THE VISIONS OF Government, WHEREIN The Antimonarchical Princi­ples and Practices of all Fanatical Commonwealths-men, and Jesuitical Politicians are discovered, confu­ted, and exposed.

By EDWARD PETTIT, M. A. and Author of the Visions of Purgatory, and Thorough Reformations.

Morosophi Moriones pessimi.

LONDON, Printed by B. W. for Edward Vize, at the Sign of the Bishop's Head over against the Royal Exchange in Cornhill. M DC LXXXIV.

TO THE High, Potent, and Noble PRINCE, JAMES Duke, Marquess, and Earl of ORMOND in ENGLAND and IRELAND; Earl of Os­sery and Brecknock, Viscount Thurles, Ba­ron of Arclo, and Lanthony, Lord Licute­nant General, and General Governour of His Majesties Kingdom of Ireland Lord of the Regalities, and Liberties of the County of Tipperary; Lord Chancellour of the famous Ʋniversities of Oxford and Dublin; Lord High Steward of His Majesties Houshold; One of His Majesties most Honourable Privy Coun­cil in England, Scotland, and Ireland, and Knight of the Most Noble Order of the GARTER.

May it it please Your Grace,

I Humbly presume to take this opportunity of congratulating the late Deliverance of your Grace's Noble Son, his Ex­cellency [Page] the Earl of Arran, under whose Care and Conduct, the flourishing Kingdom of Ireland in­joyces both Peace and Plen­ty at this day: and I hope Your Grace will be pleas'd to accept of these honest labours of my Pen, in de­fence of that Monarchy, which you have so long assisted with your Coun­sels, so often vindicated with Your Sword. My Lord, There never was a wiser Government, never a more Gracious Sovereign, never a more faithful Subject than Your self. All your [Page] Princely Vertues will make Your Grace an Illustrious Pattern to the Ages to come, who cannot be pa­rallel'd by any that are past. He that compar'd Your Grace to Barzillai, did it, because among all David's Worthies, there was none that for Greatness, Fideli­ty, and long Experience, might compare with You: and yet You as far exceed his recorded Merits, as the Irish Seas do the little River of Jordan. May the ever-living God make Your Grace as far excel him in length of daies, by [Page] adding to Your Illustri­ous Life, those which in his Divine Wisdom he has been pleas'd to take from Your Right Honourable Father, and from Your Noble Son, the late Earl of Osse­ry; and thus make up to us our loss here upon Earth, and Yours with a late, but glorious Immortality, with them in Heaven. This is the hearty Prayer of all that Fear God, and Honour the King, and in particular, of

Your Grace's most humble and obedient Servant, EDWARD PETTIT.

THE CONTENTS.

VISION I.

THe Introduction. The Ghost of S. Jerom, a Native of Hungary, after a relation of the present State of that Kingdom, condemns their Rebel­lion, from the Doctrine and practice of the Christians of his time. The Grand Confederacy against Christian Religion and Government, discovered in a Dialogue betwixt the Ghosts of the late Vizier Cuperlee, a General of the Jesuits, and the Earl of Shaftsbury. The reason why the Fanaticks of Eng­land, lament the defeat of the Turks. A parallel in some new Remarques be­twixt them. Whether was the more Unchristian, to wish the success of the Turkish Arms before Vienna, or of [Page] the Moors before Tangier. The im­pious and foolish conceit of preventing Arbitrary Government, under the Pro­tection of the Grand Seignior. p. 1

VISION II.

THe miserable state of the Christi­ans under the Turks: the happy condition of the people of England: Good Government the reason of it: The Malecontens described and exposed: The Argument that converted and con­firmed a Jew in the Christian Faith: He confutes and condemns the Fana­ticks for their Rebellious Murmu­rings and Practices: He proves Mo­narchy to be of Divine Institution, and the best of Governments. The Monarchy of England the best in the World. The design of Hobbs's Levia­than and of Nevil's Plato Redivivus, they are both in the extremes, and both exploded. The Ghosts of Hobbs, Ma­chiavel, and some other modern Po­liticians, quarrel about Prehemi­nence. Lucifer not able to decide the Controversie, referrs it to Bradshaw; [Page] He determines for Richard Baxter, upon the account of that Maxim, that Dominion is founded in Grace. The Folly of it discovered in his Book intituled A Holy Commonwealth; and the Villany of it in the Practices of the late Commonwealth of Eng­land. p. 45

VISION III.

THe monstrous Loyalty of the Fana­ticks: Their several Ridiculous Policies; the growth and design of the late Hellish Conspiracy. The two fundamental Principles of the Good Old Cause. First, That All Civil Authority is deriv'd Origi­nally from the People: The ex­treme villany and folly of this Propo­sition throughly examined, and by a Ci­viliz'd Cannibal condemn'd. The Second, That Birthright and Proximity of Blood give no Ti­tle to Rule or Government: and that It is lawful to preclude the next Heir from his Right of Suc­cession to the Crown. The great [Page] impiety and folly of this Proposition fully discovered and condemned by an Indian of New England. The Au­thors and Abetters of them both, ex­posed. The great Wisdom and Good­ness of our present Gracious Sove­reign, in securing to this Monarchy the right and lineal descent of the Crown. p. 147

VISION IV.

THe wicked Policy of raising a mean or evil opinion of the Sovereign in the minds of the Subjects. The trivial and unreasonable occasions of such an opinion, a pleasant instance thereof in the Case of the Salique Law; it is condemned by an Hermaphrodite. Bet­ter that the Sovereignty should be in one Woman than in five hundred men. The Sovereignty of England in a single Person. The Heresie of the Whiggish Lawyers. Those that [...] of the Antiquity of Parlia­mentes and those that vilifie them, are Commonwealths men, and ene­mies both of King and Parliament. [Page] The Characters of several Com­monwealths-men; good advice to them. A Panegyrick upon the King, the Duke, the Royal Family, and all the True-hearted Nobility, Gentry, Clergy, and Commonalty of this Realm, an hearty Prayer for them. p. 217

Books Printed for, and are to be sold by Edward Vize, at the Bishop's Head over against the Royal Exchange in Cornhill.

A Discourse of Prayer: Wherein this great Duty is stated, so as to oppose some Principles and Practi­ces of Papists and Fanaticks; as they are contrary to the Publick Forms of the Church of England, established by her Ecclesiastical Canons, and confirmed by Acts of Parliament.

A Discourse concerning the Tryal of Spirits: Wherein Inquity is made in­to Mens Pretences to Inspiration for publishing Doctrines in the Name of God, beyond the Rules of the Sacred Scriptures. In opposition to some Principles and Practices of Papists and Fanaticks; as they contradict the Do­ctrines of the Church of England, de­fined in her Articles of Religion, esta­blished by her Ecclesiastical Canons, and confirmed by Acts of Parliament.

A Spittle Sermon Preach'd In Saint Brides Parish Church, on Wednesday in Easter Week, being the Second Day of [Page] April, 1684. Before the Right Honou­rable the Lord Mayor, the Court of Al­dermen, and the Sheriffs of the now Protestant, and Loyal, City of London. These three, by Thomas Pittis, D. D. Chaplain in Ordinary to his Majesty.

Advice to the Readers of the Com­mon Prayer, and to the People attend­ing the same: With a Preface concern­ing Divine Worship. Humbly offered to Consideration, for promoting the greater Decency and Solemnity in per­forming the Offices of Gods Publick Worship, administred according to the Order established by Law amongst us. By a well meaning (though unlearn­ed) Laick of the Church of England, T. S.

The Life of the Learned and Reve­rend Dr. Peter Heylin, Chaplain to Charles I. and Charles II. Monarchs of Great Britain. Written by George Ver­non, Rector of Bourton on the Water in Gloucestershire.

The Crafty Lady: Or the Rival of Himself: A Gallant Intriegue. Tran­slated out of French into English, by F. C. Ph. Gent.

ERRATA.

The Reader is desired to take notice of two mistakes which escap'd the Press.

PAge 22. line 16. for Castles, read Cabal [...]; p. 29. blot out with Liquors not Symbo­lical.

THE First VISION OF GOVERNMENT.

The CONTENTS.

The Introduction: The Ghost of S. Je­rom a Native of Hungary, after a relation of the Present State of that Kingdom, condemns their Rebellion, from the Doctrine and Practice of the Christians of his Time. The grand Confederacy against Christian Religion and Government, discover'd in a Dia­logue betwixt the Ghosts of the late Vizier Cuperlee, a General of the Jesuits, and of the Earl of Shaftsbury. The Reasons why the Fanaticks of England lament the Defeat of the Turks; a parallel in some new re­marques [Page 2] betwixt them: Whether was the more Unchristian, to wish the Suc­cess of the Turkish Arms before Vi­enna, or of the Moors before Tangier. The impious and foolish conceit, of preventing Arbitrary Government, under the Protection of the Grand Seignior.

THE Famous Story of the Apparition of Buda in Hungary, after the suc­cessful Victory which the Christians obtained over the Turks at Barkan, is so gene­rally known, that I need not relate it again: I am sure that when it was first told to me, it made such an im­pression upon my Fancy all that day, that I no sooner slept at night, but I dream'd at such a swift rate, that I was got as far as the Berg Towns, fa­mous for those profound and rich Mines of Silver, in possession of the Rebells under the Command of Count Teckeley. Whether it was my Fear or Curiosity that let me drop down to the bottom of one of them, I cannot certainly tell: But I no sooner found my leggs again, but methought I [Page 3] march't through a dark and narrow Passage; at the farther end of which, I espied a very old Man with a long white Beard, sitting at a Table, with a dim Light and a Book before him, and lay­ing his right hand upon a Deaths­head, he seem'd to weep very bitterly. Bless me, quoth I! Where am I? In Limbo Patrum? Have I stumbl'd upon one of the Antediluvian Patriarchs? What Venerable Sage is this? I am resolv'd to know what part of the Chronology he belongs to. In order to it, I advanced three or four steps, with a design to ask him his Name: but as soon as he lifted up his head, I perceived that it was S. Jerom, the most eminent Scholar that ever that Born at Stridon. Na­tion bred, and a worthy Father of the Latin Church. I was extreamly amaz'd to meet with him so far under ground; and being desirous to know the Reasons of it, he prevented my boldness, by saying, You may wonder to meet with my Effigies or Ghost in any other place under the Sun, but in the Chappel of the Nativity of Bethlehem, Sandys Trav. p. 141. where I spent the latter part of my Life in those Religious Duties which became so Sacred a place: you may wonder, that I, [Page 4] who liv'd and dy'd where the Saviour of the World and the King of Glory was born, should here appear where the Mam­mon of Unrighteousness is hatch'd in the Womb of the Earth. I should be much more surpriz'd, Holy Father (said I) to meet you upon the surface of it, which is all o're stain'd with the Garbage of Insidels steep'd in whole streams of Christian Blood, as if they had utterly banisht the Doctrine of that Prince of Peace. How! cry'd he, have the Goths over-run the World again? Is my Native Soyl trodden down once more by those impure Barbarians? No, cry'd I, they are not call'd Goths nor Vandals neither; but they style them­selves The Brethren, the Elect, Holy Saints, and Reformed Christians. These are (reply'd he) fine Titles which some ancient Hereticks usurp'd and abus'd; but pray let me know their present case, as short as you can. I shall with all submission, said I, give you an impar­tial account of them to the best of my memory.

This your Native Kingdom of Hun­garia, after many revolutions, from being a Province of the Roman Empire, fell at last into the possession of the Au­strian [Page 5] Family, which now upholds the small remains of the Western parts of it in Germany. Ferdinand the Brother of Charles the Fifth, laid claim to it in right of his Wife, who was Sister to the unfortunate Ludovicus the Second; but the Hungarians made choice of John Sepusio Vaivod of Transylvania; who, to settle himself, call'd in Solyman the Magnificent, Emperour of the Turks. John Sepusio dying, left only an Infant, who was Crown'd in his Cradle: upon this, the Turkish Empe­rour, who had restor'd the Father, un­der pretence of protecting the Son, seized the Regal City of Buda, with many other Towns, and filled them with his own Garrisons; upon which, the Hungarians seeing their growing danger, did with universal consent, elect the aforesaid Ferdinand their King, as best able to defend them; in whose Family it has continued for an hundred and forty years; their Electi­ons being matter of Formality only. They took the best course (reply'd the Father): What is the reason that they now revolt from them? You must un­derstand (said I) that these Princes of the House of Austria are great Patrons [Page 6] of the Jesuits (a pestilent sort of He­reticks) who have poison'd the Chri­stian World with their damnable Doctrines, of Deposing and Killing Soveraign Kings and Princes: and though one would think this were enough to enflame all the Potentates of the Earth against them: yet they have gain'd so much upon the Emperour, that (upon the account of their for­saking the Romish Superstitions) they have not only advised him to abridge them of some of their Civil Rights, but to persecute them with extream Ri­gour for the sake of their Religion: upon which, a Party of them have re­nounc'd their Allegiance to their Tem­poral Lord, have set up one of his sworn Subjects against him; and to confirm him, have recall'd the Turks, the Disciples of one Mahomet, who has damn'd many Millions of men with his impure Doctrines, made up of a monstrous confusion of Arianism, Ju­daism and Paganism, and now threa­tens all Religion with his Blasphemies, and all Christendons with his Arms.

What! said he, looking as austerely upon me (as if Ruffinus had peep't over my shoulder) because they are per­secuted [Page 7] by the Counsels of the Jesuits, will they be damn'd by their Doctrines? Was there ever such a Mysterie of Iniqui­ty since the subtle Serpent twin'd about the Tree with the forbidden fruit in his mouth? Was there ever such an Age as this? Surely these are the last and norst of dayes; and I am certain it was not so in those wherein I lived: and were I now amongst them, I should tell them, that the Christians did not revolt from Con­stantius though an Arian, nor rebel against Julian, though an Apostate, and both Persecutors. They did not call in the Goths to refine the Gospel, nor the Persians to reform them from Idolatry. They took up the Cross to suffer with their Saviour, but they did not take up Arms to rebel against his Vicegerent. They wrote against Heresies, but durst not so much as speak evil of Dignities. So that as the Practices of these dayes are much differing from the Piety of the former; so let them pretend to what they will of the latter, 'tis Ambition makes great Traytors, and Covetousness little Rebells: for the first, pray observe my Commentary upon that Text, Put them in mind to be subject to Princi­palities and Powers, and to be ready [Page 8] to every good work. Quod quidem Comment. S. Hier. in cap. 3. Epist. ad Titum. praeceptum, &c. which precept in this and that other place (viz. Rom. 13.) I think to be therefore given, because at that time the opinion of Judas of Galilee was yet fresh, and had many followers, and of which there is mention made in the Acts of the Holy Apostles; for before those Acts 5. 36. dayes rose up Theudas, boasting him­self to be some body. Now for the se­cond, And in the dayes of Taxing arose Judas of Galilee, who propos'd it as pro­bable from the Law, that none but God should be called Lord, and that those who payed their Tenths to the Temple, should not pay Tribute to Caesar.

Ay, but Holy Father (said I) I told you, that they were persecuted for the sake of their Religion, and therefore cannot be said to rebel out of Cove­tousness.

I confess (reply'd he) that a blind zeal may carry them a great way; but such sight not so much against the Idol, as for the Gold that is about it. 'Tis for this gay dross (pointing to the Silver Ore) that they drag the glittering Steel from the bowels of their Mother Earth, to sheath it by an unnatural War, in one anothers. They quarrel not for Hea­venly [Page 9] Graces, but for Earthly Plun­der: they sight not to refine their Reli­gion, but their Gold: 'tis for this, the Turk, who hates an Image, becomes an Idolater by his Covetousness; and the True Protestant turns Jesuit to worship this Mass: and since the Banners of Mahomet are the Ensigns of Mammon, 'tis no wonder that so many crowd under them.

At this I heard a mighty clashing of Armor, and a great confused noise of people howling and groaning; upon which, the Candle before S. Jerome burnt blue: and by the last light of it he dissolv'd into a shower of Tears, and so in a Mist vanish't away. I was now left in the dark, not knowing which way I came in, or how to get out again: and therefore I stood my ground, expecting to see what would be the event of that great Hurly Burly I heard: at last a pair of great Gates opened, and there crowded in a vast number of Turks, all bloody and wounded, stript stark naked, shivering and groaning, and crying, How has the Mufti deceived us! What a prodigious Impostor does our great Prophet Maho­met at last prove to us! the first pro­mising [Page 10] us victory if we fight, and the second a Paradise if we die.—But what did they promise you for running away? cry'd a great number of ugly she De­vils, (with nasty duggs, pushing them forward with flaming Torches) Had ye not superfine notions of the state after death, think you? Are you not pretty Compa­nions for rolling black-ey'd women, when your carcasses are nothing but dust or putrefaction? assure your selves we are all the Company you are like to keep; and if this be your Paradise, you shall in­joy it for evermore.

These were no sooner dispos'd of where those implacable Furies thought fit, but I saw a great number, as I thought, under a more cruel discipline: for they were driven along by an huge and terrible tall Fiend, brand­ing them on the backs with red hot half Moons; and their faces were all oversmear'd with blood: asking who they were, I was told that they were the Teckelites, and that Lucifer had ta­ken particular care of them, by separa­ting them from the honester Turks, by cutting off their foreskins, and had bedaubed their faces with the blood of their Circumcision, in token of their [Page 11] renouncing their Christian Baptism, and to mark them out for the greater Damnation.

I was no sooner got clear of those numerous wretches, but I espied a Gentleman, whom I formerly knew, and who was acquainted with most of the affairs of Christendom, and had travailed through most parts of Turky; but before I could accost him, there came between us the renowned Vizier Cuperlee, raging and fretting with so much wrath and fury in his face, that he made all tremble before him.

However, as soon as he was past, Signior Christiano (for that was my friends name) came to me, and inviting me to follow after him, told me that I should both hear and see things worth my Observation: and indeed we had not gone a Furlong, before the haughty Vizier fell on his knees, and laying his hand on his breast, and bowing his head: O Mahomet (cry'd He) our holy and great Prophet, why hast thou suffered so much shame and dishonour to hefall the Ottoman Forces, that were raised to propagate thy Faith and holy Religion, to the ends [Page 12] of the Earth? Whilst I govern'd the Divan, all things, we undertook, prosper­ed, both at home and abroad; but now I understand that the Banner that bears thy Sacred name, is carried in Triumph to the Idolatrous City. And the Mus­selmen,Rome. thy true disciples, flee before the face of Gaurs and Ʋnbelievers; see here the Carcasses of thy proselytes that come from the burning sands of Libya, lye here unburied in this cold Climate, where Rocks of Ice blunt the Sun-beams! Grant we may revenge this loss, this dis­honour, upon these unwashed Christians; that we may flea their Magistrates alive; That we may rip up their teeming Ma­trons, and give their Breasts to Wolves and Dogs; That we may send all their Sacred Priests to the Plough.

Not all of them, cryed a Jesuite, who had like to have stumbled over him; I know not what wrong we of our Society have done you: You are be­holding to us for that posture of affairs that gave an advantage of beginning a War, which in all probability might have prov'd very honourable and profitable to the Sultan: had our designs taken effect in Poland, that King had never hindred yours before Vien­na. [Page 13] Did not We divide the Chri­stian Princes, it were in vain for all the forces of the East to attacque the united Powers of Christendom: 'tis we have weakened the house of Austria; 'tis we have brought your mortal enemy, the Spaniard, so low: and although you will not acknowledge Christ; yet I know not what reasons you have to object against Ignatius Loy­ola, who was as good a Souldier as Mahomet; and We have since been as great Merchants.

I do not forget, replyed the Vizier, how much the Divan is beholding to your Con­clave; and therefore let this be the agree­ment betwixt us: We will carry on the War in the Empire, untill you have gained the Popedom, and when Vienna is Ours, and Rome Yours, you shall help us to destroy all the Hereticks of our Religi­on, especially the Persians; and We will assist you to destroy all those of Yours, particularly the English.

The Bargain was concluded by their friendly parting, but the Jesuit was not long gone, ere there was a cry, Make room for the King of Poland: At this very name, the Vizier qua­ked for fear; but when he saw only a [Page 14] lean fallow Carrion of a fellow com­ing towards him; Had the Pox (said He) but sprung such a Mine in the sides of Sobietski, Our forces had taken Vi­enna long ago. But it was a fatal Septem. 9. day to us, when he with his Young Alexander. Scan­derbeg came upon us; a day wherein the Gaurs have reason to rejoyce: and a day wherein the Tories, replyed the Earl of S. had as much reason to give Thanks. Who are they (said the Vizier)? I never heard of them before. The most irreconcileable enemies that you have in the World, replied the Earl; and whom we had utterly destroyed, had not our designs been unfortunately disco­vered: by a short relation of which you will know how much I deserv'd the Kingdom of Poland at your hands. You must know that the King of England is Guarrantee of the Peace of Christen­dom, and by that high Honour con­ferr'd upon him by the Christian Prin­ces, He was in a capacity to turn all the strength of the West upon you, and not only to free the Empire of Germany from the Arms of France; but to put both the Dutch and Spaniard also into a condition of sending Supplies, both of Men and Monies, besides what he might [Page 15] have afforded of his own: But we the true Protestants of Great Britain, being opprest with Popish and Idolatrous Abo­minations, stirred up the minds of the people to contend against the encroach­ments of the Man of sin: By which means we raised so many Tumults and Seditions, that he had not only enough to do to keep his own Subjects in Peace, but indeed it was a wonder that he pre­serv'd his own life. However, We made it uncomfortable enough to him: For though the Occasions were never so pressing and urgent: Though the Honour and safety of the Nation depended ne­ver so much upon it, we would not grant him a Penny; nay, we would not let him borrow an Asper of any of his Sub­jects.

How! Cry'd the Vizier, smiling, Would you not grant him any? Would you not let him borrow any? by Mahomet, 'twas bravely done, thou shalt have all the Goggle-ey'd wenches in Paradise; by that very means we gain'd the Imperi­al City of Constantinople. For when Ma­homet the Great besieged that City, the miserable Emperour Constantinus Palae­ologus went in vain from door to door to borrow money, to pay his Souldiers; [Page 16] but when it was taken, to the eternal shame of the Citizens, there was enough found, not only to supply the Luxury, but the Covetousness of the Turks. I see now you are our friends, and therefore let us make a League; an As­sociation be pleas'd to call it, said the Earl, and let it be to destroy Popery and Popish Successors. Withall my heart replyed the Vizier, I'le down with their Images, I'le burn their Wooden gods, untill the sap runs out at their Heels; we'll persecute their Crucified God from City to City. Oh! ay, ay, cry'd the Earl, Now you have hit upon't, be sure utterly to abolish the Sign of the Cross, and you will gain the Hearts of all true Protestants for ever. Well! said the Vizier, now our hands are in, we'll take care to establish the Protestant Religi­on, so that no time shall wear it out. How so, replyed the Earl? Why, said the Vizier, you know that one Pope Gregory hath polluted your Christian account or Kalendar, by the alteration of ten days; for the future therefore let all true Protestants date all affairs, from the Year of Hegira. All the reason in the world, said the Earl; for I'll tell [Page 17] you what a Sorcerous trick a damn'd Popish Almanack maker served you. What was that, said the Vizier? You know, replyed the Earl, that the ninth day of September, the Christian Army came to the Relief of Vienna, that on the tenth they were clearly Masters of your Camp, and routed your forces. Too true, said the Vizier. What then? why, in an Almanack which a Gentleman bought at Florence in Italy, printed for the year 1683, for the 20th day of September, which with us is the 10th, was this prediction: il gladio di Dio in visce­ra di Imperio Ottomanno, principi Christiani molto felici, &c. No more of the Language of the beast. In English, thus: That the Sword of God should be in the bowels of the Ottoman Empire, that the Christians should be very happy, &c. How wonderfully, replied the Vizier, did all your Protestant Pro­gnosticators fib that year when they so confidently affirm'd that we should pull down the Pope, and overturn the Tri­ple Crown. Don't despair, said the Earl, you have the prayers of the Brethren: Do but once again clap your Horse-tail to the Beast in the Revelation, and I'll warrant you, she will run away with [Page 18] the Whore of Babylon, and give her such a damnable fall as she never yet had. I perceive, replyed the Vizier, you are not very faithful to any body; you do but make sport with our afflicti­on, but I am sure we have reason to be sorrowful in good earnest. Oh! that Fatal day, that Black and Gloomy day.

The Earl seeing him in a great fit of grief, turn'd to his Chaplain, a little diminutive Puritan, that stood at his back in Querpo. Comfort him up, thou man of God; Comfort him up, said He, with some portion of Scripture, lest he faint away.——At this, Mr. Prick Ears opened his mouth, and began to utter, How are the Mighty fallen! Hold, cryed the Earl, have a care of stumbling upon the Moun­tains of Gilboa, you know 'tis about Vienna; apply 'um right, and now go on.

How are the mighty fallen, and the weapons of war perished! Tell it not in London, publish it not in Rome, least the Daughters of the Tories re­joyc, least the daughters of the Vn­circumcised triumph. An excellent Preacher, reply'd the Vizier, he cuts [Page 19] out all our Muezims and Dervices, a Bar and half. Pray, Sir, one word more of Comfort; I am sure you know that every mans fate is written in his forehead.

Why truly, Sir, reply'd He, if a mans time be come, he must die; or in short, if a mans time be come, he must be gone: and never be troubled for the loss of your men, perhaps in all your Turkish Empire, you cannot find a quarter so many who are predestinated to be kill'd before Vienna; therefore once more blow up the Trumpet in Zion, go out once more to fight the Lords Bat­tels; and if any of those Janizaries die that had a hand in the death of the Grand Seignior, we will be mindful to Ibrahim the 2 [...] atone for them; and if they be not dis­pos'd for your Paradise, we will take care to convey them to their fellow-labour­ers, in our Saints Everlasting Rest.

The Vizier seem'd very well plea­sed, for he went away smiling; and besides, a messenger told him that his Successor the Grand Vizier, who was so unsuccessfull in the last Campaign, was strangled by the Aga of the Janizaries, at Belgrade, Which gave him great content. He was no soon­er got out of sight; but the Jesuit re­turn'd [Page 20] again, and finding the Earl all alone. My Lord (said He) truly we laid a dangerous train, which might have blowen us all up; the Metaphor was carried on a little too far: for had the Turks taken Vienna, we had lost a good Colledge there, and no body knows how far they would have ravag'd fur­ther. 'Tis true! We are bound by the Hospin. Laws of our Founder, to promote the glory of our Order, though with the Ruine of Christendom; but we must not do it, by making all the world Turky: therefore our Brethren the Pres­byterians and Independents were too too Zealous, to wish the success of their Arms before that City; they push on all their business with too much violence, and lay themselves too open to the World: and this is the reason that all their designs miscarry. What a yelping and bawling did they keep, when they pursued us from one hole to another, when as they might, to their own knowledge, have taken us napping in their own Conventicles? but they, to gain their ends, by running us down before the people, have so overshot themselves, that they have broke their own Necks. For our part we can spare a few men as well as the Turk, and [Page 21] don't so much value that they over-reacht us, as that they betray'd themselves: the discovery of their conspiracy hath con­founded all our Measures for a whole Age; and we may gape as long for a Fifth-Monarchy, as the Jews for their Messias▪ if they do not carry things more prudently for the future. Let all things at home therefore be husht, and forgotten, and 'twill be enough that the Turks keep the Game a going, though they do not win all. In the mean time we may so play Ours, as to establish Christs Throne in due season, to the utter confusion of all Turkish, Popish, Arbitrary, Tyrannical Monarchy; and this is the Business I am about, and so fare­well.

As soon as he was gone: And fare Thee well, thou pool and Buffoon, re­ply'd the Earl. Do you talk to me of Establishing, Establishing, and of Fix­ing a Fifth-Monarchy? you may as well perswade me to keep the fifth Command­ment. I hate all Fixings and Settle­ments: Were I confined to any fixt po­sture but a few days, the corroding hu­mours in my Blood would eat more holes in my Carcass, than there is in a Nutmeg­grater; and I should wear more Taps, [Page 22] than a Porcupine has quills; I must fan my blood with perpetual motion, or I die, I die with restless grief; as the old man of Verona, whom the thoughts of a Confinement to those bounds He ne­ver in his life had past, kill'd as dead as a door-nail. I cannot indure the thoughts of Constancy to any one thing; therefore tell me not of an Established Government, nor of a Church upon a Rock; my head builds Castles in the Air, my very Soul has the Nettle-spring­es; I cannot indure any repose; my whole life was continual Stratagem, and indefatigable Ambuscado; I delighted in cabals nothing like Midnight Castles, secret Con­spiracies, and tragical Changes, and to have my part of skulking from one dan­ger to another, with the letchery of Just escaping what I most justly deserved. I hate all Religions, especially that which pretends to be unchangeable, and can be so little while a Friend to any man, that were there none other now in the world but Antony Ashley Cooper, Antony would fall out with Ashley, and Ashley with Antony, and Cooper with Both, and there would be Civil Wars in my self for evermore.

[Page 23]It was the pleasantest thing in the world to see with what delight he crept away, and stole out of the Company; and indeed we were glad to be rid of him, for we were as weary of him as he was of himself. He was no sooner gone, but you see, Sir, said my friend, what the case of Man­kind is at this day; you have heard the whole mysterie of iniquity unravel'd by the bustling Gentleman of the Age; and you may easily conclude, what the fatal consequences of such Clashing and malig­nant Combinations may be; you may see in the very Ʋrinal of the aforesaid Earl, the Complexions of all the Fanaticks of England, and know the reasons that they should have such projects and whimsies in their Pates; they have all of them a swinging dose of adust Choler in their blood, which is the reason their heads are so full of wild Capricio's and politick Systems, so that the supreme Magi­strate, under whom they live, hath as much need of a Regiment of Physicians as of Dragoons, of a Magazin of Helle­bore as of Gunpowder: and if all the En­thusiastick knaves and fools were to be confin'd, 'tis a question whether Bed­lam or Newgate should be the more [Page 24] populous. The Rabbins hold that this feral Venom was infused by the sting of the Serpent into the forbidden fruit, and since has tainted more or less all Hu­mane Race: Therefore where it prevails above the reason of the man, it turns him into a Devil, and produces all those disinal effects, that ruffle the World; it makes men Traiterous, Heady, Highminded, Dis­obedient, &c. It makes them unquiet, uneasie, fills them with strange desires, and stranger imaginations and devices, to ac­complish them; no mad, or desperate Lover ever suggested to himself such distant fetches to obatin his ends; hence our Politick Illuminati, utterly despairing of attempting any thing at home, since the discovery of their late villainous Conspiracy, have the folly to imagin, and the wickedness to desire that the Mahometans may so alarm, and disorder all Christendom; that the King, who to a Miracle hath kept us in peace, may upon some account or other, as might thence happen, be engag'd in such Circumstances of a War, as to give them fresh opportunities of a Re­bellion.

[Page 25]I suppose, Sir (said I) this in pro­cess of time will be styled by the God­ly of the Land, The calling in of the Brethren. By my troth, a good Dose of Opium a la mode de Turcoise would do well to lay their Politick Noddles asleep. But, Sir, by this your Anato­my of the Saints, we ought rather to pity them for their Disease, than con­demn them for their Sin: for if this be the cause of their Phrensies, they cannot help them.

They may and ought (replyed he) 'tis true, it has more of the nature of the Devil in it, than any other Humour of the body; but then consequently 'tis more odious to the mind, and cannot so soon soften us into a compliance with it, as Love or other Passions of that nature. But if a man will run into the Tempta­tion, he deserves to be punish'd for the Sin.—He that goes into a Con­venticle, takes as direct a course to be a Craytor in the sense of S. Peter, as he that goes into the Stews, to be a Whoremonger in the sense of S. Paul: And I do not find that S. Chrysostom condemns any thing more, than the very Curiosity of those Christians in his Time, that went to the Synagogues of the Jews.

[Page 26]Truly, Sir (said I) I perceive a man had need have a care how he goes into a Scotch Kirk; for he is in a very fair way to a Turkish Mosch.

Indeed (replyed he) their Cupolas' do now and then put me in mind of a Blue Bonnet: and now it comes into my head, I have observed so many Customs, Principles and Practices, which are com­mon both to Turks and True Prote­stants, that methinks they all ought to wear Turbants.

A good way (said I) to prevent Popish Corner'd Caps.

Pray, Sir (said he) don't interrupt me: I tell you seriously, that the design of Servetus (that great Impostor and Heretick) of reconciling the Turkish Alcoran to the Christian Religion (as he calls it) had something more than bare Whimsey and unpracticable Specu­lation.

O Lord, Sir (said I) how can that be? What fellowship hath Christ with Belial (said the Apostle)? and I may say, What Fellowship hath Christ with Mahomet? You may as well per­swade me, that the Loadstone that [Page 27] draws up Mahomets Tomb, was a piece of Christs Sepulchre; but let us know what the Blasphemous fool would be at.

He says, reply'd my friend, 'tis easily done; 'tis but (saith he) ta­king away the Article of the Trinity, and these two being joyned together, a great hindrance would be remo­ved; and that the asserting that Article had ingaged to madness whole Pro­vinces.

I believe then, Sir (said I) that Marvel by his Mischiefs of Creeds and Impositions meant this Madness of whole Provinces. That Merry Andrew of Hull made a fair way for his project, by vilifying the Athanasian Creed, and calling that glorious Champion of the Truth [Satanasius] which Creed of his, you know was composed to distin­guish betwixt the Orthodox and the Arian, and to confound those Blasphe­mies, from which Mahomet drew his infernal doctrines. But, Sir, said I, this is but one man.

Oh Sir (said He) those whom He and others call the Sober trading part of the Nation, all the impious Here­tical and Blasphemous Schismaticks that [Page 28] abuse the Sacred Orders of the Church, and vilifie the Sacraments, are no small friends of Mahomets.

The Sober! said I: What! Because Mahomet forbad the drinking of Wine?

Why, replyed He, do you think that the only reason why Mahomet forbad the drinking of Wine, was to prevent the evil Consequences of excess and in­temperance?

So 'tis said (reply'd I).

Do you think, said He, that the Devil was such a dull Politician, as to discountenance a vice so pernicious to mankind, had he not had a design at the bottom of it, of more fatal conse­quence to them? Well! i'll tell you what just now comes into my head, I believe that Mahomet was so well acquainted with the frame of the Christian Religion, and with the nature of those duties requi­red of us, and of the Sacraments en­joyn'd us, that he concluded it impossi­ble to overthrow the Christian Faith, and make way for his doctrines, unless he could abolish the Sacrament of the Lords Supper. Now by prohibiting the tast of Wine to his Disciples and Followers, that Sacrament, according to Christs institution, must consequent­ly [Page 29] be neglected or forgotten. And now what think you of those who never will receive; or of those stupefied Ras­cals that have abused it with Asym­bolical Liquors, with Liquors not Sym­bolical, and yet all this while, come in for a share with our True Protestants?

I have often wondred, said I, at the great progress of so ridiculous and ab­surd a Religion as Turcism; but when I consider the fatal Phrensies of several Hereticks disposing them before hand for it, I rest satisfied: However 'tis no wonder that the Trading, part of them should side with Mahomet, for they can­not but admire him for leaving his Mer­chandising, to go a Preaching and Fighting. What Trades are they of? pray, said He. Why Sir, said I, I have heard of Fishmongers, Ironmong­ers, and Whoremongers.

I will not reflect, said He, upon any mans Calling; there are a great many honest men of all Trades, excepting of the last (if that be one): but of the Fa­ctious this must be said, that without any great stretching of a Metaphor, they may e'en turn Musselmen: I believe that of the 72 Sects among the Turks, there is scarce any one we could not pa­rallel [Page 30] among the True Protestants. What is a Silent-meeting of Quakers, but an Herd of Enthusiastick Mutes? And they will no more pull off their Hats, than a Turk his Turbant; and would sooner chose to call their Congregation together with the noise of a Cryer, than with the sound of a Bell. The Turkish Marriages are perform'd by a Caddee or Civil Judge, as the Fanaticks by a Justice of the Peace in the late Times. How deliciously would our Anabaptists soak and dabble in their Bagnio's? And in the doctrine of Fatality, they do so jump with our Presbyterians, that one would think that the Turks fought un­der Calvins long Beard, instead of a white Horse's Tail: Fleaing alive, is a Turkish Cruelty, threatned by our meek­hearted: and such an Assassin as Rumbold would make a true Saracens Head with one eye. It was a strange thing, and wor­thy our observation, that in the same year wherein our True Protestants put King Charles the First to death; that their Brethren of the Thracian Bos­phorus should slay Ibrahim the Second, their Grand Seignior; and still more strange, that the Jesuite should so be­devil the uttermost parts of the Earth, [Page 31] as about that Time to bring in the holy Tartars to assist those Rebels of China, who drove their Emperour Zunchinius to those extremities, as to hang himself, But to go on, one would think that the Foreman of the late infamous Ignoramus Jury had learnt his Art of the most Malicious sort of Turks, when amongst them; for they hold it meritorious to be perjur'd, or bring in a false Evi­dence in a Controversie betwixt a Turk and a Christian. And that most of the Assembly of Divines came from the Ʋniversities of Aleppo or Scanderoon; for Mr. Ricaut tells us, that the suc­cess of the Mahometan Arms pro­duces an Argument for the Confir­mation of their Faith; that what­soever prospers, has God the Author for it; and by how much the more successfull have been their Wars, by so much the more hath God been an owner of their Cause. Now do but examine the tenth proposition condemn­ed at Oxford, 1683. Possession and strength give a right to govern, and success in a Cause or Enterprise pro­claims it to be lawful and just: to pursue it, is to comply with the will of God, be­cause it is to follow the Conduct of [Page 32] his Providence: This is the Doctrine of Owen, Baxter, and Jenkins, and of all the great sticklers for the good Did Cause; but I think the Laws of Eng­land, and the Arms of Germany and Po­land, have almost put it out of fashion. But moreover, they do so fully agree in their Sanguinary positions and Violent Practices, that our Saints Militant pro­pagate the Faith of the Gospel, by the Doctrine of the Alcoran, and are there­fore the worst of all Christians, by thus sympathising with Turks. To qualifie a man to be a true Christian, according to the Peace, as well as the Purity of the Gospel, We will take Grotius his Word and Rule, for once, in his Book de veritate Christianae Religionis, page 400. His words are these: Revocatur etiam eâdem Occasione ipsis in me­moriam, arma Christi Militibus assig­nata, non esse, qualibus Mahumetes nititur; sed Spiritûs propria, apta expugnandis Munitionibus, quae se adversus Dei cognitionem erigunt: pro scuto, siduciam; pro Lorica, Jus­titiam, &c. They call to mind upon the same occasion, that the Arms assign­ed to the Souldiers of Christ, are not such as support Mahomet, but such as [Page 33] properly belong to the Spirit, being fitted to the pulling down of strong Holds that exalt themselves against the knowledge of God; for a Shield, Faith; and for a Breast-plate, Righteousness of Life.

On the contrary, Sir (said I) the way of Catechising mankind with Ammu­nition, and sanctifying the Nations with Powder and Shot, is the avowed doctrine and practice of the Dissenters; and to joyn with Turks, rather than with Papists (for such they call the men of the Church of England) does not come by any new way of inspiration into the Pe­ricranions of the Saints; for Cart­wright popt that notion into their heads long ago, as Mr. Novemb. 5. 1683. Pelling observes in his excellent Sermon preached before my Lord Mayor at Bow: But shall they have the rewards of Saints? shall they receive the Crown of Righteousness, that wish sic­cess to the Arms of Infidels? Oh Hea­vens! to what an height of wickedness are they now arrived? They who had need of a Turkish Veil to hide their Hypocrisie; have now more need of one to hide their Villany, if they had any Shame for that, for which an Atheist would blush: and yet, they call themselves the Reform'd [Page 34] Christians. What mortal Tongue can tell the sad consequences of the taking the Imperial City? What Crowds of in­nocent people would have been massacred? What abominable rapes committed? What terrours, and desolations would those Ravaging Barbarians have carried along with them, like a flood? What Ri­vers of Blood would they have sent be­fore, to the very German Ocean. My very Heart trembles at the thoughts, that any such imaginations should ever enter into their.

O Sir, (replyed He) I perceive you are a Novice too in these Cases, let me propose one thing to you; What do you think of those persons that would have sacrific'd the Garrison of Tangier to the Fury of the Moors, rather than have missed of their designs in Eng­land? Considering indeed how much the wellfare of Christendom depended upon the protection of Vienna; it was a dia­bolical thought to wish it in the hands of the Turks: but considering withal, how much the Reputation of England depended upon the preservation of the Garrison and People of Tangier; it was no less dishonourable, no less un­christian-like to abandon them to the Moors.

[Page 35] Pray, Sir, who did so? (said I). They, said he, who refused to comply with his Majesties just demands, when he so ear­nestly and so frequently mov'd them for Supplies for that Garrison, at that time so much in danger. Now let us weigh the Case; the first was the Result of the flashy Politicks of the Zealous of the Land over a Pipe and a Pot, in a Ta­vern or an Ale house; but the latter was the deliberate determination of those, who in particular stiled themselves the Patriots of their Country, and were the most active of all the great Council of the Nation assembled in Parliament: 'tis true, they were not many of them, but they had got such a trick of start­ing Bugbears at that time, that the Loyal, the Wise, and the Honest knew not which way to turn themselves.

You know (said I) that the Nation was then in great danger of the Papists at home.

But, reply'd He, the Spanish Pil­grims that so affrighted us, it seems, were driven out of Spain to the Coasts of Bar­bary, and not visible in these parts.

Sir, said I again, was it not reported to be a Nest and Harbour for Papists.

[Page 36] They (said He) that can make a Turk a true Protestant, can by invert­ing the Rule, make a Church of En­gland man a Papist when they please: No, no Sir, they knew as well they were no Papists, as that they themselves were no Christians, if they be none who designed the Ruine of so good a King, and of so Righteous a Government; and had not his Majesty, whose Goodness ex­tends it self to all his Subjects, as far as the Sun shines, when He had more need of their Help at home, taken care to preserve them at his own excessive Cost and Charges, they must have been all lost. But for a further touch of the piety of our true Protestant Numidians, and to determine the point; Consider that our own Countrymen are dearer to us by the Laws of Nature and Na­tions, than Foreigners; and consider that the Moors are the worst sort of Mahometans, the very spawn of Ince­stuous Saracens, and the most barba­rous Mongrels of all mankind; and therefore show me now, if you can, in the Histories of all the Commonwealths that have been since the world began, such an Instance of unnatural Barbari­ty: When did the Athenians, Lacede­monians, [Page 37] Romans, or Carthaginians ever do the like! how many emblems of Honour and Reward do we meet with in ancient Coins, ob Cives servatos, for the saving the lives of fellow Citi­zens? sed haecest fides Punica, this is treachery with a vengeance, and not to be parallel'd by any but those Rebels, who after they had destroyed their King and Master, put the Moors to less trouble, and sold their fellow Subjects to them for Slaves. Well, delenda est Carthago:—if those Patriots aforesaid, who are gone in Pilgrimage for the sake of the good old Cause to the Kings Bench in Southwark, instead of going over the Thames, were to cross the Seas, and had as many men as that Town would hold, with nothing but a single Wall for their defence, and that Charity of theirs aforesaid, they would soon know what it is to nuzzle with the Monsters of Africa; and the Serpents of the De­sarts would hiss at them for a Genera­tion of Vipers.

Pious Patriots truly (said I) but pray tell me in short, what are the pre­tended Reasons for such exorbitant Wishes and Resolutions?

[Page 38] To prevent (replied He) Popery and Arbitrary Government, and that they might obtain Liberty of Consci­ence.

It seems, Sir, said I, that they are mightily taken with that Liberty of Conscience, which they hear is grant­ed to Christians of all sorts, over all the Turkish Dominions: and since you have been a witness of it, 'Pray give me an account of it.

Mr. Paul Ricaut (replied he) tells you (Page 188. Histor. of the Present State of the Ottoman Empire) That Maho­met granted Toleration; but it was be­fore his Religion was fully established by the Sword, and to comply with the Heretical Christians of his Time, who favoured any Innovations against the Ca­tholick Faith. But in some places of his Alcoran, he is of another mind, and gives his Musselmen Instructions to de­stroy them utterly, hip and thigh, root and branch. So that his Toleration is just like the late Presbyterians; and only giving quarter to a man in the heat of the Battel, with an intent to cut his Throat in cold Blood: and the Maho­metans now tolerate Christian Church­es; but if they happen to be ruin'd by [Page 39] fire, or any other accident, they dare not rebuild them; as in the fire at Con­stantinople 1660. wherein many Chri­stian Churches and Chappels were ruin'd, and when almost rebuilt, by the piety of the Christians, were commanded to be thrown down by the Turks, as contrary to their Law. Now since they dare not meet in any other places, Christianity must necessarily wear out with the Walls of their Churches, which they dare not so much as repair; and indeed consider­ing the ignorance of the Greeks and Arabians, the conservation of the Christian Faith is to be attributed to the strict observation of Fasts and Feasts.

If, Sir, (said I) our true Protestants, who in the late times abolisht them, were but to put in their helping hand; I per­ceive by what you last said, That they with the Turks, would blot out the ve­ry memory of Christianity from off the face of the Earth, if it were possible for men or Devils to do it: but after all, methinks, 'tis very strange, that they should wish themselves under the prote­ction of the Grand Seignior, for fear of Arbitrary Government.

[Page 40] You will think so, said he, if you will take a small Journey with me.

With all my Heart, Sir, (said I) and with that methoughts I follow­ed him a great way through many subterranean windings and turnings, until at last I espied the light of the day, through a hole at a great di­stance; and as soon as we were got into open Air: I have brought you, said He, this way, to avoid the Con­fines of Hungary, which are neither pleasant nor safe, by reason of the pre­sent Wars. But now you are in Turky, come mount with me this winged Steed, he'll out-do either Pegasus or Pacolet, and carry you swift as thought can flie; and we shall sur­vey the present State of it in a small time.

We went indeed very swiftly, yet I was amaz'd, considering the noise of their vast Armies; to see such de­solate Wildernesses; to see those rich Countries, so famous of old for their strength and glory, now nothing but vast Desarts; to see almost all Judea, a barren Rock, excepting some little shaded Valleys that were green, and so much of those Countries of Greece, [Page 41] so famous for Husbandry and Pasto­rals under the Heathens, lye over­grown and untill'd; Religion quite banisht from the one, and Learning from the other: the High-waies indeed had some numbers of People upon them, and their Caravansera's or Pub­lick Inns, but their room was better than their Company: the Cities, some of them large and populous, but withal, old, and ruinous; and the Inhabitants rude and barbarous; the Janizaries insulting over the natural Turks, and all over the miserable Chri­stians. You see now, said He, what a Curse a Tyrannical Government is to mankind, and what a vast Part of the best Habitable World it has blasted. The Grand Seignior is the most abso­lute Monarch that is, or ever was in any Age; and has one thing pecu­liar to his Government, which never was known before in the World, which makes him so prodigal of the Lives of his Soldiers, and that is this; He is absolute Lord of all the Lands of his Empire, and all his Timariots hold of him in Capite; for which they serve in the Wars: if he loses his men in Battel, Sieges, or any other chances [Page 42] of War, He gets by their death, all New-comers, being obliged to renew their Leases with a considerable summ of money; and the oftener they fall, the more he gets: whatever in the frame of his Government seems commenda­ble as the speedy execution of Justice, &c. is by chance, out of necessity, and depending upon the various Humours of his Tyrannising Slaves, (their Common Law, if I may call it so, sig­nifying little or nothing) and they all at his will; the Policie of his Govern­ment, still argues the Misery of his Sub­jects; and infamous Lusts of the Great Ones, the extreme wants of the Poor, and the perpetual dangers of them all, make up their whole lives: and 'tis under this unlimited Tyrants Banners the Teckelites of Hungary sight, and the true Protestants of England wish success to his Arms; whose Lust twenty Nations cannot sa­tisfie, nor twenty Kingdoms his Glut­tony, who ravishes and deflowrs from the Danube to Tigris, and from the Desarts of Libya, to the Forests of Rus­sia.

They take the same course, Sir, (said I) to be free from Arbitrary Go­vernment [Page 43] by Turcism, as from Popery by Jesuitism: But pray let us away for England, for I have had enough of Turky.

With all my Heart, (replied He) but by the way, You see what are the consequences of Schism and Sepa­ration; you see how under the pre­tence of avoiding those Ceremonies, which they themselves count indiffe­rent in the Church of England, they would take Sanctuary in a Turkish Mosque, and be contented to mingle with the impurest Ʋnbelievers, rather than join in Communion with us; and when they have done, stand it out, and justifie it in the face of Heaven and Earth: I protest, it quite con­founds me, but that Epiphanius tells us of Hereticks. (Haer. 18.) that boast­ed of their Kindred with Cain, and the Sodomites, and Judas; and said, That they only were indued with wis­dom from on high. And I have read of the Beguardi, a sort of scrupulous Buffoons in the XIV. Century, that held it was a Sin to kiss a Woman, but not to lie with Her; But never in all my daies, did I ever so much as hear of such a parcel of Squeamish [Page 44] Hypocrites before, as they are; that can strain at a Gnat in the Common Prayer Book, but swallow a Camel, e­ven that very Camel that carries the Alcoran to Mahomets Tomb.

THE Second VISION OF GOVERNMENT.

The CONTENTS.

The miserable state of the Christians un­der the Turks: the happy condition of the people of England: Good Govern­ment the reason of it: The Male­contents described and exposed: The Argument that converted and confir­med a Jew in the Christian Faith: He confutes and condemns the Fana­ticks for their Rebellious Murmu­rings and Practices: He proves Mo­narchy to be of Divine Institution, and the best of Governments. The Monarchy of England the best in the [Page 46] World. The design of Hobb's Levia­than and of Nevil's Plato Redivivus, they are both in the extremes, and both exploded. The Ghosts of Hobbs, Machiavel, and some other modern Politicians, quarrel about Prehemi­nence. Lucifer not able to decide the Controversie, referrs it to Bradshaw; He determines for Richard baxter, upon the account of that Maxim, that Dominion is founded in Grace. The Folly of it discovered in his Book entituled A Holy Commonwealth; and the Villany of it in the Practices of the late Commonwealth of En­gland.

WE were now sailing for England as fast as the Winds, and swift as our Desires could carry us, when by the way (methoughts) we found a Ienizary floating upon the Seas, and half starv'd, who had at­tempted to make an escape in a little Cock-Boat from Malta, where he had for some time been detained a Priso­ner. As soon as he was refreshed with a few Cordials, Seignior Christiano [Page 47] knew him very well: And turning to me, You cannot imagine (said he) how much I have been beholden to this poor Fellow all along my Travels in Turky; and with what fidelity he hath attended me through several dangers; and there­fore out of meer gratitude I am bound to take care for his Preservation.

I thought Sir, (said I) there had been nothing in Turky but Tyranny, Perfidiousness and Cruelty to be met withal. Yes (replyed he) there is a certain thing amongst them called Good Nature by us (for none other Lan­guage can express it) which influence's some of them with that Candor and Hu­manity, as will make them stand fairer before the Great Tribunal, than the Mur­therous Zeal of Treacherous and Fana­tical Christians. But for this, we are rather beholding to the particular dispo­sitions of men, than to the Constitu­tion of their Government, which in it self is unnaturally Cruel and Barbarous: therefore because some may say, that I have represented the State of the Chri­stians under the Turks to be more despe­rately deplorable than really it is; I do confess that you may meet with Civilities from some particular persons amongst [Page 48] them; and that they allow the Graecians the free exercise of their Religion; insomuch, that at Larissa, the chief City of Thessaly, the Arch-Bishop (even in the time of the Grand Seignior's residence there) appears in some splendor in his Cathedral Church of S. Achilleus; and at Tornovo a great Town and a Bishops See, not far from thence, there were not long ago, no less than Eighteen Christian Churches, and but Three Moschea's: But, as I told you before, these Churches must in time fall to ruine; and the reason they are allowed so many, is, because they being so numerous, might upon great ex­tremities of oppression revolt, and recon­cile themselves to the Latine Church for their Protection. However, they pay dear enough for that Liberty they have: and what do you think of a motion in the Divan, of putting most of the Chri­stians throughout all their Dominions to death upon any memorable defeat? Therefore what a miserable condition are they in, who are like to lose their Reli­gion if the Turks prevail, or their Lives, if they be routed? And indeed they are permitted to enjoy both, as the Caloires of Mount Athos do the Treasures of their Chappel, which the Turks can surprize, [Page 49] and take away when they please. The de­solation, waste and barrenness of those Countreys, formerly so rich, must needs be occasioned by the Tyranny of that Go­vernment, wherein the Peasants durst not sow what they fear the Soldiers would reap: and they have a saying, That were it not for the Timariots, there would no Grass grow where the Grand Seignior's Horse sets his foot. 'Tis true, that the very Luxuriant Tem­perature of some Grounds in so vast an Empire, produce Rich Vines, Rice, with most sorts of Grain, Cotton, Sesa­mum, &c. with little Industry: but all the Provinces are vastly altered from that state we read of in Ancient Histories: and on the contrary, England as much for the better, from what it was in former times: So that those of England are very wicked, that wish the success of the Turkish Arms abroad; and very Igno­rant, or what is worse, very ungrateful, that dislike their own Government, and mutiny against their Prince at home.

We were now come as far as Green­wich, where we landed; and the calm and bright Sun-shine Day, in the most delightsome time of the Spring, invi­ted us to take a walk to the top of the [Page 50] Hill: as soon as I had breath'd a little, I observ'd, that the Turk we brought along with us, was almost ravish'd with delight and wonder: And surely, (said he) this is the Paradise of the Western World, and the Garden of all Pleasures: How thick is this Noble Coun­trey set with shining Palaces in the midst of Verdant Groves intermixt with em­broyder'd Plains of divers colours? and that vast and splendid City (pointing to London) stretching it self out in full ease beyond the reach of mine eyes, upon the Banks of this large and open Ri­ver?

Methinks truly, (said I to Seignior Christiano) 'tis as Noble a Prospect as ever I beheld: yet I cannot forget that of Constantinople from Scutari or Galata; the Towring Moschea's, with their gilded Half Moons, over-topping the Cyprus Trees, put me in mind of the Hesperides of the Poets with Golden Fruit.

You might better (replyed he) have be­stowed your hovering fancy upon the Apples of Sodom: for how finely soever that City appears at a distance, there is not a more confused dirty hole of the bigness, in the Ʋniverse, when you are in it; the [Page 51] Houses resemble so many Prisons, and the Inhabitants are all Slaves.

'Tis our condition (said the Turk) to which we were born, and in which we must live and die, (and although some of our Order, have, like the Praetorian Bands of Rome, or the Mammalucs of Aegypt of late years, been somewhat too inso­lent) yet the Grand Seignior is Lord of all we have on this side the Grave: we eat his Bread, and drink his Water, and breathe his Air; and therefore we must do and suffer his will; we may live as long as we can, but we must dye when He please: we must have Patienza sin a perder la testa e poi patienza. Pa­tience to the loss of our heads, and pa­tience after that. Since the case is thus with us, his other Subjects have little encouragement to build, plant, or sow, any more than what will protect them from the immediate Injuries of Hunger and Cold, or to provide for the next Generation, who are so miserable in their own. But pray, Sir, (said he to me) what is the reason that the people of England are so very Rich, so very Hap­py, as they seem to be?

They really are so (replyed I) if they knew their own happiness. The [Page 52] people of England by the Providence of God, and the Goodness of their Princes, from the Times that were before your Empire had a Name or Being, have en­joy'd many great Priviledges under the Name of Property; and what may seem strange to you, the Prerogative of the King, is the very Property or Liberty of the Subject; a Mysterie as unknown to you in our State, as the Articles of the Christian Faith in our Church.

'Tis hard indeed I believe (said he) many of your own people do'nt under­stand it.

I wish they did (said I), for our Government is so divinely temper'd, that the Honour of the King consists in the Happiness of his People; and the Happiness of the People, in the Honour of the King. He, by his good and wholsome Laws protects and encourages them, and they all ought to honour and defend him. By his Laws those Lands have those delightful limits and boundaries, which you see; and instead of Thorns and Briars, are rich in what is good for food, and pleasant to the taste. By his Laws, the Lusts, Ambi­tion and Covetousness of men are kept [Page 53] under; every one being confin'd to his proper Business and Station, to the en­crease of Vertue, Honour and Ju­stice. Hence 'tis, that you see the waters burden'd with the Fruits and Products of other Nations, and the Land with our own. Hence 'tis, that all Arts and Sciences flourish, and even from our improv'd Arts of War for our defence, you learn how to invade the effects of our peace. Look but in­to that famous City of London, and see how vastly the condition of man­kind is altered, from what you find it in Constantinople; here you will see the Markets crowded with fatted Sheep and Oxen, there with lean Slaves, whose only hopes depend upon the being bought by a good Master; here our greatest trouble is, to get a good Servant; and if they were but all good Subjects, there is not a better King in the World.

Not good Subjects (cry'd He)! then 'tis too good a Land for so bad a People; but methinks, they seem to have little ei­ther of Business or Trouble, for they walk to and fro as they please: pray, Sir, let me be so happy, as to partake with them of their great freedom.

[Page 54]At this we went down into the Walks, and on a sudden fell upon two Persons that were talking together very earnestly: we were unwilling to interrupt them; yet kept at such a di­stance as to overhear them (for they talk't very loud) one of them saying, well! well! I confess, I have pretty well feathered my Nest, but let the Kings affairs go how they will, I will e'en secure my self, I will e'en lie and Lowng (as they call it) let others stickle that have a great deal to get, and little to lose; for my part, I am for Cokesing of Mammon, I'll not hazard my For­tunes; truly not I. Indeed, said the o­ther, things are carried very strangely at Court; I wonder what becomes of all the money; I think they did well to vote that no body should lend him any upon any Branch of his Revenue. Of whom do they speak, said the Turk? Of the King (said I)—And who made that Vote? the Parliament (said I). And what is that replyed He? The Great Council of the Nation, into which, some Seditious persons crept in of late years, and promoted such a Vote. And who are these persons that talk at this rate, said He? Why, said I, [Page 55] they have both of them very good Offi­ces under the King; how many Aspers a day have they, said He again? As­pers! (said I) do you talk of Aspers! they have at the rate of 4. or 5000. pieces of Eight of Yearly Revenues, be­sides what they get by the bye. At this the Turk fell into such a rage, that he had like to have run over me, and looking sternly upon them,

Ye ungrateful Dogs! quoth He, do Ye eat your Masters Bread, to vomit it up in his face again? were ye in the Grand Seigniors Dominions, he would scorn to defile the meanest Slave he has, by being your Executioner, but would cram ye both into a hole, until ye either devoured one another for Hunger, or that those Mouths (that spoke those words) eat up those Hands that used to feed them. And then, turning to me, Are these, said he, the fruits of Virtue, Honour and Justice you lately talkt of?

You talkt, Sir, (said I) of Patience too lately, pray have a little now: I could rather (said he) indure to have my head cut off, than my ears on to hear what such ungrateful men say. But perhaps those other two Gentlemen that walk yonder, are of a better mind; [Page 56] they too are hot in discourse, let us hear them. As soon as we came near them; What Justice, Tom, (cry'd one of them) can we expect from those Tory Lawyers, now they are got upon the Bench? the very name of Whigg, is enough to cast a man in any Suit or Trial that comes before them.—That is an hard case (said the Turk to me)—And what will become of the Protestant Religion, Jack, (said the o­ther)? for Dr. Oates tells us, That most of the Bishops are Popishly inclin'd, and you know Popery is Image-wor­ship, mere Idolatry—Poor men, said the Turk, I protest I pity them—But hark you, Tom (said he again) pray lend me 50. l. for a Fortnight.—I vow, Jack (reply'd the other) thou art a merry fellow, but thou hast such slip­pery tricks with thee; you know how you serv'd Mr. L. N. t'other day, who was your good friend; and besides, if Fortune frown'd upon you, or your Friends were unkind to you, that you could not pay Your Debts, t'were a­nother case; but you have got a trick of Borrowing Money, when you have a great deal by you, either for the sake of the use of it, or with a design [Page 57] never to repay it. However, I have a Bottle of Wine or two, and a Wench at your service, but a pox on the pul­ling down these Conventicles, a man cannot get a wholsom Wench half so con­veniently now as formerly.——Prithee, Tom, don't stand fooling, said he, let me have so much Money, I'll be faithful to you.

At this the other began to Curse and Swear at such a desperate rate, that the Turk jumpt as if he had been fright­ed out of his wits; and rolling his eyes to and fro, and looking upwards. Are we, said he, poor Turks, so careful of defiling that Sacred Name in a piece of Paper; and do these Christians make nothing to blaspheme it upon so trivial an account? Oh! Jesu, if thou be God, as the Christians say thou art; as thou by the hands of Amurath the Second, didst revenge the perfidious dealing of Ladi­slaus the Hungarian King, and punish him for his Perjury; so look upon these people that dishonour thy Name, and take vengeance on them for their Blas­phemy. Then turning to us, You are, said he, civil Persons, and I heartily thank you for your goodness towards me; but I'll return to Turky, and ra­ther [Page 58] endure the meanest slavery of that place, than the wickedness of this. So away he went in great hast and fury; putting me in mind of Hathny a No­bleman of the Indians, who being told that the Spaniards went to Hea­ven, renounc't his Baptism; protest­ing that He would rather go to Hell with the unbaptiz'd, than to live in Heaven with so cruel a people.

He was no sooner gone, but we fell into the company of a Gentleman that was of the Reformed Church, and born in Romania. He had been throughly acquainted with all the Scruples and Controversies, which the Rigid and Factious Calvinists, and o­ther Sectaries had raised in Bohemia, Hungaria, Misia, and Transylvania; and whilst He was in England, had a full account of our Ecclesiastical Govern­ment given him to his full satisfacti­on; and being withal a Person of good Learning, and fine Conversation, we were extremely glad to meet him; but our first Respects were interrupt­ed with the loud talk of two Clergymen, one of them saying,—What a noise have we had this whole Age about a few insignificant Ceremonies? my Li­ving [Page 59] would be worth 40 l. per Annum more, were it not for these Ceremonies; 'tis they make so many Dissenters, they keep people from coming to Church. Then your Father had an hard Bar­gain of it when He bought that Living for You (replyed the other) 'twas well it was not known that it was actually void when He bought the Presentati­on. What was that either to him or me, (replyed he again) if there was any going to the Devil in the Case, his lit­tle Atturney had his Fee for that Jour­ney: besides, you know my Father is a Presbyterian, and so he did not act contra­ry to his Conscience, because He thinks it Lawful. And to save my self, I told him, that if He let me know what it cost him, that I would not take it; for I would not break my Oaths for all the Prefer­ments in England; but a deuce take these Ceremonies; I wonder at our Bishops and Governours, that they should stickle so much for them, for now the Plot is dis­covered, they say, they are willing to come to Church but for them.

You are troubled about Ceremonies (said the other) and I have as much reason to be concerned for the Sub­stance; for my part I can get no Pre­ferment, [Page 60] the Bishops are the most par­tial men in the World, and where they take a fancy, think no preferments too much, whilst others may e'en lick their fingers and starve; I have had a good mind to Johnsonize, or Allsopize a long time. But now the Plot is dis­covered, as you say, I am resolved to be a swinging Tory, for the dissenting Preachers are quite broke. How do you know that (said he)? Why! (re­ply'd he) a Tradesman in London said, That he had about Fifty Pounds owing him by them, and when he lately went to demand it, he was told, that they wondered that he should be so impu­dent, as come for money in time of persecution.

Mr. Halicius (for that was the Gen­tlemans name) could no longer for­bear them; but turning to him that last spoke. As for you, Sir (said he) it signifies not a farthing, whether you be of a Conventicle, a Mosch, a Syna­gogue, or a Pagode; for you are re­solved to be of no Church, until you see which way the Wind lyes by the Weather­cock upon the Steeple: But for that Gen­tleman that is Instituted and Inducted into the Nine and Thirty Articles of [Page 61] the Church of England, let me advise him, when he parts with the Ceremonies, ee'n to throw the small Tythes too into the bargain: for I do assure him, they will scarce be contented with the great ones at last: If the experience of the late Plunderings and Sequestrations here in England, will not convince him, Dr. Ba­sier can tell him what vexatious troubles and controversies they have from little beginnings, raised in all the Eastern Pro­vinces of Christendom; and what a squabble they afterwards made about Episcopacy at Moras vaherheli in the year 1657. even whilst the Turks were knocking at the fore-door, and the Je­suits at the back.

Sir (said I) without going over the Water, one would think, that what King Charles the First foretold would befall the Trimmers in his dayes, might forewarn those of our See Pryn Repub. p. 16. Those now called Moderate Men, they will then (said he) call Malignant; and the inequality, injustice and oppres­sion they will then endure, will too late discover to them to their cost, that they have undone themselves with too much discretion; and obtain'd nothing by their unjustifiable cau­tious [Page 62] compliance, but to be destroyed at last. But for those people who raise and object these scruples upon the ac­count of their Tender Consciences, it has been enough discovered, wherein that Tenderness consists: and 'tis as mani­fest, that they have no Conscience at all; and they as little, who comply with them. I do verily from my heart believe, that there are some in the world, that make Objections, and dispute against some Ceremonies and Forms of Prayer in the Liturgy, wherein there are publick De­votions appointed for every day of the year Morning and Evening, who do not once in a Month pray in private. I am very plain, I say, I do believe it: What signifies the Surplice to so black a Vil­lain as Ferguson? Why should such a Messenger of Satan as Oates, scruple to pray for all that travel by Land or by Water? Do you think the Ring in Ma­trimony any great Nusance to such an Hellish Cheat as Meed? Or that they value the Sign of the Cross, (the Ban­ner of the Obedient and Holy Jesus) who are Rebellious Traytors at home, and joyn with impure Infidels abroad?

[Page 63]Whether they were both convinc'd or asham'd, I cannot tell; but they march'd off; and as they were going, This I must say (said Mr. Halicius) in all the world where ever I come, that there never was in any Church since the plan­tation of the Gospel, more Pious, Lear­ned, Ingenious and truly faithful Cler­gy-men, than there are at this day in the Church of England; and if these and all other lukewarm Trimmers were spued out of it, it would be much better for the Body of it, and for the Head too.

We were now walking still onward until in a shady solitary place we saw a Non-conformist Preacher fall in a­mong a company of women who were very Rich in their Garb; they seemed somewhat disconsolate: but as soon as they saw him, they cry'd, Welcome thou Man of God! Yea, very welcome art thou unto us! How hast thou been preserved in these dayes of tribulation? Indeed (said he) the persecution waxeth hot against the people of the Lord; the great Dragon is broken loose with his long tail, and vomits out whole floods of Popish Holy-water after the Woman in travail; the hunting Nimrods pursue us; the [Page 64] Folds are broken down, and the Sheep are scattered: I am come therefore to refresh ye, O ye scattered Flocks; and since ye cannot hear the Gospel, pray read it in these godly Bukes. Here likewise take these holy things: here is S. Russel's Picture, and a Sliver of the Deal Board spotted with his Blood shed for the Good Old Cause: Here is like­wise the Picture of S. Sydney, with an Inch of his Cane; and here are the works of Mr. Baxter and Mr. Doolittle, with their Effigies: These are excellent Antidotes against the Powers of Popery, and the Charms of Antichrist: Oh ye pretty little Lambs, that cry Meigh, Meigh, with earnest longings and groa­nings: Here is Milk for Babes, and Meats for Strong Men, in four and twenty Sermons: when ye have digested these, the Man of Sin will never be able to prevail over the Babe of Grace.—

In exchange for this Trash, they privately crowded three or four Guinea's into his hand, which he meekly took, with his leave at the same time: But one of them was so overwhelmed with grief and trouble for his going away, that her sighs interrupted her speech for a long time; [Page 65] at last a few broken sentences burst out, and she cryed, Oh how the Vision ceaseth, and the Prophets prophesie not! In the midst of this great Agony, a Bramble-Bush chanc'd to catch hold on a deep Lace on her Petticoat, and made a great Rent in it. Good God! what an alteration was there in a mo­ment? She fell a scolding and railing at her Maid, that followed waiting upon her, as if she had been bewitch'd; cal­ling her all the ugly Names, her fu­ry could suggest; as if by her care­lesness she had been the cause of it: when again spying us, and fearing that we over-heard her, she as artifi­cially chang'd her Note: Thou simple Wench, thou dundernoles, quoth she, somewhat more softly, and with a smile, Canst thou not find the Chapter? Fie Mary, fie; here take the Bible again, look the Eleventh Chapter to the He­brews and at the Thirty Seventh Verse, there thou shalt find an account of our sufferings.

At this a little Old Man, that stood behind her, burst out a laughing; and looking on me, Don't this place of Scri­pture, said he, daintily suit their pre­sent Garb and Conditions? Don't these look [Page 66] as if they wandered about in Sheep­skins and Goat-skins! You may soon imagine, how much they are destitute, af­flicted or tormented. These are the genteelest mourners in Zion that ever I met with; all of them in the newest fashion: I believe truly these Martyrs are more troubled about their Taylors, than about their Executioners. Well, I little thought to find the women of England dissatisfied of all others in the world; I am sure their freedoms and priviledges are so extraordinarily great, that were there a Bridge from Calais to Dover, we should have them scamper hither in throngs from all parts of Europe: and had the last great Frost but lasted so long and sharp, as to have laid all the Waters be­twixt those two places, they would have scrambled over in shoals, though they had sopt their Constitutions to some purpose.

Sir, said I to him, if you fully un­derstood the Humours of some of the people of this Nation, and the happiness they enjoy, you would say, that the men have as little reason to be turbu­lent and mutinous, as the women to be Peevish and Discontented.

They have less reason to be so (said he) than any people under the Heavens. [Page 67] I think I have seen most of the Nations of Europe; and when I consider the sin­gular advantages of peace and plenty, which you here enjoy, it infinitely ag­gravates the base Ingratitude of a stub­born and factious Generation of men among you, that endeavour to subvert so excellent a Government, and to disturb the peace of so noble ond flourishing a Kingdom. To deal freely with you, I am a Jew by Birth; I was born at Lub­lin in Poland, but by the grace of God I am now a Christian; and I confess to you that the happy condition of the Christians of the Reformed Church of England, is a sufficient Argument fully to confirm me in my Conversi­on: For, (besides the removal of those prejudices which the Church of Rome gives us by their Pictures, and Images) I find the People of England far to exceed the Ancient Israelites in all Temporal Blessings, even in the most prosperous Times, wherein they possest the Land of Canaan.

First, In the Situation. For besides the old Inhabitants of the Land that were left to be Judg. 2. v. 3. thorns in their sides, they were encompassed with Enemies round about; besides the Philistines, they had the Assy­rians, [Page 68] the Aegyptians, the Aromites, the Edomites, the Moabites, and Amorites; nay, the Tribe of Asher, that bordered along the Sea Coasts, were never Masters of Sidon: But they were governed by their own Magistrates, as was Tyre, till taken by Alexander, or rifled by Nebu­chadnezzar to no purpose, sometimes be­fore: But you have the Seas not only o­pen unto you for traffick, but around about you for a Guard and Defence; and I look that the Union of the Kingdom of Scotland to England, might prove as great a Blessing to Great Britain, as the separation and revolt of the Ten Tribes was a Curse and Calamity to the whole Body of the Israelites in General. 'Tis true, Boccalin tells us, That in his Time, when England was in the Scales, that it weighed some hundreds of thousands of grains less, after Scotland was added to it, than it did before. But you know what Devil it was that plaied that para­doxical Gambol, it was the frothy Spirit of Light headed Fanaticism, which is in such a fair way to be Conjur'd down, or Blow'n off, that it will prove heavy e­nough to some body over the Water one of these daies (If I be not mistaken.) In the mean time well might one, speaking [Page 69] of the Bloody designs of the Jesuits, Nov. 5th. say of Great Britain Barclai. de Conj. Ang. Non videba­tur posse Tentari fundamentum tam bene vallati Imperii: That it did not seem possible that the foundation of an Em­pire so well intrencht, could ever be shaken. But England exceeds the Land of Canaan.

Secondly, In all manner of plenty: though it does not feed such vast num­bers of people for the small Circuit of Ground, yet her Valleys are like Eden, her Hills like Lebanon, her Springs like Pisgah, a Land which not only injoys those Blessings in the fullest extent, which God promised to the most exact Obedience of the Israelites: But by its successful Traffick to all the parts of the Terrestri­al Globe, possesses several Delights and Treasures, which all the Four great Mo­narchies of old never heard, or dream't of▪ And,

Thirdly, In the improvement of all Arts and Sciences; if Solomon had more Knowledge in natural Causes, than any man living, 'twas his Prerogative as King; for none of the Ancient Ver­tuosi, neither Heman, nor Chalcal, nor Elcan, nor Darda, have left any Philo­sophical Transactions behind them. If [Page 70] He understood the nature of the Load­stone, and taught the Tyrians, and Phoenicians, the use of it, as Fuller. one of this Nation affirms: 'Tis a strange thing that the Graecians, a people so Curious, and Inquisitive, so near Neighbours to them, so famous for Shipping, and a­mong whom it was first found, and had a name, should be utterly ignorant of so noble a Mystery. If He understood the Circulation of the Blood, and knew all Trees, and Plants, from the Cedar of Lebanon, to the Hyssop on the wall; his Philosophy vanish't with his Religi­on: For, He little considered the nature of that wood, or of those Minerals, whereof those gods (He afterwards wor­shipt) were made. But you have a nu­merous Society of excellent Philoso­phers, of whose knowledge there is more certainty, and greater variety; and that a Royal Society too, incouraged by a King, wise as Solomon in his Govern­ment; and more Knowing both in Phi­losophy and Navigation: Who need not to send to foreign Nations for Mari­ners, for his Shipping, as 2 Chron. c [...]. [...]. 18. Solomon did, or for Workmen to build his Temple. And were his Government so absolute and despotical; or his Tribute and Tax­es [Page 71] so 2 Chron. 10. v. 11. heavy upon his People, would be as rich himself. Therefore when with these things, I consider the admirable frame of your Government, the wonders that have been wrought for its preserva­tion and Continuance, I conclude, that the Doctrine of Jesus, is the last Will of Heaven, and that those that profess it, are in the favour of God, by the blessings they receive on Earth. And although my own condition be mean: yet (to the clear understanding of Types and Prophe­cies) having by the same Doctrine learnt the admirable Lessons of Patience and Obedience, I wonder that men should not become better Subjects for the same reasons, for which I am be­come the better Christian.

That very Plenty, Sir, (said I) that is an Argument to make you become an humble Christian, makes them proud Traytors: Nay, their very Plea for Rebellion, is the very same which the Apostle uses for Obedi­ence, (viz.) for Conscience sake. Though the Government be never so good, yet a Kingly Government, they say, is against their Consciences; that 'tis not according to the will of God. They will rip you up a great [Page 72] number of Kings, that did evil in the sight of the Lord; and are often buz­zing in your ears, the sentence of the unjust King; they tell you, that the Apostles and Martyrs were brought before Kings, &c. and positively af­firm, that the Israelites sinned very grie­vously in asking a King.

They did so, (replied He very hasti­ly) and what then? Do they know where­in the nature of their sin consisted (that they apply it as a Rule to themselves) all their other Objections are ridiculously fri­volous, but I will clear this by proving, that though the Israelites sinned in ask­ing a King, yet it was the will of God that they should be governed by Kings; His Promise and his Blessing too. And this I'll do by considering wherein the sin of the Israelites con­sisted.

First, Then it consisted in this, that they preferred the Government of an Earthly King, before 1 Sam. c. 8. v. 7. having God for their King; for their Government under Judges, was Theocratical. They were confirm'd by Miracles, and rais'd immediately for their deliverance by God himself.

[Page 73]Secondly, Their sin consisted in that they, who were Gods chosen and peculi­ar people, should ask to be govern'd by a King, like all the Nations. I do not speak Here of the Prohibition: Deut. 17. v. 15. Thou maist not set a Stranger over thee, [to be King]. (For that and Marriages, and all other Communion with the Nations was forbidden them, for fear of Idolatry). But they were not to be like all the Nati­ons as to the Manner of their Kingly Government. 1. Because God had given a particular Rule for the King, He should set over his own people, Deut. 17. v. 18. 19. And 2. We read 1 Sam. chap. 10. v. 24. that Samuel told the peo­ple, the Manner of the Kingdom, and wrote it in a Book, and laid it up be­fore the Lord.

Thirdly, The sin of the Israelites con­sisted, in that They [the People] askt a King: In that they would be their own Carvers, and Chusers: That they that were redeem'd from being slaves in Aegypt, should not depend upon the same Providence for their station and Condi­tion in Canaan. By thus asking, they seem'd to chuse, before God had chosen and moreover, they who were prohibi­ted to say, that they possessed the Land [Page 74] through their own Righteousness, might be presum'd to say, they injoyed that Government by their own Wis­dom. And,

Fourthly, Their sin consisted in that they Then askt a King, in that they would not wait Gods appointed time. Therefore because they preposterously askt a King, He gave them one in his wrath: one that was not qualified ac­cording to the Prophecy, nor did He an­swer their expectation. But in his A­nointed Servant David, He fully con­firm'd it to be his Time, his Will, his own Ordinance, and that Government which He foretold, and provided in his Law for his own People. And as the Condition of the Israelites both in Church and State, was the most flourishing and splendid under the Reign of his Successor King Solomon, that ever it was before, or after: So the Taking away their King, was the greatest Judgment that was threatened, Deut. 28. v. 36. the Lord shall bring thee and thy King which thou shalt set over thee, unto a Na­tion which neither thou, nor thy Fa­thers have known; and there shalt thou serve other Gods, Wood and Stone. And it was the greatest Judg­ment [Page 75] that ever was executed, La­ment. 2. v. 9. Her King and her Prin­ces are among the Gentiles. The Law is no more, the Prophets also find no Vision from the Lord. So that you see, that as the King was appointed by God in the Law, so with their King they lost that Law. But the severest Judgment of all was, that with the loss of their King, They lost the surest, and directest rule of finding out the Messias, given to them in Jacobs Prophecy, Gen. 49. v. 10. The Scepter shall not depart from Judah, nor a Law giver from be­tween his feet, until Shiloh come. For as by the Alterations, Change, and loss of the Law, they were deprived of the right understanding those Types, which fore­shew the Manner of his Coming: So (though the Prophecy held good) by the loss of their King in their Captivity, the Changes of their Government; it had as it were a veil drawn over it, and became obscure to them, as to the Time of his Coming. In short, the giving the Jews a King, was the greatest Blessing, and the taking him away, the greatest Curse: the one the Righteous Ordinance of God, the other his just Judgment.

[Page 76]But, Sir, (said I) they will say, What signifies the Jewish Government to us Protestants?

Protestants (said he) do they call themselves! Mahomet has not more cor­rupted the History, than they the scope and design of the Old Testament, where and when it may serve their turn. How many hundred Sermons have they preach'd against Monarchy, from this instance of the Israelites asking a King; the delu­ded people swallowing these impudent Fal­sifications with so much greediness, that they would gobble down Goliah for one of the Minor Prophets, if one of these lying ones did but bid them gape: and thus much it signifies to those True Pro­testants, that if it was a sin in the Isra­elites at that time to ask a King, it is ten times more a sin in the people of England at this day, to ask, or seek af­ter a Commonwealth, for these three reasons.

First, Because under the Gospel there are particular, and especial Commands, for our Obedience to The King as Su­preme; and consequently, for our con­tinuance in that Obedience: but there was no prohibition under the Law po­sitively forbidding the Jews to ask a [Page 77] King, but there was a certain Promise, that they should be governed by Kings.

Secondly, Because after the full Re­velation of Gods will, the ordinary course of his Providence joyned with the fore­said Apostolical and Evangelical Pre­cept, is as obliging and binding, as all the Miracles he wrought under the Theocra­cy of the ancient Israelites; though I think the Preservation of the Kings of England of late dayes have been little less Miraculous.

Thirdly, Because such disobedience (of which deposing him, and altering the frame of his Government, is the highest) is threatned with a greater Curse and Punishment, than the Breach of all, or any of the Laws of Moses, even with Damnation, in that sense, wherein it is threatned to the Scribes and Pharisees, the scrupulous observers of small things of that Law, whilest they neglected the greater ones of Judg­ment, &c.

But Sir (said I) they have as much abused the sense and meaning of the New Testament, as they have the scope and design of the Old: You may cloy them with Repetitions of Arguments [Page 78] and endless Quotations out of both of them, and all to no purpose. You may tell them that God shadows the rewards of Heaven, with what he ac­counts most excellent upon Earth, with Crowns, Scepters, Thrones, and Robes of Glory. That to fill us with an awful sense and veneration of the excellency of his Eternal Majesty, He stiles him­self King of kings, and Lord of lords; that Heaven is his Throne, and Earth his footstool. You may tell them, that by him Kings reign, and Princes decree Justice: That they are stiled gods, and are his Vicegerents, who is the God of all gods. That Treason is a very great sin, and the breach of all the Command­ments; because the highest offence a­gainst him who is Custos utriusque Ta­bulae, that beareth not the Sword in vain, but is to execute wrath upon all them that do evil, by the breach of any of them. But it will be in vain; they will be deaf as Adders, and still Rebellious as the old Serpent. You may urge them with the Laws of Nature and Nations; you may tell them, that there never was any Language spoken under Heaven, that have not some word, or other signi­fying the Supreme Power in a single Person. [Page 79] That the very Heathens acknowledg­ed this power to be derived from God, and still 'tis much more in vain; when the Atheist cannot do the Business of the Rebel, the Fanatick shall; and when the Fanatick cannot, the Atheist shall; and when neither of them, the Politi­cian.

The Politician (said he) what kind of Politician do you mean?

The Politician (said I) I here speak of, is a stranger Monster than any Beast of America. He is a Composition of Fool and Knave, of Hawk and Buzzard, Atheist and Fanatick, Beast and Devil, in the shape of a Man. His Father be­gat Him, being at enmity with his Mother, when the Bells rung back­ward for a great fire in a deep Snow; One, that never was long of one mind, nor ever a friend to any one body. He quarrel'd with his Milk Porrage the very first Breath he drew to cool it; beat his elder Brother by surprize; gave his Sisters black eyes; pist in his Mothers mouth when she was fast a­sleep; and oft-times pull'd the Chair from behind his Aged Father, when he was going to sit down. These were the Domestick stratagems of his Child­hood. [Page 80] But no sooner is He come to Years of Rebellion, but you see him as rampant in Publick. He finds fault with every Ordinance of God and man; He is for knocking down of Monarchs, pulling Lawn Sleeves over the ears of Bishops. Altering and Changing the Government, and all this while, thinks himself won­drous wise, and very Holy: And now his Freak is come to full Maturity, He lies, cheats, is perjur'd, writes, and fights, ventures to be Hang'd and then Damn'd.—And now what do you think of him? Is not such an he­terogeneous Buffoon fit to make Laws for others, who would never be go­vern'd himself? Is he not a dainty projector, to model the World; and of full growth, to become the Perpetual Dictator of all mankind; the standing Oracle of the Times, and in oppositi­on to the wisdom and experience of twenty Ages, to prescribe new forms of Government for three Nations, and oblige them in all hast, to become a Com­monwealth, who have been rul'd by Kings for above a thousand years?

Your very Character of him, (said he) has already set my teeth on edge, and so no more of him. But I must tell you, that [Page 81] there has been so much said and written in defence of Monarchy, that a man might talk his Tongue to the stumps in the repe­tition of other mens Arguments: And the Inconveniencies of Aristocracy and Democracy are so notorious; that they were no News above two thousand years a­go; Old Aristotle hath so sufficiently de­scribed them in his Book of Politicks, that we gather from thence, that He sooner found out the Madness of the people, than the Raging of the Sea. But one would think, that that Government for Christians, should be the most Authentick, which God for the Jews, thought most con­venient.

More than one would think, (said I) that men should most of all desire to continue under that form of Govern­ment, under which by all variety of experience, they have been most hap­py. And if Seignior Boccalini would be pleased to lend us his Ballance, with which He weighed the Kingdoms and States of Europe, I dare venture to confute all the Republicans upon Earth, with this one Experiment: Let them put into one of the Scales, all the Commonwealths that have been under the Sun; let them clap in the Ephori [Page 82] of Sparta, the Demarchi of Athens, the Tribunes and Consuls of Rome, the Gentle­men and Senators of Venice, the Hoghen Moghen States of Holland, the Can­tons of Switzerland, the Leagues of the Grisons, the Elders of Geneva, with whole Bundles of Hans Towns, and all the late Holy Brethren that are fled to them; and I will put but one single Monarchy into the other, and it shall as certainly weigh them all down, as the Bible does the Pope, and his Trinkets, the Devil and all his works, in the Book of Mar­tyrs.

What Monarchy is that (said he)?

The Ancient and Flourishing Mo­narchy of England (said I), a Mo­narchy which has the singular advan­tages of all the three known Forms of Government, without the Inconveni­encies of any one of them; a Monar­chy so divinely good, as neither Jew or Gentile knew of Old, and such an one, as none other Christians besides, enjoy at this day.

Pray Sir (said he) give me a short account of it.

[Page 83]As well as I can (said I) with all my heart. You must know that this Monarchy of England, is a Paternal, Hereditary Monarchy; the Kings thereof not using that absolute Despo­tical Power, which the Kings of Judah sometimes did. No mans Life is taken away from him by any of the Kings Messengers; but he may clear himself if Innocent, or give better satisfaction to the world if guilty, by being tryed according to Law: And where the Chro­nicles of England seem to speak the con­trary, those persons, as Tho. Becket, &c. are to be considered as Traytors in the very act of open Hostility and Rebelli­on, or protected from the proceedings of the Law by the Pope or the People: But our present Gracious Soveraign hath given such admirable instances of his great Justice, Clemency, and Patience, as no History can parallel; even the very Murderers of his Father (who would scarce allow him to speak before their impious Tribunal) were permitted to say what they could in their own de­fence: And those very Barbarous Vil­lains, that did not design to at the Rye [...] allow him time to say his Prayers, were not only legally try'd, convicted and justly [Page 84] condemned, with all manner of regu­lar proceedings, but had afterwards the charitable assistance of his own Chaplains. And although upon the relation of such an horrid design a­gainst his Royal Person, if He had cut them all to pieces without any more ado, no mortal man could have que­stion'd, or have call'd him to an account for it; yet such is the malice of that implacable Party, that for his great Clemency, they insinuate, that he wants Courage; and for his Justice, they do as much as say, he is a Tyrant.

But as the King, so are his Laws, so good for the People, that King James did as truly, as solemnly declare, That the Common Law of England was as pro­per for this Nation, as the Law of Moses was for the Jews. But still, to supply the defects of the Common Law, we have our Statute Laws, which were made at sundry times, and upon di­vers occasions in Parliament; and these Laws receive matter from the Lords and Commons, but form and life from the King: and then our Ecclesiastical and Maritine Courts are governed by the Civil Laws, which are the result of the Wisdom and Prudence of the best [Page 85] Law-givers that have been in all Ages, and for the Good of others, as well as of our own Nation.

If your Laws (said he) be so very good, how comes it to pass, that there are so many Controversies, long and vexa­tious Suits, such endless Differences and Quarrels among the Subjects? What is the reason, that those who have been Facti­ous, Turbulent, and Seditious, should go so long unpunished?

The Reason, Sir, (said I) is, because the King will govern by Law, but they will not be ruled by it: But have a little patience, Hemp is not ripe in a day. 'Tis no Magical plant, rais'd by the sin of Witchcraft, and yet 'twill conjure down the Devil in Time. Easter Term is coming on a pace, and as some of their mouths have been pretty cool the last great Frost: So if others be not more quiet for the Future, they will not have so much money to burn in their pockets against the next. To your first Question, I might An­swer, by asking you the reason of so many Disputes, and Janglings in Re­ligion. I am sure you confess, that you are satisfied as to the excellency of the Christian Faith, and yet you might [Page 86] as well object against the Truth of it, because there have been so many Here­sies in the Church, as against the good­ness of our Laws; Because there are so many peevish, subtil, and factious persons in the State. There are like­wise Hereticks among the Lawyers, as well as among the Divines. For if the Laws of God are not free from the false Glosses, and Expositions of ambitious or covetous Casuists, how shall any Law of man escape them? To con­clude, after all, our Government is a Miracle of a thousand years working. And although some will tell you, the Times and Occasions of Enacting, or Repealing any Statute Law, and the Originals of all our Courts of Judicature; Yet considering the many, and strange revolutions that attend all sublunary Principalities and Powers, 'tis a work beyond the reach of the most exqui­site Judgment to unravel the whole Series of Affairs, that have brought this admirable frame of Government to perfection.

Truly, Sir, (said he) I do not per­ceive that the People of England have any reason to fear Arbitrary Govern­ment under so gracious a Prince, or to [Page 87] he weary of a Monarchy so vastly differing from those four, which were so formi­dably represented in the Ancient Vision of the Prophet Daniel.

I am sure, (said I) there is none in being, that may at this day compare with it; all the Eastern Empires and Monarchies, are absolutely Tyrannical; and of the West, the people of France have lost their Liberties; the King­dom of Spain suffers extremely by the clashing Interests of the Jesuits with other Orders, and their treachery to the House of Austria; and so does the Em­pire of Germany; the Kingdoms of Denmark, and Bohemia, have not been so long Hereditary, and the Kingdom of Poland is Elective to this day.

Now, (said he) you are come to my Native Country, I can assure you, that there are great Inconveniencies attending the Time of the Interregnum, and Ele­ction too. And however our present Magnanimous and truly Illustrious King, has by his Conduct and Valour, gain'd himself immortal renown: Yet 'tis better for the people to have Peace, than a prosperous War. And the King of England has had as hard a Task (and which has required as much Courage and [Page 88] Prudence) to subdue and quell his Turkish Protestants at home, as the King of Po­land had, to conquer the Protestant Turks abroad. Against which sort of true Protestants, the true Turks shall arise in the Judgment, and shall condemn them. For they make Obedience to their Prince, a point of their Religion; but these make a Duty and a practice of Rebellion. The very Indians shall a­rise in the Judgment with these Prote­stant Barbarians, and shall condemn them. For the Noble Inhabitants of Nicaragua, made no Law for that person that should kill the King, thinking (like Solon in the Case of Parricide) that none could be so wicked as to do it; but these condemned their King, from whom they have their Law, and that contrary to all Law. Nar, the very Jews, the Scribes and Pharisees, shall arise in the Judgment with these Reformed Chri­stians, and shall condemn them; for they offered Sacrifices for the prosperi­ty of Caesar, but these Sacrificed Caesar himself, at his own Gate.

You have said enough to their im­mortal shame, and confusion (said I). But thanks be to God who has restored the Son to the Throne of his Father, to [Page 89] our great Comfort. And may He, in despight of all the Enemies of God, and the King, long continue to sit thereon, to our lasting peace. I am sure this Nation has under him injoyed three and twenty such years of plenty, and prosperity, as you cannot cull out, and shew together since the Conquest, enough to testifie that Monarchy is the best of Governments, that ours is the best of Monarchies, and King Charles II. is the best of Monarchs, whose Service (like his, whose Minister He is) is Perfect Freedom.

—Neque enim Libertas Tutior ulla est,
Quàm Domino Servire bono.—

The Sun was now down, and it be­gan to grow dusky, so my little Polan­der took his leave, and Seign. Chr. who had been talking all this while with a­nother man, came smiling to me, and said, I know (dear Friend) that you are a person very Curious and Inquisitive in­to the Nature and Reasons of Human Affairs, and I have now an Extraordina­ry Opportunity of pleasuring you at the highest rate. That Gentleman I now came from is a Magician, and He, with [Page 90] two or three more, it seems, are to have an Action to night, wherein they design to raise the Ghosts of all the late Politicians that are dead, and to charm the Spirits of those now living, from their bodies whilst asleep, so that you may hear extraordinary Conferences about Polity and Govern­ment, and may have occasion of ingaging your self in them, as you shall think conve­nient.

The name of a Magician did a little startle me at first, but the bent of my fancy prevail'd above any scruple of Conscience, being in a Dream, where­in honest men do those things some­times, which they would abhor when awake. Indeed, I had no time to de­termine with my self, for methoughts Seign. Chr. was very earnest with me, saying, See Yonder! the Gentleman calls us, let us go to him, I know you will be very welcome for my sake: [as soon as we came to him] I am apt to think (said he to me) that you, Sir, are some­what afraid of Spirits.

I never see him tremble but once in all my life, (replied Seignior Chr.) and that was at the sight of a very pret­ty Woman, and then indeed, He could neither sing nor say. But,

They who in Combate dare the Devil desie,
Are sometimes vanquisht by a Ladies eye.

I do assure you, He neither sears your Spirits, nor yet your Politicians; for He is an Honest Fellow, and though I have known him mistaken, yet that Honesty of His, is better than the strength of Go­liah, than the valour of Cromwell, than the wit and learning of Hobbs, or Mil­ton, than the Policy of Shaftsbury, or the piety of Baxter. And therefore I will venture to set him upon whole Troops of Rascally Knavish Apparitions, and you will be satisfied, that he does not fear such Spirits. [Then turning to me.] What in the dumps, Friend? Chear up! I shall now give you an opportunity of seeing to what extrava­gant excesses the late Politicians have run on both Hands; some swelling the Soveraign Magistrate into such a mon­strous Bulkiness, that He bursts asun­der with the shining venome they in­fuse into him; others scattering the Su­preme Power into whole Herds of Pha­raoh's ravenous lean Kine. Some are [Page 92] for Absolute Tyranny, others, for Disso­lute Anarchy: Thus leaving us the dis­mal choice of the Fire from the Bram­ble, to devour us, or of the more scorch­ing flames from whole Bundles of Jack Straws, to consume us.

We were now come to Fox-Hall, that renowned Magazin of Narratives and Gunpowder, and this was the place of Randesvouze for these famous Poli­ticians.——The Lord knows which way we gat into a Vault, but me­thoughts as soon as we were there, one of the Magicians speaking a sort of unintelligible gibberish, burnt a composition of strange Gumms in a Censer, which had such an odd smell, that a trilling damp seiz'd my spirits, and in that confusion, the place was chang'd into a stately long Portico, sup­ported with several rows of Marble Pillars, upon which their hung a great many Trophies, and Spoils taken by surprize, or stratagem, and great num­bers of Historical Pictures of Martial exploits that succeeded; this led us into a Magnificent Dome, almost as large as the Pantheon in Rome, in the rotunda (upon Pedestals of equal height) stood the Statuas of Famous Persons, who by [Page 93] the strength of their own Genius's, from low beginnings, arriv'd to marvellous gran­deur, and continued in it. As of Mar­murius, Marius, Dioclesian, Justinus, and Tamberlain, and others. Turning on the left hand, we passed through a door into a ruinous Court, in which there were several antick Statuas Crowned with Mushrooms, as of Mas­sianello, Knipperdolling, and several o­ther excrescences of Fortune, who in her freaks had taken them from Stalls, and Bulks, to set them on Thrones, and then suddenly kickt them down again into their Graves. In a corner of this Court, we entred a narrow and winding passage, which led us at last into a large Room hung with black, and set around with dimm Tapers. I was strangely sur­prized with this inchanted place: But much more astonish't, when at the upper end of it, I saw Oliver Cromwell sitting in a Chair of State, with two skeletons on each hand, attending him, which sometimes seem'd to move; whilst I was looking on him, there came out from behind the Hangings, an old Fellow in Boots, with a Book in his hand, who made his obeisance to Oliver, and as he presented it, He said, [Page 94] You, Sir, are that unlimited and absolute Soveraign, that mighty Leviathan I have here endeavoured in this Book, to recommend to all mankind; suffer me therefore a poor Mackrel, to come under the shadow of your Finns, until this storm of Thunder be past.

Oliver took the Book, and after he had read a little of it, He returned him another, Intituled, Killing no Murder; telling him that by that Book (which had made him as fearful as himself) he might see how much he had been be­holding to him for his own. For thou hast herein (said he) given me more pow­er under thy hand, than the Devil ever did by word of mouth. Nay, thou hast carried me to the top of an higher Moun­tain of Dominion, than ever he pretend­ed yet to set his Cloven Foot upon, since his fall; but the height makes me giddy, and subject upon the least touch to drop after him into the bot­tomless Pit. Therefore the Devil, who pretends to dispose of Kingdoms with the same Authority, thou pretendest to give Rules to govern them, take thee, and thy Book for thy pains.—And then rising up, and looking on us with a Gastly Visage; What (said [Page 95] he) have I got by the sycophancy of this cowardly Paltroon, but real and everlasting shame and disgrace? What have I got by all the Hypocritical villa­nies, that I have acted under the Sun, but Eternal and substantial Miseries; those that call'd me Gideon and Joshua, and I know not who forsooth, and made Poems and Panegyricks upon me, are themselves so ridiculously infamous, that their very Names outstink the Brimstone of Hell: My memory is scandalous, my Posterity dishonour­able, this Politick head of mine, that was whilom so wondrous wise, is now nothing but a Whirl-gig to the winds, which, in consort with Ireton's & Brad­shaw's, whistles tunes to Owls and Batts in gloomy nights; and this Heart of mine, formerly so stout and firm, is now as full of Infernal Vermin, as an old rot­ten Holland Cheese is of Mites. The Atheists magnified me on Earth, the Fanaticks plac't me in Heaven, but the Devil was more sure of me in Hell. And now, Sir, You might better have stiled your Book the Salamander of unquenchable fire, and then I would have thankt you in my own Element. At this, His great red Nose bounc't [Page 96] like a Cracker, and He vanisht with a stink and a smoak.

Hobbs was so affrighted, that he would have didled away in all hast, but that Seignior Chr. stopt him, saying, Is this, Sir, the Famous Leviathan, with whom you have made such a Bustle? Is this your renowned Behemoth? The greasie Villain indeed lookt as if he had been anointed with none other but Train Oyl▪ Bless me! How could a man of your parts and Education, condescend to slatter such a nasty and loutish Brute, with Titles and Prerogatives, overtopping all the Laws of God and Nature?

What! (said 1) do you wonder at this! What is it He will not say, or write, who has used his Pen as Arbi­trarily, as Oliver did his Sword; and has cancel'd all the obligations that can be laid upon the soul of man, with the same insolence with which the other has trampled upon them. If this Mr. Hobbs had not so much valour as Crom­well, He had no less Ambition, and took as much pride and pains to be thought an absolute Philosopher, as the other did to be an absolute Soveraign. Now when the Knave or the Fool prevails, what signifies the Scholar as to any thing, ei­ther [Page 97] of publick or private good? But such an one is in as ready a way to do mischief in the State, as Nestorius that eminent Heretick in the Church; In both cases it holds true what Castalio says, Nihil est tam absurdum quod non dicat quamvis doctus homo, si falsum de­fendendum susceperit: There is nothing so absurd, which a man though otherwise learned, may not say, if He once under­takes to defend that which is false. And indeed, nothing in the World can be more absurd, nothing more destructive of Human Society and Government, than the Principles and Positions in that wicked and ridiculous Book. What can be more absurd, than to make a man an absolute Prince, and an absolute Slave, in the same moment? I sup­pose, He did not wade over the tops of his Boots, to descry the true state and condition of his unwieldy Leviathan; if he did, he might have found it as truly Miserable, as He has made it monstrously great: (to carry on his Metaphor) He might have found the True Protestant Flail Fish ready to give him mortal thumps on his Crup­per, upon all occasions, whilst the Sword-Fish is playing the more dange­rous [Page 98] part of the Assassin at his Belly. And this is the true state of his Sove­raign Lord Behemoth, by his wit, and the malice of the Devil, Ʋsurper of the great Deep: And this is the whole duty of all his loving Fishes, according to the Doctrine of Hobbs. And now, what can be more ridiculous, what more ab­surd?

Now those Principles that are con­tradictory, and destructive of them­selves, must needs be very destructive of Human Society; I will cull out but two Propositions for a taste. No­thing the Sovereign can do to a Subject, on what pretence soever, can properly be called injustice, or injury. On the other hand,

The obligation of Subjects to their Soveraign, is as long, and no longer than the Power lasteth, by which he is able to protect them.

Upon which, (and several other Propositions) saith the right Honoura­ble Edward late Earl of Clarendon, in his excellent Book, Intituled, Pag. 193. A Sur­vey of the Leviath.——The view of these naked Propositions by themselves, without any other cloathing, or disguise of [Page 99] words, may better serve to make them o­dious to King and People. And the first will easily discern, to how high a pin­nacle of power soever he would carry him, he leaves him upon such a Precipice, from whence the least Blast of Invasion from a Neighbour, or from Rebellion by his Sub­jects, may throw him headlong to irreco­verable Ruine; and the other will as much abhor an Allegiance of that Temper, that, by any misfortune of their Prince, they may be absolv'd from, and cease to be Subjects, when the Soveraign hath need of their Obedience. And since that Learned States man has so effectually confounded Leviathan with this issue of his Brain; We need not to fear that such an one will ever spring from his Loins.

The People of England (replied Seignior Christiano) have more reason to be afraid of a great many, than of a Great one. For they who are for turn­ing this Ancient Monarchy into a Com­monwealth, are for Complementing their Patriots with the same unlimited and unbounded power, which Hobbs gives his single Soveraign: and are not a Shoal of Sharks, damn'd devouring, eager, swift Sharks, as ravenous as a great lub­berly [Page 100] gorbellied Leviathan? Do you think that Cromwell's Divan, consisting of an hundred and four Godly, as He call'd them, were not as merciless as him­self was Cruel? I do assure you, that the Authour of Plato Redivivus has out-done Mr. Hobbs, and from Mr. Har­ringtons Oceana, has pilfer'd whole Shoals of the aforesaid Sharks, that will do more mischief in one day, than his wal­lowing Leviathan ever could in a whole month. For 'tis that stump of a Politician, that sharking Politician (said he), pointing to the Authour of Plato Redivivus, who has nim'd all his santastical and rascally Notions from Doleman and Harrington, and stands leering in that Corner, that has been beating that Bush of his Blockhead, (that struts out like a Foxes tail, and wherein the Vermin are all of a quality) to reduce this Ancient Monarchy in­to a Democracy, in order to which, He imploys the whole stock of his malice, to scoff and burlesque all the Sacred Or­ders of the Church, [as the ready way to ruine the State]. The truth is, says he, page 98. I could wish there had never been any Clergy, the purity of Christian Religion, as also the good [Page 101] and Orderly Government of the World had been much better provi­ded for. And so says Mr. Harrington, An ounce of wisdom, is worth a pound of Clergy. Ocean. p. 223. And Mini­sters of all others, least understand Po­litical Principles. And then having vilisied Monarchy, as the worst of Go­vernments, and the Corruption of all others, He very Dogmatically proclaims the State of Venice, to be the Perfectest pattern of Government now existent. And so did Mr. Harrington in his▪ Ve­netian Ballott. To gain Authority and success to his Politick frame (He recom­mended to this Nation) he Caresses the People with the same unlimited and transcendent power, which Doleman is most graciously pleas'd to bestow upon them; by which they are inabled to change, and depose their Princes at their Leisure, and alter and model the Go­vernment at their pleasure; to prompt them to this, (with his Father the Devil, and Doleman) He slights the Plea of Monarchs Divine right; makes the King a sharer with, and Trustee of the Peo­ple; and looks upon it as a pretence, that they have their power from God: And after all, with an impudence only [Page 102] proper to himself. He would cully the King out of his Prerogatives, with the rusty Complement of giving him more Ease, and of making him more Glorious. These, and other wicked and ridiculous Positions, destructive both of King and People, make up the Politicks of this filthy Dreamer, who has more of Pytha­goras his Ass, than of Plato's Spirit in him.

If the Devil (said I) be in him, I will make him come out of him, if I can: And with that I march't up to him.—You, Sir, (said I) that have so industriously laboured to change, and new model our Govern­ment, did like a Politician indeed, to conjure up the Ghost of an Athenian, a sort of sickle, giddy headed people, that felt more fatal Changes, and Re­volutions, than any Nation under the Sun: So like our present Fanaticks, Acts 17. [...]1. That they spent their Time in nothing else, but either to tell, or to hear some new thing. But, Sir, when you were scraping in the rubbish of their City, for the Ghost of Plato, you had done well if you had brought along with you the Statua of Jupiter [...], which they erected to deter men from [Page 103] being perjur'd. Hence 'tis, that one of their Poets wondring that such per­sons escap't, when the Oak is some­times thunder-struck, said [...] that the Oak is not for sworn. Hence it was that they termed a righteous per­son, [...]; and that [...], a perjuri­ous, signified a wicked man: insomuch, that I meet but one among them fit to make a Foreman of a true Protestant Ignoramus Jury, and that was Lysan­der, who was so infamous for that say­ing of his, [...]. That we ought to cheat Children with Cock alls, but Ene­mies with Oaths. Now since your Friends at home are grown so scanda­lous for breaking the Third and Ninth Commandments, which were given by Moses, who was a King among the righ­teous: You cannot tell how far such a Statua might deter them, because set up by a Religious Commonwealth. But you have brought nothing with you from thence, but [...]. a Brazen face: And 'tis with this Bra­zen face, you have the confidence to appear in defence of your many-headed Democracy, to vilisie the present Esta­blisht Government, in despight of the [Page 104] Fundamental Laws of this Kingdom; and when you have done, (as I am told) to appear in Westminster Hall, at a time, when one, a very little worse than your self, received Sen­tence of Death for High Treason; And if the Platonick Year were true, a man might easily guess your fate every Re­volution of Saturn: (But to the pur­pose) Greece is not able to contain your Politicks, but you whip over in­to Italy, and as the Painters of that Country use sometimes to summon the fairest Courtesans together, and draw a Beautiful face for the Blessed Virgin Mary, from the slagrancies of Harlots: So from the Charming Con­stitutions of Rome in its Youth, and Ve­nice in its old Age, would you model us a pure, sound, and glorious Govern­ment.

I would so, (replied Nevil), For in the most turbulent Times of that Com­monwealth, and Factions between the Nobility and People, Rome was much more full of vertuous and Heroick Ci­tizens, than ever it was under Aurelius, or Anteninus. p. 43.

[Page 105]But, (said I) are there not as many vertuous and Heroick Persons under King Charles the Second in England? But now I think of it, the late Shafts­buty's Conspiracy would have left us as few, had it taken effect, as Catalines would in Rome. And I believe, that such a Protestant as you are, who will al­low of no Priests, but those of Mars, e­steem a few Heathen Philosophers, be­fore all the Ministers of the Gospel. He was a Conjurer like your self, that was ravisht with the love of Tully, for wri­ting against Transubstantiation, in his third Book, de Natura deorum: Cum Fruges Cererem, vinum Liberum dici­mus, genere nos quidem sermonis utimur usit ato, sed ecquemtam amentem esse put as qui illud quo vescatur Deum credat esse? When we call Corn Ceres, and Wine Bac­chus, we only use a customary way of Speech, but whom do you think so mad, as to be­lieve that with which he is sed, to be a God? And just such a true Pro­testant! Politick Antiquarian is the Authour of Plato Redivivus; and just such a formidable enemy to Po­pery.

[Page 106] But, Sir, if Ancient Governments do not please you, (said he) because out of Fashion, What think you of the Vene­tian? I declare it to be the best in the World at this day.

Indeed, (said I), the Venetians, I confess, have not been altogether so Pope-ridden, as some others have; and their Dukes may marry the Adriatick Sea, without a Licence from the Bishop of Rome; but I hope you believe it cannot be done without the Rites and Ceremonies of the Church of Rome: And that the Pope has a great deal less Ju­risdiction in England, (if ever you took the Oaths of Allegiance and Su­premacy.) But you have lost your Eng­lish Conscience, and no body values your Protestant Policy: For is not the King of England much better than a Duke of Venice? Is not the Succession in the right Line, as Authentick from Scri­pture, as good by experience, as Bal­lotting? Is not the King of England by the Grace of God, greater, and better than a Duke of Venice, by the vertue of Hocus Pocus.

He is greater (said he), but that greatness is not better, either for himself, or his people.

[Page 107]So sayes the Authour of Plato Redi­vivus, (said I) but he does not think so. Believe me, in the Ballotting Ʋrns, are buried all the Liberties of the common people of Venice, they are there so far from chusing a Soveraign, that they can­not chuse a Gentleman; and never by any art, merit, or industry become one. But the meanest Subjects of England have one advantage, which no Democracy in the World, much less the Aristocracy of Venice, ever afforded, That by their vertues, they sometimes arrive from the lowest condition, to an higher Sphere of Splendor, Honour and Riches, than any Commonwealth upon Earth affords.—I know some have argued for a Com­monwealth, from the great successes, and long continuance of that Government; but they who look into the Original of it, will find better reasons from the place and Situation, from the occasions of its being inhabited, why it should fall into that Model; than why any others, especially the Monarchy of England, should condescend, and conform to it. But the Authour of Plato Redivivus, would have it so, or else He loses his longing. I wonder in this hatching Age, that no Politick Fop ever yet [Page 108] stood up and demanded, or propos'd, that the Kings of England should be acknowledged by the same odd and fantastical Ceremonies, with which the Arch-Duke of Austria is confirm'd in his Dukedom of Carinthia: For, there is nothing so ridiculous, nothing so dangerous, as our Modern Hereticks and Politicians do not now-adaies as­sert. Therefore, Sir, let me as a Friend advise you, to keep your Politicks to yourself; You may frame and model in your Study, as long as you please, with­out breaking your shins; but if you put them either in writing or practice, you will indanger the breaking your Neck. And suppose you escape that, you may chance to meet with those (if you have one Grain of honour, or sense lest you) that will break either your brains or your heart. But if your head be so full of Politicks, e'en petition Jupiter to pluck thee up an Island somewhere in the Atlantick Ocean, as He is seign'd to have done Delos for the Birth of Apollo; there thou maist be delivered of thy Politick Conceptions; for I do not know any part of the Earth that hath long peep'd over the surface of the Waters, that will be plagued with them. I say, [Page 109] e'en petition Jove; for such a restless Varlet as thou art, art not fit to pray to the God of the Christians, whose Vice­gerent thou hast debas'd, and whose Ministers thou hast vilified. What Re­ligion you are of, I cannot tell, but by your recommending to us the D­mocratical Government of old Rome, I am apt to believe that you would bring us under the Jesuitical Discipline of the new. This was the advice of Parsons the Jesuit, alias Doleman, and of his Confederates in his High Court of Memorials for Reformation of En­gland, at Sevil in Spain, Anno 1590. as Watson a Secular Priest relates in his Quodlibets, p. 94, 95. And of Tho. Campanella an Italian Friar, who in his Book de Monarchia Hispanica, c. 25. p. 204. informs the King of Spain, That nothing will so much conduce to weaken the English, as dissention and discord sown among them, First, by Instigating the swaying men in the Parliament House; Ʋt Angliam in Formam Reipubli­cae reducant in Imitationem Hollan­dorum: To reduce England into a form of a Commonwealth, in Imitation of the Hollanders. But they value not what sort of Commonwealth, whether [Page 110] Dutch, or Venetian they model us to, so that at last they may but obtain their Ends of ruining our present establisht Government. For my part, Sir, I wonder that any English man of com­mon sense, should be cajol'd to admire the Politicks of every whiffling Ras­cal, who under the name of a true Pro­testant, is managing the most malici­ous Designs of our inveterate Enemies the Jesuits. I wonder that any man of the least reason, and experience, should not dread the desperate Hazzards that inseparably attend every change and revolution in Government: the Re­stitution indeed of this Monarchy after the late Civil Wars, was the greatest wonder that I meet with in all Histo­ry, since Dominion was founded on Earth, considering, that it was done without Violence, or Bloodshed; but it never was, nor ever will be chang'd without numberless Deaths and Cala­mities; and suppose it should be done, what would the People of England get by being in the same Condition they were in twenty five Years ago: Or, which the common people of Holland are in at this day, who pay Customs for Foggs and Damps, and are Tax'd for [Page 111] Quartane Agues; and who have no­thing cheap among them but Heresie and Schism? I confess, you have a great deal of reason to admire the Funda­mental Immunities and Priviledges of the Venetians, because very rare in a Christian Commonwealth; for they may whore and be clapt according to Law, and go to the Conventicles of Venus without any great danger of persecuti­on for Righteousness sake. But how in the mean Time is this Liberty of the people consistent with the Purity of the Gospel (for which you so strenu­ously stickle and make a noise)? Oh, pray pardon me, I forgot that you are a Politician! a Politician that is for obliging mankind with vertues a-la­mode, and Morality and Divinity of the newest fashion; you Politicians hate the old dull phlegmatick grey-beard Apostolical Rules, you are for spick and span new Riddles, and Paradoxes; and therefore, Sir, to oblige you, I will tell you a piece of news.

What is that, (said he)?

I am heartily sorry, Sir, (said I) for the great loss you particularly had four thousand years ago: What an hard case was it, that the Records of Sodom [Page 112] and Gomorrha, should be so unluckily burnt. Without doubt you would have gathered things of great Moment from them, and might have gratified a great many of your true Protestant Friends with surprising relations of the great Liberties and Priviledges of those people, of which we have a small hint, by the memorable clutter they made a­bout Lots door, Gen. 19. vers. 4. And such a rabble of Catamites would most properly have raised the Ghost of Plato from the dead, who was so notorious a Sodomite when alive.

You are a railing, prating Boy, (reply'd he) who values your Judgment that have nothing of solid Learning, or substantial Politicks in you? You are a paltry quib­bling insignificant Black Coat. Before I could answer him, Hobbs took cou­rage, and fell in with him pellmell, calling me Pedantical Academick. His Ʋniversity-Learning (said he) has quite spoil'd him, and for want of my reason­ings and conclusions, he is no better than a dull pragmatical Ideot. But yonder is a grave serious and Ancient learned man, I will be judg'd by him. Ay! and so will I too (replyed Nevil), For He is one of our Friends, an Holy man, and a [Page 113] good Commonwealths-man, a great Enemy to Tyranny; Ay, to Popery too (said Hobbs).

I followed them and at some di­stance I espied Mr. Richard Baxter walking very pensively, in a melancho­ly and musing posture; but before we got half way to him, the two Politici­ans fell out betwixt themselves: for Hobbs struck Nevil such a blow on the Head with his Cane, that, as if it had been a Magical Staff, it turn'd all his Hair into an Anarchy of Snakes and Adders; and he again return'd Mr. Hobbs such a Salute on the Cox­comb, that his Head swell'd ten times too big for his Body; and yet as if proud of these extravagant Deformi­ties, they strove who should appear first before that great Arbitrator: how­ever it was pretty to see how they were both deceived: for Baxter no sooner saw Hobbs, but with an austere visage, You Sir, (said he) your Holy Com­monwealth, p. 225. Le­viathan, or Absolute Impious Monarchy making us our Religion, &c. tendeth not to secure us of a Righteous Government; because you are so Irreligious, as not to pretend to any such thing as the securing a succession of the Christian Religion, [Page 114] without which, a Righteous Government is not to be expected.

Hobbs was ready to rave with mad­ness at this unexpected Reprimand from so redoubted an Oracle; and on the other hand, Nevil was insolent with joy; until Baxter turning to him, and mistaking him for Harring­ton, You Sir, (said he) that think, Holy Com­monwealth, p. 226. Venice, where Popery ruleth, and Whoredom abounds, is the perfectest pat­tern of Government for us now existent, intend not sure, that this Model shall keep us from the Reign of Popery and Whoredom; and therefore doubtless, you intend not, that this frame shall secure us the Christian Religion, without which there can be no happy Government.

At this they all three fell together by the ears, and fought the Changes, until an Officer that had a Tip-Staff in his hand, with a Deaths-Head on it, commanded them to keep the Peace, in the Name of the King of Terrors, and told them, that all their different pretensions should shortly be heard and determined before the High Court of Policy:Baxter then again at liberty, and somewhat more calm, said, I doubt not, but the Model of Ve­nice, [Page 115] among better men, might do much against Popery and Whoredom too, which doth but shew, that it is not the Model, but the Better Men, that must do most: Holy Com­monwealth, p. 224. for it is no meer Frame or Mode of Government, whether Monarchy, Ari­stocracy, Democracy, or Mixt; whe­ther the Roman, Spartan, Venetian, or any other Mode, that will make happy a Commonwealth in the Hands of im­prudent impious men, so much as one of the other Forms, supposed worse, will do in the hands of men of prudence, and fearing God.

Truly, (said I to Seignior Chr.) I think this old man talks very piously and Religiously, upon what grounds or designs, I cannot tell. (Oh replyed he) He is an Extraordinary man, he has but two faults, or else he was not to be match't in the world. Pray what are those (said I) that should blemish so Austere and Reverend a Person. Why (reply'd he) He is only a Knave and a Fool. Lord, Sir, (said I) I think he has got Fitts too; for now he has no bo­dy to dispute and wrangle with, see how his hands cuff and fight with one another. What are they Convulsion fits?——. No, (said he) they are [Page 116] Contradiction fits, they are the fits of Richard against Baxter. But let us leave him for a little time, because we shall know enough of him by and by.

We were now following Hobbs, and his Antagonist to the High Court of Politicks, with a great desire to hear their debates and claims adjusted, and to know the manner of that Court, and who presided in it. Going therefore through a long Cloyster, we came in­to a great Hall, at the upper end of which, upon a kind of a Throne sate Lucifer, as I afterwards understood; but he was in so grave, so demure a shape, as if He had worn all the Hypo­crisie of the Scribes and Pharisees at once, his Countenance was Phip, and very Judicious to behold, he had a lit­tle starch't Band, with great Band­strings, a long black Cloak down to his Cloven Foot, which now and then bob'd out, or else I had not known or suspected him.—The first Cause that was brought before him was, a great Controversie betwixt the Jesu­its and Presbyterians, concerning the Doctrines of deposing and killing of Kings. The Jesuits claim'd it in ho­nour [Page 117] of their Society, saying, that they first invented it, that they first preach't, and practised it; that the Presbyterians stole it from them, and that they could prove it. The Presbyterians replied, that it was they who first preach't it, that they had more openly profest it, and proffered to drop Authours with them when ever they pleas'd, if they denied it. The Jesuits pleaded again, that though their Society indeed was not very Ancient, no more than theirs was, yet that they had it by Inheritance, by Tradition, and by Command from their holy Fathers the Popes, long before the Sect of the Presbyterians had a name, or were in being. The Presbyterians re­ply'd again very hastily, that al­though they were obscured (for some Centuries) yet they could prove that they were lineally discended from the Ancient, and famous Aërius.

At this last name, the Jesuits were almost quite down in the mouth, for a great many thought that that Aë­rius was the Prince of the Air, and con­cluded that Lucifer would be partial to so near a relation, and consequently that they had lost the day; upon which there was an hideous brawl betwixt [Page 118] Goodman, Knox, Buchanan, Gilly, and the Jesuits; at last Lucifer commanded silence, and calling for a Bible said, Every Kingdom divided against it self, is brought to desolation; the Sons of Be­lial should unite as Brethren in Iniqui­ty; and so with several Arguments ad­vised them to understand one another better, to be more moderate for the Fu­ture; and not to fall out about that of which He himself was the first Authour, that none of them should want their re­ward, that first or last preach't or pra­ctised it. That he did not call himself the first Authour, for that he was am­bitious of the honour of the Thing. But because they had on both sides such endless Evidences, and so much merit, that he was unwilling to disoblige ei­ther of them, and that rather than be on one side or other, he thought it no dishonour to him for once and away to turn Crimmer.

They were willing to let the Con­troversie fall, because the noise of such a thing at this time, might be equal­ly prejudicial to them both; and Lu­cifer advis'd, that it should rather be disown'd until a more convenient season. So silence being made, one [Page 119] with a cast Horn of some decrepit Devil, sounded with so terrible and shrill a noise, that it rais'd the Ghosts of a great many Politicians presently; A Cryer called over their Names; and the first of them that came for­ward, was the famous and renowned Nicolas Machiavel: He wondred at first, what the occasion of being so unexpectedly summoned to appear there, was: but being told, that it was the highest Court of Politicks, and that he was to give an account of his Wri­tings, he began to tremble exceeding­ly; and seeing so grave and venerable an Assembly, imagined they had been all Saints; and verily thought Lucifer had been one of the Apostles or Primi­tive Patriarchs: therefore addressing himself with all submission;

I hope (said he) Reverend Fathers, that at this Time, and in this Place, I shall vindicate my self from those un­just aspersions, which the subtlety and malice of some men have cast upon my Name and Memory for this whole Age last past, charging me with three things.

First, That I should vilifie Monarchy, and preser Democracy before it: To which I answer, In a Letter to Zenobius Buon-delmon­tius. That if I speak largely [Page 120] in Commendation of the latter, it ought to be considered, that I was born, bred, and employed in a Free City, which was then under that form of Government; and if you read my History of Florence, you will find, that it did owe all its wealth, greatness and prosperity to it: what I said of the glorious Atchievements of the Commonwealth of Rome, was to shew the perfection of that Government in its kind, but not to propose it by way of Imitation for all other people; for how can any man pretend to write upon Policy, who destroyes the most essen­tial part of it, which is obedience to all Government? therefore I protest, that the animating of private men, either di­rectly or indirectly, to disobey, much less to shake off any Government, how Despotical so ever, was never in my Thoughts or Writings: and I alwayes did, and ever will declare, that in every Monarchy, the interests of the King and People are the same.

At this there was a murmuring all over the Court, and Lucifer seem'd somewhat displeas'd: upon which, some that stood by me said, as we have cheated the world above fourscore years about this man, and made his memory [Page 121] stink among the True Protestants, who have at the same time an esteem for Po­liticians vastly more Diabolical; so for diversion, we will ee'n sham the Devil himself for once and away.

Silence being made, Machiavel went on. The second thing objected against me, is, That I should encourage Princes to Perjury and Breach of Oaths and Pro­mises: To which I answer, That any man that reads my Book entituled [The Prince] with ordinary charity, may per­ceive, that 'tis not my intention therein to recommend the Government of those men (there described) to the world; much less, to teach them, to trample upon good men, and all that is sacred and venerable upon earth. If I have been too punctual in describing those Mon­sters, and drawn them to the life in all their Lineaments and Colours, I hope mankind will know them the better, to avoid them; my Treatise being both a Satyr against and a true Character of them. I speak not of Great and Ho­nourable Princes, such as the Kings of France and England, and others, who have the States and Orders of their King­doms with excellent Laws and Constituti­ons to frame and maintain their Govern­ment, [Page 122] and who reign over the Hearts, as well as the Persons of their Subjects: I speak only of those Vermin bred out of the Corruption of our own small Com­monwealths and Cities, or engendred by the ill blasts that come from Rome, as Olivaretto da Termo, Borgia, the Bag­lioni and the Bentivoglii.

At this Lucifer grew so impatient, that he had certainly broke loose, if some of his Counsellors had not ad­vised him to Moderation and Hypocrisie for a little while; and then Machiavel went on.

The third thing, said he, laid to my charge, is, that I have vilified the Cler­gy, and abused the sacred Orders of the Church of Rome: To this I an­swer, That 'tis they have vilified and abused themselves; insomuch, that if the Apostles of Christ should be sent again into the World, they would take more pains to confute the Gallimaufry of Opi­nions and Innovations in that Church, than they did to preach down the Traditi­ons of the Pharisees, and the Fables and Idolatry of the Gentiles; and would in all probability suffer a new Martyrdom in that City, under the Vicar of Christ, for the same Doctrine which once animated [Page 123] the Tyrants against them. As for Go­vernment, this I must say, That whereas all other false worships even of Heathens, have been set up by some Politick Le­gislators, for the support and preser­vation of Government. This false, this spurious Religion (brought in upon the ruines of Christianity, by the Popes) hath deform'd the face of Government in Europe; destroying all the good Prin­ciples and Morality left us by the Hea­thens themselves; and introduc'd instead thereof, Sordid, Cowardly, and Ʋnpolitick Notions, whereby they have subjected mankind, and even great Princes, and States to their Empire, and never suf­fered any Orders or Maxims to take place (where they have power) that might make a Nation Wise, Honest, Great or Wealthy.

Lucifer burst out into such a fury, that the fire flew out of his eyes for very wrath, crying, How aborninably am I cheated and abused by these Poli­ticians? I thought that I had been sure of as good a Secretary, as ever managed the affairs of the Kingdom of Dark­ness; and on the contrary, he is for bringing our whole Mysterie of Iniquity to light. For my part, I do not know [Page 124] whom to trust, or which way to turn my self: Are you my friends? And is this your Politician, that has made such a noise in the world? How comes this to pass?

May it please your Mighty Darkness, (replyed one of the Jesuits) it was necessary that we should reproach this man to all the world, who had been so severe upon the Church and Court of Rome: and besides from his character of Tyrants and Usurpers, we took occasion to render Just Princes odious to their People, as if they observed those Maxims of Breach of Oaths and Promises; and in the mean time have taught the people to practise them in good earnest: So that in lieu of this one Politician, we can plea­sure you with hundreds much more ser­viceable to your Mighty Darkness. In the mean while we will strip him of all his Infernal Honours and Titles he has so long enjoyed; so that he shall no longer be called Old Nick [...], nor shall his Disciples be quibbled again into the highest form of Politicians, with the Honourable and Redoubted Pun of Match-less Villains. Take him away therefore, Guards, let him make room for persons vastly more deserving of this High Court.

[Page 125]The next that came was Hobbs, who seem'd infinitely vex'd, that Machi­avel had had so long an Audience; and therefore with a kind of snarling scream he told them, That he thought truly, that he did not only deserve to be heard most of all, but first of all too; considering the great service he had done for the President of that Honourable Court: For have not I, Sir, (said he to Lucifer) made men Libertines and Atheists, by my Principles, Positions and Conclusions? and consequently by that means promoted the fundamental Vices of your Empire, Faction, Sedition and Rebellion, &c.? Have not I ob­tain'd to that excellent Art of Reasoning, which like an Ignis Fatuus leads men into Bogs and Ditches, whilest it pretends to give them light? My reasonings, I say, and Positions, from which the un­wary Sparks draw those Conclusions, which are most suitable to their Lusts and Ex­travagancies, whilest to others, as bad Buzzards as the former, they make a shew of Tendency to the highest perfe­ction of Nature, and most sublime Mo­rality? Have not I the most admirable way of slurring an Argument, of any mor­tal man? Could any body so dexterously [Page 126] tack about with Times and Persons, as I have done, both in my Words, Writings and Actions; applying those things in my Defence against Bishop Bramhall, as if respecting the King in Banishment, when as your Lucifership full well knows that I designed them, by way of comple­ment to Your Vicegerent Oliver then upon his Throne? Lastly, Most Mighty Lucifer, you know, that after your Forces were routed in Heaven, that the greatest Stratagem of yours, that ever took effect upon Earth, was, the corrupting Hu­mane Nature, when it was in its Inno­cency; and therefore do but consider, in imitation of your Great Self, to what a condition I have endeavoured to reduce mankind, even now they are under the Covenant of Grace, by that sublime speculation of mine; In the state of Nature, there is no difference be­twéen Good and Evil, Right and Wrong; the state of Nature is a state of War, in which, every man hath a right to all things. For from this fundamental Point, in despight of all the Rules of the Gospel, I have drawn most powerful Topicks of Violence, Treason and Rebellion.

[Page 127] Lucifer seem'd extraordinary well pleas'd with him; insomuch, that he was ready to pronounce him Prince of all the Politicians; and the Garland was order'd to be brought for him: but Father Parsons stepping out, cal­led to him the Author of Plato Redivi­vus, telling him, that old Hobbs for all his Boots, had been too nimble for him; and that if he did not make haste, he would lose, what of Right did belong to him; and what through their Interest, they might procure for him. He made what haste he could; but when he came, there was no need of speaking himself; for after they had prevail'd with Lucifer to suspend his determination, they told him, that they had brought before him a Politi­cian, that was as much more deserving than Hobbs, or any Philosopher of them all; as the practical part of Politicks is above the speculative. 'Tis true (said they) Hobbs's Principles may gain some few proselytes; but they signifie no more to the Rabble, than if he had com­plemented them with Euclid's Ele­ments; but this Gentleman has been pleas'd to condescend to furnish their weakest capacities with Arguments for [Page 128] Rebellion; to encrease their Fears and Jealousies; to inflame their most bru­tish Zeal; and to fit them in whole shoals for Hell and Damnation. Your Migh­ty Darkness ought likewise to consider, that an Anarchy is far more destructive to mankind, than any Tyranny in one single Person whatever; as witness the late Civil Wars in England, wherein you gain'd almost, as much as you lost in the Ten Persecutions. And Lastly, We do assure you, that we your most faithful Friends and Privy Counsellors, have fur­nish'd him with all those Rules and In­structions, which are the most direct and ready way to revive the good Old Cause.

Lucifer was in so great suspence, that he spoke not a word of a long time: for indeed, he knew not how to determine the Controversie between them: Which both parties observing, began to be so clamorous, that he called to Bradshaw (who had heard the whole matter) and desiring him to sit Vice-President in his place, he privately sneak'd away. They were all so ex­treamly well pleas'd with their New President, that there was a profound silence at the very first sight of him, [Page 129] knowing him to be one that had far out-done the Devil; and indeed the very first glance of his eye gave them general satisfaction: For, rising up with a Politick smile; It is not the first time (said he) Men, Brethren and Fathers, that I have oblig'd and plea­sur'd-you all. It is not the first time that you have all stood to my final Judgment, and therefore I do not question but you will as readily agree to my present deter­mination. The difficulties that are ari­sen here amongst us, are about the preten­sions that are made by several persons to the Hell-grave of Policy, and you are not yet satisfied who most of all deserve to be the Head and Principal of our famous Soci­ety. I must confess, that both Mr. Hobbs and his Antagonist, have made very fair, but not full claims to this high Dig­nity. I confess, that there are many con­siderable Friends on both sides, but as I will not extremely disoblige, so neither can I satisfie either of them in this point; For, according to the merit of the Cause, and the usual rule of ending Controversies of this nature, I must dispose of it to a third Person. And I do not question, but that even the Principals in this diffe­rence, will be the most ready to confer this [Page 130] honour upon him, when they shall have seen him, and heard the reasons I shall move in his behalf.

Every one was wondring, and im­patient to know who this remarkable Politician should be, when to their a­mazement, Mr. Baxter came creeping in, leaning upon a Staff, out of breath, and with so ghastly a Visage, that the most mortified Hermit in the World lookt like a Glutton to him; with a faint and low voice, Peace, Brethren, peace (said he) I have often laboured for peace, Why are you at Variance a­mongst your selves? Why are these Dif­ferences among you? Oh that ye would lay aside this pride, this contention! Oh, this selfishness! this selfishness! Oh, this pride! this selfconceit! Oh, my Bre­thren, if you would but watch your thoughts, you would not be so fierce in your words and actions. I say, watch your thoughts.

  • 1. Watch them that come in.
  • 2. Watch them that go out.

First, Watch them that come in. Therefore, when you find thoughts arising one after another in your hearts, call them [Page 131] all to an account, keeping a Sentinel at the door of your heart, saying, Who art thou for? If thou art for Christ, give me the Word, thou shall freely pass: If thou art not for Christ, and hast not his Word, stand; If thou come up one step further, I'le fire at thee. Thus if you keep down and suppress these Rebelli­ous thoughts, this selfishness, this pride, this contention will not be found among you; but oh! I am faint, faint, worn out in the Vineyard of the Lord, and so my Brethren, farewel.

I could not sorbear smiling at this his slie Jargoon, and Seignior Chr. turning to me, said, did you hear? This old Fellow sayes, He is worn out in the Vineyard of the Lord, when as he has been sowing the Tares of Sedition and Heresie for above forty Years in the Field of the Church. He will certainly carry the Garland; for both Hobbs and Nevil do despair, and stand sta­ring like two Scotch Runts, that have all to bedighted the Fair; but let us hear what the President is going to say.

At this Bradshaw stood up, and with a Countenance very compos'd, and grave, said; Gentlemen, we do adjudge, [Page 132] pronounce, and declare this man (whose very looks bespeak him, what his words and actions aloud proclaim him) to be the great­est of all Politicians, for these following Reasons.

First, Without the Help of his Poli­ticks all ours had been insignificant, and in Vain; that good old Cause, You va­lue your self so much upon, had never been brought to perfection, had not he mightily assisted us. You might as well have attempted to whistle the Moon under your Hats, as to have laid the Head of the King upon the Block, under the Axe of the Executioner, had not he the Preacher first sentenc't him from the Pulpit; 'twas the Magick of his voice that raised whole Legions of Reforming Zea­lots, and preacht them into Rank and File against their Sovereign; 'twas He snivel'd the Rabble to the Devil in such mighty Shoals, as they crowded the High­wayes to Hell, for several years together. This you Jesuits do so well know, that you venture drawing, hanging, and quar­tering, for the sake of preaching in Se­ditious and Schismatical Conventicles in his shape, and after his way; and there­fore what signifies any other mans Wri­tings, either Hobbs or Nevils, when in [Page 133] competition with him, who has out­preacht, outwrit, outdone, out-reform'd you all.

Secondly, He is most worthily to be accounted the chief Politician, upon the account of that singular and unparallelled Spirit of Contradiction, which is in him in a double portion, and in a double sense. And therefore when His Serene Darkness Lucifer askt me, with what Confidence I could bring King Charles before his own Bar of Kings Bench, when the ve­ry form of the Writ runs (Coram no­bis ubicunque) in his own name and Authority? My Answer was, That I brought the King before himself, by the same Rule that Richard is against Baxter.

Thirdly, We must, and do acknowledge him to be the most extraordinary Politi­cian in the world, for he has not only de­ceiv'd many thousands of people, but he has cheated himself, more than any body else. For, first, He thinks himself very Humble, when he is so very proud, that he is Proud of his Humility; a sort of pride, which Lucifer never dreamt of. Secondly, He thinks himself very meek and merciful, when as he is really more bloody, and cruel than any Ty­rant, [Page 134] he can either fear, or describe; wit­ness his many sanguinary and virulent Sermons he has preach't; witness his be­haviour to one Major Jenning, in the late Wars, in a Battle fought in the County of Salop, between Lynsel and Longford, where the Kings Party being unfortunate­ly routed, the poor Major was stript al­most naked, and left for dead, but He with one Lieutenant Hurdman, taking a walk among the wounded and dead Bodies, and observing some life in the Major, Hurd­man run him through the Body in cold blood, Baxter all the while looking on, and taking off with his own hand the Kings Picture from about his neck, telling him that He was a Popish Rogue, and that was his Crucisix, and kept it some years after.

Thirdly, He thinks him very wise, fit to direct, rule and govern all mankind, whenas he mistakes that to be the Spirit of wisdom in his heart, which is nothing else but the whisperings of that Eating and Cancrous Wolf, that has possest the nape of his neck.

Lastly, If He, whose Faith is Facti­on, whose Religion is Rebellion, whose Prayers are Spells, whose Piety is Ma­gick, whose Purity is the gall of Bitter­ness; [Page 135] who can cant and recant, and cant again; who can transform himself into as many shapes as Lucifer (who is never more a Devil, than when an Angel of Light,) and like him (who proud of his perfections, first rebell'd in Hea­ven) Proud of his Imaginary graces, pretend to rule and govern, and conse­quently rebel on Earth, be the greatest Politician. Then make room for Mr. Baxter, let him come in, and be Crown'd with wreaths of Serpents, and Chaplets of Adders; let his Triumphant Chariot be a Pulpit drawn on the wheels of Can­non, by a Brace of Wolves in Sheeps Cloathing. Let the Ancient Fathers of the Church, whom out of Ignorance he has vilified; the Reverend and Learned Prelates, whom out of Pride and Malice, he has abused, belyed and persecuted; the most Righteous King, whose Murder (I speak my own and his sense) contrary to the light of all Religion, Laws, Reason and Conscience, He has justified, then denied, then again and again justified: Let them all be bound in Chains to attend his Infernal Triumph to his Saints everlasting Rest. Then make room, Scribes and Pharisees, Hy­pocrites, Atheists, and Politicians, for [Page 136] the greatest Rebel on Earth, and next to him that fell from Heaven.

After this, the Court arose every one, even the two Antagonists going away very well satisfied. Seignior Chr. and I were left alone, and had a fair opportunity to reflect upon what we had heard. The first thing that came into my head, was the last part of Bradshaw's determination, wherein he compar'd the Motives and Grounds of Baxter's Rebellious Politicks, with Lucifers. For my part, (said I) in his Preface to his Holy Commonwealth, He seems to deny that Position, That Dominion is founded in Grace; and proves, that Godliness is not Authority; And that the Saints are not the rightful Rulers of the World. And many peo­ple that read that Book would think, that he wrote it with a great deal of Zeal and Piety, for the promotion of Gods glory, and the improvement of all virtues. He condemns both Trran­ny and Democracy; shews a bloody Ty­rant in his proper Colours, peppers the Rabble with whole Vollies of stinging Epithetes: is very earnest for the Reign of Christ, the dignity of Saints, and the Reformation of the World. He seems [Page 137] not so much concern'd for any parti­cular sort of Government, as that we may be secured in the Main; and yet judges a Mixt Monarchy the best: He layes open the Contrivances of the Jesuits, exposes the Papal Ʋsurpations over the Civil Magistrate; has gar­nisht his Book all over with Quotations from good Authors, and confirm'd his Propositions with numberless authori­ties from Scripture.

From Scripture, (reply'd Seignior Christiano smiling) Did you never read, that Satan is transform'd into an Angel2 Cor. 11. 14, 15. of Light? and therefore 'tis no marvel, if his Ministers also be transform'd as the Ministers of Righteousness. And Vincentius Lirinensis tells us, Nullam esse ad fallendum faciliorem viam, quam ut ubi nefarii erroris subinduci­tur fraudulentia, ibi divinorum ver­borum praetendatur Autoritas. And Bishop Davenant (in his twelfth de­termin'd Question) sayes, Induant quam velint isti Magistratuum Reformato­res, &c. Let those Reformers of Magi­strates mask under what vizor they please, Religion may be their Plea, but Rebellion is their Practice. And this is so true of Mr. Baxter, that as far [Page 138] as I can perceive, he will confirm it with his last breath: But the Mask he has on, will appear to be that of the Fool, as well as of the Knave: for whatever he in one place denyes, he most strictly and ri­gidly maintains in another; and there is not a more ridiculous Book of Polity in the world. He confesses indeed, that he did not design an Accurate Tract of Po­liticks; not a discovery of an Utopia, or City of the Sun. And indeed I am apt to believe him; for it rather dropt from the concavities of the Midsummer Moon. Had he spent his Itch of Scribling in writing his Wifes Life, the History of Stew'd Prunes, or the Pedigree of his Gib-Cat, he had done much better, than to have defiled so much good Paper with the indigested Excrements of his Brain upon such a subject: For Mr. Baxter did not either honestly or seriously enough consider, that his whole Pile of Politicks stands tottering upon a false and rotten foundation: For he holds, that the So­veraignty of England is in the three Estates, viz. King, Lords and Commons; that the King has but a Co-ordinate Power, and may be over-ruled by the other two. This is the fundamental Maxim of all his Po­liticks, [Page 139] without which, he never could have pretended to the framing his Theo­cratical Government (as he calls it) or have made such a Bustle for his pecu­liar godly Friends and Associates; but if this were true (which is utterly false) why may it not as well happen, that the King and Lords should over-rule, and consequently exciude the Commons? And then what thanks is that House bound to give such a notable Aphorism­monger? The Counsellors in that Au­gust Assembly, are of three sorts by the Fundamental Laws of this Kingdom: Some are by Birth, as the Barons; some Lambards Ar­chion. p. 118. by Succession, as Bishops; and some by Election, as Knights and Burgesses; and these be all (for the time) the Kings Council:) Did ever any King call a Council to depose him? But suppose, ac­cording to Mr. Baxter, they might or should do so, who should then hinder the two that are by Birth and Succession, from over-ruling and excluding the third, that are by Election? But the Bi­shops, it seems, must troop out after the King, for fear Mr. Baxter should stumble upon such an horrid piece of non-sense, as the making two Estates become three, by the taking away of one.

[Page 140] No less ridiculous is Mr. Baxter in this deposing humour of his: for he does like the Abbess, who chid the Nun for Fornication, when she her self had the Monks Breeches on her head, instead of her Veil, at the same time. He pronounces very terribly, Thes. 327. That it is a most impious thing, for Popes to pretend to disoblige Christians from their Oaths and Fidelity to their Sove­reigns, and to encourage their Subjects to rebel and murder them: But as if it were a most pious thing in a Jack Pres­byter, he breathes nothing but perfidious Covenants, Engagements, Associati­ons, Seditions and murdering Treasons, for several Pages together immediately after.

Like a Fool as he is to his own Good Old Cause, he confesses, pag. 461. that God has no where in Scripture told us, whether England should be governed by one or two, or an hundred; but that where the King is Supreme, it is the will of God that the people should obey him. A strange things, that the Po­litick Saint should want Scripture upon so material an account, who is used to squander it away so plentifully upon every trivial occasion. Well! since Scripture [Page 141] (as he sayes) cannot, nothing more or better can declare the King of England to be Supreme, unaccountable to none but God, than the fundamental Laws of this Ancient and Just Monarchy. But because Mr. Baxter, who would never be govern'd, has little or no knowledge of the Laws, he sends his Reader in p. 458. to Bacon and Prynn, who were as great Hereticks for Lawyers, as he is for a Divine: I wish that Mr. Baxter, who has deserv'd to lose his Tongue, as much as Prynn did his Ears, would take example by him, and lay things seriously and impartially to his heart, that by bet­ter Aphorisms of Humility and Obedi­ence, he would grow so good a Politician indeed, as at last to cheat the Devil. For 'tis a strange thing, that a man who has taken so much pains for the salvation of other mens souls, should so carelesly run on tick for the damnation of his own; If it be true, that the King is Supream, and that they who resist him, as Mr. Bax­ter has done, shall receive damnation to themselves, and, as Mr. Prynn him­self Prynn's Repub. or spurious Good Old Cause. sayes, they shall. But I fear he will never be of so good a mind.

For like a Knave as he is, by his Politicks in this Book, and by [Page 142] his Schism and Separation to this day, he practises those very Rules, which in the beginning of this Book he dis­covers and declares to be the Jesuits Directions for preserving Popery, and changing Religion in this Nation. I do not wonder, that the late Colonel Sidney (who was so great a Crony of Father Oli­va's, the General of the Jesuits at Rome, for several years together) should bor­row part of his Speech he left behind him, out of Baxter's Holy Commonwealth: for sayes he, pag. 377. No Man or Fa­mily hath originally more right to govern a Nation than the rest, till Pro­vidence and Consent allow it them. Few Princes will plead a Successive Right of Primogeniture from Noah. And this, without doubt, was the Original of that politick strain in Colonel Sidney's Speech, as the directions of the Jesuits are of Mr. Baxter's Politicks and pra­ctices: For sayes he himself, the summ of Campanella's Counsel (for promoting the Spanish Interests in England) was in Queen Elizabeths daies, 1. Above all to breed dissentions and discords a­mong our selves: To exasperate the minds of the Bishops against King James, by perswading them that he [Page 143] was in heart a Papist, and would bring in Popery: To make the Kingdom Elective: And lastly, To perswade the chief Parliament men, to turn En­gland into the form of a Common­wealth.

Pray, Sir, (said I) do but hear what Mr. Baxter sayes for himself at the latter end of his Book, p. 489. If any one (saies he) can prove that I was guilty of hurt to the Person, or destruction of the Power of the King, or of changing the Fundamental Constitutions of the Commonwealth, &c. I will never gain­say him, if he calls me a most perfidious Rebel, and tell me that I am guilty of far greater sin than Murder, Whoredome, Drunkenness, or such like; or if they can solidly confute my Grounds, I will thank them, and confess my sin to all the world: but Malicious railings, I take for Rebel­lions themselves, I shall not regard.

I will not rail on Mr. Baxter (replyed Seignior Chr.) (for 'tis a difficult thing to nickname Schism, Sedition, Murther, and Treason) but this I must say of his writings, If they were made hangings to his House of Office, as Olivers Porters Papers are to his Cell, he might do him­self the kindness of hiding the one side [Page 144] of them that contradict the other. for certainly no man living, ever gave himself the lie so often, or complemented himself into so many titles of Infamy in one breath, since the world began; no man ever took so much pains to justifie himself, as Baxter has to expose and condemn himself. For would you know what sin he is most guilty of, (that is so ready to make his Confession) 'tis certainly that which he most declaims against, how dange­rous a thing (in his most serious Medita­tions upon these his superfine Politicks) (saies he) is pride of heart? When once it grows to an enormous height, it will make men swell with self con­ceit, and think none so fit to govern Countries and Nations as they: nor a­ny so fit to teach the Church: nor any so meet to judge what is good or evil to the Commonwealth. This he saies at the end of that Book, wherein he dog­matically prescribes rules of Polity for the State (as since he has done for the Church) in opposition to all the rules of Modesty and Obedience, and contrary to all the Laws of God and man. To conclude for all Mr. Baxter's pretences to Gods glory, and the increase of Religion; these his impracticable whimsies would be so far [Page 145] from procuring that good to this Nation, which he promises to himself, and pre­tends to us; that they would certainly over-run us with Enthusiastick Knaves and Hypocrites: and from Elihu in Job, we may learn the fatal consequences of his ridiculous Politicks: for we gather from Job 34. 30. that He maketh an hypocrite to reign, when he is minded to scourge a sinful people.

We have learn't, said I (dear friend), we have sufficiently learnt the truth of this, by late and sad expe­rience: we have found the wicked and dismal Conclusions of this and other villanous Maxims of Fanatical and Hypocritical Policy for twenty years together; wherein the Courts of Ju­stice were fill'd with Violence and Oppression; the Churches with Sacri­ledge and Blasphemy; the Earth with the dead bodies, and Hell with the souls of Rebells: wherein there was more wickedness committed in this one Island, than in all the world besides; so that Foreigners said, that the King of England was King of Devils; and I will swear, that there is none to compare with the white ones.

THE Third VISION OF GOVERNMENT.

The CONTENTS.

The monstrous Loyalty of the Fanaticks: Their several Ridiculous Policies; the growth and design of the late Hellish Conspiracy. The two fundamental Principles of the Good Old Cause. First, That All Civil Authority is deriv'd Driginally from the Peo­ple: The extreme villany and folly of this Proposition throughly exami­ned, and by a Civiliz'd Cannibal condemn'd. The Second, That Birth­right and Proximity of Blood give no Title to Rule or Govern­ment; [Page 148] and that It is lawful to preclude the next Heir from his Right of Succession to the Crown. The great impiety and folly of this Proposition fully discove­red, and condemned by an Indian of New-England. The Authors and Abetters of them both, exposed. The great Wisdom and Goodness of our pre­sent Gracious Soveraign, in securing to this Monarchy the right and lineal descent of the Crown.

THE more haste, the worse speed! cry'd a blunde­ring Fellow that stum­bled upon me, and had almost beaten me down: Whither so fast, friend, what is your busi­ness (said Seignior Christiano to him?) I am upon life and death, Sir, (said he) pray don't stop or stay me; I am going for Cordials for a matter of forty or fifty people in the next room, that are all rea­dy to swoon and dye away. This broke off our discourse; and we hastened immediately to know what was the matter, and who they were: At our first entrance, how wonderfully was I surpriz'd to see Hobbs and Boxter, [Page 149] Knox and Buchanan, Hunt and Gilby, Milton and the Jesuits, sitting all toge­ther like friends, but in a very discon­solate posture! Some complained of grievous pains in the Spleen; others were sick at the Heart; but all of them were most dismally tormented in their heads Whilst I stood look­ing on them, I can tell you what they all ail (said a Gentleman to me, whom I took to be a Physician) I can tell what they ail, without feeling their pulses; do but follow me———He open'd a door, which led us into a Court, like that of the Scholes at Oxford; in the midst of it, there was a great Fire, and an Officer, very solemnly, threw a great number of Books into it. These are (said the Gentleman) the Books and Writings containing those infamous Heretical and Blasphemous Propositions, which that famous Ʋniversity condemn'd and sentenc'd in their Convocation July 21. 1683. upon the discovery of the late Hellish Conspiracy. And those men you just now past by, are Fanatical Wizards, who are in pain, whilst their charms of Rebellion are burning: but yonder Fellow is giving them a refreshing Cordial, made of a composition of Impudence, Contradi­ction [Page 150] and Obstinacy; and you shall see them all recover themselves imme­diately.

What he said prov'd true: for Hunt grew presently as brisk as a Body-Louse, and smiling and turning himself round about; It is very certain, said he, (good people) that these Protestant Subjects, namely, the Dissenters, have cheerfully given their Assistance to the support of the Government: It is well known, that they are an Industrious Trading People, that willingly pay whatsoever Taxes the Law requires. And it is remarkable, that no people ever exprest a greater zeal to oppose the various attacques of a Foreign (Anti-spiritual) Power than these Dissenters: And could I know any one of them that would shrink from his Princes service, when his Royal Person and Government are menaced, I would esteem him not only a Fool, but a Traytor to boot.

We are very much beholden to you in­deed (reply'd Seignior Christiano) a smart fellow truly; I think you wrote the Post­script not long before: and what you now say, is in a Book entitled Compul­sion of Conscience condemn'd, and that came out a little after the discovery of the [Page 151] late Conspiracy; and would you call him a Traytor? Surely Judas himself never look'd damnation in the fate with half that impudence, with which the Au­thor of the Postscript has done Hell it self within an inch of the Gallows; and thus to justifie his or their pretended In­nocency, out-does him, that hang'd him­self, and so confest his Treachery. What Devil (said he, turning towards us) can trace these Infernal Changlings, who if their villany succeeds, are Righte­ous, if it miscarries, are Innocent.

Indeed, Sir, (said I) they are no Changlings: this is an old trick of theirs new vamp'd. For after that they had openly practis'd Rebellion for Twenty years together; after they had preach'd ten thousand Seditious Sermons, and written above a thousand Treasonable Books, out came one at last, in the year 1660. with this Pompous and Gorge­ous Title, A Protestation of the Kings Supremacy, made in the name of the Af­flicted Ministers, and oppos'd to the shame­ful Calumniations of the Prelats.

Very great indeed, (said he) my ears itch to hear what they therein do protest or declare. First of all (as loud as they could bawl) We hold and main­tain [Page 152] (said they) the same Authority and Supremacy in all Causes and over all Persons, Civil and Ecclesiastical (gran­ted by Statute to Queen Elizabeth, and exprest and declar'd in the Book of Advertisements and Injunctions, and in Mr. Bilson against the Jesuits) to be due, in full and ample manner, with­out any limitation or qualification to the King, his Heirs and Successors for ever, &c.

The same Authority (said he) gran­ted by Statute! What do they mean?

You will know presently (said I). We hold and maintain (cry'd they again) that though the Kings of this Realm were no members of the Church, but very Infidels, yea, and Persecutors of the Truth, that yet those Churches that shall be gathered together within these Dominions, ought to acknowledge and yield the said Supremacy; and that the same is not tyed to their Faith and Christianity, but to their very Crown, from which no Subject or Subjects have power to separate or disjoyn it.

They don't hold this for ever (said he): they hold it, I suppose, in a Prote­stant sense, as they call it; that is, that [Page 153] it should not hold them long. Well, 'tis no great matter what they hold, if the King does but hold his own; if he does not, they will have as many holds for him, as they had for his Father. The Devil, they say, is never so terrible and mischievous, as when he appears laughing: I don't like this sanctified way of smiling in a mans face, when they have been very near cutting his Throat: Are they the only True Loyal Protestant Friends the King has? Well, Baxter may talk of Humility (as long as he pleases) and Bull of Chastity, and Mead of Honesty, and Ferguson of Piety, and all of them of their Friendship and Loyalty; I on­ly say, God keep the King from his Friends, and I hope He will keep himself from his Enemies.

We now observ'd a Blear-ey'd Fel­low talking very earnestly to the peo­ple, who seem'd very attentive to hear him. Surely, (said I) this Fellows sore eyes and ill looks recommend him for a Politick and Mysterious De­magogue to the Rabble; let us hear what he sayes.

I am very glad, (said he) that the Turks are beaten; for they were brought in by Rebels: By Rebels (said ano­ther [Page 154] to him) Did not the Emperour persecute and oppress them beyond all mea­sure? Why, what then (reply'd he) they ought not to rebel? For example, we ought not to rebel or resist, though the King of England should bring in Tyranny and Popery never so much: nay, though he brought in the Inquisition of Spain: And nothing (said he) is more terrible than the Inquisition. Do but look into the Book of Martyrs, and there you see the Pictures of Men and Women, that were Burn'd, Flead alive, Hang'd, Pull'd limb from limb by Trees and Wild Horses, that had their Eyes bor'd out, their Hands, Feet and Head cut off.

The people seem'd mightily trou­bled and affected: and I ask'd Seignior Christiano what he was, or if he knew him.

Know him! (reply'd he) I have known him these three or four years, to have been the most Factious Stickling Rascal in the whole Town, promoting Se­dition and Rebellion with all his might and Interest, in all times, and in all places where he comes: his very breath stinks, and his teeth are rotten as Devils dung, with talking of Treason. Do but consider, with what artificial malice he [Page 155] has now conveyed those unreasonable Fears and Jealousies into the Hearts of the people, that will most readily and ef­fectually frighten them from that Obe­dience he pretends to preach into those very rebellious practices, from which he would seem to disswade them. But this is no new Policy of theirs: for in the be­ginning of the late Troubles, a Book call'd The Book of Projects, and addrest to the King, did him more harm, than the most rancorous and railing Libel that ever was set forth; and if it was not written with a great deal of malice, it was pub­lish'd with a very great deal of Indis­cretion. But yonder is another of their Politicians at work.

We saw a tall black Fellow in a long Cloak, at some distance, with a Crowd about him, who was howling and bawling at such an horrid rate, that before we came near him, we could perfectly hear him, in a dismal Tone inveighing against The Whore of Baby­lon, The Man of sin, Antichrist, Spiri­tual Wickednesses, Popery and Idolatry; pleading heartily for the Purity of the Gospel, for a full and thorough Reforma­tion from all the reliques and rags of Po­pish and Prelatical Superstition. I was got [Page 156] by this time very near him; and as soon as he had done, he walk'd off with one of his Audience (who they said was a very rich man, and was lookt upon as a very rigid Dissenter:) (thinking himself private enough,) Sir, (said the Preacher to him) The Cardinal has given order for the pay­ment of twenty thousand Livres; pray take care to get your moneys return'd as soon as you can, and much good may it do you. But I beseech you, do not neg­lect our business; you know your Instru­ctions; be you sure to blaze abroad, that such and such men are French Pensio­ners. Give T. N. twenty or thirty, pounds for writing his last Book, for he is poor, but very true to us: Make the World believe, that the dissenting Bre­thren are illegally persecuted; and sham off our late miscarriage with pretences, that the truth of things will come to light; with boldly demanding Toleration and Liberty of Conscience, as for peo­ple no way injurious to the Govern­ment: Above all, keep up that material distinction of Court and Countrey Party, so as to make the former odious to the people, and then affrighten them, with horrible Narratives and dreadful [Page 157] Stories; and then again set them agog with hopes of Better Times (if such and such things come to pass). Thus may we deal with the foolish and impolitick Rabble of this Nation, as the Rat­catcher did with the Children of Hamel, allure them with Tabor and Pipe, with empty sounds, and ratling pretences, un­til at last we gingle them to the Moun­tain, whose Womb, though it con­tains but a Mouse, will become a Grave big enough to swallow them all up.

As soon as he had done, Seignior Christiano went privately to him; Your servant, Sir, (said he) I am very glad to see you in England, I hope all our friends at Rome are well. Very well, (replyed he) I should be glad to drink a Glass of Wine with you, but that I have extraordinary business with yon­der Gentleman at present: But pray meet me to morrow about three of the Clock at the—With all my heart, (replyed Seignior Christiano) and then took his leave of him: Turning a­gain to me, That Jesuit (said he) enter­tain'd me very civilly at Rome; but I don't like his company in London. Why, Sir, (said I) is he a Jesuit? He is so, (replyed he), I remember him a great [Page 158] deal better, than Oates does Don John.

That those Sir, (said I) who receive moneys from the French Agents, should exclaim against French Pensioners; that a Jesuit should cry down Popery, is no more news, than that an old Bawd should inveigh against Fornication; that a Libertine should struggle for To­leration, may be, because in the height of his Politicks he may fancy, that the letting loose the Lyons in the Tower, or three or four thousand Bears, would most properly conduce to the good of the Subject. But I wonder, that the people of England should be cajol'd into Fears, Discontents, and Muti­nies, by such an unreasonable and ri­diculous distinction, as of the Court and Countrey Party: For have the Courtiers no Estates? No Interests in the Countrey? Have not they Liberties and Priviledges appertaining to them, as well as the rest of His Majesties Sub­jects? Are they not as fit for His ser­vice, who have been abroad, and have learn'd the experience in Foreign Countreys; and know their Designs and Policies; are they not as fit for his Great Council, as if they had only strutted after a Pack of Dogs, or walkt [Page 159] up to the knees in Puppy in their own Grounds all the dayes of their lives? I do not speak this to reproach any Countrey Gentleman: No Nation in the World has more or better qualified for all Honourable employments, than this of England has in every County; but I speak it against those, who object against any Gentleman, though every way well qualified, only because (forsooth) he is a Courtier; as if a man could not be a Good Subject and a Good Patriot at the same time, and in the same place. Why any body should fear, that they should be instrumental to the Bringing in of Popery, I cannot tell: But I am sure, a man may observe more De­votion in the Kings and Dukes Chap­pels, than in any other Churches or Chappels in England: But of all the men living, they have the most reason to be against Tyranny. (if there was the least reason to fear it): For, search the Histories of all Ages, and you will find, that under Tyrants, none of the Subjects were more in danger, than those who immediately attended upon their persons: What a miserable con­dition were the very Cronies of Alex­ander, Nero, Domitian, &c. in? The [Page 160] Officers of the Grand Seignior's Seraglio at this day, though fine and gay, are the veriest Slaves of the Turkish Em­pire: and a Bustling English Countrey Fellow would sooner chuse to dangle on a Gibbet, than to stand sixt and starcht, in such a posture of silence and mortification, as they are forc'd to do many hours together. Why then is this unreasonable, this silly distin­ction?

'Tis they (replyed Seignior Christi­ano) who make a difference between the King and his People, that make this distinction; they who would destroy the King and his Government, alwayes begin with his Council and his Court. This is but the repeated practice of these restless and Diabolical Politicians, and ac­cording to the methods and growth of the late Rebellion, you may trace them in all the waies that directly led to the last Hellish Conspiracy. No Vermin that were ever run down, ever left such a stink behind them all the way for these twenty years; we have had the second part to the same tune, of Lying, Libelling, Reviling, Swearing, Forswearing, Caballing, Can­ting, and Covenanting. So that I do not wonder that you in your Visions of Thorough Re­formation. p. 230. last Book (that [Page 161] was Printed before the discovery of their Hellish Conspiracy) should so positively foretel their Doom, who had so diligent­ly observ'd their practices.

I do not (reply'd I) pretend to be either a Prophet or a Poet; but when his Majesties Declaration was read, I was startled to find them playing the same Game over again so exactly, that a Body can scarce distinguish their Conspiracy in 83. from their Villany in 62. which they then confest, and for which some of them were executed; for the ends and design were the same, and that too was managed by a Coun­cil of Six, as I have observ'd in that Book. I alwaies fear'd that they would grow desperate, and certainly concluded, that they would never be quiet, until they had again either ru­in'd the Government or themselves; Yet the particulars which the King has de­clar'd to all his Loving Subjects, and which they themselves have confest and acknowledged more waies than one, are so astonishing, that I tremble to think, that ever it should enter into the hearts of men to destroy so ex­cellent a Prince, so wise and just a Go­vernment, by such Barbarous and [Page 162] bloody means as would make the most wretched slaves afraid to think of At­tempting against the most cruel and Tyrannical Moors and Infidels; and most of all amazing is it to consider, that men of Honour, Estates, and good Education (as they say they had) should ingage themselves in so unna­tural and barbarous a Conspiracy: for Gods sake, how shall we wipe off that huge scandal that is brought upon the English Nation, before all mankind; upon Christianity, before Infidels and Ʋn­believers; upon the Reformation, before Papists, by this unnatural and cruel Treachery?

There's a question indeed (reply'd Seignior Christiano) for a Politician to ask; I can carry you to several people in this Town, that can do it in the twink­ling of a Cows Thumb.

How is that (said I)?

Why! the Fanaticks lay it upon the Church of England; they say, that most of the Conspirators were Con­formists.

Well! they confess then (said I) that there was a Conspiracy; but I say that they that were ingag'd in it, were no more of the Church of England than [Page 163] those, who cut off King Charles his Head, are of the Church Triumphant. He that rebels against his Sovereign, is no more a Member of the Church of England [let him go to Church as oft as he will] than those Jews were of Christs Mystical Body, who oft came to him and throng'd him, and yet at last denied and Crucified him. But Sir, that I may by any means be somewhat in­strumental to the preventing men from running into such dangerous Cour­ses for the future: Pray let me know some of those Principles by the which they at first are insensibly wheedled and drawn into these fatal practices for the present.

The truth is, Sir, (reply'd he) the first and last Movers to these Enormities, (let them pretend what they will) are the Devils of Pride, Ambition, and Co­vetousness. But because 'tis the trick of such Politicians to puzzle the under­standings of men, with Propositions dress'd up with probable Notions, and plausible Conveniencies. I will carry you to their Scholes, where you may have the Opportunity not only to know them, but to discover the Roguery and Folly of them (if you can).

[Page 164]With all my heart, Sir, (said I) as I see my opportunity, I will do the best I can; And with that, following him through a Gate-house, we came into a large Court, and upon one of the doors on the left hand was cleav'd a Schedule, on which was written: The Proposition to be defended to day is, All civil Authority is de­riv'd originally from the Peo­ple.

As soon as the door was opened we went in, and a small number of people came after us, to hear a mongrel kind of a Fellow read upon this Question, from which he maintained: That in the first Original of Nations, Monarchy came by the Peoples Choice. That the forms of Government, and the Persons of Governours, were of Mans Appoint­ment. That the King had his Authori­ty by the consent of the People in the be­ginning of this Government, and con­sequently that he held it by Compact; and then concluded with a long Ha­rangue about the safe Title from wil­ling Nations; challenging any person there present, to make what Objecti­ons he could against what he had said.

[Page 165]I observ'd that no body oppos'd him of a long time, and therefore being incouraged by Seignior Christiano, I stood up and said, Most profound Sir, I suppose that you have read of the off­spring of the Serpents Teeth, and how that crop of Levellers in the heat of their sap, most cruelly destroyed one ano­ther, and since it was so fatal to spring rank and sile out of the earth, I fancy, you believe that the more lucky part of Manking dropt in whole Shoals like showres of Froggs, from the Clouds, and so peopled the World. If this was the first adventure of Human Race, you might truly enough conclude, that they most calmly after their fall, laid their heads together, and chose themselves a Governour, and prescribed him a form of Government, Nemine contradicente. But if the Books of Moses be more Au­thentick and Rational, than Ovids Me­tamorphosis, we may without lead­ing-strings, learn of him, that the Pro­pagation and Government of Mankind were ordain'd by the Divine Wisdom at the same time, and that Alam be­came a King and a Father the Adam day. We may see and know the Original and Plastick form of all the great suc­ceeding [Page 166] Monarchies in the Families of the Partriarchs, and prove this your Proposition to be contrary to the Funda­mental Law of Nature, and the first pra­ctice of Mankind. But to give Your politick Conception, all the advan­tages it can possibly claim, we will consider it in respect of a People, so far separate from this Patriarchical O e­conomy, and under such peculiar Cir­cumstances, that your fancy could not have contrived, much less can all History afford you an instance more to your purpose. If you are in hast to know, I tell you, I mean the People of Israel in Egypt: They were almost Four hundred Years remov'd from this Patriarchical Sovereignty, all the Au­thority that they had over one another, was confounded, and swallowed up in that common slavery they were in un­der the Egyptians. Now if the Origi­nal of their Civil Government (for which they were so famous) was not deriv'd from the People, then that your Proposition is utterly false; but 'tis ve­ry true, that it was not Originally de­riv'd from the People. Ergo, That it was not, is so true, that nothing is more impious than this your Proposition; be­cause,

[Page 167] First, It is contrary to Scripture. For when God raised up Moses to be a Ru­ler, Judge, and Deliverer of his People that were scattered like the Straw they were to gather over all that Land wherein they were equally in Bondage, we find Exodus 4. that Moses so long expostulated with God about it, that at the 14th Verse, we read, that the An­ger of the Lord was kindled against him; for he pleaded at the first Verse, That the people would not believe him, nor hearken to his voice: at the 10th Verse, that he was not Eloquent, as if not suffi­cient to discharge such a message: at the 13th. almost peremptorily refused to go, and would have turn'd it upon some other. So that 'tis hence manifest, that he never sought it of the people, nor did they first chuse or call him before he was sent from God. Pray now how was the person here of mans Appointment? And still your Politicks will prove but false Divinity, for afterward when he had signaliz'd his Divine Mission by Wonders and Miracles; because Corah, Dathan, and Abiram, rebelled against him, saying, Numb. 16. 13. Is it a small thing that thou hast brought us up out of a Land that floweth with Milk and Honey, to kill us in [Page 168] the Wilderness; except thou make thy self altogether a Prince over us? Therefore Numb. 16. v. 32. the Lord made a new Thing, and the Earth opened her mouth, &c. Because all the Congregation mur­mured against Moses, and against Aa­ron, there died of the Plague, more then fourteen Thousand. Because the People in the Absence of Moses, caused Aaron to make a Calf, they were so far from making a King, that had not Moses in­terceded for them, they had been Exod. 32. v. 10. no longer a People. Thus this Moses whom they refus'd, saying, Who made thee a Ruler and a Judge, the same did God send to be a Ruler and a deliverer, by the hands of the Angel that was in the Bush, said the Proto martyr S. Stephen, Act. 7. v. 35.

Perhaps, Sir, (said Seignior Christia­no) they that will allow of no Kings, but those of their own making, will allow likewise of no Saints.

I suppose (reply'd I) they will al­low that the holy man here in his last speech, reflects upon that stiff neck't and Rebellious People of the Jews: who had been commanded, Exod. 32. [...]. not to follow a multitude to do evil. Not that mul­titude that murmured against Moses and [Page 169] Aaron, not that whole multitude that led Jesus Christ before Pontius Pilate, S. Luke 23. 1. from which multitude he had sometime before withdrawn him­self, because he perceived that they would come and take him by force to make him a King, S. Joh. 6. v. 15.

But, Sir, (reply'd the Politician) may they not depose wicked Kings?

No, Sir, (reply'd I) they may not, because they cannot tell when they have a good one; and even the Bad ones (Pontius Pilate himself) had no pow­er at all, but what was given him from above, how then can they take away that which they have no Authority to give? But if the holy and righteous Jesus, when before an unjust Tribu­nal, did not make use of those many Le­gions of Angels, which he then could have commanded against his most ma­licious enemies, but was contented patiently to suffer for our sakes; Why should any (that name his name) pre­sume to appeal to the rash and giddy mul­titude, when they shall be called to an­swer before Kings and Rulers for his sake? Besides, even wicked Kings are the just Judgements of God: and shall we fight against his Judgements? We [Page 170] may no more remove a wicked Prince by murder, than seek to asswage the Pestilence by Idolatry; but this wicked and ungodly Maxim is never more preach't and proclaim'd abroad, than when there is the least reason for it, e­ven whilst we are under Religious Kings and Governours: However 'tis at all times most Diabolically impi­ous, because diametrically contrary to the plainest sense of the word of God, in which we are taught, that by him Kings Reign, and Princes decree Justice; By him Princes rule, and Nobles, even All the Judges of the Earth.

Secondly, This Proposition is impi­ous and false, because the Kings of England do not derive either their pow­er or form of Government from the Peo­ple: All the Objections about Contracts, Covenants, Coronation-Oaths, &c. come at last to this consequence, that then God Almighty himself has a less right of Dominion over us, because he conde­scends to incourage our Obedience to him, by the Grants and Promises he makes in his Covenant with us. For by him, and for him, do the Kings of this Realm rule over us; and from him they re­ceive all that power and goodness [Page 171] which they as his Ministers to us for good, communicate unto the People: and indeed they have been Ministers to us for good, in reducing us from the Bar­barism of Heathenish Picts, to become the most civiliz'd Nation, and best Christians in the world. For, let but any man without the squint-ey'd malice of Doleman, and his Disciples, peruse the Chronicles of England, and he will find, that the people thereof are (un­der God) beholding to their Kings for all the good they injoy at this day; it may be truly said of the Ancient Bri­tains, Populus nullis Legibus tenebatur, Arbitria principum pro Legibus erant. 'Twas Lucius the first Christian King in all the World, that sent to Rome for the unvaluable Treasures of the Gospel, which he set the higher price upon by his own pious and illustrious example. 'Twas he chang'd the Arch-Flamins and Flamins, (and all that mockery of Heathenisin, wherein the Devil pretended to ape the Divine Institutions) into Arch-Bishopricks, and Bishopricks, long before the name of a Rebellious Presbyter, or of a persidious Jesuit, was known upon the face of the Earth. 'Twas Alfred the Saxon, but Christian King of England, that di­vided [Page 172] this whole Realm into Shires, those Shires into Lathes, Rapes or Ri­dings; those again into Wapentakes or Hundreds; those again into Boroughs; and then as Jethro advis'd Moses, set over them, &c. 'Twas Edward the Confessor, that like Justinian, collected the Laws that were dispersed, into one Body.

But said the Politician (again inter­rupting me) Were they not Laws before he put them in order?

Without doubt (said I) they were not, until allow'd of by his Predecessors, al­though perhaps they were never in­roll'd. But hark you, Sir, I will thank you, and so shall all my Neighbours, if you can shew me a Copy of the Grant of the People to this King, wherein they impowered him to cure them of that nauseous Disease the Struma; and when you have done, I will as easily prove that they gave the Levites of old, power to heal the Leprosie; and when I have done, I will take care that it shall not be called the Kings Evil, but the Peoples Evil for the future. But don't so frivolously inter­rupt me, How can the King derive his Power from the People, when all Pow­er is originally under God, from him? [Page 173] The People indeed, sometimes chose their subordinate Magistrates, as the May or of a City, and this choice de­signs the Person, but does not confer the Power, which descends by virtue of the Kings Charter, and therefore are said, [...], such as are sent by him; and Lambard in his Archion, or Commentary upon the High Courts of Justice in England, learnedly derives all the Lay and mixed Courts of Re­cords, from the Crown their Original: and saies moreover, that whatever power is by him, (that is, the King) commit­ted over unto other men, the same ne­vertheless remaineth still in himself; for as Bracton saith well, Rex habet Or­dinariam Jurisdictionem, & omnia jura in Manu sua, quae nec ita delegari possunt quin ordinaria remaneant cum ipso Rege. Though the Great Council of the Nation, to which He gives life, may by the same sacred Breath be dissolv'd, yet the King never dies; and all other inferiour Courts, Civil or Ecclesiasti­cal, derive their Power from the King; by which as well the Sovereign's good­ness to the People, as that he derives not his Power from them, is very ma­nifest. Henry the Third, granted un­to [Page 174] his Subjects that great Charter, wherein he Ordained thus, * Commu­nia 9 Hen. 3. Placita non sequantur Curiam nostram sed teneantur in aliquo certo Loco. Yet the Kings Power is not diminished, though Himself and his People there­by both eas'd. I might confirm what I defend with innumerable Instances, but once I say for all, That the Liber­ties, the Priviledges, the Power the Peo­ple have, is from [this,] that the King has not his power from them. For,

Thirdly, This Proposition is impious and false, because the most ready way to Tyranny. King Charles the First, di­ed a Martyr for the People, for their Liberties and Properties; and Our Gra­cious Sovereign King Charles the II. restored them; but how long might they have whistled for them, had Crom­well's, or any other Family continued the Ʋsurpation? About the Year 1410. John de Medicis stoutly maintaining the Liberties of the People of Florence, against the Nobles, first setled that So­veraignty over them, that they pay ex­cise for Herbs, and Sallads; and but that the Princes of Tuscany have ge­nerally prov'd mild and good, there is not the least scrit of a Law, or compact [Page 175] to limit them. For the people who al­waies do such things in a heat and hur­ry, never trouble their heads about such Contracts, and Compacts, as our santasti­cal Politicians dream of. But why is this Proposition so frequently started under so gracious a Prince, and so good a Government? Oh! without doubt to settle the Nation.—Why at this Time a-day, do we puzzle our heads with prying into the remotest times of dark­est Ignorance and Barbarism, for an unnecessary uncertainty? Oh! by all means, to establish Christs Throne. But must Christ's Throne be establish't by appealing to the People? Was he ever so revil'd in his three Offices before? To the People; Who it seems need him not in his Prophets to instruct them, they can preach to themselves; who it seems need him not in his Priests, to interceed for them, because they can pray for themselves; who it seems need him not in his Kings, to rule them, for they can govern themselves. Was he ever so revil'd by people that call themselves Christians? Such Doctrine is more suitable with the lewd Revels of Fescenninus, than with the wise and peaceable Discipline of the obedient [Page 176] and holy Jesus; and if you be not con­vinc't of the Impiety of it, you shall see enough of the madness and folly of it.

The Wainscot behind his back part­ed asunder on a sudden, and opened like a Scene, discovering a very large Field, in the which there were several companies of people distinct from one another, who were very busie and clamorous. I suppose Sir, (said I, to him) you will allow that this Propositi­on of yours, was never design'd either to please or oblige those People of En­gland, who are Loyal Subjects to the King, or Obedient Sons of the Church; and every Body will grant, that it is now vented to put the Dissenters into a posture of Rebellion against their pre­sent Sovereign; therefore to pleasure both you and them, I have brought them here all before you, and given them here all before you, and given them every one their particular choice and humour, and pray do but see what delicate work they make in the Conclu­sion.

The first Company we came among, were a great number of Presbyterians; they were so hot and lowd, that we thought that there had been several [Page 177] Competitors for the Sovereignty; and that there had been a mortal difference between them, but it seems there was no such thing; for all that great Bustle was made, because they could get no body to take it upon him.

No sooner, said a young Fellow that stood by us, (when we inquired the reason) had they hung up yonder Table, that con­tains the See Baxters H. Com. Terms and Conditions of their Sovereign, but they proved so slavish, so base and dangerous, that all men of Quality and Fashion, privately withdrew, and there were none but Mecha­nicks left; and now they have been se­veral hours proposing it to them, it seems none of them have accepted of it yet. But if you please, you may hear what Arguments they use, by what they are going to say to yonder Cobler.

As soon as we came to them. We are not ignorant (said they unto him) that God hath indued Thee with the Spirit of Wisdom, Fortitude, and Justice; and that thou art a man fearing God, and hating Covetousness, and therefore most sit to go in and out before this great People.

Men and Brethren, (replyed he) You may translate Kingdoms and Common­wealths [Page 178] when you please, and to whom you please; but as for me, I am resolved to translate nothing but old Shoes, as long as I live. I am not so weary of my life yet I thank you; by Gomms, here I can sit, and be quiet, and not be Plagu'd with your Monstrances and Petitions; you shan't say I have Popish, or Evil Counsellors. Here I can be safe, and fear no Caballing, Plotting, or Conspiring; I am sure you won't depose me from my Bulk, you, shan't say, I spend the Treasure of the Nation, or spoil Trading. I fear no Protestant Flails, or Blunderbusses; the Boyes now and tan beat out my Candle with Squirts; and sometimes a Drunken Bully staggers against my Shed, and puts my Lasts out of order, but I make 'um make Constitution for the damage they do me, and that is all I ever receive: and who the Deuce would be plagued to rule you, who tatter out more Governments in a Years time, than sixteen Solomons can mend in an Age. Therefore e'en go about your Business to some body else; if you walk until you wear out your Shoes, I'le mend 'um as cheap as a­ny body shall, and thank you into the bar­gain.

[Page 179]We left them, and went to the Ana­baptists, and Independents, and there we found the case much otherwise; for if some little Jack of Leyden, Knip­perdolling, or any other Enthusiast, did but tell his Dream, the Rabble were for wrapping him in Purple, putting the Sword into his hands, and then willing to starve in his Service, be­ing fed with nothing but Revelati­ons; acted all manner of Infernal Vil­lanies for a time, until at last weary of their King, they as hastily dispatcht him. The Quakers were not so hot upon the point of chusing a Supreme Magistrate, for they had a silent meet­ing about it a longtime; at last, one of them very gravely broke the Ice, saying; Friends, it is doubtful, Whether 'tis most convenient to have One, or Fifty, or an Hundred, or none at all to rule over us; it is dangerous to have One, because we hear how Friend Pen exalteth himself above the Brethren in the Land of the Heathen, by taking upon him the Titles, and Ceremonies of the Kings of the Gen­tiles; and Ye know, that we must call no man Master.

[Page 180]At this, an arch Wag, that was in their dress, and had compos'd his Face, and Hat like the Brethren, interrupt­ing him, said: Friends, Ye have heard, that ye must call no man Master, 'tis true; But why should this hinder you from having one to oversee the Flock? For though Ye have all the Spirit, Ye are not all the Head, or the Eye. Therefore I have thought of one, whom Ye may set over you, and call him Master too, and yet call no man Master.

Who is that Friend! Who is that? cry'd they all at once!

Friends! (said he) Among your Brethren the Tartars, there arose one of late daies, who was neither Man, nor Woman, nor Hermophradite; But He was Man, and eke Horse; in him was the the Spirit of Meekness and Hu­mility, for he lived on the Herbs of the Field, and hath been at Grass all the daies of his life.

Verily, (said they) he is of the Fa­mily of Nebuchadnezzar.

Now you talk (said he) of Nebuchad­nezzar; Harken, O Ye Children of men, to what I am going to say unto you; There was a Neighbour of his, one Darius Hy­staspis, and he gat his Dominion by the [Page 181] Neighing of his Horse, for very pru­dently he contriv'd to have a beauti­ful Mare in the next room, by which means the Affections of his Horse were wonderfully mov'd in his behalf. If our Friend Green of Colchester, would bring his Mare into some private place near him, we should soon perceive and know, whether or no the Spirit of Government be upon him. They never were so near coming to a positive resolution in this world as at this moment: for the Motion was new and extraordinary; however, having humm'd and groan'd a little time, they could not agree, nor never will about any thing of Government, so long as they are Qua­kers (I should have said) Slaves, such as the Romans call'd Servi poenae, and such indeed they are, by despising Civil Offi­ces, and lawful Authority.

Going away from them, an Olive­colour'd Tawny complexion'd Fellow came staring, and running so violent­ly along, that he overthrew the Politi­cian, and had like to have beaten all the oraculous breath out of his Body; we stopt the man, thinking he had been distracted, but we perceiv'd that he began to recollect himself: and [Page 182] therefore we askt him his Name, his Country, and what he was.

My Name, (said he) good Christians, is Jacomo, Jacomo, God knows; Pray save me, or I shall be devoured presently.

What is the matter? What do you mean? (said Seignior Christiano to him)

Truly, Sir, (said he) when I was a Boy, I was taken by the Spaniards from those People you call Canibals, or Man­eaters, and sold to the English Plantati­ons, under whom I have been brought up by degrees, to the knowledge of Civil Government, and of the Christian Re­ligion, (an happy Captivity to me) but passing through yonder Grove, I saw a great many of my Country men in a kind of Pagode, and if they get me, they will cer­tainly eat me up; therefore, pray good peo­ple save me from them.

Fear not, (said Seignior Christiano) they shall not hurt you, come along with us, and shew us where they are: so with much intreaty he carried us to them, and as soon as we saw them, we knew some of them by their faces. They were a great number of Adamites, at their execrable and impure Myste­ries.— [Page 183] Which Seignior Christiano observing, These are a sort of Enthusi­asts, (said he) that have a peculiar piece of good Husbandry, for they would not put the Nation to much charges for Royal Robes, Crowns, or Scepters; for they have abrogated the very Primi­tive Institution of Fig-leaves: Yet a Ty­rant in Armour, is not half so destructive to mankind, as one of these naked De­vils.—Devils! (said Jacomo) ready to run three quarters speed again.—Hold, hold (cry'd Seignior Chr.) they are only Adamites.

Adamites, (said he) What! where there is so many Christians? 'Tis no won­der, to find nothing else among those you call Canibals; for they (poor creatures, said he weeping) have no knowledge of God, or goodness; God has not sent any one unto them, nor has he rais'd up any among them, nor has he impowered any with Wisdom, and Authority over them, to redeem them from that general Darkness, dismal Ignorance, and fatal Barbarity they lie under: Being equal­ly under the power of the Devil, who makes them equally the Enemies to one another, he being the common Enemy of them all. But God has given you good [Page 184] Kings, good Governours, many wise men, and good Laws; by which you are instructed, and commanded to Build, to Plant, to Cloath your selves, to live justly, peaceably, plentifully, and ho­nourably in this World; and he has sent you his good Ministers, to conduct you safely to a better. How is it O ye Christi­ans, that I see such Barbarous people a­mong you? How is it, that I hear of o­thers so wickedly Rebellious, as would pull down these good Kings, these good Magistrates, these good Mini­sters; and would bring themselves un­der the power of the Devil, and of one another? Are such people better than those you call Canibals? Are they not much worse, who under a pure and holy Religion, are thus beastly and shame­less; who under an obedient and patient Religion, are thus unquiet, and rebelli­ous; who under a loving and peaceable Religion, do thus worse than Canibals, bite and devour one another? What would They give to know that they are unclean? What would they give to know, how happy a thing 'tis to obey? what would they give, could they know how to forgive one another? O ye Christians, I hope God will be more merciful to the Souls [Page 185] of my poor Father and Mother, for they knew no better: But what will become of such people I cannot tell, for they can do no worse.

The Politician, who heard all this, was so extremely confounded, and a­shamed; that with great wrath he went up to the Adamites, and in the most bitter language, reproved them for their shameless Bestiality. But their zeal was as hot as his anger; for, without any more ado, they laid hold on him, crying out Priviledge, Liberty, Property! Saying, may not we go as we please, and do what we please, but you must rule and govern us? We will teach you to invade the Property of the Subject, and Liberty of Humane Nature; And with that without any Redem­ption they hurried him away, tearing him like so many wild Beasts, and so that Power he plac't in the People, at the Beginning, soon made an end of him.

We were now returning back to the Scholes of the Politicians; and having conveighed honest Jacomo out of all danger, and delivered him from his fears, he very thankfully took his leave. And now, Sir, (said I to Seig­nior [Page 186] Christiano) you see what becomes of the Politician, and of his Proposition too; nothing can be more impious, more dangerous, more ridiculous. For if every particular Faction have so ma­ny endless difficulties concerning Go­vernment, not only in opposition to each other, but even in it self, what must needs be the Villanies, the fol­lies, the freaks and frensies consequent of them, when in full Combination a­gainst, and when they shall have over­thrown that which is by Law establisht? For all these and many more, are the People, for whom this Proposition is ready cut and dried: That therefore it was ever true in it self, or can be good to mankind, I will then be per­swaded, (and never till then) when that Golden Royal Age of the Politicians comes to pass; wherein the People shall All become Kings, wherein Scepters shall be as common as Hedge-stakes, and Crowns, as Blue Bonnets, and in­stead of Chairs, they shall cry ha' ye any Thrones to mend: in the mean time, laying aside these ridiculous Dreams; is it not much better for men of all Orders, to mind their own business, and according to Gods Ordi­nance, [Page 187] to live quiet, and godly lives under their King, than to be wheed­led by the fantastical Notions of a few rascally Politicians into mutinies, mur­ders and Seditions, until at last they scramble to the Devil upon all four, in the blood of their fellow Subjects? for this pretended Original of Civil Pow­er from the People, tends only to lead them into Civil Wars, and Actual Rebellion against their Sovereign Prince; from which,

Libera nos Domine.

We were again returned into the Court of the Politicians, and at a door that stood open on the other side, we saw several people of all sorts going in. So Seignior Christiano and I fol­lowed them, expecting rather Fana­tical Conventicle, than a learned Le­cture in Politicks; wondring that no body of a long time stept up into the Desk. I thought I heard a kind of disputing and jangling behind me on the other side of the Wainscot, and by the help of a little hole in the Boards, I peep't into the withdrawing Room, and saw Rutherford, the Author of Lex [Page 188] Rex, Hunt, Parsons, and Johnson, ve­ry earnest in forcing Complements, and Civilities upon one another. Par­sons especially, who was the Author of Doleman's, &c. drew back, and perem­ptorily refus'd the Preheminence of sit­ting in the Chair that day; pretend­ing a great deal of modesty, and telling them, that they liv'd in an Age, wherein Impudence was very modish, and that they had the Confidence to stealout of that Book, which he was ashamed to own; at last, by Vote it was fix't upon a Jesuit that was a stranger, who told them, That he should make bold for that little he had to say, with some ends, and scraps of what they had all written; so that they should teach the people by Proxy, and He would do it in disguise.

He had now fixt himself in the Chair, and after three or four lamen­table sighs and groans; My Brethren (said he) never was Popery in this world so near breaking in upon us, never was the Nation so much in danger of Ty­ranny, and Arbitrary Government; and can ye indure Tyranny and Persecution? Can you, who are Free-born Subjects, in­dure to be bound in Chains? To be burnt in Flames? To be mangled and cut in [Page 189] pieces? Can ye indure to have your Eye­balls hang down like ropes of Onions? And to have your Gutts dangle about your Shanks like Knee-strings? To be torn a­sunder by Trees, and Wild Horses? And which is worst of all, can ye avoid it if Popery, Hellish, Damnable, Diabo­lical, Devilish, Infernal, Idolatrous, Cruel, Perfidious, silly sneaking Po­pery comes in? And can ye avoid Po­pery coming in, if ye have a Popish King? And can ye avoid a Popish King, if ye have a Popish Successor? And can ye hinder a Popish Successor, unless by a Bill of Exclusion, ye drive him out like a midnight Thief, and a Robber? Oh my Brethren, when ye have such fundamental Priviledges, when Parliaments have such uncontrollable Power; will ye be such Turkish Bow­stringish slavish fools, to indure it? Do ye not know that all Power is Original­ly in the People? In the People, I say, I suppose ye are acquainted with Them. Do ye not know, That all Monarchies are de jure Elective? That the disposal and descent of the Crown depends wholly upon your pleasure; and that You have an unlimited Power to deter­mine this or that Government? That [Page 190] Succession to Government, by nearness of blood, is by no Law of Nature, or Divine; that an Heir Apparent, before his Coronation, and Admission by the Realm, hath the same, and no more In­terest to the Kingdom, than the King of the Romans or Caesar hath to the Ger­man Empire? And consequently, that Birthright and Proximity of Blood, give no Title to Rule or Government; and that it is Lawful to preclude the next Heir from his Right of Succession to the Crown?

The People seem'd strangely tickled and pleas'd with these Cokesing Do­ctrines. But Seignior Christiano was so extremely incens'd, that he had much ado to refrain himself; but with a contemptible smile: I desire, Sir, (said he) according to the priviledges of this place that you and I before we part, may freely and seriously debate these Points of Doctrine, which you have so Dogmatically taught the People; for I must tell you, that they are so far from being either true or good, that they are the very belchings of the Father of Lies, and more destructive of Mankind, than the most Pestilential foists that were ever squeez'd from the Bottomless Pit. [Page 191] These your Propositions like the chains of Darkness are linkt together to bind and fetter both Kings and People: The Ori­ginal (say you) of Civil Power is in the People; and that drags on this conse­quence, that as they first conferr'd, so that they may afterwards transfer the Power to whom they please. Now this is contrary to all Law Natural and Divine. For as I have prov'd that Mo­ses receiv'd not any of his Power from the People; so neither did Joshua that was his Successor, for Numb. 27. v. 18. we find that God did in particular order Moses to take Joshua the Son of Nun, to lay his hands upon him; at the 20. Vers. to put some of his honour upon him, that all the Congregation of Isra­el might be obedient. This was that Joshua whom the People were so far from chusing to be their Chief Magi­strate, that Numb. 14. v. 10. They bad, stone him with stones, even for that very obedience, for which God afterwards conferr'd that Honour up­on him. If therefore neither the Origi­nal of Power, nor yet the Succession of it, was in those Ancient People, because Israelites; so much less is it in the Peo­ple of England, not only because Chri­stians, [Page 192] but also, because under an imme­morial Hereditary Monarchy.

This (reply'd he) is not a like case, 'tis an inconclusive way of arguing from the Jewish Theocracy.

In this (said I) it is not; for though the occasion was extraordinary, yet it shews, that God did vindicate his own Ordinance of Government, in an extra­ordinary manner too; and as the Moral Law was only that Law written on Ta­bles, which was first ingraven in the Heart; so the Duties of Obedience, and the Original of Authority, were natu­rally the same among the Clans of Barba­rous People, that they were in the Tribes; and the Original of both was Pa­triarchical, derived from, and accounta­ble to none but God; so that although I grant, that many Examples in the Jewish Theocracy, cannot be for our Imitation, because Typical; yet those things which happened unto them up­on the account of their Rebellions, murmurings and disobedience, 1 Cor. 10. 11. hapned unto them for Ensamples, and are writ­ten for our admonition, upon whom the ends of the world are come, that we should not murmure as some of them also murmu­red, and were destroyed of the destroyer.

[Page 193]But, Sir, (reply'd the Jesuit) to come home to our last Proposition; let us come to those times, wherein the The­ocratical Government had an end, in be­ing setled in the Tribe of Judah, and Family of David. What think you of the case of Adonijah? He was Solomon's own natural and Elder Brother; yet upon bare suspicion, he put him to death by a Messenger, without any form of Law, and succeeded his Father David in his Kingdom.

You should first have said, He suc­ceeded his Father, then put his Brother to Death (reply'd Seignior Christiano) But what is this to the People?

It is enough to show, (said he) That Birthright and Proximity of Blood, give no Title to Rule or Govern­ment.

It gives no Authority to the scope and design of your Proposition (reply'd Seigni­or Christiano) Shew me such an In­stance as this, That Nathan the Pro­phet, that very Nathan, who by com­mand from God, in a miraculous man­ner discovered to David his secret Mur­der of 1 King. 1. 13. Ʋriah, and his Adultery with Bathsheba; should advise that Bathsheba to go to David, and put him in mind [Page 194] of the Oath he sware unto her, that her Son Solomon should reign after him. Show me such an Instance now, and I will conclude it to be as extraordina­ry, as any thing under the Jewish Theo­cracy. But there is so much to be said upon that account, that nothing but a Jesuitical Commentator would urge it for a Rule, and Example to an He­reditary Monarchy in this Age of the World. However, Sir, you have given me an opportunity of taking off one Objection, you pious Politicians some­times make against the Government of wicked Kings; You say, That evil Kings ought to be Depos'd, and that evil Prin­ces ought to be debarr'd from the Crown, if they Apostatize from the Faith. To which I Answer; That as David was the Anointed of the Lord, according to Gods Ordinance; so it was not lawful for the People to revolt from, rebel against, or preclude his Heirs and Successors, from their Right to the Crown and Scepter, un­til Shiloh should come, according to Gods promise: That their Kings should be taken away from them, was their grie­vous punishment; that they should re­bel against them, was their grievous sin. And those Ten Tribes that did revolt [Page 195] under the Conduct of Jeroboam, that striver for the People, (for so his name imports) were utterly lost a little while after, and never certainly heard of to this day. Well then, as it was not lawful for the Jews to rebel a­gainst their Kings, or to put by the Royal Lineal Descent, until Christs first Coming. So neither is it Lawful for Christians, who are under such an im­memorial Hereditary Monarchy, as that of England, to rebel against their Sove­reign Prince, or put by the Royal Line­al Descent, so long as they, or the world remains, even unto Christ's second Co­ming. And this will ever hold good, if we consider, that the Feudal Laws join'd to Evangelical, or Apostolical pre­cept, are as much, if not more Autho­ritative than the Laws of Moses, or the Predictions of the Patriarchs and Pro­phets. But one thing I humbly offer in Answer to all the terrible Argu­ments of our Precluding, and Deposing Politicians; and that is this: That as our Saviour Christ Jesus, was lineally Descended according to the flesh, from those Jewish Kings, that did evil in the sight of the Lord, that were themselves Idolaters; Yet it was not Lawful to [Page 196] rebel against them, because their Sove­reign; and that their Idolatry was no obstacle to our Saviours taking our Na­ture upon him, because he was God. So neither is any fault of any Hereditary Prince, a just pretence of Hindrance to his Natural Right, or of Resistance when in Possession, because as much our Sovereign; and because that Christ, by the power of his Spirit in the hearts of true Believers, can make use even of Persecutors, for the Building up the Mystical Body of his Church. God in his Judgements sometimes permits a Foreign Power to captivate, or lead away the Prince of his People. But he never allowed of a Power in the Peo­ple, to imprison, or remove, or preclude their Prince; I have never met with any Rule, or Command, whereby the People are allow'd and injoin'd to disinherit a Prince, though for Idolatry; but I have read Numb. 14. v. 12. that God threatned to disinherit the Peo­ple for their Rebellion.

How (said he) can a People be disin­herited?

You find in the same Verse (replyed Seignior Christiano) That it was to be done with a Witness, as the Author of Ju­lian [Page 197] saies in another case; but however, though we meet not with whole Nations consum'd in a moment, and utterly ex­tinct by a Pestilence. Yet there are ma­ny people in the World at this day, who for their Rebellions, are disinherited to some purpose; What think you of the Graecians, Bohemians, and Commons of France? Nay, the Waldenses, who had the least blot in their Escutcheon, of any Foreign Church, did not go unpunish­ed for their Murdering Trincanel their Viscount in Beziers; nor did they escape a retaliating Vengeance for their Inso­lence, by dashing out the Teeth of their Bishop in the Church of S. Mary Mag­dalen in that City; for within forty years after, they were given into the hands of the Croysadas, under the French Kings, and Sacrific'd in the self▪same Church. Now as that Affliction made them better, so those miseries the People of this Land felt in the late Revolutions, might make them wiser; for though they were not Massacred in cold blood, yet they were so disfranchised of their Liberties and Pri­viledges, that they might properly enough be said to have been disinheri­ted.

[Page 198]But, Sir, What would you have the People do (replyed the Jesuit) in case of imminent and unavoidable Per­secution; had not they better hazard their Liberties than their Lives?

I suppose (reply'd Seignior Christiano) you do not consider, that they have im­mortal Souls to hazard too. But all the scruples which the Authour of Julian has out of the abundance of a reprobate fancy, started in cases of Persecution; are so fully Answered by the Reverend and Learned Dr Hicks, that he may be glad of a Prison to hide his face, or of a Dun­geon, to cover his shame.

At the name of a Prison, the Jesuit sneak't down, and betook himself a­gain into the withdrawing-room; Seignior Christiano and I followed him, but before we could fix to any fur­ther discourse, one that was a great stickler, for the Bill of Exclusion, and a Member of the House of Commons, came in, and looking with a stern Counte­nance upon Segnior Christiano: How dare you (said he) affront a Clergy-man, whom every body knows to be an honest man, an ingenious man, and a good Scho­lar?

[Page 199] I suppose, Sir, (replyed Segnior Chri­stiano) you value him as little upon the account of his being a Clergy-man, as I do upon the account either of his hone­sty or Scholarship. And indeed, I must presume to question either your know­ledge, or integrity, that can esteem and value a man for writing a Book, wherein he has so basely, so wickedly falsified and corrupted the History of the Church, in order to the ruining and undermining the Present State of this Kingdom. You are now Convinc't by the Learned Au­thor of Jovian, that the Empire of Rome never was Hereditary; and you cannot prove that the Monarchy of England was ever otherwise; upon which account, I tell you, it is much a better Constitution of Government, both in respect of Prince and People: For upon a vacan­cy, what differences did there often hap­pen between the Senate, and Praetorian Bands? What divisions among the Sol­diers themselves? Then what Battels, Wars, and Desolations? So that at the death of every Emporour, the whole Body of the Empire was in a Convulsi­on.—Whilst they lived, What trouble and perplexity had they about a Successor? If they did not name one, [Page 200] they were afraid of every Famous Com­mander in the Army, and forced to stifle many illustrious vertues; if they did name one, they were alwaies jealous of his hasty Ambition, and so, never the more at rest. How remarkable was that say­ing to Nero, who put so many men to death upon bare Suspicion; Omnes licet occideres, Successorem tuum occidere non possis; Though you kill all, you cannot kill your Successor? Nor less Famous is that fatal Story of the Empe­ror Caracalla, who inquiring of his Ma­gicians, to know who should be his Suc­cessor, was advertiz'd in a Pacquet, that it was Macrinus; but he delivering the Pacquet to Macrinus before he had read it himself; Macrinus first reads it, and to prevent his own death, slew him by the hand of Martialis a Centurion, as he re­tired to ease himself; and by the Electi­on of the Soldiers, succeeded him in the Empire. But the Kings of England need not to trouble themselves about the knowledge of their Successors, by seeking to Magicians; since God by his ordina­ry Providence in the course of Nature, and by the Fundamental Laws of this He­reditary Monarchy, has indisputably de­termin'd and appointed them, which is [Page 201] certainly the best Law, both for Prince and People; for if Tully said, de Legibus. Nos Legem bonam à mala nullâ aliâ rati­one nisi naturae norma dividere possu­mus. We cannot distinguish a good Law from a bad one by any other Rule, than that of Nature. We may conclude that to be the Best of all Laws, which to the Fundamental Law of Na­ture, has the additional Authority of the grace of God.

It being thus much the right of the Princes of the English Blood Royal, to succeed in the right Hereditary Line, both according to the Law of God and Na­ture: How great is the injustice as well as the inconvenience of excluding, or debarring any one of them, upon any pretence, especially, upon such an one, as will not justifie any private man, to disinherit his next Heir at Law? A­mong the Romans, there was no such thing as an Entail; Yet in the Civil Law, Sir Rob. Wise­man's Law of Laws. p. 141. if a Child were quite left out of his Fathers Will, or were especially disinherited, but without any Cause men­tion'd, or upon such a Cause as the Law did not allow of; Or if upon a Legal Cause, yet not such as was true in fact, the Will was void and null. How [Page 202] then shall a Prince of the English Blood Royal, who has his right from God, and the Feudal Laws, be precluded from that Right upon an illegal Cause, contrary to the Fundamental Laws of this Realm, contrary to the essential reasons, and ends of Parliament, contrary to that very Oath, by which every member is inabled and qualified to sit in it, contrary to the Oaths and Obligations of all the Sub­jects of this Monarchy, of what quality or condition soever they be, contrary to the last Words and Will of King Charles the First. How can any Act or Or­dinance be valid, and not ipso facto, void and null, that should be made to preclude him? I wonder, that any English Gentle­man, that has the least veneration for the memory of that good King, should go a­bout to preclude his Second Son? 'Tis certain, that they who cut off the Fathers Head, will not scruple to cut off the En­tail from the Son. But I marvel much, that men professing so great a Veneration for that glorious Prince, should do it con­trary to his last Will and words to his third Son the Duke of Glocester; Mark what I say, Child, you must not be a King so long as your Brothers Charles and James do live. But above all, 'tis [Page 203] very strange that such a motion should be made against a Prince, that has signaliz'd his love and kindness in so many dan­gers to his Countrey, his compassion to many people in distress, his Charity to his Foes, his Fidelity to his Friends; in­somuch, that his Enemies lay his ver­tues to his charge, instead of Crimes; and like Owls quarrel with the Sun that dazzles them. 'Tis strange that such a Prince, the Son of such a Father, that has apparently such unquestionable right, and who has given such assurance for the safety and prosperity of the Church of England, should be debarr'd from that right, by such an illegal Plea, as that of Presumptive Popery.

Presumptive Popery! (said the Je­suit in Presbyterian disguise) Well! Is it only presumptive? Hark you, Sir, I pray (said he to the Excluder): I think the most part of Your Estate is in Ab­by Lands: it is so indeed (reply'd he) and I have been told that at Rome they have the Terriers of every foot of ground that did formerly belong to their Monasteries, and Nunneries.

So I have heard (reply'd the Jesuit) they are a pack of subtle Knaves, and they do hope to recover them again, or [Page 204] else they would not Plot and Contrive so damnably as they do.

Well! well! (reply'd he) We shall defeat their designs, and cut off all their hopes, if we can but get the Bill of Ex­clusion to pass, we need not fear them: For 'tis certain, that if he comes to be King, they expect that he should bring in Popery.——I think your Lands about your Seat, did formerly be­long to a sort of Monks they call'd Bene­dictines; I will say that of the Jesuits (to give the Devil his due) that they have not those Secular ends in convert­ing England to the Church of Rome, which other Priests and Monks have; for they have no Lands to recover, as others have; but if you follow your business, you may keep your Lands long enough for all the Papists. Come, Sir, be not troubled about it, I thought you had been a man of a better Spirit; What shall I give you for 1000. Acres, when Popery comes in?—Pri­thee, (reply'd he) What do you take me for, do you think that I am afraid of them? I do so little fear them, that give me but one Guinea down, and I will be bound to let you have every Acre of those Grounds for sixpence an Acre that day they come to demand them.— [Page 205] Done! Done! (reply'd the Jesuit) I'le try what metal you are of; so a Bar­gain was concluded, and they merrily parted.

As soon as he was gone, another that had been an Excluder, came in very melancholy, and walking about the Room in a pensive posture—How now, Sir, (said the Jesuit to him) Pray what is it that troubles you? Are you grieved that you cannot get the Bill to pass the House of Lords?—In truth, Sir, (reply'd he) I had rather have given half my Estate, than that ever it was brought into the House of Com­mons; I am sure a great many Gentle­men more are of my mind, pox on't, that a man should be so damnably wheedled by a pack of Knaves and Fools; I think I shall have a care of being heated again as long as I live, I think there is some Ma­gical Vapours and Damps that infatuate a man sometimes in that House.——You see now, Sir, (said he) what be­comes of the Jesuits Plot; it was a fair stalking-Horse for the Fanaticks to go a Blunderbuzzing with.—If the De­vil had them all (reply'd the Gentle­man) it were not a farthing matter; we honest Gentlemen shall never be quiet un­til they are all hang'd.

[Page 206]No more you will not truly, said the Jesuit, turning from him with a smile; and going to a Gentleman that was walking in the Garden, we fol­lowed him: At the first meeting, pray what news, Sir, (said the Gentle­man)? Oh! Sir, (said he) we are all utterly undone; I just now under­stand that the Bill of Exclusion is thrown out by the House of Lords; so that all the whole Scheme of our designs is broken, and nothing now but silence and forgetfulness must do our busi­ness, unless the Presbyterians and In­dependents, by some extravagant At­tempt, do it for us. Pray Sir, (said he) What did you expect would be the consequence of that Bills passing?—Why? (said the Jesuit) we in a short time would have made the Kingdom of England Elective, and this would have dissolv'd the Hereditary lineal Descent for ever; for by that Precedent, we had never wanted some excuse or other for a Bill of Exclusion, which would have been of greater Authority, than all the Antiquated and disparate in­stances, which Doleman hath gather­ed from all History: And then we should have removed the greatest Ob­stacle [Page 207] in the world, to our affairs, by set­ting up Kings of another Family, in op­position to the true Hereditary Line, which was the advice of Campanella, a great many years ago; and it was wise Counsel then, and wiser now▪ For, First,—That Family is so mortal­ly, and justly incens'd against us, that we can never expect that they will ever trust, or be reconcil'd unto us. Secondly,—The Profits, Honours, and security which that Royal Family, ac­cording to the Laws of the present Esta­blisht Government injoys, and to which it has a fundamental Right, are greater, than any Prince that is a Ro­man Catholick can have, were it not for the disturbances we give them by making Factions and Divisions among the People. And, Thirdly,—The People of England, under the Rules of that Government, and the protection of that Royal Family, enjoy such ad­vantages, not only of Riches, but of Knowledge and good Conversation; that all the little Monastical Arts and De­vices of Monks and Friars, can never over-reach, or impose upon them; but if we could ruine that Family, their Government would soon fall, and no­thing [Page 208] would more effectually have done it, than the Bill of Exclusion, had it passed.

Well! and What then, reply'd the Gentleman, looking a little sternly up­on him?

Why! then, (said he) England should have been an Island of Jesu­its?

An Island of Devils, (said the Gen­tleman frowning) You will never have done, until you have ruin'd us; our con­dition was pretty tolerable, before such perfidious Traytors as you are, justly provok't the Government (to which you have been so injurious) to Enact severe Laws, and Statutes against us: 'Tis you that have imbroil'd all the rest of Chri­stendom, and now you envy that so small a spot of ground should injoy the blessings of Peace. For by this infernal stratagem, you would again involve us in the mise­rable Confusions of Civil Wars, that so no part of the Earth may be free from your wickedness; and no place in Hell too hot for your reward.

What do you mean, Sir, (said the Jesuit) What! are you turn'd Here­tick?

[Page 209] No, Sir, (replyed he) I acknowledge that I am a Roman Catholick, yet I detest such barbarous and unnatural Doctrines and Practices the very Venemous Con­ceptions of Father Parsons, who was not only the worst of Jesuits, but a Bastard to boot; and I have here with me a poor Indian Savage, that can indeed speak English, but has scarceshak't of his Soot and Grease, and is just polisht enough for the common Civilities of life; and I dare venture my reputation, that as soon as you shall acquaint him with, and make him understand such a Proposition, that he will naturally abhor and condemn it.

All this while, there stood waiting behind him, a tall man of a true Phi­lomot complexion, but a very lusty Fellow:—Co [...], Come hither, (said the Gentleman his Master) come hither to this man.

At this he fell a shuddering, and went backwards; so that his Master stept to him, and took him by the Arm; but then he drew back until his breech almost toucht the ground, spreading out his hands, and staring like a wild Bull. I pray Master! (said he) I am afraid▪ indeed I am not Christi­an [Page 210] enough yet.—What do you mean, Sirrah, said his Master?—Is not this Sir, said he, Tanto? Tanto! (said the Jesuit) What is that?—That is (re­plyed the Gentleman) the Devil or the Tempter: but Co [...], Why do you fan­cy this man to be Tanto?———Why? then he is a Presbyterian Christian as you call 'um, and I tell you, why I am afraid of him. My Father knowing that I was tamper'd with one of them, (like this man) at Boston in New En­gland, beat me almost to death for it, telling me, that he would learn me to kill my Father, and to kill my King. Well Corëe, (said his Master) tell me one thing, do you Indians love your King? And do you love his Son for his sake? And when your King dies, and goes to the Green Fields behind the Hills; has his Son his Matts, his Skins, his Canoes, his Feathers, his Bracelets, and all his fine things.—Yes! yes, (said he) All, All.——And if the King (said his Master) has no Sons; do you Indians love his Brother, if he has one?——O yes (said he) and his Brother has all his Whigwhams, his Womans, all, all; and then we go lay our hands on our knees, and he laies his head on his shoulders, and [Page 211] then we sing and dance, and go out to sight for him, and to hunt for him; and indeed, if it were not for our Kings, we should utterly destroy one another. Now although the Massachusetes are se­veral Nations; yet every one takes their Kings part, and do what he commands, and honour him as much as he can, and so keep together, and defend one another. Nor is it only the Custome of the Massa­chusetes in New England, but the Pa­roisti's in Florida are honoured so too. When English men came first to New England, our people used to say, that King James was a good King, and his God a good God, but our Tanto naught. But when they heard that they killed that Kings Son, when he came to be King; they said, that they were all Tanto's, and could not endure them, but said, that you sent thither the worst Chri­stians you had: for in all places the Indi­ans love their Kings, and his Brothers, and his Sons; and do but ask those that have a Plantation call'd New York, and they will give you a better account than I can, for I was very young when I came first among the English.

[Page 212]That place (replyed the Gentleman) is so called from his Royal Highness the chief Proprietor: and then turning to his Indian, hark you, Corëe, thou art Christian enough to incounter that Tanto Devil; therefore beat him soundly, and tell him, I bid you do so.

The Jesuit seeing the Indian coming up to him in good earnest, began to run for it; however, he soon overtook him, and gave him half a dozen Ame­rican Complements with his Indian Bill in exchange for his Bill of Exclusion.

As soon as they were gone, I am ve­ry glad, Sir, (said I) to see this Jesuit so disappointed.

I do not question, Sir, (said he) but you may find a great many called Roman Catholicks, of my mind as to the Do­ctrine of Submission and Obedience to the Civil Magistrate: And I do declare, that I from the bottom of my heart do ab­hor all Traiterous Positions, and Practi­ces, tending to the ruine of the King and his Government, and look upon them as Hellish and Damnable.

Truly, Sir, (said I) it is a very wicked Age, wherein men arrive to that height of disobedience, that the lives of Princes, should lie at the mercy of e­very [Page 213] discontented Russian, and that their unquestionable Rights should depend upon the Wills and Fancies of every scribling crackt-brain Politician. But these are the Ascarides, the very excre­mentitious Vermin of the Body Politick, and deserve no other Answer, than what a Louse or a Flea receives for bi­ting a man; however, because to the Infamy of Vermin, they have added the Venome, subtlety and malice of Ser­pents: I think it not amiss to pluck them out of their holes, and expose and show them. But oh! have a care you don't abuse an ingenious man and a good Scholar, (cryeth the meek hearted) Well! there is no great fear of it! For I think a Serpent is never a whit the more amiable for his poisonous gay speckles; and I do declare, that if a per­son that is incorrigibly seditious, should at last write a Treasonable Book for the which, by the Law, he deserves to be hang'd, (and for the which he must be hang'd,) let him be never so good a Scho­lar; I think, that all the mercy he could expect in this world, should be, to have the many Seditious Volumes he has read, hang'd at his heels, to dispatch him the sooner. But if these Politicians and [Page 214] Casuists escape hanging, they do the more admire and applaud themselves; not considering all the while the great wickedness a man commits that writes an ill Book, by which he may be said to sin after he is dead; nor the great mischiefs they do the living, by poisoning the minds of the unwary people, and disor­dering and disturbing the Affairs, and Councils of Princes.

Surely (said Seignior Christiano) no Prince in the World ever had a greater trial of his patience, wisdom and good­ness, than our present Gracious Sove­reign has had about this Bill of Exclu­sion: Nothing more inhumane could be propos'd, than that He (to satisfie their unjust Complaints) should offer so unsea­sonable, so unreasonable an injury to his Royal and only Brother, whom the loss of his other Brother and Sisters, the suf­ferings of his Father, and his own merits had so much indeared him; contrary to the Laws of natural Justice and Honesty, and to the Fundamental Laws of this Here­ditary Monarchy. And although at the very first thought, and suspicion of such thing, his Majesty at the very first rejected it, as we may gather from his speech on Sa­turday Novemb. 9th. which was soon [Page 215] after a debate arose in the House of Com­mons, for an Adress to be presented, that his Royal Highness should withdraw himself from his Majesties Person, and Counsels; Yet we presume, that in his Royal and serious Meditations, He considered the Righteous Judgments of God in all Ages, that have fallen upon them who thought themselves either the Richer or Safer in the Possessions of injur▪d Prin­ces; that therefore, it would be an inju­ry even to that person that should next succeed upon his removal. That He con­sidered the Fatal consequences of his Fa­thers compliance in the Case of the Earl of Strafford; But that this was of much greater Consequence: we presume, that in his wisdom, He foresaw the malicious designs of a restless Faction, who indea­vour'd to wound him through the sides of his dearest Brother: That he foresaw the many dismal Calamities that would una­voidably fall upon the People, and that of his goodness he was resolv'd to prevent them: under which his Royal wisdom, and goodness we now injoy all the com­forts of this life, and the best opportuni­ties of obtaining a better; For which this present Age is bound to love and honour him, and for which those to come, will [Page 216] certainly magnifie and extol him: and suppose God should so order it in his Provi­dence (whose will must be done) that none of his Loyns shall sit upon his Throne; Yet we, and all good Subjects, do hope and pray, that after a long and pros­perous Reign here on Earth, He that is the King of kings, will infinitely recom­pense him with an immortal Crown of Glory in Heaven.

THE Fourth VISION OF GOVERNMENT.

The CONTENTS.

The wicked Policy of raising a mean or evil opinion of the Sovereign in the minds of the Subjects. The trivial and unreasonable occasions of such an opinion, a pleasant instance thereof in the Case of the Salique Law; it is condemned by an Hermaphrodite. Bet­ter that the Sovereignty should be in one Woman than in five hundred men. The Sovereignty of England in a single Person. The Heresie of the Whiggish Lawyers. Those that write of the Antiquity of Parlia­ments, [Page 218] and those that vilifie them, are Commonwealths men, and ene­mies both of King and Parliament. The Characters of several Com­monwealths-men; good advice to them. A Panegyrick upon the King, the Duke, the Royal Family, and all the True-hearted Nobility, Gentry, Clergy, and Commonalty of this Realm, an hearty Prayer for them.

THe Garden Gate that was set open, gave us a very pleasant Prospect into the most solitary, and shady Walks, fit for Owls, and Politicians to hatch in; at a small distance from us, we observ'd a very Diminutive Non-con, taking the fresco after the labour of the day; and pulling his Handkerchief out of his pocket, he drew out with it a Scroll of Paper, which fell to the ground without his notice. Seignior Christia­no following softly, took it up, and as soon as I came to him; Here are his Notes, said he, smiling, without doubt here is a great deal of stickling stuff in them, let us for Diversion peruse them. We found a great deal of their war like Divi­nity, [Page 219] such as raised the late Rebellion. But in the midst of all the bundle, we found a ticket rolled up very hard, and at first opening, thought it had been a blank, but it prov'd to be the most vi­rulent and lewd Libel against the King, in a few lines, that ever I read in my life.—Here (said Seignior Chri­stiano) here's the Peace and Purity of the Gospel wrapt up together; the Devil certainly wrote them, when he stunk of Brimstone; don't put them in your pocket, they will set your Breeches on fire.

I do assure you, (said I) I have heard the Cub of a London Tub Preach­er, when he was a Schole Boy, repeat these very Verses, when I am sure you might as soon have perswaded him to be circumcis'd, as to have said three lines of the Litany: So early do these Wolves instruct their whelps to bark, so early are they Catechiz'd in the Do­ctrine of Slander and Reproach; That one would think, they hold it to be Mans chief End, to despise Dominion, and speak evil of Dignities: And so di­ligently do they afterwards practise it, that it seems to be not only one of the Liberal Sciences of Fanaticism, but you would conclude, that they [Page 220] maintain Throwing of Stink Pots, to be necessary to Salvation.

It is a wicked piece of Policy, very ne­cessary to Rebellion, (reply'd Seignior Christiano) it is forbidden by the Law of Moses, by the Doctrine and example of our Saviour, and his Apostles: but our Politicians value no Laws of God, or Man; and (knowing that if a Prince do not reign in the hearts of the People, that they will be apt to forget those Laws too, and lift up their hands against him,) have therefore spread about such swarms of Li­bels, Invectives, false reports, unjust Aspersions, and Reflections upon the King, his Ministers, his Councils, his Affairs both by Sea and Land, at home and abroad.

A man truly, Sir, (said I) should have a great care how he gives credit to some reports.

He had need, as he tenders the Salva­tion of his Soul (replyed Seignior Chri­stiano) have a care of hearing the least evil spoken of his Prince, or of entertain­ing the least dishonourable thought concern­ing him, lest he be insensibly wheedled into that disobedience, which is the prevail­ing sin of this unnatural and perfidious Age.

[Page 221]Tis strange (said I) it should be the prevailing sin of this Age, under so good a Prince.

'Tis so (replyed he) and it has too much prevail'd upon the pretences of doing honour to God. But if they honour not the King, whom they have seen, how can they be said truly to honour God, whom they have not seen? they honour God by Rebellion, just as they love their Brother, by Sequestration. But, Sir, so very prostigate are the loose fancies of some men, that they suffer their Allegiance to flag, by letting their thoughts sink into a mean opinion of their Sovereign, because he is of the same Common Nature, of the same Composition of flesh and blood, with the rest of Mankind; Not considering, that though he be but a man by nature, that He is as the Angel of God, and a King by his grace. By his grace (I say) who out of the Abundance of his Mercy, is pleas'd to govern us by one, who can have compassion on the ignorant, and on them that are out of the way; for that He himself also is compassed with infirmity. Should the destroying Angel keep his residence a­mongst us with Armies of Locusts, with the Nusances of Plagues and Pestilences, [Page 222] and with whole troops of the Messingers of sudden death, to execute the Sentence speedily upon the offenders; should he awe us with flaming Lightnings, and loud thunders, we should say unto our King, as the Israelites did to Moses, Exod. 20. v. 19. speak thou with us, and we will hear: but let not God speak with us, lest we die.

'Tis certain, (said I) that the wick­edness of a Prince, can never justifie the rebellion of the People; but 'tis as cer­tain, that the most virtuous, the most just, the most Prudent Prince in the World, can never utterly avoid the revilings of some, or the murmurings of others. But Honi soit qui mal y pense. I am sure, that what ever evil opinion any Subject has of his Sove­reign, ariseth from an heart much more evil, from the complicated evils of discontent, ambition, pride, false zeal, or covetousness. And what ever mean o­pinion others may at any time have, arise from a wrong one. Some are as Romantick in their Fancies, as those Fables and Legends, that speak of no Princes, but what are born with Ro­ses, Crowns, and Flowers on their Breasts. Others again, are as ridiculous in their [Page 223] relations of monstrous Excrescencies and deformities in the Bodies of those they account Tyrants; the Jesuits reported, that Queen Elizabeth had a great black Beard; and others could not indure the thoughts of the Sovereignty being in a Woman. Thus some Fantastical prejudices or other, possess and cor­rupt the fancies of men, that have not that due reverence and esteem for their Sovereign, which they ought to have; and upon as light occasions on the o­ther hand, are moved to the highest expressions, even of extravagant Vene­ration and duty.

We now saw a tall young man walking all alone towards a thick, and shady Grove, but so discompos'd, and so desperately melancholy he seem'd to be, that we fear'd he had been go­ing to lay violent hands on himself; for he oft-times drew his Sword half way out of the Scabbard, then putting it up again, smote himself on the Breast, then biting his lips, and turning him­self several times about, we perceived that his eyes sparkled, his visage was pale, and being now near enough to him, we could hear him say—Perfidious, dissembling, treacherous, and [Page 224] cruel Woman. Woman! did I say, Viper, Toad, Serpent, an Angels face, but a Devils heart, Syrens voice, Croco­diles Tears, Basilisks eyes; I'le rend her from my soul, though I pluck my Heart­strings in pieces with her. O Nature, Why hast thou made such a Plague for us as Woman? How came they by this fa­tal power over us? Why should we love them? Why should we obey them? What! woman rule? Damn'd tyrant Woman! What! Harpies, and Furies set on Thrones? From this moment I wage eternal War with all the Sex: and by this light, with this hand will I pluck her down (be she what she will) that sets up her self above the most contemptible wretch of a man that has but half an Arm, and but one Eye.

You are in the right, indeed (young man) reply'd a Jesuit that was just by him. It is not fit, it is not natural for a Woman to rule and govern; should they sway the Scepter, that hold the Distaffe? Should a Woman be Sove­reign? when a man is the head of the Church?

The young man answered him not a word, but was on a sudden very [Page 225] strangely altered, for pulling his Hat over his Eyes, hanging down his head, and almost in a swoon, the Tears gusht in full streams from him; and he said,—My dear but cruel Orin­da! unkind Orinda, what have I done, to deserve your scorn and hatred? indeed I know not what I have done; but that I may never offend you more, adien! for ever adieu! from this Moment I go into everlasting Banishment; in yonder dark Shades, and solitary Rocks, will I sit and mourn with the faithful Turtles, and there

Spend the remainder of my lingring Years;
'Till I at last dissolve in Sighs, and Tears.

What Psalms! Psalms? Cry'd the Non. Con. (who dropt the Libel) and was come so near as to hear these last lines; What! Psalms, quoth he? A Godly Youth, a Godly Youth, I warrant him.—No, Sir, said Seignior Christiano, He is not so merry (poor Youth) He is trou­bled in mind, pray do you comfort him up if you can.

[Page 226]To comfort the Afflicted, is not only my Business, but delight (said he) and then applied himself in a long Ha­rangue of incoherent and impertinent Cant.——The Youth took no manner of notice of him, but now and then sigh'd, and said, Orinda!—As soon as he perceiv'd his malady, he chang'd his note.

Fie, Fie, (said he) What ruine your self for a Woman; are there not others as good as she, as Beautiful? And if any of them prove kinder, is it not better for you? You are a man of parts, that may be very serviceable to your Countrey, come, come with me, I'le help you to as good a Wife as your heart can wish for; some Women will be cruel; Queen Mary was a grievous Persecutor, not fit to govern; a very Jezabel, saith Calvin, and one that burnt Protestants, with their Books and Writings.

The Youth sate leaning on a Bank, answering nothing; at last, a Messen­ger came to him with a Letter, which, we suppose, brought more comfort in it, than any of us could give him; for he had not the power to read it altoge­ther, but when he had done, he was so ravisht and transported with joy, as ne­ver [Page 227] was poor Malefactor when unexpe­ctedly reprieved from a most cruel death, just ready to be inflicted upon him; for he trembled with excess of joy, his colour came and went, now he stood fixt like an Image without life, and then kneeling down: My dearest, sweetest, Sovereign Queen, and God­dess (cry'd he again weeping) I'le love thee, I'le obey thee all the daies of my life! A thousand Beams of gladness dart through me; I am all over Sunshine, I'le do homage to the very Wormholes of thy Footstool. With this he kist the ground, and then arising up, and look­ing sternly on the Non. Con. and the Jesuit, he laid his hand upon his Sword, and said; Traytors, Rebels, and Vil­lains, speak one syllable more in dishonour of that glorious Sex, and I'le cut you both into Atoms. But you, Sir, that spoke against Queen Mary, assure your self, for what you have said against her already, because a Woman, I am re­solv'd, if ever I come to be Justice of the Peace, I'le put the 35th. of Queen Elizabeth in execution, against all those of your Faction, before any other Statute of any Kings whatsoever.—Oh! Sir, (said the Non. Con.) indeed, Queen [Page 228] Elizabeth was a very gracious Queen, she was most worthy to Reign———Truly, said the Jesuit, I am not so much against all Women, I love them well enough, for I am sure we would monopo­lize them all; I say the Queen of Sweeden was a most renowned and glorious Queen. The Queen of the South shall not only be celebrated; but the North too, have had a Queen of as famous memory, most worthy to Reign, because she refus'd it.——But mine! mine! (said he) is worth them all, and she shall Reign, and I will live as long as I can, that she may long live, and Reign over me.

At these words the Youth very nim­bly marcht off; and as soon as he was gone: Well! said the Jesuit, I do, and must say, that the Salique Law, which debars Women from the Crown, is a ve­ry wise and good Law.——So 'tis indeed (sad the Non. Con) and very fit to be put in execution upon Occasion; for Women are foolishly silly and weak, and not at all fit to govern.

More fit than you are to preach, cry'd an odd kind of a person, as I thought of the Epicoene Gender.—Who affront­ed you, cry'd the Non. Con. staring upon h—? You did, (said the Her­maphrodite. [Page 229] You have injur'd the bet­ter part of me, which is Woman; you say they are foolish, weak, and not fit to govern; which I tell you is contrary to the Law of Nature, to the Laws of this Realm; and most of all, contrary to my Own Experience. For when my Man­hood has a mind to be reserv'd, I find that almost every Drab can pump it out of him; but my Womanhood can keep her Counsel, better than she can hold her water; when my Manhood discovers his love or hatred, openly, violently, and foolishly, my Womanhood can more easily hide and cover them, than the freckles and wrinkles on her face. 'Tis my Womanhood makes my Manhood, witty, wise, and valiant; and in my self I find by experience, that the Wo­men influence, direct, guide, and govern all Men living; and since I cannot in­dure two Principles of Sovereignty in the same Soul, and that the Nature of my Body inclines most to the Female Sex, I have therefore rightly plac't it in the Woman.

They were so confounded with this Positive Conviction, from one of the Doubtful Gender, that they both of them sneakt away; and as soon as they [Page 230] were gone; that Sovereign (said I) that pleases them, shall be Sovereign it seems as long as they think fit, and none else; For they measure the Rights of Princes, by the rule of their own In­terests; and whether the Sovereign be Man or Woman, it is all one to them, if either Her, or His Majesty, do not fa­vour them, so as to let them have their wills, they are presently upon the Deposing Vein; and rather than want Arguments to incite the People to it, they will make use of old ones, or bor­row of one another. Come for once and away, I'le tell you what a strange fancy I have now in my head. I do fancy, That the time will come, when the Spawn of these very Presbyterians, In­dependents, &c. who now at this time, do so magnifie and cry up the Reign of Queen Elizabeth, will join with the Je­suits in defence of the Salique Law; and wherein they will as much extol and com­mend the Reign of King Charles the Se­cond. However, the great Game is, that the Sovereignty of England should not remain in one single Person, Man, or Woman; for they are for transfer­ring it to a great many.

[Page 231] Well! for my part (said Seignior Chri­stiano) I should not like well to see three or four hundred Suns shining in England at once; it is a good Temperate Climate now, but then it would be too hot for me. For I must tell you, that it is much better for England, that the Sovereignty should be in One woman than in five hun­dred Men. And I wonder, that the Jesu­its, who call the Virgin Mary the Queen of Heaven, and adore her more than our Saviour himself, who is the King of Glory, should not pay the Homage of So­vereign Honour to that Sex on Earth, to which they pay Divine Worship in Heaven. But our Politicians, who say in their hearts, there is no God there, would have no King here; They think a great many heads is better than One; and one Mans, much better than a great many Womens. However the simple, and honest Christian is very apt to think that God (who is the fountain of all Wis­dom, and by whom Kings and Queens, are made Nursing Fathers, and Nursing Mothers of his Church) does not limit his Spirit to either Sex. That he can inrich one single heart, with his Hea­venly Grace; that it shall prove more instrumental to his Glory, and our Good, [Page 232] than the Worldly Wisdom, and Policy of all Mankind: and on the other hand, let those Politicians look into the 29th Chapter of Isaiah, at the 13th. and 14th. Verses, (a Prophet is as good as a Poli­tician, because he foresees what will come to pass, they only design what they would have come to pass) and they will find, that God saies; Because their fear towards me, is taught by the precepts of men; therefore behold, I will proceed to do a marvellous Work amongst this People, even a marvellous work, and a Wonder; for the Wisdom of their Wisemen shall Perish, and the Understanding of their Prudent shall be hid.

This, Sir, (said I) would have been a good Text to have Preacht upon before the Wittena Gemot, or meeting of the Wisemen at S. Mar­garets in Westminster, about the Year 1641.

Oh! (replyed Seignior Christiano) it had been a Malignant Text, and the Preacher would have been committed to the Custody of the Black Rod. For they were then scrambling for the Sovereignty, to share it amongst themselves; however they soon lost it, [Page 233] by the same Principles by which they Usurpt it; and whilst they kept it, they made so ill use of it, that had the Prote­stants in Queen Maries Reign, been then alive, they would have commended her, as much as the Fanaticks have done Queen Elizabeth. So dreadful was that Judge­ment when inflicted upon England, which was anciently threatned to the Israelites, for their rebellion against their Sove­reign; Hos. 3. 4. the Children of Israel shall abide many daies without a King, and without a Prince, &c.

Lord, Sir, (said I) if it was dange­rous to preach then upon such a Sub­ject, before the Wise Men at Westmin­ster; 'tis in vain to preach it now to some people: for they, very learned in the Law, will tell you, that they did not set up another King, a Jeroboam, (to which that Text relates) but that they more prudently transferr'd, or, at least, fixt the Sovereign Power in a Parliament; and therefore will say, What signifies your old fashioned Divinity, to the Learned in the Law?

Those Lawyers (reply'd Seignior Christiano) learnt their Seditious Prin­ciples in the State, from Schismatical and Heretical ones in the Church. And [Page 234] they that maintain that the Sovereignty of England is not in one single Person, are as great Hereticks for Lawyers; as the Archontici, the Marcionites, the Heracleonites, the Colarbasians, or Va­lentinians, were for Divines; and they were Hereticks who were condemn'd for holding several Beginnings.

Truly, Sir, (said I) I think here comes one of these antient sort of Gen­tlemen, you talk of. For we now overtook a Comical old Fellow, in such a Garb as I never before had seen; he had a great Ruff-band on, which need­ed no imbroidery, for it was made up of old Saxon Manuscripts; and the Trimming to his Cloaths, was old Parchment tassels, tagg'd with Wax, upon which was the Impression of King Arthurs Tooth, and of the Fangs of all his Knights.

This is a pleasant Antiquarian, (said Seignior Christiano) let's brush the Cob­webs off him a little, and make our selves merry with him.

We needed not to seek long for an opportunity, for he immediately came up to us, saying, Gentlemen, my Busi­ness in this World, is to vindicate the ho­nour of our English Parliaments, from [Page 235] the Calumnies of those, who say, That the Commons of England were intro­duced, and begun, An. 49 H. 3. There­fore pray come along with me into yonder Castle, and there I will shew you all the ancient, and undeniable Records under the British, Saxon, and Norman Go­vernments.——We willingly followed him, until he brought us into a very large Room, where there was Proven­der enough for the Rats and Mice of twenty Generations. He had now pull'd his Hat off, and made a low obey­sance to an heap of musty Parchments, when a bold Fellow came up, and with a great deal of scorn, kickt them all a­bout the room. You old fop, (said he) look you here, I have in this Cabinet of mine, a sett of Antiquities worth a thou­sand loads of your mouldy Parliament Rolls. Here is, said he, the Tongue of that Parrot, that was first Speaker to the House of Commons in the Parliament of Birds; and here are two of his Speeches: Here is the Ancient Charter of the City Mouse, which he forfeited for eating too far into an Holland Cheese; Here is a Tobacco stopper, made of Log, the first King of the Froggs: What do you talk of your Records, and Parliament Rolls, and [Page 236] House of Commons; a fart for your House of Office?

We did certainly expect, that the Antiquarian would have blead him alive, to have made new Vellum of his skin, for the affronts he put upon his old Parch­ments. But what was extraordinary strange, we could not discover, that he was in the least angry with him, at which we much wondred; and there­fore I examined those Parchments, and found them to be the same which Mr. Petyt of the Inner Temple, had made use of, for Asserting the Ancient Rights of the Commons of England, Printed in the Year, Eighty. And therefore (said I to Seigntor Christiano) the writing that Book at a Time, when the just Priviled­ges of Parliament were not in the least call'd in Question; but on the contra­ry, when not only the Kings Preroga­tive, but his life also was in Danger by a Conspiracy, formed among several that were Members of that House, was just as if one should have written of the Antiquity of the See of Rome, and of the Grants of our English Kings, to several Popes, at that very Time, when the Po­pish Plot was first discovered.

Why, truly, (reply'd Seignior Christi­ano) [Page 237] 'tis pitty, but that Mr. Petyt should have the same reward the next Parlia­ment, which that last Parliament would have bestowed upon such an Authour; and that he may not want company, some hope, that the next Parliament will take the Ignoramus Jury into consideration; it being a case, according to Mr. Lambard, his own Antiquarian, not within the reach Archion. f. 105. of any standing Law, or Statute, and in which the Parliament hath Jurisdiction.

But, Sir, (said I) I further remarque upon that Book, that whilst he pretends to assert the rights of the Commons, he hinders the main Ends of Parliaments; What a noise does he make of Barona­gium, Generale placitum, and Communitas Regni, and several other denominati­ons by which the Common Council, or Parliaments, were expressed? But not with any design to the right ends, for which they were called; One great end, according to his own Quotation out of Preface. f. 43. Knighton de Event. Angl. is, ut Ini­mici Regis & Regni Intrinseci, & ho­stes extrinseci destruantur & repellan­tur; that the Domestick and foreign E­nemies of the King, and Kingdom, may be destroyed and repelled. And in order to this, it is very requisite, that the [Page 238] King should have those that are all Loy­al Subjects in that Great Council; that He should be supplied with moneys to defray the Publick Charges; and there­fore what signifies a great many of the Records he has quoted? and that in particular of the 34 E. 1. unless he had design'd that the last Westminster, and Oxford Parliament, should have consi­dered Onera Domino Regi incumbentia, as that Parliament did, by which duti­ful Considerations of his Parliament, King Edward I. became a Victorious Prince; for he awed France, subdued Wales, and brought Scotland into sub­jection; of whose King and Nobility, he received Homage. But a King, it seems, may be made Glorious at a cheaper rate, than Victorious: and our Antiquarian forgot in his Quotation, that honest old Rule; Incivile est particu­lam aliquam Legis sumere, non perspect a to­ta Lege. For he should as well have had respect to the end of their meeting, as to the particular Persons that were there, had he written as became a Loyal Sub­ject, and an honest man at that time; and I do not at all question, but he who seems so tender of wounding the Peer­age, would be the first, were it in his [Page 239] power, that would turn the Bishops out of the House of Lords; although for the blood of him, he cannot in all his read­ing, bring the Burgesses into the House of Commons, but must stumble over Archbishops, and Bishops, by the way,

I suppose, (reply'd Seignior Chr.) He Dedicated that Book to the late Earl of Essex, for the same reason, that the last Edition of Gods Revenge against Mur­der, is Dedicated to the late Earl of Shastsbury.

At this, both the Antiquarian, and He that kickt about his Parchments, join'd together, and came up to us with a great deal of Fury; and had not I by chance catcht hold of his venerable Ruff, and threatned to demolish that reverend relick, we had not parted without a fray; but he thus receiving some damage at the first onset, they compounded the matter, and so we parted pretty quietly.

No sooner were we got from them; But you see, (said Seignior Chr.) they both agree against any one that defends the Government; and in the main design, of changing this Ancient Monarchy into a Commonwealth. For they who vilifie Parliaments, (if they do it not out of a [Page 240] rash and inconsiderate humour) do it with an ill design to make the King suspected by his People; and so at last, would have no King; and they who give to Parliaments that power that does not belong to them, give them power to destroy themselves, and so would have no Parliaments: a true notion of a Commonwealth, destroys the very being both of King, and Parlia­ment; for he that diminisheth, or taketh away the Prerogative of the King, takes away the very Power of Parliament, e­ven when He pretends to give them the Kings Prerogative. So they that fought for King and Parliament, in the late Wars, fought against them both, as ap­pear'd in the conclusion, and England can never be a Commonwealth again, until their be no King, and then there will ipso facto, be no Parliament.

As soon as we were out of the Castle, we saw a world of people coming to­wards the Gates, so that I fancied, that we were formally Besieged: but it seems, they only came thither for Intel­ligence, as their Custom was once or twice a week. Upon which, we fell in among them, and found people of all Qualities, and Conditions, but most of the commonsort, and a great many Wo­men [Page 241] I do not know. But methoughts I found my self strangely uneasie among them, for they differed very much from men of Debonair, and civil conversati­on, they had such a dreaming way of talking, such leering, and suspicious looks, that I never saw so much ill Na­ture together in a crowd, all the daies of my life; and almost fancied, that they had a particular smell with them. Seignior Christiano, (who saw me in a musing quandary) taking me aside, if there was (said he) but a small strink­ling of Laplanders, and Canibals among them, they would be the compleatest Body of Commonwealths-men under the Sun: However that they may not want some Fo­reigners to illustrate them, they have a few Calvinistical and busie Walloons prickt in among them.

Have they not a few Rattoons, and Baboons too (said I?) Truly they have as much reason to be altering, and changing the Government, as any Wal­loon of them all. Is it not an horrid shame and scandal, that they who are naturaliz'd by the favour of the Prince, and have here gain'd good Estates under the Protection of his Laws, should grow insolent and mutinous▪ and join [Page 242] with Rebels to ruin him and his Govern­ment?

You know the monstrous gratitude of a Factious Fanatick, or you know nothing, (said Seignior Chr.) how many men whose dulness his Majesty has covered with a Ti­tle of Honour, and a Gold Chain, have in requital, acted as if they design'd the old Game of binding Kings in Chains? 'Tis nothing certainly, but the Spirit of in­gratitude, pride, ambition, covetousness, or revenge, that makes so many Commonwealths-men in the Kingdom of England. I could give you the exact Characters of these men, their particu­lar rules of Education, and their beha­viour in their several Imployments, but they will not singly stand the shock of a re­primand, and I have no time at present to do it, therefore I will in general advise them all.

We being now got up a little hill, and they all before us. Men, Women, and Children (said he) Tag, Rag, and Bobtail; since the good old Cause is in so bad a condition, that you can never expect to turn this Kingdom into a Common­wealth whilst ye live, and think that with­out one, you can never die in peace. Let me advise you all, to make a step to a cer­tain [Page 243] place at the Head of the River Nilus, where Sir John Mandevil in his Travels, tells us, the People themselves have none; but that like Flounders, they wear their eyes, and mouths in their Breasts; these would be fit Companions for you Common­wealths-men, for those who will have no King, or no Bishops, are properly called [...] men without heads; truly solks, Niceph. l. 18. c. 45. 'tis not sit ye should stay here, for ye have made your selves such monsters of men, as the world never knew: You that stickle so for a Commonwealth, have taken such wicked courses to procure one, as are con­demned by the Laws of all the Common­wealths that ever were since the World be­gan; the Gallant Romans, under Con­suls and Tribunes, scorn'd to make use of treachery, breach of Faith, secret Assassi­nations against their most dangerous, and formidable Enemies in Time of War (or at least they were forbid in the Civil Law) but you have added the invention of Blun­derbuzzing against your own Gracious and good Prince in Times of Peace. Perjury, of which you have been so scan­dalously Guilty, was a crime so detestable to all Nations; Sanderson de Jur. oblig. Prael. 7. that a learned Casuist tells us; Perjurium autem vel ipsis etiam Ethnicis inter gravissima illa Crimina [Page 244] est habitum, quae credebantur Deo­rum Immortalium Iram non in Reos tantum, sed & in Posteros ipsorum, imo & in universas Gentes accersere. Perjury, even by the very Heathens, was reckon'd among those highest crimes, which were thought to stir up the anger of the Immortal Gods; not only against those that were Guilty of it themselves, but also against their Poste­rity; ay, and against whole Nations too. I will not either name, or number the great follies and impieties, that you upon this score have committed; the greatest of all is, that you will not acknowledge them to be what they really are, very evil; but have a care of the wo that is threatned to them, that call evil good, and good evil: Let me advise you no longer to believe that to be Faith, which is Faction; let me ad­vise you, not to think that to be Religion, which is Rebellion; let not your Gain, be any longer your Godliness; and do not imagine Covetousness, to be a saving Grace; or that labouring for War, is the way to Peace; change either your Country, or your Conditions: if you stay at home, study to be quiet, learn to live in peace; in peace! A blessing so so much the greater to you, by how much [Page 245] the less of it all other Nations under the Heavens do now injoy. This little world alone, like another Goshen, sees, and feels the brightest influences of the Sun, when as all the habitable World besides, is a Land of Darkness, of Darkness that may be felt; loud Thunders, killing Light­nings, and deadly Hail, are one continu­ed storm from the East to the West, from the North to the South; the Sword of God and man is drawn to scourge the sinful Age; Rivers are stain'd with Blood, and devouring Locusts cover and infect the Earth; but none of these Plagues come nigh your dwelling. You have no hardned or Tyrant Pharoah to de­serve them, and therefore do not ye your selves bring them. Let no croaking Froggs come with noisome Petitions in your Kings Chambers; but above all, do not Kill the first-born of all the Land, lest at last you bring a deluge of Miseries upon you, a Sea, a red Sea, a Sea of Blood to overwhelm you.

By this time, on large Plains upon our right hand, methoughts I saw mighty and vast numbers of the Loyal and true hearted Nobility, Gentry, Cler­gy, and Commonalty of this, and other his Majesties Kingdoms, and Domini­ons, [Page 246] making their several Addresses to his Sacred Majesty, congratulating his Ma­jesty's, his Royal Brother's, & Kingdoms safe deliverance from the late Barbarous Con­spiracy. I was so extremely pleased with so noble a sight, that I almost wept for joy, and could not forbear breaking into these expressions. I envy not those who either saw Solomon in his Glory, Caesar in his Victories, or Augustus on his Throne, since I this day see our Gracious Sovereign King Charles the Se­cond, triumphing in the hearts of his Peo­ple; a Prince who to their vertues has his great Fathers and his Own too shi­ning in the most Illustrious instances of his Valour, Conduct, and Wisdom. But why do I attempt to speak his praises! the rising and setting Sun must do it, which sees those far distant Countries, that are happy under his Government, and therefore strives to inrich them with plenty, which he influences with peace; however we see here before our eyes, those in whom both himself, and we all are happy, his Royal and illustri­ous Brother James D. of York, a Prince of rare and singular virtues, who has fill'd the Earth and Seas with his Victo­ries, and the whole World with his fame; [Page 247] we see the rest of the Royal Family, which we hope will be as numerous as 'tis truly great, being inricht with the vertues and Blood Royal of all the Prin­ces in Christendom, and springing from the most ancient Royal Lineage in the World; we see the great wisdom of our Royal Sovereign in his choice of all his chief Ministers both in Church and State; who every one deserve a Panegyrick, but that their good deeds proclaim them better than our best words: we see our Monarchs glory, and the Kingdoms honour in the loyal, liberal, and valiant Nobili­ty; in the true hearted numerous, and charitable Gentry; in the loving honest, and obedient Commonalty. We see the publick glory, honour, justice, and piety of the King, and all his loyal Subjects, in the many magnificent and pious works of Charity; and we hope that all the people of the Land seeing these many, these great and good examples, will for the future become loyal and obedient under so gracious a Sovereign, peaceable and quiet under so good a Government, holy and just under such righteous Laws.

At this, Seignior Chr. kneeled down, and that (said he) these things may come [Page 248] to pass, we will use better means than the Politicians of a wicked World, and there­fore as good Christians with the Church, let us Pray:

ALmighty God, whose Kingdom is ever­lasting, and power infinite, have mercy upon the whole Church, and so rule the heart of thy chosen Servant Charles, our King and Governour, that he (know­ing whose Minister he is) may above all things, seek thy honour and glory; and that we, and all his Subjects (duly considering whose Authority he hath) may faithfully serve, honour, and humbly obey him in thee, and for thee, according to thy blessed word and Ordinance, through Jesus Christ our Lord, who with thee and the Holy Ghost, liveth and reigneth ever one God, World without End.

At this, such infinite multitudes cry'd aloud, Amen, Amen, that it was like the noise of many Waters, or the sound of those loud Thunders at the delivery of the Law; at which magni­ficent and glorious noise, all the Vision fled away, and I awakt.

FINIS.

AN ADVERTISEMENT, Of Six very useful and necessary Books, lately Published, and sold by Obadiah Blagrave at the Bear in St. Pauls Church-Yard. viz.

1. BLagrave's Introduction to Astrology, shewing the use of an Ephemeris, and how to erect a Figure of Heaven, to any time proposed; also the Signification of the Houses, Pla­nets, Signs, and Aspects, with plain Instructions for the Resoluti­on of all manner of Questions in Astrology.

2. The works of Sr. George Wharton Knight, the most excellent Philosopher and Astronomer, Collected in one Volumn.

3. The Sea-man's Tutor, explaining Geomety, Cosmography, and Trigonometry; with divers Requisite Tables of Longitude, and La­titude of Sea-ports; Traverse Tables of Easting and Westing, Meri­dian miles, Declinations, Amplitudes, Refractions, Use of the Com­pass, Kalender, Measure of the Earth Globe, Use of Instruments and Charts, compiled for the use of the Mathematical School in Christ's Hospital, London, his Majesty Ch. 2d. his Royal Foundation.

4. A General Treatise of Artillery, or great Ordnance, containing a Definition of Geometry, the Names and Description of great Guns, and of their Parts; of the mixture of Mettals for Ordnance, of Pow­der, of Shot, and its Vent, of the Measures of Artillery or Guns, of the several Natures of Artillery; with a Description of a Stupen­dious Bridge, made by the Prince of Parma; of the General pro­portion of the Bores of Guns, of the Culvering, of Field-Pieces, of Cannons of Battery, &c. Writ in Italian by Tomaso Morety, Ingineer to the Republick of Venice, Translated into English by Sr. Jonas Moore Knight, with an Appendix for making Artificial Fire-works, Illustrated with divers Cutts.

5. The Practical Gauger, being a plain and easie Method of Gua­ging, all sorts of brewing Vessels, whereunto is added a short Sy­nopsis, of the Laws of Excise, by John Mayne.

6. The Countryman's Treasures, shewing the Nature, Cause, and Cure of all Diseases incident to Cattle, viz. Oxen, Cows, and Calves; Sheep, Hogs, and Dogs. With proper Means to prevent their common Diseases and Distempers; Being very useful Receipts, as they have been practised by the long Experience of Forty years, and all approved of. Fitted for the Use of all Farmers and o­thers that deal in Cattle, by James Lambart. With Tables of the several Diseases therein contained.

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