Nelson was more or less intimate with several other Nonjurors; such as were Francis Cherry, of Shottisbrooke, a generous and popular country gentleman, whose house was always a hospitable refuge for Nonjurors and Jacobites;[56] Brokesby, Mr. Cherry's chaplain, author of the 'Life of Dodwell,' and of a history of the Primitive Church, to whom Nelson owed much valuable help in his 'Festivals and Fasts;' Jeremy Collier, whom Macaulay ranks first among the Nonjurors in ability; Nathanael Spinckes,[57] afterwards raised to the shadowy honours and duties of the nonjuring episcopate, Nelson's trustee for the money bequeathed by him to assist the deprived clergy; and lastly, Charles Leslie, an ardent and accomplished controversialist, whom Dr. Johnson excepted from his dictum that no Nonjuror could reason.[58] It may be added here, that when Pepys, author of the well-known 'Diary,' cast about in 1703, the last year of his life, for a spiritual adviser among the nonjuring clergy, Robert Nelson was the one among his acquaintances to whom he naturally turned for information. The decision of many a conscientious man hung wavering for a long time on the balance as he debated whether or not he could accept the new oath of allegiance. Friends, whose opinions on public matters and on Church questions were almost identical, might on this point very easily arrive at different determinations. But the resolve once made, those who took different courses often became widely separated. Many acquaintances, many friendships were broken off by the divergence. Some of the more rigid Nonjurors, headed by Bancroft himself, went so far as to refuse all Church communion with those among their late brethren who had incurred the sin of compliance; and it was plainly impossible to be on any terms of intimacy with one who could be welcomed back into the company of the faithful only as 'a true penitent for the sin of schism.'[59] There were some, on the other hand, who were fully aware of the difficulties that beset the question, and had not a word or thought of condemnation for those who did not share in the scruples they themselves felt. They could not take the oath, but neither did they make it any cause of severance, or discontinue their attendance at the public prayers. But for the most part even those Nonjurors who held no extreme views fell gradually into a set of their own, with its own ideas, hopes, prejudices, and sympathies. They could scarcely help making a great principle of right or wrong of that for which most of them had sacrificed so much. It was intolerable, after loss of home and property in the cause, as they believed, of truth and duty, to be called factious separatists, authors of needless schism. Hence, in very self-defence, they were driven to attach all possible weight to the reasons which had placed them, loyal Churchmen as they were, in a Nonconformist position, to rally round their own standard, and to strive to the utmost of their