THE Author of the Animad-versions upon the Preface to Bishop Bramhalls Vindication, &c. (if it be not too great a favour to call him an Author that writes a Book upon a Preface) ha­ving posted up a Play-Bill for the Title of his Book: And here by the way, we can­not but congratulate his honourable em­ploy, and question not but to hear of his being prefer'd from writing of Bills for the Play-houses to penning of Advertise­ments for the Stage-Coaches and Bills for the Pox, and after a proficiency therein, to be admitted upon the next vacancy, to form [Page 2] Draughts for the Arithmetick and Short-hand-men, and frame Tickets for the Rope-dancers and the Royall-Sport of Cock-fight­ing, that so he may arrive in a short time to be Author of most of those ingenious Labours which curious Readers admire at Passing times in their passage between White-hall and Temple-bar.

I say, this great Author (of Play-bills) having in conformity to his pro­mising Title Transposed the Rehearsal, or at least all of Mr. Bayes his Play extant, four Acts. I thought it was great pitty so facetious and Comical a work should re­main incompleat, and therefore I have continued it on, and added the Fifth, the Argument of which, and its dependance on the other Four, I shall give you an ac­count of after a preliminary examination of the Characters and Plot in our Authors Transpos'd Rehearsal.

But before I proceed to either of these, it will not be unnecessary to consider on what bottom he has erected his Animad-versions, and this I find to be no other then the Preface to Bishop Bramhalls Vin­dication, which is as much as to say, here is a House wrought out of a Portal. 'Tis pretty I confess, and exceeds the power of common Architects. But what fol­lows [Page 3] is more strange, that 100. pages (the Preface is no more by his computation) should be foundation sufficient enough to support his mighty Paper-building of 326.

Now 'tis very probable, that which gave the principal hint to our Authors Rehearsal Transpros'd, was the near accord he observes betwixt the Preface and Mr. Bayes his Prologue, P. 14. and here, I can­not but applaud his admirable dexterity that could extract four Acts of a Farce, from a single Prologue, but such is the singular felicity of some Animadverters, (and of ours amongst the rest) in their illustrating of Authors, that they have heighten'd and refin'd some of their Notions, not only above all others, but above even the intentions of the dull Au­thors themselves; A rare Art! and fol­lowed so well by some of our Transla­tors of French Farce, that some of them have been luckily mistaken for Authors. For instance, the Writer of the Preface had said, He could not tell which way his Mind would work it self and its thoughts; now this our Improver of Verity, according to his peculiar excellence, P. 12. resolves into Prince Volscius his Debate betwixt Love and Honour, and tells you more of the Authors mind in Verse, than he could [Page 4] do himself in Prose. And this feat is per­form'd by no other Magick then Regula Duplex, turning Prose into Verse, and Verse into Prose alternativà. See what M [...]racles men of Art can do by Transver­sing Prefaces, and Transprosing Playes.

But to go on with our Prologue, (so the A imadverter will warrant me now to [...]ll the Preface) our Critick hath found a [...] in it, and what's that? It has no Plot. [...], [...] P [...]logue without a Plot! It is im­possible, ti [...] a cross-graind objection this, [...] not easily evaded, had not our Cri­ [...] [...]laid Mock-Apologist and answered [...], P. 11. the Intrigue was out of his head, which is very civil I gad.

Another weighty exception against o [...]r P [...]ologue is, that it is written in a Stile, part Play-Book, and part Romance, p. 22. (Which of these two is Gazett, for that the Animadverter says, is our Authors Magazine.) this is more un­pardonable than the former; for what can be a higher Indeco [...]um than a Prologue written in Play-Book stile. But that we may the better understand the pertinen­c [...] of this Remarque, we must desire the Reader to observe, That the Writer of the Preface had said, That the Church of Ireland was the largest [...]cene of the Bishops Actions. Now it will go very hard, but [Page 5] this Passage will be condemn'd for one guilty word or two; for Histories are Playes without Scenes, and without Action; and these two words being neither of the Historians Profession, nor Divines: the Bishops Historian must of necessity be cast, unlesse he have any hopes of benefit of Clergy; however we hope before Sen­tence be past, the Animadverter will in­form us, what words are of the Clergy, and what of the Layity, which in Ho­ly Orders and which not; and then their several Divisions, which Catholick, and which Schismatical; and amongst them, which Classical, Congregational, and of in­feriour Sects; whethàr for Church of Ire­land he would read Congregation, for Scene, Diocess or Pulpit, and for Actions, Spiritual Exercises or Labours.

But if at last the Animadverter intend by Play-Book-Stile, whatever is written above the common elevation, unlesse he would have the Priest and the Poet write in two distinct Languages; I see no rea­son to allow him, that the Priest should make use of a less refin'd and polisht Stile than the Poet. If after all this any one should be so impenitently inquisitive, as to demand a reason why our Prologue Cri­tick would have a Prologue with a Plot, and not written in Play-Book-Stile, he will [Page 6] answer him, no doubt, because 'tis New.

From the Prologue, pass we to the Rehearsal Transpros'd, in which the Cha­racters, the Action, and the Humour of­fer themselves to our consideration. The principal person concerned in this Farce is Mr. Bays, whom our Transproser makes to be of the same Character with the Wri­ter of the Preface; for which he alledges these following reasons, pag. 15, 16.

First, Because he hath no name, or at least will not own it (Good.)

Secondly, Because he is I perceive a lover of elegancy of Stile, and can endure no mans Tautologies but his own; (Good again) and therefore, I would not distaste him with too fre­quent repetition of one word, (Very good I-faith.) But chiefly because Mr. Bays, and He do very much symbolize in their understandings, in their expressions, in their humours, in their contempt and quarrelling of all others (and all that) though of their own Profession. Then less chiefly, Because our Divine, the Author, manages his contest with the same prudence and civility which the Players and Poets have pra­ctised of late in their several Divisions (there's a bob for the Play-House. And lastly, Be­cause both their Talents do peculiarly lye in ex­posing and personating the Non-conformists. (I gad sir, and there you have nickt the pre­sent juncture of Affairs.)

[Page 7] To all these Reasons, our Farce-mon­ger might have added another, which is a non pareillo, namely, that which Mr. Bays returned when it was demanded of him, Why in his grand Show (grander than that in Harry the VIII.) two of the Cardinals were in Hats, and two in Caps, because—By gad I won't tell you, Which after a pause, is a reason beyond all ex­ception.

Now though the foregoing Paralell be­twixt Ecclesiastical Mr. Bays, & Mr. Bays in the Rehearsal be so exact, that it were hard to distinguish betwixt Mr. Bays, and Mr. Bayes, had not one writ a Preface, and the other a Play; Yet because in the nearest resemblances of Twins, 'tis not impossi­ble to trace some marks of distinction and House-wives there have been upon Record, so expert, as to discern a difference even in Eggs, so as they never mistook one▪ for a­nother; we shall endeavour to shew, that these two are not so alike, but that they are as unlike too; nay most unlike in their nearest resemblances.

First, Then our Trans-proser craves leave to call the Writer of the Preface Mr. Bays, because he hath no name, or a least, will not own it; from whence we may in­fer, That every Anonymus Author may be [Page 8] as well call'd Mr. Bays, as this Writer. And what may we then think of the Gen­tleman himself, who would be Gossip to all the nameless Off-springs of the Press, and yet has not fathered his own Bastard; but let him learn to Christen his own Brat first, before he gives Nick-names to others; for who can endure that he should undertake, as Godfather, for ano­thers child, that leaves his own to the Parish; Had not his brain been deli­vered of this By-blow, without the Mid­wisery of an Imprimatur; the Printer and the Stationer at least, would have appear'd as Sureties for the Childs behaviour, and the Issue might have been judg'd le­gitimate, though the Father were not publickly known. But now that the Infant has crept into the World without a lawfull Father, without Gossips, nay, without a name (or what is all one, with­out a name of its own) we cannot but ex­postulate with Fate; as Prince Pretty-man much upon the like occasion.

Though every Nurse can readily point to Daddy's Eyes and Mouth, in the [Page 9] little Babies face, as if the dapper Strip­ling were to be heir to all the Fathers features; and a Dimple, or a Mole, if hereditary, were better Titles to an In­Heritance, than Deeds and Evidences. Yet none certainly was ever born with fairer Marks than this. For it is stigma­tiz'd in the Fore-head, and bears in the Front the legible Characters of well-meaning Zealot.

And thus much in consideration of the first Reason, that induc'd the Animad­yerter to call the writer of the Preface Mr. Bayes, because he hath no name: for which reason he might as well have cal'd him Bayes Anonymus in imitation of Miltons learned Bull (for that Bulls in Latin are learned ones, none will deny) who in his Answer to Salmasius, calls him Claudius Anonymus.

The second Reason is, Because he would avoid Tautologies and distastefull Repetitions of one word; and to avoid this, he has taken a sure course; for since his own Invention could not supply him with variety of names, he has run over the Dramatis Personae of the Rehearsal; and because Mr. Bays alone was not sufficient for his purpose, he has made bold with Mr. Thunderer, Draw-can-sir, and Prince Vol­scius. [Page 10] These Titles he has confer'd on our Author in consideration of his Dignity, as he is a Clergy-man of Honour.

But chiefly (as he goes on) because Mr. Bayes and he symbolize in their understand­ings, in their Expressions, in their Humour, in their Contempt and quarrelling of all others, though of their own Profession. Now because these with their subsequent Train of Reasons [because that Players and he manage their contests with the same prudence and civi­lity, and both their Talents lie in personating and exposing the Nonconformists] seem to make the most Pompous shew of all the rest, (for the precedent ones conclude nothing, why he should be call'd Mr. Bays more then any other name) yetas you will easily discover, this Pomp is far from a Triumph, and not less ignoble then Cardinal Campejus his Pageantry, whose Mules under glorious Trappings, and rich foot cloaths, carryed such disgrace­ful lumber, as is not usually conceal'd in Carriers Packs.

1. Then as to their Symbolizing in their Hu­mour & Expressions, Mr. Bays you know, pre­fers that one quality of fighting single with whole Armies, before all the Moral vertues put toge­ther; and not with standing whatever the peaceable Morallist says to the contrary, allows Fortitude the Precedency of the [Page 11] Red-Hatted Virtues, & that Fortitude wch consists in Conquering, not in Suffering, (for these two differ one from another more then Mr. Bayes his two Cardinals in Hats, from those two in Caps) whereas the Bishops Historian gives the Palm to Innocence, Innocence which is no less a stranger to the use of Swords and Guns then the naked Indian! this and an un­tainted Reputation were the Bishops Ar­mour. Your Weapons of Offence, and your good old Fox you would have girt him with, you might have reserv'd for some of your Pulpit-Officers, who made less use of the Sword of the Spirit when they fought under the Banner of the Lord of Hosts, (so they call'd the Earl of Essex).

Again Mr. Bayes places most of his Art in the various Representations of Bat­tles, and in entertaining your eye with Encounters betwixt the great Hobby-Horses and the Foot, or your ear with the Battle in Recitativo (which resembles not a little your Troops singing of Psalms in their Marches) nay he gives it as one of the greatest Elogiums to his Play, that it shal Drum, Trumpet, shout & Battle, I gad, with any of the most Warlike Tragedies Ancient or Modern. But in the Bishops Panegyrick, We hear of nothing but the softer sounds of [Page 12] Peace, and a happy Composure of those Divisions which have too truly made the Catholick Church Militant: An Union, or at least an Accommodation, between the Churches of Christendom, was one of those glorious Enterprises, and great de­signs, which the Bishops active and spright­ly Mind was butied in; and for such En­terprises and Attempts (Mr. Bayes, and you call nothing Enterprising, but going to Fifty-Cuffs with Armies) you enviously compare him to the Bishops of Munster, Strasbonrg and Colen, and might with as much shew of reason to the three Kings of Colen, and that had been Majestick in­deed, ay and greater to the Ear then the two Kings of Brainford, for that had been three Kings of one Place.

But then the Animadverter adds, be­cause they symbolize in their Contempt and Quarrelling of all others, though of their own Profession. The Bishops Panegyrist, 'tis true has exprest some Contempt, and not unjustly of the Army-Divines, and of such as were admir'd by the Elue and White Apron'd Auditories; but this will not amount to Scandalum Magnatum. Nor can I conceive that every Cashierd Red-Coat once listed for a Levite, or every broken Shop-keeper made free of the Preaching-Trade, without serving a just [Page 13] Apprenticeship in it, has a Title to a Pro­fession so sacred as our Writers is, and except only this unconsecrate Lay­Clergy, these Reverend Divines of the Shop and the Camp, I know of none that the Author of Ecclesiastical Policy quar­rels with.

The next reason is, because our Divine the Author, manages his Contest with the same Pru­dence and Civility which the Poets and Players have practised of late in their several Divisions. Here it is with the same Civility, and yet in the very next page he tells us, that Mr. Bayes is more Civil then to say, Villain and Caitiff, and yet these are not so tuant as Malapert Chaplain, Buffoon-General (and because it is an accomplishment to rail in more Languages then one) Opprobrium Academiae and Pestis Ecclesiae.

The last is, because both their Talents do peculiarly lie in exposing and personating the Nonconformists. And who so fit to be brought upon the Stage as the Pulpit-Players, and those Religious Mimicks that personated the Gravity of Divines with­out their Habits. Whom can our Thea­tres more deservedly expose, then those that turn'd the Church into one. Eccle­astiques of the Sock and Buskin! To deny that they were Actors, were to question Nature that gave them Vizors [Page 14] for Faces. Certainly Lacys best Grimaces were never so Artificial as the Squints of a Humiliation Saint, and Mr. Scruple in the Pulpit has mov'd more to Laughter then on the Stage. Such has been the good fortune of your eminent Preachers, that their Sermons have been Acted with the same applause at the Theatre, which they have had in the Church, and been at the same time diversion to the Court, and edification to the Saints. But yet what the Play-house gives us, is but Re­petition of their excellent Notes, and we must confess, Ananias and Tribulation are Copies short of their Originals. The ex­ploits of a Thanksgiving-Romance have far exceeded the boldest of our Heroick-Plays, and no Farce yet was ever compa­rable to one with Doctrines and Vses.

We have been somewhat the larger in the examination of this Character, be­cause our Farce-Poet (in imitation of the French no donbt) has made but one Person considerable in his Play, and the rest as it were, but Attendants on him; for besides Mr. Bayes his part, we have only Thunder and Lightning, Prince Volscius and Draw-Can-sir Transpros'd, and what is most observable here, is the fixing the Characters so, that one man may Act any [Page 15] of these Parts, nay one man may Act them altogether; for the Writer of the Preface is to present Mr. Bayes, Draw-Can-sir, Prince Volscius, and Thunder and Lightning all at one and the same time. A notable and compendious peice of Wit indeed; for by this means we have a whole Play Acted by one man, and if our Clergy-man under the notion of Plura­list, may present five several Persons, why not ten, twenty, thirty, and so on till he represent an Army in Disguise, and by degrees at last the whole Church Mili­tant, (that's greater than a single Army) now if Seculars be invested with the like power of representing Pluralities, one man may go for the Representative, not only of one Shire, but of all England, and by consequence a single Burgess may sit for the whole Parliament (this you may call a Parliament Individuum to match it with your Synodical Individuum.) But this it seems is the new way of Act­ing; First the Gentleman claps a pair of Boots on the Clergy-mans legs, and so he personates Prince Volscius, and is sent on a Journey to Knights-Bridge (though per­haps you'l hear by and by, he is not gone neither) anon he arms him with Sir Solo­mons sword, and then he is the Ecclesiasti­cal [Page 16] Draw-Can-sir (you forget that wear­ing a Sword is against the Canons) and after this had he planted a Ruffe upon his neck, under that he might have quar­ter'd an Army Incognito; unless that this Army might better lye encamp'd in his Collar of Fortifications Sheerness, Inner­ness, &c. (which he has hung about our Authors neck for a Collar of Nesses.) This I must confess is more Magnificent, be­cause it represents the Army, and their Trenches too. Thus it is but acting a different Dress and Equipage, and the same man is a Riding Prince, a Heroe, and an Army in Masquerade, in his booted capacity he is Prince Volscius, in his Sworded Draw-Can-sir, a pair of Buskins thus may perso­nate a whole Tragedy, and a single Sock a Comedy.

But this notable Art of Summing up an Army in one Man, the Gentleman no doubt has learnt from the Schools, which tell us, That from a Muster of Peter and Paul, and several Individuals, we come to frame a Character of bulky Vniversals; and if so, that one man in different capacities may act severall Persons; no question but in many more, he may personate Mankind (which in the Malmsbury Stile is but Artificial man) for so great a Lati­tude [Page 17] is there in this way of Representati­on by Symbols, and Hieroglyphical Sig­natures; that not only every variation of Dress, but every Change of Posture alters the property of the Actor, better than a P [...]rriwig or a false Beard. Thus the Philosophers have wisely taught us to distinguish betwixt Peter standing, and Peter Sitting; and the Transposer of the Re­hearsal without all controversie will al­low us, that the same man that sitting in a Chair, and pulling on one Boot, personates Prince Volscius, may, when he is prostrate on the ground, present Prince Pretty-man intranc'd.

Now having had our Geneva Jigg, let us advance to our more serious Councils. First then, after beating up of the Pulpit-Drums through the Ecclesiastical Camp, Draw-Can-sir (an Army in Himself) enters the Lists against Hungaria, Transylvania, Bohe­mia, Poland, Savoy, France, the Netherlands, Denmark, Sweden, and all Scotland, (for these, besides many more, he encounters in the disguise of Germany and Geneva) and to avoid the dull prolixity of relations of Squadrons here, and Squadrons there, their Forces rang'd in Battalia, their Cannon plac'd, the Charge sounded, and the Alarm given.

At the very same instant these reply,

This, now, is not improper I think, be­cause the Reader knows all these Towns and Territories, and may easily conceive them to be under the Spiritual Juris­diction of Iohn Calvin, Iohn Huss, Iohn Kn [...]x, Zuinglius, and the Hogen Mogen Clergy. And thus far in imitation of Mr. Bayes his singing-Battel, and though his way of fighting in Recitativo is very pret­ty, yet, if this were represented with Bag-pipes (instead of Lutes) and sung to the tune of a Psalm, I think, you would grant it a little better. But if this Re­presentation of a Battle won't do, Trans­prosing [Page 19] Bayes (for all this is but a Scene de­riv'd with a little alteration from his Re­hearsal, as you may see p. 42. 43. 188. 202. 203. of his Play-book) has contriv'd it the other way too, and here, if I am not mistaken, you will have fighting enough. You must imagine then after a terrible Sea-fight pass'd betwixt Draw-Can-Sir, (Who single mannes a Navy) & an Armada of New-England Divines (conceal'd in a Fleet of Colliers) and many a Broad-side of one whole Gun fir'd; a desperate Land-sight to ensue between the same numerous Draw-Can-Sir, and the Congre­gational Forces of the Swiss, Scotch, French, Dutch, Bohemian, and Genevois; in this Fray many a Monsievr Huguonot falls to the ground, many a Geneva Doctor loses his Ruff, and many a Scotch Kirkman his Blue Bonnet: here lies an Ecclesiastical Butter-box frying in his own grease, and there a Brawny Swiss Divine, (stript of his Red and yellow Breeches) weltring in gore with a plump Bohemian; to con­tract, the Nonconformists bad need desire a truce to bury their Dead Nay, there are none left alive to desire it: but they are slain every Mothers Son of them: And now that Draw-Can-sir, striding over the dead Army, and brandishing his Sword, had Proclaimed [Page 20] his Triumph, I kill whole Nations, I slay both Friend and Foe, and you would expect that he had Hector'd and Achilliz'd em all out of the Pit, and routed them be­yond the delivery of a Thanksgiving; Mr. Bayes, to surprize you in the very Nick, tells you, that they are but stounded perhaps, and may revive again. Mr. Bayes had no sooner spoke the word, Rise, Sirs, and go about your business; but all on a sud­den, up they get, Horse and Foot, some upon their leggs, and some upon none, and away. There's ago off for you, this can be a Miracle to none that have heard of a certaine Note, that Mr. Bayes has made in Effaut flat.

Some Critical People there were, that took the liberty the other day, to examin your Romantick Tales, and one amongst the rest, who could not chuse but de­plore the sad sate of the Nonconformists that were forc'd to follow the wheels of Draw-Can-Sirs Chariot, was very curious to know why whole Nations, as Hunga­ria, Transylvania, Bohemia, &c. would suffer this Hero to use them so scurvily. Phoo! reply'd a Friend of the Transpro­sers, that is to raise the Character of those Nations; for they were such as Triumphed in their being knockt oth' [Page 21] head; an Army of Martyrs, provided with no other Armes then Prayers and Tears; p. 303. and what defence could these be against a hard harted Infidel, that with­out respect to Law, Justice, or Numbers, would put them all to the Sword, beg­ing on their bare knees for Quarter? One of the company would not let that pass so, but told us, that Prayers and Tears were a sort of weapons anciently in use among the Primitive Christians, before Bows and Arrows came up, but unknown to the Moderns for this many years, as much as any of Pancirollus lost Inventi­ons; slighted they were at first 'tis thought, because they were not for dis­patch; for a good murdering Cannon does more execution in one hours time, then Prayers and Tears use to do in many Ages: the German Churches therefore, and some of their Neighbours, found a certain composition of Nitre and Charcoal, more necessary for the carrying on their Reformation then all the antiquated Artil­lery of the Ancient Christians. Captain Zuinglius, and Iohn Calvin, converted more with Swords and Guns, then with their sweaty Preaching, and these are the pow­erful Armes they have bequeathed to all their followers in Transylvania, Hungary, [Page 22] Bohemia, Poland, Savoy, France, the Nether­lands, Denmark, Sweden, Scotland, Ge­neva and Germany. But this increases my wonder, sayd his next Neighbour, that Draw-Can-Sir, unless he were Inchanted and Cannon-proof, should with his sin­gle Arm defeat so vast an Army, and so well appointed! Ay, reply'd he that spoke last, but he defeated only Geneva and Germany, and the other ten Nations virtually and inclusively. But is it pos­sible answer'd another, that the greater should be included in the less, and that an Army compacted of ten different Na­tions should be drawn out of Geneva and Germany. Alack, alack, said I, that was upon the moderating part, you must conceive Sir, this is elevate, this is the new may of writing, for the Hungarians, Transylvanians, Bohemians, Poles, Savoyards, French, Netherlanders, Danes, Swedes, and all the Scots, lay concealed in Geneva and Germany. But is not this, says one, a thing somewhat difficult to keep this Spiritual Army thus conceal'd? Not at all, answers another, to continue on the mirth, if they made the German and Geneva Hosts their Friends. But this we took fora Play-Conceit ill Transpros'd. Some therefore there were that spoke of the [Page 23] unhoopable Tun of Heidelberg, some of Sir Politick's comprehensive Tortoise, and some of Sir Iohn Falstaff's more capacious Buck­basket: in short, after many reasonings and debates, while some said one thing, some another, a Gentleman in the con­clusion, to put a period to the descourse, told us, that Wesiphalia in Germany bred a Number of very large Hoggs, and the greater part of those being but Ratt-Divines, might be stow'd in the fair quarters of their Bacon-Buttocks, as commodiously as that Army of Ratts en­gammon'd in the fat Hanches of the Ar­cadian Sow; and with this pleasant so­lution the Company was dismist well satisfied.

Now Sir, after this, the Reader may judge, how largely the Rehearsal has con­tributed to your controversial Adven­tures, & the Knight-Errantry of your faith; for to recapitulate. Pag. 42, 43. You sum up a whole Battell in two Representa­tives, so lively, that any one would swear, not only ten Thousand men, but ten Ar­mies, and more, were at it, realley en­gag'd: for besides Hungary, Transilvania, &c. many more, which for brevity, you omit (as the Churches of New Atlantis and Vtopia) are included under Germany, and [Page 24] Geneva (that is virtually as Maggots in Filberds.) Nay, what is more monstrous yet, the united Armies of ten Nations, (like Falstaffe's Buckram-men) have star­ted out of three; for the six first, Hungary, Transilvania, Bohemia, Poland, Savoy, France, fight under the Standard of the Roman-Church; and Scotland under the English, and only Sweden, Denmark and the Ne­therlands (that sounds more pompous than the 7. Provinces) have listed them­selves under Germany and Geneva.

This is one of your bold strokes; ano­ther is p. 188. When you have rang'd all your forces in Battle, when you have plac'd your Ca­non, when you have sounded a Charge and given the word to fall upon the whole party; if you could then perswade every particular person of them, that you gave him no provocation; I con­fess this were an excellent, and a new way of your inventing, to conquer single, whole Armies. To see the superfetatious Miracles of Art here in the Accumulative Vertues of a single Hero! He ranges his multiply'd self (Horse and Foot) in battell array, he places all his Cannon (with fewer hands than Briareus by 98.) and in the same breath, sounds a Charge (with as many Trumpets as mouths) and gives the Signal to himself to fall on; this you [Page 25] may boldly challenge for your non ultra, it is as high as you can go.

So, now come in Thunder and Lightning, that is, the Bishops Historian in those two shapes; and this way of making one Person represent a Dialogue between two, is very artificial indeed, yet this is perform'd with a little alteration of the voyce (for besides the diversity of dress and posture, that of the Tone and Accent is no less considerable in an Actors Representation of many Persons at one and the same time) 'tis but rat­ling in a big and hoarse voyce, I am the bold Thunder; then squeaking in a shrill and tender, the brisk Lightning I, and the business is done; this now if you mark it, is extraordinary fine, and very appli­cable to the Bishops Historian; for he saith, Some that pretend a great interest in the holy Brotherhood descry Popery in every com­mon and usual chance; a Chimney cannot take fire in the City, or Suburbs, but they are imme­diately crying Iesuits and Fire-balls. Now what does our Transproser do, but trans­verse this thus,

Where, by the way, it is a marvel our Author, when he call'd his Book, the [Page 26] REHEARSAL TRANSPROS'D, forgot to add, the PREFACE to Bishop Bram­hall's Vindication TRANSVERS'D, that double Elegancy would have been as pretty as two Flowers growing on one stalk. And this I mention the rather, be­cause I sind he is a profest Critick in Ti­tles, for pag. 308, 309. observing, by chance, the Title age of this Book. A Rationale upon the Book of Common-Prayer, of the Church of England, by A. Sparrow, D. D. Bishop of Exon. With the forme of Consecration of a Church or Chappel, and of the place of Christian Burial; by Lancelot An­drews, late Lord Bishop of Winchester; sold by Robert Pawlet, at the sign of the Bi­ble (one would have thought that Sign might have atton'd for all) in Chancery-Lane. This he tells us, was an Emblem how much some of them neglected the Scripture, in respect to their darling Ceremonies: So that the Animadverter cannot be better employed next, than in writing another Book of Animadversions upon Title-Pages. And because it is a Task so agreeable to his Genius, I could wish, if all other preferments fail, the Gentleman might be advanced to the Of­fice of Title-Licenser, (then Robert Pawlet and Iames Collins might shut up their [Page 27] Shops, for any trading in Rationales, or Ecclesiastical Policies) and if he shall ap­pear sufficiently qualified to discharge this trust; I would have him removed next (or if he please, Translated) to the greater Dignity of revising Prefaces, if he be not averse from that, because Pre­faces, as well as Epistles Dedicatory, fell under the inspection of Arch-Bishop Laud.

But seriously had not our Author En­tituled his Pamphlet, the REHEARSAL TRANSPROS'D, we could have given it a more express Name (unless there be some mystery more than ordinary, couch'd in the word TRANSPROS'D) which is the REHEARSAL TRANS­SCRIB'D, for in Transcribing more Verses of the REHEARSAL, than he hath Trans­pros'd, his Play-Observations seem rather to have answer'd the latter Title. Be­sides his Verses before cited, pag. 170. of his Animadversions.

Pag. 62. He has hal'd in the two last Verses of the Song, which the two Kings of Brainford sing, descending in the clouds: [Page 28] for a Couplet in a Song gives a better Ra­goust to a Controversial Discourse, then Bacon to an Olio, or St. Au [...]tin to a Ser­mon.

Pag. 12. His Animadversion on these words of the Writer, He knows not which way his mind will work it self, and its thoughts amounts to no more than this; that our Clergy-man was taken violently with a fit of Love and Honour, and being sick of Prince Volscius his disease, there was no other cure, but this Charm,

And though the Writer protested He was neither Prophet nor Astrologer enough to foretell what he would do; the Anim­adverter (being both) tells us it is pre­cisely,

Though the Verses come in to no more purpose then one of Bayes his Similes.

Again, for Bayes his Verses will serve for all occasions, as well as his Prologue, for all Plays, pag. 202. he has borrowed these from the singing Battle.

If Mr. Bayes (as you tell us, pag. 17.) was more civil then to say Villain, he might have taught his Actors better manners. All these, (besides the two last verses of the event of the Battle) you have diligently Collected, and for the most part faithfully transcribed, unless in these last recited, where for Gonsalvo in the Rehearsal, you have put in Valerio, and by the alteration of that one word, have made it your own, just so Mr. Bayes us'd to do with many a good notion in Montaign and Seneca's Tragedies: yet though your Title promise us so fairly, you have not Transpros'd three whole [Page 30] Verses in all your Book. But be it the Rehearsal Transpros'd, or transcrib'd, or if you will, Reprinted, for your Pamphlet is little else but a Second Edition of that Play, and Mr. Hales his Tract of Schism: though methinks you might have so much studied the Readers diversion, and your own, as to have exercised your happy talent of Rhyming, in Transversing the Treatise of Schism, and for the Titles dear sake you might have made all the Verses rung Ism in their several changes. I dare assure you Sir, the work would have been more gratefully accepted than Donns Poems turn'd into Dutch, but what talk I of that, then Prynnes Mount Orguil, or Milton's Paradise lost in blank Verse. But as it is, you give us quotations of whole Books, like him who wrote Zaba­rella quite out from the beginning to the end, professing it was so good he could leave none behind (how like is this to our Transcriber, yet whatsoever I omit, I shall have left behind more material passages, before his Edition of Hales, p. 176.) It is no absurdity now to say, your Text is all Margent, and not only all your Dishes, but your Garnish too is Pork. And thus much for your Regula Duplex, changing Prose into Verse, and [Page 31] Verse into Prose, that's your first Rule. Your second Rule, is the rule of Obser­vation or Record, by way of Table-book. As thus, in my Observation (say you p. 168.) if we meet with an Argument in the streets, (An Argument! how civil that is for a brawl, so modest, so gent!) both Men, Women & Boys, that are the Auditory, (that's well, but Congregation would have bin better) do usually give it on the modester side; and conclude, that he that rails most, has the least reason. Very subtilly concluded by our Observer, the Boys, and the Wo­men! Now I had thought that in a Con­troversie betwixt the Oyster-women and the Opponent Tankard-bearers, the cause had ever been carried with confidence & Noise, and that the Rabble adjudg'd the Victory on their side, who manag'd the dispute with the greatest clamour and violence, prosecuting the baffled Scold, that is the modester, with stones & hooting. But I will allow our Authors experience in the Rabble-Affairs to be greater, as having been a frequent & assiduous Spe­ctator of these little broyles of the Ras­cality. He has told us where to find the contemplative man, at the head of a troop of Boyes and Women, in the corner of a Street, his Table-book out, and [Page 32] his hand and eyes very busie in remarking the petty disorders of a Riot. This is his Diary, in which our small Historian registers the proceedings of every Su­burb Tumult; in this he summs up all the Billinsgate Debates and Conferen­ces. 'Tis his scolding Common-place-book, which acquaints him with all the Moods and Figures of Railing; here he has all the terms of that Art which Sme­ctimnuus, Marchmont Needham, I. Milton, or any other of the Professors ever thought of, for there is a certain form & Method in this as well as all other Arts; but yet, our Author being a well-wisher to the Railers, to encourage those that have a­ny inclination this way, to improve that faculty, assures them. Pag. 261. That the secret is not great, nor the Process long or dif­ficult, if a man would study it (and though in other things your knowledge may be above his, you may believe him in this, he hath made it his business) Every Scold hath it naturally. It is but crying Whore first, and having the last word. Next he instructs his Pupil in the several kinds of Railing; for besides the Common scurrilous way of calling men Buffoons, Brokers,&c. p. 270. pag. 106. in which he is so expert, that I am confident, that Fellow in Plutarch, [Page 33] that busied himself to find out how ma­ny several ways the Letters in the Alpha­bet might be rang'd, tranpos'd & alter'd, could not invent more changes of the Letters, than he has in instructing them to scold; There is yet another by which dumb men may be taught to rail, that is by Signs, (for there is a Language of the Hand and Head.) This is pag. 160. Where he tells us of an incorrigible Scold, that though she was duck'd over head and ears under water, yet [...]tretch'd up her hands, with her two thumb-nails in the Nit-cracking po­sture, or with two fingers divari [...]ated, to call the man still in that language, Lowsy Rascal, and Cuckold: It is a pretty Tale, I confess, but so miserably foisted in, that whoever will consult the fore-cited Page, cannot but allow with me, that our Disputant is better capacitated to maintain an Argu­ment (in his own Phrase) with a rude bustling Carrman, or a Porter in the street, then with an Ecclesiastical Poli­tician.

But to follow our Street-walker with a full Cry of Boys and Women at his heels, (he wants only the Fiddles to make up the Frolick) marching in state with his Retinue through Lincalns-Inne-fields to [...]haring-Cross, after a sober remark or two, [Page 34] according to his wonted formality, on the Boys whipping their Giggs, and the Lacqueys playing at the wheel of Fortune, p. 206. he casts his Eye sometimes upon the Book-sellers Stalls, and sometimes upon the Wall; and gazing at last with admi­miration at a Preface, shewing what GROUNDS there are for FEARS and JEALOUSIES of POPERY: after a solemn pause and profound si­lence, having spit twice, he turns him round to his Auditory, (the White Aprons, and the Boys) and with a grave Nod, pointing to the Preface, See here (says he) is one of the dutiful Sons of the Church, that has writ a Preface, shewing what GROUNDS there are, &c. when he knows as well as I, or any of you, I marry does he, that there are no GROUNDS at all, and therefore if he would have said any thing to the purpose, it should have been rather, A Preface, Shewing the CAUSELESNESSE of the Fears and Iealousies of POPERY, at which the Rout shouting Victoria, Victoria, the Gentleman big with won­der at his Lucky hit, turns to the wall, (as the Privy-Councellor in Montaigne on the like occasion) and pissing, cries, Not unto us, O Lord, not unto us, but unto [Page 35] thy Name give the glory; then having damn'd the Rationales, as he pass'd along, he slips into a Coffee-house, leaving the Rabble to the following Adventures of the day.

Here, placing himself at the Tables-end, and calling for a dish of Coffee, which no sooner brought, but after a short grace, drunk up; he exalts his Superci­liums, and vexes his formal Beard, to make his Face look like the Turks in the bot­tome of the Dish, (for by that Glass the Sages lean to dress themselves in their Ora­cular looks) insomuch that the Coffee-Boy, who had all this while intentively observ'd the Affectations of our Man of Gravity and Understanding, had much ado to forbear asking him, whether, that was not his Picture which his Master had hung out, imagining, as he well might, that he had sat for the Coffee-house Sign. To proceed, the Gazett being examin'd, and many Political Discourses pass'd be­twixt our Intelligent Sophy, and the more judicious Boy, (for this little Officer you must suppose is his principal Camerade, as being of greater quality then those that make up his Street-Auditory, and no less then our Authors Library-keeper). I say after several facetious reflections on [Page 36] both sides, on the Polish King, and his Cross-legg'd Parliament of Taylors, (manag'd in the style of Prince Prettyman and Tom Thimble) and many other Argu­ments too long to relate; Company coming in, and the house beginning to fill, more Coffee is the word, and away goes our Authors Camerade. By this time, the Politick Cabal-men were most of 'um set, and all the Rooms rung with nothing but a continued Noise of Arcana Imperii, and Ragioni di [...]tato (in these pla­ces some think, most of our late Forms of Government were model'd, and there are, that say, Machiavel the Florentine was born in a Coffee-house) And now one sinks the Dutch in a dish of Coffee, and another beheading the clean Pipes, prog­nosticates the fate of De-Wit and Van­Putten, a third blows up a Fire-ship with a provident Whiff of Tobacco, and a fourth pouring a flood of Rheume upon the floor, opens the Hollanders Sluces. Many secret Intrigues were whisper'd too close to be heard, but amongst all, none we so loud, as a Junto of Wits, that had seated themselves near our Author: while they were ingaged in a very warm dispute, the Man of Observations draws out his Table-book ('tis his most dan­gerous [Page 37] Tool) making all this while as he minded nothing, but no sooner had the Wits spoke of the Designes and Enterprises of the Bishops of Cologne and Strasburg: Oh ho (says he) are you there abouts, I think these are Bishop Bramhalls fellows, or any an enterprising Bishops of'um all; pop, he slaps them down, and makes them his own; and as they went on with the Attempts of the Bishop of Munster: So, there's another, I shall [...]it'em for Bi­shops now I warrant you, and pricks him down. Bishops he knew they were, and enterprising designing Bishops; but never minded whether their Enterpri­ses or Designes were of the same nature with Bishop Bramhalls, or whether they acted in the like Capacity. If the Rea­ders cannot find out that themselves, ev'n let'em alone for Bayes. Resolv'd it seems he was, come what would, to drag them by main force into his Book, and he has thrust'em in accordingly, by head and shoulders, two of them in one place; but of this he repents him afterwards, and says, he was too prodigal of his Bishops; but if the Gazett Commentators had furnish­ed the Man with any more, you should have had them freely, and what can be more reasonable? Where the Writer of [Page 38] the Preface tells us, that Bishop Bramhall finished all the glorious designs that be under-took. This says he, might have become the Bishop of Munster; though he, we all know, has not accomplish'd all his de­signs; but our Author had never another Bishop left, and he must stop the gap, or no body, therefore to bring himself, and his Bishop off, he tells us, it might have become him, before he had raised the Siedge from Groningen. Nay, then it is well enough, if it might have become him at all. But if yet you think these Bishops are not like Bishop Bramhall, he can dress up Bishop Bramhall like these Bishops, and because his reputation and Innocence were Armour of Proof against Tories and Presbyterians, he arms him with a good old Fox, (mark, here is Innocence with a Sword by its side,) and let any one judge now, whether Bishop Bramhall, in our Authors accoutrements, be not very like the Bishops of Cologne, Strasburg, and Munster.

Ditto, (for we are yet in the Gazett­style, and our Scene is still in the Coffee-house) We have advice, that the French, after a small dispute, forcing the Dutch from their Post, gained the passage over the Bettuwe, &c. I foresaw this all along [Page 39] (says a Vertuoso) this is Momba's and De­Groots doings, to leave this passage open and ungarded. My life for yours (re­plys another supping up his Coffee, and scalding his chaps for hast) this is a Plot, I plainly see't, a Plot of the Arminian Party; this has been a brewing any time this Thirty years and upwards, thus it always has been, and thus it always will be, as long as any of the Race of Barnevelt and Grotius are left alive. I gad, Sir, and you speak a great deal of Truth (says our Coffee-house Notary, whose hand was moving all this while) these Arminians are the rudest ill bred'st persons, and all that, in the whole world. There has been a party of'em in England, that shall be nameless; of such a Pontifical stiffness, as if they were Companions for none but Princes and Statesmen forsooth. Well, I'le say no more, they shall know what a Satyrist I am, I'le Lampoon, and print'em too, I gad. So, out he goes, leaving the Arminian and Calvinistical Wits to fight it out at Argument.

It is not easie to imagine now, with what pleasure our Author takes a review of his Forces drawn out in their Notional Parade. Here's a fantastique Bishop Bram­hall, accoutred like a German Prelate, at [Page 40] the head of the Irish Army; there a Fairy Gr [...]tius making a Bridge for the Enemy to come over; while those Churches seated on the frontier of Popery, take Alarm at their march. Thus having rais'd and rang'd in order his Martial Phantômes, he sets them a fighting through all the Tropes and Figures of Rhetorick. He knew this way of resolving controversie into Eccle [...]ia [...]tical Combat, and deeds of Chivalry, would delight, a muse, and all that: Besides he had a politick fetch or two in it, for these Warlike N [...]ions, and arm'd Ideas being terrible to him▪ he con­ceived they would be no less to others, and that no answerer would have the courage to engage such a Rhetorical Soul­dier, unless he were able to give him bat­tell in all the Metaphors of War. But alas, it is not every Fight in Puppet-Shows strikes a terrour in the beholders, nor are Armies figured, in the imagina­tion, so dreadfull.

And though I will not deny, that these hostile Shapes and Military Figures, which our Romancer had quarter'd in the three Ventricles of his Capacious Brain (his Memory, Fancy and Iudgement being trans­form'd into Fortification and Garrison) might raise such [...]umults in his Sconce, [Page 41] & so far invade his civil Peace, as to make the Gentleman startle at his own dreams: yet to those who consider that these are but the fumes of Melancholy, such Visio­nary Battalia's are no more frightful than thosefighting Apparitions; which Exhalati­ons raise in the Clouds. But to indulgeour Author in the love of his Chimerical con­ceits, struck blind with his own daz'ling Idea of the Sun, and admiring those ima­ginary Heights which his fancy has rais'd Since even timerous Minds are Couragi­ous and bold enough to shape prodigi­ous Forms and Images of Battels; & dark Souls may be illuminated with bright and shining thoughts. As, to seek no farther for an instance; the blind Author of Pa­radise lost (the odds betwixt a Transproser and a Blank Verse Poet, is not great) be­gins his third Book thus, groping for a beam of Light.

And a little after,

No doubt but the thoughts of this Vital Lamp lighted a Christmas Candle in his brain. What dark meaning he may have in calling this thick drop Serene, I am not able to say; but for his Eternal Co­eternal, besides the absurdity of his inven­tive Divinity, in making Light contem­porary with it's Creator, that jingling in the middle of his Verse, is more notori­ously ridiculous, because the blind Bard (as he tell us himself in his Apology for writing in blank Verse) studiously de­clin'd Rhyme as a jingling sound of like end­ings. Nay, what is more observable, it is the very same fault, which he was so quick-sighted, as to discover in this Verse of Halls Toothless Satyrs.

This, teach each, he has upbraided the [Page 43] Bishop with in his Apology for his Ani­madversions on the Remonstrants Defence a­gainst Smectymnu [...]s.

You see Sir, that I am improved too with reading the Poets, and though you may be better read in Bishop Dav'nants Gondibert; yet I think this Schismatick in Poetry, though nonconformable in point of Rhyme, as authentick ev'ry jot, as any Bishop Laureat of them all. Tell not me now, of turning over the moth-eaten Cri­ticks, or the mouldy Councils: the Gazetts and the Plays are fitter Texts for the Rehearsal—Divines (men more acutely learned than Parson Otter and Doctor Cutberd the Canonist) than a com­pany of dry Fathers and School-men, that write in Latin and Greek; Romances are thumb'd more than St. Thomas and Gondibert is Dogs-ear'd, while the Rabbies are untoucht. Mr. Bayes his Ipse Dixit will pass, when Pythagoras his will not, and the Rehearsal is more universally ap­plicable than Homer or Virgil; though they and their Commentators have taught the World the Mysteries of Han­dicraft, the Principles of Arts and In­trigues of Government. This Mock-Play, not only reveals all the Stratagems of War; all the Policies of Courts, and [Page 44] Subtilties of Schools; but is so sufficient of it self for all Professions, Trades and Sciences; that if all other Books were lost, it is conceived they might be abun­dantly supply'd from this. It has not only thrust the Duellist's Caranza out of doors, but the Politicians Machiavil, the School-mans Scot [...], and the Soldiers Vegetius too. So compleatly necessary it is for resolving all Scruples and Cases of Conscience, that the neglected Casu­ists, unregarded and forsaken of all, lye cover'd over with dust and cobwebs; as in Astragons's Library, where

Now my curiosity tempts me to won­der not a little, why the Poet, after he had enumerated the Linguists, School-men, Natural Philosophers, Moralists, Historians, Physitians, Civil Lawyers, and Poets, in A­stragon's Library; should in the tale omit [Page 45] the mention of the Dramatists and Gazet­teers; it being a thing wholly unlikely, that the wise Astragon should be unprovi­ded of such excellent Authors. I con­clude therefore, that the Dramatists must be included under the Title of Poets, and the Gazetteers under the name of Historians; and the latter at least, I am the rather in­clin'd to believe, because our Animad­verter (a man of profound learning) pag. 187. tells us, the story of Macedo is matter of Gazett; which by the way, is an important Discovery, as it serves to correct a popular mistake; for if Iustin and Quintus Curtius were Gazetteers, it is most certain, Gazetts are not so late an In­vention, as is supposed. And of this I doubt not but our Author can produce undeniable Testimonies, if any man should be so bold as to call his authori­ty in question; for I presume he has all the Gazetts upon the file, from Alexander the Great, to this present Day and Year. Well, such a Collection is an invaluable Treasury; but of all the rest, the Greek and Roman Mercuries best deserve a corner in a States-mans Cabinet. Who would not give more for an Express from Sala­mis, or the Letters from Pharsalia, then would purchase the Sibyls Leaves, and [Page 46] rate the Diurnals of Caesar and Pompey at the price of Philadelphus his Library? How cheap was Fame then, when Luean acquir'd it by transversing the weekly-Posts? Who might despair of Honour, when it cost Livy no more than a Body of Colle­ctions not much superiour to Rushworths; and Pliny procur'd it by setting forth a Volumn of Phylosophical Transactions.

But I am too sensible, these Reflecti­ons are not proportionable to their Sub­ject. Your Notion Sir, is capable of higher improvements, and I leave it as an ample Theme for the Wits to dilate up­on. Only from hence, if I may augu­rate the good fortune of your Writings. I dare assure my self, when the Acts and Monuments of Hen. Elsing. Cler. Par. Shall suffer by the hands of the well-affected Cooks and Pye-men; yours deser­ving a more honorable fate, shall be pre­fer'd to the Gazett-Vatican, and live a­mongst the immortal Memoires of the Coffee-House.

The zealous Citizens (if Fame be no lier) have bought up three Editions of your Book, and not unlikely, for they are yearly at a great expence in Paper for Prunes and Castle-Sope. Your Wri­tings are made free of all the Trades, and [Page 47] w [...]oso hath occasion to buy at many shops, purchases all your Treatise in par­cels; for that and Pack-thread are given into the bargain.

This way of selling your Book by Re­tail, is a notable expedient some have found out to disperse Orthodoxy with their Wares, which no policy can pre­vent, unlesse by making an inspection into the Covers of the Non-conformists Su­gar loaves and Comfits. You travel with every Pound of Candles, and make every Race of Ginger a dear Token to the Bre­thren. Each Page of yours is sold by weight, and as Dr. Do [...]e on a like Writer.

Disdain not Sir, to stoop to these in­feriour Offices, for some of your Papers may be reserved unhappily for baser uses, and dye the common death of Illegiti­mates; thrust into no other grave than the ordinary Jakes, and meriting no no­bler Epitaph than this,

If ever the Blue and White Aprons should be solicitous for a fourth Imp [...]estion, the Coffee-men I hear will bid fair for your Stationers; for besides that you have singularly oblig'd them, in demon­strating to the world the wonderful ef­fects of an Education in their Academies, you have no less ingag'd their Customers in furnishing them with the best part of their Cheer, News and pleasant Tales. As any one may see, p. 242. 243. and at large in your whole Treatise, which is a Gazett of 326. pages. To this we may add, that your Wit is much after the same Rate and standerd with theirs, and your Disputes maintain'd with as much Zeal, and as little Reason. For let any of the oldest Graduates in those tattling Univer­sities resolve me, whether there was ever so sure and compendious a Method of si­lencing opponents, as you have found out. For 'tis but calling a man Mr. Bayes four times in a page (this you do under pre­tence of avoiding Tautologies) Lampoon­ing the An [...]agonists Booksellers; nay his [Page 49] Stall, and the very Avenues on which the Title of his Book is posted, (for it is an horrible affront to any Idle gaping fel­low, that he cannot so much as look at the Wall, nor pass by a Stall, but he must be out-star'd by an impudent Preface) tacking such words together, as Roman-Empire, and Ecclesiastical Policy, crying, this is a Scene out of the Rehearsal, and that is matter of Gazett, (for these two like Th [...]ramenes his Shoe, must fit all feet) saying, that the style confines on the Territories of Malmsbu [...]y, and then that 'tis part Play-book, and part Romance, (which of these come nearest Mr. Hobbs his Language) and in short, forcing in a wretched Tale, Rhyming to the Isms and Nesses, making three or four miserable Quibbles, and at last pronouncing in sum of all, that what the Adversary has wrote, is nothing but Railing, (which indeed in this Gentlemans sense is nothing but Ar­gument, for so he calls Railing in the Street) if the greatest Disciples of Prattle shall not approve of these, for Rea­sons convincing and powerful enough to carry the Cause let 'em ev'n look for better somewhere else, & when they have done, light Tobacco with the Book, the Coffee-man will be no great loser by it; [Page 50] and for any requital of their own loss of time, 'twas a sign they had little to do, when they first began to read it; if they are bilkt in their expectation, who bid 'em expect great matters from one that performs so little. Now to our business, for methinks I hear some say, the Plot stands still; but I may answer with Mr. Bayes, What is the Plot good for, but to bring in fine things? To proceed then to the Plot and Designe of the Transpros'd Rehearsal, which was the next thing pro­pos'd to be examin'd. In this Farce, there is a several designe for every Scene, for sometimes he tells us, that he accounted it a work of some Piety to vindicate the Bishops Memory from so scurvy a Commendation as the Writer of the Preface has given; and by this it should seem, that he has written a Vindication of the Bishop from the Ec­clesiastical Politicians Vindication, and yet elsewhere he says, that Bishop Bramhall, so he might (like Caesar) ‘Manage the Roman Empire at it's utmost extent, had quite forgot what would conduce to the Peace of his own Province and Country.’ And again,‘that he cannot look upon these undertaking Church­men, however otherwise of excellent Prudence and Learning, but as men [Page 51] struck with a Notion, and craz'd on that side of their heads, and so he thinks the Bishop might much better have bu­sied himself in Preaching, (you can never magnify that enough) in his own Diocess, and disarming the Papists of their Arguments, instead of rebating our weapons; then in taking an Oe [...]u­menical care upon him, which none call'd him to, and as appear'd by the sequel, none conn'd him thanks for.’ And after proceeds to instruct him, whom he believes to have been a very great Politician, (a great Politician, but a little craz'd) in chalking him out a better way for Ac­commodation, with the same absurdity as he, who read Hanibal a Lecture in the Art of War. These, if they are Commen­dations, I am sure, are scurvy ones. And as scurvy as those are, which the Writer of the Preface has given the Bishop, you envy him even those, for p. 22. you tell us these improbable Elogies (a pretty word that for scurvy Commendations) are of the greatest disservice to their own design. ‘For any worthy man (say you) may pass through the World un­question'd and safe with a moderate Recommendation; but when he is thus set off, and bedaub'd with Rhetorick [Page 52] (scurvy Rhetorick) and embroider'd so thick, that you cannot discern the ground, &c.’find no fault Sir, when your Picture comes to be drawn, you shall have no reason to complain, the Colours are laid too thick; there are many Wrinckles and Chaps we will not fill up with the Paint of Art: indeed, to shape a smooth and well proportion'd Visage for a Satyrists Crooked Body, would be as preposterous a sight, as a young Whores face on the neck of an old Baud. But if the last passage be not envious enough, what think you of that, p. 37. a zealous and resolute Asserter (as the Bishop was) of the Publick Rites & Solemni­ties of the Church, ‘those things being only matters of external neatness, could never merit the Trophies that our Author erects him. ’Thus both the Ecclesiastical Polititian, and the Animadverter have vin­dicated the Bishop; that is, both diffe­rently vindicate a different Bishop Bram­hall, the one magnisies a Bishop, whose Reputation and Innocence were Armour of Proof against the Tories and Presbyterians; the o­ther a Bishop with a Sword by his side. You see now, that the Gentlemans mode­rate Recommendations are infamous and base Reflections. He allows the Reve­rend [Page 53] Prelate no Elogiums but Ironical, and his Modesty (it is his own Bull) is all im­pudent. In one place, he saith, he finds him to have been a very good natur'd Gentle­man, and one that comply'd much for peace­sake, and in another, that the Mediating Divines (under these, our Bishop is com­prehended) who were not yet past the Suck­ing-Bottle; seem'd to place all the business of Christianity in persecuting men for their Con­sciences. (He was as much a Persecuter, as the Brethren are Saints) 'Twere endless to recount all the inconsistencies and contradictions throughout his Book, and it were an easier task to reconcile the Animadverter and the Ecclesiastical Politi­cian, then the Animadverter with himself. Well, either this Author is several Men, or at least one Man in several minds. Sitting, he is a Nonconformist, and Kneel­ing a Conformist. Every distinct Inflexi­on of his Body, and every new wrinkle in his Forehead produces an answerable Distortion within. His Laughing Face, sooner then a light touch of a Pencil can change it, is turned to a Crying. Nay, on one side of his Face he often Smiles, and looks very gravely on the other. Each turn of his Countenance proves him a Cheat, and each cast of his Eyes [Page 54] calls him Hypocrite. He pretends to look directly on the Writer, but squints on Bishop Bramhall, and casts a Sheeps-Eye at Bishop Laud and all the Loyal Clergy.

The Ecclesiastical Politician was too mean a Conquest for him, who design'd more then an Ovation-Triumph; our Au­thor therefore, the Nonconformists Di­mock, throws down his Gaun [...]let, and in the names of Iohn Calvin and Theodore Beza, bids a general Defiance to all the Miter'd Heads in England; daring them, or any of their dead Predecessors, to maintain their Ancient Rights and Dignities, which he is ready to oppose to the last drop of blood. It is a bold Challenge, but no body will accept it, none will engage so Heroick a Champi­on; who has given proofs of a Soul as large as that which animated Alex [...]der Ross at his greatest dimensions (though he merited no less then the name of Alex­ander the Great, for combating the Wor­thies by Troops) and of whom it might be more justly sung, then once of Oliver.

The Worthies, are like Nine-Pins, let Him go, And down they all come at a Tip and Throw. [Page 55] Every Age is not constellated for Heroes; such Prodigies are as rarely seen as a New-star, or a Phaenix. Once, perhaps in a Century of years, there may arise a Martin-Mar-Prelate, a Milton, or such a Brave as our present Author. Every day produces not such Wonders. Men, that mark out Epocha's are not born in many Revolutions. Time forms and perfects such as slowly, as teeming Elephants their young, and is deliver'd but of one at a Birth. Subverters of Roman Empire and Ecclesiastical Policy, like unusual Con­junctions of the Planets, signalize Re­markable Events, and fill up only the brightest spaces of Annals.

Now saddle the Mogols Horse, & mount our Heroe according to the ancient fashion of riding in Triumph, with his Face to­wards the Tail, (the Headstal then may pass for the Crupper) the Earth already trem­bling under so glorious a weight, the 8. Elephant Supporters not being able to poize it on their heads; display his Vi­ctorious Banners as far as the vast King­domes of Garter or Clarencieux do extend, and proclaim before him, this is the Dead-doing-man that has knockt down Durham, Rochester, Oxford and Canterbury, with the But-end of an Arch-Bishop. [Page 56] A new and unheard of Weapon you'l say, 'tis true, but such a one as has perform'd more incredible Exploits then Captain Iones his Whinyard, which (if the Reader dread not the Event) will appear by the sequel. So formidable a Tool is the But-end of an Arch-Bishop, when weil­ded with the arm of a well meaning Zealot, that none of the Episcopal Rochets are proof against it, nay, nor Reputation and Innocence (of proof against Presbyterians) this dreadful Weapon that had for a long time been peacefully laid up amongst o­ther Instruments of War in Rushworths Armory (like those rusty Armes of our Ancestors hung up in their Halls) our Author having a fit occasion for its Ser­vice, has taken down, and to avenge the Quarrells of the Forreign Divines and Nonconformists, without any further Cere­mony (no Ceremony, but a small Preamble of 4 Pages) falls upon the Ecclesiastical Poli­tician, as the Episcopal Champion: and now let us see to ward off the blows as well as we can, for the same Magazin which our Adversary repair'd to for a Weapon of Offence, will if well searcht furnish us too with a Shield.

A better enquiry into the story of Sib­th [...]rps Sermon and the Loan, will free [Page 57] the Clergy, and Bishop Laud in particu­lar, from many unworthy and false impu­tations of our Author, if not Sibthorp too in some measure from being thought to play the Bishop in the States-mans Dio­cess. For the truth on't is, he has omit­ted so many material passages, and dislo­cated the rest, that the Story as he has castrated it, is so mutilate and deficient, as the Narrative which he gives us, pag. 285. is not so much Arch-Bishop Abbots, as the Reverend Animadverters. To look back a little into the occasion of this Loan: Rushworth, pag. 418 of his Hi­storical Collections informs us, ‘That the late King receiving news of the disasters that had befaln his Uncle, the King of Denmark, commanded his Councel to ad­vise by what means & wayes he might fitly and speedily be furnished with mo­nies suitable to the importance of his af­fairs, (his Allies being weakned & him­self threatned with Invasions from a­broad) Hereupon after a Consulta­tion of divers ways together, they came to this resolution, that the urgen­cy of affairs not admitting the way of Parliament, the most speedy, equal, and convenient means were by a generall Loan from the subject, according as eve­ry man was assessed in the Rolls of the [Page 58] last subsidy. Upon which Result, the King forthwith chose Commissioners for the Loan, and caused a Declaration to be publisht, wherein he alledged for this course of Supply besides other Reasons, that the urgency of the occasion would not give leave to the calling of a Parliament; but assuring the People, that this way should not be made a Presi­dent for the time to come, to charge them or their Posterity to the prejudice of their just and antient Liberties, enjoy'd under his most noble Progenitors, en­deavouring thereby to root out of their minds the suspition that he intended to serve himself of such ways, to the abo­lishing of Parliaments: and promising them in the word of a Prince; First, to repay all such sums of money as should be lent without Fee or Charge, so soon as he shall in any ways be ena­bled thereunto, upon shewing forth the Acquittance of the Collectors, testify­ing the Receit thereof. And Second­ly, That not one penny so borrowed, should be expended, but upon those Publick and General services, wherein every of them, and the body of the Kingdom, their Wives, Children and Posterity, have their Personal and com­mon Interest,’

[Page 59] Then he proceeds to the private In­structions which were given to the Com­missioners, besides which, his Majesty commanded the Bishop of Bath and Wells to draw up other Instructions to be com­municated to the Arch-Bishops, Bishops, and the rest of the Clergy of this Realm upon this occasion, in order to the pre­paring the people toward a dutiful com­pliance to his Majesties desires. Which was accordingly performed by the Bi­shop, and the Instructions thus drawn up, being approved of by the King and Council, were sent to the Arch­Bishops of Canterbury and York, with a command to see them publisht and di­sperst in the several Diocesses of their Provinces. The Instructions are to be seen at large in Dr. Heylius History of Arch-Bishop Laud, in obedience to these Dr. Sibthorp, as Rushworth tells us, pag. 422. preacht that Sermon at Northampton, Entituled Apostolick Obedience, ‘which he afterwards printed, and dedicated to the King, expressed to be those Meditati­ons which the Doctor first conceived upon his Majesties Instructions unto all the Bishops of this Kingdom, fit to be put in execution, agreeable to the ne­cessity of the times; and afterwards [Page 60] brought forth upon his Majesties Com­mission for the raising of monies by the way of Loan. And for refusing to license this Sermon, Arch-Bishop Abbot fell under the Kings high displeasure, and not long after was sequestred from his Office. Pag. 431. and pag. 436. the Arch-Bishop in his own Narrative tells us, that Sibthorp being a man of low Fortune, conceiv'd that the putting this Sermon in Print, might gain fa­vour at Court, and raise his Fortune higher, on he went therefore with the Transcribing of his Sermon, and got a Bishop or two to prefer this great Service to the Duke of Buckingham, and it being brought unto the Duke, it cometh into his Head, or was suggested unto him by some malicious body, that thereby the Arch-Bishop might be put to some remarkable strait: For if the King should send the Sermon unto him, and command him to allow it to the Press, one of these two things would fol­low. That either he should Authorize it, and so all men that were indifferent, should discover him for a base and un­worthy Beast; or he should refuse it, and so should fall into the Kings indig­nation, who might pursue it at his plea­sure, [Page 61] as against a man that was contrary to his Service.’ Out of this Fountain (says the Arch-Bishop, if he may be al­lowed to speak for himself, and not our Animadverter for him) ‘flow'd all the water that afterwards so wet.’ For Mr. Murrey of the Bed-Chamber being sent from the King to the Arch-Bishop, with a command that he, and no other should Licence the Sermon, the Bishop (in pure obedience to his Majesties com­mand no doubt) would have declin'd the Office, and shifted it off to one of his Chaplains, alleadging very dutifully, It was an occupation that his old Master King James did never put him upon: but in the end, being urg'd to Licence it himself, he fram'd several Reasons, why he could not consent unto it, to which Mr. Murrey two or three dayes after, (having parti­cularly acquainted the King with the ob­jections) brought an answer from his Majesty. But this not satisfying the Arch-Bishop, he dismist him with a de­sire, that his Majesty would be pleased to send the Bishop of Bath and Wells to him, that so he might by this means make known his Scruples. But Mr. Murrey returning after one or two dayes more, told him, the King did not think [Page 62] fit to send the Bishop of Bath to him, but expected he should pass the Book. While these things proceeded thus slow­ly, the Arch-Bishop tells us, ‘the minds of those that were Actors for the pub­lishing of this Book, were not quiet at Court, that the thing was not dispatcht, and therefore one day the Duke of Buckingham said to the King, Do you see how this business is defer'd, if more expedition he not used, it will not be Printed before the end of the Term; at which time it is fit that it be sent down into the Countries.’ Which so quick­ned the King, that the next message which was sent by Mr. Murrey, was, that if the Bishop did not dispatch it, the King would take some other course with him. Whereupon finding how far the Duke had prevailed, he thought fit to set down in writing his Objections, wherefore the Book was not fit to be publisht, which he did, and sent them to the King. These Bishop Laud was com­manded to answer in Writing, and upon this the Arch-Bishop flies out into a Rage, and taxes Laud so severely, as the Animadverten tells us, Pag. 286. So difficult was it for that incomparable Prelate to fulfil the Will of his Royal [Page 63] and not incur the displeasure of the Arch-Bishop, who had not only contem­ptuously refused to conform to the Command of his Prince, after so many ur­gent & repeated invitations but justified his refusal in Writing, and well might we expect that they who undertook an An­swer, should not escape his sharp Cen­sure, for besides that, possibly Abbot (who, as 'tis evident from his Narrative, had no mean opinion of himself) might conceit his Scruples unanswerable. In so doing, they seem'd to disarm him of all just pretenses, and to call in question his wilful Denyal. And accordingly he lays it on with a Vengeance upon Bishop Laud, ‘for this man (says he) who be­leives so well of himself, fram'd an An­swer to my Exceptions,’ (this was that which stung him) but to give some Countenance to it, ‘he must call in three other Bishops, that is to say, Durham, Rochester and Oxford, try'd men for such a purpose.’ Why he, that believ'd so well of himself, (though he thrust not himself upon the undertaking, but was call'd to it by his Master) should call in three o­ther Bishops to his help, I understand not. ‘Well, the Confutation seem'd so strong, that the Bishop of Durham, and [Page 64] the Bishop of Bath, for reward of their Service, were sworn of the Privy-Coun­cil.’ And in the end, the Arch-Bishop persisting still in his Refusal, notwith­standing that many things upon his mo­tion were alter'd in the Book, or ex­pung'd out of it, (insomuch, that he seems unwilling, that his refusing to sign the Sermon, should be judg'd by the Printed Book.) He was by the Kings Command (which in the Animadverters modester Phrase is the under working of his Adver­saries) removed from Lambeth to Foord in Kent, and afterwards sequestred, and a Commission past to exercise the Archie­piscopal Jurisdiction to Mountain Bishop of London, Neal Bishop of Durham, Buck­ridge Bishop of Rochester, Houson Bishop of Oxford, and Laud Bishop of Bath and Wells, (who, as our Animadverter says, pag. 291. but falsly, from thence arose in time to be Arch-Bishop, for Abbot, as all know, was before his death restor'd again, and Laud took London in his way to Canterbury.) The Approbation of the Sermon refus'd thus by Abbot, it was car­ried to Mountain Bishop of London, who Licensed it. As for the Story of Doctor Woral his Chaplain, who advis'd with a Gentleman of the Inner-Temple, concer­ning [Page 65] his own Licensing it. Rushworth, has told us that it was Mr. Selden, and it is enough we know the man. His Expo­stulation with the Doctor was not unlike him, if ever the Tide turn'd (a civil expres­sion that, for if ever the Government chang'd) he might come to be hang'd for it. But Mr. Selden in this appear'd more scrupulous then Abbot himself, who seem­ed not to disallow so much of the [...]rinted Book, as that any man from that should take a measure of his refusing to sign it. And it is observable, ‘that the Loan being demanded of the Societies and Inns of Court, the Benchers of Lincolns-Inne received a Letter of Reproof, from the Lord of the Council, for neglecting to advance the Service in their Society, & to return the Names of such as were refractory.’ Historical Collections, p. 422.

With what justice now can the Ani­madverter call this an Ecclesiastical Loan, and tell us, that part of the Clergy inven­ted these Ecclesiastical Laws instead of the Common Law of England, and Statutes of Parliament, for the whole Quire (saith he) sung this Tune, pag. 294. and yet pag. 304. he makes us believe, they sung so many different Tunes, as the Presbyteri­ans never invented more for one Psalm. [Page 66] For there was Sibthorps Church, and Mainwarings Church, & Montagues Church, with many more; and all this, whether more ignorantly or maliciously, 'tis hard to say, for 'tis manifest this Loan the King was advised to by his Privy Council in 1626. Nor was Bishop Laud, nor any of those Bishops that Arch-Bishop Abbot calls tried Men then of the Council, for Durham and Bath, were not sworn Coun­cellors till 1627. So that he might have spar [...]d that Invective against the Clergy and Bishop Laud pag. 294, 295, 296, 301. were it not impossible for him to speak well of any but the Tradesmen and the Forreign Divines. That Bishop was so far from being a Principal in the matter of the Loan, that he was no otherwise an Accessary then as he was employ'd by his late Majesty in drawing up the Instructions for the Clergy, and penning an Answer to Arch Bishop Abbot's Exceptions: and as to his undermining the Arch-Bishop, Abbot himself seems to acquit him, in telling us, that all the water which afterwards so wet him, flow'd from another Fountain.

For the Picture of Bishop Laud, which the Arch-Bishop has drawn with so black a Coal, and this Gentleman has Copied, 'tis done by too ill a Hand, to be thought [Page 67] to resemble the Life, and what may serve to convince us of the partiality of the Painter, is the Character given Abbot by one of our State-Historians, none of Lauds greatest friends; that his extraor­dinary remisness, in not exacting strict Confor­mity to the prescribed Orders of the Church in point of Ceremony, seem'd to resolve those legal Determinations to their first Principle of Indif­ferency, and to lead in such a habit of Inconfor­mity, as the future reduction of those tender Conscienc'd men to long discontinued Obedi­ence, was interpreted an Innovation. From hence any man may judge, what con­struction is to be put upon the Arch­Bishops Accusation of Laud, for infor­ming against the honest Men that setled the Truth, (which he call'd Puritanism) in their Auditors. For which the good man re­presented Laud as a Papist to King Iames. So every stickler for the Church of Eng­land was term'd in the Language of those times. But if his Marrying the Earl of D. to the Lady R. when she had another Hus­band, was not the unpardonable Sin, it may seem strange that neither the Arch-Bishop, nor our Writer should absolve him, when we cannot in charity con­ceive but God did, upon that his Peni­tent and Submissive acknowledgment, [Page 68] which we find recorded at large in the History of his Life, p. 59.

Sure I am, the most inveterate Enemies of this gallant Prelate have not so blackt him, as the Pens of the Arch-Bishop, and our Animadverter; for to report him to the World in the 1 Character, Sir E. Deering tells us, he had muzzled Fisher, and would strike the Papists under the fi [...]t Rib, when he was dead and gone. And being dead, that wheresoever his Grave should be, Pauls would be his Perpetual Monument, and his own Book his Epitaph. Nay, in that infamous Book call'd Canterburys Doom, we are told that at his Tryal, he made as Full, as Gal­lant, as Pithy a Defence, and spake as much as was possible for the wit of man to invent, and that with so much Art, Vivacity and Confi­dence, as he shewed not the least acknow­ledgment of Guilt in any of the Particu­lars which were charged upon him. So eminently remarkable were his Accom­plishments, which the most Malicious could not dissemble, nor the most Envi­ous conceal. His sharpest Adversaries were his boldest Encomiasts, and when they intended Libels, made Panegy [...]icks. At the same Bar condemning themselves, and acquitting this Great Man, who, after he had been an honour to the [Page 69] higest place in our Church (which was higher yet in being his) was Translated to a more Glorious Dignity in the Church Triumphant, received therewith the joyful A [...]thems of a Quire of Angels, and instal'd in White Robes, according to the usual solemnities of Saints; sent thither (as it were) before, to assist at the following Coronation of his Royal Master, and to set the Crown of Martyr­dom on the head of that Heroick Defender of the Faith.

Now methinks, our Author, had he any spark of Vertue unextinguish'd, should up­on considering these things, retire into his Clo­set, and there lament and pine away for his desperate folly; for the disgrace he hath, as far as in him is, brought upon the Church of England. And though the comfort is, an ill man (you may believe him, when he speaks a­gainst himself) cannot by reproaching fix an ignominy; yet the same thanks are due to his honourable Intentions, and his En­deavours are not the less commendable. For to say the truth, he has out pitcht the Executioner half a Barr, so dextrous is he in severing the Head from the Bo­dy at one blow; that were he Probati­oner for the Headmans Office, I am con­fident he would carry it in a free Electi­on [Page 70] on without the least Opposition; and so he might become a more serviceable Member of the Commonwealth, then he is at present. Seriously, 'tis great pity a man of such. Accomplishments should be lost, when no body can deny but he is every way qualified to fill the Place and Quality of Squire Dun. Especially if they saw how passing well he lookt in the cast Robes of a Malefactor, Woe be to the Bishops if ever he procures a Patent for that Honour, they cannot in reason ex­pect any greater favour then to have the Traytors Quarters removed from the City Gates, and their own hung up in the room. Axes are the most necessary, because the most powerful Arguments a­gainst the Clergy (they confuted him, whom Fisher could not.) Well, these Bishops are the men have ruin'd all, they brought the late King to the Block, and have contributed to all our miseries e­ver since. How came Cromwell, Ineton, and Bradshaw trow, to merit their [...]yburn Pomps and second Funeral Solemnities? Sure 'twas through some mistake, that those who were but Accessaries and un­der-Instruments of our late troubles should be thus highly honor'd above the Principals, the Prelates. No doubt but [Page 71] it was a great Affliction to this Gentle­man (poor soul) to see the Heads of his Master and the other two well deserving Gentlemen rais'd to that ignominious E­minency on purpose to be pointed at by the Beholders, and what is worse, ex­pos'd without their Hats to the rude vi­olence of the Weather; when for ought appears, it was an Exaltation they never sought, and they have been undeserved­ly advanc'd to that Pitch of Greatness; which Bishop Laud and two or three of the Villanous Clergy (had the [...] had their deserts) should have climb'd. But since they are there, much good may it do 'um with their places. For, after all the fatal Consequences of their Rebellion, they can only serve as fair Marks unto wise Sub­jects to avoid the Causes. And now shall this sort of Men still vindicate themselves as the most zealous Assertors of the Rights of Princes. At best, they are no better Sub­jects then Jesuites, or well-meaning Zea­lots, betwixt whom, as the best of Poets draws their Parallel, there lyes no great­er difference then this,

This Doctrine of killing Kings in their own Defence, you may safely vindicate as your own, it was never broacht before. And from such unquestionable Principles may we reduce your Account of the late War, p. 303. Whether it were a War of Re­ligion, or of Liberty, is not worth the labour to enquire. Which-soever was at the top, the o­ther was at the bottome; but upon considering all, I think the cause was too good to have been fought for. Which, if I understand not amiss, is nothing but Iconoclates drawn in Little, and Defensio Populi Anglica­nia in Miniature. Besides, the War as most gave out at first, was for the removal of Evil Councellors, but because as we are told, pag. 252 A new War must have, like a Book that would sell, a New Title, our Author who has a singular knack in gi­ving Titles to both, has founded the late War upon the more specious and plau­sible names of Religion and Liberty. These which he has assign'd for causes of our Rebellion being the same with those for which the Netherlanders took up Arms a­gainst their Lawful Soveraigne, 'tis [Page 73] worth the while to enquire, whether the Consequences of both were not alike. Sir R. Filmer in his Observations, touching Forms of Government, speaking of the Low-Country Rebellion, delivers himself thus. Two things they say, they first fought about, Religion and Taxes, and they have prevail'd it seems in both; for they have gotten all the Religions in Chri [...]endome, and pay the great­est Taxes in the World. And I wish I could not say, such was the Freedome of Re­ligion impos'd upon this Nation, and such the Liberty to which we were en­slav'd: for the glorious Defenders of ei­ther against their King and Country, seem'd no otherwise to prevail in both; rescuing us from such great grievances as our Authors Ecclesiastical Loan, to the milder payments of the Twentieth Part, Poll-mony rais'd by Prerogative of the Sub­ject, and Loans upon Publick Faith: all which cannot be better exprest then in the words of our incomparable Cowley, in his Puritan and Papist.

[Page 74] And to shew that through the multi­tude of Religions as well as Taxes we were turn'd Dutch, the same Poet a little after in that Satyre.

So that upon a better Calculation, it will appear, that the Clergymen have not been the only Inventors of New Taxes and Opinions, therefore let not them alone arrogate to themselves the honour of making other Laws in the room of the Common Law and Statutes of Parliament, for others are to have a share as well as they, and this Gentlemans Masters have deserv'd as highly of the Nation, and ought to be celebrated no less for Imprisonments, Fines, Sequestrations, and many kind Impositions, all, questi­onless for the good of the People. In comparison of these, the heaviest Pres­sures complain'd of under the power of the Clergy in the late Kings Reigne, were Acts of Grace. Only so much may be added in favour of those rigorous Burthens and Exactions, that they seem'd to have some colour of Legality at least [Page 75] from these Doctrines, that the Elect had a Right to all, and Propriety was founded in Saintship. For making themselves the Saints and the Elect, they had an undoub­ted title to whatever the Reprobate pos­sest, and 'tis unreasonable to say they plunder'd, when they took but their own; the Cavaliers being not so great Delinquents as their Estates; so low they descended, till at last our Israelites had not only a right to the Jewels and Ear­rings of the Aegyptians, but to their Bod­kins and Thimbles too.

Neither, as far as I can discern, have this sort of men since his Majesties return, given a­ny better Assurances of their Fidelity and obedience For not withstanding that his Majesty, to demonstrate he was Heir no lesse to his Majesties Vertues then his Crown, was graciously pleased to pass an Act of Oblivion, thereby covering in Eter­nal Silence those offences, which none but the SON of the ROYAL MAR­TYR could forget; and in order to a better agreement betwixt both parties, to appoint a Conference between the E­piscopal Divines and Non-conformists; but this producing no better an effect then that in his Royal Grand-Fathers time at Hampton-Court; the peevish Dis­senters [Page 76] senters having but too well learnt to turn all Disputes into impertinent Wrangles, and what our Animadverter calls Argu­ments in the Streets; sufficiently manife­sting how justly that Character in Hudi­bras besits them.

How they have behav'd themselves from that time to this, let the Sober Apo­gies for Non-conformists and the Humble Pleas, for Toleration, Indulgence and Liberty of Conscience speak; or the Avenue-Readers, the Wall - Observers, and those that are acquainted: with Stall-Learning as well as our Author, testifie. And now, that after all, his Majesty issued his Declaration of Indulgence for tender Consciences; and that they had all that could be devis'd in the World, to make a Pha­natick good natur'd. Yet what do these Men? To show, that they were the same [Page 77] cunning revengeful Men, as before, and that it is easier to straighten a Crooked Body, then bend a stubborn Fanatick; they waken the memory of those Crimes, that might (but for them) have slept eter­nally in the Act of Oblivion, either imagi­ning that that Act concerns only the suf­fering Royalists, or that the Instruments of our late Miseries have so great an In­terest in it, that they have a Pardon gran­ted not only for what is past, but to come; and so having cancel'd all their old Scores, they might now begin upon a new. And accordingly they have ar­reign'd the late King once more at the Bar, and brought the Arch-Bishop of Canterbury again to his Trial. For though our Author promis'd us pag. 281. he would as little as possible, say any thing of his own, and speak before good witnesses. Yet his fore-cited passage concerning the O­riginal of the War. pag. 303. Whether it were a war of Religion, or of Liberty, is not worth the labour to enquire. Which-soever was at the top, the other was at the bot­rome; but upon considering all, I think the Cause was too good to have been fought for. And the other pag. 304. after all the fatal Consequences of that Rebellion, which can only serve as Sea marks unto wise Princes (not a [Page 78] word of the Rebels) to avoid the Causes. A dutiful Caveat this to wise Princes to a­void the causes of Rebelling against their Subjects. These I presume are his own, till he produce his Authors. And the same I think of another, which is well worth weighing, pag. 304. His late Ma­jesty being a prince truly pious and religious, was thereby the more inclin'd to esteem and fa­vour the Clergy. And thence, though himself of a most exquisite understanding, yet thought he could not trust it (does it relate to under­standing) better than in their keeping. Com­pare this with pag. 299. where, he tels us, the Clery were Licentious in their Conversation; and pag. 224. that some of the Eminentest of them made an open defe­ction to the Church of Rome; and then tell me if he has not worthily vindicated his late Majesties Piety and Religion, and whether he was not couragious and bold in telling his Adversary he feared not all the mischief that he could make of this. 'Tis well, he has told us the story of the Ass, who because he saw the Spaniel play with his Ma­sters legs, thought himself priledg'd to paw, and ramp upon his Shoulders; for it is the best Apology in his own behalf, and now he may plead like himself, he does nothing without a Precedent. True it is, he tels [Page 79] us, pag. 106. that being a man of private Condition and breeding, and drawn in to men­tion Kings and Princes, and even our own; whom, as he thinks of with all duty and reve­rence (which will appear by the sequel) so he avoids speaking of either in jest or earnest, least he should, though most unwillingly, trip in a word, or fail in the mannerlyness of an ex­pression. Thus being conscious to him­self that he should offend, he thought it a point of discretion as well as good Manners, to ask Pardon before hand. For it is very hard for a Private man that has seen no Kings but those in the Rehear­sal, to frame any other address to Princes, then such as might become King Phys, and King Ush of Branford. And accordingly so it happens, for p. 310. speaking of the Laws against Fanaticks, Hence is it that the Wisdom of his Majesty and the Parliament must be ex­pos'd to after Ages for such a Superfaetation of Acts in his Raign about the same business. This is so high a Complement that he has pass'd upon the King and Parliament, that I cannot but admire, how one of his Private Condition and Breeding could arrive to this Degree of Court-ship, especially considering how well it agrees with what our Private Courtier saith, pag. 242. where he tells us, these Kings have shrew'd [Page 80] understandings, and he is not a Competent Iudge of their Actions. Fie, fie, that's too modest Sir, you wrong your self too much not a Competent Iudge, O'my word Sir, but you are, a great Iudge. This Humility does not become such great Wits as are Princes Companions. 167 [...] 'Tis too low a Condescention for any Gentleman of Archees Robe. This Familiarity with great ones is a Priviledge entail'd upon your Place, and was confer'd upon you with your Cap. Little better do I like his Animadversion, pag. 320. in these words, ‘If the Fanaticks by their wanton and unreasonable opposition to the ingeni­ous and moderate Discipline of the Church of England, shall give their Governours too much reason to sus­pec [...] that they are never to be kept in order, &c.’ Whom does he mean by our Governors? The King; No, for he is a Single Person. (A pretty Artifice to shut the King out of that Text, Let every Soul be subject to the Higher Powers) the Parlia­ment, or the Bishops? Mark whether there be a King, and Bishops sitting in this Ex­clusive Parliament of his. This Quere me­thinks might better have become those Times, of which Mr. Digges (he who wrote a Book of the Unlawfulness of Sub­jects [Page 81] taking up Armes against their Soveraign, (excepting no Causes as too good) If For­reigners (says he) shall inquire, under what Form of Government we live, the answer must be, we live over a King.

And having taken this Liberty with Princes and Senates, no wonder if the Gentleman presume to treat the Bishops (Peers &, Privy-Councellers are his Fel­lows) with a little more Freedom. Though for what reason he treats the present Clergy with so little Respect, may be hard to say, yet as for Bishop Lauds particular, and his course usage of him, I think I could give a guess, what mov'd him to it. Not that I believe as some, that his Quarrel might be the same with Archees, who, they say, was exaspe­rated against the Bishop, because he was whipt at his procurement, for taking too much Liberty (a Crime much like what is charg'd upon this Gentleman) or as others, that he or some of his Family came sometime in danger of a Star­Chamber Censure, and hazarded losing their Ears; but rather upon better Con­sideration, that there might be no great­er occasion for this Picque, then those several Cringes and Genuflexions which the Arch-Bishop (as he thinks) introduced [Page 82] in the Church, or rather restor'd, and this I must confess is sufficient ground for a Grudge, for it is an unreasonable thing that the Church should expect that every man of how private a Condition and Breeding soever, and however unpractis'd in the Graceful Motions and Inflections of his Body, should be conformable to the Genuflexions and Cringes of the well­bred Ecclesiasticks: Every man has not had the good Fortune to be train'd up at the Dancing-School, nor so happily Edu­cated, as to pull off his Hatt and make a Leg with an Air. And would they have these men expose themselves by not Conforming to the Ceremonies of the rest of the Congregation, or betray their Breeding by an aukard Bending of their Bodies, or an unsightly Bow, pro­claming at every Rustick Scrape, that they have not been initiated by a Dan­cing -Master in the common Rudiments of Civility. No, I am confident that ma­ny of the English Protestants, and especi­ally, those of a private Breeding are so a­verse from this, that they would decline coming to their Churches at all first. As I have known some People somewhat wanting in the little Decencies of Beha­viour, avoid Conversation and appearing [Page 83] in Publick. These Persons naturally affect a plainness of Fashion, and a Homeliness in Worship. And such a Diversity of Mo­tions, such quick Interchanges of Ge­stures, distract and confound them. Be­sides, that they are like the unquiet Va­riety of Postures of one in a sick Bed, and and really they consult their ease, and what is more their health; which is not a little indanger'd by being too Ceremo­nious, and many a violent Cold occasion­ed by a Citizens sitting bare-headed all Service-while: without the Defence at least of a pair of Broad-fring'd Gloves laid a cross, well knowing▪ that their Betters rather then incommode them, in such a Case will desire their Worships to be Cover'd. Several other Occasions there are, that for Conveniency sake may require a Dispensation, as if a fat Burger lye under an inevitable necessity of brea­king Wind, (in a Sister'tis not civil to call it any thing but venting a Sigh at the wrong end) shall not this tender­conscienc'd Man be permitted to strain a point of Decorum, because 'tis in the Church, rather then hazard a fit of the Colick? Another thing is, that one Man may have an Antipathy against Wine that comes out of a gilt Chalice, and another [Page 84] against Bread deliver'd to him by the Hand of one in a Surplice, and will the Priest be so uncivil, as to cram it down the throat of that puling Christian? The Clergy certainly cannot be so rude, and in an affair of Conscience. to exact this com­pliance. Since great Persons out of Civi­lity will condescend to their Inferiors, and all Men out of common humanity will yield to the [...]eak. We may add to what we have said before, should any more flexible then the rest, and more inclinable to the Su­perstitious practises of the Primitive Christians, be contented to bend their stubborn Knees, or to bow their Bodies to the East as oft as is requir'd, might not such Gentlemen as our Author be at a loss, and he that was so far out in his Situation of Geneva, through pure De­votion it may be to that Place, direct his mistaken Reverence towards the West, which though it were neither Vice nor Idolatry, yet might perhaps occasion more sport then a man of his Gravity could bro [...] unoffended. 'Tis possible too, he may not be a little displeas'd at the Imag'ry of our Churches, in the be­half of those of a private Condition and Breeding, who having never seen any thing more glorious then Dives and Lazarus, [Page 85] or the Picture of the Prodigal in their own Halls, might be tempted unawares to worship the first fine Picture they saw abroad. This which I have hinted might be some Cause of his disaffection to Arch-Bishop La [...]d for restoring the Inno­vations of Order, of Decency and Uni­formity. But for his Quarrel at the present Clergy, I concluded, there must be some more important Inducement, and ruminating on many Causes, I had the lack at last to pitch upon one more remarkable, why the Clergy fell into his high displeasure. This Gentleman, it seems, not very many years ago, us'd to play at Picket; Now he us'd to play Pieces (which was fair for one of a private Condition, and the Game gentile enough for one of p [...]i­vate Br [...]eding) there was a Dignitary of Lincoln (as he tells the Story) who always went half a Crown with him, and so all the while he sat on his hand, he very hone [...]ly gave the Sign, so (saith he) that I was alwayes sure to loose. I afterwards discover'd it, but of all the Mony that ever I was cheated of in my Life, none ever [...]ext me so, as what I lost by this occasion. And ever since, (as he adds) I have born a great grudge against their finger­ing of any thing that belongs to me. The Man is angry, and who can blame him when [Page 86] he had lost his Money. ('Tis usual with Gamesters to say they're cheated, when they have lost) He has been bitten it seems, and Losers may have leave to speak. I have ever observ'd, that Game­sters when not favour'd by Fortune, are the passionatest of men, but never thought that they could manage a Wrangle so sharply for 326. pages. Who would have imagin'd that a Game at Picket could have made so much mis­cheif? for though it may appear uncon­scionable, to dun a Man when he has paid the last debt to Nature, yet this Book against the Dignitary of Lincoln, was I sup­pose, design'd in his life time, though it happens I know not how, to come out against him, after he's dead. And though it was intended purely for his sake, yet is it indifferently calculated for Bishop Laud, or any of the Gamester Bishops that made the best of their Masters. Allow­ing now, that the Peeks of Players among themselves, or of Poet against Poet, or of a Conformist Divine against a Nonconformist, are dangerous, and of late times have caused great disturbance; yet I never remarked so irrecon­cileable and implacable a spirit, as that of Gamesters against those that have won their Mony. 'Tis a Quarrel not to be [Page 87] ended with their Deaths, but sets 'em in Railing Tune for ever, and they are ne­ver so flippant as in their Curses of Eccle­siastical Fortune, and Ecclesiastical Polititians; now we better understand the meaning of those words. Indeed, it may happen so, that at one time or other, some of the Ec­clesiasticks may be drawn in to play with Olivers Servants, you may suppose his Clerks if you will; and knowing the men, for whether it is that they smell strongly yet of Bishops Lands, or how; they will make a shift it may be to pay their old Scores, and wheadle 'em out of a consi­derable summe in reparation of their former losses. In the mean time, this may be a fair warning to any one of pri­vate Breeding, and unpractis'd in those little Arts; to take heed he be not rookt by such Polititians. And though when I game, I confess if I must lose, it is a thing to me indifferent, whether to a Clergy-man or another. Yet our Author is not of my mind. For since he was chous'd by the Dignitary of Lincoln, he's resolv'd that none of the Tribe shall ever be the richer for him. And therefore, hands off my Masters; and pretend not now the Power of the Keyes, for those of his Coffers hang not at your Girdles. [Page 88] Well, if this Gentleman build no Hospi­talls, nor endow no Schools, the blame must lye upon this Dignitary, that made him incapable. Which way the Clergy will recover their esteem with him, I see not, unless by some such devise as peecing the Fortunes of our broken Gamester with a Brief, recommending his Case to the Charity of well affected People. For since he is undone by the Church, 'tis all the reason in the World they should make him Reparation. But let him a­loan to be Reveng'd on them, for since they have cheated him, they shan't the Publick. Therefore to make the better provision for that, he in his Wisdom has thought fit to exclude them from med­ling with Parliamentary Aids, adding in the close, that English Men always love to see how their mony goes (especially at Picket) and if there be any Interest or profit to be got by it, to receive it themselves. Very good! The Man has made a fair speech to be B [...]x-keeper, and 'twas providently done, for then let who will be the Gamesters, he is sure to sweep the Stakes. But were it true what you pretend, that you were abus'd by the Dignitary of Lincoln; which we have ground enough to suspect, con­sidering that you have more then once [Page 89] shown how singularly you can oblige the Dead; yet what would you gain by it? Will you thence infer that none of the Clergy are men fit to be trusted? Me­thinks that of your Adversaries is here highly pertinent, and very applicable to Men of your no Religion. ‘Put the Case (says he) the Clergy were Cheats and Juglers, yet it must be allow'd they are necessary Instruments of State to awe the Common People into fear and Obedience, because nothing else can so effectually enslave them as the Fear of Invisible Powers, and the dis­mal apprehensions of the World to come; and for this very reason, though there were no other, it is fit they should be allow'd the same honor and respect, as would be acknowledg'd their due, if they were sincere and honest men.’ Indeed, should all men remember an injury as long as you implacable Game­sters do, or could you perswade the Rabble to cry, No Bishops; as often as you have ill Luck at Cards, the World would never be at quiet.

Whereas, the Gentleman seems dis­pleas'd with the Temporal Power and Employments of the Clergy, telling us pag. 300. 301. Whether it be or no, [Page 90] that the Clergy are not so well fitted by Edu­cation, as others for Political Affairs, he knows not; yet it is generally observ'd that things miscarry under their Government, &c. This making a great noise with some People, I endeavour'd to inform my self the best I could, concerning the truth of this Matter, resolving withal, not to receive Impressions from any of the Clergy, but to gather my Lights from the most Impartial Authorities I could meet with. And I think I am now prepar'd, to give our Author some better satisfaction in this point. If we look abroad then, we shall find that Bishops make a part of the three Estates in all Kingdoms, and that in Europe there are only two Republiques which exclude the Clergy from medling with Civil Af­fairs, and the same great Enemies to Monarchy, namely Venice and the Low-Countries. Both which our late Common­wealths-men made choice of as conveni­ent Models for their new-fangled Go­vernment, reconciling Church and State to these disagreeable Platforms. And here I think it not impertinent to insert what a great Wit, the fore mention'd Sir R. Filmer in his [...]bservations upon Ari­stotles Politicks remarks concerning them. ‘The Religion in Venice and the Low-Countries, [Page 91] (saith he) is sufficiently known, much need not be said of them: they admirably agree under a seeming Contrariety, it is commonly said, that one of them hath all Religions, and the other no Religion; the Atheist of Venice may shake hands with the Se­ctary of Amsterdam. This is the Liberty that a popular State can brag of, every man may be of any Religion, or no Re­ligion, if he please, their main Devo­tion is exercised only in opposing and suppressing Monarchy. They both a­gree to exclude the Clergy from med­ling in Government, whereas in all Mo­narchys, both before the Law of Moses, and under it, and ever since: all Bar­barians, Grecians, Romans, Insidells, Turks and Indians, have with one con­sent given such respect and reverence to their Priests, as to trust them with their Laws. To come nearer home, In this our Nation (saith he) the first Priests we read of before Christianity were the Druides; who, as Caesar saith, decided and determined Controversies, in Murder, in Case of Inheritance, of Bounds of Lands, as they in their discretion judged meet; they granted Rewards and Punish­ments. It is a wonder to see what high [Page 92] respect even the great Turk giveth to his Mufti, or chief Bishop. So neces­sary, (as he concludes) is Religion to strengthen and direct Laws.’

With him concurrs an Honourable Member at present of the House of Lords, in a Speech, about the lawfulness and conveniency of the Bishops intermedling in Temporal Affairs. ‘Never was there any Nation that employ'd not their Religious men in the greatest Affairs. Hereof Christendome hath had a long evperience for 1300 years. Bishops have voted here ever since Parliaments be­gan, and long before were imploy'd in the Publick. The great and good Em­peror Constantine, had his Bishops with him whom he consulted about his Mi­litary Affairr, as Eusebius.’And then in Answer to our Author, who would have them restrained to their Bibles, he saith further, ‘My Lords, there is not any that sits here, more for Preaching then I am. I know it is the ordinary means to Salvation; yet, I likewise know, there is not that full necessity of it as was in the Primitive Times. God de­fend that, 1600 years acquaintance should make the Gospel no better known to us. Neither my Lords doth [Page 93] their Office meerly and wholly consist in Preaching, the very form o [...] Episco­pacy that distinguishes it from the in­ferior Ministry is the orderly and good Government of the Church.’And the same Noble Orator pleading for their Right to sit in Parliament in another speech saith, ‘That this hinders their Ec­clesiastical Vocation, an Argument I hear much of, hath in my apprehension more of shadow then substance in it: if this be a reason, sure I am it might have been one six hundred years ago. A Bishop, my Lords, is not so circum­scrib'd within the circumference of his Diocess, that his sometimes absence can be term'd, no not in the most strict sense a neglect or hindrance of his du­ty, no more then that of a Lieutenant from his County, they both have their subordinate Ministers, upon which their influences fall though the di­stance be remote. Besides, my Lords, the lesser must yeild to the greater good; to make wholesome and good Laws for the happy and well regula­ting of Church and Common-wealth, is certainly more advantagious to both, then the want of the personal Executi­on of their Office. And again, The [Page 94] House of Commons represents the meanest Person, so did the Master his Slave, but Bishops have none to do so much for them, and what justice can tie them to the Observation of those Laws, to whose constitution they give no consent, the wisdom of former times gave Proxies to this House (the House of Lords) meerly upon this ground, that every one might have a hand in the making of that which he had an Obli­gation to obey. This House could not represent, therefore Proxies in room of Persons were most justly al­lowed.’

And to manifest the better, that their immediate dependance upon the King is a great Obligation he hath upon their Loyalty aud Fidelity (whatever our Author says to the contrary) we need no clearer proof then this acknowledgment of a Common-wealahs-man and a great Wit in his Speech against Richards Cobler and Dray-men-Lords, in 59. ‘One of the main reasons for exclusion of the Bi­shops out of the House of Lords, was because that they being of the Kings making, were in effect so many certain Votes for whatever the King had a mind to carry in that House.’

[Page 95] That they are not incapable of the greatest Offices of Trust and the No­blest Employments, can be a doubt to none that have heard of the unparallel'd Integrity of the incomparable Lord Tre­surer Iuxon. Nay, the Lord Vi [...]count Falkland in a sharp speech against them, confesses, ‘that some of them in an un­expected and mighty Place and Power express'd and equal moderation and hu­mility, being neither Ambitious before, nor Proud after, either of the Crosier Staffe, or White Staffe.’

Now shall the Antient Rights and just Dignities of the Clergy, which our Nobility and Gentry have thus unani­mously and constantly asserted, be call'd in question by a few Levellers and Com­mon-wealths-men? No, this device is stale. The Sport of Bishop-hunting is too well known, and though the Clergy be the Game in view, yet they have the Temporal Lords in Chance. These cun­ning Archers, though they wink with one eye at the Spiritual Lords, yet have another open, with which they take aim at the rest of the Peers. Many of those Arrows which were once darted at the Bishops, glanc'd on the Nobles, and not a few were cast over their heads at [Page 96] the King. The same hands that were lift­ed up at the one, struck at the other, le­velling Coronets with Miters, and tram­pling on both together with the Crown. No sooner were the Prelates declar'd useless, but a House of Lords was voted dangerous and unnecessary, and Monarchy cal'd Antichristian; and Experience proves that Coordination in the State, was the natural result of Parity in the Church. So little [...] is Ecclesiastical from Civil Ana [...]c [...]. Had I ever yet heard of any one Opp [...]ser of Episcopacy, whose Princi [...]les or Practices declar'd him not a profess'd Enemy to Monarchy, I should willingly How, that Monarchy and E­piscopacy are not so neerly linkt, as that Royal Aphorism of King Iames, No Bi­shop, No King, seems to imply. For though Royalty and Priest-hood, which antient­ly by right of Primogeniture concenter'd in one, the same being Law-giver and Sacrificer (see here, Mr. Author the Kings Right to the Priestly Office and the Clergies Interest in making Laws) were in succeeding ages deriv'd to different Persons, their Interests yet were not di­vided with their Persons. But as the Royal and Sacerdotal Dignity have the same Original, and antiently Prince and [Page 97] Priest had one and the same Name; so, though differently Branch't now, yet as springing from the same Root, they flourish and decay together. So regu­larly is the Religious State incorporate with the Civil, that the Image of Episco­pacy (like the Statuaries in Pallas Tar­get) seems so riveted in Monarchy, that none can attempt defacing the one, without breaking the other. Nay, those who have been taught by Calvin and Beza to demean themselves so irreverently to the Fathers of their Church, have learn'd from such Apostles as Knox and Buchanan (to whom duller Mariana might have gone to School) to pay as little Obedience to the Fathers of their Country. This is evident from these O­pinions.

That the Kings Personal and Poli­tique Capacity are distinct, and so they fought for his Crown, when they shot at his Person.

That the Original of Government is in the People, and that he derives his So­veraignty from their Consent, and not from Succession, and by consequence is no King before he is Crown'd, and his Style should not run Dei [...]atia, but Popu­li Consensu.

[Page 98] That he is greater then his Subjects singly and apart, but lesser then them al­together, that is, as Mr. Digges speaks, a Father is greater then this or that Son; but less then all his Children toge­ther.

That there is a Co-ordination of the three Estates, but this is moderate; o­thers go farther, and tell us the King is subordinate to the other two Estates un­der whom he governs: Nay, Milton holds, that the Legislative Power is in the Par­liament exclusively and the Executive only in the King.

And that the Supreme Magistrate is accountable to the Inferior, and though Paraeus's Book was burnt for this, yet Mr. Baxter in his Holy Common-wealth main­tains, he may be call'd to an account by any single Peer.

Now because they have been too libe­ral, and confer'd too large a Power in Civil Affairs on their Soveraign, they will be sure to retrench it in Spirituals. O they can never give enough to the Lay-Elders! for they admit Lay-men to intermeddle in Ecclesiastical Matters, though they exclude the King upon that account. Therefore Bishop Bramhall speaking of the Scotch Disciplinarians in [Page 99] his Fair warning to take heed of their Disci­pline, saith, ‘Besides those incroach­ments which they have made upon the rights of all Supreme Magistrates, there be sundry others which especially con­cern the King of Great Brittain, as the use of his Tenths, First Fruits, and Patronages, and which is more then all these; the dependance of his Subjects; by all which we see that they have thrust out the Pope indeed, but retain­ed the Papacy. The Pope as well as they and they as well as the Pope, (neither Barrell better Herrings) do make Kings but half Kings, Kings of the Bodies, and not of the Souls of their Subjects, They allow them some sort of Judg­ment over Ecclesiastical Persons, in their Civil Capacities, for it is little (according to their Rules) which either is not Ecclesiastical, or may not be re­duced to Ecclesiastical. But over Ec­clesiastical Persons, as they are Ecclesi­asticks, or in Ecclesiastical Matters, they ascribe unto them no judgment in the world. Here, he cites the Vindication of their Commissioners, wherein, they say, It cannot stand with the word of God, and that no Christian Prince ever claim'd, or can claim to himself such a Power.’

[Page 100] So that that great Prelate, whoever he was (be he amongst the Living or the Dead, or in the World of the Moon) that said, The King had no more to do in Ecclesi­astical matters, then Jack that rubb'd his Horses heels, may retract his Aphorisme, since he is out-shot in his own Bow by Synods and Presbyteries, for according to them, Jack that rubbs the Horses heels, (if he be but a Lay-Elder) is Supreme in Ec­clesiastical matters. Though why our Author would have his Adversary write a Book in defence of that Aphorism, who had reserved the Priesthood and the ex­ercise of it for the King, I see not, un­less it be to vye him, and see him, and re-vye him in Contradictions. This Fi­gure now is lost to any man that is not a Gamester.

Upon considering all, I am afraid that Reformation is Tinkers work, making two holes for stopping one; and therefore I am sorry that this Gentleman is em­ploy'd in pulling Pins out of the Church; for though the State should not totter, he may chance to pull an old House upon his Head. And really he has undertaken a desperate Vocation, and there are 20 o­ther more honest and painful ways by which he may earn a Living. Not that [Page 101] I would have him to do in Ecclesiastical Matters, so much as to rub down a Bishops Horses heels, for fear my Iack should take himself for a Gentleman if he rides some­times, though it were but to water his Masters Horse. Besides, cleansing a Sta­ble (were it the Augean) being a matter only of external neatness, can never merit the Trophies of Hercules. For neither can a Iustice of Peace for an Order about Dirt-Baskets deserve a Statue. Nor for the same reason would I have him Chim­ney-Sweeper to the City, though to give him his due, he ought to be consi­der'd by them, the next Offices they have in their disposal, for taking such a care of their Chimneys and their Con­sciences. None of their painful Pastors can admonish them better of their duty or their Interest; Fear God, Honour the King, preserve your Consciences, (sweep 'em rather,Pag. 78. they're fouler then your Chimneys) follow your Trades, and look to your Chimneys (not forgetting the Crick­ets) this is well enough for a Belmans Song, instead of Look to your Fire, Locks and Candle Light. But Chimney-Reformati­on is somewhat below the man, and there are many other Callings more ad­vantagious and beneficial then crying [Page 102] Chimney Sweep, Ay, or then Card-Matches and Save-alls, or the more substantial Mouse-Trap-men; many, I say there are of a more Orthodox Invention then these, and less distastful to the sanctifi­ed ear of English Protestants, witness the London-Cryes of the late blessed Times, when.

Well, since Bishops must down, (and to be sure then down falls Popery) I think the fairest way to rid our hands of them is, for Mr. Animadverter to put his Book in the hands of the Itinerant Gospellers that travel up and down with two penny Books, and Preach the Desolation and down­fall of the Man of Sin. (Ah, many a good Book of Mr. Bs. and I. O's have these Bawlers cry'd) the Project will take won­derfully with your Street-Auditory, the Rabble. Then they may sing the Fall of [Page 103] Antichristian Magistrates and Laws, you have plentifully provided them with Canting for that purpose, for from Pag. 243. to Pag. 250. you have carried on the Cause. I will point to some of it, Pag. 249. Pag. 250. Princes consider, that God has Instated them in the Government of Mankind, with that incumbrance (if it may so be call'd) of Reason, and that incumbrance upon Reason of Conscience. That he might have given them as large an extent of ground, and other kind of Cattle for their Subjects: but it had been a melancholy Empire to have been only Supream Grasiers and Soveraign Shepheards. And therefore, though the lazi­ness of that brutal magistracy might have been more secure, yet the difficulty of this does make it more honourable. That men therefore are to be dealt with reasonably: and Consci­entious men by Conscience. That even Law is force, and the execution of that Law a greater Violence; and therefore with rational Crea­tures not to be us'd but upon the utmost, extre­mity. That the Body is in the power of the mind; so that corporal Punishments do never reach the offender, but the innocent suffers for the guilty. That the Mind is in the hand of God, and cannot correct those perswasions which upon the best of its natural capacity it has collected: So that it too, though erroneous, is so far [Page 104] innocent. That the Prince therefore, by how much God hath indued him with a clearer rea­son, & by consequence with a more inlightned judgment, ought the rather to take heed lest by punishing Conscience he violate not only his own, but the Divine Majesty. So that if any Prince will hold his Kingdom by Mr. Animadve [...]ters Tenure, he is fully Instated in the Melancholy Empire of all his Parks and Chases, and next and immedi­ately under Conscience, over all Per­sons (their Bodies only reserv'd in the power of their minds, and their minds in the hand of God) and all other kind of his said Majesties Cattle, within his rational or irrational Realms and Dominions, Su­preme Head and Governour. This in­deed is the most full and comprehensive Inventory of the Goods and Chattels of Monarchy (if I may so speak) that eve [...] was heard of. Instating Princes not only in the Government of irrational Cattle, a Right which all successively have claim'd from Adam; Brutal Magi [...]tracy being a Flower of his Crown, and a Prerogative of his Melancholy Empire, transmitted from him to the Patriarchs, and all the Supreme Grasiers and Soveraign Shepherds: but assigning also other kind of Cattle for their Government as their rational Sub­jects. [Page 105] Ay, and such Cattle as Conscienti­ous Men. Which Right as it was at first deriv'd (as some fancy) from the Ori­ginal Consent of the People, so is the Exercise of it confirm'd by a like Consent of their Heirs, or rather of their Consci­ences.

Now these tamer Subjects, (the Brutes) are to be govern'd by force, that is in our Authors words, by Law; for Hunters though they have an absolute Power of Life and Death over those we call the Ferae Naturae, yet give Law even unto them: but the Conscientious Drove are not so easily yok'd as the horn'd Subjects of the Wood, and therefore Law is not to be us'd with them, but upon the utmost extremity. For which reason our Autho [...]tels us that Brutal Magistracy is more secure▪ and the latter more difficult: which con­firms an opinion of the Malmsbury Philo­sophers, that Horses, had they Laws a­mongst them, would prove more gene­rous Subjects them, Men.

'Tis true, the Animadverter says, that God might have given Princes as large as ex­tent of Ground, and other kind of Cattle for their Subjects, (Subjects are one kind of Cattle it seems) but it had been a melancholy Empire to have been only Supream Grasiers and [Page 106] Soveraign Shepherds. And yet as Melan­choly an Empire as that would have been, he has instated them in one far more un­pleasant and uncomfortable, over Sub­jects, from whom they must expect no greater security for Obedience, then their own good Nature: for punish them they must not if disloyal and unjust, for fear of disobliging their Consciences: for though he says that Laws should not be put in Execution, but upon the utmost extremity, 'tis plain he intends they should not be Executed at all; for in the very next words he affirms, that the Body is in the power of the Mind, so that Cor­poral Punishment do never reach the Offender, but the Innocent suffers for the Guilty. Admi­rable Stoick! but say that the infamy of a Gibbet cannot shame the Generous Mind, nor the Severities of the Rack and Wheel awe the most Servile: say further that Corporal Punishments cannot reach the Principal Offender, the Mind; must therefore the Accessary and subordinate Instrument, the Body, scape unpunisht? But the Mind it seems, is not only out of the reach, but Jurisdiction of the Civil Magistrate. For it is in the hand of God, and cannot correct those perswasions, which upon the best of its natural capacity it has collec [...]ed: [Page 107] So that if too, though erroneous, is so far inno­cent. That the Prince therefore, by how much God hath endued him with a c [...]earer reason, and by consequence with a more enlightned iudgment, ought the rather to take heed, lest by punishing the Conscience, he violate not only his own, but the Divine Majesty. So, now let any of the most desperate Patrons of Fatal Necessity come out and speak any more. Truly, this is a pretty way not only of excusing, but hallowing all the Villany in the World, by dedicating it, (I dread to speak it) to the Deity. This is the Syntagm of Calvin's Divinity, and System of our Au­thors Policy. Bishop Bramhall (as was be­fore noted) accus'd the Scotch Discipli­narians for making Kings but Kings of the Bodies, and not of the Souls of their Subjects, but this Gentleman is so cour­teous as to release them from the charge of both, for the Bodies of their Subjects are exempt from their Jurisdiction, as being in the Power of their Minds, and their Minds are in the hand of God, and so Monarchs had best take heed, least by pu­nishing the Consciences of their Subjects, they violate with their own, the Divine Majesty. And now shut up the Church doors, there is no use of Altars for the Guilty, they need run no farther then to their [Page 108] own Consciences for Sanctuary, and be safe. Cut in pieces the Whipping Posts and Pillories, make Bonfires of the Gallowses, set open all the Prisons, and let there be a general Goal-delivery, for Corporal Pu­nishments are all unjust, and reach not the Guilty, but the Innocent; and what is more, they are manifest infringments on our Libertys, and the Magna Charia of Con­science. Sheath the Sword of Justice, mure up Westminster-Hall, and set Bills on the Courts, for Laws are force, and the Ex­ecution of them (though in inflicting the smallest Penalties) a greater Violence. Away with these Oppressions of the Free-born. All Causes are to be try'd in Foro Interno. And every Man is his own Judge in that High Court of Judicature, his Consci­ence, from which (in the Character of Soveraignty) there is No Appeal. Here Kings are depos'd for violating the Divine Majesty, and their own in the Exercise of that large Power which God hath intrusted them as his Deputies with. To this, all must swear Allegiance and Supremacy, and those that are Loyal to Conscience, may lawfully be Tray­tors to their Soveraign. The Supream Magistrate is accountable to the In­ferior, but the Conscientious Man in this preposterous way of climbing down­wards, [Page 109] is an Inferior Magistrate above e­ven the Inferior, as he is a Supream over the Supream. Thus Conscience is at once (like Mr. Calvin) Pope and Emperor, seated in St. Pet [...]rs Chair and the Imperial Throne, invested with as great a Power in ordine ad Spiritualia, as Gods Vice-roys justly challenge, or Christs Vicar-gene­ral usurps: So have we rejected one Pope, and set up as many in his room, as there are Subjects. For had not Infal­libility place in every private Judgment, (and Conscience is no more) why should our Author imagine, that Princes in pu­nishing Conscience, violate their own, and the Divine Majestie? For can they violate the Divine Majesty in punishing Error? Sure I am, if those Consciences do not erre, that are tender of offending God in o­beying Men, and not tender of offend­ing him in disobeying them, we must alter the Scripture, and say, Disobey for Conscience sake: but he adds, the Consci­ence though erroneous, is so far innocent as it is in the hand of God, and cannot correct those perswasions which upon the best of its na­tural Capacity it has collected. But if the Prince in punishing an [...]thers Consci­ence, proceeds according to his own, is not his so far innocent too? And since you [Page 110] are so great an Advocate for absolute Ne­cessity, you should do well to remember, that Zeno when his man pleaded a Neces­sity of Offending, answer'd him with a Cudgel, alleadging the like Necessity of Beating him.

Thus have you divested Princes of an Vnlimited and Vnco [...]roulable Power, and given it to a more Imperious and Arbitrary Tyrant, Conscience. And because your Adversary had told you, that Princes have power to bind their Subjects to that Religion that they apprehend most advantagious to Publick Peace: to avoid this Rock, you split upon a worse, concurring ra­ther with your Dear Friend Mr. Milton: who says, that the only true Religion if commanded by the Civil Magistrate, be­comes Unchristian, Inhumain and Bar­barous. In cashiering the Magistrates Authority in things Indifferent, you rob him of all his Power; for those things that are absolutely lawful and necessary in themselves were commanded by God before. And besides, that that Opinion, that things Indifferent in themselves be­come unlawful when impos'd, is irratio­nal and absurd; as if (says one) that were unlawful to be done when com­manded, [Page 111] which was lawful to be done even without a Command. The Con­sequence is yet wilder, For if things in­differently lawful, become sinful when impos'd, then by the same reason they must needs become necessary, when they are forbidden. And so consequently, whatsoever of this nature the Magistrate shall forbid, men must look upon them­selves as bonnd in conscience to practice; and thus you give him that power o­ver your Consciences by his Prohibitions, which you deny to his Commands.

No less ridiculous is this, That Law is force, and the execution of that Law, a grea­ter Violence, and therefore not to be us'd with rational creatures, but upon the utmost extre­mity. But if the People be forc'd to obey those Laws, to the making of which they consented in their Representatives; cer­tainly they are not forc'd without their own Consent. Besides, what have Rules of force in them, and Laws in their pri­mary intention were no more. The Pe­nalty was only annex'd in case of non­performance. And here the Casuists (those Reverend Serieants at the Gospel) will tell you, that it is not lawful without great reason to prefer Passive Obedience before Active, because the Law aims not [Page 112] so much at Punishment as Conformity. Neither is the execution of the Law, so great a Violence as is imagined. For some are Condemned to suffer, for a Terrour to others. To condemn them, because they have offended, is a folly says Plato: for what is once done, can never be undone. But they are condemn'd because they should not offend again, or that others may avoid the Example of their Offence. And one man is hang'd to prevent the hanging of many more.

Upon considering all, I see not but your State of Conscience leads to a wilder Anarchy then the Hobbian State of Na­ture, and how much better might you have assign'd Princes the Government of an innocent Flock according to the Rules of Arcabian Policy, then that of such ungovernable Cattle, as Conscientious Savages. The Command of Fields and Pastures is more honourable on these terms, then that of populous Towns, and Cities (which our Poet and your Bi­shop D' Avenant calls the Wall'd Parks of Herded men) What Monarch, rather then he would be clogg'd with such conditi­ons, would not exchange his Royal Pur­ple for a Forresters Green, and the forma­lity of that Dress (you know) no man [Page 113] would scruple in order to the Sylvan Em­pire. So far however it is agreed by all in favour of your Supreme Grasiers and Soveraign Shepherds, that their Melancholy Empire, and Brutal Magis [...]racy shall for ever shut out of doors Roman Empire. and Ec­clesiastical Policy.

As to those Misfortunes which you ob­serve, Page 244, 245. befell some bold Princes that were too saucy with their Subjects, I shall only match them with some Historical Remarks in an ingeni­ous Writer against Mr. Milton, concern­ing the Rise and Fall of Republicks, He tells us, ‘That it was not the Tyranny of Spain, nor the cruelty of Duke D'Alva, nor the blood of their Nobili­ty, nor Religion, nor Liberty, that made the Dutch cast off their obedience to their Prince, but one penny excise laid upon a pound of Butter, that made them implacably declare for a Com­mon-wealth; That the Venetians were banisht into a Free State by Attila, and their glorious Liberty was at first no o­ther, then he may be said to have, that is turn'd out of his House. That the Romans were Cuckolded into their Free­dom; and the Pisans Trepan'd into their's by Charles the Eighth. That as [Page 114] Common-wealths sprung from base O­riginals, so they have ruin'd upon as slight occasions. The same Pisans, af­ter they had spent all they had upon a Freak of Liberty, were sold (like Cattle) by Lewis the 12th. The Venetians He­ctor'd, and almost ruin'd by Maximili­an the First, a poor Prince, for refusing to lend him money, as they were not long before by Francesco Sforza about a Bastard. And the Florentines were utter­ly enslav'd for spoyling of an Embassa­dors speech, and disparaging Petro de Medicis fine Liveryes.’ To this I might add, that many Stories there are of Sub­jects, who have in all humility condes­cended to bear with the Infirmities of their Princes (remembring your rule, that Great Persons do out of Civility condes­cend to their Inferi [...]urs) nay have been proud to imitate them, even your Alex­anders followers bore their heads sideling as their Master did, and Dionysius his Courtiers would, in his Presence, run and justle one another, and either stum­ble at, or overthrow whatever stood be­fore their feet, to show, that they were as pur-blind as he.

So much for his design against Mo­narchy, There is a deal of Plot yet be­hind, [Page 115] but now it begins to break. Page 224. he says, In the late Kings time, some e­minent Persons of our Clergy made an open de­fection to the Church of Rome. And instan­ces him that writ the Book of Seven Sa­craments, which had been pertinent in­deed, had he writ of Seven Sacraments all necessary to Salvation. But how can this man imagine that we should believe, that some eminent Persons of the Clergy in the late Kings time, made an open defection to the Church of Rome, when he does not believe himself, for p. 297. he cannot think, that they had a design to alter our Religion, but ra­ther to set up a new kind of Papacy of their own here in England. Then this was the reason it seems, why Archbishop Laud gain'd Hales from Socinus (you great wit confess'd when bassled by that Prelate, that he understood more then Ceremonies, Arminianism, and Manwaring) and many besides of considerable Quality from the Church of Rome, but none of greater note then Ch llingworth; for this it was, that he twice refus'd a Red-Hat: and no won­der, a Cardinal-ship could not tempt him, when he design'd an English Pope­dome.

But to prove this Surmise of his groundless, we need go no farther then [Page 116] the Reconciliation which the Arch-bi­shop labour'd betwixt us and Rome, for the compassing of which, amongst other Articles propos'd, the Tope was to be allow'd a Priority. This Accomodati­on, notwith standing your Wisdom cen­sures as a Design impossible to be ef­fected, was in so great a forwardness once, that it was thought, nothing but the Opposition of the Iesuites on the one side, and the Puritans on the other, could obstruct it, as the Popes Nuncio, affirm'd to be written by the Venetian Embassador, expresses it. And indeed, the Pragmaticalness of these two, had made the Breach much wider then at first, else the more Moderate of each party by distinguishing betwixt the Doctrines of private Men, and the Confessions of ei­ther Church, might easily have adjusted those Differences, and so have laid a la­sting Foundation for the Peace of Chri­stendome And as for all our Authors idle talk of Infallibility and Secular interest, he shows, he has clearly mistaken the whole matter; for 'twas not an Agree­ment with the Court, but with the Church of Rome, that was propos'd in this Mediation.

But the Gentleman is wonderful plea­sant, [Page 117] for who knows (says he pag. 35.) in such a Treaty with Rome, if the Alps would not have come over to England. (No, I would not they should, for they have stood ever since the Flood at least, and I am a great enemy to the removing of ancient Land-marks) England might not have been oblig'd, lying so commodious for Na­vigation, to undertake a Voyage to Civita Ve­chia. That need not neither Sir, and though tis pity this Conceit should have been lost, yet there is a better way then this; for since our Island is so conve­niently situate for Trading, had there been a good Correspondence maintain'd betwixt the Catholick Merchants and ours, they mght more easily have drove on the Traffick; interchangeably expor­ting our Religion in Cabbages, and im­porting the Roman in Oranges and Le­mons. So that there was not that ne­cessity of Englands lying at Dover, for a fair Wind to be Shipt for Civita Vechia. For besides that Transportation of King­domes is somewhat more troublesome then Removing House, such a little Spot of Ground as this Island would soon have been missing in the Map, had it been mov'd out of its place; and so have occasion'd many Disputes in Geo­graphy. [Page 118] Who knows too, if the English had once broke up House, and pack'd up their Goods and their Lands to be gone, but some of their Neighbours might have follow'd their Example; and the Hollanders after they had given their old Landlord the King of Spain warn­ing, might have flung up their Leases, and in time, the Neth [...]rlands would have been to be Let. And though his Ca­tholique Majesty might possibly be pro­vided with better Tenants, for these 'tis said have not paid him a farthing since the Duke of Alv [...] distrain'd last for Rent; yet if all these new Planters should not have had Elbow-room in St. Peters Pa­trimony, his Holiness I fear would have been put to the trouble of building some Cottages upon the Wast, or at least of making a Law against Ecclesiastical In­mates to have secur'd his Parish from an unnecessary Charge.

Certainly, had Mr. Author been one of the Commissioners for draining of the Fennes, he could not have argu'd more profoundly against the cutting of the Ecclesiastick Canal. pag 30. he com­pares it with those Attempts in former ages of digging through the Separating Istmos of Peloponnesus and making Com­munication [Page 119] between the Red Sea, and the Mediterranean. But since he is so averse from any Commnnication with Rome, he might have done well to forbid any cor­respondence between their Elements and ours. Who can tell at how great a di­stance every Breath of moving Air may continue articulate? Especially, if vo­caliz'd in Sir S. Moreland's Trumpet. Nay, why may not those Birds that sojourn with us half the year, when they fly thither for Winter Quarters, sing strange stories in the Italian Groves? and those the learned in Ornithology understand. How if those Winds that whistle near our Coasts, should whisper Tales there? and strange Secrets may be discover'd by the Roman Eaves-droppers, if they lay their Ears to the ground. What does he think of a Communication between Ri­vers? for it may so happen, that the Protestant Thames may at some time or other mix with the impurer streams of Papal Tyber, and hold some kind of In­telligence in their pratling Murmurs, when they both discharge into the Sea (there may be another Communication too this way, between the Roman Piss-pots and the Reform'd) I am somewhat unwil­ling I must confess to venture too far in­to [Page 120] these Depth's, for fear of being plung'd past recovery. I leave them therefore to be fathom'd by this Gentle­mans Plummet. He has been over Shoes already, ay, and over Boots too. He has waded through the Leman Lake and the River Rhosne, and knows every Creek and Corner in each (better then any of the Water-Rats or Natives) p. 55. he tells you that the River ducks under ground, such is its apprehension (a very ap­prehensive River indeed) least the Lake should overtake it (that is to say, the Lake stands still, as fast as the Current can run) So great a Wader in Discoveries I am confident might be successfully employ'd in groping for the Head of Nile.

But to conclude his Discourse of Ac­commodation, and with that his Plot. I have heard of a Hampshire Clown who being upon the Sea-shore, and seeing nothing but Water beyond England, would not be perswaded that there was any such Country as France, but that all the Relations of it were Travellers Tales. And this Gentleman belike, ha­ving collected upon the best of his Ca­pacity (and what perswasions the mind has so collected, it cannot correct) that the [Page 121] clearest Day could not discover Rome to one standing at Dover, imagin'd not ab­surdly, that two Places remov'd at such a distance, could never meet, unless Eng­land made an Errand over the Water, or the Catholick City were transported hi­ther. And good reason it is, according to the Geography of Religions, and as­signing one Religion to Islands, and a­nother to the Continent, that the same Sea which makes a Separation of Places, should also make a Schism in Religions. Well, I see it now all along this can be no less a man then Sir Politique Would-bee himself, his Reasonings, his Debates, and his Projects are the same, both for Possi­bility and Use. And what does more a­bundantly confirm it, his Diary proclaims him right Sir Pol. There is nothing so low or trivial that escapes a Place either in his Memory or Table-book. Every Action of his Life is quoted. He notes all Occurrences in Gaming-Ordinaries, and all Arguments in the Str [...]et: how the Boys agree in whipping Gigs in Lincolns Inne Fields, and what luck the Lacqueys have at Charing-Cross in Playing at the Wheel of Fortune. How often every man urines, and whether he looks on a Preface that while or no. All these he [Page 122] books, and many more of that Politici­ans Memorandum's he has in reserve; as no question the Day and Year set down when the Rats gnaw'd his Spur-leathers, and the very Hour when he burst a Pick [...]tooth in discoursing with a Dutch Mer­chant about Ragioni di Stato.

There is one Project more of that Po­litique Knights, not much below this Gentlemans reflexion, in relation to the Security of the City, and that is concerning Tinder-boxes, for since al­most no Family here, is without its Box, and that is so portable a thing, how easie is it for any Man ill affe­cted to the State, to go with one in his Pocket into a Powder-Shop, or where any other Combustible Wares are lodg'd, and come out again, and none the wiser. How sit were it therefore; the State should be adver­tis'd that none but such as are known Patriots and Lovers of their Country should be trusted with such dangerous Furniture in their Houses, and even those too seal'd at the Tinder-box Of­fice, and of such a bigness, as might not lurk in Pockets.

Well, though our Transproser makes no difference as to the Plot or Characters in [Page 123] his Heroick Plays, yet his Rehearsal is as full of Drollery as ever it can hold; 'tis like an Orange stuck with Cloves; as for Con­ceipt. Pag. 6. he leads us into a Printing-house, and describes it in the same style as the Man who shows Iohn Tradescants Rarities (which is extraordinary fine for those who have never seen such a Sight) the Letters are shown for Teeth of strange Animals (sure Garagantua's hollow Tooth would have gone for a Capital Letter.) And what is more surprising for Serpents Teeth. And those very Teeth which Cadmus sow'd, from which (it seems) he had a large Crop of Printing-Letters. The first Essay (he has told us) that was made towards this Art, was in single Characters upon [...]ron, wherewith of old they stigmatized Slaves and remarkable Offenders. He might have pursu'd the Subject fur­ther yet, and told us of another use of these single Characters upon Iron, (God knows how ancient) which is, that of Proprietaries marking Cattle, and from hence have learnedly concluded a Pro­priety in Letters, as well as Beasts. The Argument if improv'd might have been of force for the Peoples Propriety in Language, (a new Priviledge of Subject for which our Author contends) for how [Page 124] justly may he plead, that they give Names to their Dogs and Horses, (an original Flower of Adams Crown) and fix distin­guishing Characters on their Sheep, (nay, mark their Piss-pots, Bowls and Flagons) they exercise a petty Royalty in pin­folding Cattle, and pounding Beasts, in making Wills and Testaments; Leases made with no less Caution then Laws, pass (in the Imperial style) under their Hand and Seal; and why should not they be intrusted in wording Laws for the Publick? for 'tis unreasonable to fill the Princes Head with Proclamations. P. 233. And since Cattle-Blazo [...]ry, (as was said before) is their due, why might not they have the dispensing of Coats of Arms. And if their Pocket-Seals are Authoritative e­nough for setting their Lands, and bind­ing their Sons, why not for disposing of Offices too, as well as the Great Seal? If any man shall say, that some of them are unletter'd (as some few of a private Con­dition and Breeding are) and so incapacita­ted for Law-makers, because they are not good Scribes: the Answer is easie, if they cannot write their Names, they may set their Mark, (this I conceive was the first Essay towards the Art of Writing, as that in single Characters upon Iron, was [Page 125] towards that other of Printing) and to authenticate this, I remember Sir Politick Would-bee (that worthy Predecessor of this Gentleman) tells us of a Letter he receiv'd from a High and Mighty Cheese­monger, one of the Lords of the States General, who could not write his Name (at least at length, and with all his Titles) and therefore had set his Mark to it. Not but that he had Secretaries under him (Latin or no, I know not) that could do it. But this was for the greater Ma­jesty.

But if the People will be so civil as to forego their uncontroulable Power in Language (which they have by a Natural Right, antecedent to Christ) they may, but our Author will not upon so easie tearms recede from his Prerogative. For there are two Letters I. O. over which he claims an absolute Power to make them signify any thing, or nothing, as he plea­ses. He had lookt in his Dictionary ('tis one of his highest Authors) and found that Io uses to go before Paean, and then amongst the Proper Names he saw Io was the Daughter of Inac [...]us, and so (as he tells us, pag. 83.) that as Juno persecuted the Heifer, this I. O. was an He-Cow, that is to say a Bull to be baited by Mr. Bayes. It [Page 126] seems then in his Accidence (whether it be the same with Miltons Accidence com­menc'd Grammer, I know not) it is Hae [...] Io, a Cow both He and She. But though I. O. be the Letters which make up four pages of his Book, (as if his Printer could fur­nish him with no other) yet is his Alpha­bet Wit further improvable for this I be­ing the tallest slendrest Letter of the Al­phabet, and O the roundest, he could not have pickt out two in all the Criss-Cross-Row that point more plainly at the Man that owns them, for according to Signatures, they Emblem a Tall Sir Iohn that has been a Round-Head. As to the first part of his Character, our Author has so far decipher'd him, telling us pag. 68. of one I. O. a tall Servant of the Ecclesia­stical Politician's. And for the later, the Owner of those two Letters has deci­pher'd himself in his Books. But if these be not sufficient Marks to know the Beast by, he has describ'd the Monster with the punctuality of a Gazett-Adver­tisement that gives notice of a Crop-ear'd Gelding stray'd from his Master. For pag. 83. he tells us this I. O. has a Head, and a Mouth with Tongue and Teeth in it, and Hands with Fingers and Nails upon them. Which is almost as apposite a Descrip­tion [Page 127] of an Independent, as his Friend Mr. Milton has given us of a Bishop, who in his Apology for his Animadversions upon the Remonstrants Defence against Smectymnuus, says, that a Bishops foot that hath all his Toes maugre the Gout, and a linnen Sock over it, is the aptest Emblem of the Bishop himself; who being a Pluralist, under one Surplice which is also linnen (and therefore so far like the Toe-Surplice, the Sock) hides four Bene­fices besides the Metropolitan Toe. So that when Arch-Bishop Abbot was suspended, we might say in Mr. Miltons style, his Metropolitan Toe was cut off. But since Milton is so great an Enemy to great Toes (however dignified or distinguisht, be they Papal or Metropolitan) we would fain know, whether his are all of a length, since the Leveller (it seems) affects a Parity even in Toes. Whether now his Bishop with a Metropolitan Toe, or our Au­thors Congregational Man with ten Fingers and long Nails upon all, be the fitter Mo [...]ster to be shown, is hard to say. Only, I am glad to hear that the Author of Evangelical Love has got Claws, since belike his Evangelical Love (like that of Cats) is exercis'd for the most part in Scratching and Clawing. And now let the Bishops look to their Faces, and be­ware [Page 128] of some with long Nails. For un­luckily, among other Calamities of late, there has happen'd a prodigious Con­junction of a Latin Secretary and an English School-Master, the appearance of which, none of our Astrologers foretold, nor no Comet [...]ortended. It may be for our Authors reason, because it is of far higher quality, and hath other kind of employment, And therefore, though an Hairy Star, it might afford no Prognostick of these two Monkeys lousing the Bishops heads.

But if Milton's Sock will not well endure a comparison with the Surplice, what think you of our Animadverter's joyning the White-Surplices and the White-Aprons in one period, pag. 195. (observe Iohn Milton, they are both Linnen and both White.) 'Tis much we heard not here of the Sympathy of White Linnen, as well as of the Sympathy of Scarlet, pag. 68. where our Author has married the Tippet and the Red Petticoat. See how the Turky-Cock (if that be not too Masculine an Emblem for a Capon-wit) bristles at the Sight of any thing that's Red. However, this I hope may be a means to reconcile the Holy Sisters to the Church, for if there be so good an Agreement between the Tippets and Red Petticoats, and the [Page 129] White Surplices and White Aprons, they are come one step nearer to Conformity then they were aware of. Who knows too, but in time they may be perswaded that their's are Canonical Vestments, save only that the Doctresses wear their Tippets at the wrong end, and inverting the usual Form, under their Surplices. In the mean time, I think the Regulating Canonical Habits an Employment no way commensurate to our Authors A­bilities, wishing him rather to concern himself in such Worthy Cares as a Refor­mation of the Hospital-boys Blue Coats, or the Water-mens Red-Coats and Badges, and so till he proceed to the Lacquey's Liveries. And then possibly he may conceit himself qualified in some degree for an Undertaking in Heraldry. A Perfection he envies in Bishop Bramhall. For it looks like upbraiding in any man to vaunt his skill in Heraldry before any one of his private Condition that wants a Coat of Arms, or at least like reflecting on his private Breeding that never learnt to Blazon anothers. For what else can you make of his Animadversion, pag. 34. upon this Maxime of the Bishop, That second Reformations are commonly like Metal upon Metal, which is false He [Page 130] raldry. Upon which, it is a wonder, (says he) that our Author in enumerating the Bi­shops perfections in Divinity, Law, History and Philosophy, neglected this peculiar gift he had in Heraldry, which is altogether as sleeveless as the Heralds Coat, if I may have to offer at that low Wit with which our Author so Plentifully a­bounds. For to give you some of his Clenches, p. 158. he says, his Adversa­ry leaps cross, and has more doubles, (nay triples and quadruples) then any Hare. And to shew, that he as well as Mr. Bayes is an enemy to all the Moral ver­tues, pag. 322. he tells us, the Ecclesiasti­cal Politician makes Grace a meer Fable, of which he gives us the Moral. And p, 135. if the Archbishoprick of Canterbury should ever fall to his lot, I am resolved instead of his Grace, to call him always his Mora­lity.

Whereas he tells us a Story of the Scurvy Disease, pag. 134, his History, and his hard names of Podostrabae, Doctylethrae, Rhinolabides, &c. pag. 132. declare him sufficiently Graduated in Canting for a Pox-Doctor. I shall only mind him here of another Scurvy Disease deriv'd from Geneva, Contemporary with that brought over from the Indies. For unless our [Page 131] Calculators are out, the Pox and Presby­tery broke out at the same time in Europe. And therefore are the Twin-Diseases de­servedly associated in a Fatal Chrono­logy.

And now for what he discourses p. 47. of those who having never seen the receptacle of Grace or Conscience at an Anatomical Dis­section conclude that there is no such matter; the Learn'd in Anatomy are so far from granting him this, that they assure him of the contraty. Maintaining upon dis­section of the Presbyterian Carcasses that they have made an undoubted dis­covery of the Receptacle of Conscience, unanimously agreeing upon their best Observation that it lies very near the Spleen.

There is one Conceit behind which I had almost forgot, in his Discourse of the Liberty of Unlicens'd Printing p. 6. (which is little else but Milton's Areo­pagitica in short hand) The very Sponges which one would think should rather deface and blot out the whole Bo [...]k, and were an­ciently used to that purpose, are become now the Instruments to make things legible. But truly, I think the Sponge has left little else visible in his Book more then what it did in the Figures of those two Paint­ers [Page 132] in the one of which it fortunately dash't the Foam of a mad Horse, and in the other, the Slaver of a weary Dog; the Sponges ruder Blot prevailing above all the light touches and tender strokes of the Pencil. And indeed for this inimi­table Art of the Sponge, this of Expres­sing Slaver and Foam to the Life, I will not deny but his work deserves to be celebrated beyond the Pieces of either Painter. If you will have it in his E­legancy, I never saw a man in so high a Salivation. If in Miltons (I know he will be proud to lick up his Spittle) He has in­vested himself withall the Rheume of the Town, that he might have sufficient to bespaul the Clergy.

But enough of these two loathsome Beasts, and their spitting and spauling. Now what think you of washing your mouth with a Proverb or two. For I cannot but remark this admirable way he has of Embellishing his Writings Proverbial-Wit. As for instance. One night has made some men Gray, pag. 144. and bet­ter come at beginning of a Feast, then latter end of a Fray: pag. 166. Which (to ex­press them Proverbially) are all out as much to the purpose as any of Sancho Pancha's Proverbs. For the truth of [Page 133] this Comparison, I shall only appeal to the Leaf-turners of Don Quixot. Some there are below the Quality of the Squires Wit, and would better have be­come the Mouth of his Lady Ioan, or any old Gammer that drops Sentences and Teeth together, As (speaking of his own Tale of the Lake Perillous,) he faith in its Applause, this Story would have been Nuts to Mother Midnight, pag. 56. and pag. 142. A year, nay an instant at any time of a mans Life may make him Wiser. And his Adversary hath, like all other fruits his annual Maturity. Though there is one sort of fruit trees above all the rest, that bears with its Fruit, a signal Hiero­glyphick of our Author; and that's a Medlar: A Fruit more remarkable for its annual maturity, because the same also is an annual rottenness.

As for his wonderful Gift in Rhyming, I could furnish him with many more of the Isms and Nesses, but that I should distast a Blank Verse Friend of his, who can by no means endure a Rhyme any where but in the middle of a Verse, there­in following the laudable custom of the Welsh Poets. And therefore I shall only point at some of the Nesses, the more eminent, because of the peoples Coi­age; [Page 134] and of a Stamp as unquestionable as the Breeches, and so far more legitimate then any that have past for currant since the People left off to mind words (ano­ther Flower of their Crown which they fought for, besides Religion and Liberty) they are these, One-ness, Same-ness, Much­ness, Nothing-ness, Soul-saving-ness; to which we may add another of our Au­thors own, Pick-thank-ness; in which word (to keep our Rhyme) there is a peculiar Marvelousness.

I should now in imitation of our Au­thor proceed to his Personal Character, but I shall only advise his Painter if e­ver he draws him below the Wast, to follow the example of that Artist, who having compleated the Picture of a Wo­man, could at any time, with two strokes of his Pencil upon her Face, two upon her Breast, and two betwixt her Thighs; change her in an instant into Man: but after our Authors Female Figure is com­pleated, the change of Sex is far easier; for Nature, or Sinister Accident has ren­dred some of the Alteration-strokes useless and unnecessary. This expres­sion of mine may be somewhat uncouth, and the fitter therefore (instead of Fig­leaves, or White Linnen) to obscure what [Page 135] ought to be conceal'd in Shadow. Nei­ther would I trumpet the Truth too loudly in your ears, because ('tis said) you are of a delicate Hearing, and a great enemy to noise; insomuch that you are disturb'd with the too [...]ing of a Sow-geIders Horn.

Some busie People there are, that would be forward enough it may be to pluck the Vizor off this Sinister Accident, not without an evil Eye at your Distich on Vn Accident Sinistre, to which they imagine some officious Poet might ea­sily frame a Repartee to the like purpose as this Tetrastich.

Certainly to see a Stallion leap a Gel­ding, (and this leap't fair, for he leapt o­ver the Geldings head) was a more p [...]e­posterous sight, or at least more Italian, then what you fancy of Father Patrick's be­striding Doctor Patrick.

[Page 136] Neither is it unlikely but some may say in defence of these Verses, that Nol's Latin Clerks were somewhat Italianiz'd in point of Art as well as Language, and for the proof of this refer those that are curious to a late Book call'd the Re­hearsal Transpros'd, where p. 77. the Au­thor or some body for him asks his An­tagonist if the Non-conformists must down with their Breeches as oft as he wants the prospect of a more pleasing Nudity. And for his fel­low Journey-man, they may direct the Leaf-turners to one of his books of Di­vorce, (for he has learnedly parted Man and Wife in no less then four Books) namely, his Doctrine and Discipline, where toward the bottom of the second Page, they may find somewhat which will hard­ly merit so cleanly an Expression as that of the Moral Satyrist, words left, betwixt the Sheets. Not but that he has both excus'd and hallow'd his Obscenity elsewhere by pleading Scripture for it, as pag. 24, 25. Of his Apology for his Animadversions upon the Remonstrants Defence against Smectymnuus. And again in his Areopagitica, p. 13. for Religion and Morality forbid a Repeti­tion. Such was the Liberty of his Unli­cenc'd Printing, that the more modest Aretine were he alive in this Age, might [Page 137] be set to School again, to learn in his own Art of the Blind School-master.

Thus have you had the Transproser Re­hears'd. And now perhaps you may be in expectation of the F [...]fth Act promis'd you in the Title; but because it is the Book­seller's as well as Poet [...]s Art to raise your Expectation and bring you off some ex­traordinary way, I will not deprive you of the Pleasure of being Cheated: but since the Transprosing Muses are gone to Dinner, I shall at present, according to a late Precedent only read you the Argu­ment of the Fifth Act, receding as little as I can, from that which was found in Mr. Bayes his Pocket, and then making our Author personate Prince Pretty-man, and varying old Ioan to the Church of Geneva; it is in effect no more then this, that Prince Pretty-man (the Character is Great enough for a man of Private Con­dition) being passionately in Love (you may allow him to be an Allegorical Lo­ver at least) with old Ioan (not the Chandlers, but Mr. Calvins Widow) walks discontentedly by the side of the Lake Lemane, sighing to the Winds and calling upon the Woods; not forgetting to re­port his Mistresses name so often, till he teach all the Eccho's to repeat nothing but Ioan; now entertaining himself in [Page 138] his Solitude, with such little Sports, as loving his Love with an I, and then loving his Love with an O, and the like for the o­ther Letters. And anon with such me­lancholy divertisements as angling in the Lake for Trouts. And making many an Amorous Comparison between his Heart and the silly Captives, his innocent Prey, His fishing lines you may con­ceive, fram'd of a no less delicate con­texture, then old Ioan's Hair, (the Mode of wearing Hair-Bracelets was scarce in use then, or else you had heard of that.) To be short, after he has carv'd his Mistresses Name with many Love-knots and flourishes in all the Bushes and Bram­bles; and interwoven those sacred Cha­racters with many an Enigmatical Devise in Posies and Garlands of Flowers, lolling sometimes upon the Bank and sunning himself, and then on a sudden (varying his Postures with his Passion) raising himself up, and speaking all the fine things which Lovers us'd to do. His Spirits at last exhal'd with the heat of his Passion, swop, he falls asleep, and snores out the rest.

If this Argument shall require a Key, I shall only say, I call not the Church of Ge­neva old, for any other reason then that [Page 139] Antiquity in Mistresses is reckon'd a De­formity. Besides, I think it would have been an high Indecorum to have supposed Mr. Calvin's Widow younger then the Chandlers. And for Conferring the Ho­nour of Prince Pretty-man on our Author, I shall alleadge such Reasons as these; because, they Symbolize in their humour, and not a little in their Expressions: in their Contempt and quarrelling of all others that are not in love with the same Mistress, and lastly, in the choice of their Mi­stresses.

And first for their Symbolizing in their humour and expressions. Our Author begins very briskly with Love and Blazing Co­mets, but in the middle of his Book (as Prince Pretty-man in the height of his Rapture) he grows heavy and dull; and a Lethargy at length seising on his Spi­rits, by that he comes to page 263, he falls asleep, having first bid Mr. Bayes Good Night, but before you can speak a Simile of eight Verses over him; whip, he starts up, and cryes Good Morrow. (which is all out as well as It is Re­solv'd.) Add to this, that his Snip-Snap Wit, hit for hit, and dash for dash is pure Prince Pret and Tom Thimble. As to their Symbolizing in their Contempt and quarrelling [Page 140] of all others that are not in love with the same Mistress, his whole Book is a Demonstration of their admirable Agree­ment in this point of Singularity. He­ctoring all that are not equal adorers of Mr. Calvin's charming Dowager, though he himself would sooner have a Passion for a Whale, then any other Mistress but his own. And for the choise of their Mistresses; the Prince quits that Chloris, whom Gods would not pretend to blame for old Ioan, the Chandler's Widow, and this Gallant no less preposterously, es­pouses the sluttish Mother Church of Geneva before our Church with all her Or­naments and Decorations, preferring the Blue and White Aprons before the Glories of her Yellow Hood and Bull-head, admi­ring most the Wrinkles of a homely Wi­dow, and the Beauties of the Grub-street Gossips, her Ragged Daughters and Grand-Children.

Now'tis but a little walk to Geneva, and to invite you thither, I dare under­take for your Welcome. That you shall have good Chear there, and good Com­pany. And besides your other Enter­tainments there, you may shoot with the Arbalet, or play at Court-boule. The Di­vines there are notable Good Compani­ons. [Page 141] They are incomparable Pall-mall-Players. And very good Bowlers too no doubt (would they were as honest Men) But though we have Geneva in the Wind, I am afraid we had need of a better Guide then our Noses, else we shall ne're come thither. And for Strangers to ask the way, would be the readier means per­haps to set'em out of it. If we enquire of some they'le tell us, it lies South of the Lake; if of other, they say it lies West, and Geographers are in as many Stories as the Country People. In this uncertainty of Information, what Course shall we steer? shall we consult the Ora­cle? We must go then to the Transpro­ser. He'l direct us sure, as Wisards to lost Cattle. Navigators may be taught to sail by him, truer then by the Com­pass. He has breath'd the Aire of as many Countries as the Travelling G [...]eek and Pious Trojan. And may more justly challenge the Honor of Citizen of the World, then that wise Philosopher. A Geo­grapher born and bred, even from his Cradle. Rockt from his Child-hood on the Sea's. Coriat himself was not a truer Traveller. And what one sung of him, is with more justice due to our Author.

If we ask his Advice then, he'l bid us Steer to the West; and yet those that have Travell'd as far as Geneva in Mercator, Botero, &c. cry, to the South of the Lake. Must we then correct Maps, no, rather, our Compass; and add a New Point of this Pilot's Invention, call'd South and by West.

Well, fain I would have saluted Mr. Calvin's House, and paid my obeysance to his Threshold. But since the Way is so difficult, and my Guides unresolv'd; I have no great Maw to it. I shall only therefore leave a Ticket for his Assignes. It is an Enquiry concerning certain things laid to the Charge of that harmless, ho­nest Divine. In which, if I could receive any Satisfaction from them, I should gladly acknowledge the Obligation, and be more ready for the future to pay a just Veneration to his Memory. The one is, a Story of an Italian Marquess, which because I am affraid it tends not much to his Honor, and there is a paltry Book on purpose set out concerning the whole matter, I shall forbear to recite [Page 143] here. The other, a scurvy Report of one Servetus, who after he had been confuted by the English Bishops, and so dismist (where were the Pillories, Whipping­Posts, Gallies, Rods, and Axes, that are the Ratio Vltima Cleri) was more secreetly handled by Mr. Calvin & lighted into the other World by Fire and Faggot (add these two to all the rest, and together they are, Ratio Vltima Calvini) for which reason Bellius, Eleutherius, and their fel­lows styl'd him a Bloody Man, and the villanous Montfort drew Calvin's Picture not in a Gown and Cassock, but in a Hel­met, Back and Breast, belted and armed like a Man of War, (this shew'd more no­ble then Bishop Bramhalls Metaphorical Armor) Nay, to go further, he was burnt, and as if the World might not know for what, his Books too. But what makes the Case somewhat the worse, Grotius and two or three unlucky Fellows lighted unhappily upon some of them, and would bear us in hand, that there were no such Crimes there, as Calvin imputed to him. Serveti Libri, no [...] Genevae tantum, sed & aliis in Locis per Calvini diligentiam exu [...]ti sunt, fateor tame [...] unum me exemplum vidisse Libri Servetiani; in quo certè ea non reperi, quae ei objicit [Page 144] Calvinus, sayes [...]rotius in his Votum pro Pace.

I have now done, after I have (which is but just) taken leave of my Author. Sorry I am, to waken him out of that pleasant Dream I left him in, when re­pos'd under the Arms of a spreading Bramble. But I will disturb him as little a time as may be, a few things on­ly I have to say to him at parting, and then let him take the other Nap. First then I cannot but take notice of his Scripture Railery, for though he has told the Ecclesiastical Politician, p. 166. that he really makes Conscience of using Scripture with such a drolling companion, yet he makes none of Travesteering it, for amongst the many good jests (he says, pag. 198) he has balk'd in writing his Book, lest he should be brought to answer for every pro­phane and idle word, he could not find in his heart to balk such as these, The Non­conformists were great Traders in Scripture, and therefore thrown out of the Temple, p. 232. and p. 207. he tells us, his Ad­versary is run up to the wall by an Angel. And again, p. 77. that He is the first Mi­nister of the Gospel that ever bad it in his Commission to rail at all Nations. So that if any Man will learn by his Example (as he [Page 145] advises in the Close of his Book) he may proceed a most accomplish't Burlesquer of the Scripture, wiithout violating and prophaning those things which are and ought to be most sacred.

Next for his Politicks; when I ob­serv'd how he limited Kings and set Subjects free, exempting all Affairs of Conscience from the Jurisdiction of the Soveraign and exclaiming against Laws as Force, and the Execution of them as a greater violence; divesting the Civil Magistrate of his Authority in things Indifferent, (the greatest part of his power) and ca [...]olling Princes out of their Right in Complement to their Subjects (forsooth) flourisht with many Stories cull'd for the purpose, and garnish't with a Bumkin Simile or two, of such ill bred Clowns as would desire to be co­ver'd before their Betters: I imagin'd he made his Collections out of such Au­thors as Buchanan and Iunius Brutus. And when I remarked how small a matter he made of exposing the Wisdome of King and Parliament for a Superfetation of Acts about the same thing, I could not but wonder that any one of a Private Condition and Breeding, who (it may be) never had the Government of so large a Family, as [Page 146] that of a single Man and a Horse; should think himself sufficiently capacitated to make better Laws for the Government of three Kingdoms. Certainly, not every Man that has set his foot in Holland and Venice, or read over Baxters Holy Common­wealth and Harrington's Oc [...]ana, and made a Speech once in the ROTA, is States­man compleat enough for such an un­dertaking. No, the Training of Boys and Education of Horses, are Tasks a­bove the experience and abilities of some of these imperious Dictators, that assume to themselves a Power of correct­ing their Governors. The new Modelling of a State is somewhat beyond the Oeco­nomy of a School, and Monarchs are a­bove the Pedantick Discipline of the Ferula; it is Arrogance then in a great Degree for Pedagogues to Lecture Prin­ces and Senates, and a high Presumption for every Tutor to claim the Authority of a Buchanan.

'Twas this I was displeas'd with, his irreverent and disrespective usage of Au­thority. His Malicious and Disloyal Reflections on the late Kings Reign, tra­ducing the Government of the best of Princes, and defaming his faithful Coun­cellors in so foul a manner, as if he had [Page 147] once made use of Miltons Pen, and Ger­bier's Pencil. So black a Poyson has he suckt from the most virulent Pamphlets, as were impossible for any Mounte­bank but the Author of Iconoclastes to swallow, without the Cure of Antidotes. And certainly if that Libeller has not clubb'd with our Writer (as is with some reason suspected) we may safely say, there are many Miltons in this one Man. Not to recite too often his too good Causes of Rebellion, and his Cau­tion to Wise Princes only, to avoid the like occasions. To which I may add his insolent Abuse of his Gracions So­veraign, in so cheaply prostituting his Indulgence for a Sign to give notice of his Seditious Writings.

I was not a little offended to see him cast so much Dirt on the Venerable Names of Laud, Bramhal, and Cousens, aspersing the last as a Papist, notwith­standing his incomparable History of the Canon of the Scripture, and with the like Solecisme branding him that wrote De Deo for an Atheist. His disingenuity is visible in his misrepresentation of the Loan, and his mis-quoting of Thorn­dikes Passage of Schism. And what is no less remarkable, is his injurious [Page 148] dealing with Mr. Hales, in citing his Tract of Schisme, which he could not but disallow of, when he declar'd himself of another Opinion, obtaining leave of Arch-bishop Laud (who converted him) to call himself his Graces Chaplain, that naming him in his Publick Pray­ers for his Lord and Patron, the great­e notice might be taken of the Alte­ration.

But to conclude all the Impertinen­ces of our Author, I will not deny but the Transproser has merited that Crown at least which Gallienus the Emperour awarded him, who in a solemn Hunt­ing flinging ten Darts against a Bull, from a little distance, never touch't him with one. Alleadging this Reason, when some seem'd to wonder at the Sentence; This Man (says he) is Ex­pert above you all. For to cast ten Darts so little a way against so great a Mark, and not to hit it, is a thing which none knows how to do besides himself.

Give me leave to close all with this short.