[Page] 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.

[...].

Chrys. Hom. 1.

[...].

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.

[Page] 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 [Page] 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 p. 20, 21. 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; [Page] 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 His High­ness Speech, p. 18. 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 p. 18. 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, [Page] 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 [Page] 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.

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.) [...], 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 [Page 107] 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 ( [...]) 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. [...]. 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 Jude 8. 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, [Page 108] &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, Especially when we ap­ply our selve to them for execution of justice in pro­tecting us. 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 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. 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. [...]: The same title with which Tertullus greet­ed Felix, Acts 24. 3. 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 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. 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 [Page 109] 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, Nehem. 2. 7, 8. Dan. 4. 19. My Lord, 22. O King. 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 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. 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 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. 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 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. 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 1 King. 2 15. For it was 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 1 Pet 4. 10. As a good steward, whether it be of outward or inward gifts. steward under the Lord, to dispose of them as the Lords goods to main­tain [Page 101] 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 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. 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 [...], 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; 1 Pet. 4 101 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 [...]. 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 [Page 111] 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 After it came into his hands, he sud­denly deliver­ed it. Sadler (one of the Masters of Requests) to his Highness the Lord Protector, who granted a reference to the Coun­cel; on Friday morning, Feb. 9 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 [Page 112] 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 [Page 113] 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 [Page 114] me, which cannot but be very hard and injurious, if they believe that late Named M. L. Register, &c. Though tis certain he ne­ver made the Pamphlet, nor Epistle to it. 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 And by the bitterness and untruths of the Author of the Praecursor. 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 See the Prae­cursor, page 1. in the last notes upon the Epistle, and pag. 3 at the latter part. 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 Isa. 66. 16. Isa. 65. 18. flesh, and making way for his coming in power and glory, to make all things new, and cause old things to be no more e 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. [...], marg, (f) r. [...], 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.

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