I Once thought that I might have pass'd the remainder of my Life in silence, and not have had occasion to appear to the World in Print; but that meeting lately with a mali­cious Libel, contriv'd, and publish'd (on occasion of the late Election of Members of Parliament for the City of Bristol) on purpose to expose, and (if possible) to draw into popular contempt, the two Candidates, my self, and other the sober Citizens that gave their Votes for them, I thought my self obliged to appear in Print for the clearing of the Innocent, the fixing the evil upon the Evil-doer, and the undeceiving of all those well-meaning Citizens, who, through too much cre­dulity, may, without due examination had of men and things, conceive an inward displeasure against such as have not deserv'd it.

In all cases, where a man is accused as a criminal, it's ad­judg'd both just, and reasonable, that he should know both his Crime, and his Accusers.

My Crime is not expresly mentioned in the venemous In­dictment, but is therein so plainly implied, that I am fully satisfied what it is; but the Names of my Accusers I must not know, being hid under the Letters,

N.D. N.K. J.E. S.W.

And why so? Were you ashamed to own that in publick under your Names, which you had maliciously framed in pri­vate? You know it's an old received Maxim, (Veritas non quaerit angulos. Truth seeks not corners,) but is bold and bare-faced: He that hath Truth on his side, need not be ashamed to own it. Possibly when you seriously had reflected on what ye had written, you thought it unbecoming any ingenuous and sober-minded men (as well [Page 2]you might) publickly to be known to be the Authors of so deformed a Libel, whose Contents are fitter to be turn'd into a Song, to be sung by a Crew of Drunkards at an Ale-bench, than to be exposed to the view and perusal of any judicious and serious Readers. And therefore I shall be content at pre­sent, that your review of the foulness of the birth of your own begetting, may pass as an Apology, for the concealment of your Names.

But, Sirs, although you have kept me ignorant of your Names, by your Expressions I clearly discern your Spirits. (Exungue Leonem. The Lion cannot be hid where his Claw is seen.) And therefore be not offended, if I deal plainly with you, (for flatter you I dare not) and tell you, that that Spirit which writ that scoffing Paper, and reprinted that Sermon, thirsteth after Blood, and would rejoyce to have mine, and the Lives of o­ther the peaceable Dissenters in the City of Bristol, be offer'd up as a sacrifice to your implacable envy and revenge.

'Tis the same Spirit of Persecution, that, but a few Years pass'd, drove many religious worshippers of God, according to their several perswasions, into corners, whilest Debauche­ry and Prophaneness walk'd to and fro in the open Streets, without controul. What levying of Fines was there? What spoiling peaceable Neighbours of their Goods? What sierce Prosecutions of them by Indictments in Courts of Justice? How zealously active were they, who were possess'd with this Spirit, in roving, running, and hunting after religious Meet­ings? searching Houses, prying into all Creeks and Corners, (but suspected for that Exercise) haling such as they found (if above such a number) either praying to Almighty God, or se­riously discoursing about their Souls concerns, before the Ma­gistrate, as if there had been then no other crime more hainous, and more deserving to be punished by Authority, than Peoples worshipping the God that made them, in that manner which they believed was most acceptable to him.

And more particularly, 'twas this Spirit that then hurried many innocent and peaceable Inhabitants of this City (without any regard to Age or Sex) into the noysom Goal of Newgate, where they were treated by those that cast them in, more like Dogs, than like Christian Men and Women. What generous spirited person is there, who (delighting in Dogs) would not, [Page 3]in case of any of their sickness, not only allow, but command their Keeper, to let them out of their Kennel into the open Air, in order to their recovery? But this benefit was denied to the languishing bodies of several of these innocent suffer­ers, who lay throng'd together in that miserable manner, in that unwholsom Prison, ready to be stifled for want of Air to breath in, and convenient room for Rest, that the sense of their sad condition would have drawn tears from hearts of Flint.

Their Complaints were spread abroad in the City, and the Cry of their Barbarous Usage was great. Which, though it had no influence on their Persecutors to move them to pity, yet it begot so much compassion in the hearts of some sober Citizens (all or most of whom are yet living) as that they went to view the Prison, and inquire into the distressed condition of their suffering Neighbours, who (upon strict observation made touching both,) did (like merciful men) give the following Certificate under their Hands, (viz.) We find the said Goal is very noisom in general, and void of out-let for Air, and therefore unfit to contain so great a number of Prisoners as we now find therein, being One hundred twenty and five close Prisoners, besides the Keeper and his Family, Fourscore and five whereof are the People called Quakers, who are unreasonably throng'd together, filling all the Rooms in the Goal, fit for lodging, (except where the Felons are) with four, five, six, seven, and nine Beds in a Room, besides divers little corners filled with three in a Bed. Notwithstanding all which, many of these People are necessitated to lye on the ground, and spreading their Mats on the ground, they lye at a miserable rate, that it was a grief to us to behold, (viz.) some athwart the Room, some under the Table, (being a Kennel where the Dogs were wont to lye) some upon the Tables, and some in Hammocks over the Table, which necessarily endangers their lives.

A Certificate of the like Contents was given in, under the Hands of four publickly known Physicians, inhabitants of the City (who are yet living) who say, among other things, That great numbers of the People called Quakers, were throng'd in a mise­rable manner, into the noisom Goal of Newgate, and are destitute of room for rest, which hath a ready tendency to the destroying them, and to the indangering of the lives, not only of the said Prisoners, but of the many Inhabitants of this great and populous City.

Notwithstanding which, the Bonds of the Prisoners were not loosed, nor the Prison doors opened, that the sick might have the benefit of the open air to breath in, in order to their recovery, although large security was tendred for their return again into Prison, either alive, if recovered, or their Bodies in case of death; but this was rejected: so that they were still continued under their merciless confinement and cruel usage (the particulars of which I shall forbear to mention) until it pleased the Lord to deliver five of them from the hands of their oppressors, by death in the Prison; and a sixth, that was remo­ved out of the Prison (but too late) soon died, and was return­ed back, and buried thence.

Upon one of which six (being a woman of known honesty and of good reputation in the City) was exercised a piece of cruelty exceeding (if possible) that of Pagans; who, after she had long languish'd under the severities of the Goal, being at the point of death, desired the company of some of her Friends and fellow Prisoners, with whom she would have had some converse, before her departure out of the world, a thing grant­ed to Traytors and Felons before their Execution, but was denied to this dying woman; and instead thereof, many of her friends, she desired might come to her, were barbarously lockt up in their respective Rooms and Holes, to prevent their gra­tifying the request of their dying Friend.

With what astonishment will the next Protestant Age be surprized! When as they shall find upon record such Cruel­ties exercised by Christians upon Christians, and by Prote­stants upon Protestants: especially when by inquiry they shall be satisfied, that the crimes charg'd against the sufferers were of no deeper dye, than the peaceable exercise of their conscien­ces towards God, and their worshipping him in that way which they did believe to be most acceptable to him, without doing the least civil injury to their Neighbour.

I mention not these Cruelties (God is my witness) with the least desire or design to provoke the living sufferers to so much as a thought of revenge, or maliciously to expose the persons of their oppressors: No, far be it from me; I hope there is not one of those, that patiently bore the fierce heat of that day of their Afflictors wrath, but what hath so well learned the Chri­stian Doctrin, as to be able truly to say, with the Apostle Paul, [Page 5] 1 Cor. 4.12. Being reviled we bless, being persecnted we suffer it. And I doubt not, but that had they who died in the Prison been ask'd one by one at their dying hour, what revenge they would de­sire upon those, through whose severities they were then drawing their last breath, they would heartily have cryed out with that holy Martyr Stephen, Acts 7.60. Lord, lay not this sin to their charge. It's for the sake of those, that are yet living, who were either Actors or Abettors of any of these Dismal Tragedies, that I mention these things, for whom I do make it my hearty supplication unto the God of all Mercies, that he would shew them mercy, in giving them a true sight and sense of their un­christian practices, before they go off the stage of this World, that they may with contrite hearts turn to the Lord their Ma­ker (against whom they have been striving) before they go down to their Graves, in which there will be found no place for repentance.

It will not avail the guilty, in the day of God's righteous judgment, to plead for their justification, that they had a Law, and by that Law they made havoke of the Goods, cruelly im­prisoned the Persons, and brought sore Distress upon the Families of their dissenting (but peaceable-living) Neigh­bours, against whom they could find no occasion, but (as they of old against Daniel)Dan. 6.5. concerning the Law of their God. This was the last and strongest Plea, that the Chief-Priests and stiff-necked Jews made against Christ before Pilate, saying,John 19.7. We have a Law, and by our Law he ought to die. But how little this prevail'd for their impunity with the Judge of the whole Earth, the continued series of the severity of his hand upon that despised and scattered People for many generations pass'd, even unto this day, doth sufficiently demonstrate. Those religious Men and Women that sealed their Testimony with their Blood, and offered up their Bodies in the Flames, for the Name of their God, in the Reign of Queen Mary, died by a Law. But were either their Tormentors thereby the more justified, or those holy Martyrs the more justly condemned in the sight of the just God?

I have made this Digression on this Subject, for the sake of those in whom (with pity to them I write it) that Unchri­stian Spirit of Persecution, is yet alive, and ready to re-act over those barbarous Cruelties upon those, who never did [Page 6]them the least harm, but are (as to them-wards) innocent Livers in the Land of their Nativity. And that I may not seem to impose my Sentiments in this matter, upon the Judg­ments of any Men, otherwise than by reason, and not know­ing whether ever I may have the like opportunity (whilst on this side the grave) to dear my Conscience, on this Sub­ject; I shall take Liberty, fairly and calmly, in the Spirit of Meekness to debate this Point, with all those, who either (through a fiery misguided Zeal) are ready to call for Fire from Heaven, to consume those, whose Consciences are not exactly of the same square with theirs; or who (through want of true Judgment) may be of the Number of those, of whom Christ foretold,John 16.2. who think they do God service in killing those, who worship him, not in the same way with them­selves. And I am not without hope, but that I may prevail with (some at least of) those, that are thus minded, to hear, consider, learn, and forbear to strive with their Maker, lest haply (Acts 5.35, 39. as Gamaliel that prudent Doctor of Law cautio­ned the Persecutors of the Apostles in the Jewish Sanhedrim) they should be found even to fight against God.

ThatFides non est cogenda. Faith is not to be forced, is a Principle that hath been asserted and strenuously maintained, for Scores of Years pass'd, by many Protestant Pens, as a Bulwark against all Imposition, by those of the Romish Religion. And what was then thought, to be a reasonable Defence of a Protestant a­gainst a Papist, may now be as truly urg'd for the Defence of a Protestant against all Imposition from his Fellow Prote­stants. No attempt ought to be made, to force Faith; be­cause indeed it cannot be forced. No man can by compulsi­on be wrought into a hearty Complyance with any Princi­ples, of the Truth of which his Understanding is not first fully convinc'd. The inward belief of Truth, was never the Product of Violence. Penalties and Prisons may produce Fear, and Fear beget an outward Conformity, to what the Heart doth not believe, which is but horrid Hypocrisie, and a Sin exceeding sinful, in the Sight of that God,Psal. 51.6. who desi­reth Truth in the inward Parts.

No man can be dragoon'd, or tormented into a hearty embracing of any Religion, of the Truth of which he is not inwardly perswaded. It is Illumination only (not Mulcts, [Page 7]and corporal Punishments) that can beget a change in Mens minds. Error is a Malady of the Understanding, which who­soever would cure, must apply proper Remedies, and such as can effectually reach the distemper'd part, which are not Afflictions, and Torments laid upon the Body, but Arguments joyn'd with gentle Admonitions, and wholsome Exhortations; these only can work true inward Convictions. And there­fore when Christ Jesus sent forth his Messengers, for the ga­thering of Nations into his Church, he did not furnish them with weapons of force, and compulsion, but with power and instructions, to preach the Gospel of Salvation, which joyn'd with the Example of their holy Lives, might prove prevalent for the making many (who were Enemies to it) become Members of his heavenly Kingdom. They that will under­take to make men Members of the Church of Christ, must ap­ply themselves to the use of Christ's Methods only, for the effecting it. A Troop of malicious Informers, and Files of Musqueteers, are improper Agents to reduce men from Er­rour, and bring them into, or conduct them on in the way, that leads to Heaven, and Eternal Happiness. Would not that Chirurgion appear very ridiculous among men of under­standing, who, when a Person sought to him for the Cure of a Wound in his Head, should (with the neglect of that part) apply only a Plaister to his Heel? As irregularly do they proceed, who attempt to remove Errour (or supposed Er­rour) out of Men's minds, by Confiscation of their Estates, Imprisonment of their Persons, and the ruin of their Fami­lies, whilst their Understandings remain unilluminated, and their Judgments (which are the Seat of Errour) by the Power of Truth not rightly informed, and consequently the inward Wound in their minds, left unhealed. Christ sent forth his Apostles to invite, not to worry sheep into his Fold; and to add to the Number of his Disciples, not by outward Force and Compulsion, but by the inward Efficacy of sound Doctrin, that might reach Men's understandings, and gentle Perswasives that might win upon their Affections.2 Cor. 5.11. Know­ing (saith the Apostle) the Terrour of the Lord we do (not menace, but) perswade men; and presently after adds,Ver. 20. We are Ambassadours for Christ, as though God did beseech you by us; We pray you in Christ's stead, be ye reconciled to God. What soft [Page 8]and alluring methods, doth the only wise and merciful God use, by his Messengers, to negotiate for Peace betwixt him­self, and poor Mortals! The Ambassage, on which he sends them, is not accompanied with Fire, and Sword, but with gentle intreaties; not with persecution, but with Prayers. And why should vain Man (filled with fiery Zeal) pretend to be wiser than his Maker, in attempting, by other means, than he hath appointed, to reclaim those that are supposed to err from the way of Truth? I shall close what I have to say on this Subject, with the following particulars, which I heartily recommend to the serious, and impartial consideration of all those who are real lovers of, and searchers after Truth, for Truth's sake.

• 1. Let it be considered, whether outward forc'd confor­mity to any sort of worship (not mixt with faith in the wor­shipper) be a Sacrifice well-pleasing unto God; since the Scripture is positive that
  Heb. 6.11.
  without faith its impossible to please him, and which is more, that
  Rom. 14.23.
  whatsoever is not of faith is sin? And consequently whether they, who, by Terrours, and Torments do force men to any external form of Worship, of the truth of which they are not inwardly perswaded, do not thereby compel them to Sin, by offering up such an obla­tion to Almighty God, which at the very time of such their offering, they do not believe is acceptable to him, or that they are accepted for its sake? and whether the Persons that do so sin, or they that forcibly provoke them thereunto, are to be adjudg'd the least Offenders, I leave to be decided by the Judge of the whole Earth, who cannot err in Judgment.
• 2. Whether they, who, with all imaginable Severities, have prosecuted those, who only differ'd from them in their way of religious Worship (having the breach of no other Law to charge them with) have not manifestly violated that Royal Law of Christ Jesus (to which all mankind stands obliged to conform) Viz.
  Matt. 7.12.
  All things whatsoever ye would that men should do to you, do ye, even so, to them? And as a proof thereof, I earnestly desire them to lay their hands upon their hearts, and without prejudice and passion, in the cool of the day (reflecting upon the Cruelties they have exercised upon others) to put this Query to themselves: Have we done un­to those our suffering Neighbours, as we would they should [Page 9]do unto us? Would we be content, that they (if furnished with outward authority) should force, or endeavour to force us, to conform to that way of Worship, or embrace that Re­ligion, which in our consciences we do not believe to be true? And, in case of our refusal to comply (for conscience sake) should we judge it Christian dealing in them to mete back the same measure to us, which we formerly did mete to them, by casting our persons into Prison, spoyling us of our Goods, and endeavouring the ruine of our Families? If men would deal honestly with their own hearts, it would not be difficult to conclude, what the answer would be.
• 3. Nor is it less worthy duly to be considered, whether im­position, or attempts to impose, upon Conscience in things religious, be not a high, and manifest contradiction to the Spirit of Truth, speaking by the mouth of the holy Apostle, who (debating of things pertaining to Conscience) saith,
  Rom. 14.5. [...].
  Let every man be fully perswaded, or (as in the Margent of the Bible) fully assured in his own mind. A full inward perswa­sion, removes so much as the least doubt of the truth of what a man doth embrace, or practise in the Worship of God. He that made man, neither requires, or expects from him blind obedience, that he should serve him with his lips, or with bodily service, until he be fully perswaded in his mind, that his obedience is such, with which he will be well-pleased. And what a vast difference there is betwixt forc'd Conformi­ty, obtained by the imperious mandates of men, and full in­ward assurance of the truth of what they conform to, I leave to all the wise in heart to determine.
• 4. And above all it's seriously to be minded, whether eve­ry man, as a Creature, standing obliged to render an account of himself to God his Creatour, it be not agreeable to right reason, as well as to the Scriptures, that he should manage the concerns of his own Soul (which relate unto salvation) ac­cording to what he himself doth understand, and believe?

Upon this consideration it was, that the Apostle Paul al­lows no man to impose upon his Brother's conscience, no, not in those low concerns of meats, and observation of days, for, saith he,Rom. 4.4. To his own Master he standeth, or falleth, and presently subjoyns, Every one of us (including himself among the rest) shall give account of himself to God.

When Death (the King of Terrours) shall summon any man from off the Stage of this World, nothing is more certain, than that he must then die for himself. No man can, at that hour, die in his brother's stead, much less can he make up his Soul's account for him with Almighty God. If poor Mor­tals, when they come to lye upon their dying Beds, should then call to those, who had before forc'd (or endeavour'd to force) them, to conform to what they did not believe to be true, crying out, in the anguish of their hearts, and saying, Oh! now come and help us, we have no inward peace in our bosoms: Now shoot the bottomless gulf of Eternity for us, in our steads: We are shortly to appear before the great Tribunal of the ever-living God, to give an account of all our deeds done in these bodies. Now therefore stand by us, and for the eternal safety of our immortal Souls, make up a satis­factory account to him for us. What other returns could they then receive to their mournful cries, but this heart-breaking answer? (viz.) We can neither die for you, nor give an ac­count to God for you; we now leave you to do both for your selves. What can be more unreasonable, than that men should by Pains and Penalties be violently driven to renounce their own Faith, and way of Worship, and conform to another's whilest they live, and be bid to shift for themselves when they come to die?

Having for the reason before-mentioned made this digres­sion, I come now to reckon with my nameless Adversaries, touching the Contents of their scoffing Libel. And in the first place, I cannot forbear telling you, that you make too bold with many Expressions used in the holy Scriptures, by an arrogant loading them with your unsavoury Scoffs. Doubt­less, ye thought your selves very witty in so doing: But you must know,Jocare in Seriis, & Judere cum Sanctis. that to mingle Iests with things of a serious nature, and to sport with things Sacred, hath ever been ex­ploded by men truly religious, as becoming none but pro­phane lips. You charge the Serjeant, and his fellow Can­didate with appearing for the cause of God, at the head of his People.

Animad. Well, and what then? if you would have men believe your own words to be true, that they were (as you say) the People of God, in the head of whom they did appear, [Page 11]how can you fix this upon them as a crime, or make it to redound in the least to their dishonour? I find, through the New Testament, those comprehended under the denomina­tion of the People of God,Tit. 2.14. 1 Pet. 2.9, 10. who have obtained mercy from him, found favour in his sight, and are beloved by him, and therefore Emphatically styled his peculiar People. And if you exclude your selves from the number of God's People (as by your mentioning them with scorn ye seem to do) one may, without breach of Charity, doubt, if not conclude, to what herd of Evil-doers you do belong.

You add further, that their appearing administers comfort, and satisfaction to all, who are the well-wishers of the peace of Zion.

Animad. The Scriptures make frequent mention of mount Zion with great veneration, as being the place of God's wor­ship, where he is said by the Prophet Isaiah, Isa. 8.18. Isa. 24.2 [...]. both to dwell, and to reign; and therefore not to be made the subject of de­rision, by the tongues of Scorners.

Pray, Sirs, observe, you are both Categorical, and Univer­sal in your Position, then let me ask you, Are you well-wish­ers, or enemies, to the peace of Zion? If well-wishers, then their appearing (as before) doth administer comfort and sa­tisfaction (among the rest) to you also; for under the word all you must needs comprehend your selves.

And why then do you quarrel at their appearing? If you an­swer me, and say, that you are enemies to the peace of Zion, (which I am most inclin'd to believe) you do thereby at once proclaim both your sin, and your shame, by professing your selves enemies to that, which God loves, and all good men pray for.

You proceed on in your Epistle, to belch out your unsavou­ry Scoffs, against other Expressions of the holy Scriptures, which speak the great Love of God to poor Mortals, (viz.) The Chosen Ones, The Houshold of Faith, and the Holy Ones.

Animad. To be chosen by an earthly Prince, to stand in his presence, and to be admitted a Member of his Secret Council, is a favour highly estimable among the Sons of Men; but how infinitely doth the happiness of those Souls exceed that,2 Thess. 2.13. who are chosen of God (as the Apostle words it) to salvation, to live lives of holiness, to his praise, here, upon earth, and to live with him in the Kingdom of Glory, when Time shall be no [Page 12]more! And believe it, Sirs, if you that are now scorners of them, be not found at the last day among the number of God's Chosen Ones, you will find no admission into Eternal Happiness.

And is it matter of derision to you, that a man should be one Gal. 6.10. of the Houshold of Faith, or as the same Apostle hath it,Eph. 2.19. of the Houshold God? Consider it well; if your selves are not of the Houshold of Faith, you must be of the Houshold of Infidels; and if not of the Houshold of God, then, necessarily, of the Houshold of the Ungodly. And what the certain, future Portion of each of those shall be, is worthy your serious and timely consideration, before the Sands of your brittle Glass of Life are all run out.

As to the Scoff ye bestow upon the Holy Ones; let me tell you, that ye do thereby express your disdain of that which is the most beautiful Badge of a true Christian. I will chari­tably suppose, that you all wear the outward Livery of Chri­stian Profession, and consequently, are all pretenders to the Kingdom of Heaven. But you must know, unless ye be found clad with the clean Robe of Holiness, (the present Object of your scorn) your certain doom will be, to be shut out thence, forHeb. 12.14. without Holiness no man shall see the Lord.

No unclean thing shall ever enter into his Kingdom. There are none but Holy Ones in Heaven, and I much doubt, whe­ther they that scoff at them here, would make suitable compa­nions to them there. Those glorified Souls are perfectly holy, and their Work to eternity will be holy, sounding outRev. 19.1. Rev. 4.11. Hallelujahs, Glory and Honour to the Lord their God. So that it remains with me as a doubt, if Scorners and Scoffers at Holi­ness were thrust into Heaven (their Natures not chang'd) whether either the Exercise, or the Company of that heavenly Host, would be well-pleasing to them.

When Christ shall come attendedMat. 25.31, 32. with the holy Angels, sit­ting upon the Throne of his Glory Acts 17.31. to judge the World in righteous­ness, he will then divide all Nations, that shall appear before him, but into two sorts,Mat. 25.33. Sheep, and Goats, holy, and unholy, and if it shall not then be your Lot to be found among the number of the Sheep, (the Holy Ones) to whom he willVer. 34. say, Come, ye blessed of my Father, receive the Kingdom prepared for you, that sad and irreversable Sentence will then be pronounced upon [Page 13]you,Ver. 41. Depart from me, ye cursed, into everlasting fire, prepared for the Devil, and his Angels.

You proceed on, to acquaint your Reader with the several sorts of Dissenters, who voted for the Serjeant, and his Fellow-Candidate, (viz.) Presbyterians, Independants, Anabaptists, Qua­kers, &c.

Animad. But why did you omit to make mention of the se­veral hundreds of sober Churchmen, who also (as I am in­formed) voted for them? Doubtless ye mention'd these Vo­ters of several Sects, as matter of reflection upon the two Candidates. But your sober and prudent Readers will be otherwise minded, when they shall duly consider, that to be of (or to be called by the Name of) either of those Sects, is no stain at all, upon any mens reputation, whilest their out­ward Profession is accompanied with a good Life. Could you have said (and that truly) that few or none voted for them, but lewd and dissolute persons, Men of debauch'd Principles and Practices, men of vicious Conversations, Drunkards, Swearers, Unclean Persons, Envions Men, Haters of God and Goodness, Persecutors of their Neighbours for Conscience-sake, Men of Turbulent Spirits, always affecting Domination over others, never satisfied, but when they can have their Feet upon the Necks of their Fellow-Citizens, and the Whip in their hands to makePsalm. 129.3. long Furrows upon their Backs for Non­conformity. I say, could you truly have represented the Vo­ters for the two Candidates, to the World, under these black Characters, it might have look'd (at least) as some ground of doubt, whether they had not been men alike qualified. But your exposing them only, as men of different Perswasions in matter of Worship, not fixing on them any of the evil Qua­lifications before-mentioned: instead of sullying the Reputa­tions of the two Candidates thereby, you have certainly (tho' against your wills) done them great honour.

Besides which, you have (tho' not designedly) published the Dissenters to the World, to be Men that did express a great deal of good nature, by voting, as they did: in that they laid aside all inward animosity, against those from whom they Dissent, and (waving all persons, that were of any one of their particular, respective Perswasions) did unanimously joyn with many scores of their Fellow-Citizens, to chuse [Page 14]two Persons of known good Reputation in the City, which are of the Communion of the Church of England. And did they in so doing, do that, which they had no right to do? Have you, Sirs, and any select number of Citizens, a Privi­ledge by Patent, to chuse Representatives for the City to sit in Parliament, with the exclusion of all others? Had not these men of your indignation, Liberties, and Properties, both Reli­gious and Civil, to lose as well as you, and your domineering Associates? And is it not then equal and reasonable, that they should pitch their choice on such Men, whom they, in their judgment, thought most capable, and heartily ready, to pre­serve them?

You go on, and say, that the Dissenters appeared at the Ele­ction, both such as were within the City, and near you, and from afar off, as if they had been summoned by the Spirit.

Animad. Hear you, Sirs, it's possible I may not have oppor­tunity to have another reckoning with you, whilest I live; therefore let me prevail with you, not to despise my counsel, if I advise you, That (how bold soever ye make with Men) you beware (I say, beware) of casting your scoffing Squibs at the Spirit. I have not heard, nor do I believe, that any man pretended to be so summoned to appear at the Election. 'Twas doubtless love to their Civil and Religious Intrest (not any particular Summons from Heaven) that prompted them to their appearance.

But rather than not throw out the dregs of your Venom, against the Men of your displeasure, you would not spare to upbraid them with appearing by the Spirit; hoping that it might pass for a black Character upon them, in the judgment of your Society of Scorners. Whereas in truth you have in so doing only published your selves to be Men, both of unclean Hearts, and of polluted Lips. You may vaunt it, and brave it out among irreligious Men, (such as your selves) hoping to be esteemed witty, in deriding the Spirit, and Men for its sake. But know, that the living God (with whom ye cannot contend, and prosper) whose Spirit it is,Gal. 6.7. will not be mock'd, but will severely reckon with you, for this your Prophane­ness. Do you believe the holy Scriptures? (you give me great ground to doubt it, if I may judge of your Faith by your Works) If you do, Pray remember what the Author to [Page 15]the Hebrews hath left upon Record, who, having spoken of such who had done despite unto the Spirit, Heb. 10.29, 31. presently adds this word of terrour, as a future standing caution to all, that should do the like, saying, It is a fearful thing to fall into the hands of the living God. And if that consideration stop not the mouths of all scoffers at the Spirit, let them always carry in remembrance that dreadful Sentence pronounced by the Lip of Truth, saying,Mat. 12.31, 32. Whosoever speaketh a word against the son of man, it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nei­ther in the world to come.

I am now come to account with you (my nameless Adver­saries) touching my Crime, and my Punishment. You ex­pose me, towards the close of your nauseous Libel, under the scoffing denominations of the Ancient, Pious, and Learned Au­thor. Ancient I confess I am, Piety I love, and hope shall continue a lover of, to the end of my days; but of that Learn­ing, which (I know) you intend, I do pretend to have but a very small share; chusing rather to be learned in that Do­ctrin which Christ Jesus taught his Disciples, when he said,Mat. 11.29. Learn of me, for I am meek and lowly. True Humility, and Self denial, I do esteem of, infinitely beyond all the Learning, that's acquirable in any, or all, the Academies in the World. But wherein consists my transgression? Only in this, that be­ing a free-born Englishman, and a Freeman of the City of Bri­stol, I did presume (without the leave of those, who would be Rulers over Mens Consciences, as well as their Civil Rights) to give my Vote for the Election of two Persons (to sit in Parliament) both whom I have known for many Years past to be (and do understand now they are) well esteemed in the City, and of the Communion of the Church of England: and had they not been of that Communion, I should not (for several Reasons) have given my Voice for them. And now, before I proceed farther, I will nakedly declare, what consideration prompted me to Vote at all, or as I did, having not appeared, but once before (that I do remember) on the like occasion in all my life-time. It was not (God is my record) out of any, the least, inward prejudice, against the two persons, that were chosen, both whom I have known from their youth upwards, and do not remember, that ever [Page 16]I had any depending difference or dispute with either of them, or they with me.

But, having understood, that (both before, and at the time of the Election) several Expressions were dropt by some in the City, which I doubted to be Symptoms of designed Endea­vours (at least) to rescind and annul the late Act of Indul­gence to Dissenters: I thought my self obliged, to manifest my sober dissent from those, who declared themselves to be spirited for Persecution.

And now, before I proceed farther, I desire the considerate Reader to observe how hard the envy of my ranckerous Ene­mies was put to it, to find out an Arrow sufficiently inve­nomed, to shoot at me, which rather than they would miss of, they were fain to look back, and search for one that had lain rusting in the Quiver, for near Forty Years past, by which they do implicitly, (though not designedly) tell the World, how inoffensive my Conversation hath been in the City of Bri­stol, that, during so many Years past, their quick-sighted Envy could meet with no wrong Steps I had made, nor justly accuse me of any Publick Misbehaviour in the City, either towards the Government under which I have lived, or towards my Fellow-Citizens, with whom I have so long conversed, with which they might hope, to blacken, or sully, my Reputation.

My Offence is, that I did dare to give my Voice, at the Election, without License. My Punishment must be, (because none more proper could be found) to have an Information exhibited against me, for what I spake Nine and thirty Years ago. A person doth a Lawful Act in the Year 1690. for which (jure vel injuria) right or wrong, he must be condemned: Why so? because of words that were spoken in the Year 1651. Rare Justice! Admirable Ingenuity! Pray (Sirs) recollect your selves, and reflect upon your method of pro­ceeding. Can you suppose, that any thinking and sober­minded Readers will esteem it any Fruit of your Piety, or Prudence, or will they not rather conclude it, to be the Fruit of your Burning Rage and Fury, to charge the Sayings, or Sentiments, of a Person, which were uttered and expressed so many Years pass'd, thereby to punish him for a pretended Offence, now newly committed?

I doubt not but there was both a Tertullus, and an Ananias, [Page 17]in the Consult among the Contrivers, when this malicious Epistle was framed. Pray then let them both be ask'd, when a man is indicted as a Criminal, in any Court of Justice, and upon tryal is found not guilty, by his Jury, and consequently is acquitted by the Judge, would it be adjudg'd a legal, or a righteous act in any men, that should appeal to the Judge, and say, We desire that sentence of condemnation may notwith­standing be pass'd upon this person, for that (tho' we are con­vinc'd he hath done no evil, in doing that, for which he stood indicted, being the same that we our selves have done) yet we remember, that about forty years ago, this man was very he­terodox in his opinion, touching the Government, that now is, both in Church and State. Would not such a Tertullus, with all his quaint Oratory, be hiss'd out of a Court of Justice, for such his illegal and nonsensical pleading?

Deep Malice and Subtilty were in conjunction, when this fiery Meteor of an Epistle was brought forth, and the Sermon reprinted; touching both which, I now come to a more strict reckoning with my Adversaries, N. D. N. K. J. E. S. W.

1. Are you not Men of brazen foreheads, who durst affront, and run upon that Act of Pardon, Indempnity, and Oblivion, which King Charles the Second so many years since granted, and published to all his Subjects,12. Car. 2. cap. 11. ☜ which was given to this very intent, that no Crime whatsoever committed against him, or his Father, should hereafter rise up in judgment, or be brought in question against any of his Subjects to the least endamagement of them, either in their Lives, Liberties, Estates, or to the prejudice of their Reputations, by any reproach, or term of distinction? Of what outragious Spirits have you then manifested your selves to be, that (rather than not be some way revenged upon a person, that never did you the least wrong, and upon whom you can charge no pretended new crime, but my voting, as before) you would not stick to tear off that stamp of Amnesty, which the King had fix'd upon that healing Act, and thereby give the World to see, that Acts of King, and Parliament, standing in your way, are no more than Sampson's green Withs, whilest you are in the execution of your malice, upon the men of your fierce anger?

You do hereby also give demonstration, what you would be at, had you but a Law to back you, when as you dare so openly [Page 18]to violate, and trample under foot, a Law made upon such weighty reasons, and for such great ends, as that Act was.

2. Your design, in reprinting the Sermon, must needs be to smuch me, and draw a black line of reproach over me, thereby to render me (if possible) odious in the sight, and raise a pre­judice against me in the breasts of all that should read it. To which end, I have understood, your Emissaries have been very industriously active to disperse it abroad among those that know me, both within, and without, the City, that so, as much as in you lies, ye might stab my Reputation in every corner. But, Sirs, are you sure, that by this method, ye shall gain your point upon me, among any, but your own credulous Followers, who live more by implicit faith, than by any rule they find right by due inquiry? If any moderate standers by should ask you this question, Are you certain, that Thomas Speed doth retain the same judgment now, touching all things mentioned in that Sermon, which he seemed to have of them, in the Year, One thousand, six hundred, fifty, and one? If for answer, ye should say, We know not, (for we never ask'd him): It answers our end, if we can but expose him, and represent him in the shape of some monstrous Creature. For we have envious Proselites enough, (as bad as our selves) who stand full fraited with a sufficient stock of Malice, to reproach, and revile him. Would not these men of moderation reply upon you and say, This is a method of proceeding neither Christian nor Ingenuous? For that you seem to manage him, not so much by the conduct of right reason, as revenge, because he offended you, by his voting. And, in our judgments, you have not so much sullied his reputation, by reprinting his Sermon, as you have raised it, by that worthy Character you now give of him, in your own Epistle, acknowledging [mark Reader] that he hath, for many years last past, sequestred himself from the world, and concernments thereof, to a religious, and strict life, within the compass of his own family. Than which we know not what more you could have said, to proclaim him to the World, to be a good Christian, a good Subject, and a good Citizen.

And now (my nameless Adversaries) to confirm the Testi­mony you have given to the World of my Christian manner of life, For many years last past, in which you have (though unawares, I doubt) done me right; I am come to let you [Page 19]know, that you have (in reprinting that Sermon) levelled it at me, as your principal Dart, by a wrong aim, and so have miss'd your mark, and are wholly mistaken in the man. For that, with equal truth, and boldness, I tell you, I am not the same Thomas Speed, that I was Nine and thirty Years ago, not boastingly (but with inward praises to that God, that made me, and hath shewed me mercy) I speak it, I am not the same, that then I was, but another man. Many things, that were then glorious in my eyes, are now with me of low esteem, and others which I lightly esteem'd, I do now highly prize. I once thought little strains of wit, to be great ornaments; and to be able to charm the ears of the hearer, with the enticing words of man's wisdom, to be a desirable attainment. But now, I do really judge one Drachm of the true knowledge of God, in Christ Jesus, infinitely to exceed in value, the highest degree of the wisdom of man, by which the world1 Cor. 1.21. never did (nor ever shall) know the true and living God.

I may say, with the Apostle Paul, 1 Cor. 13.11. When I was a Child, I understood as a Child, I thought as a Child, and therefore I spake as a Child. And while I was under these circumstances, my youthful years were attended with an inward affectation of popular applause, and by it (doubtless) was prompted, to intermeddle with things that concern'd me not, and to give my Judgment of things I understood not. And what then? What can you infer thence, at this time of the day? You do manifestly enough intimate, by some Expressions in your Libel, what you design. Fain you would intitle the two Candidates, and those that voted for them, to the Contents of that Sermon, in which they are no way concern'd, it being (if reprinted as spoken) not theirs, but mine. And it's probable, that many of the Voters were either in their childhood, or not born, when that Sermon was publish'd, unless you would by a new-found method of Logick argue thus: (Viz.)

• The same Judgment that Thomas Speed is of, the two Can­didates, and all that voted for them are of also.
• But Thomas Speed is in his Judgment for Government by a Common-wealth, &c.
• Therefore, &c. [Page 20]How is your Minor proved? Why thus;
• The same Judgment that Thomas Speed was of 39 Years ago, he is of now.
• But 39 Years ago, he spake much in favour of Govern­ment by a Common-wealth.
• Therefore he is, in his Judgment, the same now.

Your Major being denied, as notoriously false, (as presently shall be made appear) your whole Argument becomes a rope of Sand, and falls to the ground, as having in it, neither right reason, good sense, or one Drachm of honesty. I would not do you wrong, (as bad as you are) but if you would fasten any thing of reproach upon them, from what I either was in my judgment then, or now am, your Argument must run so: That you would (if possible) wound them, through my sides, is manifest, by your insinuating to the Reader, in your frothy Epistle, as if they had an expectation of a new-born Common-wealth, which is in truth no other than a new-born Chimaera of your own brains, begotten of the fiery vapours, that ascend­ed from the boiling rage, that lodg'd in your own breasts. It's out of all doubt, that the Candidates, and they that voted for them, at the time of the Election, no more thought of a Go­vernment by a Common-wealth, than you thought of confirm­ing the Act of Liberty of Conscience to the Dissenters. As to my self, I would have you, and your Complices (and indeed all men) know, that from the time that it pleased the God of my life, to direct my steps into the path of Peace, and to give me a measure of the knowledge of my Christian duty, I have constantly judg'd it to be out of my Province, to concern my self about the Choice, or the Change of outward Governments: esteeming it to be my duty (not to dispute, but) to be subject to (and live peaceably under) that Government, which his Providence, who rules in the Kingdoms of men, doth set over me. The highest expectation, that I have from any Govern­ment is, but that I may enjoy the liberty of my Conscience, and pass the remainder of my days, in the Land of my Nati­vity, in the peaceable exercise thereof, without molestation.

I intend not hereby a liberty to Libertinism and Licentious­ness: No, God forbid. The Nation doth too much abound with such Pollutions already; and it would be the joy of all [Page 21]good men, to see them more severely curb'd by Authority. Not a liberty to do my Neighbour any Civil injury; by no means. No man may pretend Conscience to dampnifie his Neighbour, either in his Person, his Estate, or good Name. The Civil Law is set as a guard to preserve these, and he that will presume to violate it, justly suffers by the hand of Autho­rity. And if the Government I am under, shall deny me the liberty of my Worship, and shall cause me to suffer, on that score: Although this be an evil in the Government, yet I am not therefore to plot, and contrive its disturbance, or sub­version, to obtain my ease, and relief. I did some years past suffer, both by imprisonment, and otherwise, for no other cause, but the Quiet exercise of my Conscience to God. But I did not therefore betake my self to Plotting against the Go­vernment, for the procuring my liberty. No, no, I bless God, I always stood firm, in the practice of that Christian Doctrin of Passive Obedience, and Non-resistance, and hope so to con­tinue to the end of my days. Nor am I fond of the Govern­ment, by a Common-wealth, as you would maliciously suggest to your Reader. For in truth, so little am I knowing in the Politicks of Government, that if I were ask'd, I could not give account of the particular methods of Administration used in that form of Government. But since I came to any measure of maturity of understanding, I have with my self, often ad­mired the Prudence of our Ancestors, who contrived the Frame of our ancient English Government. For, where there is a Pious Prince, a Noble Counsel of Peers, Noble, as well by the inward endowments of Vertue, as by Birth: A grave Se­nate of prudent Patriots of their Country, lovers of God and Good Men; I say where these three meet in one, steering their Conduct, with a steady aim, at the glory of God, and the Peoples welfare, what Form of Government can be found more conducing to the outward happiness of a Nation, than this?

You would farther bug-bear your Readers, and beget them into a belief, that I am now an enemy, to the publick way of Worship, by reason of one Expression drop'd in the Sermon.

Touching which I shall give a plain, and candid Account of my self, by informing you, and your Confederates, and all men else, that I hate no Man's way of Worship, nor any sin­cere [Page 22]Worshiper of God, who doth with an upright heart (according to the utmost of his Knowledge) offer up to him that Sacrifice, which he doth believe is most acceptable to him; such his worshiping being accompanied with a holy Life, and Conversation. I my self was educated in the nati­onal way of Worship, from my Childhood: And was a zea­lous Worshiper in that way; and do believe that God ac­cepted my Sacrifice, because, according to my then-under­standing, I offered it up with a sincere heart. And although I am not now in the practice thereof (being convinc'd of a way more agreeable (in my judgment) to the practice of the Primitive Christians mentioned in the holy Scriptures) yet I neither judge, nor condemn those that are; who (being con­scientiously concern'd therein) do in Sincerity, and Upright­ness worship God, according to what is made manifest to them, and do bring forth the Fruits of Love, and good Works in their Conversations in the World. It's not the Worship, but the Hypocrisie of those Worshipers, that I do condemn, who contradict their Prayers, by their Practices; who do in words often pray, they may be delivered from the Sin of Pride, and yet live in it; from vain Glory, and yet abound in it; from Hypocrisie, and yet openly manifest themselves guilty of it. Are not you (my nameless Adversaries) fre­quenters of the Publick Service? If you are I blame you not for it. But consider, do you not there pray in these words, From Envy, Hatred, and Malice, good Lord, deliver Ʋs? The Prayer is good. But how far your Practice is remote from your Prayer, let your Works speak. Can you think, that a­ny understanding and unbyass'd Reader will believe that your Hearts were not fill'd with Envy, when you contrived, and framed that spightful Epistle? Could the most malicious a­mong Mortals, (I had almost said among Devils) express greater Hatred, and Malice, than you have done against me, in reprinting a Sermon, which had lain buried in Oblivion, for almost forty Years past, hoping thereby to murther me in my Reputation, and I doubt not, but in my Life also, had it lain in your Power? And as a Demonstration, that it was pure Malice in the very Abstract, that prompted you there­unto, ye, did it without the least shadow of any just provo­cation given you on my part. Is this less than a mocking of [Page 23]Almighty God to pray with your Lips, that he would deli­ver you from Malice, Hatred, and Envy, when as at the same time ye were studiously contriving (with Hearts full fraited with them all) how to express them against your Neigh­bours? It's far from me to condemn any sincere Worshiper, in the national way of Worship. I condemn only that which God condemns (Viz.) Deceit, and Hypocrisie; when Men draw Isa. 29.13. Matt. 15.8. near unto God with their mouths, and honour him with their lips, while their hearts are far from him: And cry out the Church, the Church (as they did of old,Jer. 7.4. The Temple of the Lord, The Temple of the Lord) and at the same time live vi­cious Lives, and are found in the Practice of Ungodliness, and Prophaness in their Conversations; and so make their Prayers, and outward performances, a Cloak to cover over their Iniquities. This is that, which the Spirit of God in the Scriptures of Truth doth condemn, and 'tis that only, which I do at this day judge and condemn also.

True Religion consists not in the Exercise of any outward form of Worship, but in an entire resignation of the heartProv. 23.26. to God, attended with a holy life. An unclean heart un­der a specious sorm of outward worship, is no other than as a painted Sepulchre, which appears glorious, and splendid without, whilst rottenness and corruption possesseth the inside. I am not so narrow spirited, as to confine acceptance from Heaven, to any one outward way of worship in the world; but do believe with the Apostle Peter, Acts 10.35. that, in every Nation, he that feareth God, and worketh righteousness, is accepted with him. And, for a close of what I have to say, on this Subject, I de­clare this, as my Faith, that it's not outward Service, but in­ward Sincerity of heart, that God (the searcher of all hearts) hath regard unto. And whoever hath that, for the compani­on of his Life, will not miss of Peace with his Maker, which is a Jewel of a greater Value, than all the Treasures of the whole Universe.

Happy will that man be, who, when he shall come to lay his head upon his Death-Pillow, shall be able in Truth to make his appeal to Heaven, with good Hezekiah, 2 Kings 20.3. and say, Re­member now I beseech thee, O Lord, how I have walked before thee, in truth, and with a perfect heart, and have (not only said, not only Profess'd, but) done that which is good in thy sight.

And now, for a close of what I have to say to you (my nameless Adversaries) let me advise you to the study of Peace, and to forbear troubling an (otherwise) quiet City, by your unquiet Spirits which is evidently seen, by your stigmati­zing your Fellow-Citizens, with Terms of distinction and reproach, and thereby sowing the seeds of discord among Protestants, at this juncture of time, when Unity in affection is so necessary, and by all true Protestants so much desired. Be content, that (having your own liberty of worship to the full) they that live quietly by you, may share therein also. Be not uneasie in your minds, because your Neighbours have gotten a little ease. Shew your selves good Christians, and good Citizens, by doing unto others as you would they should do unto you. Strive not to be Lords Paramount over other Men's Consciences, for you would not, that other men should be Lords over yours. And remember always that Sovereignty over Conscience is the alone Prerogative of Almighty God, so that whoever do seek for Dominion there, do but justle with their Maker.

What more concerns my self is to tell you, that I owe you yet one Christian Duty, which is (not revenge, but) for­giveness. And I do freely forgive you, all the Evil, that ye have done, or had, or now have in your hearts to do, to me: and do wish you true repentance, that ye may be forgiven of God also. Believe it (whatever ye may fancy to your selves) by what you have done in the management of this business you have not so much wounded me, as harm'd your selves. In shooting at me, ye have shot your Darts against a brass Wall, my Innocency being my Breast-plate. Your reproaches I wear as an ornament, and your malice is, as the dust under my Feet.

And not knowing, whether ever I may have the like op­portunity of making so publick an application to them as now, I shall close all with a few words of advice to all my Fellow Citizens, in the City of Bristol.

1. Be frequent and serious, in the meditating upon the end of your being brought forth into the World, which was to serve the Lord in Righteousness, and Holiness, and there­by bring Glory to his Name; Sin dishonours him. To pre­vent [Page 25]which let his fear bear rule in your hearts: and as Da­vid did,Psal. 16.8. Psal. 119.11. set him always before your eyes, and hide his word in your hearts, that you may not sin against him. Take good heed to the Dictates of his Grace, and good Spirit, which do inwardly prompt you to Holiness, and will teach you (if hearkened unto) as it did the holy men of old to deny ungodli­ness and worldly Lusts, and Tit. 2.12. to live soberly, righteously, and godly, in this present world. Let your Conversations be ador­ned with love towards God, and love towards your Neigh­bour. Banish envy from out of your hearts, and out of your Houses. Be not offended with your Neighbour, because his Eye sight is either clearer, or dimmer, than your own. Bear not evil will against him, because his Faith in every particu­lar Squares not with yours. If (through Temptation) he happen to slip, and fall, to his own hurt, rejoyce not over him, nor lay violent hands upon him, because he is fallen, but lend him the hand of love to help him up again;Gal. 6.1. consider­ing your selves, lest you also should be tempted, and fall.

2. You that are Parents of Children, it greatly behoves you to be unto them Patterns of Piety, Patterns of Humility, Moderation, Temperance, and of every other Vertue. That, as they grow in years, they may increase in Holiness, and as they are yours, they may become also the Children of the most high God. Let your savoury Communication season theirs; and the Light of your good Conversations direct their steps into the just man's path. Their beholding your good Works may strongly provoke them to do the same.Plus va­lent exem­pla quam praecepta. Ex­amples are much more cogent to Piety, or Prophaness than Precepts. The most wholsom Precepts contradicted, by the Example of the Givers, are but as Water spilt upon the Rock. Children (through the proneness of corrupt Nature to that which is evil) are easily brought over to vicious Practices. Of which we have too many notorious Instances, among those that are but newly come out of their Infancy, who frequently grate many modest Ears (as they pass the Streets) either with Oaths, or Obscenity. What is it less, than cause of la­mentation, to hear such, who (by reason of their tender Years) can but newly speak plain English, can yet not only lispe out, but accent, an Oath? And such as are not come to so much understanding, as to offer up a sensibe Petition unto [Page 26]Heaven, can yet call to their Maker to damn them.

I would not uncharitably judge, or condemn any Parents in particular, but whether it is not much to be doubted, that they that are of younger Years, have learn'd such Immora­lities from the Example of their Elders, I leave to every Pa­rent's serious consideration. They that are Innocent in this matter I know will not take offence at what I say; And for those, who, on Examination, find themselves guilty; I heartily entreat them for God's, for their own, and for their Children's sake, to amend and sin no more in that kind.

3. To all young Persons in the City, my hearty advice is, that you wouldEccles. 12.1. Remember your Creator, in the days of your Youth, while the evil days come not, nor the years draw nigh, when you shall say, we have no pleasure in them. Let the time of your Youth be adorn'd with the Practice of Virtue, as with a beau­tiful Garment. As you now begin to live, as Men, and Wo­men, live also to the Praise of him, that gave you Life, Breath, and Being. Conclude it to be more your Happiness to be good, than great; and to be holy, than high in this World. Let me desire you to have a constant regard to the guide of your Youth, the measure of God's holy Spirit, which he hath placed in your hearts, as a Witness for him­self, and against that which is evil: Hearken to its rebukes, for it is the Friend of your Bosom. This is that, which reproves you in secret, for those Evils, to which no Eye, nor no Ear was ever privy, besides your own. This is that which doth accompany you to your Shops, to your Counting-Houses, to your several Imployments, to your Beds, and will also to the Period of your Lives. It was this, that inwardly smote David, and made him confess himself guilty of Murther, and Adultery, in the matter of Ʋriah, and Bath-Sheba 2 Sam. 12.13. . 'Twas this that kept Joseph chast, by which he withstood the Temp­tation of his unchast Mistress. And although he might (pro­bably) have committed folly with her; with much security from punishment by his Master, and with worldly Advantage from his Mistress; yet (hearkening to the Counsel of this his inward Guide,) he gave a repulse to the Tempter, say­ing,Gen. 39.9. How shall I do this great Wickedness, and sin against God? Some of the Ancient and Pious Philosophers knew this, though by another Name, calling it their [...]. Synteresis, which [Page 27]filled their Souls with a continual aversation, to that which was evil, and a proclivity to that which is good. Let this Synteresis, which, according to the Scriptures, we call the Measure ofRom. 4.7. God's Grace, his Holy1 Cor. 12.7. Spirit, theJoh. 1.9. Light of Christ Jesus in Man's Conscience, Let this I say be your daily Monitor. Let it be in your Hearts as a flaming Sword, to stop you in the way to that which is evil, and as a continual prompter of you to all acts of Holiness.

Be diligent in searching the holy Scriptures. Bestow your vacant hours, rather upon them, than upon Plays, and pro­phane Interludes. And particularly let me recommend to you the frequent, and serious reading of the second, third and fourth Chapters of the Proverbs of Solomon. That which beauti­fied Timothy's Childhood, will no less grace your Youthful Years. And that knowledge which was able to make him 2 Tim. 3.15, 16. wise unto salvation, can (if with honest and humble hearts, ye wait for Divine Instruction) do the same for you.

Be constantly upon your watch, knowing that the Enemy of your Soul's peace is continually near you. Live so, as that Death may not surprize you at unawares. But that, if sum­moned in the flower of your Age, you may be able cheerfully to give up, and say, Lord, we are ready. And if you are spared until gray Hairs become your covering, ye may (reflecting upon your by-past Lives) lay down your hoary heads in peace.

Remember, O remember, that the end of the just man's Race (only) is Peace Isal. 37.37. Isa. 26.7. : which is not to be obtained, but by walking in the just man's path, that leads to it, which is Ʋp­rightness. Let no man deceive you, nor deceive your own pre­cious Souls, I intreat you.Gal. 6.7. Such as you sow, such you shall cer­tainly reap. If you sow to the flesh, to worldly pleasures, and va­nity, ye shall reap to your selves sorrow and anguish: But if ye sow to the Spirit, to Righteousness, and Holiness, ye shall reap the Fruits of Peace, and Joy unspeakable.

The worst of men, which hates a good man's life, will yet covet theNumb. 23.10. good man's end. But let me close my friendly Counsel to you with this great Truth, That, if you would die the righteous man's death, you must (indispensably) live the righteous man's life, or you will assuredly deceive your own Souls.

Finally, When all Ranks and Orders of Men, Old and Young, High and Low, Magistrates and People, shall live in the faithful discharge of their Duty of Fear and Service towards God, and of true Love and Forgiveness one towards another: Then shall the City of Bristol justly be stiled as Jerusalem of old once was, the Neh. 11.1. holy City, the Psal. 48.8. City of our God, theIsa. 1.26. City of righ­teousness, the faithful City.

And now, that Holiness to the Lord may be written upon her Gates; that Mercy and Truth may ever be found within her Walls, and Righteousness and Peace within her Borders:Amos 5.24. That Judgment may run down in her Streets, as Waters, and Righ­teousness as a Mighty Stream: That that doleful Lamentation, which Christ with Tears once took over languishing Jerusalem, may never be justly taken up, over the City of Bristol, saying,Mat. 23.37, 38. If thou hadst known, even thou, at least in this thy day, the things, which belong unto thy Peace! But now they are hid from thine eyes: That the bright Sun-shine of Heaven's Bounty, and Blessings, both Spiritual and Temporal, may never be eclips'd over her: That all her Inhabitants, from the least to the greatest, may know the Lord their Redeemer; And that they may fully un­derstand those things which do concern their Happiness in this World, and their Eternal Happiness in that Kingdom which shall never have an end, is the hearty and fervent Prayer of,