The Lord Delamere's letter to his tenants at Warrington, in Lancashire, answered by one of his lordship's tenants. 1688 Approx. 31 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A37470 Wing D879 ESTC R12848 12716029 ocm 12716029 66215

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Early English books online. (EEBO-TCP ; phase 2, no. A37470) Transcribed from: (Early English Books Online ; image set 66215) Images scanned from microfilm: (Early English books, 1641-1700 ; 959:18) The Lord Delamere's letter to his tenants at Warrington, in Lancashire, answered by one of his lordship's tenants. 4 p. s.n.], [S.l. : 1688. Reproduction of original in Bodleian Library. Caption title.

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eng Warrington, Henry Booth, -- Earl of, 1652-1694. Great Britain -- History -- Revolution of 1688. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2009-04 Assigned for keying and markup 2009-05 Keyed and coded from ProQuest page images 2009-07 Sampled and proofread 2009-07 Text and markup reviewed and edited 2009-09 Batch review (QC) and XML conversion
The Lord Delamere's LETTER to his Tenants at Warrington, in Lancaſhire, Anſwered; By one of his Lordſhip's Tenants. Haec adeo ex illo mihi jam ſperanda fuerunt Tempore, cum ferro Caleſtia Corpora demens Appetii. Virg. Aeneid. I. 11. To my very good Friends and Tenants.

Letter THE occaſion of this is to give you my thoughts on the preſent juncture, which concerns not only you, but every Proteſtant and Free-born Man of England, I am confident, that wiſhes well to the Proteſtant Religion and his Country. And I alſo am perſwaded, that every Man of you think both in danger, and now to lie at ſtake. I alſo am perſwaded that every man of you will rejoyce to ſee Religion and Property ſettled; if then I am not miſtaken in my conjectures concerning you—

Anſwer My Lord, As I am one of your Tenants, ſo I hope I have not hitherto given your Lordſhip any juſt reaſon to complain, that I have neglected my Duty in that capacity. And ſeeing your Lordſhip is now pleaſed to treat me as a friend, ſo as to let me know what you are a doing; I preſume to take a little more than uſual freedom, but ſhall be careful to ſay nothing unworthy of that character: i. e. I intend to be very plain, and not to flatter nor provoke.

I confeſs then, that I am a Proteſtant, not only, as that ſignifies at large no Papiſt, but a Member of the Reformed Church of England, as eſtabliſhed by Law. And that I am a Free-born Man of England, as that ſignifies one born a Subject to the King of England; I acknowledge that I wiſh well to the Proteſtant Religion and my Country, and that I think both at this Time in danger, both the Eſtabliſhed Religion, and the Kingdom of England; and that I ſhould rejoyce to ſee this Relegion and Property ſettled, i. e. ſo well fixed upon the old Foundation of our Laws, that they might (if poſſible) be for ever out of danger of being ſhaken. So that one would think your Lordſhip not miſtaken in your conjectures concerning me.

And when your Lordſhip asks

Let. Can you ever hope for a better occaſion to root out Popery and Slavery, than by joyning with the Prince of Orange? whoſe Propoſals contain and ſpeak the deſires of every Man that loves his Religion and Liberty.

Anſw. If the P. of O. came only to make Propoſals for rooting out of Popery and Slavery, and thoſe ſuch as your Lordſhip ſays, I do own that I ſhould be like enough to join with him therein; for I am a hearty lover of my Religion and Liberty, would with all my heart put my hand to Propoſals or a Petition of that nature, if legally managed, and in any meaſure likely to take Effect: But becauſe I have not ſeen thoſe Propoſals, I muſt gueſs at the Methods propoſed for the rooting out of Popery, &c. by your Lordſhip's Letter. And when I there read of Fighting; that the Nation is to be deliver'd by Force, and you hope this is the time for it—If the King prevail, if he gets the better; on the contrary, if we prevail, and I am willing to loſe my Life in the Cauſe, &c. This makes it plain, That your Lordſhip (at leaſt) would have Popery, at this very time, rooted out, by Force of Arms; That when you would have me join with the Prince of O. you would have me fight againſt the King, and you would now have Horſes, Men and Mony for that purpoſe. But if I ſhould thus Equip my ſelf, and one of my Neighbours ſhould ask me, By what Authority doſt thou theſe things, and who gave thee this Authority? What could I ſay to him? Would not every body laugh at me, if I thought a Letter of my Lord D—'s to me not as his Tenant, but as his Friend, were a good Commiſſion for me to fight againſt my King? And they muſt of courſe, if permitted, urge your Lordſhip with the ſame Queſtions; or however conclude, becauſe 'tis not to be imagined, you ſhould have a Commiſſion from the King to raiſe Men againſt himſelf, That you have one from the Prince of O. Now though I do not call in queſtion his Authority in his own Country, nor ſo much condemn the Dutch-men that come with him, and fight by his Commiſſion. Yet ſhould any of us join with him in a War againſt our own moſt rightful King, this were never to be juſtified. Certainly this would be as ill a ſign that we are true Engliſh-men, as Diſobedience to our Parents, that we are Legitimate: Though we are Engliſh-men and Free-born, we are yet Free-born Subjects, and being born and bred in the Dominions, under the Government of the Kings of England, we do from our birth owe Duty and Allegiance to them: for which reaſon, Rebellion, as being againſt the Dictates and Obligations of Nature, is rightly called Ʋn-natural, and 'twill deſerve a worſe name too, as being a violation of our Religion and our Oaths.

For, Has not your Lordſhip more than once, Teſtified and Declared in your Conſcience, That the King's Majeſty is the only Supream Governor of this Realm? and that no Foreign Prince, Perſon, Prelate, State or Potentate hath or ought to have any Juriſdiction, Power and Authority Eccleſiaſtical or Civil within this Realm? Did you not then ſwear from your heart, That you would bear Faith and true Allegiance to His Majeſty, His Heirs and Succeſſors, and Him and Them Defend to the uttermoſt of your Power againſt all Conſpiracies and Attempts whatſoever, made againſt His or Their Perſons, Crown and Dignity? Did you not then Declare, That no Perſon whatſoever hath power to abſolve you from theſe Oaths? That you made this acknowledgment without Equivocation, &c. ſincerely, upon the Faith of a Chriſtian: So help you God, &c.

O my Lord, will you now be pleaſed to lay your hand upon your heart, and conſider, whether you can join with the P. of O. againſt the King, without a manifeſt breach of theſe Oaths, without incurring the guilt of Perjury, and forfeiting all the Help and Bleſſing you might otherwiſe expect from God Allmighty? Will you be pleaſed to conſider Eccleſ. 8.2. I counſel thee to keep the King's Commandment, and that in regard of the Oath of God, and Dr. Patrick's excellent Paraphraſe and Annotations thereupon. For my part I look upon Equivocations in, and Abſolutions from, Oaths; and, a belief, That a good Intention will juſtifie evil Actions, as Jeſuitical Principles and Practices. And therefore cannot do what your Lordſhip now deſires me, though it were to root out Popery and Slavery, becauſe I may not do evil, that good may come; and of them that do ſo, the Apoſtle ſays, Rom. 3.8. Their damnation is juſt. And whereas your Lordſhip ſays,

Let. I will invite you to nothing but what I will do my ſelf, and I will not deſire any of you to go any further than I move my ſelf, neither will I put you upon any danger, where I will not take my ſhare in it.

Anſw. I grant that if the Enterpriſe were good, or not apparently unlawful, your example would be a great encouragement, eſpecially to your Tenants, to go along with you. But ſeeing St. Paul bid the Corinthians (1 Epiſt. 11.1.) follow him, no farther than he followed Chriſt, and ſeeing St. Peter (1 Epiſt. 2.) has propoſed Chriſt, as an Example of Submiſſion to the King as Supream, and to Governors ſen by him. And, for an example of Patience in ſuffering for well doing; did your Lordſhip now follow this example, I would moſt readily have followed your Lordſhip: But when you Arm againſt the King, and would have us to follow you, I cannot but reflect upon that Command of God, Thou ſhalt not follow a multitude to do evil: and being told by St. Paul, That they who reſiſt, ſhall receive to themſelves damnation; I muſt beg your excuſe, if I am not willing to go to the Devil, though I ſhould be ſure of your Lordſhip's Company.

Let. I propoſe this to you not as you are my Tenants, but as my Friends, and as you are Engliſh-men; No Man can love Fighting for its own ſake, nor find any pleaſure in Danger; And you may imagine I would be very glad to ſpend the reſt of my days in Peace, I having had ſo great a ſhare of Troubles. But I ſee All lies at ſtake, I am to chuſe whether I will be a Slave and a Papiſt, or a Proteſtant and a Freeman: and the caſe being thus, I ſhould think my ſelf falſe to my Country, if I ſate ſtill at this time.

Anſw. As for Engliſh-men and Freemen, I have ſaid ſomewhat already, and of Fighting for its own ſake, I might have thought as your Lordſhip does, if when things began to mend, and we had ſome hopes of Peace and Settlement, you had not been making ready for the Battle; And if now your All lies at ſtake, 'tis for ought I ſee of your own Setting, but you are to chuſe whether you will be a Slave and a Papiſt, or a Proteſtant and a Freeman. And what greater Freedom can a Man deſire, than the Liberty of chuſing what he will be? one would think, by this, there were little danger of our being over-run with Popery and Slavery, when every Man is left to his own choice, whether he will be a Papiſt or Proteſtant, a Slave or Freeman; but perhaps I miſtake your Lordſhip's meaning, becauſe you ſay, You ſhould be falſe to your Country if you ſate ſtill: But then I pray, my Lord, once more conſider, whether you can be True to God, and to the King, to your Oaths, and your own Conſcience, while you Stir ſo much againſt him whom you are Sworn to Aſſiſt according to your power, againſt all Conſpiracies; and whether you do not reproach your Country by this inſinuation.

Let. I am of Opinion, That when the Nation is Delivered, it muſt be by Force or by Miracle: it would be too great a preſumption to expect the latter, becauſe God Almighty, in the Method of his Providence, works by Second Cauſes; and therefore our deliverance muſt be by Force, and I hope this is the time for it.

Anſw. I ſhall not here Diſpute your Lordſhip's notion of a Miracle, becauſe that would be a digreſſion, but crave leave to mind your Lordſhip that Second Cauſes and Force do not always ſignifie the ſame thing; And that God Almighty, who, (as your Lordſhip very well obſerves) in the Method of his Providence, works by Second Cauſes, does very often make uſe of wicked Men, and their wicked Actions, as the Second Cauſes he works by. (Bringing good out of evil) As (not to trouble you with many inſtances) ſhould your Lordſhip and your Confederates ſuccede in this attempt, do the very thing, and by the means you ſpeak of, what would you contribute more to the delivering of the Nation, than Herod and Pontius Pilate did to the ſaving of the World. They were a ſort of Second Cauſes (inſtruments of the One, as you pretend to be of the Other) and by ſhedding of Blood, both: nor may you expect more Statues from Poſterity, than they have had from our fore-Fathers.

But why, my Lord, ſo poſitive. Therefore it muſt be by Force? I ſee no reaſon, but becauſe 'tis your Lordſhip's Opinion; Is there no medium between Miracle and Force? No room for Counſels, Treaties, Parliaments? And is Force All that you meant by the PROPOSALS of the P. of O? Then I verily believe they are not ſuch as ſpeak the deſires of every Man that loves his Religion and Country—If this Argument for Force were good, I wonder the New Teſtament ſhould ſay ſo much againſt the uſe of it, and ſo little to bid us look for Miracles. And I wonder more that the Chriſtians of the following Ages, did not make uſe of it, when 'twas in the power of their hands to do ſo, and they had as much need of, did as much deſire a deliverance, as we at this time can— If your Lordſhip pleaſe (at your leiſure) to read the 24. and 26. Chapters of 1 Samuel, I am almoſt confident you will be convinced, that there are other ways even for our Deliverance, than thoſe you name; and that this of Force is moſt unlawful in the preſent Caſe, when you have conſidered that of David, with all its circumſtances; Who can ſtretch forth his hand againſt the Lord's Anointed, and be guiltleſs? But what if God does not yet ſee good to deliver this Nation from Popery? What if he has determined to prove us a little longer therewith? What would this your Force then be, but on that account (as well as ſome others) a Fighting againſt God? A Reſiſting the Will and Providence, and Ordinance of God. However, to ſpeak of Force, or a deliverance by Force, and then ſay, I hope this is the time for it, does not, my Lord, look, as if you were yet weary of Troubles, and ſhould be very glad to ſpend the reſt of your days in Peace; no nor what follows:

Let. A Price is now put into our hands, and if it miſcarry, for want of Aſſiſtance, our Blood is upon our own heads. And he that is Paſſive at this time, may very well expect, that God will mock when the fear of that comes upon him, which he thought to avoid by being indifferent.

Anſ. Meeting here with ſome Scripture language, I took my Bible to find the places, and (to ſee the luck on't) I there light on Such ſentences, Admonitions, &c. as muſt for ever render this your Letter ineffectual to all that will conſider them, unleſs any ſhould doubt, whether your Lordſhip or Solomon were the wiſer Man. — That of a price put into your hands is in Prov. 17.16. but (to ſay nothing of the reflecting Quaere there) as I was reading the verſes a little before, I could not but ſet a mark on v. 11. An Evil Man ſceketh only Rebellion, therefore a cruel Meſſenger ſhall be ſent after him.—God will mock when their fear comes, is in Prov. 1. and in reading that whole Chapter, I could not but look on a conſiderable part of it, as moſt earneſtly diſſuading me, from what your Lordſhip would perſuade us to, eſpecially from v. 10. — My Son, if Sinners (and your Lordſhip ſo converſant with the Holy Scriptures, cannot but remember who be there called Sinners againſt their own Souls, as being greater ſinners than other Men. If ſuch Sinners) entice thee, conſent thou not, if they ſay come, let us lay wait for Blood, we ſhall find all precious ſubſtance, we ſhall fill our houſes with ſpoil, caſt in thy lot among us, let us all have one purſe, i. e. according to a modern paraphraſe, if they ſay we will ſee thee recompens'd as well as our ſelves. Yet, ſays Solomon. My Son, walk not thou in the way with them, retain thy foot from their path, for their feet run to evil, they make haſt to ſhed blood, and they lay wait for their own blood. This laſt comes near your other phraſe too, but if you took that from 2 Sam. 1.16. or from Acts. 18.6. it nevertheleſs makes againſt you. For 'twas to the Jews that oppoſed themſelves (as they were an unquiet and diſobedient people to all their Governours) that S. Paul for that very reaſon in the one place, ſaid, Your blood be upon your own heads; And to whom David in the other had ſaid, How waſt thou not afraid to ſtretch forth thine hand to deſtroy the Lord's Anointed; he ſaid alſo, Thy blood be upon thy head. And had I gone along with your Lordſhip, to deliver by force; i. e. in this caſe by Rebellion, I could not but fear, that I ſhould bring the blood of others alſo upon me and upon my Children.—Having thus taken off the varniſh, and ſhew'd theſe ſcripture-phraſes, to be moſt unluckily pick'd up, and grievouſly miſapplied, 'twill be the eaſier to ſee, that the Things they were deſign'd to cover, are moſt ungodly and unchriſtian. — For what's the firſt part of this paragraph, (pardon the compariſon, for I ſpeak to the Thing, without reſpect to perſons) but what a High-way Robber would ſay to his Comrades, Look ye, here's a good booty, and we have a fair opportunity, let's be true to, and aſſiſt one another: for if we be taken, we ſhall be hang'd for'c? And how (in the name of God,) can your Lordſhip ſay—He that is paſſive may very well expect, that God will mock at him; when St. Peter ſays (1. Ep.) if ye do well and ſuffer for it, and take it patiently; this is acceptable with God. And rejoyce in as much as ye are partakers of Chriſts ſufferings, and if ye are reproached for the name of Chriſt (nicknam'd paſſive, &c. for following his doctrine and example) happy are ye, for the Spirit of Glory and of God reſteth upon you. I beſeech your Lordſhip to conſider theſe and the like Scriptures, and ſhall then hope, you will retract this impious and raſh period; which tho' it may imply ſome threatning too, for my part I cannot fear it while I have the word of God for my protection.

Let. If the King prevail, farewel Liberty of Conſcience, which has been hitherto allow'd, not for the ſake of the Proteſtants, but in order to ſettle Popery, you may ſee what to expect if He gets the better; and he hath lately given you of this Town a Taſte of the method whereby he will maintain his Army, and you may ſee of what ſort of people he intends his Army to conſiſt.

Anſ. I know not what to reckon This, My Lord, but an open declaring War againſt the King; and therefore 'tis the leſs wonder you ſhould ſpeak ſo much evil of the ruler of the People, and take occaſion from the Quartering of a few Soldiers in their March, to ſlander the footſteps of God's Anointed. What you ſay of the deſign in allowing Liberty of Conſcience, is a ſhrewd Reflection upon the Addreſſers that were ſo fond of it, and I leave it to be anſwer'd by them.

And ſeeing you ſpeak of the Method of maintaining Armies, I cannot but call to mind what happen'd when I was young, and how the old Parliament Forces were maintain'd; We were then undone by an Army, that was rais'd to ſave Charges. And they who came to eaſe us of our burthens, quite broke our backs; Our State-Phyſicians made us then believe we were dangerouſly ſick, but preſcrib'd ſuch Remedies (the Taſte of which comes now freſh in my mouth) as every body found to be worſe than the diſeaſe, and I have no great heart to try the experiment a ſecond time.

Let. And if you have not a mind to ſerve ſuch Maſters, and ſtand by and ſee your Countrimen periſh, when they are endeavouring to defend you: I promiſe this upon my word and Honour to every Tenant that goes along with me, That if he fall, I will make his Leaſe as good to his Family as it was when he went from home.

Anſ. The beginning here is juſt the old way of talk, and 'tis ſufficient anſwer to ſay, We have been once already moſt ſhamefully cheated by it: The reſt is ſomewhat new, and therefore the fitter to be conſider'd — You promiſe upon your word and Honour, &c. I pray, My Lord, bethink your ſelf, from whom and for what you had this Honour. I remember when Mr. C—preach'd at my good Lord, your Father's Funeral he recited a clauſe in his Patent for a Baron, which told us, that the King gave it him for his Loyalty, and the Service he had done in Cheſhire, &c. And I have heard, Your Lordſhip repeated the ſame at your Trial in Weſtminſter Hall, brought it for Evidence that you could not be guilty of the Treaſon, you were then accuſed of, becauſe your Father had been Loyal, and had receiv'd that mark of his Majeſty's favour; your Father then had his Honour from the King, and for his Loyalty to the King, and while you inherit the One, 'tis reaſonable to expect you ſhould the other alſo; but how odly would this your Letter hang, if tack'd to that Patent? And the World can never look upon it, but as moſt baſe and ungrateful, when they ſee that Honour which was given the Father for his ſervice to the Crown, pawn'd by the Son to take up Money and raiſe Men againſt the King.—Nor is any thing more ready to be objected to this your promiſe, even by ordinary people, than, —How can we truſt to his word and Honour, who is ſo unfaithful to the King, altho' he had confirm'd his word to him, with an Oath of Eldelity? as alſo what will this promiſe of Leaſing ſignifie, if my Lord himſelf ſhould fall? and he has at the ſame time promis'd to be in as much danger as any of us. — I remember a Story of one (that had not all the wit in the World) who being ſick, and horribly afraid of dying, his friends thoughts to comfort him by ſaying, When you are dead, ſix tall handſome Men ſhall carry you to the Church. Ay (ſaid he) That would be very fine, but I had rather a great deal go thither my ſelf. — And ſhould not I be worſe than an Ideot, if I ſhould venture my life, and Soul too, upon the uncertain hopes, that when I fall, another (I know not who) ſhall come into my room?

Let. The thing then which I deſire, and your Country does expect from you is this, That every Man that has a tolerable Horſe or can procure one will meet me on Bowden Downs to morrow, where I Rendeſvouſe: but if any of you is render'd unable by reaſon of Age or any other juſt excuſe, then that he will mount a fitter perſon, and put 5 l. in his pocket. Thoſe that have not, nor cannot procure Horſes, let them ſtay at home, and aſſiſt with their pu ſer, and ſend it to me with a particular of every Man's contribution.

Anſ. My Lord, I ſhould (as I ſaid before) be ready to aſſiſt your Lordſhip upon any good and warrantable occaſion, with my perſon and my purſe (tho' by the bye I aſſure your Lordſhip, that a Horſe and 5 l. will come to a great deal more, than the Kings ſouldiers coſt me, or than his Majeſty has had of me any otherways, of ſome years) but I have ſaid enough (I hope) to have you pardon me in this thing. And becauſe your Rendesvouſe and March was to be ſo ſoon after your Letter came, that I had not time to write ſo long an anſwer, I'll take care that this be left with a Friend, who (I hope) will ſend it to your Lordſhip, and have me excus'd.

Let. I impoſe upon no Man, but let him lay his hand on his heart and conſider what he is willing to give, to recover his Religion and Liberty; and to ſuch I promiſe and to all that go along with me, that if We prevail, I will be as induſtrious to have him recompens'd for his charge and hazard, as I will be to ſeek it for my ſelf.

Anſ. Here we have but a bare promiſe, and not one jot of Honour to ſupport it; indeed That was wiſely enough left out, when the thing is ſo extreamly mean and ungenerous, when the perſonated Hero declares himſelf a Souldier of Fortune, and the famed Patriot becomes a profeſſ'd Self-ſeeker. One would have thought ſo glorious an expedition for the Deliverance of our Nation, for the recovery of Religion, and Liberty, would have pretended at leaſt to ſo much of vertue, as to be its own reward, but to talk of further Recompence, and be induſtrious to ſeek it, is a ſhrewd intimation that the publick good is to be reſolv'd at laſt into private intereſt, that this undertaking is nothing elſe, but the Carolina-Affair revers'd; A conſpiracy for the ſake of Trade. And when a few Interlopers have gotten it into their own hands, experience may make us fear what rates they will ſet; The Cry is like to be the ſame ſtill, What will you give for Religion and Liberty? And who can tell what will ſatisfie the Daughters of the Horſe Leach? to be ſure, they that buy dear, will never ſell cheap. —He that heretofore by this very Artifice, took up ſo much mony and Plate (till it came to Thimbles and Bodkins) on the credit of the publick Faith, did certainly, for all that, impoſe upon his cuſtomers: and is there not as great a hazard, when we have but a Single promiſe? whether, Let them aſſiſt with their purſes, and ſend me every Mans contribution, when ſaid by a Lord to his Tenants, be not a kind of Impoſition, I leave the Criticks to determine. But becauſe you ſay ſo gravely, Let him lay his hand on his heart, and conſider. — Let me mind your Lordſhip of a Remark of Arch-Biſhop Ʋſher on 1. Sam. 10.26. (Power of the Prince &c. p. 126.)

Surely if they who went with their King, had their hearts touched by God, ſuch as bend their endeavours another way ſhould do well to lay their hand upon their heart and conſider with fear and trembling, whether they find not there ſome Touch of that Spirit which worketh in the Children of Diſobedience.

Let. This Advice I give to all that ſtay behind, that when you hear the Papiſts have commited any Outrage, or are Riſing; That you will get together; for tis better to meet your danger, than expect it.

Anſ. What's the meaning of the Papiſts committing any Outrage, and others getting together thereupon, I dare not ſay, becauſe your Lordſhip does not: but to adviſe common people thus, does look very like bidding them be ready for Riots and Inſurrections, and that upon any flying ſtory, and however, falſe report.

Let. I have no more to ſay, but that I am willing to loſe my life in the Cauſe, if God ſee good: for I never was unwilling to dye for my Religion and Country.

So I reſt your Loving Friend DELAMERE.

Anſ. I pray God, your Lordſhip may not die in this cauſe, leſt then you periſh in the gainſaying of Core: for I am fully perſuaded, The cauſe, tho' it be Old, is not good enough to make a Martyr. I pray that you may live, to repent of your engaging in it; and return to your duty to the King, and to the Church of England, That you may conſult and promote the Credit, and true intereſt of the eſtabliſh'd Religion and your Country — I pray God to forgive all our Enemies, Perſecutors and Slanderers, and to turn their hearts: And from Battle and Murder and ſudden Death, from all Sedition, Privy Conſpiracy and Rebellion, from all falſe Doctrine, Hereſie, and Schiſm, from hardneſs of heart, and contempt of thy word and Commandments;

Good Lord, deliver us. My Lord, if I have any where been more bold than becomes a Tenant; I hope the Friend will anſwer for it, and that upon the whole matter I have ſaid nothing unbecoming a Genuine Son of the Church of England, and your Lordſhip's, moſt humble Servant, &c. Warrington. Nov. 20. 1688.