THE LASHER proved LIAR. OR, The Beadles LASH laid open. In a short Reply to a slight Pamphlet ushered into the world with the scurrilous Title of, A Lash for a LIAR, discovering the vanity of William Jennison, with his ungodly abuse of Thomas Tillam, Minister of Christ's Gospel. I Know 'tis no new thing for Professors to (Lash or) smite with the tongue, Jer. 18.81. and devise devices against God's Ministers: But woe to that evil servant who shall be found (lashing or) smiting his fellow-servants, like this abusive Beadle, Mat. 24.48. much fit to converse with those Savages or wild Heathens in America (from whence he came) then with any civil man. Psal. 20.3, 4. It is my mercy that the Litigious Title of my sordid adversary hath rendered the Book contemptible with men of ingenuous spirits (even of his own opinion) and not less my misery (in bandying with my Beadle's Lash) to be led to a Language which I loath; for whiles I would be serious, I see myself necessitated to answer (a fool according to his folly, Prey. 15.4, 5. Isa. 37.22. 2 Tim. 3.8. and warrantably allowed to laugh railing Rabshakeh to scorn, yea and to mak● the man's folly manifest to all men. I cannot justly be censured for terming my Lasher a Beadle, since his own sinnious Title Page entitles him to the office which he might easily learn in New-England, whose Magistrates (about seven years since) most barbarously condemned Christ's servants to be lashed at the common whipping-post, for professing the same Gospel-baptisme which I practice, and my Beadle opposeth. The persons thus persecuted were Mr. John Clarke (the present Minister of the Baptised Church at Worcester-house in London) and Mr. Obadiah Holms, with John Grandall, etc. And though Mr. Clarks friends secretly purchased his freedom of the mercenary Magistrates (as the Pope parts with his pardons) for money, yet Mr. Holms could not consent to the payment of their imposed thirty pound fine, so that he was most lamentably lashed on his naked body by the Beadle of Byston's who several times spitting on his hand, laid on with all his strength. It would greatly affect a gracious heart to hear the sad story (now lying in print * Entitled ill news from New-England. before me) how the enraged bloodthirsty Governor told Mr. Clarke, he had deserved death for denying Infant-baptisme: And how Mr. Wilson (Pastor of Boston Church) did strike Mr. Holmes before the Judgement-seat, saying, The curse of God or Jesus go with thee. Here's a sad account of New-England courtesy (who were themselves but lately under Prelatical persecution:) And why should I look for better from my Beadle, then to bring his Lash along with him? that he may make a display of a New-England spirit, in attempting that with his tongue and pen, from which (at present) his hands are tied. First, The sordid title of his Lash publisheth his own punishment: If it be a punishment to be often plucked from his dwelling place, Psalm 52.5. which he subtly endeavoured to avoid, when he was plucked from his dwelling-place at Colchester siege, by his shameless seeking for some hundreds of pounds amongst the sufferers, desiring our Elder (who assisted him in securing his cash) to keep his counsel, saying, He would put in for enough, since 'twas like he should have little enough. In his slander of me as a common slanderer of so many as are contrary to my opinions, Lash. pag. 46. he confutes himself by his own confession, That I justify his reprover, who was the Town-Lecturer, and one of those many that oppose my opinions: So are their present Mayor and Magistrates (for not many wise, mighty or noble are called) as also the people termed the Separation; all of them contrary to my opinions: And if I be not a common slanderer of all these, than my Lasher himself is a slanderer. Yea, such a slanderer shall I prove him, as will blast the vain boasting of his Factor Burges, in applauding his Pamphlet for sober and serious, without railing or slandering, just like the late vaunts of his neighbour Luskin (now lying in his grave) whose sale of the fatherless Libel (by my speedy Reply) was dashed as it were in a day. But how sober my Lasher is, may appear by a taste of his common slanders, special abuses, gross absurdities, manifest contradictions, and notorious falsehood. 1. A touch of his common Slanders. THe two grand opinions of Sabbath and Baptism (which lie under his Lash) will clearly discover him the common Slanderer of so many as oppose his opinions. Lash, paeg 1. & 38. For first, he so deifies his first-day-Sabbath, that who ever strikes at it, he publicly proclaims and reproaches them all for Impostors, and the Devil's instruments, which surely are slanders sufficient. He spares none, from ancient Origen to this instant; but all both former and later (if they either deny a Sabbath, or assert every day a Sabbath, or sanctify Jehovah's seventh-day Sabbath) all are branded by my Beadle. The many thousands in Court, City, Country, Army, whether Notionists, Baptists, Independents, etc. (though dark in the seventh-day Sabbath, yet) if they disown his first day Sabbath, must all taste of his Lash: So that we are put upon this necessity, either to condemn them all, both former and later for Impostors, and the Devils instruments, or else to record our Lasher for the common Slanderer. Which is further confirmed by his opposition of Gospel-Baptisme, wherein he confidently condemns all of this opinion by branding Anabaptism itself (as he terms it) for the main Engine of the Jesuits and their Factors to overthrow Protestantisme. Why, Lash. pag. 72. what a notable learner is our Lasher? who at one Sermon at Peter (hearing the Anabaptists termed the Devil's Factors) commenceth Doctor in the same Dialect: But believe it, if the Precedent of the Privy-Councel, and so many persons of this opinion in high places be (indeed) engaged in the main Engine of the Jesuits and their Factors to overthrow Protestantism, 'tis time for our Beadle and his brethren to look about them. And if this be not so, I am sure the Lasher is a common Slanderer of such as oppose his opinion. The Beadles special ABUSES. WHen his Lash comes to my loins, he lays about him like the Beadle of Boston, and as busily as old Burges, when the crabbed Caitiff is cruelly scourging his fellow-creatures called Quakers, upon the account of their conscience: And yet we must not say here's any thing but what's serious and sober; not one bit of bitterness, not a rag of railing, unless we should censure his lovers as liars; wherefore to secure their credit, it seems I must grant; First, Lash. page 1. That he kindly unchristens me in the first encounter, and continues the same courteous compliment in several lines of his Lash. With the same piety he paints me to the world with a loathsome spirit of Apostasy for opposing (Parish Hirelings) set maintenance; Lash. pag. 26. yea full as bad as Julian (that desperate Apostate) for reviving Jehovah's Sabbath. And to express the pinnacle of his piety, he appoints sundry Professors (labouring under the like loathsome disease) to keep me company. How comfortably he courts me as one eudowed with cunning craftiness, Lash. p. 28: labouring to beguile and deceive my Reader (not only beguiling and deceiving, but labouring so to do. With like humility he heaves me up as a man of a horrible Lash. pag. 30. spirit of contradiction and delusien; most sober and serious salutes unless his Factors say falsely. I cannot say 'tis unsuitable to his sincerity to spread forth my praises as one so t●shly drunk with delusions. Lash. page 37. See how lovingly he lifts me out of the smoke of the bottomless pit, Lash, page 38. where he found me smothered (if he speaks truth) and commends me for marvellous ignorance, which is more than every one will do. Is it not Saintlike indeed to enshrine me (in his own dear bosom) as falsitying and deceiving, seared and senseless? Lash. page 46. And now who will say here's aught of bitterness belched forth! But if all this be true, I may rue the time of my coming to Colchester; for I was then so far from being sottishly drunk with delusions, seared and senseless, that you may see my loving Lasher contradict all. His manifest Contradictions, FOr he tells you, Lash. page 43. That I principally bend myself in my preaching against the Quakers, who had ensnared many: Page 42. But yet he suspects some design: And indeed there is as good ground for it (upon our entrance both in one day) as for the meeting of Simon Magus and Simon Peter at Rome. Euseb. Yet doubtless the great God eminently designed by my reproached self on the one hand, and the Quakers on the other, to pluck so many plumes from the Parish Presbyters Classical Cap, that the hirelings and their hackneys are become restless in their rage, while the doom of their jus divinum draws on apace. For further proof of my being sottishly drunk with delusions seared, and senseless; my Lasher assures you, Lash. page 42: that I discharged myself freely and fully, to the great and full satisfaction of those that heard me. And that I gained esteem of the best and most sound Christians, who were taken with the strength of my gifts, and plausibility of my deportment. And are not these sufficient signs of one smothered in the smoke of the bottomless pit? which is a punishment somewhat more painful, and less profitable than the fume of a Tobacco-shop. The last evidence (brought by my Beadle) of my being sottishly drunk with delusions, Lash, pag. 43. may be my renewed call to the high employment of preaching; For he says, my Labours were again desired. But was not my Lasher himself smothered in smoke, and sottishly drunk with delusions, to be one that desired my Labours, after he knew my opinion in Baptism? and I had printed it, with my owning of the Sabbath in my Book of laying on of hands? which he esteems the Devil's doctrine, and Jesuits design. But here's more than enough for a discovery of his Contradictions. I shall proceed to a taste of His Gross Absurdities. 1. Lash. pag. 25. & 41. & 33. & 35. HE assigns the begginning of his Sabbath to morning, and his morning to midnight, and then sends poor Israel to grope for Manna, and to offer sacrifice; but if he say true, that his day gins with the morning, and that morning at midnight, I am sure his Night must needs begin at Noor. Gen. 1.5. Ainsw. in loc. Our blessed Creator calls the darkness night, and gins the day with the evening; but the presumptuous creature, who hath no more grace then to change Jehovah's Sabbath, dare adventure to destroy the very course of nature, Isa. 5.20. without dreading that doom of putting darkness for light, and light for darkness. Will Saints be thus deceived of God's sanctified Sabbath, by such as dare assert the day gins at Midnight, and Night at Noon? 2 He makes no scruple of beginning his First day-Sabbath in his midnight morning, and yet deems it a marvellous difficulty to set upon the true seventh-day-Sabbath in a cloudy evening; But if it be so hard to distinguish between common and sacred time in a cloudy evening, when we are generally awake, how shall thousands be able to discern such difference in his dark midnight morning, when fast asleep. 3 But here admire with me the just hand of God against this subverter of his holy Sabbath, who is so smothered in absurdities, that after sixteen month's deliberation, he hath yielded his whole Cause by this his full confession; * Lash, pa. 26. That now Christ being come, though the services be abolished, yet the day may be observed. Which confession being discovered since his book was printed, himself is so ashamed of it, that he hath razed and blotted it out. 'Tis strange, that after so long consideration, and so many suppers for consultation, the Lash being licked over and over by so many hirelings correction and alteration, it should come forth with such a clear confession as abolisheth the Ceremonies, and celebrates the royal Sabbath. 4 I shall at present cease from his Absurdities, Lash, pag. 44. with his censure of me as deeply drenched in little better than gross Popery about the Sacraments. And indeed this absurdity way well pass for my Lashers Masterpiece; for he says, he found me thus drenched by this expression of mine, That the outward elements of bread & wine in the Lord's Supper were spiritual things. I do not remember the expression; but let's try by what Logic he'll prove me drenched in Popery; for thus he must argue. The Pope affirms the Sacramental bread and wine to be corporal, carnal, natural things. But Thomas Tillam hath said they are spiritual things. Therefore Tho: Tillam is drenched in little better than gross Popery. Sure the Prophet is a fool, the spiritual man is mad, Hosea 4.7. and the joint testimony of his nine New-England Confederates will not recover his credit, Lash, pag. 40. nor secure him from this sink of absurdities, which ushers in his falsehood. His notorious Falsehood. The first falsehood. HIs leading sin may be that deceitful falsehood of his, Lash. pag. 22: Rom. 2.14.15. in asserting, That the Gentiles still have the Law written in their hearts. He that dare thus adulterate God's word, will not stick to censure pure Adam of ignorance of the seventh-day-Sabbath, Lash. page 23: nor scruple at railing accusations against Christ's Ministers; but new Covenant-Christians know, that the Law written in the heart is their prerogative Royal, and not the words of the Law, but only the work of the Law is found in the hearts of Heathens. From this and the like abuse of Scripture, A second falsehood. he hastens to vent his distempered spleen at me, in a subtle envious suggestion, Lash. pag 42. that (at my coming to Colchester) I appeared necessitous; which falsehood the present Mayor can and will discover to such as shall inquire, seeing he first courteously entertained, invited, and encouraged me to the work; and so comfortably was I accommodated by the Gentlewoman with whom I sojourned, Page 43. that all who know it must censure it as baseness in my Beadle to upbraid me with his Table. Wherefore until he produce sufficient evidence of my appearing necessitous in person, purse, horse, habit, or something, I shall make bold to record my Lasher for the Lyar. Who proceeds to a third, A third falsehood. Lash. pag. 48. in affirming that I promised not to meddle with Baptism. And yet himself and the Town in general are witness of my public engagement to preach the whole body of Divinity, Heb. 6 1, 2. which is impossible to be done without handling the foundation principles of Christian Religion, whereof Baptism is one. And if they did desire me to conceal it (as he asserts) I am sure it discovers their sin and shame. It being a sad sign of a sinking cause, and a corrupt conscience to smother truth. 1 King. 22.13. They were Baal's worshippers that desired the Lords Prophet to speak like the Nations Priests; and 'twas a Jewish Presbytery that would have suppressed the Name of Jesus, Acts 4. as my Beadle confesseth would have served his baptism. But seeing I have sufficient testimony that his own mouth several times confessed, that my promise was not to meddle with the controversy of baptism at his meeting (which accordingly I performed, it is not I, but himself is the Lyar. And he further foments, A fourth falsehood. That soon after this promise I fell pellmell upon the point of Baptism. I confess if my Beadle be as expert at Pell-mell as at jumping, Lash. p. 48. and shovel-bord he's too hard for me. But if after this promise I preached more than 60. sermons before I left Pell-mell upon baptism, my Lasher must be left in the lurch for the Liar. My other Principles, Lash. p. 44. (reprinted by my Beadle) were formerly published by some Libelers long since filenced, and though they were ashamed of their names, yet they are upon discovery, and do sound like their slanders. The young Levite who lay lurking in the North till he endanger his Fellowship, looks like one Daresly his stinging tongue being sharpened like a shaft, for envious Archers bow confirms the country Proverb, that a Fool's bolt is soon shot, whereby himself is snared; my Lasher also laying himself open as a party in Print; He further complains that I never dealt with him in a Christian way for his miscarriages, which doth but increase his score. A fifth falsehood. Lash. p. 55. Seeing I so laid Ham's Sin to his charge (for his treachery against that party he had sided with as the honest party) that his wife (trembling) said they were never so reproved, nor did I spare his passionate adversary, but pressed satisfaction on both sides, which was promised, but most hypocritically performed by my Beadle. Indeed such were the actings both of Lecturer and Lasher, that it hath moved me to hear how it became even proverbial for fellows to call unto each other in the streets, thus; Mr. Jennison is a knave, else ask M. Archer, Mr. Archer is a knave, else ask Mr Gennison. Lash. p. 17 I know not well what the Beadle means by that Infamy, which he saith will hardly ever be wiped off, but this I knew (to the praise of free grace) that my Ministry hath been frequently attended by the chief of the Magistrates, with great resorts of people, and confirmed by the conversation of many souls, with sweet communion of more than two hundred baptised disciples, Celebrating Jehovah's Sabbath, so tha● my God hath set me above the blast of a Tobaco-man, and out of the reach of his New-England lash that would make me a liar. Lash. p, 41. The 6th falfehood. 2 Tim. 3.8. And his first charge, is my opposing the Spells of the contentious Lecture at Peter for which, he saith, there was never the least colour: But the daily discovery of the parish presbyters, resisting the truth of God, like those ancient Enchanters Jannes and Jambres sufficiently clears me, and proves my Lasher the liar. Who is like to speed to better in his second slander is terming it a gross untruth that I have printed him, Lash. p. 48. Lash. 41. The 7th. falsehood. Lash. p. 40. as polluting his conscience in opposing his principles, and (that he may falsify to purpose) he saith, I condemn him because he will not oppose his New-England principles; That the falsehood here of may be manifested; observe, that he professeth the morality of the fourth commandment, The. Sab. p. 147. etc. as New-England doth; now it is plain that New-England professedly opposeth those very Arguments which our Beadle takes up from Heylin and the Prelates, with very much vapour in the 22, 23, and 24. pages of his Lash: If then the Beadle be so, for the morality of the fourth commandment as they are, I do once more affirm that in his opposing the Seventh day's certainty, and beginning of the Sabbath (which they so strenuously attest) he doth still more & more pollute his conscience in opposing his professed principles, so that the gross falsehood he would fasten upon me, reflects upon himself, and further confirms my Lasher the liar. His third slander which he terms a very foul and manifest untruth, Lash. p. 49. is my saying that (whilst he opposed his principles at Peter's) the decaying Clergy sat silent; and to prove it so, he tells us that the parish Minister prayed before he began, and spoke when he had done, and by this Logic the Lasher confirms his title in making me a Liar; The 8th. falsehood. and indeed it is a notable whiff from a Tobaco shop. The parish Minister prayed before our Beadle began, and speak when he had done: Ergo 'tis a very foul and manifest untruth to say the dacaying Clergy sat silent whilst he speak, doubtless the old man is smothered in the smoke of his botomless pit, could none of the decaying Clergy save the man's sense from this in evitable shipwreck? Had I been admitted to their pretended conference at Peter's, I should have done my best in rescuing his reason; But they be like feared defilements, Lash. p. 42. seeing the Lasher lays me out to be as bad as excommunicate; But (if he be not too old to learn) let me instruct him, that no censure is so bad as excommunication, much less my own voluntary withdrawing. The fourth falsehood or gross lie (to use that dirty dialect wherein he disciples me) in my speech, that he highly applauded me, without the least contradietion, long after some of my different principles were delivered. Ans. That he highly applauded me, let his own pen testify where he tells the world, that I bent myself freely and fully in my preaching against the Quakers, who had ensnared many, yea and that to the great and general satisfaction of my hearers, and that I gained esteem of the best and most sound Christians, who were taken with the strength of my gifts and plausibility of my deportment, etc. I think he hath applauded me to purpose. But to prove that he contradicted me, after some of m● different doctrines were delivered, he tells us that he discoursed, Lash. p. 50. & divers times argued the points of Baptism with me, which I hope may be done without a spirit of contradiction. And that such discourses & arguings were without contradiction, his own pen proves, Lash. pag. 48. where it is published, that after I was discovered to be against infant's baptism, divers Christians (meaning himself for one) desired me to wave it, being so controversal, using this argument that it would but make breaches, and they stood in need of healings: Now let any ingenious person judge whether such desires, discourses, or arguments may be termed contradictings, if not, then here's full proof from his own pen that my Lasher is the gross liar, The ninth falsehood. who indeed was so far from contradicting me in the point of infant's baptism, that there are sufficient witnesses of his saying, that for his part he should not dislike it, if baptism were forborn 3. or 4 years, till the children could answer for themselves. His fifth untruth, about justifying faith, Lash. p. 50. reflects upon himself, seeing I have as sufficient testimony as any can be produced in Colchester, that I have published the truth (for substance) in my Christian account confirmed; but lastly, The 10th false hood. that I helped to uphold the meeting at his house which was almost sunk through his treachery in revenging himself of the Town Lecturer is so generally known, that if he were not sottishly drunk with delusions, he could not gainsay it, but this indeed is true, that till the Lecturer so vehemently charged him and his wife as implecable persons (which I doubt was too true) there had been a meeting many years, in all which time they could never find away to communion; and if there be any thing of God in their sacrament since, both Presbyterians, Independants, and separation should give me thanks for rousing them. It is also true, Lash. p. 50. that since my departure their meeting is grown numerous; for it being deserted and forsaken for it by the Towne-Lecturer, and secondly by myself, the man prostituted his house even to the parish Presbyterians, so that in the former season it became too hot to hold them. I have omitted very many of his down right untruths in both parts of his Lash, being hearty wearied with digging in his Dunghill; I have carefully avoided reproaching terms, unless his own language be censured as such. The Lord hath marvellously discovered the man's folly, & ordered his own pen to vindicate my integrity; he hath sufficiently proved himself the busy Tobaco-man, & with his art of a New-England Lasher is fully proved the liar, & so let him trudg to Stannaway bowling-green, he were better leave his jangling & follow his jumping, only let him beware of jumping out of the London waggon any more, seeing his last leap so long retarded his lash, & possible has spoilt that sport, but he knows how to recreate himself with his shovel-boord-table, which he can easily turn to a communion Table upon his first day's fabbath, for the fellowship of Fordham, and as suddenly turn it again for a Classical consultation, how to be revenged on the Dipper who (if the persons of Peter's and Dedham preach truth) trips up folk's heels in the water, and is not ashamed to pull off women's stockens, and wash their feet. Beadle, bring out your Lash, and do your office lustily upon these egregious, Jer. 9.5. But I must be modest, and turn to the controversal part of the pamphlet, which savoures of a little more sobriety, which I would meet, with a proportionable spirit; The controversal Part. wherefore leaving sordid Will. Jennison with the Beadles in Bridewell, I come seriously to contend with the more solid Mr. Jennison, on the battlements of Beth-el. And upon our very first encounter we are agreed, Lash. p. 3. Act. 2. both Master Jennison and myself freely subscribing to the Apostles Pentecost, and fully concluding that the same glorious day on which Pentecost then fell, was and is that blessed, Sanctified day which the Saints did, and aught to keep as their Sabbath. For although the Authority of the seventh day be firmly established by the Father's institution, 7th. day Sabbath sought out ●. 68. &c: the Son's confirmation, the spirits Approbation, and the Saints observation (as I have fully proved in my book of the Sabbath) yet since Master Jennison omits three of these impregnable Pillars, and singles out the fourth to cast his whole cause upon: I am cheerfully resolved, through the assistance of the promised spirit of truth, to embrace that wonderful day of Pentecost, and none but that, for the undoubted Sabbath of Christians, which I shall convincingly and undeniably prove to be Jehovah's certain sanctified seventh day, which (being performed) Mr. Jennison stands obliged in credit and conscience to own it; Seeing therefore we are agreed herein, I shall with all possible brevity touch (and I hope overturn) his other Arguments, and refer the whole matter to the Apostles Pentecost. Lash. pag. 2. And first Master Jennison (silently) yields, that he hath neither command from God, nor council from Christ for the observation of the first day of the week. In that he flies for his prime Argument to the supposed example of Saints, which if he could prove (as no man can) yet were it not sufficient ground to reject the true seventh day Sabbath, settled by clear commands. For this must be observed as a general conclusion. A General rule. That example● do only allow us liberty and nothing but a clear command can oblige us to duty, Rom. 4.15. As for instance. Community of goods is the Saints liberty, because it was practised. But liberality of our proper substance is a duty because it is commanded. Saints may freely Feast before Communion, because we have Apostical precedent. But all true Disciples must break bread, because we have Evangelical Precept. Even so we have liberty to meet the first day, as freely as any other weekday, for we find the Saints at Troas then, (occasionally) assembled. But we are tied in duty to celebrate the seventh day-Sabbath, as being expressly commanded. The Saint's example at Troas once, doth no more oblige us to their time, than their meeting in an upper chamber doth tie us to the like place. If examples alone were binding, Act. 17.2. and 18.4. we have innumerable for the seventh day Sabbath: and this may be sufficient to show the invalidity of Mr. Jennisons first Argument; and that part of his fourth which is grounded upon Act. 20. Lash. p. 18.19. His Arguments from Christ's appearing, pag. 2. and blessing pag. 15. etc. depend upon the beginning of the Scripture day which always gins at Even, Exo. 12.18.19. Deut. 16.46. and so Christ's non-appearing till the first day at Even makes rather against it, Jer. 6.14. and so doth the famous examples of Father, Son, and Saints; for, in stead of the honour Master Jennison would put upon it (pag. 17.18.) 1. The Father wrought upon it, Gen. 1. and therefore we should be his followers as dear children, Eph. 5.1. 2. The Son traveled upon it, Luke 24.13.15. And he hath given us example that we should do as he hath done, John 13.15. 3. Lash. pag. 12: The Saints cast their accounts upon it, 1 Cor. 16.1, 2. and so may we; Master Jennisons apprehensions of the year of Jubilee are altogether impertinent, since it is evident it was the year of Christ's first Preaching, Luke 4.16. and not of his Resurrection. Neither doth John's being in the spirit in the Lord's day show what day that was, Page 13. nor any more prove the first day, the Saints meeting time, than his being in the spirit in the Isle of Patmos can prove Patmos their meeting place. As for succeeding ages, they do as much justify Easter-day, as the first day of the week, and as much may be conjectured for the one as the other, Page 14. & 27: from Psal. 118. one command is worth 10000: suppofitions. Christ's birthday bids fairest for it, Luk. 2.10, 11. But joh. 8.56. carries it. If any can discern the Saints assembling in 1 Cor. Page 19 Page 20. 16. (as Mr. Jennison suggests) it must be by some other light than God's word. The day of Christ's greatest power prophesied, Psa. 110.3. was the Apostles Pentecost, Act 2. with Luke 24.49 & Acts 1.8. Though Master Jennison cannot see why the seventh day from the words Creation should rather be man's holy rest day, Page 22: than the seventh day from man's own Creation, yet through grace I and others can; Exod. 20.11. For in six days Jehovah made the heavens and the earth, and rested the seventh day, wherefore Jehovah blessed the Sabbath day, and sanctified it. Mr. Lash. p. 23, 24. Jennisons Arguments against the certainty of the seventh day do equally strike at the certainty of his first day, and to what end should he contend for any Sabbath if both were uncertain? But my book of the Sabbath hath undoubted evidence of the seventh days certainty, to which I refer my Reader where he shall not only find the certain day, but the undoubted beginning of the day, not at Master jennisons midnight morning, but the sixth day Evening, Pag. 25. & 35. Levit. 23 32. for doubtless our glorious Creator had finished his work before midnight; yea the very ceremonial Sabbaths (because honoured with the Title of Sabbaths) were to be celebrated from Even to Even, which gins and ends at Sunset, Lash. pag, 36. Mar. 1.32. Deut. 16.6. as is fully evident from plain Scripture which needs no consequence to confirm it, yet do I not deny a fair deduction from Scripture, but do utterly deny the setting up a firstday Sabbath by conceited consequence, against the true seventh day Sabbath confirmed by clear command. Or that any Ordinance of Christ was ever Instituted by consequence, I shall never be condemned for omitting what was never commanded, 1 Joh. 3.4. Rom. 4.15. as first day, and Infant Baptism; For sin is the transgression of some Law, and where no Law is, no transgression. It is not so as Master Jennison asserts; Lash. p. 25.26 That if the seventh day appointed (in the Royal Law) be the Christian Sabbath, that then all the Ordinances appropriated (by the beggarly Ceremonial Law) are still to be observed. He that appointed double sacrifices for the Sabbath day, as a Sabbath day, enjoined single sacrifices for week days, as week's days; and as soon shall the week days cease to be week, days as Jehavah's Sanctified seventh day shall cease to be the Saint's Sabbath day, Isay 66.21. Mal. 3 3. Isai, 56.6.7. Heb. 10.5.6.7. and 13.16. Rev. 5.8. and as soon shall the mountain of God's house be melted, because made up of Priests and Levites, as G●ds Sabbath shall be subdued, because mentioned with burnt-offerings and sacrifices; He that accepts their persons for a Royal Priesthood will graciously own their Saviour and services for burnt-offerings and sacrifices. And Mr. Lash, page 27. Jennison may one day understand that Christ was never more active then in and after death, Col. 2.14, 15. And that when God brought his Son into the world, than all the Angels did worship him, Luke 2.14. Math. 4.11. But Heb 1, 6 speaks not of his resurrection day, nor Psa. 118. of every first day of the week, Page 28. nor were the disciples in a hopeless condition till the first day was almost, and altogether ended, Luke 24. Lash. pag. 29. Mark 16.13, 14. As for Heb. 4. I have faithfully expounded it in my book of the Sabbath, and whereas Mr. Jennison says the word Sabbatism denoteth not any day's rest. Mr. Carter. (in his covenant) will tell him it denotes the first day, and I suppose he knows the original as well as Mr. Jennisons instructers. But let the Lexicons and Dictionaries be examined (whose authors were equally ignorant of the true Sabbath) and they will inform that the word Sabbatism signifies the Celebration of the Sabbath, or a day of rest, But Mr. Jennison is quite mistaken, in applying to the rest mentioned in the other verses, Lash. p. 31: Heb. 7.27. & 9.26. & 10.10. for they are all of them an other different greek word, and it is utterly untrue that he says Christ's sufferings ceased not at his death, and that the holy woman's celebrating Sabbath was not after Christ's sufferings, Luke 23. for when he once died he bequeathed his spitit to God, and entered into rest, Luke 23.46. Act. 2.26. If the 4th. commandement be given to the Gentiles (as Mr. jennison confesseth) I am sure it commanded nothing but the sanctifying of the 7th day Sabbath which is to continue for ever and ever, Lesh. p. 32. and 32. Ps. 111.7, 8. Mat. 5.18. even till heaven and earth passeth away, and so was it never said of circumcision nor first fruits. As to that of Col. 2.14.16. I am sure it doth not so much as mention the seventh. day, if it oppose any thing in the 4 th'. commandement it must be the Sabbath itself, which Mr. Jennison will not say. But I have fully proved it toucheth not the Royal seventh day Sabbath at all, which Mr. Jennison doth not answer. Lash. p. 34. As to Mr jenisons assertion that the day gins with morning, he doth not only oppose New-England principles, but the order of God himself, Gen. 1: who placed the evening before the morning; And Mark 14.30. is pregnant for it, for the 14th day at even when the Passover was eaten, was the beginning of the fifteenth day, as is confessed by the learned commentators Anot. Leu. 23.5. Lash. p. 37. and is plain Exod. 12.18, 19 and however Mr. Jenison terms it a shuffle to say the first fruits were offered the morrow of (or after) the Sabbath, Amsworth. and yet this morrow was the Sabbath it selfe, he terms not me but Moses, if not God himself the shufler, who plainly calls the 15 th'. day of the first month the morrow after the Passeover, when they came out of Egypt, & yet the very same night of eating the Passeover, & departing out of Egypt was the beginning of the 15th day, Numb. 33.3. Exod. 12.18, 19 If this be marvellous ignorance as Mr. Jenison terms it, I am content to be so sensured by him, whilst I have learned Ainsworth, Diodati. the English commentators, Moses, and God himself to bear me out in it. lash. p. 38. And that Saviour who is Lord of the Sabbath Sabbath will reckon with Mr. jenuison for his hard speeches; Lash. p. 38, 39 for we shall seek none other Saviour, but he who commands the keeping of his Sabbath, Mat. 24.20. As to the judgement of God upon the Prelates, indeed it is most just for their opposing the morality of the Sabbath, and let those who assert it, that slight it, expect the next Vial. I have seen variety of judgements, even to astonishment, upon rejecters of the revived seventh day Sabbath, which (in my Reply to the next book which I hear is in the Press) I may possibly have more leisure and just ground to particularise. The Stress of the Controversy. AFter this brief, yet full Confutation of Mr. jennisons inferior Arguments, I find him (in my entrance upon (the Apostles Pentecost) which he concludes the main Stress of the Controversy) labouring under two very gross mistakes; Act. 2. Lash. p. 3. The first is a strange conceit, that the first fruits (enjoined Leu. 23.11.) was to be ripe corn; and upon this his mistake, he renders the day of reaping uncertain, p. 4. & 10. according as Harvest came sooner or latter; and so runs on in reckoning the fifty days, or seven weeks, at random, to fasten (the Apostles) Pentecost to his Firstday Sabbath; whereas the Scripture requires not ripe corn, but green ears, * Leu. 2.14. Exod. 9.31. Deut. 16.12. Exod. 23.14. such as the field afforded at their going out of Egypt, in Memorial whereof these first fruits were appointed, and Gods Israel prohibited to eat thereof, until this homage were performed. This foul fault in the entrance of his account of fifty days, must needs be ill in the end. His second intolerable mistake, Lash. p. 9 (which hath nothing to save it from high blasphemy, but gross ignorance) is his confident assertion, that the feast of first fruits was not at the end of the weeks, but at the beginning; yea, and chargeth it as a very great mistake, to say the Feast itself was not till the end of the weeks. This Charge flies in the face of God himself, who hath thus expressy spoken by his servant Moses. Also in the day of the first fruits, when ye bring a new meat-offering unto the Lord, AFTER YOUR WEEKS BE OUT, ye shall have an holy Convocation, Numb. 28.26. with Leu. 23.2.4. ye shall do no servile work. This was that holy Convocation, Act. 2.1, 2. called (in Greek) Pentecost, whereon the bread which was made of the Sheaf (or ●n●er) waved, Let. 23.11. was to be again waved before the Lord, as the first fruits, Leu. 23.17, 20, 21. I shall not henceforth wonder at Mr. jennisons error, in his reckoning the seven weeks, so as to make Pentecost fall upon his first day, who can so confidently affirm that this Feast was in the beginning of the weeks, and charge Moses with a very great mistake, for recording it to be after the weeks were out. Now touching that which he terms the main Stress of the Controversy between us, Lash. p. 3. we have both solemnly engaged before the world (in print) casting (as he saith) our whole cause upon it. That the day whereon (the Apostles) Pentecost fell, * Act. 2.1. was, and is that glorious day, which the Saints did, and aught to keep as their Sabbath. And I desire no more, but that he which shall shrink from this clear confession, may be henceforth judged and deemed a deserter and profaner of the true acknowledged Christian Sabbath. The fair discovery of this Question, upon what day the Apostles Pentecost fell, will be fully evident in the institution of the Feast, Leu. 23.10, 11, 15. where Jehovah required Moses to speak unto the children of Israel, and say unto them, when ye be come into the Land which I give unto you, and shall reap the harvest thereof, than ye shall bring a sheaf of the first fruits of your harvest unto the Priest, and he shall wave the sheaf before the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be accepted for you on the morrow of the Sabbath (for so is the Hebrew, and so Ainsworth renders it) on the morrow of the Sabbath the Priest shall wave it. And what ever this Sabbath was, this is plain, that from the morrow following, they were enjoined to begin their reckoning of seven Sabbaths, Leu. 23.15, 16. which is expressly called seven weeks, in Deut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Leu. 23. 16. and the Septuagint is the same in both places. And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering, seven Sabbaths shall be complete, even unto the morrow after the seventh Sabbath, shall ye number fifty days. This Sabbath from whose morrow the account began, is by Ainsworth, Diodat, etc. called the Passeover Sabbath, Lash, p. 4. & 5. & 8. and Easter; But Mr. Jenison is very angry with me for so speaking, and yet from the bare authority of certain obscure Informers, he confidently concludes, that it was the Jews seventh-day weekly Sabbath, and so boldly gins upon the first day of the week to number the 7 weeks, or fifty days, so to make Pentecost fall (Pat, as he phraseth it) upon his supposed firstday Sabbath. I shall not (with my small skill in the Hebrew) presume to contend with his unknown informers, who assures him that it can be no other than the weekly Sabbath; yet I suppose modesty will even constrain both him and them to submit unto the information of the most profoundly learned, which the long Parliament and Assembly could find for that eminent mark of the English Annotations upon the whole Bible, whose Notes upon these very words [Leu. 23.11.15. On the morrow after the Sabbath] are quite contrary to Mr. jenison and his informers, who say it can be no other than the weekly Sabbath. Their notes are these; Not the weekly Sabbath, English Annot. on Leu. 23. but the first day of the Feast of unleavened bread called (say they) a Sabbath, vers. 7. Yea, and to put the seven weeks or fifty days out of doubt, these learned men do expressly declare in the same place, the punctual day of the Feast, and of the month which gins our account, even the second day of the Feast, which is (say they) the 16th day of the month Nisan, from which day were reckoned the fifty days ended at Pentecost, reckoning that second day inclusively. Here's the most clear confession, that the Sabbath leading to the account of fifty days is not the weekly Sabbath; but that the morrow following the waved sheaf is the (certain fixed) 16th day of the month, and gins the number of 50 days, or seven weeks; and on what day this 16th of Nisan fell at the death of Christ is clear; for upon the 14th day of the first month at even, Exod. 12.18. Coll. 2.16, 17. Matth. 26. did our Lord Jesus (who is the true body of these shadows) punctually celebrate the Passcover; and upon the morrow being the 15th day (and commonly called good Friday) was our first fruits waved by the Priests upon the Cross: So that the 16th day being the seventh day Sabbath, must unavoidably begin the seven weeks, or fifty days; and this is easily known, that the same day which gins the account must needs end it, and be the true day of Pentecost. Though this clear confession from the Sabbaths adversaries might suffice, yet through strength from on high with demonstrations of the spirit and power, I shall further produce three infallible proofs that the Apostles Pentecost was none other than the sanctified seventh-day Sabbath: And this will be evident by God's institution of a Feast, for he assigned a certain day, from which the number of fifty days began; That Christ was punctual in time, see Mat. 27.55, 56. Luke 22.35. John 8.20. and this day was the morrow of (or after) a certain Sabbath, which must be punctually fulfilled in and by Christ, as well in the Time as in the Type, or else why was the time so precisely appointed, and the fifty days so exactly to be numbered? The morrow after this certain Sabbath will be readily known. First, by the sickles first entering the Corn, Deut. 16.9. Secondly, by the waving of the first fruits, Leu. 23.11. Thirdly, by offering the same day a Lamb without spot, Leu. 23.12. The time when these shadows were all punctually fulfilled in Christ the body is abundantly manifest. And first, the certain day when the the sickle was first put to him, Isai. 53.8. to cut him down, the whole world knows to be that they call good Friday, Luke 23.54, 55, 56. that is the sixth day of the week, The day of the preparation before the 7th day Sabbath, from which sixth day God's account of the seven weeks begun by his appointment, Deut. 16.9. Seven weeks shalt thou number unto thee, begin to number the seven weeks from such time as thou beginnest to put the sickle to the Corne. Is it possible for any truth to shine more clearly? Now either Mr. Jenison must deny (what he grants, pag. 38.) That Christ was by the sickle of death cut down, (upon the sixth day of the week) or else he must give glory to God by beginning to number the fifty days or 7 weeks, from that time the sickle first entered our corn, and cut him down by death, from which day the holy Sabbath is the very first of the account, and at the end of seven full weeks, the same blessed seventh day Sabbath that began, must needs end the fifty days exactly upon the Apostles Pentecost, Heb. 10.1. although the Law was not the very image of good things to come, yet certainly this Sickle was a notable shadow in many particulars. 1. It was put to the corn, Deut. 16.9. which the Jews performed the night following the Passeover, with great solemnity; and just so was it fulfilled in Christ, joh. 18.3. 2. They were to cut down green ears, Leu. 2.14. Hos. 14.3. And even so our Saviour expounds himself the very day of his suffering, Luke 23.31. when our green firtree was cut down. 3. The green corn was bound, (as the Hebrew signifies, Leu. 23.10.) and brought to the Priests, and so was our green plant, joh. 18.12, 13. 4. The green corn was to be dried by the fire, Leu. 2.14. neither was this wanting to our first fruits, Luk. 22.54, 55. 5. It was to be beaten out of full ears, Leu. 2.14. and just so was our Saviour served, (at full age) Matth. 26.67, 68 and 27.26.30. After the first fruits were thus fitted, (as the English Annotations show, on Levit. 23.10.) they were upon the morrow of that Sabbath to be waved by the Priest, Leu. 23.11. And this is the second infallible token what that Sabbath was, namely, the Passeover, on the morrow of which Sabbath it was exactly accomplished in Christ, by the crucifying Priest, who waved him between heaven and earth upon the sixth day of the week, from which day began the count of the Apostles Pentecost, punctually beginning and ending upon the seventh day Sabbath. The third infallible mark by which that Sabbath (Leu. 23.11, 15.) is more than fully found, was the Lamb without spot, appointed to be offered the very same morrow of the Sabbath, but this was such an infallible token to know the undoubted day wherein it was accomplished in Christ, that Mr. Jeunison hath wholly (and I doubt deceitfully) omitted it. And indeed it is impossible that any thing but wilful blindness should obscure the glory and stupendious eminency of that sixth day of the week, whereon our Lamb without spot or blemish was offered, Heb. 9.14. 1 Pet. 1.19. from which sixth day begun the account of the Apostles Pentecost, and as it began, so it exactly ended on the seventh day Sabbath, to its everlasting glory, and the glory of him that sanctified it, God blessed for ever, Amen. And thus while Mr. Jennison and his Informers affirm, (without one word of Scripture) that the Sabbath from whence our reckoning arises, (Leu. 23.11, 15.) was the Jews weekly seventh day Sabbath: I affirm, (with the most learned of this Age) that it was not the weekly Sabbath, but the first day of the Passeover Feast; and I have fully proved by three infallible Scripture marks, that the fifty days did at the death of our Redeemer, most exactly begin and end upon the seventh day Sabbath. Why blessed be Jehovah the Institutor of this Sabbath, and glorified be Jesus the professed Lord of this Sabbath, and for ever honoured be that excellent spirit, who at the Apostles Pentecost, most wonderfully owned and approved this same seventh day Sabbath, as hath been convincingly proved by 1. The Sickles first entering our Corn. 2. The waving of our sheaf of first fruits, and 3. The offering of our Lamb without spot. And now unless Mr. Jennison can confute this precious point, (which I am sure is utterly impossible) I must expect the speedy performance of his promise, Lash. p. 3. & 11, 12. to own and embrace this glorious day on which the Apostles Pentecost fell, as the very day which ye did, and aught to keep as their Sabbath. And I shall for ever acquit him of all the abuses in his book, and esteem it abundant satisfaction to see a sinner return from the error of his way. Jam. 5.20. Amen. As touching the second part of Mr. jennisons Lash, concerning Baptism, he must excuse me if I deem it a dishonour to that flourishing truth, to contend with him, after so many learned debates of persons with whom neither of us may compare, much less conceit to exceed. The Covenant made to literal Israel, which he would have to be one with mystical Israel, do exceedingly differ. As; 1. In the Mediator, Gal. 3.19. The servant being veiled, 2 Cor. 3.13. The Son revealed, Mat. 17.5. 2 Cor. 3.18. joh. 1.14. 2. In the parties taken into Covenant. In the Type a fleshly seed, Gen. 17.7, 13. In the truth a faithful seed, Gal. 3.9, 29. Rev. 12.17. Than not in Covenant, till first they were Abraham's, now not in Covenant, till first they be Christ's. 3. There's difference in the Sign. The shadow signed the outward man, Gen. 17.10, 11. The truth signs the inner man, Rom. 2.28, 29. Eph. 1.13, 14. 4. In the Sacrifice: The Type Carnal, Heb. 9.10. The Truth Spiritual, 1 Pet. 2.5. The Type dead, Heb. 10.1, 4, 5. The Truth living, Rom. 12.1, 2. 5. In the Inheritance: The Type Temporal, Deut. 4.21, 38. jer. 11.3, 5. The Truth Eternal, Heb. 9.15. 1 Pet. 1.4. His conceits upon 1 Cor. 10.1, 2, 3. Lash. p. 61. pleads as much for Infant Communion, as for Infant Baptism, neither of which is found in Christ's House. That of 1 Cor. 7.14. p. 64. tells you the unbelieving wife is sanctified to the husband, and so are the children. Mr. p. 66. etc. jennison at length grants that he can none other way help Babes to Baptism, but by consequence; and because he confesseth William jennison cannot prove his interest in Christ, but by consequence; he judges the same of Tho. p. 69. Tillam, who through distinguishing grace hath a fairer evidence than a bare consequence; Rom. 8.16. Eph 1.13. 1 Cor. 2.14. the Spirit itself bearing witness with his spirit, that he is the Child of God. When Scripture fails for Baby-Baptisme, Mr. jennison fetches an argument from the Turk and the Devil; Lash. p. 73. p. 74. but I shall not travel into their Regions to disprove him. They that now censure dipping of Disciples, as immodest and dangerous, would much more have cried out upon the circumcision of men's privy parts. But I shall cease to contend about a point so fully controverted and cleared, expecting a fair and speedy submission to that Christian Sabbath whereon the Apostle Pentecost was celebrated, recording to his full confession, wherewith I shall conclude, That the day of the first New Testament Church its meeting, and that wherein the Lord so highly blessed them, Lash. p. 12. & 3. is that glorious day which the Saints did, and aught to keep as their Sabbath. Amen. THE END. As to the Lady Abergavenny mentioned in my Information, I have this to add further, that I do very well remember, that at the time when the five Jesuits were to be hanged, drawn and quartered, the said Lady came to the Portugal Ambassador, and made a most dreadful Complaint to his Excellency, to this Effect, how that we were all ruined, if the said five Jesuits should suffer, for to be sure that the next man that should die would be Sir George Wakeman, in regard the five Jesuits were condemned upon the same Fact, that Sir George Wakeman was guilty of, therefore I desire your Lordship by all means to see if your Lordship can find any way to prevent the Death of those Jesuits. Upon which my Lord made answer to the said Lady, that he could not Imagine or Find out any way to save their Lives, but that they must die, for said he, we have used all our Endeavours, and made all the Interest we can, and it will not be granted. Then the said Lady made answer to my Lord, that then Sir. George Wakeman would have his Trial, and would be condemned and suffer, and then all our Plot will be discovered. My Lord made answer in these words, No Madam, we will seek to prevent his Death by some Friend that we shall make. Upon which my Lady Abergavenny took her leave of my Lord: I Francisco de Faria was Interpreter between them both. Thus far I have followed the Series of Relation without interruption, as being Occurances that happened and depended one upon another. I am now to repeat some passages which as they come to my Knowledge upon Various occasions, and at Several times, require not to be so punctually disposed in order as being complete within themselves. In January or Febuary 1678/9. A Letter was sent into Portugal by a Capuchin, belonging to the Queen's Chapel at Somerset House, called by the name of Paulenio, to a Friend of his at Lisbon, the Letter Contained Words to this effect. Our affairs are very well in London, where I hope in a little time there will be a great alteration, and our business will be at an end in a short time, so that I hope this place will all become Catholics. The Gentleman that received the Letter in Lisbon, shown it to a Friend of his that was an English Man, who by that time had intelligence of the Discovery of the Plot in England, that Gentleman writes over immediately from Portugal to a Friend of his in London what he had heard by a Letter from a Capuchin of , upon which the said Gentleman went to the King and Counsel; and declared what News his Friend had sent him out of Portugal: presently the King and Counsel caused the Queen's Confessor to be called, and to be Examined, who at that time denied all, protested his Innocency, that he never written any such Letter, whereupon the King and Counsel discharged him, but that very Night there was private Intelligence given to the said Father Paulenio upon which he Immediately made his Escape for Flanders, where he stayed till the Portugaal Ambassador arrived in the Downs in his passage homewards, whom he then met and Embarked with him for Portugal, in the Ruby Frigate, under the Command of Captain Alum. And now that the World may see, how this Popish Plot was carried one by General Contributions and Collected Maintenances, either out of Devotion or Fear, I will add one Certainty more, which is this, that while I was Employed in the service of the said Ambassador, I was entrusted among other things, to pay to Mr. Anderson, Alias Munson, a Secular Priest, than a Prisoner in the King's Bench upon the account of the Plot, fifty Shillings a Month, which money I Constantly paid to his Sister, Mrs. Barbara Tempest, Living in Holborn near the King's Gate, during the whole time of the Ambassadors Residence in England. One day I took the boldness to ask his Excellency why he gave that Allowance to the said Monson, to which he was pleased to answer, because he had been his Chaplain fifteen Years before, when he was but Envoy Extraordinary to the King of England from the King of Portugal, to which when I replied, that I supposed his Excellency did not allow it him for that reason only, but that I belived he was concerned in the Plot, his Excellency returned this Answer, why Francis do you think that if you were taken upon Suspicion, that I and all of us were not bound to assist you with our Lives and Fortunes, as we do particularly this Mr. Munson, and all others in his Condition, lest they should discover the Plot? And at the same time among the rest of the Contributors, his Excellency named the Lady Penalua, Sister to Don Franciso de Melo, who died Ambassador in Ordinary in England, in the Year 1678. A certain Sign that the Ambassador was deeply concerned, who was so profuse of his Life and Fortune, to Strangers in a Foreign Country, where if it had been otherwise neither his Life nor his Fortune had been in the least danger or Jeopardy. The further INFORMATION of Francisco de Faria upon Oath before me Edmund Warcupp Esq Mid. and West. one of his Majesty's Justices of the Peace in the said County and City, this Day of December, 1680. THis Informant being duly Sworn and Examined, saith, that in the Month of July 1679, when Sir George Wakeman Baronet, William Marshal and William Rumley, Gentlemen; and James Corker the Priest were Tried in the Old Bailie, he employed one Mr. Cooper by Order of his Master Gasper de Abreu de Frietas, Ambassador in Ordinary from the Crown of Portugal, to take in Writing the said Trials, which he did; and the said Trials were transcribed, and afterwards read and interpreted unto the said Ambassador, who seemed to be exceedingly displeased with Mr. Marshal for so overdoing his Defence, in regard said he, the said Mr. Marshal was well assured before hand, he should not be Condemned, and in these long Speeches, said he, he hath too much reflected on the Innocency of them that had already Suffered, and took too much No, 'tice of the Blood already shed, by which he endangered the spoiling of the whole Business, by exasperating the Court and Jury against them all. That some time after the said Trials, there was a report about the Court and City, that Articles were coming out against the Lord Chief Justice Scroggs, upon which the said Ambassador told this Informant, he would give fifty Guinneys to have a Copy of them before they were made public. That some time before, the Ambassador acquainted this Informant, that he intended to send to Portugal for his Lady, and that this Informant should be her Gentleman Usher, and also continue in his present Capacity of Secretary and Interpreter. That the said Ambassador did in order thereto furnish his House, and one Day, being very intent upon Work Men, who were putting up some Tapestry Hang, a very large Packet of Letters was brought his Excellency by Doctor Mendex, one of the Queen's Majesty's Physicians, which he had no sooner read, but he acquainted this Informant, that he must forthwith go for Portugal, to which this Informant answered, that he much wondered at it, and was not a little surprised to hear it especially, in regard that his Excellency being Ambassador in Ordinary, must then leave the Ambassadage Extraordinary behind him, a thing unusual. But his Excellency answered this Informant, that he must go, and that immediately, and would leave Orders to sell his Coach and Horses, and other things after he was gone. This Informant still pressing the Reasons of so sudden a Departure, was by the said Ambassador answered, that otherwise he thought he should be called before the King and Counsel, upon the Lord Scroggs his account, and added, Francis, you must then go also, but I charge you not to say, that you went to the said Lord Scroggs from me, that Friday on which Sir George Wakeman was Tried, but that you went on your own head, and that you went to him from me on the Saturday after only, for God above knows, what we do is for the Catholic Cause, and that God below (pointing to his Chapel, which was under his Chamber, in which we then were) will pardon us, and justify us in what we do. At which time there being a remour that the Earl of Offory was to go for Madrid, to compliment that King upon his Marriage, and that he would Embark for Lisbon, and go thence by Land to Madrid, the Ambassador said he would go with him. But he then again further charged this Informant to say, if he should happen to be examined before the Council, that the Ambassador sent him, and went himself to the Lord Chief Justice Scroggs by a Mistake, as looking on him to be a public Minister of State. Whereupon this Informant having always great Freedom of Discourse with the said Ambassador, asked his Lordship his reasons, and why his Lordship did direct him to say in that manner touching the Lord Chief Justice Scroggs, and his Lordship thereupon answered him in the Portuguese Language with a Proverb of that Country, in these words, Chenes muy curioso, novive muto, which in English is, He that is overcurious never liveth long. Whereupon this Informant thought fit to forbear any further Questions in that Matter, promising to obey his Lordship's Command about the said Lord Chief Justice Scroggs. And this Informant saith, that he well remembers, that this Discourse was on the last Lord Mayor's Day was twelve Months. And this Informant saith, that at the time when his Majesty was ill at Windsor, this Informant being in Discourse with the said Ambassador, did ask his Lordship what should be done with the Queen in Case his Majesty should then die, which God forbidden he should, who answered, that so soon as his Majesty's Eyes were closed, the Marquis de Aronches Extraordinary Ambassador, or else himself would immediately go with her Majesty to Calais, and her Majesty being by one of them thus secured, the other should stay here, and then England should be treated with, to restore Tangeir, and the rest of her Majesty's Dowry, which he said was the reason that two Ambassadors were here at one time, for said he, should the King die, the Queen would be imprisoned and punished, or made a Slave in England, and we come not hither (to repeat his own words) Nos non vimus para ensilar perlos, to thread Pearl, but to take care of her Safety. Frantisco de Faria. And this Informant further saith, That the Ambassador one day asked him if he knew Dugdale. To which he answered, That he knew none of the Witnesses. Then the Ambassador said, Dugdale is a Rogue, because he would not accept the money that was offered him by a Chambermaid; For if he had taken the money, he might have gone beyond Sea, and might there have lived happy, and been adored, for that our Church will forgive all that repent. The Ambassador further added at that time, that Burgomanero the Spanish Ambassador was a great Friend of the said Chambermaids, and that the said Burgomonero would be examined before the Council about that Matter, as he thought. And this Informant further saith, That the Ambassador his Master, after he came home one night from Court, with great Joy said, That Villain Shaftsbury is put out of the Council, and now we must have his Blood; calling this Informant Dunce and Blockhead, that he should be at White-Hall and not hear it before. And this Informant further saith, That at one other time, discoursing of Mr. Coleman that was Executed, he said, If ever any Man was Guilty that died, Coleman was, and therefore could not ever be Canonised for a Saint because of the Gild, but he might be Absolved. And this Informant further saith, That at the time when the Duke of Monmouths' Cook accused Signior Antonio Farnandez, belonging to the Queen's Confessor, for somewhat said by him or to him about the four Ruffians at Windsor, after he had given directions to one of the Hhrbingers to provide Lodging for four Irish Gentlemen, for which as this Informant believes the said Antonio Fernandez was imprisoned in Newgate, and to be tried at Westminster before the Lord Chief Justice Scroggs, as this Informant heard, but he being out upon Bail, he came to wait upon the Ambassador, who ask him whether or no he had spoken to any of the four Irish Gentlemen at Windsor, who replied, yes, he had to one of them, but he was sure the Rogue, the Cook that had accused him, could not hear him direct the said Person to see him at Night, to which the Ambassador presently replied, Signior Fernandez, you shall not be Canonised or suffer Martordom this bout, for we have taken care that nothing shall appear against you, which proved true, the Ambassador giving this Informant a Guiney that day he was to be tried, and he did attend at Westminister and there saw him in Court, and nothing did appear against him: and this Informant further sayeth, that Dr. Mendez beforementioned, was once in the absence of this Informant Interpreter betwixt the said Ambassador and the Lady Abergavenny, and that the said Dr. Mendez about a Month after the said Ambassador was gone for Portugal, was passing in his Coach by the Shop of one Mr. Phillips on Ludgate-Hill, where the said Dr. Mendez espying this Informant, he took him into his Coach, and as they road together, this Informant complained that the Ambassador was not so kind to him at his departure as he expected, adding, that he knew enough against the said Ambassador, to ruin him, and should he discover it, would hurt many in England, and the Dr. made answer, I hope you will be more honest than to discover any thing, and this Informant believes, that if the said Dr. Mendez were Examined he would own the same. This Informant further sayeth, that before the said Ambassador went out of England, he this Informant having much trouble upon his Spirits arising from the Knowledge of the things he hath now discovered, to ease his Mind, did write down the Heads of the same in Portuguese upon a Piece of Paper, and delivered the same to his Mother to lay up carefully for him, and more especially what related to the Design against the Earl of Shaftbury, Dr. Oats, and Mr. Bedlow and a Country Justice, which Paper was Sworn unto in the House of Peers on Friday the 19th. of November, 1680. Sworn by Order of the Lords Committees for Examinations, etc. the 10th. of December, 1680. before me Edmund Warcupp, Esq The following INFORMATION was delivered in the Spanish Language, fairly written by Mr. John Faria my Father, to his Majesty and the Lords, Spiritual and Temporal in Parliament Assembled, who were pleased to Command Mr. William Blathwaite to Translate the same into English, which was done, and the same Sworn unto in the Lord's House, his Majesty present, upon the 19th. Day of Nou. 1680. THIS Informant sayeth, that at the first Arrival of Gasper de Abreu de Freitas, the last Ambassador in Ordinary from Portugal, at the Court of England, this Informant went to visit him, as having had an old Acquaintance with the said Ambassador, at the time when he was here before, in the Quality of Envoy extraordinary to his Maejesty of Great Britain (whom God preserve) And the said Ambassador ask the Informant about his Son Francisco de Faria, whom he had a mind to make his Secretary of Languages, as being skilled in the English, French, and Portugeze Languages; whereupon this Informant carried his said Son to the Ambassadors House, and left him there to be his Interpreter, and this Informant continuing often to visit the Ambassador, who used to complain much in his Discourse of the great Persecution, which he said, the Roman Catholics lay under in the Kingdom of England, and that all was occasioned by Mr. Oats and Bedlow, who were base Rogues and Villains, and that for their having caused so great Mischiefs, they deserved to be killed, swearing by God, that he would take care to have them killed; and this Informant hearing the Ambassador use at several times this Sort of Discourse, this Informant told him (as he used to be very free with the Ambassador) That his Embassy in England was about the affair of the Kingdom of Portugal, and that he needed not trouble himself with any Body else, and that he should let the King of England's Subjects live in Peace, to which the said Ambassador replied, that for those great Mischiefs those Rascals had brought upon the Roman Catholics, they deserved to be killed. And this Informant further sayeth, that a Month or five Weeks before the said Ambassador took leave of his Majesty of Great Briton, upon his Return to Portugal, the aforesaid Francisco de Faria brought to the House of this Informant some Papers belonging to his said Son, that this Informant might keep them for him, and amongst the rest there was one which the Informant saw written with the Hand of the said Francisco de Faria, wherein were several Memorandums written in the Portuguese Tongue, with the Names of English Persons as may be seen by the said Paper, which the said Francisco de Faria took away afterwards out of the House of the said Informant. And this Informant further sayeth, that at that time when the Book made by Mr. Oats was published in French, being a Narrative of the Plot, the said Ambassador sent to buy one of them, which the Informant translated and read out of the French into Portugese unto the Ambassador, who then spoke verily angrily of Mr. Oats, and said that the Jesuits that had suffered died as Martyrs; whereunto this Informant replied, that if they were so Zealous of their Religion, it had been better for them to have exercised it in Flanders and in other Parts, since they well knew, that if they were found in England, they were to be punished with Death, by the Laws of the Kingdom; and the Ambassador did also say that Coleman had suffered only for endeavouring to bring the Roman Catholic Religion again into England; and the Informant also sayeth, that the Paper annexed to which he has put his Hand is the same Paper of Memorandums before mentioned, which the said Francisco de Faria brought to the House of this Informant. SIGNED John de Faria Translated out of Portuguese. TO take care to Kill Oats. To Kill Bedlow. To take care to Kill Lord Shaftsbury. To take care to Kill the Justice of Peace that lives in the Country. A Compliment to the Queen's Doctor. A Compliment to the Lord Scroggs. The Letter that I was to send to Flanders by a man. About Friar Paulino, the Letter he wrote and sent to Portugal. About Madam Abergavenny and what she said to the Ambassador. The Porter of Summerset-House. To take care to Kill Oats and Bedlow. To take care to Kill Lord Shaftsbury. Madam Abergavenny what she said. The following INFORMATION being Sworn unto at the same time, and the Matter therein contained relating to part of my Information in Page 29, I have with leave Inserted it at the End of this my Information. December 15th. 1680. Francisco de Faria I Thomas Buss of the Parish of St. Margerets Westminister, Cook and Servant to his Majesty, in the Office of a Cook in his own Kitchen, as third Cook, called by the Name of Groom of the Kitchen, and being Master-Cook to their Graces the Duke and Duchess of Monmouch, and in the Year of our Lord Christ 1678, when his Majesty was then, in the Month of September, at Windsor, I the said Thomas Buss, then waiting on their Graces, as abovesaid, was on the 13th. or 14th. of September, being on a Friday, about seven of the Clock in the Morning to buy in such Provisions as was needful for his Grace's Family, his Grace being then returned from the Battle of Montz, I by chance espied Four of my Acquaintance talking together, viz. three Portugals, and one of them an English Man, and I having not seen the English Man of three or four Years before, then Saluted him by the Name of Father Hankinson, not knowing his Christian Name, in these Words of Father Hankinson, May I say by or to you, as God Almighty said to the Devil, Whence came you? or how shall I say to you? for he and I being acquainted ever since her Majesty's first Arrival into England at Portsmouth, he the said Hankinson made me no other Answer, but, You will never leave your Old Drolling, but I having him by the Hand all this while, said, Well then come prithee from whence came you indeed? Why I came from Italy, and then two of the three Portugals left him, and one Portugal with me, and did ask him (he saying he came from Italy) if he had brought over any Bulls or Pardons from his Holiness the Pope, whereunto he did reply, You will never leave your drolling; and I did ask him when he arrived at the City of London, and then the other Portugal named Signior Anthonio Fernandez turned from our Company over to the Fishermen that sat in the Market, which was not above a yard and a half distance from the place where we two then stood still talking, (their Majesties both being then at the Castle of Windsor) I there asked the said Father Hankison if he did arrive at Windsor on the said Wedensday Night, or no, and he told me No, his Horse did tyre, and it was late, so he stayed in Town all Night, and came for Windsor on Thursday the 13th. about four or five of the Clock in the Afternoon. Then I did ask of him, if he and I and three or four more of his old Acquaintance should not drink together before his Departure, for he was then in a travelling Posture? He told me by no means, for he was in great haste, for he was going about ten or twelve Miles to a Lords House, naming the Lords Name to me, but truly I did forget his Lords Name, but he told me. If he could dispatch betimes, to get to Windsor by four or five of the Clock in the Afternoon, than his other Acquaintances and I should Drink together, and then the said Father Hankison called over to the aforesaid Signior Antonio Fernandez the Portugal aloud, and prayed him for God's Sake to have a care of those four worthy Gentlemen the Strangers, and then I hearing him tell me that he came from Italy, (thinking they might be four of the Gentlemen of Italy, come over to see the Court of England) asked him, what these Gentlemen were? and he told me they were four Irish Gentlemen, and called to the afore mentioned Signior Antonio Fernandez, saying aloud as he did before, Signior Antonio, Signior Antonio, for God's Sake have a great care of those four Gentlemen, worthy Gentlemen, the Irish Men, for they will do our Business in the Grace of God; and the said Signior Antonio answered, And Grace of God I will have a great Care of them, in the Grace of God fear nothing. And so he the said Father Hankison, being about to be gone, well said I to him, if I shall see you no more, pray when do you leave England? Tomorrow. And then said I, whether then? For Paris, and then for Italy again. And then I bid him remember me to his Holiness the Pope, at which he did laugh, and told me, you will never leave your Drolling, and so we parted, and have not seen each other never since, nor thinking nothing of it more, till I reading Coleman's Papers, wherein I heard the Names of four Irish Ruffians named, should kill his Majesty, and I being his said Sworn Servant and bound by my Oath as his Majesty's Servant, not to hear any Secret or public Mischief, nor Treason against his most Sacred Majesty, but the same to reveal to some of his Majesty's Officers, the which I did by Name to Sir Steven Fox, and he did order me to acquaint the Committee of Secrecy with it, and likewise I did acquaint Mr. Vernon, as Secretary and Steward to their Graces, the Duke and Duchess of Monmouth, and my Superior Officer in their Family, and he liked it very well, and told me he would inform some of the Committee of Secrecy of it, and so he did, and I went before them at Sergeants Inn in Fleetstreet, and they did like the Information very well, for than they did want some to second Dr. Oats' Depositions, and at the Trial of Councillor Langhorn, I was fetched by the under Sheriff from dressing their Grace's Dinner, to give Evidence against the said Prisoner at the Bar, the which Evidence was after Oath taken, highly approved on there, and this aforenamed Signior Antonio Fernandez sent for to the Court at the Old-Baily, by the Under-Sheriff with to the Earl of Ossory, to Speak to their Majesties, that the said Signior Antonio Fernandez might be brought before the Court at the Old-Bayly, and he being brought before the Court, the Court ordered Sir George Jefferys, to take his Defence for himself, he making so weak a one, he then being the Recorder of London, sent the said Antonio by and with the Keepers to Newgate for the Matter of High Treason against his Majesty, where he lay till the end of the next Term, and then was Bailed out, and I was bound by Sir George Jefferys to prosecute, and did Appear, on Summons from Windfor at Sir George Wakemans Trial, and never was once so much as called, nor a great many more, near seventeen or eighteen, and when the Court of Justice did rise, I asked Dr. Oats whether he or the Court had any other Business with me, and he told me no, so I returned to Windsor the same Night, and never heard more of it till this Sessions of Parliament. Thomas Buss Sworn by Order of the Lords Committees for Examinations etc. the 10th. of December 1680, before me. Edmund Warcupp. Esqu And now Reader give me leave to admire the Providence of God, that I Francisco de Faria should be brought from almost the utmost Parts of the far distant habitable World to be an Instrument here in England to detect, or at least more convincingly to prove the truth of those Horrid Treasons and Conspiracies, that have been for so long time as wickedly denied, as impiously perpetrated; but I am answered, when I consider that the Judgements of God are Unsearchable, and that there is no Craft or Subtlety of Man, can hid or conceal those Impieties, and foul Conspiracies which God will bring to Light. Francisco de Faria. FINIS.