in this Matter Henry I confess These are Truths not to be deny'd many Particulars to be avoided and many to be practised by every good Christian I know that the World is grown to that pass that the repeating of the plainest Texts is accounted by many as unconcluding in Divinity as in Philosophy But 't is time for us to lay aside all our Sophistry and to prefer the Wisdom of God before our own O! my deluded Brethren have we not troubled the Nation and our selves too much with unreveal'd Secrets hearkning to Fables and rejecting the Truth Have we not been for making a Church a Saint a Minister a Heaven a Christ a Light a God in our own Imagination while the Truths in Scripture are nothing worth in respect of These Have we not delighted in Tattlings Wandrings busying our selves in Things which concern us not Are not our Opinions new Opinions contrary to the Church Don't we use our Liberty for a Cloak of Disorder a Cloak to Sacrilege a Cloak to usurp the Divinest Imployments To cry All are one in Christ Jesus therefore all are one in a Kingdom a Church a Family We are all free from beggarly Rudiments the Rudiments of the Ceremonial Law therefore we are free from Ceremonies of Order and Decency among Christians therefore no Tythes to be paid no Priests to be maintain'd tho' the Priesthood of Christ be not a Levitical but long before a Levitical Priesthood a Priesthood after his Order that received Tythes a Tything Priesthood before the Levitical Law was instituted and that not for a short duration but for ever after the Order of Melchizedech We have declaim'd against Priest to destroy Minister we say Christ is an High-Priest and yet have deny'd his Ministers to be Priests of an Inferior Order Our Lives have been questioning tatling opposing railing damning Lives And truly Friends such Lives are contrary to the Light of Christ the Light of the Word or any Light but that which the Scripture calls Darkness And however we may come off before an Earthly Judge 't will be too hard for you to answer these Things at an higher Tribunal Then Brethren 't will be better for you to say Lord we have believed trusted hoped in thy Word than We have disputed question'd and contemn'd it Better for our Light to say O Lord we have receiv'd thy Prophets in thy Name give us we beseech thee a Prophet's Reward than We have slain thy Prophets revil'd and set at naught thy Ministers and their Ministry Therefore as you love your Salvation as you desire the Favour and Fruition of God if your Souls Reputations and Consciences are dear to you no more of these Things which the Light of Eternal Truth tells us we must avoid Judge What say you to the Practical Part of Religion Can you clear your selves in the foregoing Particulars Henry I wish we could do so But alas when I examin'd my Life by the Rules of Truth I found little of the Christian in me while I adher'd to my own Light For is this Brotherly Love to separate from the Church and think nothing worth our Labour but what opposeth it Is this to prefer one another in Honour when we think our selves so holy that we abhor the Congregations of Church-men think we are polluted to join in Prayer and Communion with them so wise that all Words besides our own are vain Words all Books but ours are meer Errours that we and none else have the Light the Word the Truth all Privileges Is it to live peaceably as is possible when we think it an excellency to disturb Order to find fault with every thing but our own Inventions and agree in nothing but to disturb that which is establish'd Is this the Peace we are to exercise Is this the Quietness of Illuminated Christians The True Light shews us That if we have Faith we must have it to our selves not to disturb the Church of God with it We may all be Christians and yet have our several Opinions But if we have our Opinions different from the receiv'd Opinions of the Visible Church we ought to keep them to our selves not to divulge or disperse them to disturb our Brethren How can we say that we hold fast the Profession of our Faith without wavering when we scarce know what Article of Faith we have not rejected We dispute of Heaven or Hell of any Light or Way to Heaven but that within us First We contemn'd and threw off the Bishops the Worship and Discipline appointed and approv'd by them Next We contemn'd the Presbyters which we us'd as a Means to destroy Bishops We rejected the Independents which shew'd us a different Way from Presbytery Is there any thing we now approve in any of them but the Extempore's And not them neither but as they serve a Turn Is this holding fast to seek all new to reject old Doctrines old Principles Rules and Ceremonies We are Waverers Questioners of all things Holders of nothing The Truth tells us We are to study Quietness to esteem a Minister very highly in Love for his Works sake to withdraw from every Brother that walks disorderly to follow the Churches of God But our Lives do directly oppose the Truth Nobis quiet a movere merces videbatur We have always been for Troubled Waters if we cou'd but question or contradict put an odious Gloss or Interpretation upon the Church That was a Pleasure to us We love the Clergy so well that we wou'd detain their Tythes that Poverty might make them Blessed We rail against Tythes not that we think 'em unlawful but for other Reasons We have a long time made it our Business to revile the Clergy of England to finite the Shepherds that the Sheep might be scatter'd and to draw the Hearts of the People from them Are not we to withdraw from every Brother which walks disorderly And does not he walk disorderly who walks contrary to those Duties which the Apostles have taught in their Epistles Are we not to follow the Churches of God But we have followed every Separation a Meeting-house a Desart a Secret-chamber a Schism-shop a Seducing-school any Place but a Steeple-house How do we follow the Apostles if we don 't as they require Do we practise that Lowliness Meekness and many other Christian Duties Do we agree with others as far as we can and wait till God shall be pleas'd farther to reconcile us We shou'd not permit Women to lay aside their Silence and Subjection and to become Speakers in our Seducinghouses I 'm sure they don't instruct in Meekness but question with Impudence evade by Ignorance gloss by Impertinence and conquer by no Dispute but violent Bawling and invincible Insolence Women's Disputing lost us Paradise and Women's Preaching can do no less than lose us the Truth of our Doctrine and the Peace and Safety of the Church And if my Brethren would duly consider the Plainness and Authority of these unerring Rules
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
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
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
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