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
Sects are more inclin'd to favour Popery whatever their Clamours may be to the contrary than to encourage the Church and vote for the Defence of it For my part I 'll try what Service I can do in pursuing this Method 1. Enquire out the Author 2. Discover the Errors of the Book 3. Bring our Cause to a fair Trial. 4. Determine according to Truth 1. First For the Author 'T is hard to find out who this Friend Henry is whether Quaker or not If I own the Truth he was a wise and honest Man and were it not in hopes of securing Voices by People's Ignorance I cou'd heartily wish all English-men knew and consider'd so much as he has written O Interest Interest I cannot like any thing that crosses Thee Plain Dealing 's a Jewel but have a care of the latter part of that known Proverb Why should any Man create Enemies to himself Had he not medled with our Diana and the Crafts-men to expose them had not he defended Monarchy Episcopacy and the Whole Religion and Government of the Church of England at such a conjuncture in which we are contriving to subvert 'em I cou'd have more freely excus'd and pardon'd that Author Now we must wait long enough for a Republick we have been plagu'd with Bishops for above Sixteen hundred Years already and 't is to be doubted we shall ne'er get rid of 'em while the World endures We have blacken'd the Church with more than bare Suspicions of Popery and must never again use that Trick to deceive the People All the Dissenters in the Kingdom if they understand Sense and the force of Argument must confess that the Church of England is Orthodox and Apostolical and that no just Imputation of Popery can be fastned on her I desire the Author in his next Edition to abate something of his Virgin Modesty in concealing his Name and Residence The Hornets may buzz about but cannot sting him or if they do he has many Friends Men of Honour Art and Integrity to take care that the Venom may not prove Mortal The Danger is not worth naming when the Religion-Broker is so pleas'd with his Gainful Recipe that he offers Twenty Pounds in Requital Mr. Maggot seems concern'd that the Author wou'd not give him leave to be grateful Our Knight extravagantly promises a Full Bottle of the Best and to give him the Honour of seeing the Parliament for his Reward The Church-men are more oblig'd for those convincing Reasons on their side which require some Time and Skill to answer Porringer and Mouth may be excus'd for Charity 's grown cold among their quondam Benefactors If a Woman one of the Fair Sex as some say was the Author and is as lovely in Body as Mind our good Members earnestly desire to be most intimately acquainted with her If Law Divinity and Physick as most think were engag'd in this Composure w' are over-match'd by far All we can do besides This Trial is by way of Recrimination which will neither invalidate the Book nor extenuate our own Faults Truth will prevail We may endeavour to blemish their Reputations attempt to render these Gentlemen as immoral and vile as we are yet without all peradventure the Envy Hatred Malice Lying Spiritual-Pride Beastiality Deceit and Treachery too commonly approv'd and practis'd among Dissenters do by as many Grains out-weigh the smaller Infirmities and Failures of the Church of England as the solemn and deliberate Crimes of riper Years do the Extravagancies of inadverting Youth Whoever was the Composer we shall hardly dance after his Pipe He has set a fairer Copy than the Dissenters of Scydromedia will transcribe in one day In compliance with their Temper I 'll try if I can spoil the Musick blot and blur the Book to make it less valuable For though I cannot discover the Author I have found out 2. Secondly The Errours of the Book which I intend to bring in as Evidence against it I should begin at the wrong End a preposterous Method is most agreeable to all our Proceedings 'T is very true of Making Books there 's no End This is not the first time our choice Friends have been read in Print and cannot be the last I doubt not but we shall daily afford fresh Matter for ingenious Men or Women to try their Wits on Oh! If we had truly fear'd God and kept his Commandments we had never been troubled to answer this Untoward Book It may not be judg'd a Matter of Imprudence in entring first upon the Conclusion of it there being but here and there a little in the Body and substantial Part but what 's too firm and unanswerable However at present we 'll call it a silly vain scurrillous Pamphlet meriting not so much Regard as the bare reading it amounts to let the Church-men say what they will of the Validity of its Arguments of the Truth of its History That this Conference has done the Church of England Right and the Inhabitants of Scydromedia no Wrong there are yet some Errata's or Mistakes to be retracted or amended in the next Edition else by my Consent it shall never pass Muster amongst the Saints But for the better Satisfaction of the World and that Truth and Justice may take place the COURT has impanell'd a Jury of several Persuasions that the Book with the Persons and Matters therein represented may have fair Play The Jury indifferently chosen are Five Church-men Four Presbyterians Four Independents and Four Quakers Honest Men and True stand together and hear your Charge viz. Judge A late bold Pamphlet call'd The Best Choice for Religion and Government written in favour of Church and King questioning the Reputation of the Saints under the Names of Latitudinarians Presbyterians Independents Seekers c. who have here put themselves upon this Trial of Truth You are to enquire therefore without Favour or Malice Whether Guilty or not Guilty And to take special Care before Verdict given That you duly and impartially consider the Matters and Things urg'd on both Sides that Sentence may pass accordingly You Gentlemen of the Jury I am farther to inform you that the Matters in Question are Matters of Fact whereof You are the proper Judges Attend then First To the Evidence for the Saints drawn out of the Errours and Insufficiencies of that Book no less than Fourteen of ' em Mr. Mouth complains of the Book for Flattery and Untruth His Father was no Committee-Man in the late Blessed Times of Plunder and Rapine He was one of your honest Sequestrators one of those conscientious Men that first seiz'd and then took away the Goods of Church and Kingdom Religiously converting them to better and more holy Uses leaving a well-gotten Inheritance to his Children We have an English Proverb Bless'd is the Son whose Father goes to the Devil true enough of such Fathers who swell'd with Pride hardned with other Vices and given over to Invincible Prejudice Invincible Perverseness do seldom end with True
Family within the Kingdom the first Offence Five Pound the second Ten the third to suffer One whole Year's Imprisonment without Bail or Mainprise This had been hard indeed if the Saints had not done it But they were encourag'd by Honest Cromwel who publish'd an Order Novemb. 24. 1655. That no Person who had been sequestred for Delinquency been in Arms against the Parliament adhered to abetted or assisted the Forces rais'd against them should keep in their Houses or Families as Chaplains or Schoolmasters for the Education of their Children any sequestred or ejected Minister Fellow of a Colledge or School-master nor permit any of their Children to be brought up by such That no such Person of the Church of England shou'd any where administer Baptism or the Lord's Supper or Marry any Persons under some strange and hard Penalties which I think improper to mention and I hope our Judges will not insist upon that Point for then our Argument falls to the Ground our loud Complaints of Suffering must perfectly cease I have ever admir'd the Wisdom and Policy of the Dissenting Guides in this as in many other things like that of the Romish Clergy To keep the People in Darkness not permitting them to know the Truth or read the Books that have been written in defence of it no not so much as to acquaint themselves with the Common Prayers to understand them and all that while the unknowing People might rail with a better Grace with some shew of Honesty because they not erring against Knowledge their wilful Ignorance may be some tho' a very lame excuse for their Separation from the Church of England 'T is needless to multiply Particulars I might in the Presbyterian Mode increase the Number to Two and fortiethly when all might be reduc'd to three or four Heads If I 'm not much mistaken the Book will be sufficiently baffled when I have added one more which I take to be Instar omnium viz. How unconcluding and inconsequent is it to say That because such and such Members have many notorious Faults therefore the Dissenters ought not to Vote for them Alas the Saints themselves are not free from Vices of the same kind tho' they don't own them and so the most corrupt Members are the most agreeable Persons to understand their Secrets to be entrusted with their Designs To say A Man's bad as bad as may be and offer that as a Reason against the Dissenters Electing him is altogether as improper as to deny Birds of a Feather their natural Society For if the Blood and Treasure extorted by them the Spoils and Ravages of the late War the enslaving and oppressing all Ranks of Men and what 's above all the horrible Murder of an excellent incomparable Prince amount not so high as to be accounted any Sin what can it signifie to be corporally Vile To be guilty of that common that venial Sin of Uncleanness among them But lest this duller heavy Trot of Prose shou'd tire the Patience of our prudent Judges be pleas'd to take The Vindication of the Saints in this smoother and more delightful Amble of a late Poet. Listen Dear Holy my Beloved Friends To th'cutting Scandals our Opponent sends And join with me t' assist our Burrough's Knight Let 's vindicate our Members to our Might It cuts to th' quick to see our Corporation Carry the Looks of Shame and Lamentation We 'll not stand still to see our Enemy batter Our Tow'ry Castles and our Knights bespatter For if we dare but make one Sally out Wormly and Ware will send Recruits no doubt What tho' our Knight a burning Letcher be What if his Son 's to th' full as bad as he What tho' our famous Porringer-Publican To tamper with the squeamish Maid began And our Ware Friend the Pharisaick Scot A Meal as well as Malt-Prize would have got And run away forthwith Pray Sirs why not For Lust and ripe Deceit are sav'ry Spices With us not singly season'd grant 'em Vices Suppose his Worship Mr. Openmouth To serve a Turn swears flatly North is South If Master Maggot and old Drugs Ponteus From plaguy Popery pretend to free us Tho' they are often forc'd to trim to buckle And to the vilest Shifts sometimes to truckle What tho' enlightned Friends for once comply To th' Substance and the outward Form deny To keep up Trade and Christian Liberty What tho' the ven'mous Brazen Serpent vote For 's wealthy Lodger Tho' he 'd cut his Throat If 't was not by that means to gain a Groat When Coin runs thin when Times are hard and pinching From hungry Justice then methinks best flinching The Scot by vig'rous Praying turn'd the Penny For Women largely drop when they have any Some ask Why all this Privacy in Prayer Why pretty Cousin and a Sister fair In one House might not holy Notes compare Some fulsome rank Hypocrisie can smell In a Religion stooping to the Tail But to my wiser Friends I now appeal Shou'd Pray'r or Sanctity be made A Tool to work lascivious Ends Both Bad but sure his midnight Trade Abuses less the sober Friends For every one does not espy The Husband put to By by by When Fowl and Gravy-Sauce appears In pious Lust up to the Ears Nor yet the pretty Dance he takes When Ware Chimes the Musick makes When Friday night is thought the best To play fine Pranks 'bove all the rest The watchful Wives set ope Back-doors To be his Proselytes and Whores So paying off the Men's old Scores Whilst they securely lodge above Attending on their Barely-Jove Pity another brisk young Squire Flask'd away Five Pounds like Wild-fire To build this Holy Scot an Hive To make his Bees the faster thrive And ne'er once come to tuste the Honey Shedd smelt so rank of Smock and Money Besides he heard from trusty Scout Of the Rencounter that fell out As Questions and Commands i' th' Field The Ladies being forc'd to yield So truly give his Worship 's due In time he prudently withdrew Cuckoldry might have been his Fate His Off-spring mungrelliz'd Estate Might dwindled be into decay Whilst Wife and sharping Gamsters play Ah Scot thy Handkerchief can't dry All Tears that fall from lustful Eye Ye knew his Country-Predecessor Was such a Sanctity-Professor His Love one Object must out-ride He then on two Wives got astride Witness the Wades-Mill Evidence Who had it from a Lard of Sence Nay as their Pastors so their Flock Place all their Comfort in the Smock Incestuous Opportunity Made one with his Wife's Sister lie Another Saint to London went With Country-Diet not content Nor being us'd to Town-Intrigue Gave such Discov'ries of the League That tho' he had secur'd his Whore Came Towns-man knocking at the Door Your Business Sir who want you here Are you not 'pray mistaken Sir Says shame-fac'd Miss With that dash'd in Friend Tarr and under Bed of Sin Found Fornicator The Daughter of an Indian Weed With many more in place
Crown of Martyrdom That such a one has no Part in the Law of God or the Faith of Christ or in Life or Salvation That without this Unity and Charity a Man cannot enter into the Kingdom of Heaven tho' he shou'd deliver up himself to the Flames or cast his Body to Wild Beasts yet this wou'd not be the Crown of his Faith but the Punishment of his Falshood not the glorious Exit of a Religious Courage but the Issue of Despair He may be kill'd but not crown'd He rents the Unity of the Church destroys the Faith disturbs the Peace dissolves Charity and profanes the Holy Sacrament These and many other severe things are to be found in St. Cyprian And now if the Glory of God the Peace of the Church and the Good of Souls are as necessary as indispensible in these Days as they were of old How dangerous how desperate is the Condition of those Men who endeavour to deprive us of them If Father Mouth Father Elymas Father Pen and the rest of our Dissenting Fathers can prevail with the unthinking People to fall in love with their Vices can be such degenerate Christians if we may call them Christians as to make no scruple of Schism and Separation which are so fearful and damnable then the Determination will be so natural the Case so plain that the Jury will scarce need to go from the Bar to consider any further of it Diss Adv. I have no more to offer We 'll leave it to the Court. Ch. Advoc. With all my heart only beg pardon that our Pleadings have been a little too tedious Judge You Gentlemen of the Jury I take you to be wise and honest Men who will not contend so much for Conquest as Truth You have heard this Cause debated by Learned Council on both Sides go and consider duly which of them is Best for Doctrine Worship Discipline and Life How dangerous a thing it is to make Publick Ruptures in Church or State Whether Church or Conventicle stands upon the best and surest Foundation Whether any Man 's private Opinion or Fancy Humour or Interest ought to be advanc'd above the Judgment of the Ancient Fathers the Practice of the Church for many hundred Years or above the Quiet and Peace of a Nation Remember that TRUTH is now upon Trial and that it will be to your lasting Reputation if without partiality you do what 's Right and Just in defence of Truth To that purpose I give you more than ordinary Time while I dispatch some other Affairs of less moment you may agree upon your Verdict Exit Jury Judge Call in the Quakers You stand here Indicted for Coining and Altering the King's current English Language pretending a greater Findness and Propriety of Expression than other Men undertaking to teach the most Learned Doctors and Professors in both Universities and to contradict the whole Nation You are Lords High Commissioners for Youing and Thouing but are under a Foreign and therefore unlawful Authority You had your Commission and Example from Ignatius Loyola the first Broacher of this whimsical Nicety and may justly be suspected and question'd for it What say you Friends 1 Quak. I say YOU to Many THOU to One Singular One Thou Plural Many You. The Reasons are 1. These Words are so used in the Bible and all other Literal Translations 2. From their Agreement with the Second Persons Singular and Plural in other Languages LATIN GREEK and HEBREW As 1. Thou is singular because in  Latine Tu is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Su 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew Attah 2. You is only plural because in  Latine Vos is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Humeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew Attem Judge He that has any Judgment in the English Tongue or is Master of any Sense will confess That THOU is not of the singular Number because Tu Su or Attah are so but because English-men use THOU in the singular Number Neither is YOU of the plural because Vos Humeis or Attem are of the plural but because English-men use YOU sometimes in the plural Number 'T is the Usage of a Nation that is the Reason of their Language and all English-men except Quakers use YOU to One as well as to Many The Variety of English in this being above most other Languages And though we use THOU singular for the more strict Translation of the Scripture yet the Original is as capable to be translated into You as Thou The Translations of the Bible may be varied according to the commonest Use of a Language but the perpetual Use of a Language does not depend upon one or more Translations 'T is plain that You and Thou as all other words have their diverse Acceptations We find in Scripture and all other English Authors YOU to One as well as YOU to Many Gen. 18. 3 My Lord 4. Let a little water I pray YOU be fetched Job 18. 2. Bildad said to Job How long will it be ' ere YOU make an end Jer. 2. 28 O Judah 29. Wherefore will YOU plead with me Jer. 3. 20. YOU O house of Israel You to one Lord You to one Job You to one Judah and You to one Israel We find also that THOU is not only us'd to a singular One but to a plural One or a singular Many as Jer. 4. 1. THOU O Israel 29. THOU O City Isa 26. 20. Come my people enter THOU In which places Israel is a plural One or singular Many a City is a plural One or singular Many People is a plural One or singular Many and yet Thou O Israel Thou O City Thou O People 2 Quak. But in strictness if it be proper for the Scripture to translate Thou to One why may not I say Thou to a King to a Judge a Minister a Father now as well as to say Thou to GOD Judge 'T is not so proper to say Thou to a King as to God because the King cannot judge of our Hearts as God can If we say Thou O GOD He understands whether we speak with that Reverence and Honour to Him which belongs to our Duty But the King cannot tell our Honour to him but by such Words and Actions as declare it And for other Superiours though Thou in Scripture be commonly us'd to them according to other Languages which have not so good distinction of Words for the second Person as English has yet YOU in our Days being a Term of Respect and Civility of Honour and Reverence and THOU except in Scripture and other Literal Translations being a Word for the most part of Contempt Insolence Imperiousness and Indignity We ought to prefer You before Thou though it be to One And if other Languages have not so good a Propriety to set forth their Humility towards and to shew their Estimation of one another we should not contemn or dispute against our own Language because others are not so good but to use
Truths hardly any thing can be so false but may have Colours and Probabilities to set it off and that a Multitude of ignorant People do often swallow the grossest Errors in the disguise of the greatest Truths taking them all down at once without chewing For this reason you cannot pass a right Judgment upon Pretenders to the Spirit until you have search'd into the main or general Current of their Lives as well as the meer Conduct and Carrying on their Designs with the Means they make use of as well as the End they seem to aim at with all their Actions in a Lump as well as with the most specious and fairest of them And when this is done thorowly then let the Hypocrites and Impostors be what they will let the Features of Religion be never so artificially and neatly drawn let the Colours be laid on with never so delicate a Pencil and let that Pencil be manag'd with never so exquisite Address 't will be most easie to find the Difference betwixt the Picture and the Life Let Zeuxes lively Grapes be never so apt to deceive the Birds yet the Deadness of his Boy will unfold the Cheat. And truly the Arts of Deceiving are very obvious Men that will be infatuated and deceiv'd by them must be Men of the lowest Size in Understanding Judge In like manner as the Spirit so the Light is to be examin'd Whether the Light within you be a true Light or a false one Whether indeed it be Light or only the Appearance of Light in the Soul Men in this Case shou'd set themselves as before an Earthly Jury and say thus There 's a Light which I talk of and perswade others to walk after But what does it shew me That all whatsoever is forbidden in holy Scripture must be avoided whatever it requires must be obey'd 1. Does it teach you not to employ your selves in Things secret and unreveal'd Deut. 49. Not in Fables and endless Genealogies 1 Tim. 1. 4. Not in the Tattling of wandring idle Busie-bodies 1 Tim. 5. 11 13. Not with them which teach otherwise than the Apostles or that consent not to wholesom Words 1 Tim. 6. 3. Rom. 16. 17. Not with them which dote about Questions and Strife of Words 1 Tim. 6. 3 4 5. Not in opposition of Science falsly so called 1 Tim. 6. 20. Not in Words to no profit but the subverting of the Hearers 2 Tim. 2. 14. Not in foolish and unlearned Questions 2 Tim. 2. 23. Not in thinking more highly of our selves than we ought Rom. 12. 3. Not to be wise in our own conceit but to condescend to others Rom. 12. 16. Not in rioting and drunknness chambering wantonness strife and envying Rom. 13. 13. Not in judging and setting at naught our Brother Rom. 14. 10. Not rendring evil for evil nor railing for railing Rom. 27. 17. 1 Pet. 3. 9. Not using our liberty for a cloak of maliciousness 1 Pet. 2. 16. Not to believe them that say Christ is in the secret chambers Mat. 24. 26. These are plain undeniable Scriptures And now Does thy Light teach thee that all these things are to be avoided That Riotting and Drunkenness are to be avoided Or if perhaps it do ask farther Does it shew thee that all the other Particulars are to be avoided as well as Drunkenness See my Friend does thy Light shew thee that thou must not exercise thy self in things that are Secret and Unreveal'd Does it forbid all that the Scripture forbids O look into thy Soul Is there a Light in it against all that teach otherwise than the Apostles that consent not to the form of wholesom words committed to Timothy and other ordain'd Ministers Is there a Light in thee against those that dote about Questions and Strife of Words against opposing of Science against Science one Light against another Christ the Light against the Light of Christ the knowledge of the Quakers conceiv'd Light to make the Knowledge of the Scripture useless and impertinent Does the Light direct thee not to think highly not to be wise in thy own conceit not to judge or set at nought thy Brother not to render railing for railing not to use thy Liberty as a cloak of maliciousness nor to hearken to or believe them that say Christ is in the secret Chambers Meetings and Conventicles Put the Case to thy self Does the Light I talk of direct me to avoid all these or does it not If not then 1. It is no Light Isa 8. 20. If they speak not according to this Word it is because there is no Light in ' em 2. It is great Darkness St. Mat. 6. 23. If the Light that is in thee be Darkness how great is that Darkness 3. It is Satan transform'd into an Angel of Light 2 Cor. 11. 14. No marvel if the false Apostles and deceitful Workers transform themselves into the Apostles of Christ For Satan himself is transform'd into an Angel of Light This Friends is the Light within you if it teach you not to avoid all these things that are against the Scripture and if you find your Light within you doth shew that unreveal'd Truths belong not to you that Doters about Questions Opposers of Reveal'd Truths Non-consenters Contemners Railers Cloakers of their Sins with the Pretence of Liberty are to be avoided Then 2. Ask farther How is thy Life See what Rays thy Light has cast upon all thy Faculties Does it shew you a Light to exercise Brotherly Love in honour preferring one another Rom. 12. 10. If it be possible to live peaceably with all men Rom. 12. 18. To have Faith to our selves Rom. 14. 22. To hold fast the Profession of our Faith without wavering Eph. 4. 14. To follow the Churches of God 1 Thess 2. 13 14. To study to be quiet and to do our own business 1 Thess 4. 11. To esteem the Clergy very highly for their work sake 1 Thess 5. 13. To please others for their edification not our selves Rom. 15. 2. 1 Cor. 10. 33. To be of a condescending and yielding temper Rom. 12. 16. To walk by the same Rule Phil. 3. 15 16. To practise Godliness Meekness Long-suffering forbearing one another Unity of the Spirit Eph. 4. 1 2 3. Women to keep silence in the Churches to be under obedience and learn at home with all silence and subjection 1 Cor. 14. 34 35. 1 Tim. 2. 11 12 14. This is the Truth of the Infallible Scriptures which hath been deliver'd to you and to me not now only but by all our Christian Predecessors This is a sure Word of Prophecy whereto we must take heed if we will not be carried about with divers and strange Doctrines Henry Truly my Conscience as a thousand Witnesses comes in against me 'T is a folly to make a Defence when a Man finds himself condemn'd in his own Breast Judge I take Friend Henry to be a very honest Man one that loves and speaks Truth Pray let 's hear him a little farther
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