Innocency Vindicated, AND ENVY REBUKED. BEING A Brief Answer to George Whitehead and John Tysoe, Touching John Anslo's Proceed in Marriage; whereby their Lies, Hypocrisy, and evil Suggestions are discovered, and their Evidence rejected; who being examined apart, agree not in their Tale, like their Predecessors of Old. The INTRODUCTION. WHereas W.R.T.C. myself, and others, have been of late concerned to bear a public Testimony against the dangerous Innovations and manifest Usurpations of G. Fox and his Party amongst the People called Quakers; and also against their manifest Persecution according to their power; as may be seen at large in our Books now extant; and as a Proof of the same, I have sometimes made use of their Proceed against J. A. whom they recorded out of Unity for not taking his Wife according to their ORDERS; which though it be as evident as the Sun shining at Noon day, yet hath G.W. the Face to deny it; and J. Tysoe his Brother in Iniquity, the Impudence to say, They never came Face to Face before Friends; and so went together, and consequently never Married at all; which some have believed, who have lived at a distance from J. A. and have been Strangers to him and his Conversation. Thus have they appeared like the worst of Informers, and without any just Provocation given them, as well as false in Fact. And have exposed him to public View, as a wicked and disorderly Person. WHEREFORE O ISRAEL, Return to the judgement Seat, and let us examine these two Corrupt Judges Apart: And if found Guilty, let Justice be executed upon them according to their Merits. Thus much by way of Introduction. THE EXAMINATION OF G. WHITEHEAD. First then, observe the Words of the Record against J. A. as they lie in their Quarterly Book Verbatim; and which hitherto they have not had the Face to deny, Viz. We at this Meeting having the Business of J. A. his taking his Wife contrary to the Orders of Friends brought before us, and Friends having several times spoke to him about it, and he not giving Friends Satisfaction, we do testify that we have no Union with him in this his so doing, etc. Hadenham, the 4th. day of the 7th. Month, 1678. Thus they say plainly, that he took his Wife contrary to the Orders of Friends, and that therefore they have no Unity with him, etc. See now a Copy of their Orders which were made by Cambridgeshire Friends, and the Isle of Ely Friends together (in J. A's absence) at the Quarterly Meeting in Hadenham, in the Isle of Ely, and County of Cambridge, to which Meeting J. A. belonged as a Member, being but four Miles distance from his Dwelling; and to which Meeting the Business of his not taking his Wife, was brought, as appears by the recited Record, etc. Where, by the Major Vote he was condemned, etc. I say, a Copy of the said Orders are as followeth, Viz. It is ordered and agreed upon at this Quarterly Meeting, that no Friends for time to come may permit or suffer Marriages, without the consent of Friends at two men's and women's Meetings; and the Man and Woman to come both to the said Meeting, to receive the Answer of Friends; that so no disorderly or indirect Proceed may be carried on any more, contrary to the Unity of Friends. Dated the 1st. of the 10th. Mo. 1675, etc. Now J. A. either took his Wife according to these Orders, or he did not; If he did, Why stands he Recorded out of the Unity, for not taking his Wife according to the Orders of Friends? as are the very words of the recited Record of his Condemnation; unless these Orders be not the Orders of Friends; which I presume they will not confess too: And if he did not, then 'tis plain, that his Adversaries are ashamed to own their own Orders to be the Orders of Friends, and ashamed to vindicate their own Actions, but begin to evade them and shuffle about them: Since G. W. in his Judgment-Fixed, pag. 254. 361. seems to deny that he was recorded out of the Unity for not coming and presenting his Publication to the Men's and Woman's distinct Meetings, Viz. According to the Orders above specified, etc. Which is plain and evident by the very words of the Orders, and the Record of his Condemnation, as at large recited. But lest G. W. should still insinuate that J. A. disobeyed some other Order of Friends besides the recited Orders, and therefore stands Recorded out of Unity, etc. Which is more than I know of; and which if he had, they ought to have signified what Order it is, & tried him at such Meetings where such Orders were in Being; and not to have brought his Business of taking his Wife contrary to the Orders of Friends, to Hadenham Quarterly Meeting, and there try him, and by Vote condemn him; and Record him in the same Book, as well as at the same Quarterly Meeting where the Orders were both Made and Recorded, as a perpetual Everlasting Rule and Standard for all to walk by, that intent to Marry and continue in Unity, etc. and yet pretend they mean not those Orders. And thereupon, for further Satisfaction, I shall recite several Orders for Marriage, and from them observe to the Reader, that J. A. took his Wife according to all former Orders, save only the Orders where Woman's Meetings are set up, and lately Erected. That is to say. THE FIRST ORDER FOR MARRIAGE BY G. F. The 7th. of the 11th. Mo. 1659. G. F. wrote an Order for Marriage, Printed for T. Symmons. An Abstract whereof is as followeth, Viz. ANd if any Friends go together in the power of the Lord, or find a Necessity thereunto to join in Marriage, that after the Thing hath been made known between themselves, before any thing be concluded, it be declared to Friends who are Able.— If in convenient time after the Thing be declared, nothing appear against it, by the Parties who are first acquainted with such a Marriage— They may, as they are moved, declare it in the end of the next General-Meeting to which the Parties do belong— or as they are moved, they may declare it in the mid time of the Market, on the Market Day, in the next Market-Town— or they may not, as their Freedom is;— and as they are moved, they may declare it to the Magistrate if they will, or they may not.— Then after a convenient time, an Assembly, about twelve Friends met together, they may speak their Testimony (that all may take notice who are the Persons) as they are moved.— And then a Certificate by Friends present may be given, of the Day, Month, and Year, that it may be Recorded— And that nothing be Recorded for Money * What then will become of such as take 12 d. for writing a Certificate, which a Lawyer will do as much for 4 d. and 30 l. for writing the Manuscript which G. Fox and E. Hooks wrote, to teach Children in the Way of God, which a Priest will write so much for 20 s. What will become of S. Cater for taking 10 l. for 40 s. Damage sustained by a Fine, for preaching at Phakenham in Norfolk? And of S. Cater & his Fellow-Preachers for taking several Sums of Money for preaching; I say what will become of these disobedient Sons for Breach of this Infallible Order made by G. Fox, unless G. F. absolve them? Answer this, you Money-Mongers. in these Things, but freely a free People, and in Love serve one another. OBSERVATIONS THEREUPON. Although J. A. took not this Prescription for his Rule, yet thus far he did, according to the Advice given, Viz. He first made known his Intention of Marriage to several able Friends of his first Wive's Relations, and others; & then to the Monthly or General Meeting; then about 3 Months after, being a convenient time, there was an Assembly of Friends, many more than 12; met together; who were Witnesses to his Marriage, and gave him a Certificate, witnessing the Day, Month, and Year, which is Recorded in Cambridgeshire Monthly Book without Money. So that J. A. cannot be Recorded out of Unity for not taking his Wife according to this Order. THE SECOND ORDER OF MARRIAGE BY G. F. About the Year 1662., G. F. wrote a Second Order for Marriage, which came to me when I was Prisoner at Wisbech; which amongst thirteen Particulars more, at the request of some Friends, I Recorded in our Monthly Register Book. A short Abstract whereof followeth, Viz.— And when they— take one another in Marriage, let not less than a Dozen of Friends and Relations be present; according to your former Order, having first acquainted the Men's Meeting:— and that it may be Recorded in a Book. OBSERVATIONS THEREUPON. Although J. A. took not this Second Prescription for his Rule; yet he published the Intentions of his Marriage to the Men's Meeting; and this is G. F's Order Infallibly; and it doth not advise to go Twice to the Men's Meeting, etc. And not less than a Dozen Friends and Relations (though many more) were present. And his Certificate is Recorded without Money, as before observed: So that he cannot be Recorded out of Unity for taking his Wife contrary to this Order. THE THIRD ORDER FOR MARRIAGE. About the Year 1667, there came another Paper of Orders to my hand, with this Superscription, Viz. The Elders and Brethren sendeth unto the Brethren in the North, etc. Touching twenty Particulars; the seventh whereof was about Marriage, which I have quoted at large in my Book De Christianâ Libertate, pag. 141. A short Abstract thereof followeth, Viz. That as any are moved of the Lord, and in his Light called to take a Brother or Sister in Marriage,— let it be made known to the Children of Light;— and being by the Light made manifest to be of God; let them be joined together in the Lord, and in his Fear, in the Presence of many Witnesses, according to the Example of the Holy Men of God, Recorded in the Scripture of Truth; which was wrote for our Example and Learning— That there may be a Record in Writing, witnessing the Day, Place, and Year;— under which the Witnesses present may subscribe their Names, etc. OBSERVATIONS THEREUPON. Although J. A. took none of the foregoing Prescriptions for his Rule; which by the Conclusion of this Epistle, in these words, Dear beloved, these Things we do not lay upon you as a Rule or Form to walk by, etc. is not desired. Yet he fulfilled the same in making known his Intention of Marriage to the Children of Light, unless their Monthly Men's Meeting be not Children of the Light: and about 3 Months after was joined together in the Fear of the Lord, in the Presence of many Witnesses; and a Record thereof was made of the Place, Day, Month, and Year; and many subscribed the same, as I shall yet more plainly make appear. So that J. A. could not be Recorded out of Unity for not taking his Wife according to this Order. THE FOURTH ORDER FOR MARRIAGE. At a Quarterly Meeting in Hadenham in the Isle of Ely and County of Cambridge, within four Miles of J. A's Dwelling; Yet G. W. hath the Face to tell the World there were no Woman's Meetings in those Parts. Oh Impudence itself! and to which Meeting J. A. belonged as a Member; there was yet another Order made, which I shall transcribe at large: and though Ed. Pechy, St. Blue, and divers other Cambridgshire Friends as well as the Isle of Ely Friends, had published their Intentions of Marriage there, Viz. before the men's and Woman's distinct Meetings; yet J. A. as a Disobedient Son to the Church of G. F. and his Party, took no notice of this Unscriptural Law and vain Tradition following, Viz. It is ordered and agreed upon at this Quarterly Meeting, that no Friends for TIME to COME may PERMIT or SUFFER MARRIAGES without the consent of two Men's and Woman's Meetings; and the Man and Woman to come both to the said Meeting, to receive the Answer of Friends; that so no disorderly or indirect Proceed may be carried on any more, contrary to the UNITY of Friends, Anno 1675. OBSERVATIONS THEREUPON. Indeed this Order J. A. did thus far take his Wife contrary to, Viz. 1st. He did not go to the Men's and Woman's distinct Meetings. 2dly. He did not carry his Wife twice to the Men's and Woman's distinct Meetings. 3dly. He did neither ask nor receive Licence from them. And therefore if by their words (both of this fourth Order, and of the Record of his Condemnation, as in Title Page recited) their meaning may be known, they have Recorded him out of Unity for Nonconformity to the Order of Men's and Woman's Meetings. And that it may yet more plainly appear, that J. A. was therefore Recorded out of the Unity, if plainer can be; I shall recite part of that Universal Decree made by a General Counsel held (not at Trent, but) at London; in Devonshire House, the 27th. of the 3d. Month, 1675; and Signed by G. Whitehead, St. Crisp, and other Preachers of G. F's Party; by Virtue of which Decree, not only J. A. but as many in all Countries and Nations that profess Christianity, as shall either directly or indirectly discountenance these Woman's Meetings, are Recorded to all Intents and Purposes out of the Unity of the Church of Christ, and Order of the Gospel; See De Christianâ Libertate, pag. 42, 43, 44. more at large, Viz. That Marriages be twice propounded— to the Men's and Woman's Meetings.— It is our Judgement and Testimony in the Word of God's Wisdom, that the Rise and Practice, Setting up and Establishing of Men's and Woman's Meetings— is according to the Mind and Counsel of God; and done in the Ordering and Leading of his Eternal Spirit.— And if any professing Truth shall either directly or indirectly discountenance or weaken the hands of either Men or Women, we cannot but look upon them, as therein not in Unity with the Church of Christ, and Order of the Gospel, etc. I hope by this time G. W's Allegations are answered, and his Insinuations▪ that J. A. is not Recorded out of Unity for not Conforming to the fourth Order for Marriage; where all are required to publish their Intentions to the Woman's Meeting as well as the Men's, are clearly refuted. But if any think not, the next time they writ, let them be more plain, and tell what Order for Marriage there is in being amongst the People called Quakers, that J. A. did not conform to, other than the said fourth Order. And they may meet with a suitable Reply, etc. THE EXAMINATION OF JOHN TYSOE. AND whereas John Tysoe and his Approvers, in answer to J. A's several Things, etc. p. 12. says, John, when thou wentest to the Men's Meeting, and told them thou didst intent to take thy Houskeeper to Wife,— Did not Friends ask thee where she was, and desired she might come next Meeting with thee, to the intent they might hear what she said to it.— and thou coming no more, NOR SHE AT ALL BEFORE FRIENDS. How John, could Friends be Witnesses, without hearing you both face to face? And did YOU NOT GO TOGETHER?— Nay, John, thou must not think to impose such WICKED and disorderly Things upon God's People, nor W. R. nor F. B. who have so often published thy Name in their Books;— Which Practice was below Civil Men, and is Judged with the Spirit of Truth, etc. By all which 'tis evident, that J. T. and his Approvers would have the World believe, That after J. A. had acquainted the Monthly Meeting with his Intention of Marriage, he, without any other Formal Proceed in order to take her to Wife, went together and enjoyed each other as Man and Wife, by these words, And thou (meaning J. A.) coming no more, nor she at all before Friends, how could Friends be Witnesses without hearing you face to face? AND DID YOU NOT GO TOGETHER. Oh base and unworthy! to make the World believe that which they know themselves to be false. ☞ Which gross Lie and Defamation is laid to the Charge also of the Second-day's Meeting in London, who approved his Book: whereby their Infallible Discerning and unerring Judgement they pretend to in their Book, Judas and the Jews, pag. 58. saying, We need none to give us discerning or Judgement, Christ hath furnished us already, and doth on all Occasions, etc. is a mere Cheat, and the greatest Deceit; yea, without a Parallel, except by their Elder Sister Romo. And yet to confirm the World in their Belief of this horrid and notorious Lie, Viz. That she never came before Friends at all; but went together, like J. H. and one in Kent, and another in the North, without any Orderly Proceeding in Marriage. This Profane J. T. thus paraphraseth, saying," Nay John, thou must not think to Impose such wicked ☞ As if J. A. had been like D. Kay, R. Mobbs, Ez. W. T. Rud. T.M. S.N. C.A. W.W. and others of J. Tysoe's Brethren, that I can name, etc. and disorderly Things upon God's People, etc. And therefore to undeceive the World, and to make it appear that J. A. and Clemence Whiston (which J. Tysoe called his Maid, though she was an ancient sober Widow) his then intended Wife came face to face, whereby Friends were Capable to be Witnesses of their Marriage, I may incert a Copy of his Marriage Cetrtificate, which is Recorded in their Monthly Book without Money, according to all the Orders for Marriage that I know of, before the late Government of the Women was erected by G. F. etc. VIZ. OBSERVATIONS UPON THE SAID CERTIFICATE. 1st. These Subscribers were no Friends, or J. T. lies. 2dly. She came not before these Friends, or J. T. lies. 3dly. This their way and manner of Marriage is a wicked and disorderly Practice, or J. T. lies. 4thly. W.R. F.B. and T. C. Quoting this Marriage, became Civil Men, or J. T. lies. 5thly. J. A. and Cl. Whiston, when they were Married, came not face to face; and consequently were not publicly and mutually joined together in Marrirge, or else J. T. lies. This is JOHN TYSOE, That's given to lie so. These are to certify all whom it may concern, that John Ansloe & Clemence Whiston, both of Over in the County of Cambridge, were publicly and mutually joined together in Marriage upon the third day of the second Month, 1678, in a Meeting of the Lord's People, at the House of the said JOHN ANSLOE, situate in Over, ☞ Where T. Hardmeat, and Anne his Wife took each other in Marriage, myself, J. Crook, & many others being present. aforesaid, in the presence of us who subscribe our Names, and many Others. Viz. John Rush, Tho. Gamble, Jer. Procter, John Norris, Jo. Cranwell, John Smith, James Paris, Tho. Parnel, Robert Rabey, John Peacock, Benjamin Thornly, Edward Love, Richard Tailor, Amy Peacock, Edith Smith, Dynah Cranwell, Tabathy Ainsloe. Thus doth it evidently appear; 1st. That J. A. was married according to the ancient Practice of Friends, as appears by the 1st. 2d. and 3d. Order for MARRIAGE. Secondly, That they came face to face before Friends; whereby Friends were capable to give a Certificate thereof. But that he should conform to every new Invented Order for Marriage, which followed so fast one after another, the last of which was worst of all; for this there is no Reason; but rather against it; since, who knows, but the fifth Order may introduce the Ring; for which there is as much to be said, and from Scripture too, as for the Woman's distinct Meetings. Neither yet are they content with their Sentence of Non-Vnion, but six years after his Marriage they continue their Quarrel against him. And that they may a little resemble the Papist's Proceed with John Wickliff, they rake in his Wive's Ashes three years after her Decease, wickedly Suggesting, that while she lived she resembled I.H. etc. & other unclean Persons, though she was well known to be a sober honest Woman; and I am persuaded, lived in the Fear of God, and died in his Favour. Thus are they found defaming both the Dead and the Living; a Work ungrateful to a Christian Mind. As for J.A. 'tis well known, that he hath not followed the Steps of G. F. and his Fellow-Preachers in compassing Sea and Land to get a rich Wife; who though they preach up Self-denial as a Mark of true Christianity, yet none more for Self-Interest; their Fruits make them manifest; G. Fox in particular, who was but a poor Shoemaker; and yet no less Fortune than Judge Fell's Widow could match his aspiring Mind. Obj. But some are ready to object, That before the Controversy happened betwixt S. Cater and me, that I was as much for Orders as others, and that they never perceived in me any dissatisfaction with the Practices of Friends, etc. Answ. As to the first part of this Objection, I do think I was as zealous for them as most; but when I came to see them imposed upon Friends, I did bear Testimony against the force used; and I always was for Christian Liberty, so far as I understood it. I have read that M. Luther, who was born Anno 1583. was once zealous for the Romish Religion, being an Augustine Monk; yet when he saw their Deceit, and how they nursed up Implicit Faith, and Blind Obedience, and said as G. W. hath wrote; That they must believe as the Church believes; he then soon bore Testimony against their Superstition; and so did I, as may be seen by my Books extant; to which I refer the Reader for further satisfaction. And as to the SECOND Part of the Objection; 'tis well known that long before the Difference betwixt S. C. and I happened, that I disliked some things practised amongst us; as in particular, our Friends forcing their Apprentices to stand bare headed before them; and in their Shops; which though it may be requisiite amongst other People who give and receive Honour and Respect; yet upon our Principles I looked upon it Inconsistent with our Profession. And as a Testimony against that Practice; and to show my early dislike thereof, I wrote a Letter to our Yearly Meeting, and directed it to S. Cater, who can bear me witness to the Truth thereof: a short Abstract thereof is as followeth, Viz. FRIEND, etc. Mildenhall, the 17th. of the 3d. Mo. 1675. THese are to open my mind a little to thee, touching Friends forcing their Apprentices to stand bare headed before them; and my Request is to lay it before Friends, Viz. the Yearly Meeting; Whether we ought to IMPOSE that on our Servants which many of us, when Apprentices could not bear; and having of late heard it pleaded for, and seen it practised, I did testify against it. But the Party said, that good Friends practised it. Then I said, if so, why then may we not put off our Hats to the King, and plead that he is Master and chief Governor over the whole Family of England: I told him, that pleaded for that Custom, that our Apprentices who succeed us, may in the next Age say; As for our Masters, they respected not the Persons of Princes, nor any Court of Judicature, but were zealous for their Religion, often professing that God respected neither Time, Place, nor Person. But they themselves came no sooner into their Houses or Shops where they were Chief Governors, but off we must put our hats, and before them stand bareheaded, they pleading it would give Offence to the World, etc. So let us turn our backs upon them and their Religion too, since by their Practice they unsay their Say; building again what they once destroyed, etc. F. B. Mildenhall, the 22d. of the 4th. Month, 1684. F. B. This being nigh ten years since, was before ever I was Fined for S. Cater's Preaching. Which is enough in answer to the Objection. WHen fallen Man, his Nakedness appears, Fig-leaf Excuses covers all his Fears; Which soon wears out, proves but a withered Weed▪ Such as he Sows, he Reaps in very Deed. The dark Conceits of his projecting Brain, Leads him into a labyrinth, long and vain: He works and toils, shows all his Skill and Power, In vain to build his stately BAEL-TOWER, His Directories in's high-flown Conceit; None must oppose, but all must bow and wait, Ask leave to Marry, Conform, or judged wrong; He Saints himself, to make his Sentence strong. Out of the Earth this Beast did first arise, Horned like a Lamb; with th'Dragons Voice he cries▪ Receive my Mark, conform you must to me, My Power is great, my Wonders you may see. The number of this Beast exalts his Praise, High as their Art in Sophistry can raise. It's true enough, such Rabbinists you'll find Delights in feeding their ambitious Mind: Makes clean the outside of the Cup and Platter, With these Conceit themselves, and others flatter The Arm of GOD, that leads his People right, Stops the Designs of fallen Man, that smite At that which first convinced Man of Sin, And brought him out of Forms, to Light within, To be his Guide, that he may cease from Man, Who thus presumes to Captive whom he can. The New Covenant that God to Men imparts, Admits no Rule, but written in their Hearts: No Teacher but Himself; no Judge but he That judgeth all unto Eternity. To Him alone be Praise and Glory given, Whose inward Teaching leads us into Heaven. A. D. TAKE heed, beware of Novelty, And of Female Authority, That they into the Church bened brought, And thereby such Divisions wrought, Through Craft of the old Enemy, Who is profound in Subtlety; As may cause bitterness to spring, Which is a very hurtful Thing, And more therebies defiled within Than Women can wash clean again. But rather take the Good Old Way As God commanded: Paul doth say, That Women in Subjection be, And not usurp Authority, Nor in the Church permitted speak, Whereby they should good Order break, Except to Pray or Prophecy, By Power givem from on high. Otherwise they'll confusion make, And cause the Hearts of Friends to ache: But rather all with one Accord, Let Male and Female serve the Lord, That as Partakers of one Grace, They meet together in one Place, And not distinct, as George doth say, As the Tenth Hour of the Day, Nor yet divided one from tother, Lest that Division breeds another: But as the Children of one Father, Brethren and Sisters both may gather Together in one Place to see What may to others needful be, And helping their Necessity, May serve each other in Unity; And Men's Invented Novelties With Womanish Formalities: What e'er defiles may out be swe●t, And all things sweet and clean be kept▪ Who first convinced us by his Light, To lead us on may have his Right, And following him as Children Dear, May walk in Love whilst we are here, And all unto him be Subjected, That all may in him be Perfected; That God o'er all may Ruler be, And glorified Eternally. But what art thou that art so bold, That Woman's Meetings thus controlled, And thus dost seem to lay a Block Against the raising of a Stock: Whereas George hath Infallibly Erected them to sit on High; And that against their Government None should show Discouragement, Neither Direct nor Indirect, Lest out of Unity they be kept. I tell thee I am a Labouring Man, And have been taught to Thresh and Fan, And what's the Chaff unto the Wheat? Though it may serve some Beast to eat; And to the Wheat may grow so near, That both came forth of th' self same Ear, And sent forth wrapped in Paper White, Wise Men will look ON'T in the Light, And such whose Eyes are in their Head Can see it is not fit for Bread: Therefore on it refuse to feed, Lest it should ill Humours breed, And such distempers as Blind-Zeal, Which noisome are to Commonweal For when Men's Minds with it are heat, Their Fellows they are apt to beat, According to their Power and Might, They with their Tongues begin to smite, And he that is not of their Mind, From Truth (say they) he is declined, And Woman's Meetings he doth slight, How then can his Spirit be right? And then saith one, Let's Mouth be stopped, And others cry, He must be knocked; Another, He doth blasting threaten; And thus are Fellow Servants beaten, From Cross-bow of their crooked Thoughts Which Blind-Zeal bend, they shoot their bolts. 'Tis like I shall be paid with blows For smiting the Image on the Toes, That Image of Authority, Which Woman's Meetings signify; Although but two or three be there, As more seldom do appear, When Weather's cold, and Winds do blow, I seldom see a bigger shnow: But I don't mean with them to fight, Therefore to keep me from their sight: I'll to my Refuge quickly fly, Even God that Judgeth Righteously, And with him also will abide, Till he doth Remedy Provide, That Truth o'er all may so prevail, As Love to conquer may not fail: That as God's One, also his Name, We all may be one in the same, And he may Reign whose Right it is, That nothing may be done amiss, And then his Saints with Joy shall sing, And sound forth Praises to their King, Which was his due all times before, To him be it given for evermore. But now before I go my way, Another word I have to say: To such as would know my Intent Why this I writ, 'tis to prevent The further growth of Discontent, Raised with the Female Government. Although a Charter firm they have, And Grant and Confirmation brave, Which Strengthen and Corroborate Their Jurisdiction obtained of late: Yet if the Tree known now may be By the Fruit, mine Eye doth see Charter and Confirmation both Are Innovations nothing worth. Wherefore I say, my Council take, And to yourselves no Image make, Nor to a Likeness now submit That no Foundation hath in it. Now to God's Grace I all commend, For teaching thereon to depend, Which from all Strife can us descend, And thus I here shall make an end; Who am a Lover of Truth and Peace, To all therein wishing Increase. FINIS.