A Friendly Conference Between the Suffering Saints for Conscience-sake, the JACOBITES, Met together at the— Tavern: Particularly R. L. R. F. and A. S. my Lord Bp of Salisbury (promised to be so by K. James when he returns) and other precious Ones there assembled, at least to consult about, and read Prayers for the dethroning the best of Kings, and restoration of the worst. With a Postscript concerning a late Declaration of Mr. Lob, and others, against Crispianism. Difficile est Satyram non scribere. Juv. LONDON; Printed, and are to be sold by A. Baldwin in Warwick-lane. 1699. TO THE READER. IF it be asked, why I argue not more against censured Antiscripturism and Nonresistance? I have done the one at large in my Quakers Impostors, or Apostates: The other as largely in my Vindiciae Anti-Baxterianae If you ask, why I writ or Hint the Oaths or Curses of such vile Persons? To represent them in their Colours; others do so. Mr. Dent in his Plain Man's Path; Mr. Baxter in his Poor Man's Family Book: Bring thine Antidote if in any danger. If thou seest what Beast drunkenness and filthy talking makes some Jacobites, and Blasphemy and Cursing make others, (or if thou wilt the same) as Devils incarnate, thou mayest loathe the Sins the more in others, and bless thy Creator, Redeemer and Sanctifier, who hath made thee to differ. A Friendly Conference between the suffering Saints for Conscience-sake, the Jacobites; particularly R. L. R. F. A. S. Bishop of Salisbury, and the rest of the suffering Brethren met at— R. L. HOW far your bodies, Brethren? for I know you are men of sense, and think not of Souls as essential parts of you. For my part I am Heart sick. R. F. Before Jove, I am far from being Heartwhole. Saepius quam Euripus recurrit dolour. A. S. This is a catching Distemper among us now: I think not one of the Company is well there. Mr. H. Let us take up the Bible then, or the best of Books next to it, the Common-Prayer Book, and read something to comfort us. R. L. Bible! bibble, babble, I never thought that Book good for any thing, but to make Folk humoursome: And for the Common-Prayer Book (the best cheating Book that was) I cannot endure it since the Usurper's Name got into it, and jostled out the King's. Pray call for a Pack of Cards, and a cheerful Cup, and then by G— I am for you. R. F. I say the same: and would swear by G— too, were I sure there were any: and would curse the Prince of Orange, and all his Adherents, to the Devil, were I sure there was any such Creature. A. S. Fie, Gentlemen, fie, talk not so profanely and atheistically. We are Fellow-sufferers for Conscience-sake; and if at any time we be sober, it should be now. R. L. Is Saul also among the Prophets? What are you become a Saint, and my Brother in Christ? Come, Sir, every Man as be likes: If you care not for Cups or Cards, we will call for a Woman for you. None but Fools talk of Conscience, the old stolen Topick of Rebellion. It is a Bedlam thing, and the ingenious P. laughed it away with an As the Fool thinketh, so the Bell clinketh. A. S. What makes you to talk thus to me of a Woman? R. L. We have, Man, been told long since, That though you pretended to leave the N. C. in P. for refusing the Oath of Allegiance to the Spark, (as we called him in the last intended Assassination) you left it for a base Child. That after an Anabaptist's Wife desired you to baptise her Child (unknown to her Husband) you baptised the Child, and lay with the Mother, a great Scandal to the Cause of Pedobaptism. That you, when the Spark was expected to land, looked out for a fair Wind, and asked Mr. W. and others, Is there any hope the Prince will land? if he do not, we are all undone. We thank your natural Child for your company. So that they that knew you there say you are a great R—. A. S. In plain terms you are no little one, thus to reflect. Mr. H. In plainer terms, both may be true, and between ourselves is so. But what if Brother S. had a Bastard? the great Apostle of the Scottish Presbyterians had a Bastard, as I printed in describing that Tribe. Mr.— Yes, printed it, but could never prove it to my knowledge, when questioned for it, unless it were before his Conversion, when a Member of our Church. They grant, a Convert-maker in their Church might first be a Bastard-maker in ours. You could not prove this any more than another Story, That the most learned Presbyterians in London acknowledged Duke Lauderdale to be a pious Man. When no sober Churchman (or prosane either) could so believe, disowned by a Parliament for corrupting his King, and other Villainies. As you have worded the Story of Rutherford, it is false: If he had a slip before he was accounted so learned, pious, and angelical among them (though they cannot find he ever had any) was it fair to twit St. Austin with his base Child before his Conversion, whom in his Confessions he calls Adeodorus? A. S. Why reflect you on King Charles the Second, of blessed Memory? If he kept Women, you know who preached before him on that Text: Was not Solomon beloved of his God, yet Women drew away his Heart—. He made it clear, That this is no parting Sin between God and Man, especially a King. Tho I confess Solomon never kept another Man's Wife, never a Castlemain in the company of his Concubines. Mr. H. I heard the Story, but like it not; for one Gentleman as he then came out of Church, said, There was nothing in Religion—. R. F. He said never the worse, if you like it not: I say, It was the wisest word ever that Man said in his life. I was inclinable to think so, when I canted, and toned, and whined among the fanatics; but I am much more confirmed since I turned Jacobite, and came among you. Mr. H. I say this was scandalous; as was what that Bishop said to one of the King's Whores, weeping for a dead Child, Madam, be not too much troubled, God can soon send you another—. I tell you these are great Sins, and it is a Duty not to justify them. R. L. By Hercules, What a Cant is here about Sin and Duty! It is enough to give a man a stool to hear such Twit-twats: Come, for an Huzza; or the old Trinity we gloried in twenty Years since, of Wit, Wine, and Women— R. F. Yes, by my Faith, you speak now to purpose. R. L. You have broke the Order already, to talk of Faith. R. F. Pish, that is but Vulgariter, as the Atheist in France, when burnt as such, said, when he cried, feeling the Flames, O God— Doth any man think, that any Bishop of ours had so little wit to be a John the Baptist at the Court, to lose his Head? If he had, I would have taken it up as a Calf's head. Mr. H. For God's sake, Gentlemen, be more politic than thus to talk; for if any Fanatic should know this Discourse, they would hate us more than they do. R. F. I never did any one thing for God's sake, nor will not be guilty of no such a piece of Phanaticism now to begin; but thousands of things for the Devil's sake; or if you will, all things for my own sake, and not one thing for any one else. I know the fanatics better than you; for their hatred of us, on due information of our Morals, is so great it is not capable of any addition. And seeing you would be Saintish too, they say, your Character of no man is to be regarded, and that your Pride is intolerable, and made them unlearned men, except Mr. Pool and Mr. How. You that make them Fools, say they, fly in the Face of God too, and have said, that he knew not whether Men should be saved or damned till they died. If Vorstius, or a few more, denied Prescience (supposing a God) I think it folly and madness. Mr. H. Who said thus? Mr. T. M. He once wrote me a Letter (two years after he left me) to give me thanks for my Arguments inducing him to Conformity; and as I lately told him, I have often mentioned the Story. What good a Man may do by words he thinks not regarded; and— Mr.— Stop, Sir. He said then to you, He was positive in it. He never wrote you such a Letter when he was awake; and if he did it in a sleep, he supposeth you received it in a dream. That he never conformed; had Presbyterian Ordination; never used Cross, or Surplice, or our Form of Baptism, only sometimes read Common-Prayer as other Noncons did, when he had privileged places seven years; nay sometimes used none of the Liturgy. This made him the more doubt your Answer to his Question, Whether you did your best to save the Life of your Brother John Hicks? His own Son's Letter to the contrary signified but little to him, who knows what he is. He was a proud Ape, he says, once, and odious as such. If Dr. Calamy called his Father an Old Rogue; how much or little a conforming Son might be concerned for the death of a Nonconforming Father, he knows not. He denies, That your Charge is true. He said not, You did not your best, but only doubted it, and thought you or others must have so understood him. You answer, You did. And seeing you protested, in the presence of Almighty God, you did your best (and Mr. Lob told him he was satisfied you did); he hath given it under his hand to you, That he charitably hopes you did, and will so declare to others; but says, the Reasons of his Doubts were these. 1. He was sure you loved not your Brother; would speak of him with unusual contempt, and visited him not (as he complained) when last in London; you, as he phrased it, went up and down in your Wheelbarrow (Coach) and regarded him not, though once he helped to maintain you, as he said. 2. In a printed Letter of Mr. John Hicks he hath these words: I have written to your Uncle George to intercede for me: but I cannot hear from him. Or to this purpose. 3. It was reported, you then said, If he would not subscribe to a Confession sent him, you would not intercede. 4. That your Books discover your bloody Principles, and you were justly accounted one of the greatest Enemies to the Dissenters in the three Kingdoms; and therefore might not care for your own Brother, because such, though so much a Gentleman every way. No Fool, as you were wont to call him. R. L. D— me, What a long Story have we heard of a damned Fanatic and Rebel, as before forsooth of Sin and Duty! Drawer, bring us up the best Wine you have. Drawer. Yes Sir, and a pretty Wench. R. F. This is to the purpose; this is Preachment worth a hearing. Come, shut the Door; Here is a Health to King James, another to Queen Marry, another to the Prince of Wales, another to the Confusion of the little Man of the Hague, and all his Adherents— R. L. About with it, brave Boys, again and again. A. S. Come, gentlemans, the time is come to read Prayers. R. L. Pox on't, you should have brought the Book sooner, whilst we were all sober. A. S. If I should never read Prayers, but when all the Company were sober, it would never be done; drunk, or sober, I will read. Reform, we pray thee, these perjured Nations. Restore to us thy Servant King James our lawful Sovereign. In the mean time comfort him in all his Adversity and Sufferings. Bless the Queen and Prince of Wales. And— R.F. Nay stop, speed in one thing before you ask more. I believe more than one are of Brother B's mind in Somerset, That had he thought King James would have been so long a coming, he would have better considered it before he had left his place for him. Besides, what talk you of Prayer? If there be a God, we cannot believe he regards our Prayers. King James will never return, unless you give over praying for it. I remember I have heard of a Parson that would often pray in the Pulpit for his Patron; who one day said, Mr. Parson, I beg one Kindness of you. What is that? said he. Leave me out of your Prayers; for I can never hear that you pray for me, but I have always a terrible fit of the Gout after it. But what says your Grace, my Lord of Salisbury? A. S. Would I had a good Parsonage: A Bird in the Hand is worth two in the Bush. Hope delayed maketh the Heart sad. Were my Wife the only Woman that wanted with her Children, I would not care; but, oh, there are others of the Fair Sex—. R. L. I advise you, as an old Man, go into some corner of the Land where you are not known, and conform; swear to the Usurper, but be sure break your Oath by the first opportunity. R. F. Stay, let him not be too hasty; let us see what will be the end of Plotting first. For my part I may say to the Spark what she did to Jason, Adeone credit omne consumptum nefas? If King James should return and find us Williamites, we have spun a fair Thread. But can you tell, Mr. H. what makes that unsanctified Villain T. M. you talked of but now, to write of late by way of Dialogue, which is by many accounted no fair way of writing. You know the Dialogue between R. and F. Mr. H. He says thus in defence of himself. 1. That Patrick's Friendly Debates were all approved of by us, though foully managed by him this way. 2. That he blames not any of ours that writ this way, if they bring in an Adversary in his best dress. He thinks the Dialogue between Irenaeus and Novatus (done by Fisher the blind Man of Cambridg) to be one of the shrewdest Books written for the Church of England. 3. This was the ancient way of Plato, etc. and pructised also of late by others, besides Mr. Pool, against Papists, etc. R. L. Hang the Church of England: I was hastening to the Church of Rome as fast as I could, but I broke my Shins by the way; the Prince of Orange triged me, and many more. For my part I cannot believe any be such Fools to die at a Stake, or any other way, for Religion, that contrive King James his return. No doubt he will bring a French Wheel with him. R. F. In troth I think we are all of us too wet to burn: But tell me in good earnest, Roger, Did you ever in the least doubt whether the Earl of Antrim had a Commission from King Charles the First, for what he did in the Irish Rebellion? Or whether King James had a hand in burning the City? etc. R. L. Do you think me mad to doubt it? No, no, the worst was, he had not countenanced a Massacre in England too, and King James had not burnt more Cities than one. But what say the fanatics of us now? R. F. They admire Providence, that hath made us at last by our practice to justify them. We are now the Dissenters, and refuse to come to Common Prayer in the Steeple houses, (for so we may now call them) because we like not a Prayer or two, when they could not be excused that liked not one in the Book: They say, must we escape as we do, who refuse to swear Allegiance to their King, as no lawful one, when they were in Goals for Noncompliance to Ceremonies, though they swore to our King? They say what is true. Now some of us have thrown up the Doctrine of Nonresistance, as well as the new Bastard Church of England. Others deny it to be any Work of a King to make Bishops, or unmake them; or to silence Ministers, etc. Mr. H. Remember what the Wise man saith, There is a time—. R. L. Stay, the Wise man! Who do you mean, of Malmsbury? who had more wit in his little Finger than he (that I doubt you mean) had in all his Body. Solomon is the Fool's Wise man, but the Wise man's Fool. O the depth that is in Leviathan, and the best description of Religion in the World. An Awe begotten in the minds of Men from Tales publicly told. Come what Religion will, the old Fox shall never get our Names in his Martyrology. Indeed he must excuse us, D— me. Mr. H. I will kick you down stairs if you thus talk before me, and d— so. R. L. I will stop then, whilst this fit of Zeal or fanatical Fury is on you: For I remember the story of the Quaker, That Yea and Nay kicked D— me down stairs. Mr. H. Will you hear me reason with you? R. L. No not I, with your longwinded stile, like Jovian, which we as well as the fanatics complained of as tedious and contradictory: And he said right, that said, Either you had no Friend, or would not use him—. You could not print Kid and King's dying Speeches, but run, none knows where; when one complained of motions to evil, whether the Motus primo primi were evil, etc. For my part I think, if any Pope were infallible, it was he that said, Quantum nobis profuit haec de Christe fabula? If I could believe a Devil, and a Hell, I should think with King Charles the Second of blessed Memory, for Whoredoms, Perjuries, and Infidelity, That Calvin sat at the Devil's right hand in Hell, and Oliver Cromwell at the left. R. F. Talk of other things. What think you, R. of the Doctrine of Resistance? Is it so black, so unusual as you said? When I was an Antimonarchical Man, a Whig, and then Williamite, I thought it not so, neither can I now. For my part I say of King James, as other good Loyal men do, I care not if the Devil brought him back so we could get him. When you were Old Nol's Fiddler, and were for deposing Kings, did you then, and I after, talk without Book? R. L. Between ourselves I will tell you my mind. Nothing is more evident, than that the old Romans (in the best Government in the World) deposed their Kings, Emperors, etc. Romulus the very Founder of Rome, and first King, was slain in the Senate for his proud Spirit. Florus can hardly forbear speaking it out, Ob asperius ingenium— notwithstanding the Fiction of Julius Proculus his seeing him after his death, and that he commanded the People to worship him. They all along deposed, banished, and put to death Tyrannical Princes. Tarqvinius Superbus (as well as Jacobus Superbus) after he discovered his Cruelty, by striking off Poppy's heads, and other Pranks, was forced to flee to Porsenna King of the Etruscans, who helped him to a great Army, but in vain. Tho not he, but Arunta ravished Lucretia, yet the Father must flee for the Son's wickedness. So King James went to the French King, and all Attempts to bring him back are in vain. This is a lively Transcript of that story. He that reads Suetonius and other Authors, will find Subjects singing, Tiberium ad Tyberim.— A. S. I doubt not but when King James in his last Speech to our Senators, said often, His Will should take place, contrary to the Test, and other Laws: If he had had his due, Julius Cesar with his 24 Wounds in the Senate-house had looked more lovely than he. R. F. We have all sworn to secrecy in speaking our minds: No one hears us. You know Vitellius was with a Spear held up by the Chin when the People fling dirt on him. And the Bones of Caius Caligula were melted by the Order of the Senate after his death, who said to his Mother dissuading him from Injustice, Memento mihi omnia in omnes licere. No doubt King James could with him have wished all the People of England (as he of Rome) had but one Neck, that he might cut it off at a blow. His Nurse did not in vain put Blood on her Nipples when she gave him suck. He paid dear for his Optimum olere occisum hostem, melius sivem. Sueton. Mr. H. O, Gentlemen, talk you as Non-resisters? R. L. When we did, we only talked as such: as you Preachers have your Priestcraft, so some Statesmen theirs. Mr. H. Whatever King James hath done, he hath made many fair Promises to us Protestants on his Return. R. L. Protestants—, Quodlibetarians we ever were and will be. A. S. Yes, promiseth just perhaps as that Roman Catholic, that in a Storm promised the Virgin Mary a Candle as big as a Mast, but after would give one of ten to the pound. It is a French Proverb, After a storm the Saint is forgotten: These are my fears sometimes. Claudius' Cesar would condemn a Man, and after send for him and play at Chess with him, and then hang him the next day. Mr. H. If after the Storm the Saint is forgotten, then let them who are no Saints, but the greatest haters, maligners, and persecutors of them, never expect to be remembered. R. L. But seeing we are for once playing the honest Men, and speaking our hearts, (I know not when we shall again) pray, Gentlemen, what think you of the Prince of Orange, you Mr. F. whom you once magnified, and afterwards vilified? R. F. Gentlemen, I cannot forbear thinking him to be one of the best of Men, one of the best of Princes, who would rather be loved than feared. All the World knows he is one of the greatest Soldiers in it, (as King James is one of the greatest Cowards) he was not for an He illic, but Venite hic: And as another, Ego vester, Vos mei. With Antoninus Pius, he is a Cynicis Sector, and searcheth into things. He is so politic, as if with Domitian he had every where his Phengites: He can see what is done behind him, as well as before him, as we too well know. I can never get, or long keep preferment under such a King; I wish therefore King James his Return, though I am not such a Fool as to say with Agrippa, when she was told Nero would reign, but would kill her, Occidat, modo imperet; Hang him before I should have such a thought, I am sure it cannot be said of me. I am neither Guelph nor Gibeline, I have been both. Those two Dutch Brethren acted, one for the Emperor, the other for the Pope; I can do all the Feats myself, allow me time. Now, what think you of the Prince of Wales? was King James guilty, and of the Design with France?— R. L. I will tell you a Story that every Man doth not know. A plain Man among the Dissenters, seeing the King walking in a melancholy Fit at the Success of the Prince, be came up to him, and said, Sir, be advised by a plain Man; If you are not guilty about the birth of the Prince of Wales, etc. never stir, a hair of your head will not fall to the ground: But if guilty, go away as soon as you can and save your life. (This Dissenter was often with him before.) K. James went away a day or two after. I doubt not in the least but we had had the French Government and Religion too ere this time had he stayed. But I am clean Paper, Kings may write what they will on me. I hate all Religion, and look on it as a Cheat. Mr. H. Pray, Sir, give over, you may with Rochester cry out before you die, O that God had made me a Toad crawling in a Ditch; or that I had been a Linkboy, rather than what I was when I scoffed at Religion! God, no doubt, had mercy on him, I wish he may on you. Remember Buckingham's Cry, O that God would give me a heart to repent! but I cannot repent: I am undone to all Eternity. R. L. Pray, Sir, hold your tongue; I think you are such a Prophet in Divinity, as in Politics. You know you told the World, in that wordy Book Jovian; That notwithstanding all that you had said for Nonresistance of a Popish Arbitrary Prince, yet the people of England had as good security for their Religion and Civil Rights as any could desire: for, 1. It must be supposed Princes are Men of Conscience as well as others. 2. The Duke of York in particular was a Man who never broke his Word, and had made many Promises to the Church of England. 3. The strength of our Laws, Test, etc. 4. The danger his Ministers would be in, that should act contrary to Law after his decease. I cannot exactly write your words, it is above fifteen years since I read the Book. Now you know you were hooted at by Church Tories as well as Whigs, when the Bishops were sent to the Tower, etc. Nay you there ask, Whether it could be supposed the Duke of York was a Papist, who in Scotland had a Protestant Minister to say Grace at his Table? though so many Parliaments had declared him so long before to be a Papist, and proposed Bills of Exclusion against him, because as such he had countenanced the Popish Plot. This sticks, according to the French Proverb (for you are frenchified too as well as I) as the Dirt of Paris: For Lutetia a Luto. Hold you your peace—. And what is your Opinion my Lord of Salisbury, of the new Church of England? May it please your Grace to tell us in a few words. A. S. Her Priests are Jeroboams Priests; It is an Apostate Church. Sherlock is a notorious Apostate with his Providential King, (though he talked after Sanderson with his Providential Government, when he wickedly pleaded for taking the Engagement); Burnet is a temporizer; not only they, but William Penn and other active Quakers are apostatised too, though we and they, with some Roman Catholics, once took sweet counsel together. R. L. Never be concerned; for many Clergymen, that have sworn Allegiance to the little Man of the Hague, have since answered King James, that they did it only to be in a greater capacity of serving him: And some of them you know have written to us, with a God be merciful to us Sinners—. Tho we have been (as the fanatics say lately) taken as wild Birds, or Birds of Prey from fleeing in the open Air, taking the lesser but best Birds, and have been clapped up in a Cage together: Yet, Qui nil potest sperare, desperet nibil. Sen. Med. Si fortuna volet, fies de Rhetore Consul: Si volet hac eadem, fies de Consul Rhetor. Juv. Mr. H. O but little hopes now is left, whatever was in the time of the War. Now is a time of Peace, occasioned by the Valour and Wisdom of Prince of Orange: And I cannot but grant God's Blessing with both, as if the Golden Age were returned again: Non Galeae, non ensis erat: sine militis usu Mollia securae peragebant otia gentes. However, the beginning of this Usurpation (and long continuance) was troublesome, yet the Williamites are now ready to sing, Nocte pluit tota: redeunt spectacula mane. Divisum imperium cum Jove Caesar habet. R. F. Give not over all hope—. A. S. Qui spe aluntur, pendent, non vivant. Sometimes I have hope; I do already in many places look, and act with such state (though a very poor Man's Son, and a poor Serviture in Oxford) as if I were already consecrated, and sat down in my Episcopal Chair: We have found King James to be Rex Diabolorum, as all Kings of England are said to be. R. L. I swear he might well be said to be so, that hath no better Subjects than we. Come, come, a Health to the Confusion of the fanatics, and to the worst sort of them; the now called Church of England, the perjured King-dethroning Church: Here is an Epitaph made for her long ago (and you know by whom) when T. the Archbishop was alive, who was never Christened. Hic jacet Ecclesia Anglicana, Cujus Rex Batavus, Cujus Patriarcha Ethnicus Non Romanorum, nec Fanaticorum furore Sed propriis perjuriis obruta, etc. R. L. The Devil take them, and their Prayers too; I had rather go to Mass, than to the Common. Prayer as now read. They that thirsted for the Blood of the Monmouthians because Resisters, thirst for ours as Non-resisters; they can blow hot and cold. These turncoat, weathercock, temporizing Rogues, when they read Prayers twice a day for King James, That he might live long in Health and Wealth, and that God would strengthen him to vanquish and overcome all his Enemies, would presently go out and say, God send the Prince of Orange— else we are all undone. I believe I should say in my Conscience (but that I have lost it, or never had it) that the Turkish Mustees are honester Men than the now Bishops, Clergymen and Gentiemen that swear to the Usurper. Had we been Resisters, they would have hanged us as such, had King James prevailed: and now for being Non-resisters they would hang us as such, seeing the Usurper hath prevailed. The Devil choke them, for no Prayers nor Oaths can do it. The fanatics are Angels in comparison of them. If ever King James return, I would as willingly cut their Throats, if he gave me a Commission, as ever the Catholics in Ireland by a Commission from his Father, (that glorious Martyr-maker of blessed Memory) did cut the Throats (or worse) of the Protestants there. Before G— I would not spare a Man of them; no, though I knew the Rogues would read any Prayers, take any Oath, preach any thing as opposite to their late Prayers, Oaths, and Preaching (especially in their profane, ungodly God-provoking Fast days, and Thanksgiving days) as the two Poles in the Heavens one to another. We are all of one mind in this, never to take the Sacrament, living or dying, rather than receive it of such Jeroboam's Priests. Mr.— I profess, Gentlemen, you talk at such a wicked rate, that would make a Jew, Mahometan, or any sober Pagan, to blush. You have talked as if the Blessed Saviour of the World were as very an Impostor as Benchocab, or Sabbata Sevi. I believe the Truth and Authority of the Holy Scriptures, and wish you did too. Were you willing to be convinced, I would ask you, 1. Whether you believe this World had once a beginning, and shall in time have an end? Hath it been more millions of Years of Ages than are Drops of Water in the Sea, or Sand on the Seashore? (and can all Men give but an account of one poor six thousand Years?) or shall it continue so? 2. Did not some cogitative, contriving Being, make all these things in their beauty, order and use, for some end? All things were made for Man, Man for God, who hath made no Creature but him capable of the knowledge of himself, or thoughtful of a Life to come? 3. Are not Scripture-Accounts of the twelve Tribes, the Passover, confirmed by what we see and know to this day? (About the Passover you know, who in a little thing against Deism hath lately improved.) 4. Are not the certain Discoveries we have of Apparitions, Witches, evident proof of Devils, and after Punishments? 5. Is not the postibility, much more the probability, much more the certainty of a Life to come, enough to awaken Men to the greatest activity for God, and against Sin? 6. Ask yourselves, whether you did not long ago resolve to live the Life of Brutes, and then set your heads to work to help you to Notions, that you might hope to die their death? Do you not hate Convictions, and dread them as Men a Ghost? Is it reason enough to grow desperate, and say, Things may be otherwise? 7. Do not Men when they die, wish they had lived the Life of the Righteous? Do you not believe, if you were sure now to die, you would wish so too, and give us all that counsel you laugh at from me. 8. Doth not a holy, useful Life, make Men Men, or Godlike Creatures; and a sensual blaspheming Life make Men as Beasts or Devils? 9 I dare appeal from your Mouths to your Consciences, whether you do not by day (but often by night, when out of company or business) pronounce that Man happy in your thoughts, who hath gotten above the tyranny of filthy Lust, Drunkenness, Whoredoms, Oppressions, etc. and that Man most miserable that hath not, but like yourselves, is captivated by them? 10. After all Attempts to dispute your Souls into Mortality, and Christ and Heaven into a Fable, do you not find that good kind Spirit of Grace yet to court you, as if he would take no denial, that you often resolve on a Reformation? then this day; when that comes, then at another time. Wherefore I pray you, after so long a time, whilst it is yet called to day, turn you, turn you, why will you die? The case is not desperate, though dangerous. I know, Can the Ethiopian change his Skin, or the Leopard his Spots? or you do good which are accustomed to do evil? I doubt, as they scoffed at Jesus, and the Apostles, and thought them besides themselves, so may you deal with me; but Charity bids me hope the best, and, I pray— R. L. Shut the door, shut the door; else if any true hearts should come in, they will think here is a Fanatical Meeting, and that we are all turning Dissenters, and so Williamites on a sudden. R. F. We all no doubt have had our time of being Priestridden: for my part I have made an Agreement with myself long ago, that I will be so no more, and I believe so have you done. If there be a Heaven, I am sure I shall never go there; and if there be a Hell, I am sure that will be my Portion, and therefore I will trouble myself no further. A. S. I am sometimes almost persuaded to be a Christian indeed: But, O— Mr. H. I wish you were altogether persuaded to be such. R. L. I would desire him, if he take your advice, to take mine too. If he resolve to be a good Christian, let him resolve never to be Bishop of Salisbury. For a good Christian and a Bishop are seldom (if ever) known to meet in one Man. And seeing you talk of Religion, which mars all Conversation, it is time to break up the Meeting. A Plague on't, should I stay longer, I know not but I may catch the Infection, and talk, if not think, like a Fanatic too. Farewell; I hope our next meeting will be a better one than this, that is a more jovial one. I believe all Preachers public Cheers, and you among the rest. You preached, as I printed, for Money; or as he that was promised ten Pounds, left by Madam Cheswell, the greatest Whore in this City, to preach her Funeral Sermon; but on this condition, that he should commend her. He undertook it, and in the close of the Sermon said; All was well, for she was be gotten well, born well, lived well, and died well: for she, said he, was begotten in Camberwell, was born in Sbadwell; her Name was Cheswell, and she lived in Clarkenwell, and died in Bridewell; and so, Sirs, farewell. I'll tell you, old Nol's Fiddler was not the only Man that would fiddle for Money. To the sober and truly conscientious Jacobites (for such there are) though deluded ones. I Know you have been imposed on in the two last Reigns by designing Clergymen and Statesmen about Nonresistance; and you called this New Turcism Old Christianity. I have compassion on you, because I once imbibed your Notions, and was a great pleader for them twenty Years since, hearing and reading so many Discourses about it. But the Political Catechism first made me at a stand, and greater Writers fully convinced after. Some of you appeared at first in the Cause of K. William, and rejoiced for the Successes he had, when you knew what King James did to some of you, and intended to do to all: But now they seem to repent, and plead that of the Wise Man, Oppression maketh wise Men mad; when some of us answered them, that Oppression rather than made mad Men wise. I know you are not infected with Atheism, who when you urge the Instance of Abraham, the twelve Patriarches, the deliverance of Israel out of Egypt through the Red Sea and Wilderness into Canaan, The Miracles and Resurrection of Christ, to prove the Truth of their Religion, shall meck, and say to this or the like effect. So we read how Saturn swallowed up a Stone given by Ops his Wife instead of Jupiter: and afterwards by a Drink she gave him, vomited up his two Sons Neptune and Pluto. How Bacchus was taken out of Jupiter's Thigh, and therefore called Bimater. How when Juno was jealous of Lecherous Jove, she made Argus to watch him who had Eyes before and behind: The old Fornicator made Mercury play him asleep, and then slew him; for which Juno turned Argus into a Peacock. That Mercury was the Messenger of the Gods, the God of Eloquence, Physicians, and Thiefs too, by his cunning stealing Sheep from Apollo, and was the guider of Souls to Hell. Mereuri foecunde Nepos Atlantis, etc. Horace. He hath all this in few words. And this Infection they got by reading these Fables (monstrous vile Stories) in Schools when young; against which practice Mr. Norris hath well written in his Conduct of Humane Life, as others before him. How many of you loathe the Name of Roger L'Estrange who led you hoodwinked to the Gates of Rome? Beware of all Sceptics among you, who ridicule Religion, as if nothing certain. Would you disregard History on any such Pretences? I have often thought of the various Opinions about Cesar, why so called Leigh speaks of. Some said from Caesarie, his Bush of Hair with which he was born: Some a cecis oculis, from his grey Eyes: Some a ceso Elephanto, because he flew an Elephant: Some ceso matris utero, because they say he was ripped out of his Mother's Belly, (the like is said of Edward the Sixth, but questioned by Dr. Burnet in his History of the Reformation) when it may be after all it is a Primitive word. So may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be, for aught I know, for all what is said about its derivation, will it follow the History of Caesar is therefore a Fable, and that there is no God? Rochester, Oldham, or such vile Poems, shall be read more than Scripture: Would all did as little care, for the former, as he himself before he died, who caused them to be burnt before him; or as the pious wise Nonconforming Father of the latter (whom I knew) who cares not to see the Book, or hear of it. Let them get but a little Story, as of the Wild Poet, and Lily the ginger, when C. Love was beheaded in a terrible day of Thunder, Lightning, etc. Wild made the Heavens put on mourning, to weep and groan; Lily to shoot off his Cannons for joy such a traitor's Head was upon the Block, they laughed at Providence. I know, to your commendation, you love the Persons, Piety, and Books of holy Bishop Usher, Bp Hall, Mr. Bolton, and other great Men, though accounted Puritanical. You that will not be laughed out of your Health, nor Money, be not so out of Religion, good Company, or Heaven. I cannot but value you, being conscientious Nonjurors, more than such as have complied only for preventing Trouble, or getting Preferment. Most of them are content with the saving Conformity, (such as Mr. L. of Exon, etc.) some for getting Conformity, such as Dean S. and others. I pray you, Brethren, (for I refuse not yet so to call you, as true serious Protestants) Make it your daily Work herein, to exercise yourselves to have Consciences void of Offence towards God, and towards Man. So, if any of you need my Charity, you should have it, whilst not Plotters, and live peaceable Men. You say of the Jurors, they are a pack of Knaves; and they say of the Nonjurors, they are a pack of Fools, and perhaps both say true: But however it is better be a Fool than a Knave at any time. Had all the Non-resisters been Nonjurors, Nonconformists had been long ago in our public Churches; then had the King seen no longer his Enemies preferred, and Friends supptest; but his Enemies suppressed, and Friends preferred. Would in any Dialogue between Satan and Sherlock, the Devil had never helped him to a rotten distinction of a Providential King, or a King de Facto only (after Dr. Sanderson) which still made the best of Kings a Usurper; but got him preferment, and that was enough. I do believe, on long and close observation, that there is not one Dissenter to five, but is guilty, either of notorious Covetousness (which is idolatry) or of an implacable, irreconcilable, unforgiving Spirit (which Christ makes a certain sign of not being forgiven by God) or of officious Lies to further Trade, (which is not consistent with common Honesty, much less Christian Piety) or secret Drunkenness, if not Uncleanness, (and such cannot inherit the Kingdom of God) or of secret infidelity, which makes them so cold in works of Piety and Charity; and that that Man knows them not, who will always trust them because they are Dissenters. Yet I do as firmly, and heardily, and impartially believe, that where there is one Man in the Church of England that hath gotten above these reigning Lusts, there are ten Dissenters that have so done; and this I think on as long and close observation of them every where, as of the Dissenters. And I do also believe, that where one Jacobite is serious and upright, ten Churchmen are so. You cannot but know, that your Gracious Sovereign, when Duke of York, ever hated an Englishman, and said, England was a good Country, if new peopled. And that if he thought he had one spoonful of English Blood running in his Veins, he would not be quiet till he had let it out. But no wise Man that observed times and seasons, believed he had any there. His Brother (by the Mother) might be honestly begotten— K. James owed his Crown to Coleman's Halter. POSTSCRIPT. WHereas I am, in a scandalous Libel, suspected to be the Author of the Declaration of the Congregational Divines in and about the City of London against Antinomianism, and the preaching of ignorant scandalous Persons: I do declare, 1. That when I read this Charge against me, I had not then read the Declaration. 2. This Charge made me soon to do it; and I find it true, what the Bishop of Worcester, and all Orthodox Men of what Persuasion soever say, it is a sound and valuable Book; God render a thousand sold into their Bosoms, who obliged the World with so excellent a Confession. I say with Mr. Lob and others, almost all the censured Errors there, are in Dr. Crisp's Book, a much worse Book than the Racovian Catechism. I cannot but think as well of Sosinus as of Crisp; only where it is here said, Believers are not to movun for Sin, confess, or beg pardon. I acknowledge Dr. Crisp, though he writ Blasphemously and Atheistically against mourning for Sin, yet not a word against Confession, or begging Pardon; and the reason may easily be conjectured, which I gave in my three contending Brethren. He could not read Common-prayer without Confession, or begging Pardon. This old nasty Ceremony monger never intended to turn out for this, or to leave the good sat Parsonage at Brinksworth. It is however well known, some of his Followers are against confession of Sins, or begging Pardon, who are no Common prayer men. 3. Since this Censure of me, the Congregational Divives (I thank them) have reprinted the Book, wherein they declare, That all except two or three men, to whom they thought it not fit to communicate the matter, approved of it. (Was not the Draper one? Dr. Chauncy himself, to his immortal honour, was one of the Approvers) this is certified by good Mr. Griffith, Mr. Lob, Mr. Mead, Mr. Taylor, Mr. Nisbet. 4. It is believed by some Antinomians, as well as others, that this Libeler (whose Name nor Habitation can I know) did not, or could not believe I was the Author. For 1. Mr. Lob, Mr. Nisbet, and others, to all Persons declared it to be theirs. Can not the Slanderer have gone, sent, or written to them to know whether they disowned it? 2. I would have been, not only a wicked Villain, but a most impolitic one too, who in my Apology for Congregational Divines, against the Charge of Crispianism or Antinomianism. The countenancing the preaching of incompetent Tradesmen, wrote myself a Presbyterian, if after all I should write myself an Independent, and that in the name of the whole Body of such Ministers here, when I might so easily be confuted. But see the disingenuity of this skulking Scribbler; to render me odious, he says, I wrote against the Reverend Mr. Baxter— When many of this Tribe caressed me about that Book, (the greatest disparagement to it) and say (which God forbidden ever I should) They believe he is not in Heaven. And I declare, undesired by any Man, I was once thoughtful to recall the Book, and give this as the only reason inducing me to it, the wicked use these Men made of it. Now to blacken me, Mr. Baxter shall be a worthy pious Divine; which I never denied, but these Men do. I never said, There was never any Cause of God going in Church or State, but Mr. Baxter would oppose it. Nor there was no Sin but he had semething to say for it, etc. This is ten thousand times worse, than for me to cite Mr. Crandon, That he would, if desired, prove that not one Flower in his Aphorisms of Justification was his own, but all stolen out of Popish Authors. Mr. Bagshaw indeed says, in his Epistle to him from his Poison, You grant I am upright in the main, I cannot grant so of you. This was never any Language of mine; both may be in Heaven for aught I know: which way Mr. Baxter might get there I can imagine. But for George Fox, Muggleton, and Dr. Crisp, three unlearned Impostors, I cannot so imagine; if I could, I would never question Arius, Socinus, Bellarmine, or Pope Innocent XIV, the Protestant Pope. I have heard Mr. Baxter one day ask Mr. T.R. what Books he read? He answered, I read this day, that an old Woman told St. Austin, that if he had begotten as many Children as he had written Books, he had done excellent service to the Commonwealth; which made the old Gentleman grumble to purpose. I am glad for Mr. Gouge, that he is one of the Approvers of this Congregational Declaration, and as I hear, hath given away several of the Books. This I have to say in behalf of the London Baxterians, that they like Men and Christians rejoice, that their Congregational Brethren have at last quitted themselves like Men: Would they had done it sooner. Now whatever foul Language this Libeler gives me, returns on these Divines, whose excellent profound Book he makes contemptible, as if done by a man of a distempered Brain: Are the now known Authors such? Can no ingenious Discourse come out without a Name, but Mr. Trepidantium Malleus (as he calls me) must be suspected presently to be the Author? I never thought the Draper to be the Accuser. I never believed he could print so much Grammar, or Sense; though we are told, We feel not what he hath felt: No, we are honester Men. Heaven forbidden we should, for it would put a modest Man to a blush to relate— Whether the unworthy Branch of Dr. Crisp were the Author, I doubt: No Lie is too great for him to print, that said, Mr. Baxter died a Crispian. Are the Pinners-Hall Lectures theirs now? Was my Apology for them a Mistake? Do not these now justify me, as I once apologized for them? God make him go weeping to his Grave for printing his Father's Book, which will be the damnation of thousands of Souls. I am now cleared (or else no man ever was in any Cause whatever) though I confess I much doubt whether Mr. T. who disposed of so many of that vile Book, Honey out of the Rock Christ, subscribed, bona fide. My Defamer censures the Authors for going to the Philistines Forge, because they gravely cited Orthodox Dr. South; and yet to blacken me, could censure me for writing against the Reverend Mr. Baxter, accounted by this Company a verier Philistin than Dr. South. This is like censuring the Book, because the Author's Names are not there, when neither his nor Printer's can be found or heard of. An Antinomian lately came from hearing one preach Obedience as the way, and particularly Repentance (called so a thousand times in Scripture) said, Drunkenness is as much the way as Repentance, before me and others. As for those words in a late Mercury, there is come out an Answer to the Rebuke— by that Learned Critic Y— g of Plymouth, in which is neither Wit nor Sense, but a Jacobitish Cant, etc. The Writer was my Brother (not I) about Physic and Astrology, not Divinity. I wish him and my Learned Friend Dr. Salmon, could better agree, or more friendly diffent. May I be so hold to direct Dr. Salmon, my Brother, or others, to give them one Prescription how to make their Costive Patients soluble; I pray them not to be displeased. Get Dr. Crisp's Picture when his first Books come out, and let them look on it one quarter of an hour or less; for I declare it is able to give a man a Stool to see it— as it was done truly by Mr. L. not falsely by his unworthy Branch. Can any Man imagine I wrote a Jacobite Cant? I cannot help it if he did. Is he a crack brained Man, as there called? If he be, some unusual Distemper hath lately seized him. I pray the Adorers of this Family to consider, how many (Heylin in particular. Cosmog.) are forced to confess, the Stuarts were a spurious Brood ab origine. The Father of the first was a Great Man, and Steward in Scotland. Therefore his base Child bore the Name of his Father's Office, a thing common among Bastard's end Bastard-makers. Doth Bishop Spotswood in his History of the Church of Scotland, say much less, than that King James the 6th of Scotland, and 1st of England, was the Illegitimate Son of David Reese the Queen's Musician? Did not the Earl of Lenox, the Queen's Husband, so believe, when he slew David, when sitting by the side of the Queen, then big with Child of King James? Hence it was he, when a Man, could never endure the sight of a Sword, no not in knighting any One. From this invincible Timidity, Flatterers gave him the Motto, Beati Pacifici. For the Old Rowly, that filthy Stallion, he had his Charles Nelson, etc. (the Son of Charles and Nel.) The now ejected King, the Duke of Berwick, etc. Bless God that hath rooted out these, and given us a King, whose Life is a compendium of the best Morals and Politics too. As for the old Vinegar Bottle, his pretended Zeal for Mr. Baxter and the Great K. is but Covetousness; the Govering is too thin: God forgive him for belying me. A Country Tutor, and Mr. Short of this City, that Excellent Philosopher, and Philosopher-maker too, to my knowledge. He is the basest Adversary I ever had, who, like an Owl, fears the Light. His Idol must fall, that played the madman at Salters-Hall with Mr. S. and Mr. P. two ingenious Divines, a Story too shameful to relate. FINIS.