Article Mr. Lewin ſaith he cannot depoſe.

To this ſecond Article Mrs Lewin ſaith, that the Doctor told her, when ſhe had two children, a boy and a girl, ſhe had enough, one for her husband, another for her ſelf, to which the Deponent anſwered, as it ſhall pleaſe God, Then the Doctor replyed, piſh, it is as your ſelves will. But ſhe ſaith the Doctor did never perſwade her to live from her husband.

Art. 3. In his diſcourſe to Mr. Lewin concerning the ſame ſubject, he endeavoured to maintain the unlawfulneſs of their having children, and ſaid that Adam was Male and Female in himſelf, and had he not fallen he had brought forth children himſelf, and to maintain and prove the ſame by Scripture and otherwiſe.

Depoſ. To this third Article Mr Lewin ſaith, that about three years ſince, the Doctor and this Deponent had ſome diſcourſe at the Deponents houſe, about ſome Principles of Religion, the Doctor did urge that place in Geneſis, That he made them Male and Female, but whether he meant Adam ſingly, or what mental reſervation he had the deponent knoweth not, and further to this Article he cannot depoſe.

To this third Article Mrs Lewin ſaith, ſhe heard the Doctor and her husband in diſcourſe to the purpoſe of the ſaid Article, but what the words were ſhe cannot depoſe.

Artic. 4. In his diſcourſe with Mr Lewin, which was about the time that one Everard was with him in his houſe at Bradfield, who was generally reputed a Conjurer, he asked Mr Lewin whether he would not be afraid, if he ſhould ſee his own picture or ſhape, intimating that he himſelf had uſed to ſee his.

Depoſ. To this fourth Article Mr Lewin ſaith, that about the time mentioned in the Article, the Deponent met the Doctor in London, in diſcourſe with him the Doctor asked him if it would not be terrible to ſee apparitions, but did intimate nothing, that he uſed to ſee any himſelf.

To this Mrs Lewin ſaith ſhe cannot depoſe.

Artic. 5. The ſaid Doctor Pordage hath had for ſome weeks together in his houſe the ſaid Everard and one Tawny, who ſtiled himſelf King of the Jews, who had been queſtioned as it is generally reported, for holding dangerous and unſound Opinions, as that there is no Hell, and the like.

Depoſ. To this Mr Lewin depoſeth nothing, and Mrs Lewin ſaith ſhe cannot depoſe.

Now all that I ſhall ſay to this Charge and the proofs of it, conſiſts in theſe three ſubſequent particulars.

Part. 1. What Paul ſaith Act. 24. 13. neither can they prove the things whereof they now accuſe me, I may ſay here, for many things are laid to my charge, but nothing proved by this unknown accuſer: But it is an act of ſubtil policy, to charge boldly, though they prove little of it, which hath been practiſed againſt me in this tryal, as every one may ſee:

Part. 2. For the further ſatisfaction of the Reader in reference to this Charge, Let him look back upon my former Anſwer, given unto it before the witneſſes were examined.

Part. 3. I look upon my ſelf in ſome meaſure obliged, here to give a ſhort account of my judgement concerning marriage, the holding forth of which may have occaſioned my enemies to have framed ſome of the precedent Articles againſt me. I muſt therefore acknowledge, that I prefer Virginity before Matrimony, The ſingle ſtate before the conjunct; and that perſons though in a marryed ſtate, yet aſſured by grace of the gift of Continency, may by conſent abſtain from the enjoyments ^[97] of that ſtate, and ſo be in it; as though they were not in it, living as ſingle though in an united form. This now is my judgement and deliberate practiſe, being according to that of Chriſt, Matt. 19. 12 He that is able to receive it, let him receive it; where he ſpeaks of the the Law of abſtinence, and Chriſtian Eunuchiſm, which theſe words immediately going before ſhew, viz. There be Eunuchs that have made themſelves Eunuches for the kingdom of Heavens ſake; Here is the practice and the end of it, which ought to be the growth and increaſe of Gods kingdom in the heart, to which the mortifications of the affections, and the abſtraction of the ſoul from the corrupt ſenſitive nature, do's make way. And, certainly it were well, if Chriſtians, in this corrupt declining age of the world did more eye and imitate the pattern of Chriſts life, who as he was born of a Virgin, ſo lived in virginity, and the ſingle devoted life, leaving an example to all that are able (Mat. 29. 12.) to tread in his ſteps, and follow him. And further, it is fit for all that are either ſingle or married to conſider, that all private Bonds, Laws, and Engagements, ought to ſtrike ſail to our Higheſt Laws and Engagements to God, and that whenſoever, they croſs one another, the higheſt and ſupreme Law by which we are obliged to live to God in purity and integrity, muſt have the precedency. Now my holding forth and declaring this my judgement, together with my own practice, hath given occaſion to many (who are as the Generation before the flood, eating and drinking, marrying, and giving in marriage, and taking complacency in the delights of the fleſh) to ſpeak evil of me, as one that breaks Bonds between Relations, though no ſuch thing can (in truth) be proved againſt me: for it is not my deſign to make proſelites to my judgement, being willing to leave all to the rule of light in their own Conſciences. Though I have ſaid, and cannot but ſay, that it were well if Chriſtians would more labour after, and pray for the gift of Continency, and not in involve themſelves in the entanglements of the world, till they had uſed all means of mortification preſcribed in the Holy Scripture, to ſubdue their natures, and it were happy if the preſent Generation, could clearly diſtinguiſh betwixt thoſe marriages that are Idolatrous, Adulterous, and Beaſtial, and thoſe that are Holy, Pure, Divine, being made in the Lord, according to his Will, and ſo lawful, and honorable: but alas, moſt people now, are as thoſe in the days of Noah, who being inſenſible of Gods intended Judgement, by the deluge, ſolaced themſelves in the pleaſures and delights of the earth, till the flood came and deſtroyed them. Hence there is much need of ſome at this time, to call people to ſelfdenyal and imitation of Chriſts life, to live up to the higheſt and pureſt Rules of Chriſtianity in the mortification of their fleſh, and in the compleat devoting of themſelves to a conſtant attendance upon the Lord, as wayting for his coming in ſpirit, to deſtroy the Man of Sin; and overthrow Babilon with all its Idols. So much for the third and laſt particular, which ſhall conclude the things of this Charge.

Now I am come to the Depoſitions of my third and laſt Charge, ſome of which were taken Nov. 22. being the fourth time of my appearance, the other Decemb. 7, and 8. being the fifth and laſt time of my appearing before the Court.

But before I preſent the particular Depoſitions, I muſt here inform the Reader of two things, which relate to the laſt time of my ^[98] appearance, and to this laſt Charge, one of which ſhews the Cruelty, the other the injuſtneſs of the Commiſſioners. The firſt then is this. The ſeventh of December having been taken up in the examination of my witneſſes to the firſt Charge, ^[99] which continued till it was late in the night, the Commiſſioners called for more lights that they might proceed to the examination of witneſſes in reference to the third Charge, whereupon I replyed it was late, and I had many witneſſes to examine upon the laſt Charge, at this Mr Fowler the Accuſer roſe up, and urged the proceeding to the laſt Charge, ſaying, it would quickly be diſpatched, then the Commiſſioners cryed out, fetch us more Candles, we will make an end of it this night; to which, I replyed, Gentlemen, I have here ſtood very long before you, and having not dined (through the urgency of my buſineſs) I am not well, being very faint, and much ſpent and wearied, I deſire you would therefore ſtay till the next morning; but they peremptorily denyed this juſt requeſt, and reſolved to proceed. But they permitting me to withdraw for a little ſpace: through emptineſs, and wearineſs, I fell very ſick, and was forced to go into my Bed, at which the Commiſſioners were very much troubled, ſeeming to conſult whether they ſhould proceed to Judgement. The ſecond thing is this, on the morrow the Commiſſioners requiring me, againſt many Objections which I made, to give in my Interrogatories by writing, afterward judged moſt of them dilatory and impertinent to the buſineſs, and ſo not fit to be examined. To which I objected, whatever my proofs were, they ought in juſtice to hear them by examining the witneſſes to my Interrogatories, and afterwards to judge of them, whether valid or invalid. But nothing I could ſpeak prevailed with them, to obſtruct their rejecting ^[100] moſt of my Teſtimonies.

But now as to the particular Depoſitions, relating to the third Charge, exhibited by Mr Fowler, I ſhall here preſent them to be weighed in the ſcales of Juſtice by the Reader. ^[101]

Artic. 2. THat Jeſus Chriſt was not perfect, alleadging that Text to confirm it, he cryed out My God my God, why &c.

Mr Chriſtopher Fowler ſworn and examined (at Reading, November 23) to this Article ſaith, ^[102] That about five weeks or a month ſince, he acquainted Mr Daniel Blagrave the younger, that the Commiſſioners did intend to ſummon him to teſtifie what he knew of Doctor Pordage in relation to Jeſus Chriſt, and the Deponent asked him, if he heard the Doctor ſay, That Chriſt was not perfect, to which he anſwered, Yes.

Now as to my Defence againſt this Teſtimony, not repeating the illegality and invalidity of it, I have theſe things to ſay,

1. THat the Clerk hath left out ſome croſs Interrogatories, which were propoſed by me to the Accuſer, in reference to this his Depoſition, As firſt, Whether he asked Mr Blagrave, whether I ſpake it from my ſelf, as my judgement, or related it as delivered by, and heard from another? Which queſtion the Accuſer waved. And ſecondly, If he did ask it; What was replyed to it by Mr Blagrave? Which likewiſe was waved by him, without any poſitive Anſwer, whereupon I ſaid to the Commiſſioners, I hope you will not take this Depoſition as Evidence againſt me, without ſummoning Mr Blagrave himſelf, who onely can reſolve the truth of theſe particulars.

2. In the ſecond place I ſhall refer you to my Anſwer to this Article, in which you may ſee, that I onely related what I had heard another ſpeak, at a publike meeting in London, the thing it ſelf being much againſt my judgement.

In the third place, I muſt tell you that I had three witneſſes ready to depoſe on oath, that after my coming from London they heard me relate this, as ſpoken by Mr Erbery in a publike Sermon at Summerſet-houſe, which Teſtimony, was according to my Anſwer to this Article, though accounted impertinent by the Commiſſioners, and ſo rejected, without examining the witneſſes.

4. Farther to clear my innocency in this particular, I deſired them to hear what my witneſſes could ſay, as to the tenor of my Miniſtery, Touching Chriſts being a perfect Redeemer. But this was alſo rejected as impertinent: but whether this ſubſequent Teſtimony intended to have been given in, was not as weighty, as the Accuſers depoſition or hereſay, let the Reader judge.

We have heard the Doctor preach in Bradfield Church (about ^[103] 1652. out of Colloſſ. 1. 14▪ In whom we have Redemption, &c.) after this manner. Theſe words he divided into three particulars, 1. Into the Redeemer, in whom. 2: The Redeemed, We. 3. The act it ſelf, Redemption. As to the firſt particular he thus enlarged himſelf, Who can this Redeeming perſon be, but Chriſt? Act. 1. 12. Neither is there ſalvation in any other, for there is no other name given under Heaven, whereby we muſt be ſaved, 1 C[•]r. 3. 7. For other foundation can no man lay, then that is layed, which is Jeſus Chriſt, as to the ſecond particular, The perſons Redeemed, he ſaid they were the whole myſtical body of Chriſt. Thirdly, As to the third particular, the act it ſelf, Redemption, he ſaid it implyed a deliverance from a ſtate of bondage, into a ſtate of Liberty, which he opened at large in every particular, ſetting forth the riches of this Redemption to us by Chriſt.

And we heard him further preach in Bradfield Church, about ^[104] 1654, from theſe words out of 1 Tim. 1. 15. That Jeſus Chriſt came into the world to ſave ſinners, viz. That Jeſus Chriſt was a perfect Saviour, in reference both to his Prophetical, Prieſtly, and Kingly Office, every one of which heads he opened at large.

Now let the Reader but impartially weigh, the Accuſers illegal Depoſition, with the particulars here recited on my behalf, and judge whether the Commiſſioners have not broken their own Law, the Law of Nature, and the Law of Scripture, in taking this Depoſition of my Accuſers into their ſentence of ejectment, in which they expreſly condemn me for holding, That Chriſt was not perfect.

Artic. 3. That the blood of Chriſt was not meritorious of any mans Salvation.

To this Mr Chriſtopher Fowler ſworn and examined, depoſeth that about three weeks or a month ſince he asked Mr Daniel Blagrave the younger, whether he did not hear the Doctor ſay, That the blood of Chriſt was not meritorious of any mans ſalvation, he anſwered he heard him to that ^[105] purpoſe.

To ballance this Depoſition, let the Reader Conſider,

1. THat the Accuſer is here Deponent, which is againſt Law. 2ly. That the Depoſiſion is but a ſtory or hereſay, and no legal Teſtimony. 3ly. That the Deponent was not able to anſwer to any of ^[106] my Interrogatories, ſo as to declare where, before whom, or on what occaſion this was ſpoken; onely proteſted as he was a Miniſter of the Goſpel, that Mr Blagrave told him ſo. 4ly. That I am not guilty of holding any ſuch thing, as my Anſwer to this Article ſhews. 5ly. That ſeeing I had no other way of clearing my innocency, but by ſhewing my judgement, and producing proofs of the tenor of my Miniſtery touching this particular, I deſired them to examine ſome witneſſes that were there ready to atteſt this which follows.

We heard the Doctor in Bradfield Church, (about 1652, out of ^[107] Coloſſ. 1. 4. viz. In whom we have Redemption thorough his blood) deliver himſelf thus. That the fourth particular in this Text, was the means of this Redemption, expreſſed in the laſt words, thorough his blood, to be underſtood per modum meriti, thorough his meritorious blood, 1 Cor. 6. 20. Ye are bought with a price, that is the price of blood, 1 Pet. 1. 18, 19. Foraſmuch as ye know that ye were not redeemed with corruptible things, as with Silver and Gold, from your vain Converſations, but with the precious blood of Chriſt, Act. 20. 28. Which he hath purchaſed with his own blood.

We ^[108] alſo heard the Doctor in Bradfield Church, about 1654. (out of theſe words, Iſa. 25. 6. In this mountain will the Lord of Hoſts make a feaſt of fat things, &c.) ſpeak thus: That one diſh amongſt the dainties of this feaſt was the blood of Chriſt, which he opened, to be cleanſing, purging blood, 1 Joh. 1. 7. having cleanſed us from all our ſins thorow his blood. And Reconciling blood, Coloſſ. 1. 20. Reconciled thorow his blood. And pardoning blood, Coloſſ. 1. 14. Thorow his blood, even the forgiveneſs of our ſins.

^[109] and we have oft heard him in his Miniſtery thus ſet forth the efficacy of the blood of Chriſt:

But you muſt know that this Teſtimony would not be received, for they judged it invalid, though they received the Accuſers hereſay, as Evidence againſt me. Now whether this dealing was not more ſuiable to corrupted Ethnicks, then to ſuch profeſſors of Religion, let knowing perſons judge.

Article 4. Piſh, It is a poor thing to live upon the blood of Chriſt.

Depoſ. Suſanna Grip, wife of John Grip of Reading Joyner, ſworn, depoſeth, This Deponent told Doctor Pordage, ^[110] that is was a high thing to live upon the blood of Chriſt, to which he replyed, to live upon the blood of Chriſt, that is a poor thing, and repeated the ſame again, and ſaid, Thou art a babe, thou knoweſt nothing, to live upon the blood of Chriſt, that is a poor thing, whereupon the Deponents heart fell almoſt dead with fear at his words, and being asked by the Doctor whether the ſame were delivered in the ſame very words? She anſwered yes in the very ſame words: Being asked where, ſhe replyed in the Kitching, being further asked when, ſhe ſaith four years ſince to the beſt of her remembrance, but who was then preſent ſhe doth not remember, and being asked by the Doctor upon what occaſion the ſame was ſpoken, ſhe ſaith, The Doctor was ſpeaking ſomething in a rambling manner, which ſhe did not underſtand, but ſhe ſaid ſhe thought ſhe would ſpeak ſomething to him, that he ſhould underſtand and rejoyce with her for it, and that was the occaſion of the diſcourſe, and that the Doctors words were without any explanation. This Deponent being ready to faint, ſaid, what then Doctor? He Anſwered, I know not what the matter is, that I muſt ſpeak to you, I do not uſe to diſcover my ſelf, but he told her ſomething, of the man that dyed at Jeruſalem, which ſhe did not remember, being then ſo amazed.

^[111] The Doctors Anſwer to the eighth Article, being read unto her, ſhe ſaith that all the circumſtances mentioned in the ſaid Anſwer, are all of them falſe and untrue.

Now as to this Depoſition, what is further to be added, to give the Reader more light to judge both of the Article and Depoſition: Is this.

NOt to ſpeak any thing of the levity and raſhneſs of this woman, which is well known to the Inhabitants of Reading, and may make her Teſtimony the leſs to be valued; She in her raſh denyal of the Circumſtances of my Anſwer, confidently ſpake a known untruth upon her Oath, and ſo made her ſelf guilty of open perjury.

Whereupon, when I came to make my Defence, To invalidate her Teſtimony, I preſented four witneſſes, who were ready upon oath to prove her perjured.

The firſt of theſe was one Mr Richard Stockwel, eſteemed by all moderate perſons that know him, to be a ſober and pious Chriſtian. Although he was excepted againſt by Mr Fowler the Accuſer, as an Erberiſt, as this ſubſequent depoſition ſheweth.

^[112] Mr Fowler being ſworn, as to his knowledge of Mr Stockwell, depoſeth that he conceives the ſaid Stockwell is an Erberiſt, becauſe that when the Deponent (being charged to be a ſlanderer of him) did offer to make a publike Recantation, and to confeſs himſelf to be a ſlanderer, in caſe the ſaid Mr Stockwell, would deny the Doctrine and Opinion of Mr Erbery, which he refuſed.

Notwithſtanding which, the Commiſſioners would examin him, if the Dr would ask him any material queſtion; but doe not think fit to exaamin him to their ^[113] due, or undue taking of Mr. Grips Examination, which the Dr. inſiſteth on.

Now let the Reader judge whether the queſtion was not material which this Witneſs would have anſwered to by Oath, viz. Whether ^[114] Mrs. Grip did not averr on Oath in open Court, that ſhe never railed againſt Mr. Fowler? To this one Mr. Tench was ready alſo to be ſworn in the affirmative; there were alſo many others which heard it: And further, I had two more ſubſtantial Witneſſes, who offered to ſwear they had heard Mrs Grip rail againſt Mr Fowler in publick meetings before many Witneſſes; Mrs Elenor Burleigh was willing to depoſe that ſhe heard Mrs Grip ſay, That Mr Fowler was a ſon of Belial, &c. and one Mrs Kent would have atteſted that ſhe heard her rail againſt Mr Fowler in the ſame and the like ſpeeches, with much more. Now becauſe the Clerk had not taken that expreſſion of hers, That ſhe never railed againſt him, therefore the Commiſſioners made it their pretence, of not examining the Witneſſes to it, as a thing impertinent, though by the atteſtation of that, with the teſtimony of the other two Witneſſes, ſhe had been proved directly perjured; but Mr. Fowler the accuſer, being a great friend of the womans, and ſeeing ſhe was in danger to be proved perjured, and ſo an inſufficient Witneſs in all her Teſtimonies, prevailed with the Court againſt the importunate, rational, and legal Pleas of my Councel, to reject theſe fore-mentioned Witneſſes. The unjuſtneſs, palpable partiality, and illegality of which action I leave to be weighed in the ballance of equity by the impartial Reader; who in juſtice may eſteem this woman as really prejured, as though the Witneſſes had proved ^[115] it, and value her teſtimony accordingly. And truely ſome of the Godly party at Redding, hearing with what impudency and raſhneſs ſhe affirmed on Oath, ſhe never railed againſt Mr Fowler, confeſſed they could not but wonder at her, being it was ſo commonly known.

But to conclude, let the Reader take notice, firſt, That this Article may be either true or falſe, according to the applying of it to particular perſons. Secondly, That though it were taken in the worſt ſence, yet it were not within the Act of Scandal. Thirdly, that there was onely one Witneſs to it, to whoſe teſtimony what credit is to be given, let the foregoing particulars declare. Fourthly, That I had witneſſes ready to depoſe, That in the tenor of my Miniſtry, I had often held forth Chriſts bloud to be of a cleanſing, redeeming, and juſtifying nature. Fifthly, That in my Anſwer to it, I have given the true ground and oceaſion of it.

Art. 5. Piſh, there was no ſuch thing as perſons in Trinity.

Depoſ. The former Suſanna Grip ſaith that the Doctor came in to her Kitchin at another time, as ſhe thinks, from the Committee, and ſaid, That whereas Miniſters ſpake of Perſons in Trinity, there is no ſuch thing ^[116] There are three that bear Record in heaven; but there is no ſuch thing as Perſons in Trinity—Note, In that Scripture, 1 Iohn 5. 7. would be added, and that in reference to the terms, as it is in the Margent.

Now my Interrogatories to her upon this Article, were theſe, firſt, 1. When I ſpake theſe words? ſhe ſaith, When I came from the Committee, which was two or three ^[117] years ſince, or thereabouts. Secondly, Before whom? She anſwereth, whether her maid, or any body elſe, or who was preſent, ſhe doth not remember. 3. Being further asked whether this expreſſion was delivered without any further limitation or explanation? ſhe replies, without any, as ^[118] ſhe remembers.

Now what I have more to add to clear the truth in reference to this Depoſition, is this.

1. I refer the Reader to my Anſwer to this Article, in which you may ſee that I made a relation to this woman of what had paſſed before the Committee, where ſome queſtions were propoſed to me, concerning the holy Trinity. Secondly, I had a Witneſs preſent to teſtifie on Oath, That what I ſaid before the Committee, was only this, That there was no ſuch word as perſons in Trinity in that Text, 1 Iohn 5. 7. a relation of which I made to this woman, who as it ſeems, miſtaking my meaning, comes now four years after to accuſe me, though at the very time ſhe ſeemed to aſſent to what I ſpake, and made no exception againſt it, nor ſo much as asked me to explain my ſelf for her ſatisfaction, though ſhe had a very convenient oportunity. Thirdly, ſhe is but a ſingle Witneſs, and her teſtimony not poſitive, ſhe adding, as ſhe remembers, 4. I deſired the Commiſſioners to hear what my avowed ^[119] judgement was, from the teſtimony of ſome Witneſſes who were ready to depoſe what I had held forth in my publique Miniſtry, touching the perſons in the holy Trinity: But the Commiſſioners refuſed to examin the witneſſes, whoſe evidence was this.

We heard the Dr in Bradfield Chuch (about 1653. from theſe words, John 14. The word was made fleſh) deliver himſelf thus, For the underſtanding of the perſon that was made fleſh, you muſt conſider the unutterable myſtery of the holy Trinity, the unity diſtinguiſhing it ſelf into three perſons, The Father, Son, and holy Ghoſt, Mat. 28. 14. Baptizing them in the names of the Father, Son, and holy Ghoſt, 1 Iohn 5. 7. There are three that bear record in heaven, the Father, the Word, and the holy Ghoſt. Now which of theſe three perſons are made fleſh? 'Tis not the firſt perſon, the Father, nor the third perſon, the holy Ghoſt; but it is to be underſtood of the Son, the ſecond perſon in the Trinity.

We have alſo heard him out of theſe Texts, Ezek. 9. 4, 5, 6. Pſal. 110. 1. ^[120] Mat. 28. 19 1 Iohn 5. 7. deliver in Bradfield Church, the diſtinctions of the perſons in the Trinity, as that the Father is not the Son, nor the Son the holy Ghoſt, and the holy Ghoſt neither the Father nor the Son, but each diſtinct.

So much for this Article.

Art. 6. That it was a weakneſs to be troubled for ſin,

Depoſ. Mr. Benjamin Woodbridg, Miniſter of Newbery, ſworn and examined depoſeth, That Mr. William Twiſs of Dorcheſter told the Deponent, that Dr. Pordage maintained it to him, or ſpake in his hearing in company, that he was no Chriſtian that could not commit the greateſt ſin, and not be troubled for the ſame, or words to that effect, to his beſt remembrance.

To this I replyed before the Court.

I knew not the ſaid Mr. Twiſs, and to my knowledge I never ſaw his face: Being then ingaged in the buſineſs of examining my Witneſſes, I ſaid not much to the vindication of my ſelf, as to this horrid imputation; the teſtimony being but a meer hear-ſay, and the Deponent rendering it more invalid by theſe expreſſions, viz. Or words to that effect, and to his beſt remembrance.

But I deſire the Reader here to take notice of the weakneſs or envy of ^[121] Mr. Woodbridg, that he ſhould thus with a hear-ſay only, which he himſelf did not exactly remember, thus endeavor to aſperſe me, and render me odious, when he ſaw there were ſo many horrid things laid to my charge before; but I believe he will one day be touched in his conſcience for dealing thus with me; for the Lord knows I am innocent, as to the acting or holding of what he ſaith.

I therefore (for the ſatisfaction of the Reader) ſolemnly proteſt in the preſence of Almighty God, That I never held any ſuch opinion, for it is diametrically oppoſite to my Principles, neither did I ever utter any ſuch expreſſions as my judgement, and am confident, were that Mr Twiſs brought to my face, he durſt not averr any ſuch thing.

To the ſeventh Article nothing is depoſed, being contrived and reported abroad by the accuſer, to draw an odium upon me, as you may ſee in my Anſwer to it.

Art. 8. That he aſſerted he knew nothing to the contrary, but that a man might company with more then one woman, &c.

Depoſ. Suſana Grip ſaith ſhe told the Doctor, that ſhe heard it was ^[122] reported of him, he ſhould keep unlawful company with a woman in London, and asked him if it were true? To which the Doctor asked her, who ſaid ſo? The Deponent replyed, ſhe would not tell him; whereupon the Doſtor ſmiled, and was not troubled, but denied it, ſaying, no; but he made her a further anſwer, that he did not diſallow of any ſuch thing, as ſhe ^[123] underſtood him. But what his expreſs words were, ſhe cannot remember.

Note, This laſt clauſe makes all invalid, and ſhews her raſhneſs in ſwearing that I did not diſallow of any ſuch thing, being ſhe hath forgotten my words, by which only ſhe can judge of my ſenſe.

And the Anſwer of the Doctor to this particular, being read to her, ſhe thus replyed, She doth not remember the Doctor uttered any ſuch paſſages as are therein mentioned, to wit, that he ſhould ſay, I am a man born to all manner of ſufferings.

It was further read to her, That the Deponent knew his life and converſation: This ſhe could remember, and doth confeſs, ſhe did then reply, ^[124] ſhe did not believe any ſuch thing of him.

Being further asked by the Doctor, Whether this was expreſſed as his own judgement, or the judgement of ſome other? She thus replyed, As farr as ſhe conceived, the Doctor did ſpeak that paſſage of allowing that a man may have more then one woman, as his own judgement, not as another mans.

Note, ſhe did conceive amiſs; for if ever I ſpake it, it was in reference to the Ranters, who then were much talked of: for ſuch carnal principles are very much againſt my judgement, and queſtionleſs againſt the truth.

Being further asked where it was ſpoken? ſhe ſaith, In the Deponents own Court: being asked before whom, ſhe anſwers, ^[125] No body elſe was then preſent; being asked when, ſhe ſaith it was about three or four years ſince.

But let the Reader here take notice.

1. That this Article is not within the limits of the Act. 2. That her teſtimony is not legal, in that it is ſingle and not poſitive, ſhe confeſſing that ſhe hath forget the expreſs words. 3. That this is againſt my avowed judgement, to prove which, beſides my own aſſertions, I had preſent three ^[126] Witneſſes who were ready to depoſe, that I had oft affirmed in conference, That although this Principle was owned by the Ranters, yet it was much againſt my judgement, as you may further ſee in my Anſwer.

Article 9. That he hath very frequent and familiar converſe with Angels.

Depoſ. ^[127] Mr. Chriſtopher Fowler of Redding, ſworn and examined depoſeth, That about three weeks or a moneth ſince, he asked Mr Daniel Blagrave the younger whether he could not ſpeak to the Doctors converſe with Angels? He anſwered (as far as the Deponent remembers) he could ſpeak much.

Mr. Chriſtopher Fowler ſworn again, and further examined November 23. at the Bear in Redding before the Commiſſioners, depoſeth, That about Michaelmas laſt, the Deponent ſpeaking with Mr Daniel Blagrave the elder, concerning the viſions of Angels that were at his houſe; in reference to Mrs Pyndar. The Deponent told him, he the ſaid Mr. Blagrave was able to ſay much to the purpoſe, it being in his houſe, and deſired him thereupon to ſpeak his knowledge of the truth, both in point ^[128] of conſcience and reputation, being cenſured for ſupporting ſuch a man as Dr Pordage.

The ſaid Mr. Blagrave anſwered, why, the Doctor doth converſe with Angels, and I believe when he comes before the Commiſſioners, he will not deny but he doth converſe with Angels.

^[129] The Deponent thus replyed to Mr. Blagrave, If the Dr will confeſs them Angels, we will prove them Devils.

Note, How full of pride and raſhneſs was this ſpeech of Mr Fowlers, and how unſuitable to the Scriptures, and the Law of Charity? For there are two ſorts of Angels and Spirits, good and evil, light and dark, holy and wicked, which are continually tending upon men in this world; ^[130] the evil to tempt and draw men into the ſame condemnation with themſelves; the good to guard and preſerve from the evil influences, and malitious deſigns of the other. But doth not the accuſer ſeem to forget, that the Miniſtration of the holy Angels ſtil abides? who are Miniſtring Spirits, ſent forth to miniſter for thoſe who ſhall inherit ſalvation, Heb. 1. 14. And the Pſalmiſt ſaies The Angel of the Lord pitcheth his tent round obout thoſe that fear him. How then dare Mr Fowler affirm, that if I confeſs I have communion with Angels, they will prove them Devils. How dare he thus limit the holy one of Iſrael? and ſhut up his favours within the narrow limits of his own conceptions and enjoyments? And why may not God for the ſupport and comfort of ſome precious Saints, who in humility, ſelf-denial, and abſtractedneſs of ſpirit, ſerve him day and night, I ſay, why may he not afford ſuch a ſweet, and heavenly converſe with the holy Angels? what Scripture is there that ſpeaks againſt it? Is it not ſuitable to what he afforded the Patriarchs, Prophets, Apoſtles, and the primitive Chriſtians? But if my accuſer lives ſo much in his ſences, as to have no ſenſe or knowledg of it, yet why ſhould he thus raſhly condemn others?

But the accuſer proceeds in his Depoſitions.

And further this Deponent ſaith, That he hath credibly heard ſomething tending ^[131] to this purpoſe, That Doctor Pordage hath ſeen the viſion of the ſaid Mr. Blagrave, ſomewhat a bright viſion.

But here I put in a queſtion, which was this, Mr. Chairman, I do confeſs in my anſwer, communion and converſe with Angels; but pray ask Mr. Fowler, What converſewith Angels M. Blagrave underſtood, viſible or inviſible?

To this the Deponent further ſaith,

That the entrance of this diſcourſe with Mr Blagrave, was in reference to viſions that were ſeen with the bodily eye, and mentioned the viſions of Mrs Pindar, that were by her reported to be ſuch; upon this he underſtood Mr. Blagrave, that the purport of his anſwer was a viſible converſe with Angels.

And the Deponent further ſaith, That he delivered a Summons for Mr. Blagrave to atteſt theſe things ^[132] in perſon, to Mr Cook, one of the Commiſſioners; who ſent the Deponent word by Letter, That he had ſhewed the ſame to Mr. Blagrave, who hath notwithſtanding refuſed to appear.

And further, he ſpake thus in open Court againſt Mr Blagrave, though the Clerk did not take it, viz. I do ^[133] verily believe, ſuch a Judge as he was in this caſe before, ſuch a Witneſs he would have been, were he now preſent; But I ſay, It was the plague of this County to have ſuch a curſed Committee.

Note, Mr Fowler here asked me ſome queſtions to enſnare me, as, Whether I had not ſeen the viſion of Mr. Daniel Blagrave? To which I anſwered, To this profound queſtion I will anſwer when I ſee it atteſted upon Oath. And further asking me concerning converſe with Angels.

The Cleark took this anſwer.

The Doctor doth confeſs that he hath daily converſe with Angels; but he deſires Mr. Fowler to declare what converſe with Angels Mr Blagrave did inform that the ſaid Dr had.

The Dr doth further ſay, That he heard it credibly reported, that he hath every day two Angels dreſſing of him, to which he added, that they that reported it to him, ſaid they had it from the mouthes of two Godly Miniſters that would not lie, viz. Mr Fowler and Mr Ford.

Note, I brought in this ſtory to ſhew the vanity and invalidity of ſuch proofs as the accuſer had before produced, as that he had credibly heard ſomewhat to that purpoſe, that I had ſeen the viſion of Mr Blagrave: And for all the accuſer knows, that which he heard ſo credibly reported, might be as great an untruth as that which I heard reported of my ſelf, as coming from him and his brother Ford, whoſe function ſeems very unſuitable to that of lying and ſlandering.

Afterward Mr Fowler asked me again whether I had ſeen the viſion of Mr Daniel Blagrave? I anſwered, as long as it is atteſted only upon report, I would not anſwer to it.

Artcle 10, 11, 12, 13. Concerning the apparitions of Spirits, and of a great Dragon.

Here I muſt entreat the Reader ſeriouſly to weigh the following Depoſitions, from which my enemies have charged me to be a Conjurer, and a Sorcerer, that ſo it may be ſeen whether they have any better ground thus to eſteem me, then they have to eſteem Job, who was terrified through viſions, and Chriſt, who was tempted by voice and viſion in the Wilderneſs, and John, who in viſions ſaw a great red Dragon, and terrible Locuſts go forth of the bottomleſs pit, and three unclean frogs, the ſpirits of Devils going forth to deceive the word, I ſay, then they have to eſteem theſe Conjurers and Negromances for ſuch ſights.

But now to the Depoſitions.

Depoſ. Suſanna Grip, wife of John Grip of Redding, ſworn and examined, depoſeth, That the Doctor told her, that a great many Spirits hovered about his window, and kept a noiſe; but the Dr ſaid, he told the company there ^[134] ſhould come in but one at a time; and that a Dragon did come in with a long tail, and great eyes and fangs, and did ſpit fire at him.

And this Witneſs further ſaith, That his Angel ſtood by him in his own ſhape, in the ſame clothes, band and cuffs, and did protect him.

Note, Where this woman ſpeaks truth, I ſhall not contradict her; but where ſhe miſtakes, I muſt inform the Reader of the truth, and ſhew that ſhe raſhly ſwears untruths. This then I told her, that I had an Angel ^[135] of God that ſtood by me, aſſiſted me, comforted me, and protected me, when that dreadfull apparition was before me, and that the Dragon was then overcome.

And I further told her, That the Angel or Spirit of one Everard appeared in his own ſhape, clothes, band and cuffs, &c. which compared ^[136] with Mrs Grips Depoſition, ſhews her miſtake. This Everard I ſuſpected to be a Conjurer, and to be inſtrumental in the [••]iſing of thoſe apparitions, though I was not ſo ſure of it as to proſecute him, or to ſwear he cauſed them, for the Devil may take up any ones ſhape by Gods permiſſion, as it is generally thought he did Samuels.

Further this Deponent ſaith, That the Doctor likewiſe told her, ^[137] that Mrs Pordage and Mrs Flavel had their Angels ſtanding by them; and that he overcame the Dragon, and that he ſaid the children ſaw the ſpirits, and ſaid, look there father, being not afraid, after they had faſted and prayed; and that the Dr further ſaid, That the ſpirits did afterward come into their Chambers, and drew the Curtains, and looked on them; but they would not take notice of them. And that the ſpirits did come about three daies after he had faſted and prayed, and flaſhed open the Curtains, and looked upon them.

Note, For three weeks or a moneth there were very many, and very ſtrange apparitions; but the Curtains were never drawn but once, and that was by a ſpirit in the ſhape of Everard. For ſome other particulars of this Depoſition; I doe not remember whether I ſpake them or not.

Depoſ. The Dr. being aked by ^[138] Mr Fowler what he ſaith concerning the apparition of the Dragon? The Dr. doth cenfeſs before the Commiſſioners, That ^[139] he hath ſeen very many dreadfull apparitions of Devils at his houſe; and that ſome of his Family did ſee them; and that a Dragon did come into his houſe with a long tail, and great teeth; but that he ſaid his Angel did protect him, he denies. But he further ſaith, That about four years ſince he had apparitions both of good and bad Angels, for three weeks together at his own houſe; but from that time to this, they have ceaſed in that manner.

Being further asked by Mr Fowler, the Dr doth deny that ever any Angel appeared in his clothes, bands, and cuffs, and further ſaith, That his Angel never did appear to him in any viſible ſhape.

And being asked, Whether he ever ſaw Mrs Pordages and Mrs Flavels Angels ſtanding by them? He anſwereth, He never ſaw them ſtanding by them; but it doth not therefore follow that they might not ſtand by them; and though he can, yet he will not anſwer to any queſtions, but ſuch as concern himſelf immediately.

And being further asked by Mr Fowler, Whether he did not relate to Mrs Grip, that Mrs Flavel and Mrs Pordage had their Angels ſtanding by them? He anſwereth, He can neither affirm nor deny it, for he doth not remember whether he did or no.

And being further asked by Mr Fowler, Whether he did not relate to the ſaid Mrs Grip, That his children ſaw the ſpirits come into his houſe, and cryed, Look there Father; and that the ſpirits did often come into his chamber and drew the curtains when they were in bed.

To the firſt part of the queſtion he anſwereth, He cannot affirm or deny it; for in truth he doth not remember whether he did or no. To the ſecond part of the queſtion he ſaith, ^[140] he doth deny it poſitively, and he will prove the Depoſition to be perjury.

And the Dr being further asked, Whether or no he knows that the children did ſee the ſpirits come up and down the houſe or no, and whether they thereupon did ſay, Look there father.

To the firſt part of this queſtion he ſaith, He cannot know what the eyes of children do ſee, and otherwiſe he will not anſwer. And to the other part of the queſtion, he anſwers, He cannot remember whether the children did ſay ſo or no; and therefore will neither affirm nor deny it.

2. Witneſs. Suſanna Grip, daughter of the foreſaid John Grip, aged 21 years, ſworn and examined, depoſeth,

That about three or four years ſince, in her mothers Kitchin ſhe heard Dr Pordage ſay, That a Dragon came into his Chamber, and that he expoſtulated and contended with it, and that he ſaid the Dragon did ſpit fire at him, and that his Angel did appear to him in the ſhape of a ^[141] man, with his band ^[142] and his clothes, and band-ſtrings, and did ſupport him while he contended with the Dragon. And the Deponent further ſaith, That ſhe heard the Dr ſay, that the ſpirits did come into his Chamber, and drew ^[143] the Curtains, and looked upon him, and that the Dr likewiſe ſaid, they were affrighted at it at firſt; but afterward, when they were uſed to it, they were not.

She ſaith ſhe heard ſeveral other things to this purpoſe, which ſhe cannot now remember to depoſe.

And being ^[144] asked by the Doctor, Whether the Doctor ſaid that the Angel that appeared with the band and band-ſtrings, was the Doctors own Angel, or the Angel of ſome other? She ſaith, to her beſt remembrance, he ſaid it was his own Angel.

3. Witneſs. Elizabeth Benwell, ſervant to Mr Ellis of Shinfield, and formerly ſervant to the Doctor, ſworn and examined, depoſeth,

That ſhe ſaw ſomething like a ſtarr in the red Chamber in the Doctors houſe, by the beds legg, it was light, and ſomewhat like a ſtarr; but the Deponent cannot ſay it was a ſtarr; yet it was in the night, and no other light in the room, to the beſt of her remembrance.

She further ſaith, That ſhe hath heard Muſick at ſeveral times at the Doctors houſe, when ſhe did not know that any Inſtruments or Muſitians were in the ſaid houſe. She ſaith ſhe hath heard it in the Kitchin, and in her Miſtriſſes Cloſet, did apprehend the ſame to be near her; but ſaw none playing.

^[145] She further ſaith, That Mrs Flavel did uſually lie in the Doctors Bed-chamber, during the time the Deponent was ſervant there, which was about a year and a quarter.

But immediately to this the Maid added; But I never lived in ſuch a Family for piety and holineſs, as that was, and I believe never ſhall again, except I return thither.

But this by the Clerks knavery was left out; although I ſtood by, and asked him why he did not write down thoſe words? To which he replyed, If you will have me, I muſt. I ſaid, I will have it; yet he neglected it; and I believe by the command of ſome of the Court, who were troubled at any thing that ſeemed to make for me. But what unjuſtneſs this was, let the Reader judge.

But from theſe proceding apparitions of Spirits in my Family, in which we were meerly paſſive, and by which we were excited the more to wait upon God in prayer and faſting, my enemies have ſcandalized me for Conjuration and Sorcery, reporting ſo confidently that I am a Conjurer, that many who are not acquainted with my principles and converſation, believe it ſo in earneſt. But theſe horrid ſcandals I take up as my Croſs, and ſee my ſelf in them, conformable to Chriſts ſufferings, who was reckoned amongſt Conjurers and tranſgreſſers by the Jewiſh Zelots.

But the Lord hath given me peace in my Conſcience, whilſt my enemies have railed againſt me in their Pulpits, as Mr Ford in his Sermon at the Aſſizes held at Redding, Feb. 28. 1653. In which page 22 he ſaith, That there is one of the moſt eminent Church-Livings in the County poſſeſſed by a blaſpheamer, and in whoſe houſe the devil is as viſibly familiar, as any of the family, and ſhall the horns of theſe Beaſts never be pared off by the Civil Magiſtrate?

Here you ſee he endeavours to brand me for a Conjurer, and calls me blaſphemer, exciting the Magiſtrate to perſecute me; and this was he who was choſen by the Commiſſioners to make a ſpeech in the Court before they gave Sentence againſt me, who there by envious prevarication, ſhewed himſelf a ſecond Tertullus, though no Orator.

But for the further ſatisfaction of the Reader in reference to the former Depoſition.

1. I Deſire my Anſwer may be ſeriouſly weighted, which I gave to that Article of Apparitions,

2. That what I have preached publikely againſt witchcraft and Conjuration, may be well conſidered; which I offered to the Court, as Evidence to clear me from the imputation of Sorcery, but they rejected it, by denying to examine, the witneſſes who were ready to depoſe this that follows.

We heard the Doctor in Bradfield Church about 1653 out of Pſal. ^[146] 51. deliver himſelf thus: From the ſubtilty and craftineſs of the Fireroot, thorow the prying and ſearching of it doth ariſe all Necromancy, Witchcraft, Sorcery, and all manner of Conjuration, and all prying into ſuch curious and forbidden Arts, ſpringeth from the Fiery eſſence in the will of men and women, that ſtirreth them up to pry and to ſearch after ſuch hidden and ſecret curioſities: this is the gate and the door thorow which all your witches, ſorcerers, conjurers do enter in at, Exod. 7. 11. Then Pharoach alſo called the wiſemen, and the Sorcerers, and the Magicians of Egypt who did in like manner with their Enchantments, Dan. 2. 2. Then the King commanded to call the Magicians, and the Aſtrologers, and the Sorcerers, and the Chaldeans, for to ſhew the king his dream; ſo they came and ſtood before the King.

Thus you ſee there have been ſuch in all ages; you read alſo of Elymas the Sorcerer, Act. 13. 6, 8. were there no ſuch, God would never have given a Law, that they ſhould not be permitted to live in the practiſe of their Sorceries, Witchcrafts, and Inchantments.

In the ſecond place conſider how often in many and ſundry places of Scripture, doth God mock at the uncertainty of theſe Arts? becauſe he can diſappoint them, Iſa. 47. 12, 13. Stand now with thy Enchantments, and with the multitude of thy Sorceries, wherein thou haſt laboured from thy youth, thou art wearied in the multitude of thy Councils, let now the Aſtrologers, the Star-gazers, the monthly Prognoſticaters, ſtand up and ſave thee from theſe things, that ſhall come upon thee: Behold they ſhall be as ſtuble, &c.

Let me now intreat every one of you as you love your own ſouls, to take heed of this door, the ſubtilty of the dark Magick; beware of medling with edge-tools, of prying and ſearching into the forbidden Arts, and for this cauſe take theſe two or three Scriptures with you, Mal. 5. 3. I will be a ſwift witneſs againſt all Sorcerers, Rev. 21. 8. Behold all Sorcerers are to have their part in the Lake that burneth with Fire and Brimſtom, Rev. 22. 15. For without are dogs and Sorcerers.

We further heard the Dr in the ſame place, about 1654. out of Mat. 4: ^[147] 5. thus deliver himſelf, That one Pinacle of the Divels Temple, was the pinacle of unlawful Arts and all forbidden Sciences: and here he ſhewed at large the vanity, weakneſſes and inſufficiency of all unlawful Arts and Sciences, commonly known and called by us the black Arts, as all Witchcrafts, Sorceries, Necromances, and all the knowledges of Conjuration which are forbidden by God, by the Prophets, and Apoſtles in the Holy Scriptures: and therefore forbidden by all Magiſtrates, and by the Laws of Kingdoms and Nations, to be looked into and ſearched after: But the Dragon, the Divel, that ſubtile ſerpent doth labour to carry up the minde of as many as he can, to the top of this Pinacle of unlawful Arts, and to elevate up the minde to pry and ſearch into theſe curious and forbidden Arts of dark Magick: therefore conſider how the Scriptures do condemn the luſting and prying minde, for ſearching into theſe forbidden knowledges, Act. 19. 19. Many alſo of them which uſed curious Arts, brought their books together, and burned them before all men, and they counted the price of them, and found it fifty thouſand pieces of ſilver, for mightily grew the Word of God, and prevailed.

This I intended to have given in to the Court, by the Oath of thoſe witneſſes who heard it, as a Teſtimony, diſcovering my cordial judgement touching Necromancy and Witchcraft, but they unjuſtly refuſed ſuch kinde of Evidence, and would not examine the witneſſes.

Thirdly, I do judge that God doth call me forth to make a free and open diſcovery of thoſe wonderful Apparitions, Viſions, and unuſual things, which ſomewhat above four yeers ſince, were ſeen, and permitted by the Lord to be in my family, and if all that read this, can but receive and judge of it by that rule and principle from which I write it, They will be ſo far from judging me, as that they cannot but bleſs God for his favour and mercy to me, and the more admire his wonderful works, and the greatneſs of his power.

What I intend here to declare, I ſhall diſpatch in theſe three particulars.

1. IN relating what I have acknowledged to many perſons, I have Diſcourſed with. 2. Many conſiderable things which I have never diſcovered, but to ſome friends. 3. The good effect of this, upon my ſelf, and others of my family.

Part. 1. I confeſs that in Auguſt 1649. there appeared in my Bedchamber about the middle of the night, a ſpirit in the ſhape of Everard, with his wearing apparel, Band, Cuffs, Hat, &c. who after the ſudden drawing of the Bed-Curtains, ſeemed to walk once thorow the Chamber very eaſily, and ſo diſappeared.

2. That very night there was another appearance of one in the form of a Gyant, with a great ſword in his hand, without a ſcabbard, which he ſeemed to flouriſh againſt me, having the figurative ſimilitude of a great Tree lying by him.

After this had continued for the ſpace of half an hour, it vaniſhed; And there ſucceeded a third appearance, which was very terrible; being in the ſhape of a great Dragon, which ſeemed to take up moſt part of a large room, appearing with great teeth, and open jaws, whence he oft ejected fire againſt me, which came with ſuch a Magical influence, that it almoſt ſtrook the breath out of my body, making me fall to the ground. Now you muſt know that theſe three were dreadful Apparitions, and very terrible to the ſenſitive Nature, and might have cauſed a great diſtemper in it, had I not been ſupported in an extraordinary way, by the Miniſtration of the Holy Angels, againſt the evil effects of thoſe extraordinary, unuſual, Apparitions; The laſt of which continued till the day began to dawn, and then diſappeared.

Par. 2. In the 2d. place I ſhall proceed to declare thoſe extraordinary things, which few have been yet made acquainted with, which yet were then ſeen and experimented amongſt us.

I ſay then there were two inviſible internal Principles opened and diſcovered to us, which may be called Mundi Ideales, being two ſpirial ^[148] worlds, extending and penetrating throughout this whole viſible Creation, in which many particular beings were diſcerned, ſuitable to the nature of theſe worlds. Now theſe two Principles or worlds, ſeemed very much different one from another, as having contrary qualities and operations, by which they work upon this viſible Creation, which we ſee diſtinguiſhed and differenced into varietie of Creatures, ſome poyſonful and noxious, others wholſom and harmleſs, according to the difference and contrariety of things in the internal worlds, ^[149] upon which the External doth in ſom meaſure depend, as ſtanding in them or rather proceeding from them: Now theſe could not have been ſeen had not that inward ſpiritual Eye which hath been locked up and ſhut by the fall, been opened in an extraordinary way in us.

Beſides, we had our other internal ſpiritual faculties, ^[150] of ſpiritual ſenſation, opened to diſcern their various objects within theſe worlds, which objects by reaſon of their qualities, may be differenced, into good and evil.

But I ſhall here firſt preſent the Objects.

OF that internal world which may be called Mundus tenebroſus, or the dark world, which objects, by our correſpondent inward faculties, or ſenſes, were then diſcerned and made known to us.

1. Then as to the objects of the ^[151] internal ſight, when this principle or world was opened, we beheld innumerable multitudes of evil ſpirits or Angels, preſenting themſelves in appearing diſtinctions of order and dignity, as ^[152] powers, principalities, dignities; my meaning is there ſeemed to be inferiority and ſuperiority, Governors and governed, The Princes of this dark ^[153] world, and their ſubjects, which preſented themſelves as paſſing before our eys in ſtate and pomp; all the mighty ones appearing to be drawn in dark ayery clouds, Chariots with ſix or at leaſt four beaſts, to every one, beſides every figured ſimilitude of a Coach, was attended with many inferior ſpirits, as ſervants to the Princes. But concerning the ſhapes and figures of the ſpirits, you muſt know, they were very monſtrous, terrible, and affrighting to the outward man, Thoſe that drew the clowdy Coaches, appearing in the ſhapes of Lions, Dragons, Elephants, Tygers, Bears, and ſuch like terrible beaſts; beſides the Princes and thoſe that attended them, though all in the ſhapes of men, yet repreſented themſelves monſtrouſly miſhapen, as with ears like thoſe of Cats, cloven feet, ugly legs and bodies, eys fiery, ſharp, and piercing. Now beſides theſe appearances within, the ſperits made ſome wonderful impreſſions upon viſible bodies without: as figures of men and beaſts upon the glaſswindows, and the Cealings of the houſe, ſome of which yet remain: But what was moſt remarkable, was the whole viſible world repreſented by the ſpirits, upon the Bricks of a Chimney, in the form of two half-Globes, as in the Maps: after which upon other Bricks of the ſame ſame Chimney, was figured a Coach and four horſes, with perſons in it, and a footman attending, all ſeeming to be in motion, with many other ſuch images which were wonderfull exactly done; Now fearing leſt there might be any danger in theſe Images, thorow unknown Conjuration and falſe Magick, we endeavoured to waſh them out with wet cloaths, but could not, finding them ingraven in the ſubſtance of the Bricks, which indeed might have continued till this day, had not our fear and ſuſpicion of witchcraft, and ſome evil deſign of the Divel againſt us in it, cauſed us to deface and obliterate them with hammers. Now what the divels end in the former Apparitions, and theſe figurative repreſentations was, The Lord knows, but it was certainly evil: even as it was againſt Chriſt, when he ſhewed him (in viſion) the kingdoms and glory of the world, to make him fall down and worſhip him, but Gods end in permitting it, was very good, even to bring us neerer to himſelf in a ſtronger dependance upon his eternal power, and to make us more watchful againſt the ſubtilty and power of Satan, as you will ſee afterward when I come to ſpeak of the effects of theſe things in reference to our ſpirits. But to thut up this relation of the objects we ſaw in this dark world, I muſt add this, That were but the eys of men opened to ſee the kingdom of the Dragon in this world, with the multitudes of evil Angels which are everywhere tempting and enſnaring men, they would be amazed, and not dare to be by themſelves, without good Conſciences, and a great aſſurance of the love and favour of God, in protecting them, by the Miniſtration of the Holy Angels.

2. As to the objects of the inward and outward ſmell, I muſt let you know, that vvithin the three vveeks ſpace in vvhich theſe vvonders appeared, at ſeveral times the evil Angels or ſpirits did raiſe up ſuch noiſom poiſonous ſmells, that both the invvard and outvvard part, of thoſe that vvere exerciſed vvith them, became much diſturbed, and offended, for thorovv the ſympathy betvvixt the body and the ſoul. The ſulphurious helliſh ſmells, much exerciſed both, by magical tincturation.

3. In reference to the objects of taſte, you muſt knovv, that ſometimes both in the day and night we were exerciſed with the loathſom helliſh taſts of ſulphur, brimſtone, foot and ſalt mingled together, which were ſo loathſom to our Natures, as that they were ready to cauſe great diſtempers, and nauſeouſneſs in our bodies; but the inviſible power of Jehovah, ſupported us beyond our own ſtrength.

4. In relation to our inward and outward ^[154] touch we were much exerciced both in body and ſoul, as to our ſouls we ſometimes felt ſuch ſtrange magical wounds and piercings by the fiery darts of the devil, that none can expreſs, but thoſe that have been exerciſed in ſome meaſure as Job was, who felt the poyſon of thoſe invenomed Arrows which came upon him, by the permiſſion of the Almighty; which like the Scorpions in the Revelations, ſting and pierce thoſe they touch, as to our bodies, we felt material impreſſions, from the powers of darkneſs, very noxious, in themſelves, to our natural ſpirits and life, but cheerfully born, by inviſible ſupport, and quiet ſubmiſſion to the Will of God.

^[155] But to Conclude, by theſe wonderful and ſtrange exerciſes we could not but have ſtrong apprehenſions, and lively reſemblances of the torments and miſeries of Hell, where ſulphur, fire, brimſtone, poyſonous ſmells, darkneſs, monſtrous horrid ſhapes, and ſights, are the entertainment of the impriſoned ſpirits.

But now I come to the other internal world, which we may term Mundus Luminoſus, or the light world, which with its various objects, was then likewiſe opened to the inward Senſes.

1. THen I ſhall here ſet forth the objects of the inward eye, which were then ſeen by us. There appeared then to our inward ſight multitudes almoſt innumerable, of pure Angelical ſpirits, in figurative bodies, which were clear as the morning-ſtar, and tranſparent as Chriſtal, theſe were Mahanaim, or the Lords hoſt, appearing all in ^[156] manly forms, full of Beauty and Majeſty, ſparkling like Diamonds, and ſending forth a tincture like the ſwift rays, and hot beams of the Sun, which we powerfully felt to the refreſhing of our ſouls, and enlivening of our bodies. Now in the beholding the multiplicity, variety, and beauty of theſe ſpirits, with the various wonders and objects of this world, clothed in the pureſt tincture of Light and ^[157] colour, we could not but bleſs the God of heaven, who by the eys of wiſdom, and hand of power, brought forth ſuch glorious Creatures, and now ſhewed them in their ſeveral beauties to us in a time of tryal and temptation.

2 In relation to our inward ſenſe of hearing, There were many muſical ſounds and voices, like thoſe which John heard upon Mount Sion, then heard by us, the ſweetneſs, harmony, and pleaſantneſs, of which cannot be expreſſed, nor that ſpiritual joy and delight which by them was infuſed into our ſouls, uttered by the tongue, being ready to raviſh our ſpirits into the high praiſes of eternal Jehovah.

3. In relation to the faculty of ſmelling, the tongue can hardly expreſs thoſe Odours of Paradiſe, and heavenly perfumes, which then were ſmelt, piercing into the very ſpirit with a cheriſhing tincture, beſides that quickning vertue which by them was communicated and inſinuated into the ſpirits of our outward bodies, which like a Cordial had been able to have renewed the ſtrength of our languiſhing nature.

4. Our ſenſe or faculty of taſting, was very pleaſantly entertained, with thoſe inviſible dews which were ſweeter then hony or the hony-comb; and therefore deſerve to be called the Dews of Heaven, with which inſtead of food, we were many times wonderfully refreſhed.

5. In relation to the ſenſe of ſpiritual contaction, that was alſo delighted with its heavenly objects, for none can utter that pleaſing impreſſion which the burning tincture of this Light World afforded us, coming like a hot cordial into the center of our ſpirits, being ſenſibly felt in the inward parts, ſo as to cauſe much joy and heavenly pleaſure, which penetrated thorow our ſouls, giving us occaſion to bleſs, praiſe and magnifie the Lord.

Thus for the ſpace of three weeks or a month were we exerciſed inwardly and outwardly thorow that great conflict which was betwixt thoſe two worlds and their inhabitants; the dark world ſometimes afflicting us with dreadful ſhapes, abominable ſmells, loathſom taſtes, with other operations of the evil Angels, The light world at other times opening, and relieving us with odoriferous perfumes, moſt ſweet dews, glorious viſions and Angelical harmony, which the Lord favoured us with, to ſhevv his extraordinary love in thus ſuccouring us in extraordinary exerciſes and tryals.

Thus much for thoſe tvvo internal vvorlds, ſpread throughout the viſible vvorld, in vvhich the evil and good Angels are more immediately, then in this viſible air, to vvhich they cannot be commenſurate, by reaſon of their ſpiritual natures, each of them abiding in their diſtinct principle, the one ſort being in joy, the other being in torment, the one in light, the other in darkneſs; according to the Scripture.

But beſides theſe tvvo vvorlds, vve had an opening of the eternal vvorld, called in Scripture the ^[158] vvorld to come, from the futurity of its full and clear manifeſtation, and a precurſory entrance ^[159] into the moſt holy place, by a divine tranſportation into the glory of the Majeſty, agreeable to that of John 17. 24. Father I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me, &c. Here vvere ſeen heard and ſelt the unutterable miſteries of that kingdom, which are not yet to be ^[160] divulged, in regard of the pride, ignorance, prejudice, and envy of many in the world, being reſerved for thoſe humble, gracious ſpirits, which are waiting in ſilence for the ſecond coming of the Son of Man.

Part. 3. But now it is time to come to the third particular, which was the effects and impreſſions, left upon our ſpirits, by theſe wonderful exerciſes, and manifeſtations.

After this we began more cleerly to ſee that ſtraight and narrow way which leads to Life Eternal, which we call the Virgin life, or the life of purity, and righteouſneſs in its perfection, being the life of fixed love. In any thing ſhort of which. The perfection of the Virgin life cannot conſiſt.

So that meerly to abſtain from the concupiſcible luſtings of Venus, under the ſpirit of this great world, is but the life of outward Chaſtity, and but a particular branch of the other.

For the Virgin life is not attained till the Will of the ſoul is brought through death to be ſo paſſive as to will, deſire and act nothing but what the Eſſential eſſence of love wills, moves, and acts thorow it; for till then the ſoul cannot be a pure Virgin, nor live without all deſire, luſt, and imagination, which muſt all ceaſe, before the pure life of God can come to be all in all.

2. This life of Virginity was placed fore-right as to the inward eye of the minde, being that mark of perſecution, at which we were to aym in our preſſing toward the Reſurrection of the dead. To this, Wiſdom that eternal virgin (Prov. 8. 20. 23.) as a leading ſtar, invited us, calling to follow her in the way of Circumciſion, Reſignation, and the Croſs, in the way of total ſelf-denyal and forſaking of all for her ſake in the way of annihilation and conformity to Chriſts death, By which we ſaw undoubtedly, we ſhould come to Chriſts Reſurrection, Aſcenſion, Glorification, and Fixation in the love of the Holy Ghoſt; the third and laſt diſpenſation. Here we cleerly ſaw the danger of looking back to the external world, and of putting out our imaginations into the inward world or the kingdom of the Dragon, or of reſting in the openings and delights of the inward light world. For by turning back into the delights of the ſenſes, we ſaw the ſoul would become beaſtial, by turning to the left hand, and imagining into the kingdom of the Dragon, in awakening the fire of wrath and ſubtilty: diveliſh and dangerouſly wicked; by turning to the right hand, in imagining into, and taking too much complacency in the viſions, illuminations, tinctures, and Enthuſiaſms, of the light world, we ſaw the ſoul might become elevated into ſelf-conceit, and tinctured with pride, and be in danger of neglecting that death of the Croſs, which is the onely ſafe path, into eternal reſt, and Fixation.

Here then we were ſhewed, that the way which lead up to the virgineſſence The new Jeruſalem, was ſtrait and narrow; as upon the breadth of an hair; ſo that we were to turn no way, either on the right or left hand, but ſtand without luſt, with our eys fixed upon the Being of love, preſſing forward after fixation in the external houſe of God, there to become immoveable pillars, no more to go out, but there always to bear the name of God, and the name of the City of God, which is the new Jeruſalem.

And now for the ſpace of this four years, ever ſince the time of theſe great manifeſtations, we, by the Grace of God, have enjoyed the exerciſe of our ſpiritual ſenſes, which never ſince have been ſhut, neither ever will be, except thorow voluntary tranſgreſſion and diſobedience, we apoſtatiſe and run back into the earthly nature, or turn aſide to center in ſomething, ſhort of the pure life of virginity, which calls us from the external, thorow the internal, into the Eternal world, which is that kingdom prepared for us from the beginning of the world.

3. But thirdly after the extraordinary time of Grace and Mercy to us we enjoyed not onely a clear leading convicting light upon our underſtandings, but likewiſe received from the Lord a ſtamp and ſtrong impreſſion of power moving our Wills to follow this light through the death of all things, to come up into the perfect life and image of God, that ſo we might be transformed into that righteous nature which we ſo cleerly behold through divine Light: hence we came to live in a greater abſtraction from our ſenſitive nature, in a more conſtant watchful practiſe of the Croſs, in reference to all external and internal objects, which might by entertaining our Affections, hinder our progreſs to God. Hence alſo we came to live a more devoted, ſtrict, dedicated life, ſequeſtring our ſelves from the world and wordly things giving our ſelves almoſt continually, to prayer, faſting, and waiting upon God, in dying daily to all ſelf-ownments, relations, and proprieties, in which moſt are intangled, to the great prejudice of their ſpirits; and in this way we have ever ſince continued, endeavouring to be vvholly conformable to the death of Chriſt, in renouncing our ovvn lives, and proper vvills, as oppoſite to the life and vvill of God, experimenting thoſe profound myſteries of the Croſs of Chriſt, vvhich are hidden to moſt in the vvorld. But vvhat joy, peace, life, povver, divine pleaſure, and heavenly Communion, the Lord hath bleſſed us vvith in this our dying reſigning progreſs, I ſhall vvrap up in ſilence, together vvith thoſe bleſſed ſecrets of the kingdom; vvhich in theſe fevv laſt years paſt, vve have been acquainted vvith to the comfort of our ſpirits, in this ſad time vvhen vve are judged and condemned of the vvorld, in the participation of Chriſts ſufferings.

Novv ye Miniſters and Commiſſioners my proſecutors, Is this to be vile? Then let me be more vile. Is this to be contemptible? Even to be reſigned and mortified in the Affections and Paſſions of the ſoul, to give up ones ſelf to a retired devoted life to God in prayer and continual vvatchfulneſs. I ſay, Is this to be contemptible. Then let me be more contemptible.

Novv, you have ſeen that I have declared thoſe vvonderful viſions, and exerciſes, vvhich have cauſed ſo many ſcandalous reports, together vvith the effects of them on our ſpirits, and I muſt tell you had I a thouſand names, lives, liberties, and ſuch livings as Bradfield is; I ſhould rather ſacrifice them all, upon the Altar of obedience, then being called to it, deny thoſe great and vvonderful things, before declared, vvhich the Lord permitted, and ordered for his glory, and our good.

But ſome may ſay, vvhy did not I before this, declare this great manifeſtation to the vvorld? I Anſvver, 1. The Will of God vvas hid from me vvhether I vvas to manifeſt it publikely to the vvorld yea or no; not knovving but that he might afford it as a peculiar mercy to our family, for our private vvalkings before him. 2. That vvhich vveighed much vvith me vvas this. I knevv this manifeſtation vvas but the light and viſion, and not the life it ſelf, and that there vvas light enough in the vvorld already, hence I deſired to keep it private, & not to publiſh it, that I might not have a name without the thing, nor declare the light and manifeſtation, without poſſeſſing the life it ſelf, and had not this providential occaſion drawn me forth to bear teſtimony to the truth, the world had not known ſo much of theſe ſecrets till the name and the thing, the light and the life, the manifeſtation and poſſeſſion had met in union together. 4. We have ſeen ſad and lamentable examples, of many tall Cedars, who after great manifeſtations and high diſcoveries of light, have fallen, and as it were come to nothing. And many ſtars that for a time ſhined bright in the Firmament of viſions, revelations, and powerful declarations, we have ſeen ſwept down by the tail of the Dragon, and the ſubtile inſinuations of the Beaſt; ſo that they are now become like other men, living in the earth, and the corruptions of it; now certainly this hath come to paſs for want of perſeverance in the crucifying their natures in conformity to Chriſts death; and by imagining themſelves through Satans ſubtilty, to be what they ſaw, before the change and death of their evil natures, whence pride and ſecurity aroſe, and that fall come, in which many now lye: who are as Beacons upon a hill, and torn ſhips upon a rock, to admoniſh us of theſe dangerous paſſages, in which they themſelves were loſt: now from theſe Conſiderations, I intended not to have held forth to the world as yet the things I have here declared, but with my family, to have walked cloſe with God, in preſſing after that life, power, and holy nature; which in the coming forth of it, might have convinced all gain-ſayers, that the light and life were in Union together; but as I before ſaid, this occaſion hath given me ſome call, to open many of the wonders, then beheld before that time; in which nevertheleſs, the Lord may have ſome bleſſed end, which I may not yet ſee.

And now ye Miniſters of Berks, my perſecutors, tell me, what wrong or injury I have done you; have I luſted to preach in any of your Pulpits? Have I privately gone from pariſh to pariſh, or from houſe to houſe to get followers, or make proſelites of your hearers? Have I publikely or privately railed againſt you or your Doctrines? Have I not lived privately in my own place, onely holding forth that ſtrict, dying, reſigning life, as the way to life eternal. Why then am I perſecuted with ſo much fury, and violence, as though I were not worthy to live amongſt you. The Lord judge betwixt you and me, and give you to conſider and repent of what you have done; in procuring and ſubſcribing the unjuſt ſentence of ejectment, by which as much as in you lies, you have taken away that with which we have cloathed and fed our ſelves and many others, who have been in want, and ſo expoſed me and mine to outward cares, and troubles, which are very diſagreeable to that life of ſilence, abſtraction, and of continual waiting upon God. In which we live, and are called to live. And what is this but like the task maſters of Egypt, to force the children of the Covenant, to make Brick without ſtraw? but the Lord is coming to judge himſelf, who will make all theſe things work for my good, which others have deſigned for my hurt.

And truly this is all that the Lord Protector and his Council, with the Nation, are beholding to you for, even for haſtening and inviting the pouring forth the vials of wrath upon the Land, by the perſecutions in this time, when ſome or other are continually ſent forth to propheſie up and down the ſtreets, denouncing war, plagues, deſolations, famines, and all ſorts of judgements, and confuſions in Church and State; which will certainly come to paſs, except prevented by a ſpeedy and general repentance in turning to the Lord. But theſe days may be ſhortned by the wonderfull appearing of Chriſt in the power of his ſpirit, to convince and convert ſinners to himſelf, by the preaching of the everlaſting Goſpel ſpoken of Rev. 14. 6. And really the eys of many are opened by the Lord to ſee, that the birth of the eternal love and power of the Holy Ghoſt is neer at hand, and that the womb of the eternal love of God is in travel to bring forth Chriſt again in the acting power of his Godhead, which will be that wonder of wonders, propheſied of the Prophets and Apoſtles, by which onely the days of tribulation, anguiſh, and diſtreſs, can be ſhortned, and the utmoſt extremity of the vials of wrath and deſolation prevented, when once they begin to be poured forth upon the earth. And they who are now waiting and groaning in their ſpirits, and ſending up the incenſe of continual prayers and interceſſions, for the breaking forth of this power, to heal and binde up all the wounds and breaches amongſt Chriſtians, to take away the Curſe from the earth, and reſtore the pure love and unity to the Church, I ſay, they that travel and wait day and night for this great bleſſing are thoſe whom you contemn, perſecute, and reject, as enemies to the kingdom and intereſts. But take heed leſt ye offend one of theſe little ones, and ſo bring a curſe and judgements upon your ſelves, and beware of perſecuting in the way you are now in, leſt in the day of your diſtreſs, the Lord reject you, and give you up to thoſe ſpoilers, who will ſpare neither root nor branch.

So much I thought good to add to thoſe Depoſitions, concerning the Apparitions of ſpirits, for the ſatisfaction of the ſpiritual Reader, and information of many who through reports have imbibed much prejudice againſt that life and truth, which I own and live to.

Artic. 14. That Mrs Margaret Pendar acquainted with this Doctrine of ſpirits, and pretending to be converted by Viſions of Angels, doth ^[161] think ſhe was bewitched by them of Bradfield; &c,

Depoſ. Mr Chriſtopher Fowler ſworn to this Article, and examined, ſaith that Mrs Pendar being asked by him ^[162] did acknowledge on Thurſday laſt at London: that at Mr Blagraves houſe at Southcot, ſhe heard a great noiſe of drums and trumpets, which Dr Pordage (who was then ſent for to her) told her was the alarum to the ſpiritual war. And that one night ſhe had the Viſion of young Mr Daniel Blagrave, come to her bed ſide, and ſhe took him by the hand, which hand felt cold, which Dr Pordage expounded to her thus, That the coldneſs of his hand ſignified that he began to be cold to vanity, and that ſhe asked the Dr what the viſions meant, & he replyed to her, we do not uſe to reveal one anothers viſions.

The Depoſition taken on my behalf was this that follows:

MRs Elizabeth Blagrave, wife of Mr Daniel Blagrave ſworn and examined, This Deponent ſaith ſhe ^[163] never heard Mrs Pendar ſay that ſhe was bewitched by them of Bradfield, but the ſaid Mrs Pendar told the Deponent that her Viſions were from God, and that the ſaid Mrs Pendar told the Deponent ſhe ^[164] never ſpake with the Dr in her life.

This Deponent further ſaith, That Mrs Pyndar told her ſhe had been at Mr Fowlers houſe, and that Mr Fowler examined her touching her ^[165] viſions; and the Deponent asked her what ſhe ſaid? To which ſhe replyed, ſhe was ſure ſhe had ſaid nothing to him that could hurt the Doctor. Hereupon the deponent asked her if ſhe told Mr Fowler that the Dr did ſend theſe viſions? To which ſhe anſwered, ſhe could not ſay the Dr ſent them for a world.

This Deponent further ſaith, That Mr Pyndar told the Deponent, That his wife ſaid, when ſhe came to London, ſhe would not ſay what ſhe had ſaid to Mr Fowler, if it were to do again; for ſhe perceived it was a ſnare or a trap.

This Deponent further ſaith, ſhe was by, when the queſtion concerning the coldneſs of young Mr Blagraves hand was put; and the Deponent asked it her ſelf to one in the room? And the anſwer was, That the coldneſs of his hand, as far as they knew, ſignified his dying to vanity, which was delivered in a jeſting manner; which anſwer was not delivered by the Dr. And the deponent ſaith, the Dr never gave ſuch an anſwer in his life, as ſhe knows.

Here follow the Depoſitions of John Grip of Redding, Ioyner, ^[166] who being ſworn and examined, depoſeth.

That he was at Mr Blagraves when Mrs Pyndar ſaw the viſions that are mentioned in her confeſſion, and that ſhe ſaid ſhe ſaw a man in white (as ſhe thought) with the Lambs book, and that the ſaid man told her, her name was written in the Book, and that ſhe heard a Watch going; and that there appeared another in the likeneſs of a black man with a knife, which he offered unto her.

And this deponent further ſaith, That at another time at the deponents houſe, the ſaid Mrs Pyndar did inform the deponent that Dr Pordage had ſaid he had power to beſtow the gifts and graces of the Spirit on whom he pleaſed. ^[167]

Note, That this diſagreeth from Mrs Pyndars confeſſion, under the head of the 14 Article, where ſhe ſaith that ſhe heard it reported at Southcot, that erelong the Dr ſhould have power—to beſtow ſaving graces on whom he pleaſed.

And this deponent further ſaith, that another time he was at Mr Blagraves houſe, when the ſaid Mr Blagrave was ill and kept his Chamber, and Mr Blagrave and the deponent fell into diſcourſe concerning Dr Pordarge, ^[168] in preſence of Mrs Blagrave, that in the ſaid diſcourſe Mr Blagrave ſaid to his wife, That the Dr held ſtrange opinions, ſuch as were not agreeable to the word of God; for he did maintain that Jeſus Chriſt was not God, and that he was a Type, and but a Type; man, and not God; a ſhadow, and not the ſubſtance. And Mr Blagrave did labour very much to take off his wifes affections from the Dr and and his waies; but could not prevail. This was about three quarters of a year ſince, to the deponents beſt remembrance.

In reference to theſe two laſt particulars touching Mr Blagrave and his wife, conſider this following Depoſition and Evidence.

Mrs Blagrave, ſworn and examined, depoſeth,

THat ſhe never knew any thing of the Drs Judgement, neither did he ever bring the deponent into any Judgement; and that ſhe had never any diſcourſe with the Dr till ſhe did firſt begin with him; and that if ever he had confirmed her in any thing, it was in nothing diſagreeable to the word of God.

As to that part of the former depoſition, which concerns Mr Blagravs relation of what opinions I held, I had a Summons for his perſonal appearance to witneſs the truth in that particular; but he being detained in London by earneſt buſineſs, could not appear according to the Summons, and therefore wrote this following Letter to the Commiſſioners, which was exactly copied out by a friend of mine, who had the favour from Mr Blagrave to read it.

Gentlemen,

VNderſtanding by this Bearer, Mr Samuel Pordage, That one Iohn Grip of Redding, upon his examination againſt Dr Pordage, did affirm upon Oath, That having diſcourſe with me lately touching the Drs opinions, I ſhould ſay that he denied that Chriſt was God, and that he held him to be a man, and not God; a Type, and but a Type; a ſhadow, and not the ſubſtance: The things were highly blaſphemous, if true. But this I aſſure you, If ever any ſuch language fell from me (which truely I do not remember) it was ſpoken as relating to that Charge he lay under at that time, raiſed by ſome who ſeem to know mens meanings and opinions better then I do. In ſhort, this I do affirm, and ſhall readily atteſt upon Oath, when required, That the Dr hath ſeveral times moſt ſolemnly avowed the contrary, and to me by Scripture under his own hand, evinced it. For the truth is, I have with much boldneſs charged the Dr with things of that nature having received them upon report; but upon debate he hath given me ſuch clear ſatisfaction, both touching the Divinity of Chriſt, and other matters of faith, of the higheſt concernment, that I have ſtood ſilent, having nothing to object againſt him; I did therefore apprehend it a duty incumbent upon me, thus to write; for as I will never be inſtrumental to clear him in what he is guilty, ſo not to condemn him wherein I believe he is innnocent.

Thus deſiring the juſt and all-knowing God to direct you in this great work, I remain,

Gentlemen,

Your friend and ſervant, Dan. Blagrave.

28 Novemb. 1654: Weſtminſter.

I deſired that this Letter might have been read in the open Court, but they denied it, though I alleadged that it was evidence on my behalf: But whether this was not more conſiderable, and ſo more fit openly to be read, then Mr Grips ſtories and hear ſaies to be openly received as evidence, let the Reader judge.

But Mr Grip further on Oath depoſeth,

That at other times he hath often had conference with Mr. Blagrave; and at one time above the reſt, walking over the fields toward Southcot, ^[169] we fell into diſcourſe concerning Dr Pordage; and the ſaid Mr Blagrave did then tell him, that the Dr did go about to perſwade him to leave off all employment, and to ſell his Eſtate, and retire to his houſe, for his houſe was the Ark, as Noahs Ark was to receive all thoſe that muſt be ſaved. This was ſome time the laſt Summer; and that Mr Blagrave did ſeem very much to ſlight and ſcorn it, and asked the Deponent what he thought he ſhould have got by it, had the Dr prevailed? To which the Deponent replyed, That he thought the Dr had a grand deſigne in it: For Mr Blagrave being taken notice of to be one of the wiſeſt men in the County; if the Dr had prevailed to draw him away, he might likewiſe have drawn away moſt of the County, and then the Dr would have ſet himſelf up like a Mahomet.

In oppoſition to this ſtory, Mrs Blagrave ſworn and examined, depoſeth, That ſhe had heard a muttering, that Mr Grip ſhould ſay, that the Dr had perſwaded Mr Blagrave to leave all, and come and live with him,

Whereupon the Deponent asked Mr Blagrave about five or ſix weeks ſince, concerning it; and the ſaid Mr Blagrave anſwered to the Deponent, that he did not remember that the Dr ever ſaid any ſuch thing.

This Deponent John Grip, further ſaith, That Mr Daniel Blagrave ^[170] the younger, told him, when the ſpirit came upon the Dr he could leap over Pales of a great hight, about five foot and an halfhigh, as the Deponent could conceive by his Relation, and that this was told him within five moneths laſt paſt.

This Deponent further ſaith, That Mr Charls Blagrave told him ſometimes the laſt Summer, that Dr Pordage ſhould ſay that Chriſt was not perfect, and that he quoted that place of Scripture, mentioning our Saviours paſſion, when he cryed out, My God, my God, &c. to prove the ſame.

Art, 28, 29. Concerning Mrs Mary Pococks Relation to Mrs Forſter, of what was acted in my houſe. And of Mrs Flavels being in a Trance, and ſeeing what was the Philoſophers ſtone.

The Depoſitions of Mrs Mary Pocock, taken at the Bear in Speenhamland November 30. before the Commiſſioners for the proof of the two former Articles.

Mrs Pocock ſworn and examined, depoſeth,

The queſtion being asked her, Whether the Deponent did not tell Mrs Forſter and Mrs Evelin, That the Dr had contended with the dark Power in his ſhirt two or three hours? She anſwereth, It is ſo long ſince, that ſhe cannot remember any thing poſitive ſhe then ſaid; but ſhe ſaith there was ſome great power then amongſt the Drs Family.

And being asked whether ſhe did not ſay to the aforeſaid parties, that when the Dr contended with the dark power, there was ſuch an expoſtulation between them, as, Thou lieſt; and thou lieſt, &c. ſhe anſwereth, She cannot tell.

And being further asked, Whether upon this conqueſt of the dark Power by the Doctor, ſhe did not tell the aforeſaid parties ſhe ſhould think the Doctor to be a bright man? To this queſtion ſhe anſwereth, If ſhe did not ſay ſo, ſhe hopes ſhe ſhall, when he hath the victory.

And being asked whether ſhe did not tell the aforeſaid parties, the Drs Family were ſtrangely acted, ſome in their legs, thighs, and arms? To this ſhe anſwereth, ſhe cannot tell.

And being further asked, Whether ſhe did not tell the ſaid parties, That Mrs Flavel did ſee in a trance the Philoſophers ſtone? She ſaith ſhe cannot tell.

And being further asked, Whether the Philoſophers ſtone, ſeen by Mrs Flavel in a trance, were not the Divinity in the Humanity? She anſwereth, ſhe knows no ſuch thing.

Art. 30.

This conſiſts of ſeven particulars, being the firſt that relates to Scandal in my Converſation.

Depoſ. Roger Laughton of Heſton in the County of Middleſex, Lockſmith, ſworn and examined, depoſeth,

That about nine years ſince, or upwards, Dr Pordage brought to the ^[171] Deponents houſe, Mrs Flavel behind him, under the name of Mrs Fruin, and that both the Dr and the ſaid Mrs Flavel did ask for entertainment for her, and that they did ask what they ſhould give for her board and her ſon Stevens; and that they did bargain for eight ſhillings a week, and then he carried her away, and ſhe came not till after Chriſtmas; but he ſaith, how ſhe then came, whether in a Cart with her Trunk and Clothes, or otherwiſe, he knoweth not; but the Doctor did not then come with her: and after ſhe had been there awhile, the Deponents wife conceived ſhe was with child; which ſhe ^[172] denied, ſaying, it was a Tympany, and that ſhe remained there till betwixt Eaſter and Whitſontide, where and when ſhe was brought to bed of a daughter, and ſhe did not deſire any ſtore of company to come to her labour, though the Deponents wife did deſire it; and after ſhe had been a ſhort time delivered, the Dr came and baptized the child in the Deponents Chamber, and named it Hannah; and after that, the Dr called the Deponent aſide into his Orchard, and prayed him to find out a private place, two or three miles from the Deponents houſe, where the ſaid Mrs Flavel might come now and then to ſee her child. The Deponent ſaid it would be inconvenient, becauſe it was a time of Souldiers, and the Corn was high, and thereupon the Deponent did not look out as he deſired. And he further ſaith, when the Nurſe did bring the child oft-times to ſee the ſaid Mrs Flavel, ſhe would not permit her ſon Steven to call her ſiſter, ſaying, Steven, it is Nurſes child. Afterwards the ſaid Mrs Flavel departed from the Deponents houſe to Kenſington, where ſhe remained about a month, and that the Deponent having occaſion to go to London, called at Kenſington by the way, to ſpeak with her but ſhe was gone; whereupon the Deponent ſaid her child was not well: Then two Gentlewomen of the houſe told the Deponent, that ^[173] ſhe denied unto them that ſhe had any other child but her ſon Steven. And the Deponent further faith, That the Dr came to the Deponents houſe three or four times, in term-time only, and that both the Dr and the ſaid Mrs Flavel did inform the Deponent that ſhe was married to one Mr Fruin a Miniſter, but was now a widow, as both of them ſaid when they came to the Deponents houſe.

For the clearing of truth in reference to this Depoſition, I ſhall here annex the Confesſion of the ſame perſon, as ſubſcribed by him, and owned before two ſufficient Witneſſes, which is as follows.

THat about nine years ago Dr Pordage brought a Gentlewoman, by name, Mrs Fruen, behind him from London, as he ſaid, to one Roger Laughtons houſe, a Smith in Heſton Pariſh; that the ſaid Mrs Fruen agreed with him her ſelf for her boarding.

^[174] That ſhe told his wife at her firſt coming, ſhe knew not certainly whether ſhe were with child, or not, but thought ſhe was.

That her firſt husbands name was Mr Flavel, and that ſhe had had a ſecond husband, by name Mr Fruen, who alſo was then dead.

That the cauſe of her private living there was, in that her brother in Law threatned he would have her body, if it were above ground, ſhe being then in Law with him.

That at the ſame time the Dr owned that he dwelt at Redding, and that he was Miniſter of St Lawrence Church, and that he knew the Gentlewoman to be ſober and godly.

That ſhe told him, for his ſecurity, he might enquire at the Bulwark by the Tower of London, where he might know that ſhe had there an Eſtate in houſes.

That after ſhe had been in the ſaid Roger Laughtons houſe about four months, ſhe was brought to bed of a girl, which was chriſtned by the ſaid Doctor, and named Hannah; that the time of her continuance with him, was about three quarters of a year, in which time the ſaid Dr viſited her ſome three times, or four at the moſt, and that in Term-time, when he went to London.

That by enquiry he came to know ſhe was in great troubles at Law.

That the ſaid Dr never agreed with him, nor paid him for her board, ^[175] nor removed her, ſo far as he knows, to Kenſington from his houſe.

R. L.

This was delivered into the Court after Laughton had finiſhed his depoſition; but they would not ſuffer it to be enrolled among the depoſitions, it in ſome particulars croſſing Laughtons preſent teſtimony, and in others, tending to clear the truth, in reference to the occaſion of Mrs Flavels being there. But the accuſer asking him whether he would not ſtand to his preſent Depoſition? He ſaid, yea. Whereupon the Clerk returning me the Paper again, wrote this at the bottom of it, Mr Laughton acknowledgeth the two Letters, R. L. to be his writing, but will ſtick to what he hath now depoſed.

There was not a word altered after he had ſubſcribed the Paper, as two Witneſſes then preſent could atteſt by Oath. Now the particulars in which he croſſeth himſelf, cannot be all true. And if a man will ſolemnly own and ſubſcribe an untruth, he may after ſwear an untruth: But the confeſſion here wrote laſt, is much to be regarded, being he owned and ſubſcribed it before the other, being then in a calm, ſober poſture: But the other he depoſed after my adverſaries had been a whole day tampering with him at the Bear in Redding, and poſſeſſing him with prejudice againſt me, which he openly ſhewed in the Court, by bitter expreſſions, and by thoſe circumſtances in the former Depoſition, which tend to blaſt the Gentlewomans good name and reputation.

But for further ſatisfaction, 1. I refer you to my Anſwer, in which I have largely ſhewed the reaſons of her privat retirement there, which may in juſtice clear me from that undeſerved aſperſion my enemies have caſt upon me.

2. Conſider that this, as to me, is no legal proof of any crime, but a meer circumſtantial thing, brought to raiſe ſuſpitions and prejudices againſt me, being but of the nature of a Libel, and ſo unfit to have been received into a judicious Court; for, whoſe name and reputation may not be blaſted, if ſuch libellous illegal things, ſo long paſt, ſhould be received into Courts of Judicature, as accuſations to condemn them?

3. Though that crime which my accuſer would render me ſuſpected for, by this circumſtantial Depoſition, had been ever ſo clearly proved, yet the date of it (being 9 or ten years ſince) had put it quite out of the cognizance of the Commiſſioners; not only by the Act of general pardon, but alſo by another Law made particularly by the Parliament, in reference to things of this nature, which takes away all legal guilt from any perſons that are not accuſed within a year after the commiſſion of any ſuch crime, beſides the Act to which the Commiſſioners are confined, as their rule to judge of ſcandal, was made many years ſince; therefore I ſay, they neither had, nor have any power to take a buſineſs ſo long paſt, though otherwiſe ever ſo criminal, into their cognizance.

But notwithſtanding theſe things, the Commiſſioners ſent a Summons for Mrs Flavel, though they had no poſitive Charge againſt her; ^[176] and after her appearance, would have forced an Oath upon her, and examined her to queſtions concerning her ſelf; but ſhe, as in juſtice ſhe might, refuſed to anſwer them, alleadging, that if any one durſt lay any poſitive crime to her charge, ſhe would anſwer by the mouth of her Lawyer. Whereupon the Commiſſioners threatned to ſend her immemediately to Priſon, though they durſt poſitively accuſe her of nothing.

Art. 33.

That he is a very ignorant and inſufficient man for the work of the Miniſtry.

George Haſtlet of Bradfield, Weaver, ſworn and examined depoſeth, That he heard Dr Pordage in a Sermon in the Church of Bradfield, about ^[177] two years ſince, deliver, That it was a vain thing to truſt in the bloud of him that died at Jeruſalem 1600 years ſince, or more, unleſs it were acted in me or in thee, for that was but in the Type; the ſubſtance muſt be fulfilled in us; and that Chriſt muſt be crucified in us, we muſt have the Jews and Pilat to put him to death in us, otherwiſe it was a vain thing to believe in him that died at Jeruſalem 1600 years ſince without us.

Note, As I own and imbrace the Hiſtorical birth, life, death, and reſurrection of Chriſt without us, with the bleſſed effects of them, clearly held forth in the Goſpel, ſo do I alſo believe the myſtical birth, death, and reſurrection of Chriſt in us, according to the Scriptures, Mat. 12. 50. Gal. 3. 1. Epheſ. 2. 5.

And to ſay that both theſe are neceſſary to be known, at leaſt experimentally enjoyed by all that will be ſaved, and that it is vain to depend upon the firſt, without ſome ſence and feeling of the laſt, as it is to depend upon a notional juſtification, without a real ſanctification; I ſay to averr this is not againſt, nay altogether according to the holy Scriptures: For we know that Chriſt Ieſus is in us, except we be reprobates; and if we have not his Spirit, we are none of his.

This Deponent further ſaith, That the ſaid Dr about a moneth ſince in Bradfield Church, did deliver, That doubtleſs the Apoſtles by that ^[178] Text (Know you not that your bodies are the Temple of the holy Ghoſt) did not mean theſe earthly bodies.

Note, I never denied our elemental bodies to be the mediate Temples of the holy Ghoſt, but the immediate; for the immediate Temple of the Spirit, is the Image of God in us, which is renewed in righteouſneſs and true holineſs, and may truely be called the Body of righteouſneſs and life, in oppoſition to that body of ſin and death, Rom. 7. 24. which hath many members, Coloſ. 3. 5. being the evil corrupt inclinations and habits of the old man. This inward body, which is the immediate Temple of the Spirit, is called, Rev. 16. 15. our garments, which we are exhorted there to keep, leſt we walk naked; and the armour ^[179] of light Rom. 13. 12. which we are there commanded to put on, in oppoſition to the works of darkneſs, which we are to caſt off. This may alſo be called our pure fleſh, in oppoſition to that ſinfull fleſh ſpoken of Rom. 7. 18. And as in the laſt there dwels no good thing, ſo in the firſt nothing but good, being it is the immediate Tabernacle of the ^[180] holy Ghoſt, Ioel 2. 28. I will pour out my ſpirit upon all fleſh.

And this Deponent further ſaith, The Dr did deliver, That by that Text (Gen. 18. 19. (I know him that he will command his children and his houſhold after him, &c.) was not meant the outward houſhold of Abraham, but his inward houſhold, his will and affections, which he was Lord Paramount over; and he quoted that Text in the laſt of Ioſhua (As for me and my houſe, we will ſerve the Lord) which he likewiſe ſaid was the inward houſe, and not the outward. This was about two years ſince, as far as this Deponent can remember; and the Deponent ſaith he judged the ſame contrary to the mind of the holy Ghoſt.

Note, Had the Commiſſioners allowed me ſo much time as to have brought in what evidence I could, againſt this mans depoſition, I ſhould have proved, that in the tenor of my Miniſtry, I never denied or rejected the hiſtorical and litteral ſence of the Scriptures, for which there can be no juſt ground. ^[181] But that I have uſually joyned the litteral and allegorical interpretation together, even as Paul doth, Gal. 4. 24, 25, 26. which ſweetly united, cannot but make an amiable harmony. And the Deponent miſtakes in ſaying I excluded the Hiſtory; for I had before opened it in the plain Hiſtorical ſence; and afterward came to open it myſtically, in making a ſpiritually moral uſe of thoſe Scriptures, in applying them to the work of God upon the inward man.

Let the Reader further know, That the Commiſſioners could not in juſtice take this as evidence againſt me, becauſe it was all brought the very day of my ſentence, I having no time allowed me to make my defence by the teſtimonies of ſome other that conſtantly hear me, who might have certified this deponents miſtakes, in miſrepreſenting both my words and meaning, by ſhewing I excluded not the litteral meaning of the Texts produced. 2. In regard I objected againſt him as a Drunkard, and ſo an inſufficient Witneſs. 3. In that there was no concurrent teſtimony. 4. In that he wrote not this down, and ſo could not exactly deliver ſo much, word for word, as I ſpake it, eſpecially ſo long after ſome part of it was delivered; and ſo by a little miſtake, might prevaricate my ſenſe and meaning.

This Deponent further ſaith, That Goodwife Knap told him about a moneth ſince, that ſhe being at the Drs houſe, Mrs Flavel was very angry ^[182] with her, and threatned to have her whipt, for ſaying the child Hannah was Mrs Flavels child; and that ſhe then denied ſhe had any other child, except Steven her ſon; and that when the ſaid Goodwife Knap denied ſhe had ſaid any ſuch thing, and began to be outragious, both old and young Mrs Pordage deſired her to be pacified, ſaying, happily it might be another woman might ſpeak ſo.

Note, The woman here mentioned, hath under her hand, before Witneſs, denied what the Deponent here relates of her; ſo that either the Deponent is perjured, or this woman aſhamed to ſtand to ſo groſs an untruth, as the deponent pretends ſhe related to him: But the ſentence being given the day in which this depoſition was taken, I had not time to bring this woman face to face to the deponent, ſo to ſee where the guilt of perjury, or a lying ſlander lay: Though as to the ſtrength of this teſtimony, there was no ſuch thing neceſſary, it being a meer hear-ſay.

Art. 34. The teſtimony of Richard Sawood, who was neither ſworn nor examined in publick Court.

I came into Bradfield Parſonage in the evening Septemb. 9. 1650. and there I heard a very mournfull cry, as if it had been one in extream pains; ^[183] but who it was, I knew not, for it continued all the time I was at the dore, which was well near a quarter of an hour, and ſo it continued when I went away. And then on the tenth day in the morning I came to Mr. Francis Pordage at the Parſonage of Stanford Dingly, and he enquired of me what I did think of the noiſe that I heard? I told him I could not tell; then he related to me that the Lord was about a great work in this Kingdom, and to this Nation; and the cauſe of this cry was one in travel, and the pains were ſo extream, that had I ſtayed there but a little longer, I might have heard it as far as the Town; but now ſhe was delivered of a man-child, and the travel was at an end, and that he and others were witneſſes of it.

Mr Pordage, Miniſter of Stanford Dingly, ſworn and examined to the former Depoſition of Richard Seywood.

This Deponent being asked who it was that was in travel of the child in the ſaid Depoſition mentioned, and what became of it? To this queſtion he anſwereth, That it was one Mrs Flavel; and he further ſaith, that above four years ſince Mrs Flavel was very earneſt in prayer, on a day when they were faſting, which was at the time when one Seywood came to the dore; the ſaid Seywood knocking, the Deponent went to the dore to him: And he ſaith he doth acknowledge that Richard Seywood did come to him (about the time mentioned in the Examination of the ſaid Seywood) to the Parſonage of Stanford; and he ſaith it is probable he did ask the ſaid Seywood what he did think of the noiſe he heard in the Drs houſe the day before? And that when the ſaid Seyword anſwered to this foregoing queſtion, he could not tell, it is very probable the Deponent did relate to him, that the Lord was doing a great work in this Kingdom, and to this Nation, and doth confeſs that unadviſedly he told the ſaid Seywood, that the cauſe of the foreſaid cry was one in travel; but doth not remember he ſpake any ſuch thing, as that the pains were ſo extream, as that, had he ſtayed longer, he might have heard it as far as the Town; but doth confeſs that he ſaid ſhe was in travel of a manchild, and that he and many others were eye-witneſſes of it.

And being asked who it was that was in travel? He anſwered, Mrs Flavel. And being further asked what became of this manchild? He ^[184] anſwereth, it was the birth, death, and reſurrection of Chriſt in her nature. And being asked how the birth, death and reſurrection of Chriſt, in the nature of Mrs Flavel, was ſo great a work, that God was doing to this Nation? He anſwereth, he never ſaid any ſuch thing: And being further asked, whether himſelf (being demanded what this manchild was) did not anſwer, The child of Reformation?

To this he anſwereth negatively.

He further ſaith, That this travel of a manchild was not any natural birth of a child out of the womb; but the cry that was then made; was nothing elſe but the groanings and interceſſions of the Spirit in her prayer.

Note, This laſt part is the real truth of the buſineſs, which I could have proved by many Witneſſes more, who were preſent in my houſe at the time, and whom I had ready before the Court, to atteſt upon Oath, that there was no natural travel, nor any natural birth, nor any ſuch child born; but only the Gentlewoman was then very earneſt in prayer; but this was thought ſuperfluous, being that the Deponent Mr Pordage, from the miſtake of whoſe diſcourſe, this came to be made an Article againſt me, cleared the buſineſs himſelf by Oath. But how my name hath ſuffered from this groundleſs buſineſs, is known very well, both to my friends and enemies, ſome of which, as the accuſer Mr Fowler for one, in open Court, ſcoffed at me, threatning to prove great things againſt me from this Depoſition of Seywoods.

To the 35. and 37. Articles.

Mr John Tickle of Abbington, ſworn again, and further examined, depoſeth,

That a Summons being iſſued for the appearance of Suſanna Day, the Meſſenger went for her, and met with her on Tueſday night laſt, being the fifth inſtant, at the Deponents houſe, and that ſhe was willing to come, and could not in regard of her diſtemper at preſent; but the ſaid Suſanna (having reported to ſeveral people in Abbington, and particularly to the Deponents wife, that ſhe was at Dr Pordages houſe, and that the people there told her her eyes were opened, and ſhe ſaid ſhe ſaw at that time the new Jeruſalem to come down from heaven all of precious ſtones, and ſo on, according as in the Article.

The ſaid Suſanna told the Deponent on the ſaid Tueſday night, that the laſt time ſhe was at the Drs houſe, ſhe ſaw the new Jeruſalem to come ^[185] down from heaven, a City four ſquare, with borders and precious ſtones; and being asked whether it was not her fancy only? ſhe anſwered, ſhe ſaw it really.

The Deponent ſaith that he asked the ſaid Suſanna whether ſhe ſaw any Angels in the Drs houſe? To which ſhe anſwered, no; but ſhe ſaid the Drs daughter did ſee two Angels holding a Golden Crown over her head.

Thus have I finiſhed this laſt Charge of Articles, being in number 37. Of theſe, 21 were paſſed by without any Depoſitions brought to prove them; and of thoſe Articles to which ſomewhat was ſaid to prove them, moſt part was atteſted but by hear-ſaies and reports from others, as the Depoſitions of Mr Fowler the accuſer, of Mr Woodbridg, Mr Tickle, and John Grip, clearly ſhew, which cannot be accounted ſo much as concurrent teſtimonies, being they are not any way teſtimonies in Law. The reſt were atteſted but by a ſingle Witneſs (except thoſe of viſions and apparitions; which I acknowledged my ſelf, and which are no way criminous, ^[186] nor under the cognizance of thoſe Commiſſioners) viz. Mrs Grip, who in her teſtimony is not wholly poſitive, though ſhe did ſwear very deſperately to two or three of the Articles, the particulars of which are no way included in the Act of Scandalous Opinions, as to their nature or time; for as to the laſt, I was ſo far from being accuſed within ſix months after the pretended ſpeaking thoſe words, as it was four years before they were alleadged againſt me; beſides, this woman ſpeaking an untruth upon Oath, was really perjured, and had been ſo proved, had I had juſt dealings from the Commiſſioners, whence in equity her teſtimony is to be accounted invalid, as in Law it might have been, had my Witneſſes been but examined, who were ready to prove it.

Now as to that Article of Ignorance and Inſufficiency, I have before ſhewed, That the Depoſitions of George Haſtlet, brought to prove it, cannot in Juſtice and equity, weigh any thing to condemn me, for the reaſons before expreſſed.

And now let the Reader conſider whether Mr Fowler was not very raſh to proclaim in the open Court at Newbery, That if he did not prove the greateſt part of theſe Articles, he would be accounted a ſlanderer. Which Title, whether he deſerves or not, I leave to the judgement of the judicious Reader.

But to proceed, the Depoſitions on both ſides being ended, I preſented into the hands of Mr Dunch the Chairman, this following Proteſtation, to be read publiquely before the Court and the people; but they privatly conſulting of it, would not ſuffer it openly to be read, but ſuppreſſed it, as before they did Mr Blagraves Letter.

My Proteſtation was this.

I John Pordage do ſolemnly avow and proteſt, before the all-ſeeing eye of Almighty God, That I do maintain, hold, and embrace, theſe following Principles of Divine truth, as my real and avowed judgment.

1. That there is a Trinity of Perſons in the Unity of the Divine Eſſence, viz. The Father, Son, and Holy Ghoſt, diſtinct from each other.

2. That Chriſt is God, coeternal, coeſſential, and coequal with the Father, and therefore Jehovah.

3. That Chriſt is a perfect Saviour and Redeemer of his Church, and ſo more then a Type.

4. That Chriſts righteouſneſs is a moſt holy, pure, ſpotleſs, compleat, and perfect righteouſneſs for the ſatisfaction of loſt ſinners.

5. That the bloud of Chriſt is not only redeeming and ranſoming, in reference to Hel and Damnation, but alſo purchaſing in reference to ſalvation, as having purchaſed an open gate and way to glorification and life eternal for purified Saints.

6. That all Arts of Necromancy, and black Magick, all compacts with evil Spirits, whether explicit or implicit, direct or indirect, are unlawfull, being againſt the holy Scriptures, and never looked into, or practiſed by me; but on the contrary, abominated, even as they are to be deteſted and abhorred, not only by all Chriſtians, but by all mankind.

7. That Polygamie, and all ſuch practiſes that tend to the indulgeing of the fleſh, are contrary to the mind of God, and not to be owned by Chriſtians.

I do moreover diſown and reject theſe ſubſequent Poſitions, which are contrary to the former Principles.

• 1. As to maintain that there is no ſuch thing as Perſons in the holy Trinity:
• 2. That Chriſt is not God, That Chriſt is not Jehovah.
• 3. That Chriſt was not perfect, and that he is no more then a Type.
• 4. That Chriſts righteouſneſs is a poor, vain, empty, and ſapleſs righteouſneſs.
• 5. That the bloud of Chriſt is not meriting and redeaming bloud, or that it is a poor thing to live upon the bloud of Chriſt.
• 6. That is lawfull to have communion with evil Spirits, or any compact with them, explicit or implicit.
• 7. That it is lawful for a man to keep company with more women then one.

Now this moſt ſolemn proteſtation I make in all humility and reverence, before the Divine Majeſtie, the omnipreſent God, the ſearcher of all hearts, that from a true intention, without any vail or covering, as I ſhall anſwer it at the great day, when the ſecrets of all hearts ſhall be revealed. And now if you my Judges have not ſo much as a grain of faith, to believe this my cordial and ſolemn proteſtation, let God, Angels, Saints, and all here preſent, bear witneſs that I have left every one of you inexeuſable.

And now having performed what I could, and what I thought my ſelf obliged to do in reference to the vindication of that pure truth I owne and live to, I am as ready to receive any ſentence from you, whether of acquitment or ejectment, as you are to deliver it.

Now although the Commiſſioners would take no notice of this ſolemn declaring of my Judgement, yet it is of great moment, as you may ſee by that paſſage in the Ordinance, by which the Commiſſioners are to act, page 613. where it runs thus, Such Miniſters ſhall be deemed and accounted ſcandalous in their lives and converſations, as ſhall be proved guilty of holding and maintaining ſuch blaſphemous and Atheiſtical Opinions, &c. In which you ſee the time preſent is only reſpected; what then have the Commiſſioners to do to judge any for things many years paſt, though then guilty, as I never was, if now they diſown them, and own the contrary as their Judgement.

But to proceed in relating the tranſactions of the laſt day of Trial, after the particulars before recited. Mr Dunch the Chairman ſaid to me, If Mr Starkey (being of Councel for me) had any thing to preſent on my behalf, he might have liberty to ſpeak: Whereupon Mr Starkey being deſired by me, recited all the Evidence, with much acuteneſs, method, and judgement; ſhewing, That if they ſquared their proceedings by the rules of Law they were to act by, they could have no ground to give ſentence againſt me; which he demonſtrated ſo clearly, by ennumerating both the teſtimonies on both ſides, and alſo the particular Laws and Priviledges which freed me from the imputation of any legal guilt, that many, though prejudiced perſons, were much ſtaggered, doubting of the iſſue, in reference to ſentence. But after this Speech, we were all commanded to withdraw; and about an hour and an half after, we were called in again, and the Regiſter was commanded to proceed to publication: Whereupon all the Depoſitions on both ſides were read. Which being done, Mr Ford was ordered by the Commiſſioners, to make a Speech in juſtification of their intended Sentence againſt me; which Office he performed as wretchedly, as he undertook it willingly, miſ-repreſenting the Evidence with confuſed Paraphraſes and miſtakes, labouring to refute the Law of my Councels Speech, with ſuch aſſertions as theſe, viz. That although many of the proofs brought againſt the Doctor, were not proofs according to Law, yet to the Commiſſioners, who are a Court of Equity, and of an Eccleſiaſtical Juriſdiction, and ſo not obliged to judge according to poſitive Laws and Statutes, they were, and might be eſtemed ſufficient proofs.

Many ſuch ſpeeches as theſe he uſed, contrary to the Liberty of the Subject, the rule of Reaſon and Scripture, endeavouring to perſwade the people, I was as monſtrous, as he and ſome others had repreſented me in their Pulpits and diſcourſes; but I ſhall ſay no more of him and his ſpeech, leaving them both to the righteous Judge of all things, who one day will juſtifie, whom he, and others of his way have condemned.

After this Speech of Mr Fords was ended, I deſired liberty of Mr Dunch, the Chairman, to ſpeak ſomething to the people, in reply to ſome things Mr Ford had untruely ſaid againſt me; but it would not be permitted.

Then I deſired them to receive in this my laſt requeſt, and to weigh it ſeriouſly, before they proceeded to ſentence; which though it was returned into my hand again before it was read, I ſhall here preſent for the ſatisfaction of the judicious Reader.

Gentlemen,

BEfore you proceed to Judgement, and paſs ſentence, I deſire you ſeriouſly to conſider theſe ſubſequent particulars.

1. That I was according to Law acquitted of that Charge atteſted by Mr Tickle, whence I produced my Diſcharge before you, which according to the judgement of judicious Lawyers is undoubtedly legal, and will hold good, notwithſtanding all pretentions to the contrary.

2. That the matters of the ſame Charge are acknowledged by the Witneſs, to have been ſpoken a year before that Act was made, Entituled, An Act againſt ſeveral Blaſphemous, Atheiſtical Opinions, to which the Commiſſion refers, as the rule to judge of ſcandalous opinions, which make a diſtinct head from matters of ignorance and inſufficiency, according to the tenor of the Commiſſion.

3. That the ſame Act cannot take into cognizance any crime for which the offender was not accuſed within ſix months after the committing of it; therefore nothing in either the firſt or laſt charge that hath been any way proved, can be judged as an offence againſt that Act.

4. In reference to my third or laſt Charge, there hath been nothing directly proved againſt me; but ſome words and expreſſions dropt from me in a privat diſcourſe to one ſingle Witneſs: Which expreſſions, as you ^[187] ſee, are capable of an harmleſs interpretation, being never owned in that ſence the Witneſs took them; as my avowed judgement, but ſolemnly diſowned, as contrary to it, and therefore incapable legally to prejudice me; for the former Act doth not make one an offender for a word, but for avowedly maintaining or holding forth in words or writing, any thing there prohibited

5. That in reference to thoſe words in both my Charges, which have been any way proved to have fallen from me, I never owned them as my Judgement, in that ſence my accuſer takes them; but have openly denied and diſowned them, which therefore cannot render me guilty, either by the Law of that former Act, or by the Law of Scripture, which denounceth judgement againſt thoſe who make a man an offender for a word, Iſa. 29. 20, 21. which deſerves your ſerious conſideration.

6. That the particular Articles both of my firſt and laſt Charge, that ſeem to be of worſt conſequence, cannot juſtly be brought within the cognizance of that Act, according to the litteral and genuine ſcope of it, being chiefly made againſt the Principles and Practices of thoſe called Ranters.

7. That nothing of ſcandal in life and converſation being proved againſt me, my free owning and confeſſing the appearance of evil Spirits for ſome time in my Family, permitted by God, oppoſed and overcome by the Chriſtian weapons of Prayer and faſting, ought not in equity to prejudice any againſt me, ſo as to ſway them in their Sentence or Judgement, I having cordially, ſolemnly, and ſincerely proteſted my innocency, as to any communion or compact with evil ſpirits, and that you would conſider that things of this nature, though criminous, are not under the cognizance of the Act, but to be tryed by the common Law, according to the uſual cuſtom of this Nation.

8. That the Act of general pardon doth clearly take away all legal guilt from things done or ſpoken before 1651. that are not excepted in the ſaid Pardon. Now the particulars of my firſt Charge, and all thoſe of my third or laſt, which ſeem to be of moment, and to be any way proved, were ſpoken or done before the year 1651. ^[188] Now this being the poſitive Judgement of able Lawyers, who have ſeen it experienced in things of more dangerous conſequence, may give you the Commiſſioners ſufficient ground of ſerious reflections upon it.

9. That (according to the judgement of wiſe, judicious, and knowing men, your Commiſſion having been long ſince, and being now again under conſideration and debate, Whether to be confirmed or altered) You the Commiſſioners in the interim have not compleat power to act, eſpecially in reference to Sentence, Judgement, and Execution; which I believe is the reaſon why ſo few of the Commiſſioners have ſate, and why others that were at firſt ſo earneſt in their proceedings, have ſince withdrawn themſelves.

10. That in reference to Judgement and Sentence concerning me, Scandal ought to be preſerved as an abſolute diſtinct Head from Ignorance and Inſufficiency, according to the Letter of your Commiſſion, and the undoubted Judgement and intent of the Authors.

11. That the Teſtimony of any one, though by Oath, concerning what another related to him touching a third perſon (i. e. the Defendant) is no proof at all according to Law, being not ſo much as concurrent teſtimony if the Defendant deny it, and do not own it himſelf: Moreover, That the Teſtimony Mr Fowler gave, is not legally valid; becauſe, beſides the former reaſon, he is the Accuſer, and incapable to be witneſs, according to Law.

12. That in the day of ſentence, Mr Dunch and Mr Trapham, cannot by Law ſit as Judges, becauſe they condemned me long before proof, ^[189] threatning me before Witneſs, to turn me out of my Living, at the ſitting of this Parliament; and the laſt was a Witneſs againſt me. That Mr Fowler, Mr Woodbridg, and Mr Tickle, cannot by Law, fit as Aſſiſtants to the Judges, or give their Votes in the day of Sentence, the one being my accuſer, the other two Witneſſes againſt me.

After I had delivered this to be read, and had received it again, we all withdrew; and about two hours after were called in again; when the Room being full of people, one Mr Lee a Miniſter, the graveſt man amongſt them, began a very formal ſpeech to me, in which he very Rhetorically expreſſed what a grief ^[190] and trouble it was to them to paſs Sentence againſt me, and that he durſt not judge that I then was guilty of holding thoſe monſtrous Tenents I was accuſed of; yet they muſt proceed ſecundum ^[191] alegata, & probata. Afterward he proceeded to give me many exhortations, and ſecret reproofs, in which he with much artifice made me guilty of all I was accuſed of. Whereupon, after I had heard him for a pretty ſpace, being very ſenſible of his diſguiſed prejudicing diſcourſe, and his deſigne in it, I was forced to ſtop him, by replying, That if he had any brotherly exhortations to give me, he might come in private with me; but thus to pretend to admoniſh and exhort me, yet really to repreſent me as guilty of all I was accuſed of, and that before the people, was the cuſtom of the Scribes and Phariſees, who were wont to hide foul deſigns under ſuch fair colours; witneſs their dealings with Chriſt: whence I deſired him to ſpare his admonitions, and to leave off twiſting ſuch ſilken halters, ſaying I was prepared for Sentence, and that I deſired him and the reſt to take heed of condemning and betraying the innocent,: Upon this, the man being ſtruck ſomewhat ſilent, Mr Dunch the Chairman, commanded the Regiſter to do his Office; who preſently read the ſentence of my Ejectment in the open Court, which was then very brief, though afterwards enlarged with many circumſtantial aggravations, and great untruths, as this following Copy ſent to me from the Clerk, on the next day after my ſentence, clearly ſhews.

BERKS. ſs By the Commiſſioners appointed by Ordinance of his Highneſs the Lord Protector and his Councel, for Ejecting of Scandalous, Ignorant, and inſufficient Miniſters and School-Maſters. Redding, Decemb. 8. 1654.

VVHereas ſeveral Charges have been exhibited to us againſt Dr John Pordage Rector of Bradfield in this County, who hath given in ſeveral anſwers in writing thereunto; and thereupon we have proceeded to examination of ſeveral credible Witneſſes upon Oath, for proof of the ſaid Charges in open Court; which Witneſſes the ſaid Dr hath been permitted fully ^[192] and freely to croſs-examin: And the ſaid Dr hath been required to produce his Witneſſes for his juſtification, and to bring in his Interrogatories, upon which he would examin his ſaid Witneſſes: and hath had day after day aſſigned him for that purpoſe; but notwithſtanding hath peremptorily refuſed ſo to do, perſiſting in his own way, and refuſing to obſerve our direction in his proceeding, and hath publiquely by his evil and contumacious expreſſions, ſlighted and affronted the ſaid Commiſſioners, and inſtead of producing his Interrogatories in writing, according to our Order, he hath now verbally offered ſeveral queſtions which he deſires to have propounded to ſeveral of his ſaid Witneſſes, which the Commiſſioners (upon conſideration of) have judged impertinent to clear him from the matters charged againſt him, but meerly to delay and weary out the ſaid Commiſſioners; and therefore they have examined only to two of the ſaid queſtions which they conceived might ſomewhat tend to his juſtification: And upon full hearing what the ſaid Dr could ſay, and ^[193] Mr Starkey, of Councel in his behalf, upon the whole matters: And upon due conſideration, it appeareth that the ſaid Dr is guilty of denying the Deity of Chriſt, and the merit of his precious bloud and paſſion; and hath aſſerted and maintained, That Chriſt was a Type, and but a Type, and not perfect, and that his imputative righteouſneſs was ſapleſs, and ſeveral other helliſh opinions, and is otherwiſe ſcandalous, as by the ſaid Depoſitions may more fully appear. And it is likewiſe declared, under the hands of ſix of the ſaid Commiſſioners, and ſeveral Miniſters their Aſſiſtants, That upon the matters proved againſt him, The ſaid Dr Pordage is Ignorant, and very Inſufficient for the Work of the Miniſtry. It is therefore Ordered that the ſaid Dr Pordage be, and he is hereby Ejected out of the Rectory of Bradfield aforeſaid, and Profits thereof; But the ſaid Commiſſioners do grant him time to remove himſelf, Family, and Goods, and Chattels out of the ſaid Parſonage-Houſe, till the ſecond of February next; and further time to remove his Corn out of the Parſonage Barns, till the 25 of March next.

A true Copy,

Math. Langley, Regiſt.

I muſt be forced to make ſome obſervations upon the chief particulars of this Sentence, that ſo it may appear how prejudice or envie vailed the eyes of thoſe that ſubſcribed it.

Sentence.

1. Particular. The ſaid Dr hath been required to produce his Witneſſes for his juſtification, and to bring in his Interrogatories upon which he ſhould examin his ſaid Witneſſes, and hath had day after day aſſigned him for that purpoſe; but notwithſtanding, hath peremptorily refuſed ſo to do.

Obſervation. 'Tis much their conſciences will ſuffer them to alleadg this againſt me, when as they know, that according to their Order given me the firſt time of my appearance at Newbery, I brought in my ^[194] Witneſſes at the day prefixed, being a fortnight after (though I told them, if they gave me but a week, it were all one to me:) But they refuſed to examin my Witneſſes, though it was according to their own appointment; whereas I preſſed them to it, by urging the charges and trouble we had been at in bringing them; further alleadging, that it might prevent much confuſion and diſtraction, to diſpatch this Charge firſt. But they would not hearken to me, but proceeded to have the third Charge read, commanding me to bring in my Anſwer the next day of my appearance at Redding, ſpeaking alſo of producing my Witneſſes then to both Charges; which was impoſſible: for how could I know what Witneſſes to ſummon, in reference to my laſt Charge, before I knew what Articles of that Charge would be proved, or by whom?

Sent.

Perſiſting in his own way, and refuſing to obſerve our directions in his proceeding.

Mr Fowler and the Commiſſioners agreed that all the Witneſſes ſhould be ^[195] openly examined in the face of the people; accordingly the accuſers Witneſſes were examined the fourth time of appearance, viva voce, neither were there any Interrogatories given, or ordered to be given in writing, I obſerving the method in examining his Witneſſes, which was preſcribed by the Court: By which alſo I took pattern in the Examination of mine, according to former conſent, the laſt time of my appearance; the firſt day of which (appearance) was ſpent in examining my witneſſes, to the firſt charge of Articles, which was done according to Mr Fowlers pattern, and the Commiſſioners Order and Agreement. But at night I falling ſick, was neceſſitated to go to bed, it being late, which put a ſtop to the Commiſſioners intentions of proceeding that night to the laſt Charge; whereupon about ten or eleven a clock at night, an Order came that I muſt be ready by ſeven of the clock, with my Interrogatories written forth; ſo an hour before day, and before I was ready I was called for, it being told me the Commiſſioners ſtayed for me; hereupon I went to them as ſoon as I could, who preſently asked for my Interrogatories in writing, to which I replyed, there was an impoſſibility of fulfilling their Order, being ſick. Now this they call aperemptory refuſing of obſerving their directions.

Sent. And hath publikely by his evil and contumacious expreſsions ſlighted and affronted the ſaid Commiſsioners, and inſtead of producing his Interrogatories in writing according to our Order, hath now verbally offered ſeveral queſtions, &c.

Obſ. They ſhould have mentioned thoſe evil and contumacious expreſſions, I do not remember any ſuch that ever I gave them. Tis true I ſometimes ſpake my Conſcience in diſlike of ſome ſpeeches and actions I ſaw amongſt them, which Mr Hughes and ſome others were ready to interpret as affronts, breaking forth in ſuch language as this, You muſt not revile the Gods; by which they would have more ſtirred up the Commiſſioners againſt me, But I ſhall not here mention how the Accuſer Mr Fowler, and others were ſuffered to abuſe me and my Family in open Court with railing uncivil expreſſions, and names. But to ſpeak to that touching the Interrogatories. I confeſs I preſſed the Commiſſioners very much to obſerve the ſame method in examination, the laſt day of my tryal, as they had uſed the day before, and in examining the Accuſers witneſſes; which was viva voce, without writing down the Interrogatories, it being alſo according to their former allowance and Agreement. I further alleadged that I could do it without, as I apprehended, much prejudice to my buſineſs; not being able to write down many occaſional queſtions which might much clear things; and that it would be a trouble of two or three hours long for me to tranſcribe out of Short-hand, the Queſtions I had already wrote down, which for me to do when I ſaw them ſo reſolved againſt me, I thought unneceſſary; Telling them if they pleaſed they might proceed to Sentence without examining the witneſſes at all, for I could not nor ^[196] would not put my ſelf to ſo much unneceſſary trouble, to my own prejudice, which laſt expreſſion of denyal, was much quarreld at, at the time, and I believe gave the chiefeſt ground of their ſaying I uſed contumacious expreſſions againſt them. As to the laſt Clauſe, in which it is expreſſed; That I verbally offered ſeveral Queſtions, &c. The truth is this, they ſeeing I had denyed to write them out, commanded me to read them out of my Short-hand, that ſo Langley the Regiſter might take them, which was accordingly done; This they call a verbal offering of ſeveral Queſtions, &c.

Sent. Which the Commiſsioners upon conſideration of, have judged impertinent to clear him from the matters charged againſt him, but meerly to delay and weary out the ſaid Commiſsioners, and therefore they have examined onely to two of the ſaid Queſtions, &c.

Obſ. Here you may ſee the Snake hid under the graſs, and diſcern a reaſon why they were ſo earneſt to have my Interrogatories in writing, viz. That ſo they might cenſure them as impertinent, without ſuffering them to be openly propoſed before the people, cutting off all but two, without hearing them examined. Now whether it was not a palpable piece of injuſtice, thus to ſtifle, and cenſure my Interrogatories as dilatory, many of which concerned, The Holy Trinity, the perfection of Chriſt as a Mediator, the unlawfulneſs of Black Magick, and all compacts with evil ſpirits, and yet receive the hereſays of Mr. Fowler, Mr Woodbridge, Mr Tickle, John Grip, as pertinent evidences againſt me, and not dilatory; I ſay whether this was not a palpable piece of injuſtice, let all judge who are acquainted with reaſonable and equitable proceedings.

Sent. Upon due conſideration it appeareth that the ſaid Doctor is guilty of denying the Deity of Chriſt.

Obſ. I cannot but much wonder how they dare aver this ſo confidently, ſeeing firſt, That I have two ^[197] witneſſes, that ſwear poſitively, I limited the propoſitions of Chriſts not being God and Jehovah, in that diſpute in which they were ſpoke, explaining them as relating to God the Father, even as Mr Trapham, though a witneſs againſt me, acknowledgeth in his Depoſition. Moreover, My witneſſes acknowledged, that I owned Chriſt to be God in the ſame diſcourſe, before the Committee. Secondly, After this, in a Sermon before that Committee, I vindicated my ſelf from that aſperſion, owning Chriſt to be God and Jehovah, as my cordial and avowed judgement, upon which the Committee cleared me by vote; and truely this had been enough to have freed me from any future prejudice as to that particular, though I had before been guilty of holding that monſtrous Tenent, as I never was. Thirdly, In my Proteſtation I have ſolemnly owned the Deity of Chriſt as my judgement, renouncing the contrary Opinion; Fourthly, If I were guilty of this, it muſt be as it is an offence againſt the Act of Scandal, which is the Commiſſioners rule in things of this concernment, but it is not an offence againſt that Act, in regard the words I am accuſed of, were ſpoken in the year 1649. and the Act made 1650 Fifthly, My Diſcharge, together with the Act of General Pardon, free me from the pretended guilt. Now let theſe particulars be weighed together in the ballance of equity, and the great untruth of the Commiſſioners Aſſertion, cannot but clearly appear.

Sent. And the merit of his precious blood and paſsion.

Obſ. The falſity of this will be diſcovered, if we do but conſider, that this Aſſertion muſt be grounded, either upon the Accuſers or Mrs Grips Teſtimony, The Accuſers was this, That one told him, that I had ſaid the blood of Chriſt was not Meritorious of any mans ſalvation, now this was as untrue as illegal, being a meer ſcandal and a meer hearſay of the Accuſers, which therefore is of no force. and can give no juſt ground to the former Aſſertion. The Teſtimony of Mrs Grip was this, that I told her it was a poor thing to live upon the blood of Chriſt. Now that this is no ſufficient ground for their formen Aſſertion, viz. That I am guilty of denying the Merit of Chriſts precious blood, will clearly appear if you conſider, Firſt, That this Aſſertion in the whole latitude of it is not falſe. for if it be applyed to thoſe who erroneouſly ſo live on the blood of Chriſt as to neglect the following of Chriſt in Mortification, and ſelf denyal as I feared this woman did, and on that account applyed it to her, I ſay, if it be ſo applyed, it is a real truth. Now I averring that I delivered this not in general, but with a particular reſpect to Mrs Grip and others that I apprehended abuſed the precious blood of Chriſt, how dare they pretend ſo to judge of my inward thoughts and intentions as to condemn me as guilty of denying the Merits of Chriſts blood for ſuch a ſpeech. Secondly ^[198] Theſe words were atteſted but by one ſingle witneſs, who committed Perjury, and ſo invalidated her own Teſtimony. Thirdly, Theſe words are no offence againſt the Act of Scandal, whether you conſider their nature or time, as to the laſt it is clear they are not within the reach of the Act becauſe I was not accuſed within ſix months after they were ſpoke, it being above four years ſince, as to the firſt, there is nothing about the blood of Chriſt expreſſed in the Act, which was chiefly made againſt the opinions and practices of the Ranters. Fourthly, They were ſpoken before the Act of General Pardon came forth. Now theſe things laid together clearly evince the untruth of the former imputation, of my denying the merits of Chriſts blood.

Sent. And hath aſſerted and maintained, that Chriſt was a Type, and but a Type.

Obſ. If you conſider the evidence on both ſides, you will finde that the Commiſſioners have no reaſon, to ſay this: viz. That I aſſerted and maintained, &c. for though there be two witneſſes to this Article, yet one of them ſwears onely, that he heard me deliver, that Chriſt was a Type, and but a Type; whereas I had two witneſſes who ſwore poſitively, that in the diſcourſe in which theſe words were ſpoken ^[199] I ſaid I would not ſtand to the word, but, nor aſſert Chriſt was but a Type; which is alſo agreeable to the written Depoſition of Mr Pendarvis (with whom I then diſcourſed) who ſaith I waved the word But, conſtantly affirming Chriſt was a Type. Now I wonder how they that pretend to proceed ſecundum allegata & probata, conſidering the Depoſitions on both ſides can ſay I aſſerted and maintained, &c. Secondly, Though this had been ſo, yet the Commiſſioners could not have touched, or condemned me as guilty for it; 1. Becauſe this was one of the Articles I was acquitted of by the Committee of plundered Miniſters. 2. It was ſpoken ſome ^[200] years before the being of the Act againſt blaſphemous Opinions. 3. I was not accuſed within ſix months after; and ſo not lyable to any guilt by that Act. 4. It was long before the Act of Oblivion came forth. So that whether you weigh the Depoſitions of the witneſſes, or the ſeveral Laws, againſt which the Commiſſioners cannot in juſtice act any thing, you will finde there is no reaſon of putting this into the Sentence.

Sent. And not perfect.

Obſ. Here the Judges ſhew their unjuſt judgement, and great partiality, ſo palpably, that I cannot imagine what Fig-leaves, they can ſow together, to cover this their ſo open nakedneſs, they ſay here, as one ground of their Sentence, That I maintained Chriſt not perfect, of which there is no proof at all nor ſhadow of proof. For not to ſpeak of the illegality of Mr Fowlers being permitted to be a witneſs, being my Accuſer, all that was ſaid to this, was by Mr Fowler, who depoſed that young Mr Blagrave told him I had ſaid Chriſt was not perfect; which as I have oft ſaid, was a meer ſtory: weighing nothing in Law, and ſo much the leſs to be regarded, in that it was brought in by the Accuſer againſt me; now for my Judges to inſert this in the Sentence, as a thing proved againſt me, is ſuch a piece of injuſtice, nay of weakneſs, as to their own cauſe, that I cannot but wonder at it.

Sent. An that his Imputative Righteouſneſs was ſapleſs.

Obſ. If we compare the Depoſitions together, we ſhall finde that the Evidence is not a true & ſufficient ground for that which is here alledged; For although there were two witneſſes here againſt me, yet upon croſs examination (whether this was ſpoken without any addition, and as an entire ſentence) one of them anſwered, he remembred no ſuch Addition as was mentioned; the other ſaid, He remembred nothing to the contrary, but that it was an entire Sentence; now neither of theſe are abſolutely poſitive, for though they depoſe that they remembred not any addition, yet they do not ſwear poſitively there was no Addition; now my witneſs abſolutely depoſed that I delivered this with an Addition, and that the Addition made up one entire Sentence, with the preceding words, and that what I delivered was this, That the righteouſneſs of Chriſt was ſapleſs, except the Fiery Deity of Chriſt be in the center of our ſouls, burning up our luſts & corruptions; which is but equivalent to that Scripture, He that hath not the ſpirit of Chriſt is none of his. Now whether the abſolute poſitive proof of this witneſs be not ſtronger in Law, then the proofs of the other two, which are not poſitive and abſolute, let the wiſe judge. But ſecondly, Admit I ſpake, even as my enemies pretend, yet the Commiſſioners had no power to retroſpect to words ſpoken ſix yeers ſince, for the Ordinance by which they are to act, judgeth onely thoſe who ſhall be found HOLDING OR MAINTAINING &c. Now they cannot ſay that I hold or maintain this, being I have declared otherwiſe in my Proteſtation. Thirdly, What I did then ſpeak, was ſome years before the being of the Act of Scandal, of which I was not accuſed within ſix months after it was ſpoken; and therefore it is not within the reach of that Act. Fourthly, This was long before the Act of Oblivion▪ Fifthly, The diſcharge I received from the Committee of plundred Miniſters, takes away all legal guilt from this Article and puts it paſt the Cognizance of theſe Commiſſioners. And although the late railing abuſive pamphleteer pretends that in the Order of the ſaid Committee, There is not the leaſt mention made of diſcharging ^[201] me from the fact, and that it doth onely diſmiſs the cauſe out of that Court, The Reader muſt know this vail and pretence, comes either from ignorance or ſubtilty; for it is not there expreſſed, that the cauſe was diſmiſſed out of the Court, but Ordered that the Cauſe ſhould be diſmiſſed, which is general, and it is there added, The ſame is hereby diſmiſſed; Now the diſmiſſion of the Cauſe on the Defendants part, doth really diſcharge from the fact, as thoſe that have knowledge in the Law, and are acquainted with the proceedings in Chancery, and other Courts known very well, and if you read the diſcharge (pag. 4.) you will finde it very full, for 'tis there expreſſed, That upon hearing the Cauſe in preſence of parties and Council on both ſides,—and upon a full Hearing what could be ſaid by both parties, This Committee order the ſaid Cauſe to be diſmiſſed, &c. And though it be pretended the reaſon of diſmiſſion was becauſe they had no proper cognizance of the cauſe, and were not inveſted with power to Eject; It is a great untruth, for the reaſon was becauſe they could prove nothing worthy of ejectment againſt me, for had they found ſufficient ground, I had as ſurely been ejected, as I was acquitted, as it is well known to thoſe who were at the tryal. But to conclude, the thirty two members of Parliament, who were of that Committee at my tryal, many of which came much prejudiced againſt me by the falſe reports of my adverſaries, knew better their own power, then to receive ſuch a formal tryal of a cauſe they had not proper cognizance of, and to give ſuch a ſerious and full diſmiſſion of it. Thus much I thought fit to add to this laſt particular, to ſhew the vanity and error of their exceptions againſt my diſcharge, which as able Lawyers tell me, is undoubtedly firm.

Sent.—And ſeveral other helliſh Opinions, and is otherwiſe ſcandalous; as by the ſaid Depoſitions may more fully appear.

Obſ. Here their bitterneſs manifeſts it ſelf in thus Arraigning me without cauſe. Why are not thoſe other helliſh Opinions expreſſed? And why is it not mentioned in what I am otherwiſe ſcandalous? For I am ſure the Depoſitions ſhew no ſuch thing as they pretend, nor give inſtance of one act which may be truly called ſcandal.

Sent. And it is likewiſe declared—that upon the matter proved againſt him, The ſaid Doctor Pordage is ignorant and very inſufficint for the work of the Miniſtry.

Obſ. The Commiſſioners never proceeded to examination, in reference to this of ignorance and inſufficiency, contrary to their own Ordinance, pag. 624. for they have not the priviledge of that exception made in ^[202] the ſame page, as to me notwithſtanding their pretenſions in this part of the Sentence. For 1. if they ground this their judgement upon the Opinions before mentioned, their ground is not firm, for we ſee thoſe Opinions have not been legally proved againſt me, and beſides this is a confounding the diſtinct heads of ſcandal and ignorance, &c. againſt the tenor of their own Ordinance. 2. If they bottom it upon ^[203] Haſtlets Depoſition, it is a notorious piece of ^[204] injuſtice. 1. In regard he was not examined till the day of Sentence, I having no time given me to make my defence. 2. In that he was objected againſt as a Common Drunkard and ſo an inſufficient witneſs. 3. In that his teſtimony was ſingle (without any concurrent evidence,) and ſo not legal. Whence it appears that my Judges in thus aggravating my guilt (with the terms of ignorant and very inſufficient, &c.) aggravate their own condemnation in the eye of the Righteous Judge of all things.

Sent. It is declared under the hands of ſix of the ſaid Commiſsioners, and ſeven Miniſters their aſsiſtants, &c.

Obſ. I ſhall conclude my Obſervations on this Sentence, with ſome things it is requiſite for me to diſcover, and lay open, touching the Qualifications and Diſpoſitions of ſome of thoſe Miniſters and Commiſſioners, which agreed to this Sentence of Ejectment.

Here I ſhall begin with the Miniſters.

ANd firſt with Mr Tickle, who ſome yeers ſince hath ſhewed himſelf a bitter and profeſſed enemy againſt me, in a Pamphlet Entituled, The bottomleſs pit ſmoaking in Familiſm, put forth by him 1651 In which he bedivels me all over, calling me Familiſt, pag. 49. There is one Pordage a Familiſt, who cares neither for Scripture nor Reaſon, and pag. 81. The God of the Familiſts, whom they generally ſerve is the Divel, The ſink of ſin, and in his Epiſtle brands me for one that will ſay and unſay any thing, giving a miſtaken inſtance in theſe words. And at the ſame time at Redding, could call in all with ^[205] I meant not ſo. This he ſpeaks in reference to that diſpute about the Deity of Chriſt, and here confeſſeth that I did not ſtand to the ownment of what he then and hath ſince accuſed me of, about the Deity of Chriſt; How then durſt they Sentence me for denying it, when in the diſcourſe I ſaid, I meant not ſo, as he here confeſſeth. Now whether this perſon ſo much imbittered and prejudiced againſt me, was was fit to be both Judge-aſſiſtant, witneſs, and as far as I knew, Accuſer, I never ſeeing any other name to his Articles, nor any one ſo much ſuſtaining the perſon of Accuſer in managing the firſt Articles, as he himſelf, I ſay whether in Law, or Equity, he was fit ſo to be, let moderate Chriſtians judge.

The ſecond I ſhall preſent is Mr Fowler, whoſe bitter and fierce ſpirit againſt all that he calls Sectaries, is well known to the inhabitants of Redding, and in truth, can ſcarce be exrpeſſed in words; now what terrible Invectives, undue ſlanders, and paſſionate Revilings he doth ordinarily uſe againſt many Chriſtians he doth not approve of, though I could, under the hands of ſome that can atteſt it, yet I will not here relate: Onely I ſhall give you a ſhort hint of his ungodly dealings towards me; which he hath expreſſed, with all manner of ſlanders and revilings, both in his Pulpit and out of it; labouring to perſwade all he meets with I am a Familiſt, a Blaſphemer, a Conjurer, one that practiſeth uncleanneſs, and can ſay and unſay any thing; and that I am as wretched a creature, as ever was; now by theſe wretched ſcandals and monſtrous untruths, which he and others of his ſpirit have with much induſtry blazed abroad, many are perſwaded, that I am not onely unworthy to keep my place where I am, and to have due mercy ſhewed me by thoſe in power, but unworthy of Life, or Being in the world. Now was it not a ſad thing, that a man of this ſpirit, ſhould be one of the aſſiſtants, acting the part of a Judge all the tryal, with great influence upon the proceedings; and be alſo witneſs, and accuſe altogether? Which is againſt all Law and Reaſon. But thus it was, and to this I was fain to ſubmit.

A third was Mr Woodbridge, who I confeſs is a man of a more ſober ſpirit, and of a more wiſe carriage, then the two former, yet one, who was wonderfully prejudiced againſt me, not by ^[206] knowledge, but by the horrid abuſive reports of others, as you may ſee in his Depoſition, where he by oath atteſts ſome fearful and ungodly expreſſions; which one told him came from me; though the Lord knoweth, and my own Conſcience witneſſeth, I was never guilty of any ſuch thing. But whether he, being a witneſs, could properly be a Judge, as in conſenting to the Sentence he was, I leave it to thoſe who underſtand Law to judge of.

Now beſides theſe three who had been Witneſſes and Accuſers, there were but four more, who are not a ſufficient number according to the Ordinance, to ſubſcribe a Sentence; and, to ſay nothing of the other, being ſtrangers to me, one of the four was Mr Hughes, a man very bitter, who oft ſhewed the evil frame of his minde by ejecting of ſcoffs and taunts againſt me. Now the Miniſters, ſome of them, being profeſſed enemies, and others, prejudiced perſons, or ſwayd by thoſe that were ſo, what could I expect from them, but what I received, even Sentence againſt me?

But now I come to the Commiſsioners, who were in number ſix, as the Sentence expreſſeth.

FIrſt I ſhall begin with Mr. Dunch, who was Chair-man, being a man exceedingly prejudiced againſt me, by reports, as the inſtances of his telling me I was worſe then a Felon, and asking me paſſionately, How I durſt deny the Godhead of Chriſt, the firſt time of my appearing before them, clearly ſhew, which is yet more apparent by another inſtance, which was this. At Abbington Seſſions, being ſome conſiderable time before my tryal, he threatned me, that at the ſitting of the next Parliament, he would throw me out of my Living, This he ſpake in the hearing of two witneſſes who can atteſt it by oath, which I objected againſt him before Sentence; as a reaſon why he ought not to be judge, having deſigned to condemn me before he had heard my cauſe. And as the Councellors tell me, this was ſufficient to have put him paſt the capacity of Being a Judge, both in equity and Law, yet he was Chair-man at Sentence, and was very induſtrious and rigid a-againſt me thorowout the tryal; and to ſpeak my Conſcience of him, I believe that thorow the over perſwaſions and prejudicing inſinuations of ſome ^[207] Miniſters, before named who made it their buſineſs to repreſent me to the Court as ſome monſtrous perſon, on whoſe judgement he much relyed. He was carryed in the managing of this buſineſs out of that path of Juſtice, Mercy, and Righteouſneſs; which, in other things, many ſay, he walks in:

Secondly, I ſhall preſent Mr Trapham, whom if we impartially reflect upon and conſider, either in relation to his intellectuals, or affections, we ſhall finde him unfit to have been a Judge in my caſe. As to the firſt, Let his own words, uttered with much zeal in the open Court, ſpeak for him, which were theſe, I never heard of any other death or Reſurrection of Chriſt, but what was at Jeruſalem, Which ſhewed he had never read, or at leaſt underſtood theſe Scriptures, Heb. 6. 6. Gal. 3. 2. Epheſ. 2. 5. Secondly, As to the temper of his affections, that hath been cleerly diſcovered, by his ſaying, He q could as willingly run his ſword into the bowels of ſuch as I, as ^[208] into the bowels of a common enemy; as likewiſe by his practiſe ſince the tryal, in which he hath continually endeavoured to poſſeſs all he diſcourſes with, that I am ſo monſtrous, as ſcarce worthy to live upon the earth: But beſides theſe things, he was a witneſs againſt me, and ſo upon that account, unfit to be judge, according to the common courſe of Law. Now beſides theſe two, there were not enough to make up a Court according to the Ordinance, there being but four more.

Thirdly, One of which four vvas Mr Cook of Wallingford, of vvhom I ſhall ſay no more but this, that his late action of ſupplanting and outing of Mr Wyer by ſubtilty, vvho is a godly honeſt man, ſhevvs vvhat he is, vvhich buſineſs is very vvell knovvn to the godly party about Wallingford, being much reſented, and condemned by them.

A fourth vvas Mr Nutkins, vvhoſe blinde zeal and rigidneſs of ſpirit, is vvell knovvn to tender moderate Chriſtians, and vvas clearly diſcovered by his carriage to me, and bitterneſs againſt me in my laſt tryal. The inconſiſtency, and contradiction of vvhoſe actions, ſhevv his unfitneſs to be a Judge in ſuch caſes of vveight and concernment; for ſome four years ſince being of the Committe of Berks, and after a Sermon preached before the ſaid Committee, I had vindicated my ſelf from that of denying the Godhead of Chriſt, he gave me his vote to clear me of that Imputation, confeſſing he vvas ſatisfyed, after he had asked me a queſtion or tvvo touching ſome particulars in my Sermon; vvho novv, notvvithſtanding this, hath condemned me for the ſame thing he then voted me clear of; although nothing more touching the Godhead of Chriſt hath ſince been proved againſt me, vvhich is the chief thing they ſtood upon, as they themſelves have confeſſed; in reference to this Sentence. But vvhence theſe contradictory actions have proceeded, vvhether from the late perſvvaſions and inſinuations of my Accuſer and others, I do not knovv. But this I am ſure of, vvith thoſe that carryed things tenderly and juſtly he appeared ſo to; and vvith thoſe, that have ſince carryed themſelves rigidly and unjuſtly, he is one likevviſe in his actings. But hovv theſe carriages of his can be truly reconciled, I do not unſterſtand.

Tvvo more there vvere, vvho though appearing more moderate then the reſt, yet ſubſcribed the Sentence, being carryed avvay by the ſtream of the others violent perſvvaſions.

But before I conclude and ſhut up this part concerning thoſe that ſubſcribed the Sentence, I cannot but ſpeak ſomething of Mr Arthur Evelin, vvho though he vvas not preſent vvhen Sentence vvas given, yet vvas a Commiſſioner, and ſate amongſt the reſt one day of my tryal, ſeeming to carry things very fairly, though in truth he vvas a chief contriver of the deſign againſt me, vvho after he had laid his plot and ſet the vvheels of others paſſion and falſe zeal in motion, vvithdrevv himſelf, as though he vvere not engaged in the buſineſs; but he knovving there vvere enough to ſerve his deſign, in carrying things againſt me all the tryal, prejudiced me another vvay, in preparing both in the Country, and London all he met vvith, to believe I vvas ſo abominable and monſtrous, as to deſerve, if not death, yet at leaſt that ſentence of Ejectment, which he knew would be paſſed againſt me; and really tis not to be uttered what wrong and injury he hath done me, by his railing accuſations, for tis well known that he hath been induſtrious in repreſenting me as one of the worſt of men, making me more vile and baſe, if it be poſſible, then the Jews and Ethnicks, by falſe and dark aſperſions, made the Apoſtles, who yet were eſteemed by them, as the ^[209] filth of the world, and the off-ſcouring of all things. This I have been forced to ſpeak, that I might do juſtice in defending innocency, and diſcovering ſubtilty, having not the leaſt envy againſt the perſon of Mr Evelyn, whom I ſo far love as to pray for his conviction, and the right informing of his underſtanding, touching that innocency which he now condemns as guilt, that ſo he may repent and turn to the Lord, and receive the remiſſion of his ſins, before he goes hence, and be no more ſeen.

Now I have finiſhed the Tryal, and all thoſe circumſtances relating to it, which might any way ſerve to clear the truth, and ſo diſpoſe the Chriſtian Reader, as to be able to give true Judgement in my Caſe; and I queſtion not but by what is here related, out of no other end, but to diſcover and lay open both truth and falſhood, innocency and ſubtilty, it will clearly appear, that my enemies, both in their accuſations, management of the Tryal, and Judgement, after evidence on both ſides, have neither obſerved the Law of Nature, the Law of this Nation, nor the Royal Law of Love; but have ſteered their proceedings by prejudicate reſolutions, and arbitrary determinations, which were as illegally concluded by their ſentence, as uncharitably ſet on foot and begun by intereſt, miſtake, and blind zeal and envy; which I am confident will one day be as manifeſt as the light, when the vails and pretentions with which they have covered their own eyes, and the eyes of many others ſhall come to be rent away. In the mean time if what I have here wrote, is not through that prejudiced, which is ſucked in by moſt, ſufficient to clear that truth and innocency I own and live to, I ſhall contentedly lie under the cenſures and condemnation of men, as that in which I am conformable to Chriſts ſufferings, waiting for that righteous judgement of God, which will juſtifie the truely innocent, and condemn the really guilty.

An APPENDIX to the former RELATION.

HAving in the former Diſcourſe diſpatched my Tryal before the Committee of Berks, I ſhall now preſent you with ſomething more, referring to the ſame buſineſs, in which I ſhall inform you, 1. What I have proceeded in ſince my Sentence, 2. I ſhall lay down ſome Grounds or Reaſons why, in anſwer to thoſe who have much cenſured me for it. 3. I ſhall ſhew the iſſue and event of it, and ſo conclude all.

1. You muſt know then, after the Sentence of Ejectment was paſſed againſt me, being ſenſible of the injuſtice and illegality of it, and that great injury, which by it was done to that Cauſe of God, and Life of Chriſt which I own and live to, I was moved from my own ſpirit, and encouraged by others, to addreſs an Appeal to his Highneſs the Lord Protector, who (with his Councel) made the Ordinance by which the Commiſſioners were impowered to act. So I came to London, and framed a Petition in the uſual way, in manner of an Appeal, in which I preſented my grievance to the Protector, believing it very reaſonable, in caſe of oppreſſion and wrong, to appeal from an inferior Court, to that Power which Conſtituted them, and gave them being. Now in the time of my waiting upon, and expectation of the delivery of my Petition, I met with many who were much againſt it, as a thing too conformable to the cuſtom of the world, and too ſlaviſh for thoſe who are to live to the life of Chriſt, out of the waies and obſervations of Babylon; ſo that I have been excepted againſt, 1. in reference to the perſon, or perſons to whom I appealed, as to my owning of, and bowing to ſuch a Power. 2. In reference to the ends for which.

1. Particular. As to the firſt, touching my owning of, and appeal to the chief Magiſtrate for the execution of Juſtice, and relieving the oppreſſed, I ſhall here ſhew my grounds upon which I go.

1. 'Tis my Judgement then, That in every Principle according to natural Order, and Gods Will, there ſhould be Superiority and Inferiority, Rulers, and Ruled, Higher and Lower, even as there are.

For firſt, If we look into the Kingdom of darkneſs, we ſhall find there great diſtinctions and degrees amongſt the fallen Angels, there being (Epheſ. 6. 12.) Principalities, Powers, and the Rulers of this dark world. And Dignities, Jud. 1. 9. There is alſo one Supreme Prince, Mat. 12. 24. Beelzebub, the Prince of Devils, called (Rev. 9. 11.) [〈 in non-Latin alphabet 〉], The Angel of the Abyſſe, or bottomleſs pit; and Rev. 12. The Dragon, who with his Angels under him, war againſt Michael; he is alſo called, Apollyon, Satan, &c. Theſe are they, who as Jude ſaith, are reſerved in everlaſting Chains under darkneſs, being the Lords Vaſſals. But that their order, their ſuperiority and inferiority, is not peculiar to them, as they are fallen, is clear, in that, before they fell, they were inveſted with a Principality, Iud. 6. The Angels that kept not ([〈 in non-Latin alphabet 〉]) their Principality, as in the Original.

2. That there is ſuperiority and inferiority, & great diſtinction in the Angelical World, or Heaven of the Angels, is clear from Scripture, ſo Dan. 10. 13. there is mention made of Michael, who is cal'd one (or the firſt) of the chief Princes, for that there are more chief Princes beſides himſelf, of which, Gabriel, who ſpake this to Daniel, queſtionleſs was one: And Chriſt ſpeaks of more then twelve Legions of Angels, which Legions muſt have their chief Captains and Leaders. Now Gods Hoſt of Angels hath many names of diſtinction in Scripture, ſuitable to their offices, ſtrength, or beauty: As 1. We find Angels, which may be a general name belonging to all, as they are the Lords Meſſengers. 2. Arch-Angels, Iud. 9. 31. 3. Cherubims, Ezek. 10. 20. 4. Seraphims, Iſa. 6. 2. 5. Thrones. 6. Dominions, 7. Principalities, 8. Powers, Col. 1. 16. 9. aVertues. Eph. ^[210] 1. 21. where the diſtinguiſhing appellations of the Angels are in the ſingular, as Col. 1. in the plural number: But by this we ſee there are degrees, diſtinctions, ſuperiority, and inferiority, amongſt thoſe who perfectly enjoy and obey God.

And further, if we look into this outward world, we ſhall find there ever have been, and ſtill are, Governors, and Governed, Superiors and Inferiors, though in ſeveral forms and models of Government; and theſe diſtinctions we find not only in thoſe States, whoſe policy is continned by the rules of mans reaſon, but even amongſt the Jews, once the peculiar people of the Lord, who by his immediate deſignement, ordained Moſes, Ioſhua, Gideon, David, Solomon, &c. to rule and govern the Iſraelites.

Now things being thus ordered by Divine Providence, we may, nay ſhould own all diſtinctions and degrees, according to the nature of that principle in which they ſtand, and from which they ſpring. We are not to revile the Devils themſelves, nor to ſpeak evil of thoſe Dignities which ^[211] are in the Abyſſe or dark world; for, Iud. 9. Michael the Arch-Angel durſt not bring railing accuſations againſt the Devil, but ſaid, The Lord rebuke thee. Truely the fallen Angels are Gods Vaſſals, and the executioners of his wrath and fierce anger, and ſo are to be owned as Dignities, Principalities, Powers, and Rulers in their own ſphear and principle, even as the Scripture diſtinguiſheth them; though all their wickedneſs, ſubtilty, malice, and temptations are utterly to be rejected, as oppoſing the righteouſneſs and holineſs of God.

Now if we are to own, i. e. to take notice of, and not contemn and revile the Dignities, Principalities, and Powers of the dark world; how much more the Orders, diſtinctions, and degrees of this world, though made according to the rules of the ſpirit of the world? i. e. according to the wiſe Canons of rational policy and humane foreſight. And though Governors and Rulers may be of three ſorts; as firſt, ſuch who are immediately conſtituted and inveſted with honour and power by the Lord, as Moſes, Aaron, Ioſhua, &c. 2. Such as are in power and honour, by a lawfull ſucceſſion, or a free Election of the people, or their Repreſentatives, &c. 3. Such who out of neceſſity, policy, or ambition, &c. aſſume power and Authority to themſelves; I ſay, though there are theſe three ſorts, yet we have no warrant from reaſon or Scripture, to reſiſt, revile, ſlight, or not to own, i. e. acknowledge any of them, to be in their own ſphear, what really they are: for, Rom. 13. 5. We muſt be ſubject, not only for wrath, but for conſcience-ſake. And this extends to every individual, Rom. 13. 1. Let every ſoul be ſubject to the higher Powers. From this due ſub[•]ection it comes that we ought to pay Tribute, Rom. 13. 6. and afford them that honor which is due according to their place, v. 7. Honor, to whom honor is due. Whence we may, ^[212] and ought in a civil reſpect, to bow our bodies to them; which, though the power be uſurped, or not according to the Laws of Chriſts Kingdom, may be done without ſubjecting to the evil of that Power, or owning of them any otherwiſe, then to be perſons of great power, quality, and truſt in their own ſphears and places; but how they came to this, let they themſelves look to it. Concerning the Saints bowing ^[213] their bodies by way of civil ſubjection, not to ſpeak of Nehemiah, Daniel, &c. The inſtance of Abraham, Gen. 23. is very pertinent and clear, who though he was owned by the Ethnicks, the ſons of Heth, v. 6. to be a mighty Prince, or Prince of God, yet v. 7. its ſaid, He ſtood up, and bowed himſelf to the people of the land. And again, v. 12. And Abraham bowed down himſelf before the people of the Land. Hence alſo we may, and ſhould give them their Titles, if we have occaſion to addreſs our ſelves to them, which is part of that honour we are to afford them, Rom. 13. 7. This was Pauls practice, Acts 24 2. where he ſpeaking to Agrippa, ſtiles him, King Agrippa, and v. 13. O King, v. 19. O King Agrippa, v. 27. King Agrippa. And in the ſame ſpeech, applying himſelf to Portius Feſtus the Governor, he ſtiles him, v. 25. ^[214] Moſt noble Feſtus.

And furthermore, when we are oppreſſed and injured by any inferior Magiſtrates, we may appeal to the ſuperior Power, for the execution of Juſtice. Thus Paul knowing the malice of the Jews, and ſeeing what influence they had upon the Provincial Governors to ſway them, appealed to Ceſar, the Supreme Magiſtrate, Acts 25. 11. No man may deliver me unto them, I appeal unto Ceſar. Where you ſee he made uſe of a Law or cuſtom of the Romans, to free himſelf from oppreſſion and cruelty. And ^[215] certainly it is very reaſonable for the Saints of God, when they are injured againſt Law and equity, to preſent their grievance to ſuperior Magiſtrates, for the execution of their own Laws upon thoſe, who pretending to act from them, break and violate them.

Now in the performing of thoſe three particulars before expreſſed, it doth not follow, that we own and make our ſelves members of Babylon, or the external bodies of confuſion and irregularity; for here is no evil Idolatrous complyance with it, in acting the things before expreſſed: For, as Abraham could bow in civility to the Heathen people, and Paul give the Ethnick Princes their Titles, and appeal for Juſtice to Ceſar, a Heathen Tyrant, without ſinfull complyance, or owning himſelf of and in union with their corrupt ſocieties; ſo may we do the ſame things, though we were amongſt the worſt and moſt corrupt Babylonian Magiſtrates in the world, without any ſinfull union and complyance with them. And though Rev. 18. 4. the Lord thus calls, Come out of her my people, that ye be not partakers of her ſins, and that ye receive not of her plagues; which is enough to ſtirr us up to a ſerious enquiry, what it is to come out of Babylon, and how farr it extends; yet I ſay, ſome things are abſolutely requiſite whilſt we live in the place of Babylon, even as theſe before expreſſed, and are really conſiſtent with our obeying that Scripture, in forſaking the evil of Babylon, though we live in the place of it. For as there was no neceſſity for the Jews that lived in Ethnick Babylon, to partake of the ſins of Babylon, ^[216] though they performed the civil acts before mentioned; ſo there is no neceſſity for thoſe who are in Chriſtian Babylon, to partake of the ſins and iniquities of it, though they perform thoſe civil and neceſſary actions before recited, which are required of us in reference to the external commerce, and protection of our bodies, in the places where we live.

But now having ſhewed the juſt grounds of appeal, in caſe of wrong, to ſuperior Magiſtrates, and the reaſons why they are to be acknowledged and ſubmitted to, I ſhall proceed to give an account of thoſe ends in my Appeal, which are ſo much excepted againſt by ſome.

1. End. The firſt end then which is ſo much decryed againſt, is my petitioning to keep and be longer poſſeſſed of a Parſonage and Tythes, which is a ſcandal to many, as being a legal and forced maintenance, and a continuing my ſelf in a way of Preaching for hire.

To which I anſwer, 1. In reference to Tythes, which I confeſs heretofore I have much doubted of my ſelf, as to the receiving of them, and that upon ſeveral accounts, as that there was no ſuch maintenance in the primitive time, when Chriſtians and Churches were pure, and that they were forced by a Law, without the good will of many that pay them, &c. Upon which confideration, and ſome others, which heretofore ſeemed weighty to me, I have thought good to ^[217] return them to the Magiſtrate from whom I received them; but by providence have been prevented beyond my expectation; ſince which I have been clearly ſatisfied, and I believe, from the light of pure wiſdom, that the former reaſons, and many others, which ordinarily are alleadged, are no ſufficient grounds of throwing them away, eſpecially to thoſe who ſee the beſt grounds on which they may be received, and the beſt ends for which they may be uſed. As to my ^[218] ſelf then, I confeſs I receive them not upon any Levitical, Legal inſtitution, nor as a maintenance by Divine Inſtitution, due to Miniſters or Parſons, nor as a reward and recompence for Preaching; but as they are the Lords by right and undoubted ^[219] intereſt, whoſe (Pſal. 24. 1.) is the earth, and the fulneſs thereof, as well the tenth, as all the reſt, and all the reſt as well as the tenth; and as they have been ^[220] his undoubted gift to me, though providentially handed through the Magiſtrate, who had a legal right to diſpoſe of them; ſo that I look upon my ſelf but as a ^[221] ſteward under the Lord, to diſpoſe of them as the Lords goods to maintain his life in fleſh, to feed the hungry, and clothe the naked, and entertain ſtrangers, uſing them as Gods goods in Gods way, out of the ſelfiſh propriety of the earth, in a way more ſuitable to the Royal Law of love: Thus having ^[222] conſecrated them to the Lord, to honour his name in the uſe of them, according to that, Prov. 3. 9. Honour the Lord with thy ſubſtance. I do not ſee how I could be faithfull in my truſt, if I ſhould make them a ſacrifice to ſome who might uſe them farr worſe, or to others who would certainly abuſe them to the diſhonour of God. Now this which I look upon as the Lords gift, being unjuſtly ſequeſtred from me againſt the Laws of this Nation, I could a not ſatisfie my conſcience, without uſing a lawfull means, in appealing to the higher Powers, for the maintaining and making good their own Laws, which the Commiſſioners infringed in ſentencing and condemning me; that ſo I might try, and follow providence, in endeavouring a juſt recovery of the Lords poſſeſſions out of the Dragons hands; to whom I might apply that of Naboth to Ahab, 1 Kings 21. 3. The Lord forbid that I ſhould give the Inheritance of my Fathers unto thee. And by this, all are left inexcuſable; ſo that no one who accounts himſelf [〈 in non-Latin alphabet 〉], Rom. 13. The Miniſter or Steward of God for good, ſhall have occaſion to ſay, you did not apply your ſelf to thoſe who were armed with power and reſolution to relieve the oppreſſed, and do you juſtice.

But to add a little in reference to that part of the Objection which hints at my Preaching for hire; I muſt ſay, that tis uncharitable for any ſo to judge, who knew neither my principles, progreſs, nor intentions; ^[223] May not one exerciſe ones talent for the edification, converſion, and quickning of ſpirits, and ſo for the glory of God, notwithſtanding the receiving of Gods outward gifts and bleſſings for ones neceſſityin this life, and for the helping and relieving of others? I confeſs I believe there are too many, who wanting the oyle of love and life, ſell their words for their livings, and really twill be a happy day, when the ſubtilty and deceits of ſuch come to be laid open to all; that ſo none may dare to ſpeak the words of life, without the eternal word of life ſpeaking in and through them. But becauſe there are very many ſuch, tis uncharitable to conclude that all are ſo; and to thoſe that judge me as one of thoſe, I ſhall only return the anſwer of Paul to the Corinthians, chap. 4. 3. With me it is a very ſmall thing that I ſhould be judged of you, or of mans ^[224] judgement, or day, yea I judge not mine own ſelf, For I know nothing by my ſelf, yet am I not hereby juſtified, For he that judgeth me is the Lord. v. 5. Therefore judge nothing before the time, till the Lord come.

End. 2. Another End which is excepted againſt, both in my appealing and writing is, the vindicating of my own perſon and cauſe, from dark and falſe aſperſions; as though it argued weakneſs and irreſignation in me; in not being able to ſuffer the ſcandals, cenſures, and reproaches of the world, without ſuch endeavours to vindicate my ſelf and the truth, which God in his time, as they ſay, will clear.

But to this I anſwer, To every thing there is a ſeaſon, Eccleſ. 3. 1. There is a time to keep ſilence, and a time to ſpeak, v. 7. Some years laſt paſt have been a time of ſilence to me, in which I have ſuffered under all manner of ſcandals and reproaches, through the malice of the Devil, without any endeavours of vindication; but the enmity of my enemies growing to ſuch a height, as not to contain it ſelf within the limits of railings, revilings, ſlanders and reproaches, but that alſo breaking forth into a formal accuſation, tryal and illegal condemnation, and Sequeſtration of that external livelihood which the Lord hath beſtowed upon me, and that under the pretence of juſtice, merit, and deſert: I ſay conſidering this, I eſteemed it juſt and righteous, to appeal for a re-hearing, that truth & inocency might not lie wrapt in the vails of unjuſt condemnation, and lying reports, and that malice, ſubtilty, and illegal proceedings, might come to be detected, and no longer blind the eyes of many, who judge both of my enemies and my ſelf, according to the falſe glaſs of their reports, which I believed might tend much to the glory of God, and the ſhame of him who is the father of lies, who hath ever endeavoured to ſtrengthen his falſe intereſt, by raiſing undue prejudices againſt the truth, and the ſincere owners of it; ſo that the endeavouring a re-hearing, and the publiſhing the truth of things, for the ends before expreſſed, is according to the rules of pure wiſdom, and Chriſtian prudence, being according to Pauls practice, who after he had appeared two or three times to anſwer for himſelf before the Roman Governors, and ſeeing Feſtus ſwayed by the Jews, and upon that account willing to try him at Jeruſalem, amongſt them, where he believed they would have condemned his innocency, and made him ſuffer as an evil-doer: I ſay, on that account, Acts 25. 10, 11. he appealed to Ceſar, deſiring to be tryed at his Judgemenſeat, hoping there to have his innocent cauſe and perſon cleared. And 2 Cor. 10. 2, 3. we find Paul vindicating himſelf againſt the unjuſt aſperſions of thoſe who thought he walked according to the fleſh: So that where theſe things are done from a good and ſincere principle, they are good, and not juſtly to be excepted againſt.

And whereas it hath been objected, that we ſhould leave thoſe things to God:

I anſwer, Our performing theſe things for his glory, and in obedience to his will, doth not take them out of Gods hands; for what good we do in obedience, he doth it in and through us (Epheſ. 2. 13.) who are but his inſtruments, and obliged to uſe lawfull means for the accompliſhing of lawfull ends, 1 Cor. 11. 24.

And having now exhibited the grounds and ends of my Appeal, and demonſtrated the reaſonableneſs of it in reference to both, I ſhall proceed to ſhew the iſſue and event of my appealing.

You muſt know then, that after I had waited about ſeven weeks, my Petition was delivered by Mr ^[225] Sadler (one of the Maſters of Requeſts) to his Highneſs the Lord Protector, who granted a reference to the Councel; ^[226] and ſhortly after, my Petition, with the Reference ſubſcribed, was delivered by a worthy friend into the Councel; which after a great debate, though ſome of the greateſt eminency were for it, rejected it, and would by no means grant a re-hearing of my Cauſe.

Now this was the iſſue of my eight weeks waiting in London; which, I confeſs, though in ſubmiſſion to providence, I with many others, looked upon as very hard and unreaſonable; becauſe in point of wrong and injury, it is according to the Law of Nations, and the rule of pure reaſon and juſtice, that there ſhould be an Appeal granted from inferior Courts of Judicature, to that Power which gave them being, eſpecially in a thing of ſo great concernment, as the Ejecting and throwing men out of their Eſtates and Livelihoods.

But here I cannot but inform the Reader how ſubtilly and cruelly my enemies have dealt with me, not only in condemning me againſt Law, but likewiſe in uſing all means poſſible, to prevent the granting of an Appeal for the re-hearing of my Cauſe, for tis very well known that they have induſtriouſly laboured to poſſeſs all (in whoſe power it is, and who ought in this ſad and extraordinary caſe to relieve me, and grant a re-hearing) with unſpeakable prejudices, inſinuating into them, that I am ſo guilty and vile, as unworthy to be regarded in my addreſſes to them.

Now to a diſcerning eye, this courſe of theirs, in labouring ſo much to prevent a re-hearing of my Cauſe, ſpeaks thus much, That they are afraid their unjuſt and illegal proceedings will be detected by it, and many of them proved great lyars and ſlanderers, for reporting I am guilty of ſuch horrid crimes, as they commonly ſay they proved againſt me. Now if they did not fear this, why ſhould they be ſo much ingaged in ſtriving by theſe inſinuations, to prevent the granting of an Appeal? For if I were really as they repreſent me, all that I ſhould get by a re-hearing, would be, to be twice condemned, and that with double diſgrace, and an open juſtifying of their ſentence againſt me; whereas now I have this to ſay, That they condemned me unjuſtly, ſteering their proceedings neithey by Law, Reaſon, nor Scripture.

But being as yet rejected of men, and deprived of the juſt priviledg of an Appeal on earth, I ſhall appeal to heaven, from time to eternity, from the double eye of the Creature, to the ſingle eye of God.

O Eternal Majeſty, thou art that high and holy one who ſeeſt clearly, and judgeſt truely thou ſearcheſt my heart, and tryeſt my reins, pierceing into my inmoſt thoughts, and most ſecret motions with the ſingle eye of thy glory: All things within and without ſtand naked and unvailed before thee, being more then tranſparent to thy all-diſcerning ſight; I therefore appeal from mans day, Iudgement, and condemning Sentence, to thy day, Iudgement, and acquitting voice; from mans dark erroneous ſight, to thy penetrating, clear, all-ſeeing eye. Thou knoweſt I am not guilty of theſe Blaſphemies and horrid things laid to my charge; Thou knoweſt that my ſolemn proteſtation is from the ſincerity of my heart; Thou knoweſt that it never entred into the intention of my ſoul, to deny the holy Trinity, or the Godhead of Chriſt, whom I own to be God coequal, and coeternal with the Father; Thou knowest I am not guilty of holding that Chriſt was not perfect, or that his righteouſneſs is not a fruitfull, powerfull, everlaſting righteouſneſs, or that his bloud is not cleanſing, meriting, reconciling bloud. Thou ſeeſt how my innocency, in reference to theſe things is overſhadowed with the dark clouds of falſe aſperſions, and undue accuſations. Othou bright Eye of Divine Glory, doſt not thou ſee and behold the innocent ſufferings of my perſon, name, Eſtate and Family for thy ſake? Doſt not thou know that I have been oft caſt into the Den of Lyons, and into the fiery Furnace of wrath and envy, for thy names ſake? O gracious God, how oft have I been reviled, numbred amongſt tranſgreſſors, made as a ſcorn and odium amongſt men, looked upon as the off-ſcouring of the earth, and now at laſt civilly put to death, caſt out of their Synagogues, and by unjuſt entence, ejected out of that Eſtate which was thy gift, and all this for thy truth and life? O bleſſed Majeſtie, doſt not thou behold the naked ſimplicity, and ſimple innocency of thy ſervants ſpirit? who to the utmoſt of his power, reſigns up his body, ſoul and ſpirit, to follow the righteous Law of Sanctity, Purity, and Virginity, through the mortification of the ſences, the crucifying of the old man, and the caſting away of the body of ſin, in conformity to the croſs, death and reſurrection of Chriſt, that ſo at length by the ſupply and vertue of thy ſpirit, there might be an actual conqueſt attained over ſin, hel and death. O thou Eye of Eternity, thou beholdeſt my will reſigned to thine, without moving this way or that, as to the permanency of, or freedom from theſe ſufferings. O my God, thou knoweſt I can neither deſire the continuing cenſures and condemnation of the world, nor the juſtification of my perſon and thy cauſe from the mouthes of the juſt, though in pure obedience to thy will, calling me to it; I have addreſſed my ſelf to the higher Powers, that they might be left inexcuſable, and have by writing exhibited the innocency of that life, imbodied in fleſh, which by the envy and ſubtilty of Satan, hath been ſo much levelled at, and overclouded by the miſts and arrows of wrath and darkneſs. And now I ſtand reſigned in obedience to thy will, the true rule of righteouſneſs, to continue a publick ſigne, and witneſs-bearer of Chriſts ſufferings, and to be made yet more vile and contemptible for his ſake, who enduring the Croſs, and deſpiſing the ſhame, now ſits enthroned at thy own right hand. O omniſcient Majeſtie, thou knoweſt we are neither the better nor the worſe for the juſtification or condemnation of our fellow-creatures; there is no ſatiſfaction in man, or the things of man; therefore the ſpirit of thy ſervant flyes to thee, like a dove into the true Ark of reſt, to be caught up into thy eye, and to be taken into thy heart, and boſom-love; for in ſuch union oft lies union of hearts, union of wils, and union of ſpirits, there is ſatisfaction only. O how my ſoul groans after this union with thee, and preſential enjoyment of thee, O my God, even to feed continually on the tree of life, to live in the day, and light of thy glory, to ſee and behold the beauties of thy inmoſt holy habitation, to eat, yea to banquet on Chriſts fleſh, and to drink, and that abundantly of his holy bloud, to be repleniſhed and drencht throughout with the wine and oyle of the holy Ghoſt; for the full enjoyment of which, thy ſervant ſhall continually wait upon thee, retiring from the broken Cisterns of the Creature, to thee the Fountain of all good, to whom, with thy eternal Son and holy Spirit, be rendred of Saints, Angels, and all creatures, glory, praiſe, and Halleluiahs for ever.

Now I have run through the ſubſtantials of my Appendix, in which I have exhibited the reaſons, grounds, and iſſue of my appeal, the laſt of which hath been a denial of affording me a re-hearing, whence I am forced to appeal to the juſt Judge of heaven and earth, who will certainly render to every one according to his works, even reward and honour to the innocent, but judgement and diſgrace to the guilty; and though my adverſaries may yet proceed to add iniquity to iniquity, even to juſtifie by writing, what they have moſt unjuſtly acted againſt me, yet I ſhall have much peace in my conſcience in what I have here done, to ſhew impartially the truth of things, however the prejudiced world ſteere their judgement of me, which cannot but be very hard and injurious, if they believe that late ^[227] Pamphletier, who reckons me guilty of Sorcery, uncleanneſs, blaſphemy, &c. as though they had been proved againſt me referring the Reader to the whole proceedings, which (as he ſaies) are ſhortly to be made publick. Now if we may judge of theſe by their Praecurſor, I can expect nothing but ſuch a miſrepreſenting of the proceedings, as M. Ford produced before ſentence, and to be condemned for what I was accuſed of, and for the horrid things exhibited againſt me, which was the rule of the Commiſſioners proceedings, as the Author of the Praecurſor, in page 5. expreſſeth in theſe words, Who were to proceed, ſecundum allegata & exhibita, as really they did, for they gave ſentence according to the crimes alleadged and exhibited againſt me, not ſecundum probata, or things legally proved: and really, by the falſe reports of ſome of the Commiſſioners, ſince ^[228] ſentence concerning what hath been proved againſt me, I cannot expect any thing better then to be repreſented guilty of blaſphemy, ſorcery, uncleanneſs, Rantiſm, and all things that may ſeem to make me vile and contemptible, and worthy of death, or ^[229] baniſhment. But in reference to this, I deſire only the Reader ſeriouſly to weigh the proofs on both ſides, which have faithfully been tranſcribed by me from the Depoſitions, together with thoſe other evidences I produced, to clear things which the Court would not admit of, though in equity they ought to have done it, I ſay, I deſire theſe may be ſeriouſly weighed together, becauſe it is unſuitable to that devoted ſilent life and way I deſire to live in, to make rejoinders, and frame replies, by way of conteſt and diſpute, being willing rather to enjoy my God in the retired ſilence of abſtract contemplation, and to lie under the reproaches, ſladers, revilings, and paſſionate cenſures of my adverſaries, then trouble my ſpirit with any more things of this nature, eſpecially in this time, when Chriſt is entring into a ſevere Judgement with all ^[230] fleſh, and making way for his coming in power and glory, to make all things new, and cauſe old things to be no moree remembred.

JOHN PORDAGE.

FINIS.

Reader,

Whereas by the ſides of moſt Articles in the third Charge it is wrote, not proved at all, the ſenſe is, That nothing was ſaid at all to prove them. And further know, that my affairs not permitting me to attend the Printing, many faults have eſcaped, the moſt conſiderable of which, thou maiſt here take notice of.

ERRATA.

PAg. 5, r. Punietur, l. 15, 16. a fine, for Government, r. Parliament, and for Parliament, r. Government, p. 7. l. 9. dele his, l. 5 & 9. a fine, r. Pendarvis, p. 11. l. 12. r. the want, p. 26. l. 2. r. chap. 3. l. 3. r. Rev. 12. p. 27. l. 8. a fine, r. As it is here ſtated, p. 30. l. 1. dele when, p. 33. l. 11. for returned, r. retired p. 36. r. further time, p. 41. in marg, (d) for is, r. I am, p. 41. l 8. a fine, dele were, p. 54. l. 6. a fine, dele reſerve, p. 56. l. 7 ab. Art. 1. r. depoſe, p. 68. l. 8. mid. Paragh. for word, r. world, p. 73. marg. (a) r. [〈 in non-Latin alphabet 〉], marg, (f) r. [〈 in non-Latin alphabet 〉], p. 74. l. 1. r. cloudy, p. 77. l. 14. for perſecution, r. perfection, l. 23. del. out, l 9. a fine, for external, r. eternal, p. 79. l. ult. r. your perſecutions, p. 80. l. 13. r. of, by the Prophets, l. 23. r. your kingdom. p. 88. l. 9. for certified, r. rectified, p. 91. l. 6. ad fin. r. that it is, p. 92. l. 2. r▪ and that, p. 94. fig. 22. l. 2. r. the firſt, p. 96. in marg. del. that, p. 97. l. 22. r. could not do it, p. 102. l. 6. a fine. r. accuſer, p. 101. l. 3. r. know, p. 107. l. 25.. r. politie is contrived, p. 113. l. 28, 9. r. union of eyes.

Marginal notes

1. p. 20, 21. ↩
2. His Highneſs Speech, p. 18. ↩
3. p. 18. ↩
4. This relation I give to the beſt of my remembrance, as true, though Mr. Tickle denies it, as you ſhall ſee afterward. ↩
5. From the firſt to the laſt, I could not have the leaſt civil, juſt requeſt granted me, which might either advantage my cauſe, or free me from trouble and expence. ↩
6. The wiſdom of the Commiſſioners, and the Piety of the Miniſters their aſſiſtants, rejected all my Witneſſes againſt this Charge of 37 Articles, except one whom they examin'd two or three queſtions concerning the moſt inconſiderable Article. ↩
7. Nothing ſaid at all to prove this Article. ↩
8. This was the one onely Article of this whole Charge which they would examin this my Witneſs unto, being one of the moſt inconſiderable. ↩
9. Nothing ſaid at all to prove this Article. ↩
10. Not proved at all. ↩
11. Not proved at all. ↩
12. Not proved at all. ↩
13. Not proved at all. ↩
14. Not proved at all. ↩
15. Not proved at all. ↩
16. Not proved at all. ↩
17. Not proved at all. ↩
18. Not proved at all. ↩
19. Not proved at all. ↩
20. Not proved at all. ↩
21. Not proved at all. ↩
22. A lie, and not at all proved A lie, and acknowledged by their own witneſſes to the contrary: ↩
23. Not proved by any. ↩
24. Not proved by any. The Nurſe denied all theſe particulars before Witneſſes, and affirmed them to be un[•]ruths. ↩
25. Not proved The Nurſe affirmeth this to be moſt untrue before Witneſſes, and affirmed the contrary, that no Letter was ever wrote, nor ever one penny received from the Dr. nor by his order. Not proved by any. ↩
26. Not proved by any. ↩
27. not proved by any. ↩
28. Not proved by any. ↩
29. As I was expreſſing the firſt part of it, I was much interrupted by Mr. Dunch. who paſſionately cryed out, they would not hear it, bidding me come to my particular Anſwer, though they would oft hear me railed againſt by the accuſer and others in open Court, without the leaſt reproof. ↩
30. Here I muſt be forced to change the method of the diſtinct work of every days appearance, becauſe I muſt ballance the Depoſitions taken this 4th time of appearance againſt me, with thoſe taken the 5th and laſt time on my behalf, from my witneſſes. ↩
31. Mr Tickle would here infinuate that I meant the corrupt fleſh of our Elementary bodies, becauſe I held my hand over the Pulpit, in preaching▪ but the conſequence is as far from Reaſon, as his gloſs from my meaning ↩
32. This is no legal Evidence, for his memory might fail him and he nor ſwearing to theſe words ſyllabically, might change them, and ſo miſtake the ſenſe. ↩
33. Mr Tickle ſtill fails of a poſitive proof, and goeth beyond my words, judging of my ſenſe and meaning, or elſe he means his own, which is nothing to me; but all this was only his ſingle Teſtimony. ↩
34. Taken October the fifth at Newbery. November 2. ↩
35. Though he remembers none, yet it was ſpoken with a limitation, as you ſhall ſee afterward. ↩
36. November 22. ↩
37. This man is known to be a great proſelite of my accuſers, and one exceedingly prejudiced againſt me, and one of a ſharp rigid ſpirit. ↩
38. Theſe are not poſitively delivered, and therefore no legal Teſtimonies. ↩
39. At the Bear in Reading. ↩
40. This proof, being poſitive, is of more weight in Law and according to Reaſon, then both the former. ↩
41. Mr Francis Pordage, Mrs Mary Pocock, Robert Bolt. ↩
42. Which this was not, the witneſſes not being poſitive, having ſome reſerves at you may ſee before ↩
43. Mr Francis Pordage, Mrs Mary Pocock, Mary Allin, Mr Samuel Pordage Robert Bolt, Richard Higgs, John Higgs, John Wickins. ↩
44. The Examination of Richard H[•]ggs. ↩
45. Mr Fowler and ſome of the Miniſters falling upon him with many queſtions, he had not here liberty to ſpeak his full minde. For it is ſeldom that a day paſſeth, in which he doth not hear me once, and take notes as all the inhabitants of the place can teſtifie. ↩
46. Here the Accuſer and other Miniſters fell upon him ſo fiercely, and asked him ſo many queſtions that the Deponent, being a modeſt man, ſeemed to be ſomewhat danted, telling them it did not concern him to anſwer to many of their queſtions. ↩
47. This Clerk was very partial in his taking the depoſitions, as all that were preſent ſaw. ↩
48. Since the Sermon at Ilſley for which is now accuſed. ↩
49. John Higgs, John W[••]kins, Mary Pocock. ↩
50. This teſtimony would not be received. ↩
51. Newbery, Octob. 5. ↩
52. Novemb. 2. ↩
53. He dares not ſwear ſyllabically to this, but keeps two reſerves in the expreſs words for ſubſtance. ↩
54. To the beſt of his remembrance; which clauſes keep him from perjury, and this from being a legal teſtimony, in regard it is not poſitive. ↩
55. Taken Octob. 5 ↩
56. Novemb. 2. ↩
57. This is a meer ſhift, to make the evidence ſeem poſitive and ſyllabical, though in reality it is not ſo. ↩
58. This is ſtill no legal evidence to condemn one in Law or reaſon, for his memory might fail, as really it did. ↩
59. This was the repeating of ſome paſſages in my Sermon, though in a miſtake, as you will ſee afterward. ↩
60. Octob. 5. ↩
61. This ſeems to relate to all the former Articles, as well as to this, as may be ſeen in the Charge; but how well it agrees with the anſwers to the croſſ-interrogatories, let the Reader judge. ↩
62. This is taken out of the Depoſitions then taken before the Committee. ↩
63. Taken Octob. 5▪ ↩
64. He dares not ſwear there was no explanation of it in the diſcourſe; but how this agrees with M. Pendarvis his Depoſition, let the Reader judge, eſpecially in point of charity, in reference to me. ↩
65. Compare but this with Mr. Tickles Anſwer, and judge whether he did not much vail the truth by it. ↩
66. Taken Octob. 5 Novemb. 22: ↩
67. Novemb. 22. ↩
68. This Deponent miſtakes the buſineſs; I endeavoured to prove him a Type; but not only a Type, as may be ſeen in my Anſwer. ↩
69. Decemb. 7. ↩
70. Thus the Depoſition was wrote by the Clerk. ↩
71. Decemb. 7. ↩
72. Mr. Francis Pordage, Mary Pocock, Robert Bolt. ↩
73. When I brought ſuch teſtimonies as theſe, Mr. Dunch the Chairman ſaid, It may be Dr. you have changed your opinion ſince that, and are now of another mind; but we muſt judge by what you then ſpake. Thus he ſaid two or three times. ↩
74. Taken Octob. 5 ↩
75. Novemb. 22. ↩
76. This was no direct anſwer to my queſtion; but he muſt every where ſhew his bitterneſs. ↩
77. No otherwiſe then this, That Chriſt was not God, viz. the Father nor Jehovah, taken for the firſt perſon in the Trinity. ↩
78. Novemb. 22. ↩
79. Mr. Tickle ſwearing this ſo peremptorily, it is not for me to contend whether this word, Father, were in or not, it b[•••]ng ſo long ago; but this I pro[••••] as in the ſight of God, that I ſo underſtood it, and do ſtill believe it; and if it were not, it was that miſtake which was the growed of the diſpute. ↩
80. I never denied him to be God, but as God is taken for the perſon of the Father. ↩
81. This was a work of ſupererrogation, in which Mr. Tickle proved what I never intentionally denied; but this he earneſtly did, to make the Auditors believe that I denied the Godhead of Chriſt. ↩
82. When ever I ſaid Chriſt was not Jehovah; I meant, as it is taken for the Fathers perſon; and this in reference to Mr. Tickles definition of blaſphemy. Novemb. 22. ↩
83. It was no wonder that Mr. Trapham miſtook me, being of ſo fierce a ſpirit as he is, which he ſhewed when he depoſed this, by openly relating that he told the Committee before whom I was them examined, that he could as willingly run his ſword (upon which he then, as he ſaid, clapt his hand) into the bowels of ſuch as I was, as into the bowels of a common enemy. Now whether ſuch [〈◊〉] are fit to be Judges, let wiſe Chriſtians judge. ↩
84. This Mr. Stevens delivered with this addition: and ſee what ſenſe this is, not underſtanding that there is oppoſitio relativa even between the perſons in the Trinity: For Iehovah taken for the Father, is not Iehovah, as taken for the Son; for then there were no perſonal diſtiction; which there is; and ſo a relative oppoſition: which much troubled Mr. Stephens, as he then expreſſed. ↩
85. Decemb. 7. ↩
86. This is full and clear. ↩
87. Correct. ↩
88. I never denied him to be God, in my enemies ſenſe, and as they think. ↩
89. Mr Tickle was very forward to prove what I never denied, viz. The Godhead of Chriſt, as I afterward told him and the Committee. ↩
90. Was not this ſufficient to free me from any further trouble touching this point? ↩
91. Decemb. 7. ↩
92. i. e. of thoſe that they pleaſed to hear. ↩
93. This was to be atteſted by four ſeveral witneſſes which were preſent at the Sermon, one or two of which wrote, and had this in their notes. ↩
94. In regard I publikely in a Sermon before the Committee renounced the denying the Godhead of Chriſt, and averred the contrary, as my cordial judgement, which had been ſufficient, though I had formerly denyed the Godhead of Chriſt, which I never did, to have prevented further trouble about that. ↩
95. How clearly doth this evince their unjuſt prejudice and great partiality, and cruel dealing with me. ↩
96. To every Article I ſhall here annex what-was depoſed by the witneſſes. ↩
97. 1 Cor. 7. 28. ↩
98. December 7, & 8. ↩
99. From an hour or two before dinner, till it was neer nine at night. ↩
100. They ſuffered but one of my witneſſes to be examined. ↩
101. The firſt Article hath no proof brought of it. ↩
102. This Deponent was the Accuſer, and ſo ſhould not have been witneſs, it being againſt Law. And this Teſtimony of his is a meer hereſay, or ſtory, weighing nothing in Law, being not ſo much as a concurrent Teſtimony. Here you may ſee the Clerks partiality. ↩
103. Teſt. Richard Higgs, John Higgs. ↩
104. Teſt. Richard Higgs, John H[•]ggs, with fix more. ↩
105. This Teſtimony is to no purpoſe. ↩
106. This the Clerk hath omitted. ↩
107. This was the Teſtimony of four witneſſ[•]s, ↩
108. Mr Francis Pordage, John Wickins, Mary Pocock, Mary Allen. ↩
109. This was atteſted by ſix witneſſes. ↩
110. This as I meant and applyed it is a real truth, as may be ſeen in my Anſwer, for I did not level it againſt true juſtification by Chriſts blood, but the erroneous building upon it to the neglect and diſregard of ſanctification, mortification, and the real change of the heart, which I feared this woman was guilty of, when I thus ſpake to her. And they that ſaw in what a paſſionate vaunting, and mimick poſture ſhe depoſed this, could ſcarce think any otherwiſe of her. And ſhe not very long ſince being in talk with a friend of mine, a ſober man, about Free-grace, Asked him what he would ſay to one that was juſtified, and acquitted from all ſin 1600 years ago, ſeeming by the diſcourſe to apply it to her ſelf. Now ſome ſuch diſcourſe as this was the occaſion of my ſpeaking thus to her, notwithſtanding her raſh Oath. ↩
111. The Lord pardon her for her raſh ſwearing, and undoubted Perjury; when ſhe depoſed this I deſired the Commiſſioners to give me my oath to confirm the truth of the ſubſtance of what ſhe ſo deſperately denies. I hope it was for want of memory, for then her ſin is the leſs. ↩
112. Though Accuſer, yet here admitted as a witneſs againſt my witneſs. Mr Stockwell, offered openly in the court, to prove Mr Fowler a lyer, and as to his Depoſition perjuted. But they would not hear him. ↩
113. i. e. The Clerks due of undue taking of them, who here omitted a weighty circumſtance. ↩
114. This Mrs. Grip denying on Oath, many circumſtances o[•] my anſwer concerning Mr Fowler, ſaid ſhe never railed againſt him; for which ſhe had been proved perjured, had not the Court by the perſwaſion of the accuſer, againſt reaſon and equity, rejected my witneſſes. ↩
115. Which was hindered only by the wil[•] of the Judges. ↩
116. In that Scripture, 1 John 5. 7. ſhe leaveth out, This I ſpake in reference to the terms of perſons in Trinity. ↩
117. This was four years ſince my tranſactions before that Committee being a year or two before the time ſhe ſpeaks of. ↩
118. This, As ſhe remembers, makes her teſtimony invalid in Law; and in truth her memory fails her, for I ſpake it in reference to that Text, 1 John, 5. 7. intimating that the terms of perſons in Trinity were not in it, as I have before expreſſed. ↩
119. Was it not real partiality in the Commiſſioners, to regard an expreſſion ſpoken to a perſon ſubject to pasſion, and miſtake, more then the declaring of my avowed judgement. Teſt. Richard Higgs, Mr. Francis Pordage, Mr. Samuel Pordage. ↩
120. The ſame witneſſes, with 4 more, atteſted this laſt. ↩
121. He is an aſſiſtant to the Commisſioners. ↩
122. She was the firſt that ever told me of any ſuch thing; and being urged then, and afterward before the Court, to tell me of whom ſhe heard it; ſhe denied to do it. ↩
123. She did not underſtand me aright, for it was then, & is ſtill againſt my judgement. ↩
124. See how unconſtant ſhe is to her ſelf; before ſhe ſaid I ſmiled, and was not troubled, ſeeming to allow of it; and now her conſcience forceth her to ſay, ſhe did not believe any ſuch thing. ↩
125. A ſingle witneſs, without other evidence, is inſufficient to prove any thing by the Ordinance. ↩
126. The Commiſſioners rejected their teſtimony. ↩
127. The accuſer is here again admitted to be a witneſs, yet all his teſtimony f[•]llowing is a meer here-ſay, being no legal proof, and ſo very unfit to have been received by the Commisſioners; but they delighted to hear any thing againſt me, though no legal evidence ↩
128. Note, Mr Fowlers ſubtile inſinuations into Mr. Blagrave, to engage him to witneſs ſomewhat that he might accuſe me of. ↩
129. If the accuſer had lived in the time of Chriſts Diſciples, or did they live in this age, what an accuſer of the brethren were he like to be? ↩
130. 1 Pet▪ 5. 8. [〈 in non-Latin alphabet 〉]. ↩
131. What an invalid, illegal teſtimony is this? a meer hear-ſay, from he knows not who; and his adding, to this purpoſe, makes it to no purpoſe at all. ↩
132. Mr Blagrave was then at London, engaged in very weighty affairs, who told Mr Cook, they had no power to ſetch him by ſummons, being out of the County. ↩
133. He ſpeaks againſt him, becauſe he was not ſo cruel and unjuſt as he and others are; for the former Committee, Mr Blagrave being Chairman, clearedme by vote, after my publick renouncing the denial of the Godhead of Chriſt, for which the preſent Commiſſioners, againſt Law and Reaſon, have unjuſtly condemned me. Now whether the accuſer doth not ſpeak more like Rabſheca, then a Chriſtian, in ſaying it was the plague of the County, to have ſuch a curſed Committee, let all moderate perſons judge; it being the uſe of ſuch to anathematiſe all who ſerve not their cruel deſigns. ↩
134. Here ſhe m[•]ſtakes, I ſaid there did com in but one at a time. Remember, how I ſhewed before that this woman was perjured. ↩
135. They being miniſtring ſpirits emplyed for the Saints good, may in ext[•]aordinary tryals, be ſent of God to afford extraordinary ſupports. ↩
136. This makes no more for me, nor againſt me, then hers; but I only ſhew the truth. ↩
137. I remember not that I ſpake about their Angels to this Deponent; but that ſuch a thing might be in an extraordinary tryal, is not againſt Scripture; which clearly intimates that there are Angels peculiar to perſons, Act. 12. 15. It is his Angel. ↩
138. Here that accuſer took ſo much authority upon himſelf, as to examin me on theſe queſtions. ↩
139. This I ſpeak in reference to that three weeks ſpace, in which I and my Family were ſo much exerciſed by the permiſſion of God, who turned it much for our good and ſpiritual advantage. ↩
140. For whereas the Depoſition ſaith, they came oft into the Chambers, and drew the Curtains, it is not true, for it was but once, and that by a ſpirit in the ſhape of Everard; and Mrs Grip had been proved perjured, had it not been unjuſtly hindred by the Commisſioners wils. ↩
141. This was ſpoken of Everard, and not of my ſelf. ↩
142. This was but once, as I ſaid before. ↩
143. Thorough faſting and prayer, God gave us faith ſuitable to our great exerciſes. ↩
144. I was moved in pitty to ask the maid this queſtio[•], becauſe I was unwilling to let her lie under the ſin of perjury, this being the firſt oath ſhe ever took; and her adding, To her beſt remembrance, frees her from the poſitive ſwearing of an untruth. ↩
145. This was after the great apparitions amongſt us, and occaſioned by them; but you may here ſee the malice of my enemies, to ask ſuch queſtions to the maid, to defame me; who from Mrs Flavels lying in the ſame Chamber with me and my wife, after theſe affrighting appariti ons, have reported abuſive lies of me. But the time will come when God will juſtifie our purity and innocency, when their luſts and carnality will be condemned. ↩
146. Richard Higgs, Mr Francis Pordage, Mrs Elizabeth Pordage, Robert Bolt, Mary Pocock, Mary Allen, John H[•]ggs Teſt. ↩
147. To this Richard Higgs, John Higgs, Mr Francis Pordage, Mr Samuel Pordage Mary Pocock, Mary Allen, Teſt. ↩
148. [〈 in non-Latin alphabet 〉]. By whom alſo he made the worlds, Heb. 1. 2. and Heb. 11. 3. By faith we underſtand that the worlds were made by the word of God. ↩
149. Quicquid eſt in externo eſt etiam in interno. ↩
150. Heb. 5. 14. Who by reaſon of uſe have their ſenſes, ([〈 in non-Latin alphabet 〉]) exerciſed, eo diſcern both good and evil. ↩
151. 'Tis a great miſtake to think that all viſions are objects of the external eye. ↩
152. Which is anſwerable to Scripture. Eph. 6. 12. Jude v. 8. ↩
153. [〈 in non-Latin alphabet 〉]. The Rulers of the darkneſs of this world. Eph. 6. 1[•]. ↩
154. Theſe things may be ſtrange to thoſe who do not know that the ſoul hath fivefaculties of ſpiritual ſenſation, which are natural and proper to its eſſence. ↩
155. I ſhall not ſpeak of the internal faculty of hearing, till I come to the objects belonging to the other internal world. ↩
156. Gen. 32. 1, 2. ↩
157. The Angels in Scripture appeared oft in the variety of the pureſt colours, Dan. 10. 6. ↩
158. [〈 in non-Latin alphabet 〉], Heb 2. 5. ↩
159. [〈 in non-Latin alphabet 〉]. Heb. 10. 19. ↩
160. 2 Cor. 12. 4. Where its ſaid that in Paradiſe Paul heard [〈 in non-Latin alphabet 〉]. Things or words, not to be worded or uttered, which it is not lawful for a man to ſpeak. ↩
161. What a weak ground is this for to accuſe me of Necromancy. ↩
162. This is a meer hereſay, and no legal Teſtimony, and moreover depoſed by the Accuſer himſelf, which is againſt Law. ↩
163. This Depoſiſition is here placed in oppoſition to Mr Fowlers; and though of the ſame nature, yet ſomewhat better, becauſe this Deponent was not a party as Mr Fowler was. ↩
164. i. e. Before her Viſions. ↩
165. Mrs Blagrave was the only witneſs examined in the laſt charge of Articles; for it was the wi[•]l of the Iudges to admit no more. ↩
166. All this man depoſeth, is but an hearſay, and ſo of no force at all yet admitted▪ as evidence, and pertinent, when more conſiderable teſtimonies on my behalf were rejected, as impertinent. ↩
167. The Commiſſioners were ready to admit any thing, tho[•]gh ever ſo illegal, to defame me, and raiſe prejudice againſt me. ↩
168. Though the matter of this Depoſition be weighty, yet the proof is but an hearſay, and the things themſelves either falſe, or much miſpreſented, as you will ſee preſently. ↩
169. Another ſtory unfit to have been received by a judicious impartial Court. ↩
170. They received any thing, (though ever ſo impertinent or ridiculous) to diſgrace me. You may ſee in the Depoſitions and anſwer to this Article, how much this was miſtaken, and is here miſ-repreſented. To Art. 15, 16, 17; 18, 19, 20, 21 22, 23, 24, 25, 26, 27. there are no Depoſitions. ↩
171. You may ſee in my anſwer to this Article, the reaſons of her private retirement, being by the advice of Councel, as alſo of her keeping privat her ſecond marriage, and that I did no more in this, then what a faithfull friend might in juſtice and honeſty do. ↩
172. This croſſeth his own confeſſion at another time. ↩
173. They that do know, and have known this Gentlewoman for many years paſt, are ſo aſſured of her integrity, and watchfulneſs over her words and actions, that they cannot but look upon this, and ſuch other relations, as miſtakes, or wilful ſcandals. ↩
174. How much doth this particular thwart that in his former Depoſition. ↩
175. This contradicts the former. ↩
176. In the anſwer to the third Article, you may ſee a reaſon why ſhe hath ſince been called by this name. ↩
177. This Deponent I objected againſt as a Drunkard, and ſo an inſufficient Witneſs in things of ſuch high concernment; and as he confeſſed, he wrote not down the particulars he here atteſts, and ſo might eaſily mix truths and miſtakes together, as really he doth. ↩
178. This is but the ſingle teſtimony of an inſufficient Witneſs, as I hinted before. ↩
179. [〈 in non-Latin alphabet 〉]. ↩
180. Here was no concurrent teſtimony, and ſo not a valid proof according to the Ordinance. ↩
181. As in the forecited place, where I ſaid, that by Abrahams houſhold in the letter, was meant his external houſhold, viz. his wife, children, and ſervants; but in the myſtery, his internal, viz. his mind, will, affections, and inward motions. ↩
182. This was part of this Haſtlets Depoſition, though it concerned not the former head. What a ſad thing it is, that ſuch a libellous hearſay as this, ſhould be received as a teſtimony againſt me. ↩
183. What a plauſible ſtory is here framed from two or three expreſſions, intended to hint out the ſpiritual travel of the ſoul, as you will ſee afterward. ↩
184. The Deponent in this Examination, was ſet upon by the Miniſters with ſo many queſtions, that he could ſcarce come to the buſineſs which was to declare whether this was a natural, or a ſpiritual travel, which at laſt he clearly expreſſeth, by ſhewing it was no natural travel. ↩
185. This Depoſition being but a meer hearſay, and ſo no legal evidence, is not of any force, and ſo deſerves not any anſwer. ↩
186. This is much cavilled againſt (by a late railing Pamphlet) being an expreſſion in that Pa[•]er, lately wrote by a friend of mine, though, as there ſpoken, it is very true, having reference to thoſe words in the foregoing Paragraph, viz. That which was of moſt weight, was ſome words, &c. by which may be ſeen, he reſpected not that of viſions and the apparitions (which was confeſſed by my ſelf, and atteſted by two) as not of weight, either by their own Law, or Gods Law, to prejudice me. Other things ſhe atteſted were witneſſed by none but her ſelf, as it is there and here expreſſed. ↩
187. Mrs Grip, who had been proved perjured, had I had juſtice ↩
188. And therefore made invalid, by its not being there excepted. ↩
189. All here excepted againſt, ſate as Judges and Aſſiſtants at the time of ſentence. ↩
190. If this was ſo, why was I ſentenced againſt Law? ↩
191. It had been well if they had done ſo. ↩
192. 'Tis well known that I earneſtly requeſted that I might croſs-examin Mr Tickle, viva voce, upon the Interrogatories I was forced to give in writing, but could not obtain it. ↩
193. Who with other judicious Lawyers, know and confeſs, that I am not by Law, guilty of any of the particulars I am here ſentenced for. ↩
194. Aainſt Mr Tickles Articls. ↩
195. This Agreement. That was the fourth time of my appearance. ↩
196. I here confeſs the truth. ↩
197. Mr Francis Pordage, Mary Pocock. ↩
198. As you may ſee before. My Proteſtation alſo ſhews, that I do not hold & maintain this, and to am not guilty by the Ordinance, which reſpects the preſent time. ↩
199. Though the words were ſpoke, yet I preſently gathered them up, confeſſing, it was Lapſus Linguae, or a ſlip of my ſpeech, as one of the witneſſes depoſeth. ↩
200. Beſides, what is here alleadged, I own Chriſt to be more then a Type in my Proteſtation. ↩
201. Named M. L. Clerk to the Commiſſioners, though tis certain the paper was not of his compoſing. ↩
202. 624. where this disjunctive propoſition is. Upon ſuch examination or proof made upon oath. ↩
203. He was brought to witneſs to that Article, viz. That I was ignorant and very inſufficient for the work of the Miniſtry. ↩
204. Qui ſtatuit aliquid, parte inaudita altera, aequum licet ſtatuerit, haud. aequus fuerit. Sen. ↩
205. Theſe men will not permit me to explain my meaning, when by ſpeaking either ſhort, or obſcure, I am miſtaken by any. ↩
206. As he expreſſed in the Court when he was ſworn. ↩
207. Mr Fowler, Mr Hughs, Mr Tickle. ↩
208. b This was ſpoken four yeers ſince before a Committee, & related again by himſelf at my tryal, at leaſt three ſeveral times. ↩
209. [〈 in non-Latin alphabet 〉], 1 Cor. 4. 13. ↩
210. [〈 in non-Latin alphabet 〉]. ↩
211. Jude 8. ↩
212. Eſpecially when we apply our ſelve to them for execution of juſtice in protecting us. ↩
213. Although thoſe who out of conſcience ſcruple it, ought to be tenderly dealt with, being we find not that our Saviour uſed theſe cuſtoms before Pilat, whom ſome may believe we a[•]e to imitate in this, as in other things, though indeed our Saviour had a peculiar ground for it, being the King of Kings, and the Iudge of the world. ↩
214. [〈 in non-Latin alphabet 〉]: The ſame title with which Tertullus greeted Felix, Acts 24. 3. ↩
215. As appears from the end of Magiſtracy, Rom. 3. 3, 4. 1 Pet. 2. 13, 14. 1 Tim. 2. 2, 3. For theſe ends ſubjection is requiſite to their Laws and Ordinances prudentially made for the preſervation of States and Commonwealths in peace. ↩
216. Nehem. 2. 7, 8. Dan. 4. 19. My Lord, 22. O King. ↩
217. This is a thing well known to many, for which I have been much cenſured by thoſe who knew not the innocency and integrity of my ſoul in it. ↩
218. I neither plead for, nor againſt them in general, but leave them to ſtand or fall, as providence ſhall diſpoſe of them by the Magiſtrate. ↩
219. M[•]c. 4. 13. The Lord of the whole earth Heb. 1. 2. Whom he hath appointed heir of all things. his from the Lord, that was from his determination and donation. ↩
220. 1 King. 2 15. For it was ↩
221. 1 Pet 4. 10. As a good ſteward, whether it be of outward or inward gifts. ↩
222. Mic. 4. 13. I will conſecra[•]e their ſubſtance to the Lord. 1 King. 7. 51. And Solomon brough in the things which David his father had dedicated, even the ſilver and the gold, and the veſſels did he put among the treaſures of the houſe of the Lord. ↩
223. 1 Pet. 4 101 ↩
224. [〈 in non-Latin alphabet 〉]. ↩
225. After it came into his hands, he ſuddenly delivered it. ↩
226. on Friday morning, Feb. 9 ↩
227. Named M. L. Regiſter, &c. Though tis certain he never made the Pamphlet, nor Epiſtle to it. ↩
228. And by the bitterneſs and untruths of the Author of the Praecurſor. ↩
229. See the Praecurſor, page 1. in the laſt notes upon the Epiſtle, and pag. 3 at the latter part. ↩
230. Iſa. 66. 16. Iſa. 65. 18. ↩