Repentance Yet you know Gentlemen That the Son is not to bear the Iniquity of the Father to be punish'd for it if he does no way partake in the Fathers Sins 'T is very rare I confess but not impossible for such a Son to turn Honest in making full Restitution to every injur'd Man though he leaves himself as naked Aesop's Crow And if Miracles are not ceas'd this may be Mr. Mouth 's Case and when 't is so the Church has no farther Cause to grate upon him for his unfortunate Descent but be over-joy'd at the true Conversion of so great a Sinner The Book finds mighty fault with the present Choice of rude and illiterate Commissioners few real Gentlemen being employ'd in that Province And what of all this Tho' 't is true an honourable Cobler should not go beyond his Last nor by ill Management make the publick Taxes over-grievous to the People yet there wants not a Salvo or two for this sore Inadvertence It serves if for nothing else to take off the Odium and Blame from the Gentry and does good that way It gives us a bitter Taste of Popular Government creates a nobler Esteem for the Gentlemen of the County than if we had never known the difference betwixt Rudeness and Civility by the Carriage of these Men. Is 't not a great Incivility to force a Knight and Baronet to confess he 's no true Friend to a Corporation where he expects Favour That he never did or can do good there What Boldness is this Gentlemen of the Jury to assert a thing so apparently absurd Pray who was it that remov'd the Soldiers Who that procur'd the Assizes Ask the General consult the Judge they 'll tell you perhaps they heard nothing of our Knight in all this But may we not believe Sir Anthony's Letter before their Sayings Litera scripta manet when Words vanish into Air and are forgotten I desire our Trusty Secretary A. B. to produce that Letter in Court shew publickly that 't was no Sham And then The Book prates about one John Ponteus There 's no such Man now living and 't is a great Rudeness if not Inhumanity to disturb a dead Man's Ashes Was he here you 'd see how much he resents this Indignity to have an ingenious Man's Name fix'd on an illiterate Broker This Man snuffs at the sign of the Devil 's cloven Foot very unwilling to own that this Emblem of Mischief is made out by his endeavour to rend and divide the Church He denies his having the Pictures of a Woman and Child in the Book mention'd and thinks it time to forget the old Story of the poor Widow and Orphan so much talk'd of to his disgrace He gain'd nothing by that Bargain his offering Twenty Pounds for their Goods above his own Appraisement when he was entrusted in that Affair as the most Righteous Man that cou'd be found among the Saints should be look'd on only as his Charity to the Widow and Orphan and not to conclude from that Offer that he had left room in the Valuation to be a Knave to them Another of the Book 's Errata's is the bringing a sweet innocent Babe upon the Stage of Contempt to expose him so soon as born Poor Creature uncapable of making the least defence for himself 't was unfairly done no Man knows what Barr or Obstruction this may prove to his ensuing Fortune Friend Henry was too plain beyond Good Manners in telling the Saints what the Companion of Vice is little thinking how near it borders upon Impudence for him to undertake the Regulation of Elections or what Mischief he has done by declaring for the Church All this struck such a Damp among the Dissenters that they seem'd for a while to be void of sense It brought so great a Disorder into the peevish Constitution of our principal Patron our modern Thomas Aquinas that in meer Spleen and Discontent he scarce staid to bid adieu to the Saints Ah! had we lost twenty Sir Anthonies and twice that number of hopeful ' Squires if such and so many might be found and kept this Champion of our Cause alive our Sorrows wou'd be dry not half so insupportable as this Loss to the whole Party Old Father Elymas with his empty Porringer looks wondrous sour and uneasie thinks it very hard measure to be damn'd for Feeling He might well hope to be exempted out of the Catalogue of Offenders since so many of his own Saints are guilty of greater Crimes Besides he stifly pleads Predestination for all things and excuses himself and others in this Argumentative Way If Men lie under an inevitable Fate of sinning 't is very unreasonable to condemn them for those Faults not in their own Power to avoid This Book would ridicule Mr. Mouth for his want of Learning He scorns your Bono Fido's or Stattu-Co's these were merely put upon him Pray Gentlemen hear him speak for himself and Friends MOUTHEI ORATIO SI vitae vilitati ut Sanctorum non minimus ausus sim patrocinari Estote Judices plurimùm Amoris nostri infelicis delictum tueri possim Quidni enim id liceat quod Majoribus probatum sancitum Legibus Apud Lydios in morem Filias meretricari nactas eo quaestu dotem adferre sponsis Prostituebantur olim in Templis Virgines si Fides Authoribus victima crat quaeque polluebatur Nonnè scortis quondam Romae Vicus iis Impunitas quamdiu Suburrâ Filias Sodomitis Loth ut Hospitibus parcerent obtulit caedem cogitavit posse stupro redimi An peccavit tradendo aut scelere immunis si Bonum Amor Quorsùm in omnes non diffunderetur Id Leges sinunt quibus corporum usus permittitur nihil Natura fecit quod commune non est Non me tamen latet quid Ecclesiae Reverendi moribus austeri apud suos ob dignitatem in Honore de his statuunt In nos quasi codices sacri pugnarent quod Religioni Communitati sit noxium à nobis tueretur Tali autem Virorum Genere quis pellicatu Lege aut Scientiâ Inclytus tangi volet Trahunt coercent Fata Obest consilio Juvenum Ardor quibus pro ratione Impetus pro virtute Temeritas est Dixi. If Mr. Mouth was no part of a Scholar at the Penning of that Book I 'll promise you he 's wonderfully improv'd in a little time He has said more than could well be expected from him to make it out That a Community of Women is no Sin He likes any thing that 's common but Common Prayers and if that Part of the Book is not sufficiently answer'd I 'm much mistaken so far I believe we have out-done the Church The Church-Party are not generally those very Wise Men as they are represented They daily enrich their Enemies and give little or no Encouragement to their true Friends don't shew any great Love or Regard for their Religion are not
half so industrious so hearty so united in their Endeavours to preserve their Church in its due Splendour and Reputation as others are to eclipse her Glory and depress her to the very Ground The Book you see is faulty in this Particular The Dissenters are wise they do all within the compass of their Power to keep up their Conventicles with Number and Riches while the careless Church-Men mind little but to talk drink or swear for their Religion and so leave it As to the fearful Bill or Charge drawn up against the young Counsellor 't is found defective in Form tho' the Matter seems true 'T was at first very surprizing he knew not what in the World to say to it Now the Saints are inclin'd to think 't is all a perfect Mistake because He flatly denies the Accusations begins to appear again in Publick and follows Mr. Month's Ghostly Advice p. 25. For who can believe the Man guilty of an evil Act that with Heart of Stone and Face like Brass can tell the World he is not so If the Relations are for Law He has Skill enough in that to evade their Trial. He knows when to demurr and when plead If they would punish him in any other Members than the Offending Ones out comes an Audita Quaerela Let 'em demand the Bold Pyrate's full Restitution of the Virgin-Treasure He returns a Non est invent ' in nostrâ Ballivâ And to secure his Right of Elections proceeds by a Quare Impedit and is able to produce divers loose Precedents in these known Cases But if all these Shifts and Projects fail he can hide his Head in the Low-Countries till Time has worn out the Memory of his Crimes lest by continuing in any Part of this envious Nation he should be stopt with a Ne Exeat Regno and be undone for ever 'T was one blind side of the Book to propose the Best Choice for Religion and Government as sufficient to persuade Dessenters to unite with the Church where both these are in greatest Perfection You may silence but shall hardly persuade them see it in Mr. Maggot's Case At first reading the Book he was startled and crept close into his Wool for shelter But now being warm'd and reviv'd by his Sheep's Cloathing begins to be more brisk and airy will not allow the Church to be the Best Choice because we the dissenting Brethren can't endure to own our Errours and Imperfections 'T is a Rarity to find one of a hundred that will be prevail'd on by good Reason and Argument the far greater number consulting with Men of Stout and Obdurate Consciences in which the Spirit of God never dwells will sooner die or venture the Ruine of Church and Kingdom than recede one small step from their belov'd and destructive Practices But why all this noise about the Church as if the Church was injur'd in our Choice of Sir Anthony Is not he the Son of a Church a moderate Church-Man He goes sometimes to Church and has been heard say He was never at a Conventicle in all his time Now if Sir Anthony does sincerely love the Church as every true Member of it ought to do He 'll certainly in all Things in all Times Cases and Circumstances espouse her Interest give her all the Demonstrations of Kindness and Fidelity that can be given Can any Man consent to pull down that Church wherein if at all he hopes to be sav'd To despise or neglect much less to spurn against a most Pious Mother that has provided to make him happy in both Worlds If by a Moderate Church-Man is meant One that cares not how little he 's concern'd in the Communion of it One that 's indifferent or cold in all the Parts of its Worship that is not strictly ty'd up to the Rules and Orders of it but is at Liberty to prevaricate upon any Worldly Consideration That to please or gratifie a Party can omit alter or abbreviate the Church's Prayers play fast or loose with his Religion can betray the Church to serve himself He 's properly no Church-Man at all no true no sound Member of it Is rather like a Wooden-Leg ty'd on and taken off at pleasure than by natural Ligaments and Nerves knit to the Ecclesiastical Body The Church often suffer'd and can have no good from such loose such false Professours I see no Reason to engage the Dissenters to chuse such a Moderate Church-Man as before describ'd since it is not very probable that a Man can be true to another Party kind to other Religions who is unfaithful to his own But if by a Moderate Church-Man is signify'd one who being a true Christian cannot dissemble with God and the World gives Caesar and the Church their due Respect and Deference is yet of that sober meek patient and charitable Temper as to pity and pray for his very Enemies Is not for taking advantages of all Offenders not for insisting strictly on the Summum Jus the utmost Rigour or Extremity towards them But demeaning himself so equitably and fairly in the Administration of Justice in Differences and Contests and generally in his Dealing with all Men as to promote the Wellfare of Mankind and as much as is possible for an honest Man to do for preserving of Concord and Amity one with another Such a Benign Lovely Christian Temper does the Church of England above all others commend and practice at this day Has ever esteem'd it her Glory to keep the Medium between the Two Extremes of Severity and Remissness Such Moderation as the Dissenters never us'd towards her when they had the Power nor can they shew it to one another when ever their Circumstances shall happen to require it Oh! But Sir Anthony was a Fellow-Sufferer with the Dissenters was secur'd and carried to Prison when the Government was in Danger and he suspected as an Enemy though he call'd himself a Church-Man And have not Dissenters Reason to look on him as a Friend whate'er the Book says to the contrary 'T is no matter for considering the Cause whether our Persecution was or was not for Righteousness sake whether Dissenters then suffer'd as Christians or for some other Reason But suffer they did That remains so fresh in our Memories that we can neither forget nor forgive it We are unwilling to remember on t'other side how miserably the Loyal Episcopal Party were plunder'd sequestred decimated dungeon'd starv'd and often stunk to death what Oaths and Covenants were rigorously impos'd on the Wicked what restraints were laid upon their Liberties both Civil and Ecclesiastical tho' all this while they had Law and Right standing for them But the Saints at that time Ruling by the Law of Liberty and good Conscience publish'd an Ordinance of Parliament in the Year 1645. That if any Person hereafter shall at any time use or cause to be used The Book of Common-Prayer in any Church Publick Place of Worship or in any private House or
that truly fears God ought most carefully to avoid The Church of England loves Religion and Goodness in all Men and declares there 's nothing more Valuable in the World but cannot excuse the Body of Dissenters from being the Occasion of many Impieties in the Nation Their very Separation destroys the true Spirit of Religion which is Charity it le ts loose great Numbers who cannot govern themselves moving them to live Atheists or Idolaters to pour Contempt upon the whole Church of Christ confirms Men in their evil Courses and exposes the Church as a Prey to the Common Enemy Gentlemen give me leave to say That to propose Maintenance of Charity and all Virtue by overthrowing the Church is as improbable a Project as his who in Henry the Seventh's time propos'd a Rebellion without Breach of the Peace When the Government of King and Bishop was subverted there were presently as many Religions as Men monstrous Swarms of Errors and Heresies broke in upon us more than had been before known in the Church of God and upon this an Inundation of all sorts of Wickedness over-spread the Land So horrible was the Effect that one of their own Authors tells us That for many hundred Years there had not been a Party pretending Godliness Tenderness of Conscience Strictness above other Men as this Party did that has been guilty of so many Sins horrible Wickedness provoking Abominations as they are Hell seem'd to be broke loose to have invaded all Quarters in despite of their Covenant and all the little Schemes of their so-much-magnified Reformation That they have overpass'd the Deeds of the Prelates justified the Bishops in whose Time never so many nor so great Errors were heard of much less such Blasphemies and Confusions We have worse things amongst us more corrupt Doctrines and unheard-of Practices than ever were in all the Bishops days Our Reformation is become a Deformation We first put down the Common-Prayer and then some put down the very Scriptures slighting and blaspheming them Some cast down Bishops and their Officers others cast to the Ground all Ministers and all the Reformed Churches Some had cast out the Ceremonies in the Sacraments others had cast out the Sacraments themselves With abundance more too tedious to repeat Another of their Authors tells the Parliament in a Sermon That the Covenant cries God grant not against you for the Reformation of the Kingdom the Extirpation of Heresies Schisms Profaneness c. These Impieties abound as if we had taken a Covenant to maintain them since it was taken These Sins which we have Covenanted against have more abounded than in the space of ten times so many Years before Another makes this Remark That one of the Fruits of this Blessed Parliament and of those two Sectaries Presbyterians and Independents is That they have made more Jews and Atheists than are in all Europe besides Gentlemen of the Jury You may see by what means it was that this Nation came to be pester'd with Opinions and Practices beyond the Example of former Ages to the infinite Prejudice and dishonour of our Religion and Nation You may guess what a blessed Reformation we may expect from the Ruine of the Church The same Causes set on foot by the same Principles will eternally produce the same Effects And tho' Men at first may mean never so well yet Temptations will insensibly grow upon them and Accidents occur which in the Progress may carry them infinitely beyond the Line of their first Intention and engage them in such Courses out of which when they come to discern their Errour it may be too late for them to retire Diss Advoc. 'T is in vain to plead against Matters of Fact but I would have you know our Dissenters are more for Spirit and Truth more modest and peaceable than those of that Time we are more conformable to the Laws less turbulent and offensive to Government and generally speaking did we believe that our Schism or Separation from the Church was a Sin or the Occasion of Sin we should no longer remain in the Practice of it but presently join with the Church and never more forsake her Communion Ch. Advoc. You may guess at the Spirit and Temper of the Dissenters by their obstinate and indefatigable Stiffness in Opposing the Church Let the World judge let themselves be Judges in this Case When the Church requires no Popish no Antichristian Terms of Communion when the Dissenters can offer no Argument that has not been abundantly answer'd they entrench themselves within their strongest Holds of Stiffness and Resolution never never to yield tho' they are sufficiently convinc'd and baffl'd If the Dissenters have any thing more of Moderation and Peace than appear'd in the late Times of Anarchy and Confusion we are oblig'd to the Church the Pillar and Ground of Truth and to the Civil and Ecclesiastical Laws that lay some restraint upon them But once remove This Church or quite let loose the Reins of Government and we shall soon find what manner of Spirit does influence these Men. The first Race of Dissenters were far more for Unity and Peace than these are they meddl'd not with Things out of their Line nor mixt themselves with Matters of State All they desir'd was to have no Violence offer'd to their Consciences When they could not conform as Ministers they did as Private Christians Men that were most eminent amongst 'em for Learning Piety Preaching Writing Experience and Fame have done more towards the Unity of the Church than our Modern Dissenters do at this day They have own'd our Communion lawful they have receiv'd the Communion kneeling they have bred up their Children to the Ministry of the Church they have join'd in the Liturgy they have been married according to the Form of it The ancient Nonconformists would not separate tho' they feared to subscribe But now the Government has been so kind to settle Liberty of Conscience by a Law our Conscionable Men turn their Backs upon the Church and make no scruple tho' by causeless Separation to cut themselves off from its Communion not considering that nothing next to the Glory of God shou'd be more heartily desir'd and endeavour'd by all Men than the Unity and Peace of the Church and consequently there 's scarce a greater Sin than Schism is that rends and divides it A Sin if you believe the ancient Fathers that shuts Men out of Heaven a Sin that cannot be expiated by the Blood of Martyrdom This is the Sense which the best and most pious Christians that ever liv'd had of it That 't is better to suffer any thing than that the Church of God shou'd be rent asunder That 't is every whit as glorious and a far greater Martyrdom to die for not dividing the Church than for refusing to sacrifice to Idols That a Person going from Church to Schismaticks tho' in that capacity he should die for Christ yet can he not receive the
our You to a single Person since it has in it the fore-named Excellencies If you know not what belongs to a Synecdoche read 2 Cor. 4. and you shall find the plural Number put for the singular almost throughout the Chapter He that has look'd least into Ancient Authors will find long before Ignatius Loyola or the Pope the Plural put for the Singular and the Singular for the Plural and this Spiritual Fancy of Youing and Thouing cou'd never have taken place with any sort of Men that had not been Strangers to Grammar Logick Metaphysicks good Learning or Sense If the Quakers are so 't is Loss of time to spend it on so trifling a Subject Call in the Jury Friend Henry Verily Friends there 's enough said to convince us of great Folly in standing so much upon this odd proud conceited piece of Singularity Judge I 'm glad to find any one of your Party so truly ingenuous as once to confess you 're in the wrong the Court will hear you with greater Regard in what remains Here 's a Bill of Complaint or an Indictment against You and other Dissenters for using false Lights for having false Hearts false Spirits for being guided by such Principles as are not of God The Reasons of this Enquiry are from the many sorts of Lights and Spirits in the World as Light Uncreated and Created Light Proper and Metaphorical Light of Nature and of Scripture Light of Sense and Reason Light Innate and Light Created So there are many sorts of Spirits besides good Ones A Familiar Spirit a Lying Spirit a Spirit of Perverseness a Foul Spirit a Deaf and Dumb Spirit a Spirit of Errour and Delusion a Spirit of Slumber a Spirit of the World and a Spirit of God The Question is Which of these Lights or Spirits the Quakers and other Separatists are guided by Quak. We are not for troubling our selves with a speculative Discourse concerning Lights or Spirits but we declare that there is in us and in all Men a Light sufficient to instruct and govern us in Matters of Faith and Life This is it we desire to walk by and so long as we do so we hope none will blame or condemn us for it Judge Whom will you be try'd by Quak. By the Sturdiness and Strength of our own Perswasion which it is our will and pleasure to call the Testimony within us Judge You shou'd be try'd by God and the Country but if you wou'd be try'd by the Testimony within we must examine whether that be a sure Test or Rule of Trial For if the Test be false the Trial must be uncertain and foolish Let me ask How you know your Testimony within is from the Holy Ghost Quak. We know it by this That God has given us of his Spirit 1 John 4. 13. Judge How do you know he has given you of his Spirit Quak. We know it by this that we cannot sin 1 John 3. 9. Judge How are you assur'd that you cannot sin Quak. Because we are born of God 1 John 3. 9. Judge How know ye that ye are born of God Quak. We know it by this Because we have a new Name given us which no Man knows but he that hath it Rev. 2. 17. Judge How do you know of a new Name given you Quak. We know it by that Spirit which dwelleth in us Rom. 8. 11. Judge How do you know the Spirit of Truth from the Spirit of Error Quak. Our Answer is still at hand and out of the Scriptures too He that knoweth God heareth us and he that is not of God heareth not us 1 John 4. 6. Judge What Witness have you to prove it Quak. The Spirit beareth witness with our Spirits Rom. 8. 16. Judge Produce your Witness Quak. He that believeth hath the Witness in himself 1 John 5. 10. Judge Friends I have catechiz'd you till I have lost you you run in a circular identical way of Discourse turn round till you grow giddy you wrest and misapply the Word of Life God grant it may not be to your own Destruction You argue very weakly You have the Spirit of God because you are assur'd of it You are assâ—â—'d of it because of the Spirit that dwells in you The best that I like in you is your seeming to depend upon the Scriptures These are the best Criterion or Touch-stone to try whether your Spirit and Light be True or Counterfeit But then we must not fix upon dubious disputable Texts but the plainest and most easie whose Sense and Meaning is agreed on by Men of all Judgments Texts deliver'd in such clear and univocal Terms that opposite Parties do apprehend them in the very same way and these cannot well be Matter of Cavil and Dispute Quak. I may not object against this Judge The Spirit that is of God is 1. A Spirit of Truth 2. Of Holiness and Purity 3. Of Unity and Love 4. Of Meekness and Order 5. Of Knowledge Wisdom and Understanding If any Man who is outwardly of a seeming good Life is yet of very ill Judgment in Points essential to Christianity as to deny the Sacraments and other Parts of Religion instituted by the Spirit of Truth he must needs be misinstructed by the Spirit of Errour and Fascination let his outward Conversation be what it will let his visible Course of Life be never so plausible or severe On the contrary If a Man be Orthodox and at the same time Dishonest of some good Opinions but evil Practice holds the Truth but in Unrighteousness so as to allow abet and encourage Villanies he is not season'd by the Holy but the Unclean Spirit let his Judgment be what it can For an honest Heathen is not so bad as a Christian Knave If a Man makes Division in a Church or Kingdom dissolves the Bond of Peace and shall endeavour to crumble Religion into as many small Pieces as idle Heads can suggest they are misled by that Spirit whose Name is Legion that old cunning Serpent that deceives the World Mar. 5. 9. Rev. 12. 9. If any in pretence of being meek ones who are by right of Promise to inherit the Earth demurely tread upon Crowns and Crosiers and would be levelling all that by God's Providence overtop them These must be guided by the Spirit of the bottomless Pit Rev. 9. 11. Lastly If Men do cite and urge Scripture against the whole Tenor and Stream of it and wander into the wrong way even by that very Word which does direct them into the right one we may soon discern what manner of Spirit they are of the Spirit of Slumber the Spirit of dead Sleep that has blinded the Mind Rom. 11. 8. Isa 29. 10. These Rules are proper for the Trying of our Quakers and other Men's Spirits But Gentlemen of the Jury there 's one thing more to be added That Vices are apt many times to pass for Vertues many Lies to Flesh and Blood are more plausible than
THE Trial and Determination OF TRUTH In ANSWER to The Best Choice for Religion and Government Believe not every Spirit but try the Spirits whether they are of God for many false Prophets are gone out into the World 1 John 4. 1. That thou may'st know how thou oughtest to behave thy self in the House of God which is the Church of the Living God the Ground and Pillar of the Truth 1 Tim. 3. 15. LONDON Printed in the Year 16 THE PREFACE TO THE READER GENTLE or SIMPLE WE are fallen into a most ill-natur'd and censorious Age apt to interpret every thing spoken or acted design'd or written in the worst sense 'T is rare to find a Man who will not take with the Left-hand what is offer'd with the Right Yet being a Friend to Truth which was in danger to suffer by the Mistakes and Errours of a late Book Entituled The Best Choice c. I have here ventur'd to make an Apology such as it is and to say all I honestly could in the Vindication of the Saints therein mention'd who out of an unusual Modesty or for some other Reasons best known to themselves have for divers Months conceal'd their Talent talk'd only of an Answer but publish'd none This Trial of Truth was calculated and chiefly design'd for the Meridian of SCYDROMEDIA but may indifferently serve any County or Corporation in England as a fair Intimation to all Freemen and Free-holders to distinguish betwixt Church and Conventicle Truth and Falshood and on that Side which is safest from Deceits There to fix there to vote in all Elections of Future Parliaments If there should be amongst the Electors Men disturb'd in their Understandings by the Heat of Enthusiasm or whose Wisdom is altogether sensual and worldly who presumptuously make Heaven stoop to Earth hiding their private and secular Designs under the Venerable Name of Saints or the Sober Party I don't once concern my self with them in this Endeavour to advance Truth The former cannot and the latter will not be convinc'd There 's no Ear so deaf as that which Interest has stopp'd and none so miserably blind as those that resolvedly shut their Eyes against the plainest Demonstrations of Truth The Words of an old Author are at this day verified of the English What they like not they never understand JEOF CHAVCER Yet Truth ought not to be quite run down for want of an Advocate nor shall Sir A. and my good Friends be aâ—â—â—'d whilst 't is in my power to make a tolerable Defence for ' em And truly Friends I have a hard Task on 't The grievous Immoralities of Life the Blemishes of Humane Nature the many Designs of this wicked World appear so plainly at the bottom of our Zeal and Stifness for our several Opinions that 't is more ingenuous and adviseable to own some things to be sordid and base in our Proceedings than by an over strict Justification of our Doings we put the Church up on Enquiries lest after an impartial Search we should stand condemn'd by all Good Men. 'T is but a folly to deny what we cannot hide That secular Ends are very apt to mix with and shelter themselves under the shadow of Religion This has been the Old Artifice for Mischief in all Ages we should be wiser than venture our Stake upon a Game so well known that every Child in Vnderstanding can now perceive the Cheat. Far be it from me to write one Syllable in Dishonour to True Religion That must needs be a Right Noble and worthy Thing in it self and very powerful with Mankind when the bare Shew of it can serve to carry on those Designs which neither Wit nor Force can effect All I ask of the Whole Body of Dissenters is if possible To be Honest to aim at nothing but what 's good and warrantable to prosecute all their Affairs by lawful Means Do no irregular unworthy or base Act but with Purity of Soul bear a principal regard to the Rules of their Duty and the Dictates of a well-inform'd Conscience Build their Practice not upon treacherous Quagmires bold and impious Opinions but upon solid safe approv'd and well-try'd Principles which tend to the Vpholding of Virtue Government and Humane Society So that they can be content to have their Thoughts sounded their Actions sifted to the bottom could even wish that their Breasts had Windows that their Hearts were transparent that all the World might see through them because the more curiously the Ways of an Honest Man are mark'd the more exactly his Dealings are scann'd the more throughly his Intentions are penetrated and known the greater Approbation he is sure to receive from Good and Wise Men. But Men made up of Deceit and Treachery desire to keep on the Vizor are fearful to be laid open to have the Varnish wip'd off their Intrigues unravell'd and their Intentions quite stript of the Veils that now enfold them All agree in this even by the Light of Nature That Honesty is the best Policy and the most infallible Method of Safety and Security in all the Transactions of this World Yet it would puzzle a good Philosopher to find so much of it here in the Sunshine of the Gospel as is apparent among Turks and Indians in their darkest Night of Ignorance and Infidelity I conclude this in the Words of Salvian written as a Monition to all Christians How much is Religion concern'd in this that without comparison we should be better than Heathens But how much with Grief and Horrour I bewail it does it tend to the Prejudice of Christian Life and Action if we are worse than Heathens This is to be worse when we are more guilty You may be offended perhaps that read this and at the same time condemn it I refuse not thy Censure Si mentiar condemna condemna si non probavero If I prove not what I say by good Authority then let me bear the blame Judge as you see Cause Farewel THE Trial and Determination of TRUTH In ANSWER to The Best Choice for Religion and Government Or The Vindication of the SAINTS in SCYDROMEDIA THIS Ancient BURROUGH known formerly by other Titles goes at present under a strange Disguise an odd Name will best correspond with some late Transactions there a Place and People so much chang'd for the worse that if the Old Catieuchlani who had it before the Romans were now alive they wou'd fancy themselves unhappily cast upon some wild new-found Land inhabited by the Family of Errour and her Daughters of which none were alike unless in this That all are Deform'd If Saint Augustine the Monk and Venerable Bede whom we account Favourers of the worst that is the Romish Religion shou'd once more visit our divided Scydromedia and consider the irreligious state of it at this time they wou'd presently cross themselves and get out of it with all speed to avoid Dangers If those many Christian Bishops who here held a Conference and Consultation in
succeed Teach Men the Art of groping Hens And Grope for Grope makes them amends Wou'd every Man his Butt'ry shut Then neither Mealman's Dog nor yet A sharper Curr cou'd steal a bit Cheer up my Friends Flesh has its failing What if in Burrough 't is prevailing The matters not worth our bewailing For I have made it very plain Our Neighb'ring Saints are much more vain If this piece of Poetry works kindly for the Dissenters we 'll set a pleasant new Tune to 't it may be more grateful to some of our Saints than any Hymn or Psalm of David metred and set by the greatest Art of honest Hopkins and Sternhold in the Beginning of the Reformation Now we have sweetned the Court and put all into some good Harmony before the Jury goes out to agree upon their Verdict 't is proper to hear some able Counsel on both Sides relating to this Cause Between the DISSENTERS and the CHURCH Judge If you say no better for the Saints than has been hitherto offer'd in their Defence against the Book I give my Opinion That after all their Articles about the Errours and Insufficiencies of it the sober Party are Ten or Fourteen times worse than they seem'd before this Trial. But let the Jury do as they see fit I am not to prejudicate I am bound to let you know what I apprehend to be good Sense and Law to instruct not to govern you Pray attend to the Counsel for First the Dissenters Secondly the Church We 'll hear them with Patience Dissent Advoc. My Lord and Jury I 'm retain'd in the GOOD OLD CAUSE I 'm for Conventiclers against Church-Men I must tell the Court That the Cause before you at this time is very weighty the Peace of our Town the Wellfare of our Country depends upon it The first Argument I shall offer for the Saints is their Infallibility Every Dissenter from the Church carries an undoubted Pope in his own Breast so that 't is strange nay almost impossible for him to be mistaken in my Opinion Though all other Men find the woful Infirmities of Humane Nature the Weakness and Short-sightedness of their Understandings and the daily Experience how prone they are to Errours and Misapprehensions yet the Saints are alway sure positive and peremptory that they are in the Right and all others in the Wrong that differ from them The early Prepossessions of their Opinions the powerful Prejudices of Education an implicit and unexamin'd Belief of what their Guides and Leaders teach 'em have such mighty irresistable Force upon their minds That they no more doubt the Truth and Goodness of any Cause they 're engaged in than they question the Certainty of the Scriptures or the plainest Demonstrations in the Mathematicks Can it be suppos'd that Men who pass for Saints can have any Pride Partiality or Self-Conceit to put them out of the Right Way or that they can possibly think more highly of themselves and their Way than in Duty they ought to think If not The Conventicle is better than the Church Church Advoc. My Lord and the Court I am for the honest Church-Men was in hopes That the Dissenters had been sick of their Old Cause I know some of the Wisest of them wish they had never been at Controversie with the Church they have had such ill luck as to be worsted in all their Arguments In answer to this of Infallibility The Church-Men truly say That as there 's but one Independent so but One Infallible Being which is GOD. We derive all our Gifts from that Fountain and no Man can be sure of any Point of Faith but as he 's directed by the known Dictates of that Infallible Wisdom That the Dissenters are not void of Mistakes seeing they do apparently contradict and oppose each other and frequently themselves too in Matters of Religion That the things wherein we differ are confessedly disputable and therefore not certain and every Dissenter agrees to this That the Church is the Best Religion and Government next to that of his own particular Fancy and Opinion and by consequence must be really best as being held so in the most general Esteem and Approbation of Religious Men. The Presbyterian would rather turn Church-Man than be an Anabaptist The Independent would do so than be a Quaker The Quaker was he to change would chuse the Church sooner than any other Pesuasion in England so that the Church being voted for on all hands to have the second Place to be approv'd before and above all other but that which the particular Dissenter pretends to it may well be concluded by Majority of Voices to be the BEST to be preferr'd to any single Opinion whatsoever which has no other Foundation to support it but it self And this particular Opinion upon due Enquiry may proceed from nothing but Humour or Interest the Conduct of a mis-inform'd Judgment Passion Self-Love Fancy or Mistake more than the Real Concerns of Truth and Piety Both which are constantly defended by This Church A Church founded on the firmest Rock against which the Storms and Tempests the Policy and Force of Hell have not yet totally prevail'd nor ever will unless by our Divisions and Contempt we provoke the Vengeance of Heaven to remove her from us Dissent Advoc. Yet Brother we have terribly shak'd your Church and it seems but in a tottering Condition at this time Though Hell can never prevail so far but that there shall be a Church to the end of the World yet this is not meant of a National but the Universal Church of Christ Ch. Advoc. I grant that many National Churches where Christian Religion had a long time slourish'd have been deliver'd up into the Hands of Turks and Infidels we have then the greater reason to look about us And if there should be no Remedy but that our Church must fall shall English-Men throw it down Will it be any Credit to Dissenters to overturn the Church or to grow unreasonably fond of those methods to strengthen the Protestant Interest which the Malice and Subtilty of the Devil and his Instruments have contriv'd to destroy it Diss Advoc. That in all their Divisions the Dissenters will tell ye they have no ill Designs upon the Church only are for the Advancement of the Reform'd Religion into a greater Perfection than the Church of England is yet arriv'd at in these four Points Doctrine Worship Discipline and Life Ch. Advoc. I wish you had no worse Ends than these in your Separation and that upon fair Trial it may appear that these Ends are possible to be obtain'd by this Means the People are put in Expectation of a Blessed Change a fine New Church-Government a Presbytery for an Hierarchy and perhaps not long after a Government of State instead of a King Diss Advoc. Let me proceed distinctly I hope I may be able to satisfie the Court. First For Doctrine we are for proposing higher Notions than that Church ever taught To feed the
do than to mount upon to Heaven with the Wings of true Devotion and offer her Requests in these Words at the Throne of Grace Was it any Amendment instead of praying From Fornication Goood Lord deliver us to say with a Dissenter Lord Unlust us To leave out our admirable Collects for the peaceable and orderly Government of the Church and instead of these to blaspheme the Almighty by telling him If he did not finish the good Work which he had begun in the Reformation of the Church he wou'd shew himself to be a God of Confusion and such an one as by cunning Stratagems had contriv'd the Destruction of his own Children That God wou'd bless the King and mollifie his hard Heart that delights in Blood For that he was fall'n from Faith in God and become an Enemy to his Church Let thy Hand we pray thee O Lord our God be upon him and upon his Father's House But not upon thy People that they should be plagu'd O God! O God! many are the Hands lift up against us But there is one God it is thou thy self O Father who dost us more mischief than they all We know O Lord that Abraham made a Covenant Moses and David made a Covenant and our Saviour made a Covenant But thy Parliament-Covenant is greater than all Covenants with abundance of such intolerable stuff as this I cou'd name Places Time and Persons but I forbear Judge Have you any more to say upon this Head concerning Worship for the Dissenters Dess Advoc. My Lord 'T is the Way they have been us'd to and 't will be hard to persuade them to try any other Judge If that be all go on to the Third Head about Discipline or Church-Government I am willing to hear all out Diss Advoc. We thank your Lordship and the Court we have not much to say in This But New Lords New Laws we are for Change and rather than not have some Amendment in those things we have so long preach'd against nay if all that old Discipline is not laid aside we 'll venture the losing of all the Religion we have rather than submit to the Church Ch. Advoc. I 'm sorry you have no better Argument than Obstinacy When People cannot but acknowledge the Doctrine and Worship of a Church to be according to Truth 't is a Weakness an Absurdity to find fault with its Discipline which was appointed for the better Performance of Religion And the parting from that which is well establish'd the dis-setling of that which is well fixt is not the way to greater Purity and Perfection but to the Corruption and Decay of Religion unless you can shew that the Church was so much over-seen as to constitute Canons and Orders inconsistent with or destructive of the Establish'd Religion Wou'd the Church be so careful to Reform from Popery and to deliver a Pure Religion down to Posterity and not likewise take care of such a Discipline as might preserve the Esteem and Practice of that holy Religion Prove any Order of our Church sinful or not correspondent with Religion that Order that Usage shall immediately be discontinu'd This I am sure you and all the Dissenters in England cannot prove The single and plain Question then is Whether the Government of the Church or That among Dissenters is to be chosen by any Wise Man Look back upon the Changes made in Church-matters by Dissenters in the late Sanctified Times Those Changes those Alterations were not so conducive in their Nature for the Edifying and Well-governing of the Church as those things which they illegally remov'd As for Instance The Ordination by a Bishop accompanied with Presbyters was more certain and satisfactory than that by Presbyters without a Bishop Was it not better to have Forms of well-compos'd Prayers than to petition or rather affront the Almighty with Noise and Nonsense Was it not better to repeat the Creed standing than to leave it quite out of the Directory Was it an Advantage to Christian Piety to change the Gesture of Kneeling in the Sacrament of the Lord's Supper when the Sacred Elements are given together with Prayer for that less-reverent one of Sitting of Sitting especially with the Hat on as the most uncomely Practice of some was and is The People being taught to cover the Head while the Minister was to remain bare among them Was the Alteration of giving the Elements an Amendment Read the Directory for Publick Worship in the time when the Dissenters did their best to excell the Church Take ye eat ye This is the Body of Christ which is broken for you This City is the New-Testament in the Blood of Christ which is shed for the Remission of the Sins of may The Words denoting Christ's present Crucifixion and either actually or in the future certainty of it give countenance to the Romish Sacrifice of the Mass Nor was the Civil Pledge of the Ring in Marriage better'd by the Invention of some Pastors who took a Ring of their Women-converts upon admittance into their Church The Forbidding the Observation of Christ's Nativity and other Holy-days did not add one Hairs-breadth to the Piety of the Nation but on the other Hand it took at least from the Common People one ready Means of fixing in their Memories the most useful History of the Christian Religion 'T is possible for meer Dwarfs in Understanding and Policy to contrive an Alteration in Government that may be pleasing to themselves for a time during their Passion and the Novelty of the Model in their own Fancy not yet disturb'd by some unforeseen Mischief or Inconvenience But 't is extreme difficult upon the whole matter to make a true and lasting Improvement fitted and fram'd to all Cases and Circumstances of Affairs in Religious Observances So that if we make a fair Comparison and let Experience and Reason rule in this Case we must say That the Government of the Church is Best still Diss Advoc. If we have got no Ground of the Establish'd Church in Matters of Doctrine Worship and Discipline I hope it may be granted we have the Advantage by much in the Purity of Life We are holier and less offensive than other Men. If you 'll not allow That we are certainly far more demure and private in our Vices more wary and cautious in letting 〈◊〉 Faults be seen by the World while the Church-men are most care 〈…〉 n that Point and seem far worse than they really are Ch. Advoc. 'T is worth our observation That no Argument has hitherto been offer'd in favour of the Dissenters but carries a sufficient Confutation along with it I have the Charity to think well of some Men who out of a true desire of pleasing God having no worldly Design at the bottom do in some Circumstances differ from us I am perswaded there are many well-meaning Dissenters who from their Hearts detest all known Wickedness And such only will rightly consider the Mischiefs of Separation which every one
of Christian Light and Life and what the Spirit has said to the Churches in the Holy Scripture they wou'd soon be of my mind the Difference betwixt us and the Church of England wou'd here be ended Judge Did not I tell you that Friend Henry wou'd shew himself an honest Man Has any of that Party more to offer for themselves Let them come forth and they shall be heard Quakers We object against the Clergy of England That they are no true Ministers as being sent by Men whereas St. Paul declares that he was not of men neither by men but by Jesus Christ Gal. 1. 1. Judge The Apostle may be consider'd either in respect of his First Calling which we commonly call Internal or Extraordinary Calling and so indeed St. Paul was not called of man nor by man but by Jesus Christ Acts 9. 4 5 6. Or in respect of his Second Calling that is External or Ordinary Calling and so St. Paul was called by man as much as any Minister in our Church was called by Man For 1. He had the Hands of Ananias put upon him to receive his Sight and to be fill'd with the Holy Ghost Acts 9. 17. 2. He was separated in the Church at Antioch by Fasting and Prayer 3. He was not to be believ'd till he had the Testimony of Barnabas as Letters of Orders or Commendation from the Church Acts 9. 27. 2 Cor. 3. 1. 'T is necessary that Extraordinary Ministers should have an extraordinury Assurance of their being sent of God Moses must work Miracles and Christ must work Miracles But Ordinary Ministers are to give but ordinary Assurance that they are ordain'd by the Church and that they preach nothing contrary to the Form of sound Words reveal'd in the Scripture Deut. 13. 1. Gal. 1. 7 8 9. 1 John 4. 1. Quak. Is this all the Evidence we must expect of the Truth of a Minister Judge This is as much as can be expected in Cases of this Nature Miracles are sometimes requir'd but never unless upon extraordinary Occasions And these Miracles our Dissenters can no more pretend to than the present Clergy of the Church of England and to reject all their Admonitions by enquiring into the Proof of their Authority or Christ's speaking in them was an old Wile of Christ's and St. Paul's Enemies which they do not resolve but pass by as if that were to be suppos'd not disputed Vid. Mark 11. 28. 2 Cor. 13. 3. Quak. But your Priests take too much upon them Why all these Robes Riches Tythes Oblations Why shou'd the Priests be so well provided for Every one of us is as holy as deserving as any of Them Judge It has ever been the Practice of Separatists to envy and misapply the Privileges of the Church Look into the Congregation of Korah not one of them thinks he but was at least as good as Moses and Aaron Methinks I hear 'em say How much do they take upon ' em How do they lift up themselves above the Congregation of the Lord Why all this Blue and Purple and Scarlet all this Linen Gold and Jewels for one Priest What a Plating and a Wyring and Cunning Work 's here Here 's a stir about Ephods Curious Girdles Breast-plates and Coats Cannot the Priest be well enough without these Linen Coats these Surplices Mitres and Bonnets What a Lording it do they keep with their curious Garments their costly Hems their intermix'd Bells and Pomegranates 'T is not enough for them to have Robes but they must have plated Gold too nay Plates of Gold are not enough neither but they must have Jewels enclos'd in them What Jewels Yes Rows of Jewels 1. A Ruby a Topaz a Carbuncle 2. An Emrald a Saphire a Diamond 3. A Lygure an Agate an Amethyst 4. A Beryl an Onyx a Jasper Here 's Pride upon Pride Here 's taking upon 'em to purpose What are these Priests more than we that they shou'd be thus robed we naked and ragged Gold Plated Gold Plates with Jewels Jewels in whole Rows Rows ingraven Ingravings of the most curious manner The Ingravings of a Signet We may well be poor whilst we must maintain all this Pride of Aaron and his Sons This is like to be a Soul-saving Priest that has as much in every Jewel as wou'd provide sufficiently for many of us If Judas shou'd be Judge he wou'd cry All this Waste at the annointing of Jesus And what did they against Aaron or Christ which you do not carry on against the Clergy of England And what do you object against the present Clergy that was not objected against Moses and Aaron Talk ye of the Pride of the Priests So did they Talk ye of taking too much upon them So did they Talk ye of the Priests being above you So did they Talk ye of the Holiness of your Congregations So did these abominable Conspirators Ah! Holiness If this be Holiness 't is Holiness to be abhorr'd Mouth-Holiness Heart-Hellish-Holiness If this be Holiness then be as plain as the conspiring Jews were against our Saviour Not this man but Barabbas Not Moses but Korah Not Aaron but Abiram Not Jesus but Judas Not God but the Devil Judge Well Gentlemen you have heard a long and fair Debate the Arguments and Proofs on both Parts for and against the Church with divers Objections against The Best Choice for Religion and Government Tell me Are you agreed upon your Verdict Jury All agreed Judge Is the Book Guilty or Not guilty Jury Not guilty my Lord. Judge Because I wou'd have no Mistake Do you find for Church or Conventicle Jury Unanimously for the Church against all Dissenters and all their Adherents Judge The Verdict's just and you have shew'd your selves Men of great Integrity in this Case Call the Heads of the Latitudinarians Presbyterians Independents Seekers and Quakers Have you any thing more to say why Sentence shou'd not pass upon you Young Couns My Lord we plead the Act of Parliament for Liberty of Conscience which we all interpret as a sufficient Authority to impower us to do what we please and may excuse if not justifie all our Proceedings Judge You do strangely abuse and misinterpret that Law it was design'd in favour of Tender Consciences but not to take away all Conscience I wish the Dissenters may all shew themselves those Good Men who truly deserve Favour Quak. We are a rich and thriving People we prosper whereever we go and this we offer as an Argument that Heaven favours us and that we justly expect Encouragements from Men. Judge Is God's permitting Men to be prosperous or to sin on with Impunity any good Reason of his approving them God permits what he abominates his own Dishonour How patiently did he permit the Disobedience of the First Adam And the Crucifixion of the Second All the Villanies in the World do come to pass by God's Permission however contrary they are to his Rules and Precepts If prosperous Impiety does therefore cease to
be Impiety because 't is prosperous and permitted that is not hinder'd by Force and Violence inconsistent with a free Moral Agent then the Great Sultan and the Great Cham and the Great Mogull as well as the Great Bishop of Rome are by an equal Sound-Consequence the greatest Favourites of Heaven And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Christians who for 300 Years and upwards lay groaning under the Yoke of the Heathens Tyranny or Lastly If Permission were still a Mark of Approbation then Dionysius or Diagoras had argu'd logically well when having robb'd the Delphick Temple and immediately after escap'd a Shipwrack He gave it out that the Gods had approv'd his Sacrilege Not at all that he believ'd but laugh'd at Providence Riches and Prosperity are not always Blessings to the Enjoyers of them but very often bestow'd on the worst of Men to their hurt The Divine Wisdom reserving a better Reward for his dearest Servants in the World Presb. and Indep My Lord We are not satisfi'd that our dividing and separating from the Church of England deserves so bad a Name as that of Schism if it does we must expect a very severe Sentence and the Court must be justifi'd in its Proceedings against us Judge You have had enough offer'd before by the Church's Advocate but to leave the Matter more clear take the Judgment of your Principal Men who when time was reason'd thus against those that subdivided from them If we be a Church of Christ and Christ hold Communion with us why do you separate from us If we be the Body of Christ do not they that separate from the Body separate from the Head also If the Apostle calls those Divisions of the Church of Corinth wherein Christians did not separate into divers formed Congregations in the Sacrament of the Lord's Supper Schisms 1 Cor. 1. 10. may not your Secession from us and professing you cannot join with us as Members and setting up Congregations of another Communion be more properly call'd Schism You gather Churches together out of your Churches and set up Churches in an opposite Way to our Churches and all this you do voluntarily and unwarrantably not having any sufficient Cause for it In the same Book they tell us of a Twofold Schism Negative and Positive Negative when Men do peaceably and quietly withdraw from Communion with a Church from which they are departed The other is when Persons withdrawing do consociate and withdraw themselves into a distinct and opposite Body setting up a Church against a Church which say they Camero calls a Schism by way of Eminence And farther tells us there are Four Causes that make a Separation from a Church lawful 1. When they that separate are grievously and intolerably persecuted 2. When the Church they separate from is Heretical 3. When 't is Idolatrous 4. When 't is the Seat of Antichrist And where none of these Four are found there the Separation is insufficient and Schism Now we are fully assur'd that none of these Four Causes can be charg'd upon our Congregations Therefore you must not be displeas'd with us if we blame you as guilty of positive Schism All which is as true now as it was then and as applicable to us and them and it was to them and their Dissenters The Presbyterians and Independents are indeed more guilty of Schism in separating from the truly Apostolical Church of England than they could be in dividing from each other Seekers But we think there are some things in the Constitution of that Church might be contriv'd to better Purposes and we would find out a Church that needs no Amendment no Alteration Judge Then you must be of no Church on this side Heaven you seek in vain because such Perfection is not in this World yet as great a Degree of it in the Church of England as in any Church or Congregation on Earth and for ought yet appears much greater But that every suppos'd Corruption in a Church is not a sufficient Ground of Separation or Warrant enough to rend and tear the Church in pieces Let Mr. Calvin judge between us who says That where-ever the Word of God is duly preach'd and reverently attended to and the true Use of the Sacraments kept up there is the plain Appearance of a True Church whose Authority no Man may safely despise or reject its Admonitions or resist its Counsel or set at nought its Discipline much less separate from it and violate its Unity For that our Lord has so great a Regard to the Communion of his Church That he accounts him an Apostate from his Religion who obstinately separates from any Christian Society which keeps up the true Ministry of the Word and Sacraments That such a Separation is a Denial of God and of Christ And that 't is a dangerous and pernicious Temptation so much as to think of separating from such a Church the Communion whereof is never to be rejected so long as it continues in the true use of the Word and Sacraments Though otherwise it be overrun with many Blemishes and Corruptions Which is as plain and full a Determination of the Case as if he particularly design'd it against the Doctrine and Practice of the Modern Dissenters from our Church Quak. I hope the Nation will yet believe us to be very honest harmless Men who deal fairly and kindly with all Persons never oppressing griping or defrauding any Man we are at a Word avoid abundance of that vain unnecessary Talk which others use in Trading and therefore I humbly desire that the Court would acquit us Judge You have forfeited much of that good Opinion that the Nation once had of you and all the Riches you boasted of were gotten by Peoples Credulity trusting you too much before they try'd you All your Religion is now dwindled into a bare Pretence of Honesty which at best is not equal to that of the more Ancient Heathens Your YEA or NAY your Single Word shall bite as much as a Thousand a Lye may soon be told and if the World complains of you for any Dishonesty in over-reaching or deceiving your Neighbours all is put off with your Spiritual Distinction 'T is not say you downright Cheating of Men but a sanctifi'd Out-witting 'em which is own'd and practised amongst you Presbyt My Lord We have two or three Gentlemen to produce in our Vindication Judge Who are they Presbyt St. Hierome Aerius and Honest John Calvin The first says That Bishop and Presbyter are all one The second That they differ nothing in Order Dignity and Power And the last was so offended with Episcopacy That he threw out the Bishop of Geneva and turn'd the Name of Bishop into that of Superintendent and under that Title He and his Godly Successours have there about one hundred Years govern'd that Church Judge Hierome must be a Saint now for letting fall one single Sentence in favour of the Presbyterians But
those that are acquainted with St. Hierome's Writings well know that this Passage was intended to beat down the Usurpation of the Deacons at Rome who then began to out-top the Presbyters on this Account he was tempted to magnifie and extoll the Place and Dignity of Presbyters in the Church And though he said that Bishops and Presbyters are all one He yet in other places excepts the Office of Ordination and Government And does at other times plainly and frequently assert the Authority of Bishops over Presbyters and did himself constantly live in Communion with and Subjection to Bishops John Calvin could not advance himself at Geneva without the Bishop's Fall and yet had all things belonging to a Bishop but the Name As Old Noll had in the Monarchy but the bare Title of King The Geneva or Presbyterian Discipline was begotten in Rebellion born in Sedition and nurs'd up by Faction Aerius was one of the worst Friends you cou'd have produc'd he was vex'd to see himself slighted and not preferr'd to a Bishoprick as his Companion Eustathius was And this made the haughty Man start aside and talk extravagantly against Bishops â—â—at the Church branded and excommunicated him for an Heretick and Epiphanius represents him little better than a Mad-man distemper'd by Pride Emulation Envy Covetousness Ambition These were the Causes of his opposing Episcopal Government If you consult Blondell Salmatius and Daillé whose great Parts Learning and indefatigable Industry cou'd if any thing have made out the contrary you 'll see they have been forc'd to grant That Episcopacy obtain'd in the Church within a few Years after the Apostolick But our Church can safely carry it higher even to the Apostles themselves so much you urg'd me to speak concerning the Antiquity and Dignity of Bishops in the Church Dissent We all acknowledge we have had Freedom enough to speak for our selves we have but one thing more to plead and then we shall submit to your Lordship's Determination Our Separation from the Church must be allow'd because there are in it many wicked People scandalous ill Livers who for want of due Exercise of Discipline or by the Inadvertence or Connivence of its Governours do remain in it and so give us just occasion of Offence and Separation There are two Texts of Scripture for us in this Case 2 Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing so Rev. 18. 4. Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Judge This I take to be none of the least Absurdities the Dissenters are guilty of Are there no such Mixtures no Offenders no ill Livers amongst you Are they all holy harmless and pure that come to your Congregations If not you have the same Reasons to separate to come out from among them as to withdraw from the Church for fear of Pollution and by the same Argument you must never join in any Communion while the World endures The want of Discipline we may thank you for You You Dissenters are the Cause that so many Immoralities are now tolerated That Excommunication and other necessary Censures of the Church which formerly kept People in good Order and preserv'd the Honor and Reputation of Religion are by your Encouragement of Disobedience both omitted and mock'd at And were you truly Men of tender Consciences this one Consideration would make your Hearts ake Look into the State of the Church under the Jewish Administration and you 'll find that the Sins of neither Priest nor People owning the True God became at any time the occasion of Separation to them What Sins could be greater than those of Eli's Sons And yet did not the People of God Elkanah and Hannah by Name refrain to join with them in the Publick Worship 1 Sam. 2. 17 24. In Ahab's time when all Israel halted betwixt God and Belial yet then did the Prophet Elijah summon all Israel to appear on Mount Carmel and held a Religious Communion with them in Preaching and Praying and Offering a Miraculous Sacrifice 1 King 18. All along when both Prince Priests and People were very much deprav'd and debauch'd in their Manners we don't find that the Prophets at any time exhorted the Faithful and Sincere to separate from the rest or that they themselves set up any separate Meetings but continu'd in Communion with the Church preaching to them and advising them to Repentance Look into the New Testament you 'll see in the Apostolick Churches of Corinth Galatia and the seven Churches of Asia many of the Members were grown very Bad and Scandalous yet we don't read the Example of any Good Man separating from the Church or any one Precept rightly understood from the Apostles so to do They don't tell them that the whole Body was polluted by those filthy Members and that if they would be safe themselves they must withdraw from their Communion but exhort 'em to use all Means to reclaim them And if neither private nor publick Admonitions and Reproofs wou'd do then to suspend them from the Communion of the Church till by Repentance and Amendment they render'd themselves capable of being restor'd to Peace and Pardon Our Blessed Saviour knew the Jewish Church to be a corrupt Church Priests and People lewd and vicious yet kept in Communion with it and commanded his Disciples so to do We read that the Scribes and Pharisees who rul'd the Ecclesiastical Chair at that time had perverted the Law corrupted the Worship of God were blind Guides devoured Widows houses were Hypocrites and such as only had a Form of Godliness yet did not our Saviour separate from their Communion but was made under the Law freely submitted himself to all the Rites and Ceremonies of it He was circumcis'd on the Eighth Day redeem'd by a certain Price being a Son and a First-born observ'd the Passover and other Feasts enjoin'd by their Law Yea and that of the Dedication too which was but of Human Institution was baptiz'd amongst them preach'd in their Temples and Synagogues reason'd with 'em about Religion exhorted his Disciples to hear their Doctrine though not to follow their Practices Now what greater Cause on the Account of Corruption and Manners could be given to separate from a Church than was there Yet how carefull was our Saviour both by his Example and Precept to forbid and discountenance it Consider the Representations of a Church given in Scripture and elsewhere to shew that it is a Mixture of Good and Bad 'T is call'd a Field in which Wheat and Tares grew up together a Net wherein are Fishes of all sorts a Barn wherein there is Corn and Chaff a Vine that has fruitful and barren Branches an House in which are Vessels of Gold and Silver and of lesser Value a Marriage-Feast at which were wise and foolish Virgins c. St. Hierome compares the Church to Noah's
Ark wherein were preserv'd the Clean and Unclean And without Vanity I may speak it though we have too many wicked People belonging to the Church of England yet there are at the same time a far greater Number of truly pious Christians that live up to the Strictness of Religion to be found in the Communion of this Church than amongst all the Dissenters in the whole Kingdom As for the two places in Scripture produc'd for your Separation read like truly Wise Men consider the Coherence and Design of them and it will plainly appear that by the first Text is meant That Christians in the Church of Corinth shou'd not meddle with Unclean and Abominable Practices that were us'd by the Heathens in the Worship of their False Gods These they were not to touch to have no Fellowship with them in these but rather to reprove them that is in Judgment to condemn by Word to reprove and in Conversation to avoid them So that this is nothing at all touching the Duty of one Christian communicating with another though it has too often been so abus'd and mis-interpreted And for the second Text it is certainly to be understood also of Idolaters and according to most Interpreters of the Roman Idolatrous Polity and is a Command to all Christians to forsake the Communion of That Church lest they endanger their own Salvation by Communicating with her in her Idolatrous Worship And if this be the true Sense of the Words it abundantly justifies our Separation from the Roman Church but affords not the least Plea for Dissenters to separate from Ours And now I pass to THE SENTENCE YOU Latitudinarians Presbyterians Independents Seekers and Quakers You have had a fair and impartial Tryal upon an Indictment for your Opposing and unjustly Separating from the Church of England The Jury has brought you in Guilty You stand condemn'd by many Laws of this Realm You are condemn'd by the Holy Scriptures you are condemn'd by the Practice of the Church of Christ for above 1500 Years together and by that of all Reform'd Churches who were zealous for Episcopal Government us'd Liturgies and Publick Forms of Prayer had Festival Commemorations of Saints not to pray to 'em but to praise God for 'em had their Rites and Ceremonies in their Publick Worship more in Number and more liable to Exceptions than those us'd in our Church at this Day You are separated from a Church that was planted by our Lord and his Apostles water'd with the Blood of Holy Martyrs and redeem'd by the Blood of the Holy JESUS You are withdrawn from a Church that proposes no sinful Terms in all her Communion a Church wherein a Man may be as faithful a Servant of the True God as Loyal a Subject to his Prince as Honest a Man in his Dealings as good a Neighbour and as firm a Friend as can be found in any Church or Society of Men in the Christian World Therefore You Sir Anthony ' Squire Mouth Maggot and Ponteus with all the rest who are obstinate Opposers of so Excellent so Incomparable a Church You must go to the Place from whence your many Erroneous Opinions came Rome or Geneva there to be dealt with according to your Merits And the Lord have mercy upon your Souls Here follow their several CONFESSIONS Sir Ant. Here now behold upon my bended Knees I confess the Justice of the Court ask Mercy of this abus'd Corporation and bid Adieu to it and all my silly and credulous Votaries in these mournful Words Good People I own that our Rise was unjust Our Fall the Desert of Deceit and of Lust Squire O Pan aliique Dii Dat mihi ut intùs Sim pulcher I know not what God can be a Friend to me I invoke them all that tho' I appear in the darkest Colours to the Worlds Eye I may not always suffer the gloomy Storms of an evil Conscience nor be continually frighted with the Deformities of my Soul Siccinè perpetuo cruciantur crimina Luctu Hic turpem spectate virum ludibria Fati Ah scelus Ah Facinus me vix mercede potitum Sub Veneris Ouercu Threnis mea Musa reliquit I who once was a great Man amongst Poets Historians Linguists Orators especially in the Opinion of the Fair Sex have scarce a Word left to plead in my excuse I must withdraw Time and true Repentance may do much but 't is impossible I can presently retrive my lost Reputation and what signifies a Chair of State without it I 'll then make a Vertue of Necessity in this Publick Place abdicate my Office and with all Humility resign That which I cannot hold Farewel Scydromedia when I am gone Farewell for ever Judge I heartily wish that All Dissenters wou'd make such ingenuous Confessions as these two Gentlemen have now made However I shall in another Place fairly represent this their Civil Behaviour towards the Court to gain 'em a Reprieve and if possible a Pardon The first I do the latter I dare not promise Quak. Verily Friends our Light within us our Personal Light we have trusted to like an Ignis Fatuus has led us upon many perillous Boggs and amazing Precepices and there left us Presbyt Ah Brethren I that have often preach'd Hell and Damnation to others enough to scare People out of all Sense as well as Religion am now under the Sentence of Condemnation My Soul alas is like a glimmering Candle in a dark deceitful Lantern a Lantern I say whose Sides are all Dark I can give but little or no Direction to the People I have a small Degree of Light or Comfort now left to support me And Oh! I must expect less when I come to die Indep My Spirit is like very like may well be compared unto I say 't is like a poor venemous disturb'd Spider in a broken Cobweb it makes all the haste it can to escape the Broom of Impartial Justice Seeker 'T is as plain as the Sun in a Cowcumber that there are some few good meaning People among the many Sorts of Dissenters I have sought pry'd and narrowly look'd into them and truly have never been able to fix in any of their Persuasions to my content Since I foolishly departed from the Church of England in vain have I pursu'd what is not to be had in Error and Schism namely True Peace and Satisfaction of Mind Judge I observe our Phanatical Canters are very unlucky at Simile's and after all their Juggling when they come to be serious to make a right Discovery they 're at a loss Then they cry out Alas Sirs how sadly have we been cheated misled and deluded nay almost inevitably ruin'd our selves and others by forsaking the Church of England And I need use no more Words to advise the Dissenters to return speedily to that Pillar and Ground of Truth which cannot deceive them The SPEECH to the CHURCH ALL you Gentlemen Lovers of the Church of England of that most sound incomparable Religion and
Government therein establish'd Be you unbyas'dly true to that Church lay aside all those unhappy Feuds and Animosities which these English Jesuits the Dissenters have rais'd amongst you Meet often understand one another maintain a friendly Correspondence with all that have any Favour for this Church Agree as one Man in every Publick Election And let those who are to serve in Parliament be sure constantly to attend on that Trust repos'd in 'em not to receive the Honour only but faithfully to do the Service for which they are chosen not by absenting or any inadvertency to leave the Church to the Mercy of those Men who whilst their Master is roaming about sit still there seeking whom they may devour Let all honest Churchmen favour and encourage the Conformable Clergy set a good Example to their Tenants and Neighbours to fill the Churches Serve your King and Country with all chearfulness Let no Mans Estate or Quality raise him above the Care of seeing Justice duly administred lest by forcing the Government to find Magistrates and Juries among inferiour illiterate and ill-principled Men you venture your Rights and Liberties Estates Religion and Lives more valuable than Ease in very dangerous Hands Nothing can be carry'd against you nor to the prejudice of King or Church if you appear for your selves and them Remember once more that Dissenters are ever for dividing of you and by your Divisions to encrease their own Party that so often as you differ on any Publick Occasions so often you disable the Church and weaken your own Interest Can it be any Fault to use the same Policy for preserving the Best Churoh in the World which the several Sectaries use to advance themselves by They unite and besides that they rarely lay out any Money but with those of their own Party So the Donatists upheld their Separation from the Church and kept their Party fast together by Trading only within themselves by employing none to Till their Grounds or be their Stewards but those that wou'd be of their Side nay sometimes hiring Persons by large Sums to be baptiz'd into their Party as Crispin did the People of Mapalia How evident is the same Policy among our modern Quakers It needs neither Proof nor Observation Independency was a Faction not matter of Conscience needy broken decay'd Men who knew not how to live and hop'd to get something became Sticklers for it Thus it was in the Late Times and thus it is Now. Look into the Trading Part of the Nation and he must be an heedless and indiligent Observer that does not take notice how Interests are form'd and by what Methods Parties and Factions are kept up How many thousands of the poorer sort of Dissenters depend on this or that Man for their Work Livelihood and Subsistence how many depend on others for Trade and Custom whom accordingly these Leading Men can readily produce to give Votes and encrease Parties on all Publick Occasions And which is no less remarkable what very small Encouragement any Man finds from them that once deserts 'em and comes over to the Church of England If we that are Gentlemen and all that wish well to the Church wou'd cease to enrich our Opposers by Trading or Dealing with them but wou'd unanimously agree to Encourage our Friends by dealing with no others We shou'd never lose the Day at any Election nor need any more Laws to bring Men to Church For the Dissenters wou'd soon grow weary of their ungainful their unprofitable Separation Here ends the TRIAL Court Huzza Huzza Church and King Church and King THE EPILOGUE WHen truest busie Fame all o'er Such Rumours spread ne'er heard before From Stew or Pit from Carp and Cage Unless in Conventickling Age Old Putt and Tickler slily came I an ancient Town with fine new Name Thinking at sight to have subdu'd The noisie talking Multitude Or by their known Dissimulation To Milk or Ride the Corporation Else if in Charter but one Flaw To make all void by Dint of Law But Good Old Cause the Devil 's in 't And Members too appear'd in Print Prevailing Truth that plaguy Book With this Impartial Jury took And Stranger yet the Cause when try'd 'T is thought not one forswore or ly'd Safely I swear Whoever writ it Did to all Sorts and Sizes fit it Left nought untouch't not am'rous Oak Disguising Periwig or Cloak Bold Pyrate Chamber-Practice Rape Cou'd not that Author's Pen escape The Sober Party justly fitted Lost is their Cause the Church acquitted Cast and condemn'd the Whiggs are crost With Grief and sore Amazement tost 'T is vain to boast of Innocence Or colour Vileness with Pretence Say ye Sir Say ye one Saint cry'd We never more shall stem the Tide Not all our Violence and Spite Can take away the Churches Right If Judge Sincere and Jury Loyal We 'll never move for second Trial. How well-advis'd the Bell-man lurks Shunning to try his Water-works While some perhaps of blest intent Are doom'd to suffer Banishment Be gone then Hotspurs cross the Main Freach up Presbytery in Spain Why shou'd your Bond of Conscience be By Inquisition 's Danger free Bewitching Elymas no more Thy Thievish Porringor adore Tell Pope this Truth Thy Cant and Whine Are Friends to Rome Then he 'll be thine There great Reward thou maist obtain Till Mischief sends thee back again Mouth who canst bellow bray or bark And speak all Lingua 's of the Ark Go among Wolves and Tygers go On these thy mighty Gifts bestow Creatures of Reason better know Let Maggot never turn to Fly More generate or multiply Lest he proud Swarms of Insects breed That may this Sheepish Nation bleed Ne'er out of Fleece once shew thy Head Till we conclude The Maggot 's dead Ponteus purge Presbyter John Much griev'd with Superstition Swell'd with a Tympany of Pride And damn'd ill Qualities beside Give him a swinging Dose repeat Till thou hast made the Cure compleat However carry on the Cheat. Friend Henry Thou of all the rest Deserv'st to be accounted Best Stay Friend Thou hast the Churches Voice The Wise and Good applaud thy Choice No Church-Whiggs or Dissenters Crew None but the honest Church-man's true None else give God and King their Due FINIS Sal. lib. 3. Sir H. Ch. See the Case of Elections stated * Case Vid. Case Errour 1. Errour 2. Errour 3. Errour 4. Errour 5. Errour 6. Errour 7. Errour 8. Errour 9. Errour 10. Errour 11. Errour 12. Errour 14. A new Poem In Imitation of Hudibras D. Crisp p. 274 275. Ruth on Dan. 6. xxvi before the Commons in the Year 43. 2 Tim. 4. 5. Vid. Catalog and Discovery of Errours Vid. View of Troubles 2d Part Edw. Gan. Edw. Gangr Jenkyns Serm. 46. 1648. Vid. The Lawfulness of hearing the Publick Ministry by Mr. Nye Mr. Robinson c. See Mr. Corbet 's Nonconformist's Plea for Lay-Communion Mr. Marshal Hist Indep Dionysius the good Bishop of Alexandria Vid. Euseb l. 6. c. 45. Cypr. de Unit Eccl. fol. 181 182. Synecdoche est cum totum ponitur pro parte aut pars pro toto Numerus singularis pro plurali Numerus pluralis pro singulari Vossius lib. 4. c. 6. Lev. 20. 27. 1 Kings 22. 22. Isa 19. 14. Mar. 9. 25. 2 Th. 2. 11. Joh. 14. 17. Rom. 1. 4 18. Eph. 4. 3 4. 1 Cor. 4. 12. Isa 11. 2. 1 John 4. 6. Heb. cap. 5 6 7. Impudentia pro telo Ignorantia pro scuto Exod. 39. 10 11 12 13. A Vindication of the Presbyterian Government 1649. p. 130. Instit lib. 4. Sect. 10 11 12. fol. 349. Matt. 15. 6 7 8. Vid. Aug. Ep. 173. ad Crisp * Scydromedia