THE LAST, AND HIGHEST APPEAL. OR, An Appeal to God, Against the New-religion-makers', Dresters, Menders, or Venders amongst us. Wherein is evidenced, amongst other things, That they have not true Faith, true Repentance, or true Charity. LIKEWISE, That the seven Heads of Sin, commonly called, The seven deadly Sins, are manifestly apparent in the Lifes of their Preachers. By Richard Carpenter. 1 John 2. 18. Little Children, it is the last time: and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time. London, Printed for the Author, 16●6. To the Reader. Reader, EXpect here no School-Depths, or vain Ostentation of Learning, no laborious, or curious enquiry into the various Closets of Language: no high-raised Phrases, or, delicious effluences of the Tongue: nor yet, the sallies or out-walkings of any thing like unto Passion. I have purposely gone besides all these. I now only pour out my Soul, by way 1 Sam. 1. 15. of Appeal, at the feet of the great God, before whom I must appear at the last day: when my Works shall follow me. Revel. 14. 13. And this is All. Farewell. And well observe, how they far hereafter, against whom I appeal. Thy friend in Christ, R. C. Gen. 3. 8. ANd they heard the Voice of the Lord God, walking in the garden in the cool of the day. Almighty God coming forth to Judgement, first Voices it a while, and walks a little in Eden, that is, (as the Septuagint) in the Garden of Pleasure, (a place apt to divert our Vehement, and more intense Thoughts;) lento pede, with a slow foot; and this, in a time of cooling: to make known to us, that his Anger is not a rash Passion, as ours is. But afterwards, he quickly gives Sentence, and quickly proceeds to execution, THE LAST AND HIGHEST APPEAL. CHAPTER I. The Appeal, with an Eye upon the judge, unto whom the Appeal is made. ALl regular Appeals, have a regular motion: by the which, we move our Cause from the judgement of the inferior Judge or Court, to the judgement of the Superior Court or Judge: as the Doctor of the Gentiles, appealed from Acts 25, 11. Festus unto Cesar. And that our Appeal may be altogether just, and regular: it must likewise occasionally proceed from a known defect or emptiness (with respect unto the Cause) in the judgement of the Inferior judge or Court. Now therefore, when humane Helps are deficient, (or, not acknowledged,) divine Helps may be lawfully and regularly implored: and the Allseeing God, who is also the highest Judge, (beyond whom there is no Appeal) may be, as it were, violently awaked with our last and highest Appeal. Wherefore unto Thee I most humbly make my Appeal, O most righteous judge Gen. 18. 25. of all the Earth, which art in Heaven, and hast revealed thyself upon Earth: as thou art the Knower of all Hearts, and Secrets; and the Supreme judge of all Causes. And my Glory now is: that all things are naked and opened unto the eyes of him with whom we have to do. Heb. 4. 13. CHAP. II. The Appeal, with reflection upon the Person appealing. THe Person appellant, or appealing, is myself. And I am a Man. Indeed, in a Scripture-Sense, I am a Worm, and no Man. For, I have lived, as if I had Psal. 22. 6. no Sense, but the last and lowest of all, (the touching Sense,) as the Worm hath. Verily, I have lived, as the Worm lives, a creeping life, devoted to mire and Earth. Moreover, In myself, I am a naked Creature, as the Worm is; and am skinned like the Worm. Naked came I out of my Mother's womb, and naked shall I Job 1. 21. departed hence. And lastly, when Death shall tread upon me, I shall quickly evidence to the World, that I am Dirt; as the Worm does, when trod upon. But notwithstanding all this: Being a Worm, I am a reasonable Worm; For, I have an erected Body, and a reasonable Soul: which the common Worm hath not. And I humbly hope, that I am one of those, for whom Christ died. And 1 Cor. 8. 11. therefore, above all the plea of Nature, I am a Christian worm; and consequently, was not made by our great Maker, to be trod upon every day by Men, Women, or Beasts: but have a just and true Title to the true worship of God the Father of Christ: (which is our reasonable Service: Rom. 12 1. ) and to such Rights and Privileges, whereunto I was created, and which I have not forfeited. Now therefore, I humble myself before thy most sacred Majesty, O Almighty Lord God. I confess, that I am but Gen. 18. 27. dust and ashes! dust, with respect unto the formation of our first Parent: (And the Lord God form man of the dust of the Gen. 2. 7. ground:) and ashes, if thou shalt deal with me according to the rigorous pull of thy justice, as thou didst with Sodom, which gave the first occasion to this actual confession. I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. Is. 6. 5. But O my God, I am very weary of my old Self, and of my new Company: of my unclean Self, and of my unclean Company. Assuredly, I will arise, and go to my Father. Luk. 15. 18. O my Father, my Father: By the permissive Disposition of thy sweet Providence, the Slaves and Servants use me roughly, unchristianly, cruelly; to the end, I may return crying to thee my most loving Father, and lodge myself in thy close and warm embraces. O righteous God, I most hearty desire to execute thy justice, according to the Letter of thy Law, upon myself: And for the present, I abhor myself, and repent in dust and ashes: and Job. 42. 6. I most humbly require justice of thee against my most unjust, and most cruel Persecutors. CHAP. III. The Appeal, with Relation to the Persons against whom the Appeal is. THe Persons against whom I appeal, are the new-religioned and factious people of this Nation: and some of these under a new and special consideration: that is; as having, agreeably to my great and grievous experience, a heart and a heart, Psal. 12. 2. Secundùm Septuag. & alios. and many double and most false tongues. Certainly, where is a Delinquency or deficiency in the Profession or Confession of Christian Faith, there is likewise a deficiency or Delinquency in Christian work, Practice, or Manners. Because our Operation, Work, or Practise, depends upon the Being in us, which is congenerous and proportionable to it: and in spiritual things, by Faith, (as it is written of Grace,) we are what we are. And yet, because Religion is newly taken 1 Cor. 15. 10. up, and all new Things that have heat in them, are most hot in their first newness; there will be a glorious and great show of zeal and religion in these new Lights, these foolish Fires, these blazing Meteors; although the performance fall greatly short, because there is great want of a sound Principle. But as the wise Physician, coming to a sick-man, first examines his Tongue: because the Evil of the Body, there quickly discovers itself: so the corrupt souls of these Night-born Mushrooms in Religion, these Glow-worm-Lights, soon appear in their foul tongues; with the which they lash and beat down all that walk besides their new Adder-haunted paths, with a purpose to set up themselves and their most impure pretended Purity. Yea, with these their Evil Tongues, which are set on fire of Hell, they set on fire the course of Nature; and James 3. 6. moving all Things which are in the World, being the Theatre of Nature, out of their natural and proper Courses, render the World the very Suburbs of Hell. Against these I appeal to Thee, O Thou who art the living God, and the natural Matth. 16. 16. Coloss. 2 3. Father of him, in whom are hid all the treasures of wisdom and knowledge. For his dear sake, Arise, and in thy Wisdom, and according to thy Knowledge, Plead my cause. I (poor Man) know, that we may not call thee to witness, in a false Matter; much less, in such a Matter, appeal to thee as a Judge. Concerning the Matters of Faith; all Antiquity, thy present Church, and thy own Word witness for me: With reference to the Matters of Fact; speak thou for me, or against me; and relieve my Conscience, which cannot speak beyond my hearing. And here I will boldly standup, and with a Christian confidence, and in the Power which I received from thee, pronounce the sacred Verses, with which they used in the Primitive Church, to chase away the Noonday Devils: Let Psal. 68 1. ver. 2. God arise, let his enemies be scattered, let them also that hate him flee before him. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. CHAP. IU. The Appeal, with a finger directed to the first Matter in Question. THe first Matter of the Appeal, is. I affirm, That these our New Lights, and walking Lanterns, are a notable part of the Wand'ring and Separating people of the last days: concerning whom the Scripture is so various, and so wonderfully admonishing. These bold people deny it. My Reason is: If these be no part of those people, we shall never sufficiently know where, when, or how to discover such a people: and all the Scripture-Lessons handed to us for that purpose, shall vainly fall to the Ground; and a foul aspersion be cast upon God, the Author of Scripture, as insufficient in his admonishments. And that which animates my Reason, is the most exact Conformity which these people have with the many Discoveries and characters made and given of Wanderers and Seducers in holy Scripture. Here it is excellently worthy our Observation, that Scripture is scarcely so various and wonderful in any Matter, as in this. For first, Scripture commands, Thus saith the Lord, Stand ye in the ways, and see, Jerem. 6. 16. and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your Souls. The old Latin Bible reads, Vetus Interpres State super vias: Stand ye upon, or over and above the ways: that is, take a view & survey of all ways; that ye may discern between the old ways and the new: but amongst the old paths, ye shall find the good way, wherein ye must walk, that your Souls may rest in God, as in their proper centre. Secondly, Scripture entreats. Now I Rom. 16 17. beseech you brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not our v. 18. Lord jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. Mark them: that is, observe them, to avoid them: or, if ye please, mark them nigro carbone, with a black coal; or, know them for black Sheep. Thirdly, Scripture exclaims, and makes an outcry; O Timothy, keep that which is committed to thy trust, avoiding 1 Tim. 6. 20. profane and vain babble, and oppositions of Science, falsely so called: which some v. 21. professing have erred concerning the faith. The Apostle cries out, as men do when they warn a Friend, that is near the mouth of a deep pit, or in some other great danger of Destruction. Fourthly, Scripture gives warning concerning future Times, and Prophecies. In the last days perilous times shall 2 Tim. 3. 1. v. 2. v. 3. v. 4. come: For men shall be lovers of their own selves,— boasters, proud, blasphemers,— Without natural affection, truce-breakers, false accusers,— O the divine Truth of sacred Scripture! heady, highminded,—: Having a form of godliness, but denying the v. 5. power thereof: from such turn away: For v. 6. of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of v. 7. the truth. Behold a most lively Picture of our captive-silly-sin-laden-led-away-lustful-everlearning-ignorant women. Again, For the time will come, when they will 2 Tim. 4. 3. not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears: And they shall v. 4. turn away their ears from the truth, and shall be turned unto fables. This Prophecy is made History amongst us. Also S. Judas, Judas, v. 17. But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ: How that they told you v. 18. there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, v. 19 having not the Spirit. These mockers and Separates, pretend that they have the Spirit; but St. jude declares, that they are sensual, and have it not. Fifthly, The Scripture exhorts: Ye therefore, beloved, seeing ye know these 2 Pet. 3. 17. things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in v. 18. grace and in the knowledge of our Lord and Saviour jesus Christ: to him be glory both now and for ever, Amen. The Apostles commonly end their Epistles with this Matter; that they may imprint it the more into the Hearts of those unto whom they writ. And St. Judas, But Judas, v. 20. ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking v. 21. for the mercy of our Lord jesus Christ unto Eternal life. This Faith must be the first, and most ancient in its Order, or it cannot be the most holy Faith. Sixthly, The Scripture awakes our memory, which applies itself to past Things. Remember therefore how thou hast Revelat. 3. 3. received, and heard, and hold fast. Saint John writes here unto the angel of the Church in Sardis. And the Reason why Scripture is so various, and uses all these Helps, Ways, and Weapons, is: Because if we do not abide in the most ancient Doctrine, we do not abide in the ancient of Days, who is God. Which is easily deduced from these holy words. Let that therefore abide 1 John 2. 24. in you, which ye have heard from the beginning: if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. Here is my Plea: To thee, O only wise God, I appeal. CHAP. V. The Second Matter in Question. THe second Matter of the Appeal, is. These prodigious Christians call themselves Saints, and the only-Believers. I avouch, That they have not Faith, much less any kind of Saintship: And I am steered hereunto, by this Description of Faith, answerable to thy Word, and accepted by the whole truly-Christian world. Faith, with respect unto the Giver, is of God; with relation to the manner of giving, is an infused Grace; and in the Exercise of it, is a firm and immovable Adhesion or Assent of the Understanding, to the Truths revealed by God, and proposed by the Church of God, as the Spouse of his only-begotten Son Christ jesus. First, Faith differeth from Opinion; which is a pendulous or wavering Assent, and easily movable. Secondly, Faith is a Virtue of the Understanding; and by the Power of God, infused into it; the Understanding being the first Faculty of the Soul, or Spirit; and Faith being a Spiritual Grace, yea, the Basis and Foundation of all other true Virtues, and Graces. Yet, Faith works not, but adjunctâ Voluntate, our Will concurring and moving, appliably to the working of Grace. Thirdly, The Truths believed, must be revealed; Because the Power that gives a supernatural Grace or Virtue, must likewise present the Matter or Object, that these may be proportionable, and stated in the same Order: and because we cannot, in any kind, please God in order to Glory, without God, and without Faith: the Apostle plainly teaching, Without Faith it is impossible to please God: Heb. 11. 6. and Faith hath necessary reference to its Object. Fourthly, (Here these religious Jugglers are plainly discovered to the Sense: and this was the regulated and orthodox Divinity of honest and quiet Old-England:) The true Church, and Spouse of Christ, which hath from God the promise of divine assistance, and is actually assisted by the holy Ghost, and guided into all Truth; must propose the Truths: otherwise, Jo. 16. 13 how shall we know in any Church, or, how shall it be certain to us, certitudine Fidei, by the certainty of Faith; that our Translators, being fallible Men, have done us right in their Translation of the Scriptures, which we receive and believe as the word of God? Selah! O Meditation! For, Whatsoever was promised to the Apostles, as principal Members of the Church; must itself pertain to the Church, for whose cause and sake it was promised. And there is always the same need of divine guidance or assistance; because the holy Scriptures cannot be rightly Understood, but by the assistance of the same Spirit, according to whose Dictates they were first written. And the Scriptures being publicly given, and to all; the direction likewise for the right Understanding of them, must be proportionaeble: that is, be public, and wiversally proposed, even in the view of all, to all. Moreover, Interpretation is a Gift given for the good of the Church, as also all such Graces are: and is not a Gift ending in the good of the Person, to whom it is given. Hence it stands upright, that Faith is divine in the Cause or Author; divine in the Infusion; divine in the Adhesion; and lastly, divine in the reason of the Adhesion, For, therefore we must firmly assent, and inviolably adhere unto the Truths of God, because they were revealed by God, who can not err in himself, or directly cause others to err, and proposed by his Church, to the which he hath given and promised the Holy Ghost, and which he certainly assisteth according to his gracious Promise: all ordinate Proceed being always conformable to their Beginnings: And moreover, the Gospel of St Matthew ending thus; And lo, I am Matth. 28. 20. with you always, even unto the end of the World: also, this promise being then made, when our Lord Christ commanded his Disciples in the same Verse, that they should teach all Nations to observe all Things commanded by him. Which evidences, that his efficacious assistance was promised, as necessary to the observation of all those Things. My Appeal is at thy Bar, O God: give Sentence. CHAP. VI The Third Matter in Question. THe third Matter of the Appeal, is. I maintain, That as these disfigur'd-faced and unlucky-looked Hypocrites, neither Preach nor have true Faith, so they neither have nor Preach true Repentance. And I am so tongued and faithed: Because these devout Mountebanks have not the least knowledge of, or acquaintance with true Evangelical Repentance, or with the true Conditions and Properties of it: as it is manifest by the Consideration of Repentance, thus represented in its own and proper Colours. Repentance is a gracious Gift of God, being a most hearty sorrow for our Sins past: which hath for its motive the pure love of God, and is joined with a firm Purpose of not sinning hereafter. The Sorrow Repentance hath, à se & ex suâ naturâ, as it is Repentance: and the purpose Repentance hath, as Repentance is connexed with Prudence, whose genuine and proper work is, to beware of Evils which may come hereafter. The Sorrow discovers itself, inwardly and outwardly: inwardly, to the Person in whom it is; and outwardly, to all people, scandalised, or farther injured, by our Sins: that our Repentance may, in some sort, adequately answer to, and even our Transgressions. The Sorrow discovers itself inwardly, first, by a most hearty Wish, that we never had sinned against our most good God, (whereby, as far as in us lies, we unravel and cancel our Sin, yea revoke, and, in a manner, render undone the Act of it; this being the most eminent reason, that Repentance is accepted and required as the reconciling Virtue;) and secondly, the Sorrow discovers itself inwardly, by a most vehement Hatred and abomination of sin; according to the Scripture-Psalmist, Psa. 119. 163. Text Hebr. I hate and abhor lying: but thy Law do I love. The Original word here translated lying▪ is aven, and signifies lying, not as such a sin, distinguished from others by that name, but as Sin in common, and as all kinds of Sin are a kind of lying against God, who is Primum Ens, prima Veritas, prima Bonitas, the first Thing, the first Truth, the first Goodness. And therefore, the Vulgar Latin unsheaths it: Edit. Lat. Iniquitatem odio habui, & abominatus sum, I hated, and abominated iniquity. And as a man abominates a Toad, as contrary to his natural constitution and propension: so (but in a more high measure) we must abominate Sin, as the only-Contrary to the Nature, Holiness, and most excellent Goodness of God. The Sorrow discovers itself outwardly, by newness of Life, and by Satisfactien for injuries committed in Word or Work; in Goods, Body, or Good-Name. For, he that reputes, aught to undo the Work of Sin to his utmost ability; that is, as far as he is able, to make up the rents and breaches caused by Sin. Verily, he ought not to endure, that there should remain any shape, colour, or foot-step of his sins. If he does, he being able to remove them; his Wish, Abomination, and Sorrow or Displicence, are all idle, vain, and void. Wherefore this was the godly practice of Zacheus, and it was graciously entered and answered by Christ: And Zacheus stood up, & said unto the Lord, Behold, Lord, the half of my goods I give to Luk. 19 ●. the poor; and if I have taken any thing from any man by false accusation, I restore him . And Jesus said unto him, This ●. 9 day is salvation come to this house, forsomuch as he also is the Son of Abraham. The Person injured suffers in the taking; in the detaining of Things properly his; in his troubled mind and body; in his name dishonoured, and stained. Which is the reason, say the Casuists, of a fourfold Restitution. The Purpose involves an exclusion of two Wills, the Explicite will of sinning, and the Implicit will of sinning. That will is an open will which stands up, and awakes, yea, calls up occasions of sinning: This will is a close will, that lies, as it were, asleep, in the bottom of the Heart, and is called up and awaked by occasions. The pious King with a Kingly Resolution resolves against, and excludes both: I said, Ps. 39 1. I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle. The old Latin Bibles have, ut Vetus Interp. non delinquam in lingua mea, that I slip not with my tongue. For, Delicta are those faults which the Septuagint call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, defects, slips, or slidings. Posui Sept. ori meo custodiam: so the Latin: I have set a guard at the Door of my mouth. His Purpose is firm, strong, and of a large extent: and, as wisely and readily undertaken, so resolutely and wisely maintained. These novelists are so great Strangers to Satisfaction, that they neither own it nor know it: yea, when they should satisfy for old Wrongs, in lieu thereof they administer and multiply new Injuries. Give judgement, O King of Men and Angels. CHAP. VII. The fourth Matter in Question. THe fourth Matter of the Appeal comes forth. My constant Maxim is, These newfound wild people, although they continually take in vain the sacred Name of the most holy Spirit of God, (who is Love or Charity,) yet have not 1 Joh. 4 16. true Charity. True Charity is the Virtue by which we love God above all Things, for himself, and for the infinite Excellencies in him; and by the which also, we love our neighbours for God, and with relation to the divine Commands. Now we find in the large Volume of our own long Experience, that since this Generation of Vipers hath crept out of darkness into the light, true Charity, hath been almost quite extinct, and there hath come, by a certain contagion, a kind of the flowing of the Gaul amongst all sorts of people. No mortal▪ Eye ever saw, no Ear heard of, from the first entrance of Christian Faith into this Nation, less operations and expressions of true Charity amongst us, than at this present. We find some men to love as connexed in blood, in neighbourhood, in good fellowship as they call it, as obliged by benefits, as being of the same Sect or Faction: but who loves from a supernatural Principle, or, as inflamed by true charity? If such were obvious, we should know them Matt. 7. 16. by their fruits. Therefore, whereas the Things which we know by experience, thou, O God, must needs know in thine infinite Light, and there must of necessity be a most excellent conformity betwixt the Truth of Things and the Truth of the divine Understanding: To thee, as the Supreme Rule and Measure of all Things, I appeal. And yet, we all know, that true Faith is manifested by true Charity: and that the Apostle requires of us, Faith which worketh by love. The Textual Word, is Galat. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Charity. Yea, It is as strange for Faith to be, without the motions and workings of Charity; as for Fire to give light, and not to burn. Which was the reason why John the Baptist was called by our ever-blessed Saviour, a burning Jo. 5. 3▪ and a shining light, lamp, or candle: whenas to give light, and to burn (in fire) have the same moment of beginning, and according to nature the same continuance. Charity is our evidence that we live spiritually. Indeed, The just shall live by Rom. 1. 17. faith. But as life is discovered by some kind of motion: so the life of Faith is known by the necessary motions of Charity. Wherefore, if we have not Charity, we are as tinkling cymbals; and have (as the Church in Sardis) a name that we 1 Cor. 13. 1. Rev. 3. 1. live, but are dead. Charity is the Virtue directing and guiding moral Virtues to their End, and spiritualizing them. Which Virtues would otherwise be meerly-moral and heathenish. It is the Virtue causing that excellent concatenation and connexion, which is betwixt Virtue's thus-perfected, guided, and directed: conformably to St. Paul: And above all these things Coloss. 3. 14. put on charity, which is the bond of perfectness. Charity is the end of all God's Commandments. It is the language of St. Paul: Now the end of the Commandment 1 Tim. 1. 5. is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. The word in the Apostolical Tongue, for unfeigned, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unhypocritical. And he says, Faith being without Charity, which is the end of the Commandment, is hypocritical. CHAP. VIII. The fifth Matter in Question. THe fifth Matter of the Appeal, succeeds. These little Baby-Christians, these Pygmie-Saints, these Fairy blew caped Night-Dancers, do stile themselves the Disciples of Christ, and the Servants of God; yea impudently say, that they are the only holy-ones that truly glorify God, or, that give glory (glaury they call it) unto their dear Father. I deny, that they are God's Servants, or Christ's Disciples, or, that they glorify God: except that by their leaving, and withdrawing themselves from the Order of his Grace and Mercy, they glorify him by their falling under the Order of his justice. And I appeal unto the Master, whom they pretend to serve and follow, and who knoweth his own Servants, and 2 Tim. 2 19 them that are his. My Denial standeth upon this Ground. Herein is my Father glorified, that ye bear Jo. 15. 8. much fruit, so shall ye be my Disciples. (What corrupted and miserable fruit these dirty Saints bear, God knows; and those who have eyes to see, see; and they that have ears to hear, hear.) And I build upon this Ground, first: God is more glorified by our being more his according to his Will: but we are thus more his, by our keeping his commandments: not by the making of uncomely faces, or the fashioning our waxed and pliable mouths to the misdiscerning ears of the People, in a whining and fantastical Tone. To this excellent purpose, God himself says: Now therefore if ye will obey my Exod. 19 5. voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all People. A Prince is glorified in the multitude of his obedient and faithful Servants; and in the riches and fullness of his Treasure. I build, secondly: God is then truly glorified, when we do that which he truly requires of us, but he truly requires of us to bear much fruit: not to spend our sap in idle and vain shows, & blossoms of specious Words and Professions. So speaks God again. And now, Deut. 10. 12. Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, To keep the commandments v. 13. of the Lord and his Statutes, which I command thee this day, for thy good? And a master is glorified in the due and ready performance of what he requires and commands. I build, thirdly: God is most glorified by that which he prefers before all other Things; but God prefers solid obedience before other Things: (and Faith is made acceptable in adult persons, by the working of it.) Thus the Scripture, on God's behalf. And Samuel said, Hath the Lord 1 Sam. 15. 22. as great delight in burnt-offerings, and sacrifices, as in obeying the Voice of the Lord? behold, to obey is better than sacrifice, and to hearken, than the fat of rams. The words were spoken to Saul, because he had reserved the fat beasts of the Amalekites for sacrifices, in opposition to the divine preference and command. Obedience pertains to the moral Law; Sacrifice, to the ceremonial: and the moral Law is of all, the most deeply rooted. Now this apish behaviour of our blind-souled Hypocrites, is a most wretched piece of low-born Ceremony, and the sacrifice of pure Fools. I build, fourthly: God is most especially glorified by those things, which he most presses to the Heart: but he most presses to the heart, the serious and earnest keeping of his commandments. My Son, Pro. 3. 1. forget not my Law: but let thine heart keep my commandments. Let not mercy and v. 3. truth forsake thee: bind them about thy neck: writ them upon the table of thine Heart. Trust in the Lord with all thine v. 5. Heart. King's are greatly glorified by their having the surest and strongest Holds, Forts, or Citadels: and having the Tower or Castle of a City, we command the whole City. I build, lastly: God is most glorified by that which is the end of other Duties: (because the end, as the End, is more perfect, noble and worthy than the Means:) as the end of Prayer, Fasting, Hearing of Sermons, Receiving of Sacraments, and the like; is our bearing of much holy fruit, and our walking more and more agreeably to God's commandments. Let the Scripture speak, Is not this the fast that I have chosen, Is. 58. 6. to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and v. 7. that thou bring the poor that are cast out, to thy house? When thou seest the naked, that thou cover him, and that thou hid not thy self from thine own flesh? It spoke first of hypocritical Fasts, destitute of agreeable and subsequent Practice. Now that these Ghosts of the ancient Heretics, are a dull, stupid, and most block-and-beetle-headed Rout, drinking horrible Sin like water, and yet faintingly straining, in the sight of Men, at the little Gnats of Prohibition: is to me and my Sense, most clear, most evident. CHAP. IX. The Sixth Matter in Question. THe sixth Matter of the Appeal, takes place. I object, That the seven great Heads of Sin recounted by the Ancients, are wondrously apparent in the preaching Leaders of these Factions, which have risen since the first beginning of our unhappy Differences. We see, but let God judge. The seven great Heads, are Pride, Anger, Envy, Lust or Luxury, Covetousness, Gluttony, and Sloth, when the dangerous and painful Works of sound Religion are to be strongly and valiantly performed. These the Ancients have, upon excellent Grounds, set in opposition to the seven Gifts of the Holy Ghost; and have found first, adumbrated in the Old Testament, by the seven dippings of Naaman; and afterwards, 2 Kings 5. 14. Luk. 8. 2. Mar. 16. 9 expressed in the New, by our Saviour his casting seven Devils out of Mary Magdalene. In evident Things, Proof Ceases. Was ever Pride more swelling and triumphant in any of those who never learned Christ, than it is now in these sevenheaded Monsters? This Evil travels with the Nation, Witness the Cloak-bagg-religioned House-Preachers, superstitiously called Doctor, at the Cloth market in Germany: Also, the blazing-eyed, and high-tongued Speaker in private not Black-well, or black in a good sense, but as false and black as Hell. Was Anger ever more furious, See Rev. 12. 3. 17. 3. more fierce and cruel, more restless, more full of Strange Pretences, Devices, and Stratagems, more damnably lying, than in these, when their Evil Spirits are raised or molested? Was ever Envy more mischievous than in these, when they see they are outdone in the judgement of the People, upon whose lips and trenchers they depend? Do not these Lions most furiously roar, when the Cock (the Bird of the Day) crows near them? Was Lust ever more lustful, and luxurious? What manifold Examples we have had of it? And now, O thou new-religioned Sin, so like unto Rape, I remember who committed thee, and the very Place. Was ever covetousness more exacting? Go, and ask All People on English Earth do dwell. Was Gluttony ever more desiring, and gaping after varieties of meats and sawcies? And yet, they preach to the lamentable people denial of the World, and Pleasures. Was ever Sloth more slothful, when God's work requires Christian boldness, courage and Fortitude? For, the Nature of Heretical Spirits is such, that, their Understandings being drawn into the faction of their Wills, thy confidently and easily adhere to that from which their Livelihood arises, and soon after, (their Understandings and Wills, as it were, growing together,) verily believe it as the Truth of God. And to touch a little upon the first Head, that the Reader may in like manner comment upon the rest. These last-aged Prophets profess themselves to be the Teachers of Christian Religion. And Christ proposing himself as an Example, invites us by his Example to Humility, as to the most proper badge of Christians. Take my yoke upon you, and learn of Matth. 11. 29. me, for I am meek and lowly in heart: and ye shall find rest into your Souls. It is in the Latin Bible, humilis cord, humble in heart. And having washed his Disciples Vetus Interp. feet, which was an Act of profound Humility, he speaks thus: I have given you an example, that ye should do as I have done to Jo. 13. 15. you. An humble man will throw himself at the very feet, even of the lowest and humblest of People. And the Degrees of Christ's Humility, and of his descending still beneath himself, are superlatively admirable. He first descends from Heaven into the womb of a Virgin: our Mother's womb being the place of Men. Then is he born in a Stable, being the place of Beasts: (because he came to seek men changed into Beasts.) Afterwards, he humbled himself, Philip. 2. 8. and became obedient unto death, even the death of the Cross: and the Cross was the place of wicked men, as being worse than beasts. After this, he is put into a Sepulchre, being the place of dead men, yet still worse if they die wicked, because they cannot repent. Lastly, he descends into Hell, which the Apostle calls the lower parts of the earth. Eph. 4. 9 The Truth is. Heathens and Heretics are altogether uncapable of true Charity, and of true Humility: as all Ages have testified, the one after the other. CHAP. X. The seventh Matter in Question. THe seventh Matter of the Appeal, calls for entrance. I charge upon these new-vaumpt Walkers: That they are the most High and Mighty Scandalisers of others, and the greatest Blasphemers and Blemishers of Reputation, that were ever known amongst Men. Others are very sensible of it, and know it. But I have had a large portion of Experience in this kind. Witness a Cursed Paper, which these false-mouthed and rabid Preachers have dispatched after me in all places wheresoever I desired to sit down; and which contains most horrible Slanders: Some whereof they have at last withdrawn, for their apparent and most devilish falsehood; others they keep on foot. As, that I owned and hid a Box of Crucifixes: whereas, I appeal to God my King and Judge, I have not been the owner of a Crucifix these twenty years; neither have I had a Crucifix in my hands or possession. And (which is a most deplorable Business, and a sadding-Heart Ulcer of these Times) I am demonstratively certain, that the two persons whom they suborned to swear to it, (whereof the first Mover was the troubled Husband of my Child's Nurse, which She had most unchristianly abused, and almost starved: and was therefore taken from her: for, their Accusations are the lamentable Effects of blind, mad, and unrighteous Passion; the wrath of man working not the righteonsness James 1. 20. of God:) know not what a Crucifix is. Likewise, that I used fordid words with an Oath, concerning a near Friend of mine; which, I appeal to God, I never did: (and suchlike:) And all my Friends know, that my mouth is not set or tuned to Oaths. Now again, Certain Relics of this Viperous Brood, have taken from the mouth of a Water-man's discontented Wise, having been (by the Report of the People where she lives, high and low) a lewd-lived woman, (it is well known where her Heart was:) and having an impudent face, and a rotten Heart and Body; That I never say my Prayers. And this now, stands up to face me. I am hearty sorry, that I must give a public Account of my Prayers, and private Devotions. But the present Business importunes it. Wherefore, that these conceited, fantastical, blockish, stock and block-retaining, beetleheaded, wooden-browed, Busy-bodies in Reliligion, may know that our appealing to God, and our calling of God to witness, in these circumstances; is not unholy (nor deserves their affected composing of their mouths, and crying fie, fie,) but Apostolical: I shall begin with St. Paul: The God and Father of our Lord Jesus Christ, 2 Cor. 11. 31. which is blessed for evermore, knoweth that I lie not. I never miss to pray, at the least, twice a Day; likewise, to exercise Acts of Sorrow for Sin, seconded with the Wish, Abomination, and Purpose ; and of the Love of God, as often: likewise, to unfold before God, in manner of Thanksgiving, a Catalogue of the chief Blessings and Deliverances, wherewith he hath most graciously assisted me, both by Sea and Land: Also, to sacrifice myself to God, and to sing Scripture-hymns of his Praises. Moreover, I endeavour every day, to pray continually, or without ceasing, by using Aspirations 1 Thess. 5. 17. (thus Mystical Divinity names them) upon emergent or occurrent occasions: Which I shall here deposit for the use of others. As, when I awake from sleep in the morning, My voice shalt thou hear in the Psal. 5. 3. morning, O Lord, in the morning will I direct my prayer unto thee, and will look up. For thou art not a God that hath pleasure in v. 4. wickedness. In the beginning of a good work: I delight to do thy will, O my God: Psal. 40. 8. yea, thy law is within my Heart. After I am subdued by a Sin: Hid thy face from Psal. 51. 9 my sins, and blot out all mine inquities. Create in me a clean heart, O God: and renew v. 10. a right Spirit within me. Cast me not v. 11. away from thy presence, and take not thy holy Spirit from me, Restore unto me the joy v. 12. of thy salvation, and uphold me with thy free Spirit. In my entrance into the house of God: How amiable are thy Tabernacles, o Psal. 84. 1. Psal. 27. 4. Lord of Hosts! Or: One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. Before the reading of Scripture, or any other pious Book: Speak, Lord, for thy servant 1 Sam: 3. 9 Ps. 119. 18. heareth. Or: Open thou mine eyes, that I may behold wondrous things out of thy law. At the sight of meat: The eyes of all wait Ps. 145. 15. upon thee, and thou givest them their meat in due season. Thou openest thy hand and v: 16. satisfiest the desire of every living thing. In Prosperity: If I do not remember thee, let Psal. 137. 6 my tongue cleave to the roof of my mouth, if prefer not Jerusalem above my chief joy. In Adversity: The Lord killeth, and maketh alive; 1 Sam. 2, 6▪ he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh v. 7. rich: he bringeth low, and lifteth up. Or: What? Shall we receive good at the Job 2. 10. hand of God, and shall we not receive evil? When I am reproached by men for the doing of good: Do I seek to please men? Gal. 1. 10 for if I yet pleased men, I should not be the servant of Christ. In the hearing of praises: Not unto us, o Lord, not unto us, but Psa. 115. 1. unto thy Name give glory: for thy mercy, and for thy truth's sake. In the heat of a Temptation: Yea, though I walk thorough Psal. 23. 4. the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. When I look upwards, The Heavens declare the glory Psal. 19 1. of God: & the Firmament showeth his handy work. Or: Clouds they are without water, Judas v. 12. carried about of winds; he means false teachers. When I behold the Earth: One Eccles. 1. 4. generation passeth away, and another generation cometh: but the Earth abideth for ever. At the sight of a Tree: Trees whose fruit withereth, without fruit, twice dead, Judas v. 12 plucked up by the roots. Seeing a Flower: The flowers appear on the Earth, the time of Cant. 2. 12. the singing of birds is come, and the voice of the turtle is heard in our land. Or: I am the rose of Sharon, and the Lily of the valleys. v. 1. When I am on the way in a journey: I am the Way, and the Truth, and the Life: Jo. 14. 6. no man cometh to the Father, but by me. Or: Prepare ye the way of the Lord, make his Mat. 3. 3. paths strait. When I hear of a Lion: Be sober, be vigilant; because your adversary 1 Pet. 5. 8 the Devil, as a roaring Lion, walketh about seeking whom he may devour. When a Bear is in the Discourse: And there came forth two she-bears out of the Wood, and 2 Kings 2. 24: tore forty and two children of them. The she-bear licketh her young into right shape, and order of parts. When the Cock croweth: And immediately the Cock crew. Mat. 26. 74. v. 75. And Peter remembered the words of Jesus, which said unto him: Before the Cock crow thou shalt deny me thrice, and he went out and wept bitterly. When the Sea is before me: Raging waves of the Sea, foaming out Judas v. 13. Psal. 4. 8. their own shame. When I lay me down to sleep: I will both lay me down in peace and sleep: for thou, Lord, only makest me dwell in safety. I have many more in my Quiver. But I will not glut my Reader. It is granted, that I use no Prayers of my own composure: my experience doth so daily confute the common use of them. For example, The other day I came into a Church, where the Minister wearying his Auditory with his long Prayer before his Sermon, and seeing me in my entrance, threw down the blessed Name of God, took it up again and again, and yet again; then varied the Name, (as Boys do phrases;) then went backward to his past Matter, and catcht here and there; after, stood mute awhile: and lastly, being unable to go forward, changed the whole Business, and prayed God to deliver him from Jesuitical plots. These Vile Dirt-flingers have defiled and besmeared me with many other slanders, (with which I shall not here cumber myself, and over which my Soul stands and looks with an incomparable cheerfulness:) but with two especially; which I set apart for the two next Chapters. CHAP. XI. The eighth Matter in Question. THe eighth Matter of the Appeal, is admitted. These Babylonish Satyrs Is. 13. 21. that dance upon the Ruins of good Report: report, that I begot a Bastard: the second Edition says three: the third, five: and thus, the Devil's market rises (although the Devil's Crier in the market, did only pass when he cried the News; and is himself cried after with a loud cry of his near Acquaintance, by the Names of a Common Liar, a Fool, a Knave, a Beggar, and a vicious person:) I shall conceal their Names, because some of them are in Office, and in State-service: though, I believe, it is expected that they should be otherwise busied. Yet I cannot suppress the Name of Davis Fry, a Twinchild. To thee, O Lord jehovah, I appeal. My Children begot, after Matrimony perfectly agreeable to the Laws of England, of my Wife; I set aside. And if ever I had other child or children, I deserve to feel the weight of thy Justice without Mercy, in all Eternity, both in regard of that foul wickedness, and of this presumptuous Appeal. But if no such Thing ever was, nor any the least Appearance: (& thou knowst there was not:) To thee I cry aloud for Justice: O thou that dwellest in the Heavens, send thy Angels to execute Psa. 123. 1. it. Behold they stand with much obstinacy in their Credulity, and have not made me any kind of Satisfaction. Of Thee I require it, according to the Rights of my creation, which were given by Thee and in which Thou hast bound thyself to conserve me, answerably to thy Mercy or justice. They cry out: Of what worth is all this Preaching of the Bastard-begetter? They curiously, seekingly, and joyfully heard it; they proudly maintain it; and they triumph and tripudiate in their wickedness. To Thee, the sole Fountain of all Power, I hold up the Hand which thou hast enabled: Answer them out of Job 38. 1 the Whirlwind. I have learned in thy word: If any man 1 Cor. 3. 17. defile the Temple of God, him shall God destroy: for the Temple of God is holy, which Temple ye are. One of the Ancients expounds it; If any man shall vitiate by unchastity. And the Greek Text consents. Text. Gr. Gen. 1. 26. I know, that thou madest us after thy likeness; and thy Son, according to his human Nature, in our likeness. St. Paul speaks it of him; and was made in the likeness of Philip. 2. 7. men. I know, that, Men and Angels having fallen; he took upon him, only our nature and body: For verily he took not on Heb. 2. 16: him the nature of Angels: but he took on him the seed of Abraham. I know, that the Son of God in the flesh, was made a most pure and acceptable Holocaust for us: He spared not his own Son, but delivered him up Rom. 8. 32. for us all. And consequently, I know, that our Sins of the flesh, after the Incarnation and passion of Christ, are much more heinous than before. And shall any impure Woman come near my Body, to the begetting of a Bastard? God forbidden. I confess before God and the World, I am so very far from bastard-begetting, that I am deeply sorry I ever touched a woman beyond the Modesty of a Bachelor. And now, I smite upon my breast, and Luke 18. 13. say, God be merciful to me a Sinner. Thou knowest, O God, that I was stabbed with a Dagger in the face, because I privately reproved another for Adultery. And shall I myself commit the same, or the like Sin? How then could I do this great wickedness, and sin against God? Gen. 39 9 And (which is transcendently wicked) they commissionated a very Child of Belial, who was publicly known guilty of bastard-begetting; to debase and vilify me under this Title. And furthermore, one of the chief Actors in this Villainy, had been formerly seen and sound—. Not a word more at this Time; upon a Friendly consideration. CHAP. XII. The Ninth Matter in Question. THe Ninth Matter of the Appeal, breaks forth. These Children of the Serpent which cast out of his mouth water as a flood, after the woman, in the Revel. 12. 15. Revelation: that he might cause her to be carried away of the flood: Spew out of their filthy mouths, that I am a Drunkard. I appeal to God. And I humbly desire all that know me, to consider of this most known Slander; and if they be so pleased, to weigh the other not-so-much appearing Slanders by the most apparent lightness and falsehood of this. Of a truth, if I be a Drunkard, or any way inclinable to be so; I must needs be the vilest of Hypocrites. For, no Man hath Preached more earnestly against Drunkenness, than myself. Yea, I am so far transported, and bended the other way, that I can hardly fasten my affection upon a man, after I have seen him drunk I have preached, that a Man drunk, is not a man, but a vile Beast, yea, worse than a Beast, yea, worse than the wosst of Beasts; yea, that no Creature is so much removed and placed out of the circle and capacity of all Good, no not the Devil. For, the Devils believe and tremble. James 2. 19 Psal. 148 10. And Beasts and all : creeping things, and flying fowl, are invited to praise God. The Ass, Toad, Owl, Woodcock, praise God: but the drunk Woodcock, Owl, Toad, Ass, cannot praise him. Men are drunk also, with Anger, Malice, Heresy, etc. I have preached, that a Drunkard is the most horrid Profaner of the best of Cups; and that every Cup which he receives above measure, reflects dishonour upon that sacred Cup, whereof the Apostle; The cup of blessing which we bless, is 1 Cor. 10 16. it not the communion of the blood of Christ? For, according to the Logical Rule, Primum in unoquoque genere est mensura reliquorum, The first and most noble in every kind is the measure of the rest; and if it measureth not, it is rejected and dishonoured as an appointed measure. I have preached, that He who delightfully makes others drunk, knowing moreover that a man dying in Drunkenness is irrecoverable; Some way participates of the Sin against the holy Ghost, who, for his 1 Tim. 2 4. abundant goodness, will have all men to be saved. At which time I declared, that a Sin of Infirmity is against the Father, because Power is his proper Attribute; that a Sin of Ignorance is against the Son, because his proper Attribute is Wisdom: and that a Sin of Malice is against the holy Ghost, because Goodness is his proper Attribute: and yet, not a Sin of every malice, but of a certain malice, by the which we desiringly contrive the destruction of Souls. I yield without pulling, that many Preachers contradict their Preaching by their Practice. But this is a Sin which cannot be committed, except in the view of Men: and they who know me, must free me. And therefore, I have often ruminated in my thoughts, that these ditch-and-dunghil Saints, could not so much harden their faces and consciences, unless they were actually possessed or obsessed with Devils; especially, our Saviour saying to the Jews and Pharisees, Ye are of your Father the Devil, and the lusts Jo. 8. 44. of your Father ye will do: he was a murderer from the beginning. And while I am full of these thoughts, and cite other circumstances to make their appearance, I cannot but judge it a singular and peerless piece of heroical charity to command and disengage these Swinish and Dirt-loving Devils from these dirty-throated People; though God hath in his Justice suffered their entrance, as Christ suffered the devils to enter into the herd of Swine. Matt. 8. 31. The good women that joined their Charity in the giving of a Pig, cried out afterwards upon sad experience of wildehoggishnesse, that the Devil entered with the Pig; and why might not I charitably shape the dispossession or ejection of him? Now let these impious Professors know, that Sin is either such as presently discovers its malice in the very Act; of which foul stamp is Drunkenness, Swearing, Murder: or such as discovers not its malice, presently, of which kind is Lying, Deceit, Slander: these being not discovered ordinarily, but after a Turn of Time, and as it were, at the second rebound, and perhaps never. And that he who refrains himself only from the first, desires to please man; those being exposed to the Sense: but he that abstains from all, studies to please God, and is conformed to him. O thou Searcher of Searchers, Search these dark-hearted, and fearless, though trembling Liars with candles; & punish these Zeph. 1. 12. proud, yet ignorant contemners of Truth and Learning, that are settled on the lees of Heresy and Passion. The Conclusion. REader, I have lived here, to hear the most sacred Trinity, denied; the Incarnation of Christ, most sordidly vilified; the holy Ghost, rejected; the holy Scriptures, trod upon as fabulous; the Immortality of the Soul, abandoned; Heaven and Hell, thrust out of the world; little innocent Infants, exiled from the Covenant; and almost all helps of divine Worship, like the Goods of the House called the Agrigentine Galley, ejected. I have heard it asserted by some, that all Things come by Nature; and by others, that when they, being Saints, pray for a supply of their wants, money is presently brought by a miraculous Hand, and found by them on their Tables. These are Seekers. I have seen the Turkish Alcoran, Englished; and a Book which is called Praeadamitae, and affirms that there were many Generations of people before our Adam, though burned at Paris, yet here taught to speak English, and held forth to the People. I have had some conference with a Man in white, that pretended he came down from Heaven, and spoke the Language used there. I have met with two Womens-taylors', who professed themselves to be the two witnesses in the Revelation. Rev. 11. 3. I have heard most contradictory Untruths preached, in every place, against other Churches: and the proceed have been agreeable, and of purpose contradictory. And I have found the Ministers most childishly, and most grossly ignorant of transmarine ways, and Doctrines. I have beheld a most horrible Inundation of Hell itself, vomiting up all the old loathed and abominable heresies amongst us: the Devil not fight singly now, as in the Days before us, against the sacred Articles of the Creed▪ in order as they have place; but acting a most doleful Tragedy of Confusion, and making a most fierce Assault and a most terrible Onset, upon all the said Articles together; and in one bold Adventure, heaving at the whole Fabric of Christ's blessed Name and Religion: as if the Plot of Hell were, wholly to divest the Royal and Celestial Maid of her Dowry. I have seen even the very firstborn of all the rest, and the truly-masculine Spirits, smothered in these Waters of Affliction. And I fear, that all the Plagues of Egypt are coming. My desire and appetite is great, and I am hungry beyond expression. But I cannot fill my belly with these hogs-husks. Luk: 15. 16. I have born the shock of a thousand slanders, thrown upon me by the Dregs of People, even such as were lately broken, and are in the confusion of these Times, newly souldred and set up again. I have been miserably wrought upon as a mere Scholar, and fallaciously entangled in obligations against myself, by a Brother; who presents a godly show to the people, and builds upon my Blood and Ruins. Behold, how good and how pleasant it is for Psal. 133 1. Brethren to dwell together in Unity. This is the first part of the last Gradual Psalm, or Song of Degrees, saving one. The last sings thus, Behold, bless ye the Lord, all ye servants Psal. 134 1. v. 2. of the Lord: which by night stand in the house of the Lord. Lift up your hands in the Sanctuary, and bless the Lord. This is the last & highest perfection upon earth; (wherewith I would be gladly perfected, that my last, and highest Appeal may be freely & fully answered from heaven:) these Gradual Psalms, as they keep their ranks and Order, teaching more and more perfection. My last English words in this Treatise, shall be the text of my first Sermon preached in England. Come out of her, my People, Rev. 18. 3. that ye be not partakers of her sins, and that ye receive not of her plagues. Vivat Dominus PROTECTOR noster. FINIS.