HOW fare 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.

Before Jove, I am far from be­ing Heart-whole. Saepius quam Euripus recurrit dolor.

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.

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 chearful Cup, and then by G— I am for you.

I say the same: and would swear by G—too, were I sure there were any: and would curse the Prince [Page 6]of Orange, and all his Adherents, to the Devil, were I sure there was any such Creature.

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.

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 stale Topick of Rebellion. It is a Bedlam thing, and the ingenious P. laught it away with an As the Fool thinketh, so the Bell clinketh.

What makes you to talk thus to me of a Wo­man?

We have, Man, been told long since, That tho you pretended to leave the N. C. in P. for refusing the Oath of Allegiance to the Spark, (as we call'd him in the last intended Assassination) you left it for a base Child. That after an Anabaptist's Wife desir'd you to baptize her Child (unknown to her Husband) you bap­tiz'd the Child, and lay with the Mother, a great Scan­dal to the Cause of Pedobaptism. That you, when the Spark was expected to land, look'd 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—.

In plain terms you are no little one, thus to re­flect.

Mr. H. In plainer terms, both may be true, and be­tween our selves 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 knowledg, when question'd for it, unless it were before his Conversion, when a Member of our Church. [Page 7]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, disown'd by a Parliament for corrupting his King, and other Villanies. 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 (tho 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?

Why reflect you on King Charles the Second, of blessed Memory? If he kept Women, you know who preach'd 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.

I heard the Story, but like it not; for one Gentleman as he then came out of Church, said, There was nothing in Religion—.

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 ton'd, and whin'd among the Phanaticks; but I am much more confirmed since I turn'd Jacobite, and came among you.

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.

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—

Yes, by my Faith, you speak now to pur­pose.

You have broke the Order already, to talk of Faith.

Pish, that is but Vulgariter, as the Atheist in France, when burnt as such, said, when he cry'd, 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 Calves head.

For God's sake, Gentlemen, be more po­litick than thus to talk; for if any Phanatick should know this Discourse, they would hate us more than they do.

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 Phana­ticks 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.

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 mention'd the Story. What good a Man may do by words he thinks not regarded; and—

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 us'd 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 us'd 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 call'd 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. Lobb 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 lov'd not your Brother; would speak of him with unusual contempt, and visited him not (as he complain'd) when last in London; you, as he phrased it, went up and down in your Wheelbarrow [Page 10](Coach) and regarded him not, tho once he help'd 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, tho so much a Gentleman every way. No Fool, as you were wont to call him.

D—me, What a long Story have we heard of a damn'd Fanatick and Rebel, as before forsooth of Sin and Duty! Drawer, bring us up the best Wine you have.

Yes Sir, and a pretty Wench.

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 Mary, another to the Prince of Wales, another to the Confusion of the little Man of the Hague, and all his Adherents—

About with it, brave Boys, again and a­gain.

Come, Gentlemen, the time is come to read Prayers.

Pox on't, you should have brought the Book sooner, whilst we were all sober.

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 perjur'd Nations. Restore to us thy Servant King James our lawful Sovereign. In the mean time comfort him in all his Adversity and Sufferings. [Page 11]Bless the Queen and Prince of Wales. And—

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?

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—.

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.

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,

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 talkt of but now, to write of late by way of Dialogue, which is by many accounted no fair way of writing. You know [Page 12]the Dialogue between R. and F.

He says thus in defence of himself.

1. That Patrick's Friendly Debates were all approved of by us, tho foully managed by him this way.

2. That he blames not any of ours that write 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 antient way of Plato, &c. and pruc­tis'd also of late by others, besides Mr. Pool, against Pa­pists, &c.

Hang the Church of England: I was hastning to the Church of Rome as fast as I could, but I broke my Shins by the way; the Prince of Orange trig'd 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.

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? &c.

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 Phanaticks of us now?

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 [Page 13]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, tho they swore to our King? They say what is true. Now some of us have thrown up the Doctrine of Non-resi­stance, 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, &c.

Remember what the Wise man saith, There is a time—.

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 publickly told. Come what Religion will, the old Fox shall never get our Names in his Martyrology. Indeed he must excuse us, D—me.

I will kick you down stairs if you thus talk before me, and d—so.

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 kickt D— me down stairs.

Will you hear me reason with you?

No not I, with your long-winded stile, like Jovian, which we as well as the Phanaticks complain'd 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 Kings dying Speeches, but run, none knows where; when one complain'd of mo­tions to evil, whether the Motus primo primi were e­vil, &c. For my part I think, if any Pope were infal­lible, it was he that said,

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.

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 Fidler, and were for deposing Kings, did you then, and I after, talk without Book?

Between our selves I will tell you my mind. Nothing is more evident, than that the old Romans (in the best Government in the World) depos'd their Kings, Emperors, &c. 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 depos'd, banish'd, and put to death Tyrannical Princes. Tarquinius Superbus (as well as Jacobus Superbus) after he discover'd his Cruelty, by striking off Poppy's heads, and other Pranks, was forced to flee to Porsenna King of the Etruscans, who helpt him to a great Army, but in vain. Tho not he, but Arunta ravisht 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, [Page 15]will find Subjects singing, Tiberium ad Tybe­rim.—

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 lookt more lovely than he.

We have all sworn to secresy in speaking our minds: No one hears us. You know Vitellius was with a Spear held up by the Chin when the People flung 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 disswading him from Injustice,

No doubt King James could with him have wish'd 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

O, Gentlemen, talk you as Non-resisters?

When we did, we only talkt as such: as you Preachers have your Priestcraft, so some Statesmen theirs.

Whatever King James hath done, he hath made many fair Promises to us Protestants on his Re­turn.

Protestants —, Quodlibetarians we ever were and will be.

Yes, promiseth just perhaps as that Roman Ca­tholick, that in a Storm promised the Virgin Mary a Candle as big as a Mast, but after would give one of [Page 16]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.

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 remembred.

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?

Gentlemen, I cannot forbear thinking him to be one of the best of Men, one of the best of Princes, who would rather be lov'd than fear'd. All the World knows he is one of the greatest Souldiers 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 Cynici Sector, and searcheth into things. He is so politick, 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, tho 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 my self, allow me time. Now, what think you of the Prince of Wales? was King James guilty, and of the Design with France?—

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, &c. 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 staid. But I am clean Paper, Kings may write what they will on me. I hate all Re­ligion, and look on it as a Cheat.

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 Link-boy, rather than what I was when I scoft 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.

Pray, Sir, hold your tongue; I think you are such a Prophet in Divinity, as in Politicks. You know you told the World, in that wordy Book Jovian; That notwithstanding all that you had said for Non-resistance 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 suppos'd 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, &c.

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 [Page 18]the Book. Now you know you were hooted at by Church Tories as well as Whigs, when the Bishops were sent to the Tower, &c. Nay you there ask, Whe­ther it could be suppos'd the Duke of York was a Pa­pist, who in Scotland had a Protestant Minister to say Grace at his Table? tho so many Parliaments had de­clared him so long before to be a Papist, and propos'd 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.

Her Priests are Jeroboams Priests; It is an Apo­state Church. Sherlock is a notorious Apostate with his Providential King, (tho he talkt 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 apostatized too, tho we and they, with some Roman Catholicks, once took sweet counsel together.

Never be concern'd; for many Clergy-men, that have sworn Allegiance to the little Man of the Hague, have since answer'd 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 Pha­naticks 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 clapt up in a Cage together: Yet,

O but little hopes now is left, whatever was in the time of the War. Now is a time of Peace, oc­casion'd 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 return'd again:

However, the beginning of this Usurpation (and long continuance) was troublesome, yet the Williamites are now ready to sing,

Give not over all hope—.

Sometimes I have hope; I do already in many places look, and act with such state (tho 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.

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 Fanaticks, and to the worst sort of them; the now call'd Church of England, the perjur'd 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 Christned.

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 Non­resisters; they can blow hot and cold. These turn­coat, weathercock, temporising 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, Clergy-men and Gentiemen that swear to the Usurper. Had we been Resisters, they would have hang'd us as such, had King James prevail'd: and now for being Non-resisters they would hang us as such, seeing the U­surper hath prevail'd. The Devil choak them, for no Prayers nor Oaths can do it. The Phanaticks 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 Catholicks 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, tho 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 talkt 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 Sea-shore? (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 knowledg 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 improv'd.)
• 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 your selves, 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 liv'd [Page 22]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 God-like 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, &c. and that Man most miserable that hath not, but like your selves, 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 call'd to day, turn you, turn you, why will you die? The case is not desperate, tho 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 scoft 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—

Shut the door, shut the door; else if any true hearts should come in, they will think here is a Phanati­cal Meeting, and that we are all turning Diffenters, and so Williamites on a sudden.

We all no doubt have had our time of being Priest-ridden: for my part I have made an Agreement with my self 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 my self no further.

I am sometimes almost perswaded to be a Chri­stian indeed: But, O—

I wish you were altogether perswaded to be such.

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 Phanatick too. Farewel; I hope our next meet­ing will be a better one than this, that is a more jovial one. I believe all Preachers publick Chears, and you among the rest. You preach'd, as I printed, for Money; or as he that was promis'd 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, liv'd well, and died well: for she, said he, was begotten in Camberwell, was born in Sbadwell; her Name was Cheswell, and she liv'd in Clarkenwell, and died in Bridewell; and so, Sirs, farewel. I'll tell you, old Nol's Fidler was not the only Man that would fid­dle for Money.