SIR
,
I
Have
perused
Your
Book
,
and
of
This
you
might
have
been
sooner
informed
,
had
I
not
(
immediately
after
I
had
undertaken
your
Correction
)
been
prevented
by
a
dull
and
lazy
distemper
;
but
being
in
some
measure
recruited
,
I
have
,
as
my
health
and
leisure
would
permit
,
given
my self
the
divertisement
of
these
following
Animadversions
.
You
have
indeed
taken
the
Advantage
(
though
it
is
cowardly
and
dishonourably
done
to
take
it
)
of
accosting
me
in
such
a
clownish
and
licentious
way
of
writing
,
as
you
know
to
be
unsuitable
both
to
the
Civility
of
my
Education
,
and
the
Gravity
of
my
Profession
.
And
this
is
so
like
the
Ingenuity
of
the
Brother-hood
,
that
I
all
along
both
foresaw
and
foretold
it
.
It
has
ever
been
their
old
Artifice
,
that
when
they
are
baffled
out
of
all
their
impotent
Pretences
by
dint
of
Reason
and
Argument
,
that
then
they
should
hire
some
Buffoon
to
recover
their
Credit
and
Cause
by
downright
Rudeness
and
Impudence
.
But
this
device
shall
not
serve
their
turn
,
no
fooling
shall
divert
me
from
the
serious
prosecution
of
my
Design
.
And
though
I
shall
not
baulk
any
good
jests
(
if
they
will
thrust
themselves
upon
me
)
for
fear
of
the
day
of
judgment
,
as
you
forsooth
ridiculously
and
impudently
enough
pretend
to
have
rejected
thousands
meerly
upon
that
account
;
yet
however
I
shall
for
a
better
reason
forbear
hunting
after
them
,
(
viz.
)
to
convince
the
world
how
little
Wit
is
requisite
to
prove
that
you
have
none
at
all
.
There
is
nothing
more
required
to
make
some
Creatures
ridiculous
,
than
barely
to
shew
them
.
And
by
that
time
I
have
dispatcht
all
that
I
shall
think
convenient
to
chastise
the
folly
and
rashness
of
your
Undertaking
,
I
am
pretty
confident
you
will
have
so
much
occasion
to
look
simply
,
that
the
company
will
be
fully
satisfied
there
will
be
but
little
need
of
sending
for
a
witty
man
to
put
you
out
of
countenance
.
In
the
first
place
then
after
a
long
train
of
Beginning
of
96
Pages
,
that
might
indifferently
serve
against
all
the
Ecclesiastical
Politicians
from
the
beginning
to
the
end
of
the
World
,
I
find
you
at
length
begin
under
pretence
of
Animadversions
upon
a
Preface
,
to
attaque
all
my
Discourses
of
Ecclesiastical
Polity
,
and
immediately
fall
on
front
and
reere
,
and
with
an
horrid
deal
of
noise
and
astonishment
warn
all
Mankind
that
the
Grand
Thesis
upon
which
I
stake
(
you
all
along
speak
the
language
of
a
gamester
)
not
only
all
my
own
Divinity
and
That
it
is
absolutely
necessary
to
the
peace
and
government
of
the
world
,
that
the
Supreme
Magistrate
of
every
Common-wealth
should
be
vested
with
a
Power
to
govern
and
conduct
the
Consciences
of
Subjects
,
in
affairs
of
Religion
.
Is
it
so
?
why
what
then
?
what
then
!
why
nothing
at
all
but
this
is
the
grand
Thesis
.
For
you
are
not
provided
with
one
syllable
of
objection
against
it
,
and
have
not
spent
so
much
as
a
Tale
or
a
Jest
or
a
Quibble
in
its
confutation
.
You
are
a
right
Champion
for
the
Fanatique
Cause
,
that
can
confute
any
Argument
with
face
and
confidence
.
There
is
no
disputing
such
an
Adversary
without
an
head-piece
.
This
is
only
tilting
of
foreheads
,
where
the
hardest
skull
,
not
the
fullest
,
must
get
the
victory
.
Away
you
trifling
Wretch
,
talk
you
no
more
of
Ecclesiastical
Policy
,
and
hereafter
never
pretend
to
any
knowledge
that
pretends
either
to
Reason
or
Modesty
!
for
had
you
any
sense
of
the
former
,
you
would
never
have
been
so
silly
as
to
be
so
seriously
scared
at
such
an
innocent
and
undeniable
proposition
;
or
any
of
the
latter
,
you
could
never
have
been
so
impudent
as
to
bray
forth
such
a
confident
and
heinous
censure
against
it
,
as
if
it
were
notoriously
evident
without
proof
that
it
directly
subverts
all
the
Principles
of
Religion
and
Government
.
And
therefore
I
would
fain
know
in
good
earnest
what
your
meaning
was
,
in
making
your
first
onset
upon
this
Grand
Thesis
?
If
you
intended
its
Confutation
,
why
have
you
not
discharged
so
much
as
one
semi-vowel
of
exception
against
it
?
.
If
you
did
not
,
to
what
purpose
is
it
to
trouble
your self
,
and
the
world
with
its
Quotation
?
A
man
(
in
my
Opinion
)
had
as
good
altogether
,
unless
he
be
very
idle
,
keep
his
mouth
shut
as
gape
and
yet
say
nothing
.
If
this
be
the
Grand
Thesis
,
in
comparison
whereof
the
rest
of
my
Assertions
(
as
you
inform
And
yet
to
the
same
purpose
(
that
is
,
to
none
at
all
)
is
that
tedious
train
of
Quotations
that
you
bring
in
at
the
tail
of
this
,
without
passing
any
smarter
remarque
upon
them
than
the
same
general
censure
of
Malignancy
;
though
if
they
are
chargeable
,
there
was
no
need
of
your
Edition
,
for
they
were
in
print
before
;
and
therefore
it
is
but
sit
you
should
be
endited
for
a
scandalous
Plagiary
to
transcribe
so
much
of
my
Book
to
no
other
purpose
than
only
to
make
up
6
pages
towards
your
full
tale
of
326.
I
believe
it
will
be
found
against
the
Laws
of
the
Stationers-hall
,
for
your
Book-seller
to
print
so
much
of
another
mans
Copy
,
after
it
is
enter'd
according
to
Order
,
without
his
leave
and
consent
,
and
I
hope
Mr
Martyn
will
seek
his
remedy
against
the
Assigns
of
John
Calvin
and
Theodore
Beza
.
They
are
bold
and
sawcy
fellows
,
as
it
is
the
nature
of
every
thing
to
be
so
that
relates
to
Geneva
.
But
you
and
I
will
not
concern
our selves
in
their
Controversies
:
they
know
without
our
information
,
as
well
as
any
Vermine
in
Christendom
,
how
to
manage
their
own
Affairs
by
the
intrigues
and
mysteries
of
their
own
Trade
.
At
least
it
more
concerns
me
to
keep
close
to
your self
,
for
they
tell
me
,
that
if
a
man
will
keep
continually
running
after
a
mad
dog
,
it
is
the
only
way
to
secure
himself
from
being
bitten
.
Tell
me
therefore
quickly
in
answer
to
the
Grand
Thesis
;
do
you
seriously
believe
,
that
his
Majesty
has
no
Power
in
matters
of
Religion
?
What
then
becomes
of
all
your
Acts
of
Parliament
against
Popery
ever
since
the
Reformation
,
nay
,
what
then
becomes
of
the
Declaration
it self
for
Indulgence
and
Liberty
of
Conscience
,
in
which
his
Majesty
declares
,
that
he
therein
only
makes
use
of
that
Supreme
Power
in
Ecclesiastical
Matters
,
which
is
not
only
inherent
in
the
Crown
,
but
has
been
declared
and
recognized
to
be
so
by
several
Statutes
and
Acts
of
Parliament
.
Beside
,
do
you
not
think
it
possible
for
men
to
create
publique
disturbances
under
pretences
of
Religion
?
Was
there
never
any
Rebellion
carried
on
by
popular
Zeal
and
Reformation
?
Did
you
never
hear
of
any
men
that
set
up
Christs
Standard
in
defiance
to
their
Princes
,
and
that
fought
against
his
Person
at
least
,
only
to
carry
on
the
work
of
the
Lord
,
and
that
have
murther'd
and
banisht
Kings
,
only
to
dethrone
Antichrist
and
the
Whore
?
You
so
great
a
Traveller
!
and
did
you
never
hear
the
Countrey
people
tell
stories
of
the
merry
pranks
of
John
of
Leydon
,
and
the
Anabaptists
of
Germany
?
You
so
great
an
Historian
!
and
never
read
of
any
Kingdomes
and
Empires
some
time
or
other
embroil'd
or
destroyed
by
Arts
of
Religion
?
You
would
be
an
Historian
indeed
,
if
you
could
but
name
any
one
Nation
in
the
World
,
whose
Annals
do
not
afford
us
variety
of
sad
stories
to
this
purpose
:
And
then
after
all
this
,
dare
you
be
so
confident
as
to
declare
it
is
absolutely
unlawful
,
and
in
all
cases
,
for
any
Prince
to
claim
or
exercise
any
Authority
over
Conscience
or
Religion
?
If
you
dare
not
,
but
allow
a
necessity
of
Coercion
in
some
cases
,
then
after
all
your
confidence
you
grant
the
truth
,
and
justifie
the
innocence
of
the
Grand
Thesis
,
(
viz.
)
That
it
is
necessary
to
the
Peace
and
Government
of
the
World
,
that
the
Supreme
Magistrate
of
every
Common-wealth
should
be
vested
with
a
Power
to
govern
and
conduct
the
Consciences
of
Subjects
in
affairs
of
Religion
.
An
Assertion
so
obvious
and
so
harmless
,
that
never
any
People
in
the
World
had
so
little
brains
,
or
so
much
forehead
as
to
deny
it
to
all
Intents
,
but
only
the
salvage
Anabaptists
of
Germany
;
and
they
indeed
claim'd
an
absolute
exemption
from
the
Civil
Power
for
themselves
,
and
that
only
upon
the
priviledge
of
Saint-ship
,
but
then
they
equally
cancell'd
all
Government
,
and
protested
against
all
manner
of
Subjection
either
to
Secular
or
Ecclesiastical
Jurisdiction
.
But
excepting
these
inhumane
Canibals
,
this
Grand
Thesis
that
you
suppose
to
be
so
grosly
absurd
,
that
barely
to
name
it
is
enough
to
expose
the
person
that
shall
maintain
it
as
an
open
enemy
to
God
and
Man
,
is
so
granted
and
undoubted
a
truth
,
that
it
is
plainly
ratified
by
the
unanimous
consent
of
all
mankind
.
Nay
,
when
a
man
has
demonstrated
its
certainty
from
that
unavoidable
influence
that
Religion
alwayes
has
upon
the
peace
of
Kingdomes
,
and
the
interests
of
Government
,
and
from
those
intolerable
mischiefs
that
must
follow
upon
its
exemption
from
the
Civil
Power
;
from
the
natural
tendency
of
Enthusiasm
and
Superstition
to
publick
disturbance
;
from
the
boldness
and
insolence
of
Fanatique
Zeal
,
from
the
nature
and
original
of
Government
,
from
the
practice
and
prescription
of
all
Ages
,
and
from
all
the
topicks
of
Reason
and
Experience
;
and
when
he
has
stated
and
confined
its
exercise
within
easie
and
discernable
bounds
,
and
has
prevented
all
cavils
and
pretences
of
dislike
,
unless
only
such
as
dash
as
fiercely
upon
the
very
foundations
of
all
Civil
as
well
as
Ecclesiastical
Jurisdiction
.
After
all
this
pains
is
it
not
a
sad
thing
to
see
all
blown
up
with
meer
confidence
and
presumption
,
and
if
a
bold
man
will
but
say
Tush
,
't
is
false
,
without
any
proof
or
reason
for
his
dislike
,
away
it
all
flys
in
fumo
.
I
have
insisted
the
longer
upon
this
,
because
as
it
is
the
Grand
Thesis
of
my
Books
,
so
it
is
the
first
Essay
of
your
courage
,
that
by
this
first
Specimen
of
your
Wit
,
the
World
may
take
a
true
scantling
of
your
parts
and
abilities
.
But
having
thus
nimbly
dispatch'd
this
general
Thesis
,
you
proceed
to
your
particular
Exceptions
,
where
you
summ
up
your
Charge
in
Six
Heads
,
which
you
sometimes
entitle
Playes
,
sometimes
Hypotheses
,
sometimes
Aphorisms
;
and
why
not
Plots
,
and
Scenes
,
and
Walks
,
and
under-walks
,
&
c
?
The
first
is
the
Unlimited
Magistrate
,
or
as
you
eloquently
his
unhoopable
Jurisdiction
.
A
Metaphor
taken
from
a
Tub
,
I
suppose
,
because
you
find
Power
in
your
Book
of
Apothegms
compared
to
liquor
,
for
a
certain
Reason
known
to
every
body
,
though
no
body
has
exprest
it
so
happily
as
your self
,
viz.
because
if
it
be
infinitely
diffused
or
extended
,
it
becomes
impotency
,
even
as
a
streight
line
continued
grows
a
circle
.
I
will
leave
it
to
the
Mathematicians
to
consider
how
it
is
possible
for
a
streight
line
to
become
a
circle
by
being
infinitely
streight
.
But
however
for
this
reason
it
is
necessary
to
hoop
up
the
Authority
of
Princes
,
lest
they
too
soon
weaken
themselves
by
too
great
a
leakage
of
their
Power
;
so
that
methinks
according
to
your
notion
,
there
is
nothing
so
patly
emblematical
of
Soveraign
Princes
,
as
Dufoy
in
his
Tub
,
or
a
Pig
under
a
washbole
,
and
if
you
would
define
them
suitably
to
the
conceit
,
they
are
nothing
else
but
so
many
vessels
of
Authority
,
some
Kinderkins
,
some
Hogsheads
,
and
some
Tuns
,
according
to
the
circuit
or
hoop
of
their
Government
.
Though
as
you
and
your
Puritan
Coopers
,
or
(
as
Mar-prelate
words
it
)
Tub-trimmers
,
have
been
pleased
to
contract
their
Power
,
all
the
Empire
in
the
world
might
easily
be
contained
in
a
pipkin
or
a
quart
pot
,
and
he
would
pay
dear
for
it
,
that
should
purchase
the
Kings
Supremacy
at
the
price
of
a
jug
of
Ale
.
For
when
you
have
once
exempted
Conscience
out
of
the
circle
of
humane
Laws
,
the
greatest
and
most
absolute
Monarchs
upon
earth
will
be
reduced
to
as
scant
a
measure
of
Authority
as
your
Mock-kings
of
Brentford
,
in
that
there
is
nothing
in
humane
nature
directly
liable
to
their
Obligation
but
only
Conscience
:
and
therefore
if
that
must
be
let
loose
from
the
commands
of
Superiours
,
nothing
else
can
bind
them
.
So
wretchedly
are
such
bunglers
as
you
wont
to
talk
,
that
only
suck
in
,
and
then
pour
out
your
phrases
by
rote
and
at
random
:
and
because
some
of
the
Ancients
have
sometimes
discoursed
of
Conscience
in
Metaphorical
and
loose
expressions
(
as
they
do
of
all
things
else
)
calling
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Domestick
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Guardian
Angel
,
&c.
you
must
by
all
means
take
them
in
the
literal
sense
,
and
discourse
of
Conscience
,
as
if
it
were
some
little
Spirit
or
Puppet
Intelligence
within
you
distinct
from
your selves
,
so
that
though
you
are
His
Majesties
most
humble
and
loyal
Subjects
,
yet
as
for
your
dear
and
tender
Consciences
you
must
have
them
excused
by
the
Laws
of
Hospitality
,
that
is
to
say
,
you
owe
him
Obedience
in
all
things
,
excepting
only
those
in
which
he
does
or
can
require
it
,
for
wherever
the
man
is
bound
to
obey
,
his
Conscience
,
and
only
that
is
bound
to
obey
,
it
being
the
only
principle
in
him
that
is
capable
of
Obligation
:
and
therefore
if
that
be
absolved
from
all
engagements
of
Allegiance
,
and
all
tyes
of
Duty
,
the
case
is
plain
,
the
whole
man
is
at
perfect
Liberty
.
And
all
Subjects
may
huff
and
rant
it
to
their
Princes
teeth
,
as
well
as
your
proud
Almanzor
.
Obey'd
as
Soveraign
by
thy
Subjects
be
,
You
see
then
there
is
no
remedy
but
Conscience
you
must
submit
to
the
Jurisdiction
of
your
Prince
,
if
you
will
submit
your selves
.
Yes
,
but
you
would
not
have
it
unlimited
and
unhoopable
as
I
have
stated
it
.
But
Sir
,
give
me
leave
to
tell
you
,
that
though
it
should
be
unlimited
,
it
does
not
at
all
follow
that
it
would
be
unhoopable
,
because
it
would
be
(
as
you
inform
us
)
like
a
streight
line
continued
into
a
circle
.
Now
I
will
maintain
it
against
all
the
Mathematicians
in
Europe
,
Asia
and
Africa
,
and
the
Terra
Incognita
of
Geneva
too
,
(
you
must
bear
with
me
,
for
in
some
cases
I
cannot
avoid
this
confidence
)
that
all
circles
,
as
well
as
all
other
figures
how
big
soever
,
are
hoopable
things
.
But
for
all
my
jesting
,
my
own
words
are
upon
Record
,
where
I
have
vested
every
Supreme
Magistrate
with
an
universal
and
unlimited
Power
,
and
uncontroulable
in
the
Government
of
Religion
,
that
is
to
say
(
say
you
)
over
mens
Consciences
,
and
that
is
to
say
(
say
I
)
that
some
mens
Consciences
are
concern'd
in
nothing
but
matters
of
Religion
.
Well
,
seeing
you
are
content
to
give
Macedo
for
a
finisht
and
burnisht
piece
of
modesty
;
now
then
welfare
J.
O.
for
a
modest
thing
,
for
he
had
the
Grace
to
load
me
with
this
Calumny
before
you
,
but
then
he
had
the
Grace
to
take
his
Answer
too
.
And
it
is
possible
,
though
it
is
scarce
credible
,
that
he
might
stumble
into
such
an
horrid
mistake
through
haste
and
inadvertency
,
for
you
know
he
alwayes
writes
post
.
But
what
a
Coloss
of
Brass
are
you
,
that
after
I
have
given
him
such
humbling
and
convictive
rebuke
for
it
,
persist
so
obstinately
in
the
very
same
tract
of
forgery
and
falsification
.
The
Answer
I
gave
him
was
easie
enough
for
your
understanding
as
meek
as
it
is
,
viz.
That
in
that
Paragraph
where
I
asserted
the
Supreme
Government
of
every
Common-wealth
to
be
Universal
,
Absolute
and
Uncontroulable
in
all
affairs
whatsoever
,
that
concern
the
Interests
of
mankind
,
and
the
ends
of
Government
,
it
was
only
in
opposition
to
the
pretences
of
a
distinct
Ecclesiastical
Jurisdiction
here
on
earth
.
For
having
first
asserted
the
necessity
of
a
Soveraign
Power
over
the
affairs
of
Religion
,
from
their
concernment
in
the
Peace
and
Government
of
the
world
,
I
thence
proceeded
to
enquire
where
and
in
whom
it
ought
to
reside
;
and
having
shewn
the
inconsistency
of
erecting
two
Supreme
Secular
Powers
,
one
over
Civil
,
and
the
other
over
Ecclesiastical
Causes
,
I
concluded
that
the
Supreme
Government
of
every
Common-wealth
must
of
necessity
be
Universal
,
Absolute
and
Uncontroulable
,
in
that
it
must
extend
its
Jurisdiction
as
well
to
affairs
of
Religion
,
as
to
affairs
of
State
,
because
they
are
so
strongly
influential
upon
the
Interests
of
Mankind
,
and
the
Ends
of
Government
.
And
now
is
this
to
make
the
Ecclesiastical
Authority
of
the
Civil
Magistrate
absolutely
Paramount
without
regard
to
any
other
Jurisdiction
of
what
nature
soever
,
when
I
only
maintain
it
in
defiance
to
the
claims
of
any
other
humane
Power
?
For
this
was
the
only
subject
of
that
enquiry
.
And
when
I
asserted
the
Soveraign
Power
to
be
Absolute
and
Uncontroulable
,
't
is
apparent
nothing
else
could
be
intended
than
that
it
is
not
to
be
controuled
by
any
distinct
Power
,
whether
of
the
Pope
or
the
Presbytery
(
for
they
are
the
only
Rivals
of
the
Princes
of
Christendome
.
)
And
when
I
asserted
it
to
be
Universal
and
Absolute
,
no
man
unless
he
would
give
his
mind
to
misunderstanding
,
could
understand
it
in
any
other
sense
,
than
that
it
was
not
confined
to
matters
purely
Civil
,
but
extended
its
Jurisdiction
to
matters
of
an
Ecclesiastical
Importance
,
upon
which
account
alone
I
determin'd
it
to
be
Absolute
,
Universal
and
Uncontroulable
.
This
is
the
main
and
the
fundamental
Article
of
the
Reformation
,
and
that
which
distinguishes
the
truly
Orthodox
and
Catholick
Protestant
both
from
Popish
and
Presbyterian
Recusants
,
and
is
the
only
fence
to
secure
the
Thrones
of
Princes
against
the
dangerous
encroachments
of
those
bold
and
daring
Sects
;
and
therefore
from
so
plain
and
avowed
a
Truth
to
charge
me
for
ascribing
in
general
terms
an
Absolute
,
Universal
and
Uncontroulable
power
to
the
Civil
Magistrate
over
the
Consciences
of
men
in
matters
of
Religion
,
argues
more
boldness
than
wit
and
discretion
,
and
gives
us
ground
to
suspect
that
these
men
are
not
less
forsaken
of
shame
and
modesty
than
they
are
of
Providence
:
for
it
must
needs
be
a
very
bold
face
and
a
very
hard
forehead
,
that
could
ever
venture
to
obtrude
such
palpable
and
disingenuous
Abuses
upon
the
world
.
This
I
think
was
answer
enough
for
him
,
and
is
I
am
sure
too
much
for
you
.
But
when
beside
this
I
have
drawn
up
a
brief
and
plain
account
of
the
parts
,
the
coherence
,
and
the
design
of
my
first
Treatise
to
prevent
you
from
abusing
the
People
for
the
future
with
such
rude
mistakes
and
pervertings
:
for
you
to
repeat
the
very
same
Leasing
is
(
if
any
thing
is
)
false
Heraldry
,
't
is
brass
upon
brass
.
And
when
I
have
there
so
stated
the
Controversy
as
to
provide
with
equal
care
and
caution
against
the
Inconveniences
of
both
extremes
,
an
unlimited
Power
on
the
one
hand
,
and
an
unbounded
Licence
on
the
other
;
when
the
bounds
I
have
proposed
are
so
very
easie
to
be
observed
,
and
so
unnecessary
to
be
transgress'd
by
all
Partys
concern'd
,
viz.
that
Governours
only
take
care
not
to
impose
things
certainly
and
apparently
evil
;
and
that
subjects
be
not
allowed
to
plead
Conscience
for
disobedience
in
any
other
case
;
and
when
I
have
so
carefully
avoided
all
kind
of
severity
more
than
is
absolutely
necessary
to
the
preservation
of
Government
and
the
peace
of
Mankind
,
with
many
other
things
so
easie
and
so
obvious
that
there
is
scarce
any
thing
to
excuse
me
from
Impertinency
in
taking
so
much
pains
to
prove
them
but
their
Manifest
Necessity
.
After
all
this
I
beseech
you
(
by
the
tyes
of
ancient
Friendship
)
deal
clearly
and
candidly
with
me
,
and
tell
me
upon
what
other
principles
I
could
have
discoursed
more
safely
or
more
innocently
upon
this
Argument
,
though
it
is
possible
I
might
have
done
it
more
wittily
by
the
help
of
your
friend
Bays
;
who
supposing
two
Kings
of
Brentford
,
one
for
example
a
Secular
,
the
other
an
Ecclesiastical
King
,
remarks
upon
it
that
the
People
having
the
same
Relations
to
both
,
the
same
Affections
,
the
same
Duty
,
the
same
Obedience
,
and
all
that
;
would
be
divided
among
themselves
in
point
of
devoir
and
interest
how
to
behave
themselves
equally
between
them
:
these
Kings
differing
sometimes
in
particular
though
in
the
main
they
agree
.
And
therefore
what
if
they
should
agree
to
divide
their
Empire
,
and
one
be
King
of
the
Land-men
,
and
the
other
of
the
Water-men
,
or
one
to
rule
by
night
and
the
other
by
day
,
or
take
their
turns
of
Government
by
weeks
or
months
?
but
this
device
would
not
do
,
for
where
there
are
two
supreme
Powers
in
the
same
Common-wealth
,
there
can
be
no
avoiding
civil
jars
and
bloody-noses
.
So
that
for
this
reason
had
I
been
a
Senator
of
Brentford
I
should
have
humbly
proposed
that
either
King
Phys
or
vice
versâ
King
Ush
might
be
vested
with
the
absolute
and
uncontroulable
Power
of
the
Empire
,
i.
e.
with
both
kinds
of
jurisdiction
,
because
otherwise
(
as
he
proceeds
shrewdly
)
the
People
being
embarrast
by
their
equal
Tyes
to
both
,
and
the
Sovereign's
concern'd
in
a
reciprocal
regard
to
their
own
Interest
,
as
to
the
good
of
the
People
;
may
make
a
certain
kind
of
a
—
you
understand
me
—
upon
which
there
does
arise
several
disputes
,
turmoils
,
heart-burnings
,
and
all
that
—
Ay
,
this
is
pregnant
and
demonstrative
,
and
does
not
sob
us
off
(
as
you
always
do
)
with
empty
tittle
tattle
,
without
any
colour
or
pretence
of
reason
.
And
had
it
come
to
hand
time
enough
,
I
might
have
been
as
much
beholden
to
it
for
sence
as
you
have
been
for
wit
;
for
so
you
will
have
it
that
I
have
pilfer'd
all
my
best
,
or
(
in
your
own
Poetick
phrase
)
rapping
flowers
out
of
Play-books
,
and
several
choice
ones
you
have
in
spite
of
Almanacks
and
Chronology
discover'd
in
my
first
Book
that
were
by
all
means
filch'd
out
of
this
very
Play
,
though
as
fortune
would
have
it
this
was
not
made
any
way
publick
till
above
two
years
after
that
.
But
waving
the
advantage
of
Bays
his
Assistance
and
every
body
else
,
and
relying
upon
my
own
single
strength
and
presumption
,
after
all
my
care
and
pains
to
way-lay
Calumny
could
I
ever
suspect
any
thing
in
the
shape
of
a
man
so
desperately
fallen
from
all
sense
of
Conscience
or
Modesty
as
to
upbraid
me
with
ascribing
an
infinite
jurisdiction
to
Princes
without
any
regard
to
the
Divine
Laws
?
Well!
I
now
see
what
it
is
for
a
man
to
live
in
his
study
,
and
be
unacquainted
with
the
world
;
for
my
part
I
could
never
have
supposed
it
possible
that
Mankind
could
ever
by
Travel
and
Conversation
emprove
it self
to
such
an
height
of
Confidence
.
Especially
when
there
is
not
any
one
Writer
extant
either
ancient
or
modern
,
that
I
know
of
,
that
has
so
vehemently
and
industriously
asserted
the
hoopableness
of
all
humane
Authority
as
I
have
done
;
And
when
in
particular
I
have
spent
two
whole
Chapters
in
my
first
Book
to
prove
,
that
as
the
opposite
opinion
is
no
less
than
rank
Atheism
or
Blasphemy
,
so
it
utterly
subverts
the
Power
of
all
Government
,
and
irrecoverably
destroys
the
safety
of
all
societies
in
the
World
.
This
Confidence
of
yours
is
so
provoking
that
I
cannot
but
wonder
your
ears
have
not
done
Penance
for
the
rudeness
of
your
Tongue
.
Macedo
!
thou
art
able
to
outforge
and
outbrazen
ten
Macedos
.
And
yet
so
assured
are
the
drivers
of
the
dissenting
Herd
,
and
so
silly
the
Creatures
they
stear
,
that
there
is
scarce
a
Shop-Divine
in
the
whole
Nation
,
that
does
not
as
heartily
believe
this
unhoopable
Jurisdiction
to
be
the
only
design
of
all
my
Books
as
he
does
the
ten
Commandments
to
be
obligatory
,
or
the
Apostles
Creed
to
be
true
.
But
when
my
innocence
as
to
this
charge
is
so
infinitely
clear
,
and
when
they
have
nothing
to
object
against
me
or
to
plead
in
their
own
behalf
but
upon
its
presumption
,
that
is
a
demonstrative
Argument
of
a
bassled
and
defenceless
cause
,
that
can
be
defended
with
no
other
weapon
but
impudent
and
bare-faced
Calumny
.
And
now
when
you
have
once
taken
this
for
granted
,
away
you
run
clattering
with
abundance
of
noise
and
nothing
,
till
you
fall
into
another
story
full
as
lowd
and
ratling
as
this
.
That
I
have
complemented
that
he
may
,
if
he
please
,
reserve
the
Priesthood
and
the
exercise
of
it
to
himself
.
So
said
J.
O.
too
,
and
was
very
pleasant
in
his
Remarques
upon
it
,
but
was
I
suppose
sufficiently
satisfied
or
at
least
silenced
with
this
plain
and
simple
Answer
.
That
in
the
Paragraph
(
against
which
this
Objection
is
level'd
)
I
undertook
to
give
a
brief
Historical
account
of
the
Original
of
all
Civil
and
Ecclesiastical
Government
,
where
I
shewed
how
in
the
first
Ages
of
the
World
they
were
vested
in
the
same
Person
,
and
founded
upon
the
same
Right
of
paternal
Authority
:
and
in
this
State
of
things
antecedent
to
all
superinduced
Restraints
and
positive
Institutions
,
I
asserted
the
supreme
Magistrate
might
,
if
he
pleased
,
reserve
the
exercise
of
the
Priesthood
to
himself
;
And
so
all
Writers
,
that
I
know
of
,
assert
as
well
as
I.
Though
afterwards
the
Priestly
office
was
in
the
Jewish
Common-wealth
expresly
derogated
from
the
Kingly
Power
,
by
being
setled
upon
the
Tribe
of
Levi
and
the
Line
of
Aaron
;
and
so
likewise
in
the
Christian
Church
by
being
appropriated
to
the
Apostles
and
their
Successors
,
that
derive
their
Priestly
Office
and
Power
from
our
Blessed
Saviours
express
and
immediate
Commission
.
Now
what
I
affirm'd
of
things
in
the
bare
State
of
Nature
without
the
guidance
of
Revelation
,
for
this
man
to
represent
it
,
as
if
I
had
applyed
it
indifferently
to
all
Ages
and
Periods
of
the
Church
,
by
whatsoever
positive
Laws
and
different
Institutions
they
may
be
govern'd
,
is
wonderfully
suitable
to
the
Genius
of
his
own
Wit
and
Ingenuity
.
But
though
I
think
I
have
passed
so
high
a
Complement
upon
his
Majesty
,
this
only
troubles
you
,
how
his
Majesty
would
look
in
all
the
Sacerdotal
Habiliments
,
and
the
Pontisical
Wardrobe
.
Alas
good
man
!
Your
tender
heart
would
not
serve
you
to
behold
the
Ceremonies
of
the
Coronation
.
The
Rebels
Wounds
bled
too
fresh
in
your
Memory
,
it
would
have
rubb'd
up
all
the
late
sad
spectacles
at
Cheering-Cross
,
and
minded
you
of
all
those
choice
ones
that
were
hang'd
to
make
way
for
this
great
Solemnity
,
for
whose
sakes
the
29.
of
May
is
annually
observed
among
the
secret
ones
as
a
day
of
private
humiliation
to
bemoan
the
loss
and
commemorate
the
Martyrdom
of
so
many
anointed
and
precious
Brethren
.
But
as
for
the
malicious
Consequence
,
that
you
out
of
stark
staring
Love
to
the
Church
(
of
which
you
are
so
enamour'd
,
that
it
even
joys
your
Heart
to
hear
any
thing
well
said
of
her
)
suggest
upon
this
Occasion
:
that
then
he
may
(
and
it
is
all
the
reason
in
the
World
he
should
)
assume
the
Revenue
too
,
it
only
shews
your
Judgment
at
nicking
a
Lucky
juncture
of
Affairs
:
When
you
have
put
the
King
in
mind
of
his
Coronation-Oath
,
in
which
he
swears
,
to
protect
and
defend
the
Bishops
and
the
Churches
under
their
Government
,
to
preserve
their
Canonical
Privileges
,
to
confirm
the
Laws
,
Customes
and
Franchises
granted
to
the
Clergy
by
the
glorious
King
St.
Edward
,
and
all
other
Kings
of
England
his
Lawful
and
Religious
Predecessours
:
Immediately
,
whilst
this
Oath
is
piping
hot
,
to
advise
him
to
disfranchise
them
from
the
common
rights
of
all
Subjects
,
and
to
invade
their
Proprieties
not
only
contrary
to
his
solemn
Oath
,
but
to
the
most
ancient
and
most
ratified
Laws
of
the
Realm
.
But
methinks
it
more
concerns
the
Parliament
than
any
private
man
to
chastise
such
bold
and
lavish
talk
,
as
plainly
subverts
the
very
foundations
of
all
our
Proprieties
;
in
that
the
Churches
Rights
and
Revenues
are
vested
in
her
by
as
firm
and
fundamental
Laws
as
any
by
which
you
or
I
can
hold
or
claim
our
Estates
;
so
that
the
Laws
of
England
have
made
but
a
very
silly
provision
for
any
mans
Birthright
,
if
they
are
not
a
sufficient
security
for
the
Churches
Patrimony
.
And
it
becomes
such
a
tender
assertor
of
the
English
Liberties
to
insinuate
the
subversion
of
those
Laws
upon
which
alone
they
are
founded
.
I
hope
you
will
be
consider'd
for
your
pains
,
at
least
for
your
good
will
:
it
is
no
wonder
to
see
you
upon
all
occasions
so
afraid
of
Pillories
and
Whipping-Posts
;
for
if
you
are
resolved
to
follow
these
courses
,
and
at
last
go
uncropt
to
your
Grave
,
it
will
be
a
scandal
to
the
Justice
of
the
Nation
.
But
before
I
quit
this
Master-Calumny
of
the
unhoopable
Magistrate
it
will
not
be
improper
to
take
an
account
of
your
Hoops
and
Hola's
that
relate
to
it
;
for
when
you
have
acted
over
your
six
Plays
you
begin
them
all
afresh
,
(
for
you
have
at
least
eleven
or
twelve
distinct
Beginnings
)
and
run
them
(
together
with
some
few
coincident
passages
)
all
down
with
Hoops
and
Hola's
,
i.
e.
with
noise
and
confidence
.
The
first
next
to
these
I
have
answer'd
is
that
I
have
asserted
the
unhoopable
Power
wherewith
I
have
invested
Princes
to
be
their
Natural
Right
and
Antecedent
to
Christ
,
&c.
But
oh
then
his
Majesty
may
lay
by
his
Dieu
and
make
use
only
of
his
Mon-droit
.
Hoop
and
Hola
!
hold
,
not
too
lowd
,
for
it
does
not
so
necessarily
follow
,
that
because
he
has
his
Patent
under
the
Broad-Seal
of
Nature
,
that
therefore
he
derived
it
not
from
God
,
for
as
much
as
Nature
it self
has
no
power
of
making
grants
,
but
all
its
Commissions
are
sign'd
only
by
the
Author
of
Nature
,
and
all
Natural
Rights
whatsoever
are
the
Immediate
Gifts
of
his
Providence
,
that
has
order'd
and
disposed
the
frame
of
Nature
according
to
his
own
Sovereign
Will
and
Pleasure
;
and
therefore
you
must
resolve
all
Natural
Rights
as
well
as
all
Natural
Laws
into
his
Authority
,
for
though
Nature
may
discover
,
yet
it
is
only
he
that
passes
and
enacts
them
.
But
I
know
this
Inference
was
not
made
for
any
great
opinion
you
had
of
its
Logick
,
it
was
only
intended
for
a
boast
of
your
Antiquary-Learning
,
to
let
the
World
know
how
deeply
you
skill
in
old
Coins
and
Inscriptions
;
and
so
take
this
occasion
to
acquaint
us
with
this
ancient
Motto
,
that
you
have
pick'd
out
among
the
Marmora
Arundeliana
,
Dieu
&
Mon-Droit
.
But
seeing
you
are
given
to
these
Curiosities
,
here
is
a
Trial
worthy
of
your
skill
.
I
have
seen
and
(
pardon
my
Vanity
)
was
once
Master
of
an
Antique
Medal
,
On
the
Reverse
whereof
was
graved
Th'
alliance
betwixt
Christ
and
David
.
Expound
me
the
meaning
of
the
Device
,
and
tell
me
in
what
Emperours
Reign
it
was
Coin'd
,
and
I
will
upon
the
word
of
a
Clergy-man
of
Honour
requite
your
Information
with
ten
of
the
largest
Decus
&
Tutamens
:
and
that
is
a
very
scarce
Medal
(
you
know
,
)
though
not
altogether
so
antique
.
But
however
(
say
you
)
this
Power
I
have
ascribed
to
the
Civil
Magistrate
,
is
not
derived
from
Christ
,
or
any
grant
of
J.
O.
had
it
before
you
,
and
in
truth
you
are
so
given
to
purloining
,
that
I
expect
ere
long
to
hear
of
you
among
the
Advertisements
at
the
bottom
of
the
Gazet
,
with
a
description
of
your
Stature
,
Complexion
and
Cloaths
.
But
the
result
of
all
that
we
discoursed
upon
this
point
was
that
he
said
I
,
and
I
said
no
,
because
though
Magistrates
The
last
Essay
of
your
shame-facedness
(
for
it
is
a
great
symptom
of
Modesty
that
you
will
not
venture
to
be
confident
in
any
Objection
for
which
you
have
not
some
Authority
;
so
that
you
dare
not
say
one
word
that
J.
O.
has
not
said
before
you
)
is
to
stand
in
it
that
when
J.
O.
affirmed
that
I
confine
the
whole
work
and
duty
of
Conscience
to
the
inward
acts
and
perswasions
of
the
mind
,
it
was
no
downright
Lye
.
By
this
I
perceive
your
whole
family
of
the
secret
ones
are
incurably
addicted
to
leasing
,
and
therefore
as
then
I
gave
him
the
Lye
,
so
now
without
any
farther
Complement
I
give
it
you
Sir
.
It
is
but
a
blunt
and
Yeomanly
Jest
,
and
I
must
confess
smells
somewhat
of
Garlick
and
Onions
,
but
it
may
serve
for
once
though
it
were
only
for
variety
;
downright
English
is
in
some
Cases
as
good
a
Flower
as
the
fairest
Trope
in
Aristotle's
Rhetorick
.
And
I
still
declare
that
though
it
is
no
extraordinary
conceit
,
yet
it
is
the
best
and
most
proper
Repartee
,
that
my
barren
fancy
is
yet
able
to
suggest
to
me
upon
so
rude
an
occasion
.
And
tell
me
Sir
,
for
I
have
already
made
my
appeal
,
that
suppose
it
were
your
own
case
,
that
should
any
Person
be
so
bold
and
disingenuous
as
not
only
to
pervert
the
meaning
,
and
disturb
the
method
of
your
Book
(
I
mean
if
you
could
write
one
with
either
)
but
fasten
upon
you
assertions
equally
false
and
wicked
,
without
any
Reference
to
Page
or
Section
,
and
without
any
imaginable
foundation
of
his
mistake
,
what
other
return
would
you
vouchsafe
to
such
an
unmannerly
attempt
than
what
I
have
made
?
If
you
would
not
return
the
same
,
thanks
to
your
Cowardize
more
than
your
Civility
.
And
therefore
as
for
what
you
seem
to
threaten
,
that
such
a
provocation
must
needs
come
to
a
quarrel
,
fear
not
,
there
's
no
danger
of
Blood-shed
:
We
that
are
no
Brothers
of
the
Blade
know
how
to
put
up
harder
and
more
girding
Repartees
than
this
with
Patience
and
Philosophy
.
This
is
all
the
answer
I
will
vouchsafe
you
for
your
own
sake
,
and
revenge
your self
as
you
can
.
But
because
both
your self
and
J.
O.
have
this
Rapper
perpetually
in
your
mouths
when
you
have
nothing
else
to
say
,
I
will
for
the
Readers
sake
bestow
upon
you
another
Reply
somewhat
more
soft
and
gentle
,
especially
when
I
hope
it
was
not
altogether
lost
upon
J.
O.
because
as
you
have
that
serious
words
have
produced
serious
effects
.
Thus
when
upon
another
occasion
the
tells
no
body
but
all
the
Nation
,
that
the
thing
by
me
asserted
is
that
a
man
J.
O.
may
think
,
judge
or
conceive
such
or
such
a
thing
to
be
his
Duty
,
and
yet
have
thereby
no
Obligation
put
upon
him
to
perform
it
:
for
Conscience
we
are
inform'd
has
nothing
to
do
beyond
the
inward
thoughts
of
mens
minds
.
In
answer
to
this
it
was
inquired
who
gave
in
the
Information
,
because
the
Informer
(
whoever
he
is
)
would
in
some
Courts
of
Justice
have
jeoparded
something
that
he
would
be
loth
to
lose
for
so
lewd
and
bold
a
Forgery
.
Phy
!
phy
!
for
shame
give
over
this
pitiful
Legerdemain
.
Such
open
and
visible
falsifications
serve
only
to
expose
the
lewdness
of
your
Cause
and
your
Conscience
,
and
if
you
delight
in
such
wretched
Practices
they
will
in
process
of
time
betray
you
to
more
pernicious
Courses
:
for
what
should
hinder
a
man
that
can
pervert
and
falsifie
at
this
rate
,
from
forging
Wills
,
and
setting
counterfeit
Hands
to
Deeds
?
Neither
fear
nor
modesty
can
ever
restrain
him
,
that
dares
venture
upon
abuses
so
palpable
,
when
it
is
so
absolutely
impossible
you
should
ever
hope
to
escape
the
shame
and
rebuke
of
discovery
.
The
Assertion
it self
is
one
of
the
chiefest
and
most
fundamental
Maximes
of
Knavery
;
and
yet
it
is
boldly
charged
upon
me
without
the
least
shadow
or
syllable
of
pretence
,
either
to
justifie
the
Accusation
,
or
excuse
the
Mistake
.
You
know
as
well
as
I
that
all
I
attempted
was
only
to
exempt
the
inward
Acts
of
the
minds
of
men
from
the
Jurisdiction
of
Humane
Power
,
and
so
to
confine
their
Government
to
the
Empire
of
mere
Conscience
:
Now
from
this
assertion
,
that
our
secret
thoughts
are
subject
to
Conscience
only
,
to
infer
that
Conscience
has
no
Power
but
only
over
our
secret
thoughts
,
is
a
conclusion
too
absurd
for
you
to
make
either
in
good
earnest
or
through
mere
mistake
.
This
is
your
Answer
,
if
you
are
not
satisfied
with
it
,
you
know
my
mind
and
my
weapon
.
Your
last
and
lowdest
hoop
and
hola
is
at
my
Censure
of
the
Clause
in
the
Act
of
Parliament
quinto
Eliz.
and
you
make
every
where
an
horrid
noise
about
it
,
and
I
am
consident
you
have
in
more
than
twenty
places
of
your
Book
rended
your
throat
against
this
presumption
.
But
be
that
as
it
will
,
the
aspersion
you
would
fasten
upon
me
from
it
is
so
silly
,
that
I
am
not
at
all
concern'd
to
wipe
it
off
;
however
I
have
discoursed
enough
already
to
satisfie
,
nay
almost
to
surfeit
any
reasonable
man
,
and
if
that
will
not
suffice
you
,
I
am
resolved
I
will
not
be
impertinent
to
gratifie
your
Clownishness
.
I
will
only
challenge
you
and
all
your
party
of
mankind
to
maintain
That
whoever
enacts
a
Law
with
this
Proviso
that
it
shall
not
bind
in
Conscience
,
enacts
no
Law
:
For
if
it
does
not
oblige
that
,
it
obliges
nothing
.
Whether
therefore
the
Clause
were
added
by
Cecil
or
by
the
Parliament
,
I
am
not
concern'd
,
and
though
you
should
throw
in
the
Queen
and
Convocation
and
all
,
I
care
not
,
I
must
and
will
declare
they
were
all
miserably
out
in
their
Divinity
.
And
as
for
what
you
intimate
that
I
have
endeavour'd
to
prove
a
whole
Parliament
Coxcombs
,
that
is
Language
rough
enough
for
your
Mouth
.
For
I
express'd
my self
modestly
enough
,
and
though
I
observed
how
manifestly
through
this
mistake
they
abated
the
obligation
of
the
whole
Law
,
yet
I
hope
it
is
no
Crime
against
the
Privilege
of
any
Protestant
Parliament
to
suppose
it
fallible
in
any
speculation
of
Divinity
.
I
know
their
meaning
was
,
that
they
did
not
intend
to
enjoyn
that
Fast
upon
a
Religious
Account
,
but
that
was
their
Mistake
,
in
that
all
Laws
Civil
as
well
as
Ecclesiastical
equally
oblige
the
Conscience
,
so
that
no
Law-giver
can
make
a
Law
with
an
intention
not
to
oblige
that
,
and
though
he
do
,
it
is
in
vain
,
in
that
his
Laws
are
bound
upon
it
by
virtue
of
the
Divine
Command
and
not
his
own
.
But
they
were
then
so
amused
and
confounded
by
the
Clamours
of
the
Papists
on
one
hand
,
that
Conscience
was
only
subject
to
the
Church
,
and
by
the
Puritans
on
the
other
,
that
it
is
only
subject
to
God
,
that
they
durst
scarce
own
the
proper
Obligation
of
their
own
Laws
,
and
so
through
mere
Modesty
clapt
in
this
blind
Proviso
.
And
now
as
for
all
these
goodly
slanders
,
when
they
were
first
vented
by
J.
O.
they
were
little
more
than
an
unkindness
to
my
single
self
;
and
though
it
argued
a
fair
deal
of
Considence
in
that
precious
man
,
to
load
me
so
briskly
with
so
many
,
so
great
,
and
so
ungrounded
Calumnies
,
yet
it
was
a
sign
that
he
had
some
little
sense
of
humanity
left
,
that
he
could
desist
when
his
forgeries
were
so
laid
open
,
as
to
leave
the
Rat
no
Craney
of
excuse
or
evasion
.
But
after
such
an
ample
discovery
of
his
wretched
Cheats
and
Leasings
,
for
you
to
stand
in
them
with
such
a
Brazen
Brow
is
a
palpable
Affront
both
to
the
understanding
and
ingenuity
of
Mankind
.
What
soft
and
changeling
sots
must
you
suppose
the
people
of
England
,
to
be
imposed
upon
,
and
born
down
by
such
wrank
and
bold
faced
Impostures
?
Did
they
all
walk
with
their
Legs
scambling
in
,
and
their
hands
dangling
down
,
you
could
not
have
more
presumed
upon
their
silliness
than
you
have
by
going
about
to
abuse
their
Credulity
with
such
shameless
and
unpalliable
Lyes
.
The
Title
of
your
next
Comedy
is
the
Publick
Conscience
,
I
suppose
in
imitation
of
the
Publick
Faith
.
And
here
all
your
Plot
too
is
borrowed
from
J.
O.
and
the
great
subtilty
of
it
lies
no
deeper
than
only
in
representing
what
I
have
determined
in
the
Case
of
a
doubting
,
scrupulous
and
unsatisfied
Conscience
,
as
if
I
had
intended
it
of
Conscience
in
general
in
all
matters
and
as
to
all
events
.
This
is
pretty
well
for
Legerdemain
,
and
cleaverly
enough
performed
,
and
the
People
have
swallowed
it
with
a
glib
and
round
Assurance
that
I
have
exhorted
them
to
disgorge
their
Consciences
instead
of
their
Scruples
,
and
to
renounce
all
Obligations
of
Vertue
and
Religion
but
what
are
tied
upon
them
by
the
Laws
of
the
Common-wealth
,
and
to
know
no
other
Rule
or
Measure
of
their
Duty
,
but
the
will
and
Pleasure
of
their
Prince
,
and
when
once
the
outcry
is
taken
,
't
is
to
no
purpose
for
me
to
plead
that
this
is
the
very
Divinity
of
the
Leviathan
,
that
I
have
labour'd
to
oppose
with
greater
Zeal
and
Vehemence
than
I
have
modern
Orthodoxy
and
Fanaticism
it self
;
so
as
to
prove
(
and
that
I
am
confident
past
all
Contradiction
)
that
those
men
who
profess
to
own
no
obligations
of
Conscience
but
what
are
laid
upon
them
by
the
Commands
of
their
Governours
,
own
none
at
all
;
and
that
without
a
sense
of
Duty
to
God
,
it
is
impossible
to
bring
any
subject
under
a
sense
of
Loyalty
to
his
Prince
.
But
whoop
and
hola
,
what
is
that
to
them
if
I
contradict
my self
?
Now
what
should
a
modest
man
do
in
this
case
?
should
I
betake
my self
to
your
refuge
of
Dulness
,
that
when
you
have
nothing
else
to
reply
,
appeal
to
the
day
of
Judgment
?
That
indeed
is
a
Trial
I
hope
hereafter
to
stand
by
,
and
it
is
comfort
enough
to
support
an
upright
man
,
that
then
at
least
his
integrity
shall
be
for
ever
clear'd
;
but
alas
!
I
have
too
tender
a
sense
of
my
present
Reputation
among
good
men
to
be
willing
that
so
great
a
Blot
(
were
there
any
way
to
wipe
it
off
)
should
lye
so
long
upon
my
Innocence
.
And
therefore
Sir
,
you
must
pardon
me
for
once
if
I
dispense
with
a
point
of
friendship
,
and
leave
your
credit
at
pawn
to
redeem
my
own
.
For
after
you
have
given
in
this
heinous
Charge
against
me
,
it
is
not
in
my
power
to
salve
both
our
Reputations
.
If
I
am
guilty
,
I
do
confess
it
,
I
am
a
very
Secret
one
:
if
I
am
not
,
I
will
be
so
civil
as
to
give
you
the
Choice
of
your
own
Title
.
The
case
then
is
plainly
this
,
that
next
to
the
Paganism
of
Symbolical
and
the
Popery
of
Latine
Ceremonies
,
the
two
grand
Pretences
,
or
rather
excuses
of
Non-conformity
are
Scandal
and
an
unsatisfied
Conscience
.
The
first
is
the
shelter
of
their
Leaders
,
who
being
at
length
ashamed
of
those
Scruples
,
and
little
Principles
that
scare
the
People
(
though
they
themselves
at
first
set
them
up
to
fray
them
away
from
the
Communion
of
the
Church
of
England
)
pretend
now
to
comply
with
them
only
out
of
good
Nature
and
Condescension
.
For
they
would
not
by
any
means
be
thought
so
weak
and
unlearned
in
their
Conceptions
of
things
,
as
seriously
to
fancy
that
there
is
any
Idolatry
or
Immorality
in
our
Ceremonial
Constitutions
.
But
yet
because
there
are
some
simple
and
well-meaning
Professors
that
are
not
sufficiently
assured
of
their
Lawfulness
,
and
by
Consequence
are
apt
enough
to
be
scandalized
at
their
Use
,
they
think
themselves
out
of
pure
tenderness
and
compassion
to
these
weak
ones
obliged
altogether
to
forbear
their
Practice
.
A
goodly
pretence
this
to
weigh
against
the
Commands
of
Authority
,
that
because
some
of
the
common
People
forsooth
of
weak
heads
and
strong
necks
are
afraid
of
something
though
they
know
not
what
nor
why
,
that
therefore
Government
must
tack
about
,
and
strike
sail
to
their
folly
and
ignorance
.
But
the
triflingness
and
petulancy
of
this
Scruple
I
have
represented
upon
its
own
proper
Principles
;
't
is
enough
at
present
that
it
resolves
it self
into
the
pretence
of
a
scrupulous
and
unsatisfied
Conscience
;
i.
e.
though
as
yet
they
know
no
harm
or
danger
by
the
things
they
boggle
at
,
yet
they
are
suspicious
and
jealous
lest
they
should
not
be
altogether
so
harmless
as
they
appear
to
be
,
and
therefore
desire
to
be
for
a
while
excused
their
Obedience
till
they
can
give
themselves
and
their
Consciences
some
better
and
more
assured
satisfaction
of
their
Innocence
.
Now
would
not
any
prudent
and
sober
man
think
it
enough
to
advise
them
in
this
perplexity
,
that
this
Scruple
has
long
since
out-worn
and
out-lived
it self
;
for
though
it
might
be
allowed
of
in
the
days
of
Queen
Elizabeth
,
when
at
first
it
was
started
,
yet
after
so
long
time
and
so
much
enquiry
it
is
intolerable
;
for
if
with
all
their
search
and
examination
they
have
not
been
able
to
descry
the
Evils
they
suspected
,
that
is
a
sufficient
Principle
of
presumption
that
their
jealousies
are
ungrounded
.
So
that
if
they
are
now
able
to
object
any
certain
crime
against
them
,
then
this
plea
of
a
doubtful
Conscience
ceases
,
and
the
certainty
is
to
be
pleaded
instead
of
the
doubt
.
If
they
are
not
,
an
hundred
and
fifty
Years
is
(
one
would
think
)
a
sufficient
time
either
to
satisfie
or
to
cancel
Scruples
.
A
man
cannot
(
if
he
would
)
always
doubt
whether
if
he
handle
a
Frog
,
it
will
sting
him
,
or
if
he
touch
the
tail
of
a
Glow-worm
it
will
burn
his
Fingers
.
And
if
after
all
this
men
will
be
scrupulous
and
afraid
of
nothing
or
they
know
not
what
,
it
is
because
they
will
be
old
Boys
,
and
resolve
when
they
have
once
blown
a
soap-bubble
,
to
pursue
and
keep
it
up
as
long
as
they
have
breath
to
follow
it
.
So
that
it
is
infinitely
unbecoming
Authority
to
submit
its
Laws
to
such
an
exception
as
this
,
that
can
proceed
from
nothing
else
but
invincible
Peevishness
and
Impertinency
.
But
if
this
will
not
prevail
,
what
can
be
more
effectual
upon
ingenuous
and
upright
minds
than
to
represent
that
this
weakness
and
tenderness
of
Conscience
is
so
far
from
being
any
allowable
Reason
of
disobedience
,
that
it
lays
upon
all
them
that
pretend
to
it
peculiar
obligations
to
obey
.
Not
only
because
(
if
they
are
what
they
pretend
to
be
)
it
is
of
a
modest
,
a
yielding
and
a
plyable
temper
as
arising
from
diffidence
and
distrust
of
it self
:
but
also
because
doubts
and
scruples
are
rarely
employed
unless
upon
trifling
and
inconsiderable
matters
.
In
that
the
material
parts
of
duty
are
too
plain
and
easie
to
be
almost
at
all
lyable
to
so
much
uncertainty
;
and
therefore
obedience
to
Authority
being
withal
one
of
the
greatest
and
most
indispensable
dutys
of
mankind
,
in
that
it
is
in
it self
so
absolutely
necessary
to
their
well-being
,
and
injoin'd
upon
them
by
the
most
positive
Precepts
and
severest
penalties
of
the
Gospel
,
that
alone
is
more
than
enough
to
outweigh
all
scruples
and
determine
all
doubts
of
Conscience
.
But
more
especially
in
doubtful
Cases
of
a
publick
Concern
,
it
is
not
fit
that
men
should
be
suffered
to
talk
too
peremptorily
of
their
own
private
perswasions
,
because
they
are
incompetent
Judges
of
the
publick
good
,
and
therefore
they
are
to
be
determin'd
and
overruled
by
the
Judgment
of
those
,
to
whose
care
the
management
of
publick
affairs
is
intrusted
,
and
this
to
prevail
universally
and
without
exception
,
unless
in
case
of
certain
and
unquestionable
disobedience
to
the
Divine
Law
;
for
we
are
no
other
way
free
from
the
supreme
Authority
on
earth
,
but
as
we
are
subject
to
a
Superiour
in
Heaven
,
so
that
unless
where
our
duty
to
God
manifestly
interferes
,
there
is
no
other
plea
of
exemption
against
the
Commands
of
Government
.
So
vain
a
thing
is
it
for
doubts
and
scruples
,
fears
and
jealousies
to
be
put
in
barr
against
them
,
when
the
result
of
all
that
can
amount
to
no
more
than
this
,
that
they
refuse
obedience
because
they
dare
not
obey
,
and
they
dare
not
,
because
they
dare
not
,
for
as
yet
they
have
no
reason
to
produce
,
and
only
desire
to
be
born
with
till
they
can
find
one
,
and
when
after
so
long
a
search
there
is
none
to
be
found
,
still
and
still
they
crave
leave
to
be
satisfied
till
they
can
,
i.
e.
for
ever
.
This
is
the
plain
account
of
all
that
I
discoursed
of
the
publick
Conscience
.
And
now
to
represent
what
I
have
determin'd
concerning
the
submission
of
private
Conscience
to
its
guidance
in
doubtful
and
difficult
cases
of
a
publick
concernment
,
as
if
I
had
affirmed
it
of
conscience
in
general
,
in
all
cases
,
and
to
all
purposes
,
is
such
a
strein
of
kindness
and
ingenuity
!
—
That
face
of
thine
is
of
so
good
proof
,
and
so
true
metal
,
that
were
it
upon
my
shoulders
,
I
would
not
exchange
it
for
any
crown'd
head
in
Christendom
:
I
would
stare
with
the
great
Turk
for
all
his
dominions
,
and
though
the
great
Cham
boasts
himself
the
Lamp
of
the
world
,
and
son
of
the
everlasting
Son
,
I
would
look
him
out
of
all
his
Conquests
of
China
.
But
here
you
thicken
your
plot
upon
us
,
and
under
this
scene
of
publick
conscience
you
bring
Christian
Liberty
upon
the
stage
,
and
are
all
upon
the
sudden
so
civil
as
to
make
your
Leg
,
and
con
me
for
this
new
and
important
discovery
that
the
great
Priviledge
of
Christian
Liberty
is
,
that
Thought
is
free
.
This
I
know
you
intended
only
for
wit
,
but
that
is
your
want
of
Judgment
;
for
,
I
will
assure
you
it
is
a
very
serious
truth
,
and
a
very
important
discovery
,
and
you
had
been
a
very
ungrateful
Wretch
had
you
not
acknowledged
it
:
all
the
misfortune
is
,
that
it
is
neither
new
nor
mine
.
Pay
your
acknowledgments
to
its
right
Authors
;
and
be
not
so
partial
to
your
friend
as
to
entitle
him
to
the
honour
of
other-mens
inventions
.
That
such
a
master
of
Systems
and
Syntagms
!
that
one
so
well
acquainted
with
Germany
and
Geneva
should
ever
suppose
me
the
first
inventor
of
so
old
a
discovery
!
Alas
poor
wretch
!
it
is
the
known
and
received
doctrine
of
all
Divines
whether
ancient
or
orthodox
,
the
first
that
taught
it
(
as
I
remember
)
were
S.
Paul
and
S.
Peter
,
and
your
great
and
infallible
John
Calvin
has
not
been
able
to
go
beyond
them
in
this
,
though
he
has
in
most
other
Articles
of
Religion
.
Freedom
of
thought
was
the
utmost
that
he
could
discover
upon
this
Argument
.
And
no
man
was
ever
suspected
to
think
otherwise
,
but
only
the
Gnostick
Fanaticks
of
old
,
and
the
German
Anabaptists
of
late
,
that
whenever
occasion
was
pleased
to
be
debonair
,
had
this
pretence
always
in
ready
pay
to
warrant
any
Rebellion
and
disobedience
.
But
at
length
from
them
our
English
Puritans
got
the
word
into
their
mouths
,
and
then
it
might
signifie
any
thing
as
it
hapned
to
chime
to
their
purposes
.
Sometimes
it
was
the
same
thing
with
the
Liberty
of
the
Subject
,
when
they
pleaded
it
for
an
Exemption
from
all
Ecclesiastical
Impositions
.
And
sometimes
it
was
nothing
else
but
the
Liberty
of
Contradiction
,
when
they
will
have
it
that
whatever
the
Magistrate
commands
in
matters
of
Religion
,
though
before
they
were
free
to
do
it
,
yet
for
ever
after
they
are
bound
to
do
the
contrary
.
Sometimes
it
is
this
,
and
sometimes
it
is
that
,
and
sometimes
they
know
not
what
,
for
never
did
any
generation
of
men
so
shuffle
and
prevaricate
with
themselves
and
the
world
at
the
rate
that
these
men
have
done
in
this
pretence
;
and
no
wonder
,
for
every
cause
must
be
defended
as
it
can
,
and
if
when
they
once
fall
into
an
absurdity
,
they
will
think
themselves
obliged
to
justifie
it
,
the
more
they
contend
to
get
off
,
the
more
they
vex
and
entangle
themselves
.
But
however
this
mystery
of
Libertinism
is
so
easie
a
cover
,
and
so
fruitful
a
Nursery
for
all
manner
of
Treasons
and
Seditions
,
that
it
highly
concerns
all
Christian
Princes
not
to
suffer
any
of
their
Subjects
to
stretch
its
Plea
any
farther
than
the
Apostles
intended
it
.
For
it
is
very
observable
with
what
zeal
and
caution
they
bestirred
themselves
in
all
their
writings
to
confine
it
within
its
proper
limits
,
that
it
might
not
be
extended
(
as
the
Gnosticks
would
have
had
it
)
to
the
prejudice
of
Government
.
So
that
from
them
we
must
take
the
only
certain
account
of
its
nature
and
notion
,
especially
when
beside
their
care
to
state
it
,
they
were
the
first
Founders
both
of
the
name
and
thing
.
Now
it
is
undeniable
,
that
the
controversie
that
was
managed
about
it
between
the
Jews
and
the
Christians
in
their
days
concern'd
only
the
eternal
obligation
of
the
Law
of
Moses
,
which
the
Jews
suppos'd
unalterably
establish'd
to
all
ages
,
whilest
the
Christians
thought
it
not
only
capable
of
a
Repeal
,
but
to
have
been
actually
abolish'd
by
the
Christian
Religion
.
And
though
the
Apostles
might
and
did
suffer
them
for
some
time
to
conform
to
the
practices
of
their
sturdy
Countrymen
for
ends
of
prudence
,
yet
they
would
never
be
brought
to
do
it
upon
the
account
of
the
Mosaick
Law
;
and
if
at
any
time
they
condescended
to
humour
them
in
their
old
customs
,
they
still
protested
against
the
opinion
of
their
necessity
.
So
that
their
Christian
Liberty
plainly
consisted
in
nothing
else
but
the
rescuing
of
their
minds
from
the
obligatory
force
of
Moses's
Law
,
that
was
tyed
upon
them
by
Divine
Authority
in
the
Old
Testament
,
and
rescinded
by
the
same
in
the
New
.
And
therefore
it
can
relate
only
to
the
freedom
of
mens
minds
,
and
thoughts
;
and
that
too
only
in
such
cases
,
wherein
the
immediate
Authority
of
God
is
,
or
may
be
pretended
.
This
then
is
so
far
from
being
any
invention
of
mine
,
that
it
was
a
trite
and
vulgar
notion
in
the
Apostles
days
.
And
now
I
hope
you
see
that
you
are
as
far
to
seek
in
my
trade
of
Divinity
,
as
I
am
in
yours
of
Buffoonry
.
We
are
all
bunglers
out
of
our
own
Profession
;
but
you
will
be
snearing
at
every
thing
,
though
it
be
only
to
betray
your
ignorance
,
and
shew
your
want
of
teeth
.
The
Hypothesis
of
the
third
play
is
moral
Grace
.
Yes
,
so
it
is
,
and
I
will
maintain
't
is
as
pure
terse
Orthodoxy
as
any
grows
upon
the
banks
of
the
Lake-lemane
.
What
,
would
you
have
an
immoral
Grace
?
I
see
you
are
still
for
the
old
Grace
of
the
secret
ones
,
a
Grace
that
is
invisible
to
all
the
world
beside
your selves
;
a
Grace
that
can
maintain
it self
upon
plunder
and
sequestration
;
a
Grace
of
which
we
formalists
and
moral
men
,
that
are
strangers
to
the
secret
,
could
never
perceive
any
other
effects
beside
Confidence
and
Knavery
.
This
is
the
Grace
you
would
be
at
,
to
shew
your
zeal
for
the
Lord
and
against
Antichrist
by
preying
upon
Kings
and
Bishops
Lands
.
It
is
the
Grace
of
Beggars
and
Bankrupts
,
that
have
the
face
to
look
demurely
,
and
amuse
us
with
talk
of
their
intimate
Communion
with
God
,
whilst
their
fingers
are
in
our
Pockets
,
and
their
Daggers
at
our
Throats
.
We
have
seen
and
felt
so
much
of
the
goodly
Pranks
of
this
your
Grace
already
,
that
you
have
no
great
reason
to
blame
us
,
if
we
are
a
little
concern'd
to
get
Morality
joyn'd
in
commission
with
it
.
But
this
same
Morality
is
an
arrant
Cavalier
,
and
would
quite
defeat
the
Act
of
Indemnity
.
It
is
so
unkind
and
so
unmerciful
to
Gods
People
,
that
it
would
force
them
to
refund
all
their
Plunder
and
Sacriledge
;
It
is
so
severe
as
not
to
accept
of
any
pretences
,
or
offers
,
or
compositions
of
Repentance
upon
any
milder
terms
than
of
entire
Restitution
;
and
(
oh
more
than
Church-mens
Cruelty
)
it
would
even
after
an
Act
of
Oblivion
require
them
to
undo
themselves
,
before
it
would
so
much
as
allow
them
to
sue
out
their
Pardon
.
But
Sir
,
how
come
you
to
be
concern'd
either
in
Grace
or
Morality
,
but
that
it
is
the
nature
of
some
Vermine
to
be
nibling
though
they
have
no
Teeth
.
What
if
I
have
confounded
them
,
what
have
you
to
say
against
it
?
Why
!
you
need
say
nothing
at
all
,
because
1.
I
my self
have
discoursed
it
large
enough
even
to
surfeit
.
I
easily
believe
you
,
for
what
I
have
discoursed
is
more
than
enough
to
make
any
man
that
will
or
can
understand
sence
to
disgorge
all
your
fanatick
Nonsence
.
But
2.
If
Grace
be
resolved
into
Morality
,
I
think
a
man
may
almost
as
well
make
God
too
to
be
only
a
notional
and
moral
Existence
.
Indeed
now
!
do
you
think
so
in
good
earnest
?
Is
this
an
inference
for
a
man
to
make
that
talks
of
nothing
under
Divarications
,
Dilemma's
and
Mathematical
Simile's
?
That
thou
shouldst
make
thy self
so
pleasant
,
i.
e.
(
in
Bays
his
sence
)
so
ridiculous
to
no
purpose
!
This
is
mere
and
witless
Impertinence
,
the
Prentice-Boys
shake
their
heads
at
this
idle
talk
,
and
there
is
no
professing
she
so
silly
as
not
to
understand
the
dulness
of
this
Consequence
;
this
Logick
is
below
the
apprehension
even
of
the
Blew
Apron-strings
.
But
3.
White
Apron'd
Amaryllis
was
of
the
same
Opinion
.
If
the
Arch-Bishoprick
should
ever
fall
to
my
Lot
,
you
are
resolved
instead
of
his
Grace
,
to
call
me
always
his
Morality
.
I
thank
you
Sir
,
it
is
a
much
more
civil
and
cleanly
Title
than
his
Belzebubship
of
Kanterbury
,
which
yet
was
the
softest
word
your
meek-spirited
Puritans
could
in
the
days
of
your
Predecessor
Martin
afford
to
that
pious
and
humble
man
Arch-Bishop
Whitgift
.
But
you
may
set
your
mind
at
rest
,
I
have
no
such
vehement
design
upon
the
Arch-Bishoprick
as
you
imagine
;
and
if
I
had
,
I
would
not
care
how
you
loaded
me
with
all
the
filthy
and
dirty
Language
that
your
Party
has
vomited
out
against
the
Church
of
England
;
though
out
of
their
Pamphlets
you
may
furnish
your self
with
more
Flowers
and
Embellishments
of
your
own
eloquence
than
are
to
be
gathered
out
of
all
the
Libells
in
the
World
beside
.
His
Grace
,
and
his
Morality
!
a
surprising
Conceit
this
!
it
is
lovely
worth
a
whole
Tester
in
English
.
And
seeing
you
have
still
a
faculty
and
(
they
tell
me
)
once
had
an
employment
that
way
,
I
would
give
you
more
than
it
is
worth
,
or
perhaps
your self
either
,
to
translate
or
transprose
it
into
Latine
:
It
is
pity
but
so
quaint
a
fancy
should
be
preserved
in
the
Universal
Tongue
.
And
now
(
as
you
inform
us
)
Clementia
is
the
Latine
word
for
his
Grace
.
And
then
the
Crisis
of
the
Wit
would
lye
thus
:
If
Grace
be
Morality
,
then
instead
of
calling
the
Arch-Bishop
his
Clemency
,
I
would
call
him
his
Morality
.
But
then
no
foreign
Critick
would
ever
be
able
to
pick
out
where
lay
the
Picquancy
of
the
Conceit
;
and
yet
that
the
Learned
affirm
is
the
most
certain
Symptom
of
a
Quibble
,
when
the
jest
cannot
live
in
another
Language
.
But
if
this
be
no
more
than
a
Quibble
,
the
next
and
last
remarque
is
Methought
I
never
saw
a
more
bold
and
wicked
attempt
,
than
that
of
reducing
Grace
,
and
making
it
a
meer
Fable
,
of
which
he
gives
us
the
Moral
.
Sure
,
your
Muse
pinch'd
you
for
this
Conceit
.
Bays
talk
of
elevating
and
surprising
!
an
impudent
Fop
!
no
mortal
man
could
ever
have
luckt
upon
this
feat
fancy
beside
thy self
.
It
is
the
very
Non
ultra
of
Spirit
and
Flame
.
I
will
warrant
it
thine
own
,
Virgin-new
,
and
never
yet
blown
upon
by
Mankind
.
Take
no
farther
care
,
it
shall
be
inscribed
upon
thy
Tomb
;
thou
art
its
undoubted
Author
,
and
no
man
will
ever
be
so
presumptuous
as
to
rob
thy
Ghost
of
the
Glory
of
its
invention
.
Make
Grace
a
mere
Fable
,
and
then
give
us
its
Moral
!
Hold
,
you
either
juggle
or
conjure
;
I
thought
I
had
fast
hold
of
the
Jest
,
and
yet
when
I
open
my
hand
it
is
quite
vanisht
,
and
there
is
nothing
left
behind
but
a
gross
and
palpable
mistake
.
For
I
never
in
the
least
attempted
to
make
Grace
the
Fable
(
there
is
not
the
least
syllable
to
that
purpose
in
all
my
Books
)
you
your self
know
I
only
made
it
the
moral
,
so
that
at
last
it
plainly
appears
,
that
though
I
have
given
the
moral
of
Grace
,
it
is
only
you
and
your
party
of
modern
Orthodox
,
that
have
turn'd
it
into
a
Fable
.
And
so
in
truth
you
must
,
if
you
will
make
it
any
thing
beside
Morality
;
for
if
it
be
not
that
,
it
can
be
nothing
else
but
cheat
and
enthusiasm
.
And
therefore
,
to
be
serious
,
do
we
not
write
to
very
great
purpose
,
when
such
whifling
tools
as
you
are
able
to
defeat
our
most
rational
discourses
by
squirting
at
them
with
such
trifles
as
these
.
I
have
asserted
(
and
I
still
believe
it
to
be
undoubtedly
true
)
that
there
is
no
real
difference
between
Grace
and
moral
Vertue
,
and
I
have
proved
it
by
a
particular
Induction
of
all
the
most
material
duties
of
Mankind
,
and
have
reduced
all
the
Branches
of
Christian
Religion
either
to
the
Vertues
or
the
Instruments
of
Morality
;
have
shewn
that
they
are
but
different
names
of
the
same
thing
,
and
that
they
are
nothing
else
than
moral
Vertues
that
are
call'd
Graces
in
the
Gospel
,
because
they
are
wrought
in
us
by
the
assistance
of
Gods
free
Grace
and
goodness
.
I
have
challenged
them
to
produce
any
ancient
Writer
that
gives
any
other
account
of
them
than
what
I
have
done
.
I
have
appeal'd
once
and
again
to
their
own
Understandings
,
that
when
they
have
set
aside
all
manner
of
Vertue
,
they
would
tell
me
what
distinct
duty
remains
to
be
call'd
Grace
,
and
give
me
any
notion
of
it
different
from
all
morality
.
If
they
can
,
they
are
more
abstracting
and
subtile
Metaphysicians
than
J.
O.
that
has
in
a
large
Volume
described
that
distinct
Communion
that
every
Believer
is
sensible
of
in
every
Act
of
Worship
with
each
distinct
Person
of
the
Blessed
Trinity
.
And
now
(
by
the
way
)
because
I
have
smiled
at
the
ridiculousness
of
this
Attempt
,
you
(
according
to
the
custom
of
your
Ingenuity
)
charge
me
confidently
,
as
if
I
had
blasphemed
the
Mystery
it self
.
But
this
(
I
have
already
told
you
)
is
no
fouler
Play
than
you
have
ever
shewen
to
all
Adversaries
;
for
whoever
is
so
hardy
or
so
unadvised
as
to
correct
any
of
your
wild
and
crazy
triflings
in
any
Article
of
Faith
,
is
immediately
traduced
as
if
he
had
rejected
the
Article
it self
.
It
were
very
easie
(
were
it
not
tedious
too
)
to
give
you
a
large
Catalogue
of
the
worthiest
men
of
our
Church
,
that
you
have
from
time
to
time
branded
with
rake-shame
names
.
But
I
suppose
it
will
be
caution
enough
to
all
Prudent
men
,
not
to
give
too
easie
credit
to
our
malicious
suggestions
,
when
Mr.
Hooker
(
whom
one
would
have
thought
no
body
could
suspect
either
of
Heresie
or
Infidelity
)
was
immediately
upon
the
Publication
of
his
Eccles.
Pol.
taken
to
task
by
a
Smectymnuan
Club
of
your
Orthodox
Divines
,
for
broaching
such
Doctrines
as
overthrew
the
foundations
of
the
Christian
Religion
,
and
the
Church
of
England
.
But
this
I
must
pass
by
with
a
Thousand
more
of
your
friendly
and
Candid
bobs
,
because
they
are
too
trifling
to
need
or
to
deserve
an
answer
.
And
therefore
to
keep
close
to
our
present
debate
of
Grace
and
Vertue
,
the
argument
it self
is
so
plain
and
obvious
that
it
carries
along
with
it
its
own
Evidence
and
Conviction
.
In
so
much
that
J.
O.
himself
,
notwithstanding
all
his
Zeal
and
Reluctancy
,
is
at
length
forced
i.
e.
no
signification
.
And
presently
they
begin
to
make
a
grievous
noise
of
the
Lord
Christ
,
talk
loud
of
getting
an
interest
in
the
Lord
Christ
;
tell
fine
Romances
of
the
secret
amours
between
the
Believing
Soul
and
the
Lord
Christ
,
and
prodigious
stories
of
the
miraculous
feats
of
Faith
in
the
Lord
Christ
;
all
which
,
and
infinite
Loads
more
of
the
like
crude
stuff
,
that
they
are
perpetually
pouring
forth
upon
them
,
is
at
last
no
better
than
mere
gibberish
;
they
are
perfect
Barbarians
to
the
People
,
&
prophesie
in
an
unknown
Tongue
;
they
gaze
at
the
Mystery
,
and
perhaps
lay
up
the
Phrase
,
but
yet
understand
its
meaning
no
more
than
if
they
had
discoused
to
them
in
Chinese
or
High-Dutch
.
Now
the
unavoidable
consequence
of
this
way
of
trifling
is
to
betray
the
People
into
Enthusiastick
and
giddy
conceits
of
Religion
;
it
fills
their
heads
full
of
something
,
they
know
not
what
;
and
this
heats
their
Fancies
,
and
sets
their
Brains
awork
,
and
makes
them
talkative
and
impertinent
;
and
then
they
abound
and
overflow
with
Mystery
and
Non-sence
,
and
the
whole
neighbourhood
is
annoyed
with
the
Rattle
of
their
Phrases
,
and
canting
Noise
.
But
that
which
is
worst
of
all
is
,
that
if
once
men
fall
into
this
Crazedness
of
mind
,
as
there
is
little
hopes
of
their
recovery
,
so
there
is
no
end
of
their
Frenzy
.
Non-sence
and
Enthusiasm
are
unbounded
things
,
and
they
seldom
stop
till
they
run
stark
mad
with
zeal
and
reformation
.
'T
is
the
natural
humour
of
this
sort
of
people
to
dislike
,
and
(
if
they
are
able
)
to
subvert
all
establish'd
order
for
something
else
that
they
would
have
,
though
they
know
not
what
;
for
what
can
restrain
mad
men
from
railing
at
their
Keepers
and
Governours
,
and
what
more
grievous
to
Enthusiasts
than
sober
discipline
?
because
that
fetters
them
up
from
those
outrages
,
that
they
are
eager
to
act
upon
themselves
and
the
publick
.
But
to
spare
these
political
considerations
,
't
is
enough
and
too
much
that
this
mistake
has
this
sad
effect
,
that
it
forestalls
all
the
real
obligations
of
Religion
,
and
gives
men
up
to
the
invincible
delusions
of
hypocrisie
and
false
godliness
.
They
are
possess'd
with
a
confident
perswasion
of
their
own
Grace
and
Saintship
,
and
thereby
they
are
already
endear'd
unto
God
and
engrafted
into
Christ
,
and
then
this
unavoidably
stifles
all
thoughts
of
change
or
amendment
,
because
their
conversion
is
past
already
:
so
easie
is
it
through
this
mistake
for
the
common
people
to
abuse
themselves
into
a
strong
opinion
of
their
being
ensured
in
the
state
of
Grace
,
when
they
are
upon
terms
of
utter
defyance
to
all
the
practices
and
obligations
of
Religion
.
And
hence
is
it
usual
with
them
to
stile
some
of
the
grossest
enormities
of
vice
by
the
civil
title
of
sins
of
infirmity
and
such
as
are
the
peculiar
spots
of
Gods
own
people
.
For
if
they
can
but
once
find
or
fancy
in
themselves
those
characters
of
Grace
that
they
are
told
are
the
marks
of
Gods
secret
ones
,
they
roundly
conclude
all
their
accursed
Lusts
and
Vices
to
be
rather
weaknesses
of
their
natures
,
than
obliquities
of
their
wills
.
And
then
they
take
the
measures
of
good
and
evil
,
not
from
the
nature
of
actions
,
but
from
the
conditions
of
persons
,
and
with
them
an
action
is
not
thought
gracious
so
much
because
it
is
agreeable
to
the
Law
of
God
,
as
because
it
issues
from
a
child
of
God
.
So
that
if
a
man
be
once
in
a
state
of
Grace
,
all
his
sins
are
presently
turn'd
into
infirmities
;
and
what
is
a
crying
sin
in
other
men
,
is
in
them
at
worst
but
a
pitiable
weakness
,
and
vice
in
the
people
of
God
ceases
to
be
vice
suitably
to
the
doctrine
of
the
Stoicks
of
old
,
(
for
they
too
had
found
out
an
odd
kind
of
Wisdom
,
much
like
this
secret
of
Grace
,
peculiar
to
their
own
Sect
,
that
no
body
could
understand
beside
themselves
,
and
that
was
reconcileable
to
all
the
folly
in
the
world
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
a
sage
or
a
long
beard
of
their
Sect
might
indeed
be
soundly
overcome
with
wine
,
but
could
never
be
properly
drunk
.
Though
to
be
overcome
with
wine
were
downright
drunkenness
in
a
carnal
Epicurean
,
yet
it
was
only
to
be
full
of
the
Creature
in
a
grave
Stoick
.
To
be
adopted
into
their
Sect
and
Conventicle
,
was
enough
to
enchant
a
man
against
all
the
powers
of
Wine
,
in
spite
of
all
the
debauchery
and
intemperance
in
the
world
.
And
thus
is
it
with
these
men
,
they
list
themselves
into
some
party
and
faction
of
Saints
,
in
which
after
they
have
been
for
some
time
train'd
and
exercised
,
and
are
prettily
well
skill'd
in
the
arts
of
their
own
way
of
godliness
,
and
thereby
secured
of
their
interest
in
the
love
of
God
,
which
if
once
they
can
get
,
they
can
never
lose
;
upon
this
presumption
how
smoothly
and
contentedly
do
they
slide
into
an
habitual
commission
of
those
sins
,
to
which
their
natural
propensities
,
or
their
worldly
interests
most
incline
them
.
And
they
protect
all
their
lusts
and
passions
under
the
privilege
of
Grace
,
and
by
wearing
the
Livery
of
Gods
people
.
And
what
is
still
more
fatal
,
they
do
not
only
excuse
and
dispense
with
their
rank
and
froward
passions
upon
the
score
of
their
imaginary
Grace
and
Saintship
,
but
they
adopt
them
among
the
choicest
vertues
of
their
Religion
.
They
will
be
angry
and
spiteful
for
the
Glory
of
God
,
i.
e.
to
gratifie
their
own
fancy
;
rude
and
malicious
against
all
that
are
enemies
to
the
godly
,
or
(
what
to
them
is
the
same
)
their
own
party
;
and
they
may
and
ought
to
hate
their
brother
,
if
he
hate
the
power
of
godliness
,
i.
e.
if
he
loath
and
despise
their
way
of
hypocrisie
.
And
when
they
have
thus
consecrated
their
passions
by
separating
them
to
religious
Uses
,
they
are
so
far
from
cooling
or
allaying
their
unreasonable
and
brutish
heats
,
that
they
think
nothing
more
their
duty
than
to
feed
and
cherish
them
;
till
they
blow
up
the
sparks
of
zeal
into
glorious
blazes
of
Reformation
,
i.
e.
into
publick
Combustions
.
And
thus
when
their
Religion
is
nothing
but
zeal
,
and
their
zeal
nothing
but
an
heated
rage
,
it
is
so
far
from
controuling
their
passions
,
that
it
not
only
justifies
,
but
causes
their
excesses
,
and
instead
of
sweetning
their
humours
,
it
tinges
them
with
malice
and
malecontentedness
.
'T
is
made
a
Sanctuary
for
ill-nature
and
ill-manners
,
where
they
not
only
shelter
,
but
abett
their
pride
and
insolence
.
Those
vices
that
meer
moral
Philosophy
would
banish
humane
conversation
take
shelter
under
the
protection
of
zeal
;
and
those
heats
that
bare
reason
would
quench
in
humane
nature
are
kindled
at
the
Altars
of
Religion
;
and
they
usually
nourish
this
glowing
coal
in
their
bosoms
till
it
burn
out
all
their
bowels
of
natural
pity
and
compassion
.
This
is
enough
,
but
yet
it
is
not
all
;
for
as
their
zeal
is
implacably
fierce
and
bitter
against
all
that
oppose
them
,
so
is
it
salvagely
rude
and
censorious
against
all
that
are
not
as
extravagantly
mad
&
raving
as
themselves
,
aspersing
men
of
a
silent
and
composed
piety
with
the
odious
names
of
hypocrites
and
Luke-warm
Formalists
,
and
abhorring
nothing
more
than
the
vertues
of
Christian
meekness
and
discretion
.
But
if
this
be
Religion
,
then
farewel
all
principles
of
humanity
and
good
nature
,
farewel
that
glory
of
Christianity
an
universal
love
and
tenderness
to
mankind
,
let
us
bid
adieu
to
all
the
practices
of
charity
,
let
us
renounce
all
pretences
to
the
meekness
and
innocence
of
a
Christian
Spirit
.
Let
our
B.
Saviour
be
branded
as
the
greatest
Incendiary
in
the
world
,
let
his
Laws
be
cancell'd
as
arts
and
precepts
of
Sedition
,
let
us
banish
Religion
humane
converse
as
the
mother
of
all
rudeness
and
incivility
,
and
let
us
at
last
go
to
the
school
of
Atheism
and
Impiety
to
learn
good
manners
.
And
yet
all
this
is
the
unavoidable
event
of
fixing
peoples
care
and
zeal
upon
this
imaginary
godliness
,
call'd
Grace
as
distinguish'd
from
all
morality
or
the
obligations
of
natural
Religion
,
in
that
whilest
their
minds
are
busied
and
satisfied
with
this
phantastick
nothing
,
it
appeases
their
Consciences
in
the
neglect
of
their
useful
and
material
duties
,
and
prevents
all
endeavours
of
possessing
them
with
serious
and
effectual
Resolutions
of
vertue
and
true
goodness
.
I
must
beg
your
pardon
if
I
have
discoursed
too
warmly
and
copiously
upon
this
Theme
;
it
is
you
see
of
very
weighty
Consequence
both
to
the
welfare
of
mankind
here
,
and
their
eternal
salvation
hereafter
,
and
upon
this
mistake
meerly
are
founded
all
Abuses
and
Impostures
of
Religion
whatsoever
,
viz.
when
men
fancy
it
to
be
some
secret
they
know
not
what
;
and
therefore
I
here
declare
that
I
still
adhere
to
my
opinion
with
the
seriousness
of
a
dying
man
,
and
that
I
shall
be
content
to
stand
or
fall
for
ever
by
my
integrity
in
this
belief
.
But
what
can
we
think
of
you
?
must
you
not
be
deeply
concern'd
in
a
matter
of
such
sad
and
serious
importance
,
to
whiff
it
all
away
with
so
childish
a
conceit
as
this
,
that
this
is
first
to
turn
Grace
into
a
meer
fable
,
and
then
to
give
the
moral
of
it
.
At
least
must
we
not
suppose
you
profoundly
learned
,
to
be
so
very
fond
of
such
a
poor
crawling
fancy
,
that
were
it
not
ridiculous
for
its
sence
,
would
be
unpardonable
for
its
wit
,
and
yet
you
are
so
highly
opinion'd
of
it
,
that
you
have
reserved
it
for
the
disert
of
your
book
,
and
serve
it
in
for
the
last
jest
,
to
give
a
farewel
to
the
whole
entertainment
.
One
pregnant
conceit
I
had
almost
overpass'd
in
hast
,
give
me
but
leave
to
record
it
,
and
I
have
done
,
viz.
that
I
have
made
the
passage
to
Heaven
so
easie
,
that
one
may
fly
thither
without
Grace
,
as
Gonzales
to
the
Moon
,
only
by
the
help
of
his
Ganzas
.
Now
I
would
fain
know
what
likeness
there
is
between
flying
without
Grace
and
with
Ganzas
;
do
but
make
me
out
the
wit
of
the
similitude
,
and
I
will
cast
you
in
the
sence
of
the
argument
into
the
bargain
.
The
Plot
or
Hypothesis
of
the
fourth
unhoopable
Power
,
that
is
naturally
inherent
in
us
,
not
granted
by
Christ
,
but
belonging
to
us
and
our
Predecessors
under
the
broad
Seal
of
Nature
next
and
immediately
before
him
.
By
vertue
whereof
we
have
and
claim
an
absolute
dominion
not
only
over
the
consciences
of
all
our
subjects
,
but
over
all
the
Laws
of
God
and
man
,
so
as
to
repeal
or
dispense
with
their
obligation
,
as
shall
from
time
to
time
seem
good
to
our
Royal
Will
and
Pleasure
.
And
therefore
that
we
may
obviate
and
prevent
those
mischiefs
that
are
likely
to
befal
our
Kingdom
from
the
sobriety
and
demureness
of
the
Non-conformists
,
our
Will
and
Pleasure
is
to
give
a
free
and
uncontroulable
Licence
to
all
manner
of
vice
and
debauchery
;
and
of
our
Princely
Grace
and
Favour
we
release
to
all
our
Loving
Subjects
the
obligation
of
the
ten
Commandments
,
and
all
Laws
of
God
,
and
Statutes
of
this
Realm
whatsoever
contrary
to
the
contents
of
this
our
Declaration
:
And
we
require
of
all
Judges
,
Justices
and
other
Officers
whatsoever
,
that
the
execution
of
all
manner
of
penalties
,
annexed
to
the
Laws
aforesaid
,
whether
by
Pillories
,
Whipping-posts
,
Gallies
,
rods
or
axes
,
&c.
be
immediately
suspended
,
and
they
are
hereby
suspended
.
From
whence
we
hope
by
the
Blessing
of
God
to
give
some
check
and
allay
to
the
insolence
of
fanatick
Spirits
,
and
by
debauching
our
good
people
out
of
all
tenderness
of
Conscience
to
free
our
Kingdoms
from
those
great
and
grievous
annoyances
,
wherewith
they
perpetually
disturb
our
Government
,
and
at
last
bring
back
all
the
advantages
of
peace
and
good-fellowship
,
both
to
our Self
and
all
our
loving
Subjects
,
&c.
Such
a
Declaration
as
this
had
been
a
stabbing
proof
against
me
and
home
to
your
purpose
.
But
when
you
have
exhibited
so
foul
a
charge
without
so
much
as
referring
to
any
passage
of
mine
to
make
it
good
,
you
prove
nothing
at
all
but
that
you
have
a
bold
face
and
a
foul
mouth
.
For
we
all
know
you
are
not
so
unskilful
at
improving
the
smallest
and
most
inconsiderable
advantages
,
that
had
you
been
furnish'd
with
any
shadow
of
proof
,
you
would
have
smother'd
it
;
and
therefore
when
you
have
produced
none
,
your
Readers
easily
conclude
that
the
only
reason
is
,
because
you
know
none
.
Yes
!
but
however
I
have
said
as
much
as
amounts
to
the
same
reckoning
.
But
what
have
you
to
do
with
my
reckonings
,
mind
your
own
accounts
,
and
take
care
to
ballance
your
expences
with
your
incoms
.
Assure
your self
,
I
shall
never
trust
you
to
be
any
of
my
Auditors
,
for
I
find
you
are
as
ignorant
in
Computation
as
in
Logick
.
But
yet
that
which
amounts
to
this
summ
is
this
,
that
it
is
less
hazardous
to
Government
to
give
toleration
to
mens
debaucheries
,
than
to
their
religious
perswasions
;
and
therefore
debauchery
is
to
be
tolerated
.
A
fair
reckoning
!
But
what
this
amounts
to
I
have
already
accounted
largely
enough
to
J.
O.
And
if
you
are
not
satisfied
,
that
concerns
not
me
,
I
will
not
trifle
because
you
are
peevish
;
I
have
both
computed
and
proved
it
at
large
in
my
answer
to
him
,
from
p.
678.
to
p.
697.
If
you
or
he
or
any
body
else
have
ought
to
object
against
it
,
you
know
the
Press
is
open
,
do
your
worst
,
it
defies
all
your
Forces
;
but
as
you
value
your
own
credit
hereafter
cease
to
trouble
me
and
the
world
with
such
silly
and
childish
surmises
.
But
to
be
short
,
the
sumn
of
all
that
can
or
need
be
determin'd
upon
this
argument
is
,
that
offences
are
punishable
by
humane
Laws
,
not
according
to
the
degrees
of
their
intrinsick
evil
,
but
according
to
the
malignity
of
their
influence
upon
the
publick
Weal
.
So
that
those
offences
that
are
of
most
dangerous
consequence
to
the
welfare
of
the
Community
,
usually
are
or
ought
to
be
provided
against
with
severer
penalties
,
and
punish'd
with
more
rigorous
executions
.
From
hence
it
is
evident
,
that
it
concerns
Government
to
keep
a
more
watchful
eye
,
and
to
hold
a
stricter
hand
over
the
freaks
of
Enthusiasm
,
than
the
exorbitances
of
Debauchery
.
Because
though
Debauchery
always
may
,
and
often
does
its
share
of
mischief
where-ever
it
prevails
,
yet
it
rarely
proves
so
dangerous
,
as
either
serious
or
affected
pretences
of
Religion
.
For
as
much
as
this
is
the
most
necessary
and
most
plausible
disguise
of
all
Rebellion
.
And
therefore
if
men
are
not
in
good
earnest
,
this
is
the
fittest
mask
under
which
Malecontents
and
ambitious
minds
can
hide
their
crafty
and
disloyal
designs
:
If
they
are
,
then
they
are
always
so
much
the
more
bold
and
confident
in
their
disobedience
,
and
pursue
their
seditious
courses
with
greater
courage
and
assurance
of
mind
,
than
those
that
are
conscious
to
themselves
of
their
hypocrisie
and
disloyalty
.
But
the
main
mischief
of
all
is
,
that
in
all
Seditions
under
colour
of
Religion
there
is
always
an
unhappy
mixture
of
both
these
sorts
of
people
;
the
crafty
knaves
drive
on
the
zealous
fools
,
and
they
never
want
for
trinkling
Maxims
to
wheadle
them
out
of
all
duty
of
Loyalty
and
Allegiance
;
and
if
they
do
but
beat
the
Drum
,
or
blow
the
Trumpet
to
Reformation
,
they
will
do
or
venture
any
thing
for
the
Cause
.
So
that
it
is
plain
enough
that
Fanaticism
is
very
often
more
dangerous
to
the
peace
of
Government
,
than
downright
debauchery
:
which
as
mischievous
as
it
is
can
never
proceed
to
any
more
daring
wickedness
,
but
under
this
fair
and
deceitful
Vizor
.
And
this
is
so
notorious
that
it
is
almost
a
shame
to
appeal
to
the
experience
of
mankind
to
make
out
its
proof
;
when
there
have
been
so
few
if
any
Rebellions
in
Christendom
that
have
not
been
commenced
,
or
at
least
maintain'd
by
factions
of
Religion
.
And
as
for
what
you
affirm
(
confidently
enough
)
that
't
is
demonstrable
that
for
one
war
upon
a
Fanatick
or
religious
account
,
there
have
been
an
hundred
occasioned
by
the
Thirst
and
Glory
of
Empire
,
that
has
inflamed
some
great
Prince
to
invade
his
neighbour
;
Were
it
true
,
it
is
lamentably
impertinent
and
like
your self
.
For
the
only
wars
that
do
or
can
concern
our
present
debate
are
Rebellions
and
not
Invasions
.
That
being
the
only
argument
I
all
along
chose
to
insist
upon
,
to
represent
how
much
it
imports
the
peace
and
security
of
Government
to
prevent
all
religious
contentions
.
Because
they
are
either
the
Causes
or
rather
the
Covers
of
all
Rebellion
:
But
you
add
immediately
and
it
is
done
like
a
man
of
Algebra
:
That
more
yet
have
sprung
from
the
Contentiousness
and
ambition
of
some
of
the
Clergy
.
And
yet
you
know
the
Cause
or
at
least
the
Pretence
of
Religion
is
the
main
ground
of
all
their
ambitious
Contentions
;
so
that
they
very
rarely
involve
their
Country
in
a
Civil
War
,
but
upon
a
Religious
Account
.
But
yet
because
it
is
possible
they
may
be
pragmatical
upon
other
scores
,
I
will
deduct
all
out
of
this
additional
number
but
one
,
and
then
thus
your
reckoning
casts
up
it self
,
That
for
one
war
upon
a
Religious
Account
there
have
been
an
hundred
occasioned
by
the
thirst
of
Glory
and
Empire
,
but
more
,
that
is
at
least
an
hundred
and
one
,
by
the
Ambition
and
Contentiousness
of
Clergy-men
;
and
now
lay
all
this
together
,
and
the
resolution
of
the
Problem
is
,
That
for
one
war
upon
a
religious
account
,
there
have
been
an
hundred
and
one
upon
a
religious
account
.
But
(
you
proceed
)
however
comparisons
of
vice
are
dangerous
.
It
is
a
venerable
Sentence
and
worthy
the
wisdom
of
a
Senatour
,
and
I
should
have
supposed
it
entirely
your
own
,
but
that
it
jumps
so
exactly
with
as
wise
a
Paradox
of
the
old
Stoicks
,
that
all
Crimes
are
equal
;
so
that
it
is
as
heynous
a
wickedness
to
kill
a
Robin-red-breast
,
as
to
murther
ones
Father
or
betray
ones
Country
;
and
therefore
they
were
wont
to
be
very
angry
if
any
man
would
be
making
comparisons
between
vice
and
vice
,
though
he
did
it
but
in
jest
and
waggery
.
But
as
for
all
other
Sects
of
learned
men
,
whether
Moralists
or
Divines
,
they
unanimously
allow
the
degrees
of
wickedness
,
and
are
so
far
from
thinking
these
comparisons
always
odious
,
that
they
often
think
them
necessary
.
And
certainly
there
can
be
very
little
harm
or
danger
in
teaching
children
that
it
is
not
altogether
so
naughty
a
thing
to
cheat
one
another
at
Push-pin
as
it
is
to
pilfer
half-crowns
out
of
the
Shop-box
.
But
the
great
mischief
of
all
would
be
;
that
if
a
greater
severity
(
as
ought
sometimes
to
be
exercised
over
mens
Consciences
,
than
over
their
vices
and
immoralities
,
debauch'd
persons
will
be
ready
hence
to
conclude
,
although
it
be
a
perverse
way
of
reasoning
,
that
when
the
severity
ought
to
be
less
,
the
Crime
is
less
also
.
But
can
I
help
the
perverseness
of
mankind
,
when
it
is
in
their
power
to
draw
any
thing
out
of
any
thing
in
the
perverse
way
of
reasoning
?
Name
me
if
you
can
any
one
Assertion
never
so
true
or
so
harmless
from
whence
perverse
men
may
not
force
perverse
Conclusions
.
Thus
when
I
affirm'd
the
Sovereign
Power
in
Church-matters
to
be
so
absolute
,
that
it
ought
not
to
be
controul'd
either
by
the
Conclave
or
the
Classis
;
I
hope
you
are
by
this
time
better
inform'd
than
to
think
your
perverse
Conclusion
from
it
even
to
my
denial
of
a
Deity
,
an
allowable
objection
either
against
the
honesty
or
the
discretion
of
asserting
his
Majesties
Ecclesiastical
Supremacy
.
However
as
long
as
their
way
of
reasoning
is
perverse
,
it
can
never
reflect
any
disparagement
upon
my
Premises
.
Ten
thousand
perverse
exceptions
cannot
in
the
least
impair
the
credit
of
any
Truth
,
but
it
is
enough
that
if
it
be
a
perverse
way
of
Reasoning
,
it
is
your
own
.
Your
fifth
Play
is
Persecution
recommended
;
and
here
in
the
opening
of
Ammianus
Marcel
.
l.
22.
unless
you
will
suppose
(
as
he
did
)
that
there
is
no
such
effectual
way
of
persecuting
an
establisht
Church
as
by
suspending
all
Ecclesiastical
Proceedings
against
Schismaticks
and
Hereticks
,
and
granting
an
Unlimited
and
Universal
Toleration
.
So
that
you
might
have
found
out
some
other
Emperours
that
might
better
have
become
your
Character
of
Cruelty
than
Julian
.
And
how
you
will
reconcile
this
hard
usage
of
him
with
that
deep
Respect
you
profess
to
Sovereign
be
for
her
sake
,
that
I
will
not
endure
the
Wit
and
Learning
of
her
times
.
And
when
elsewhere
I
happen
to
use
this
expression
of
old
Elizabeth
Pretensions
,
concerning
the
Puritans
foolish
talk
of
their
Holy
Discipline
,
it
is
no
less
than
a
spiteful
piece
of
Unmannerliness
to
her
Majesty
to
call
her
old
;
though
it
is
manifest
I
spoke
it
not
of
the
Queen
,
but
the
Fanatick
Arguments
;
and
if
I
had
intended
it
of
her self
,
yet
I
hope
it
is
no
ill
Manners
,
notwithstanding
she
was
a
Woman
,
and
never
married
,
to
call
Queen
Elizabeth
old
under
the
Reign
of
Charles
the
Second
.
But
yet
for
all
your
severity
upon
me
,
you
cannot
find
in
your
heart
to
speak
with
any
kindness
of
any
Prince
out
of
hearing
.
Nay
,
you
cannot
so
much
as
afford
his
present
Majesty
one
good
word
,
but
only
for
his
Gentlemans
Memory
,
and
when
you
have
occasion
to
mention
your
comfortable
Act
of
Oblivion
and
Indempnity
;
and
how
many
bad
things
you
have
suggested
of
him
,
I
will
not
be
so
unmannerly
as
to
repeat
.
'T
is
too
plain
that
it
was
the
least
part
of
your
design
to
fall
upon
Ecclesiastical
Policies
;
your
Plot
was
under
that
pretence
to
take
advantage
of
bolting
ugly
suggestions
against
some
bodies
Person
and
Government
.
And
it
is
obvious
to
all
Readers
with
what
violence
you
force
opportunities
of
hinting
spiteful
and
unmannerly
Reflections
,
and
then
think
to
bring
your self
cleanly
off
by
pretending
to
discover
naughty
and
secret
meanings
in
my
words
,
though
after
your
rate
of
Construction
a
Quarrelsome
man
might
raise
an
Action
of
the
Case
out
of
your
humble
Servant
Sir
.
I
forbear
Instances
,
because
I
will
not
be
so
far
assistant
to
your
insolent
and
bold
Aspersions
.
But
it
were
easie
to
specifie
some
sawcy
Remarques
that
you
have
darted
without
any
other
ground
than
your
own
Malecontentedness
,
for
which
,
if
you
had
your
due
,
the
Rods
,
the
Axes
,
the
Whipping-posts
,
the
Gallies
,
the
Pillories
,
and
the
Strappados
would
scarce
be
all
together
a
sufficient
Correction
.
But
so
it
is
that
no
Person
that
was
more
than
ordinarily
branded
for
a
dissolute
and
sottish
Life
in
ancient
times
can
be
so
much
as
occasionally
mention'd
(
though
the
occasion
of
mentioning
him
be
the
vulgar
and
Proverbial
use
of
his
name
)
but
as
if
the
resemblance
were
as
obvious
and
natural
as
it
is
forced
and
malicious
,
you
take
upon
you
to
conclude
,
that
some
Person
now
in
Being
must
be
for
certain
intended
,
and
then
plainly
enough
unriddle
the
Secret
,
and
make
the
Application
.
It
is
happy
for
you
that
I
have
so
tender
a
sense
of
respect
and
reverence
where
it
is
my
Duty
,
that
I
had
rather
an
impudent
Libeller
should
escape
uncorrected
than
serve
his
design
and
promote
his
Slander
by
bringing
him
to
publick
Punishment
;
I
say
no
more
,
but
if
you
have
any
gratitude
I
expect
you
will
shortly
thank
me
for
the
possession
of
your
Ears
.
Certainly
you
were
so
provident
as
to
take
leave
of
your
Comfortable
Importance
before
you
set
Pen
to
Paper
.
And
though
you
dare
not
speak
out
plainly
against
every
body
now
alive
,
I
am
sure
you
have
bolted
it
out
broadly
enough
against
his
Majesties
Royal
Father
,
when
you
represent
him
no
better
than
a
Jailour
to
all
his
Subjects
,
and
accuse
him
for
turning
his
three
Kingdoms
into
one
great
Prison
,
in
many
thousands
of
his
Subjects
that
had
no
mind
to
rot
in
Jails
,
were
constrain'd
to
seck
another
Habitation
,
and
every
Countrey
,
though
it
were
among
Salvages
and
Cannibals
,
appeared
more
hospitable
to
them
than
their
own
under
his
Government
.
But
yet
for
all
this
,
I
have
good
reason
to
believe
that
your
Pick
at
Julian
was
not
taken
up
against
him
either
as
Emperour
or
Pagan
:
But
(
as
you
suppose
)
he
once
belong'd
to
the
Clergy
,
and
then
because
of
his
Indelible
Character
he
is
the
eternal
Mark
of
your
Malice
.
And
if
you
can
but
get
scent
of
any
thing
that
smells
of
a
Priest
,
away
you
run
with
full
Cry
and
open
Mouth
.
And
were
your
Fangs
as
good
as
your
Throat
the
whole
Order
would
in
a
very
little
time
be
torn
and
woried
in
pieces
.
For
so
,
(
it
is
your
own
Remarque
)
of
all
Beasts
none
are
so
fierce
and
cruel
as
those
that
have
been
taught
once
by
Hunger
to
prey
upon
their
own
kind
;
as
of
all
men
,
none
are
so
inhumane
as
the
Cannibals
.
The
shrewdness
of
the
observation
makes
some
amends
for
the
dulness
of
the
Similitude
.
For
take
but
an
Hunger-starved
Whelp
of
a
Countrey
Vicar
,
and
enter
him
in
a
Committee-Pack
for
plunder'd
Ministers
,
and
let
him
but
once
draw
blood
of
the
Church
,
and
tast
the
sweetness
of
Ecclesiastical
Sequestrations
,
and
if
ever
after
he
get
view
of
any
regular
Clergy-man
,
though
an
Arch-Bishop
,
he
opens
and
pursues
with
all
the
rage
of
a
Phanatick
Blood-Hound
.
I
know
your
outrage
springs
from
another
Principle
,
because
forsooth
you
were
cheated
by
a
Dignitary
at
Picquet
;
yet
had
you
been
a
Committee-Cannibal
,
you
could
not
have
been
more
inhumane
to
your
own
kind
,
than
you
have
shewn
your self
upon
this
frivolous
Provocation
.
Having
arrain'd
Julian
,
your
next
Article
J.
O.
his
Answer
,
but
it
seems
that
will
not
edifie
with
their
Zeal
and
Choler
.
It
is
and
shall
be
decreed
that
I
have
with
all
my
might
perswaded
the
discouragement
of
Trade
,
for
this
strengthens
their
Interest
,
and
combines
both
God
and
Mammon
in
a
Confederacy
against
me
,
and
endears
the
Trading
and
the
Puritan
Party
of
the
Nation
to
each
other
,
and
then
whoever
ventures
to
reprove
one
shall
be
voted
to
rail
at
both
:
And
now
in
this
case
it
is
to
no
purpose
for
my self
or
any
of
my
friends
to
make
Apologies
,
as
good
preach
to
the
Wind
and
Tide
,
as
remonstrate
to
the
prejudice
of
the
wild
Multitude
:
though
it
is
so
very
notorious
that
were
all
I
have
said
put
in
Practice
,
no
Trade
could
ever
be
in
the
least
endammaged
,
but
that
of
the
secret
ones
,
the
Trade
of
Plunder
,
and
Sacriledge
,
and
Conventicles
,
unless
possibly
the
Pin-makers
Trade
by
my
having
declared
so
frankly
against
the
usefulness
of
Push-pin
Divinity
;
and
I
wonder
you
have
not
exasperated
that
whole
Company
in
particular
against
me
for
the
rashness
of
that
Attempt
.
But
what
,
(
say
you
)
do
not
I
say
there
is
no
such
ungouernable
Beast
as
a
Wealthy
Phanatick
?
I
beg
your
pardon
Sir
,
I
was
mistaken
,
I
am
now
convinced
by
you
that
a
beggarly
Phanatick
is
somewhat
worse
,
though
of
all
wild
Creatures
I
find
none
so
fierce
and
implacable
as
the
Gaming
Fanatick
,
especially
when
he
is
rook'd
of
all
,
for
that
is
the
trick
of
all
broken
Gamesters
,
who
having
nothing
of
their
own
to
lose
are
ever
for
serambling
.
However
it
is
plain
here
from
your
own
Quotation
,
that
it
is
not
the
Tradesman
I
meddle
with
,
but
the
Fanatick
,
nor
with
him
as
wealthy
,
but
as
Fanatick
.
Yes
,
but
(
say
you
)
many
a
proper
man
has
march'd
up
Holborn
for
distinguishing
betwixt
the
wealth
and
the
Fanatick
.
This
may
pass
for
a
Clinch
,
(
and
I
presume
you
intended
it
for
no
more
)
but
not
for
an
Argument
;
and
therefore
seeing
you
have
nothing
serious
to
prove
your
Charge
,
if
you
had
any
Conscience
or
Modesty
you
would
have
forborn
it
,
and
not
have
endeavour'd
to
expose
me
to
the
Violence
of
the
Multitude
by
such
false
and
knavish
Abuses
.
In
short
then
,
I
am
so
far
from
bearing
any
ill
will
to
Tradesmen
,
as
such
,
that
when
I
see
one
that
keeps
his
Shop
,
obliges
his
Customers
,
delights
in
his
own
fire-side
,
lives
lovingly
with
his
Family
,
behaves
himself
quietly
,
and
converses
cheerfully
with
his
Neighbours
,
keeps
his
Parish
Church
,
pays
Parish
duties
,
bears
Parish
Offices
,
relieves
the
Poor
,
and
is
kind
and
civil
to
his
Minister
,
methinks
he
looks
like
a
Venerable
Relique
of
the
meekness
and
modesty
of
the
Primitive
Christians
;
and
is
beside
as
good
and
useful
a
member
of
the
Common-wealth
as
any
private
Subject
of
what
Rank
and
Condition
soever
,
and
deserves
too
as
much
respect
and
encouragement
.
But
—
I
was
about
to
give
a
Character
of
some
People
of
another
Kidney
,
that
I
shall
forbear
,
because
I
foresee
it
will
grate
too
severely
upon
too
many
guilty
Consciences
.
Especially
when
you
have
(
as
a
token
of
your
ancient
Friendship
)
given
me
secret
Advice
that
I
presume
too
much
upon
the
good
nature
of
the
Fanaticks
in
thinking
to
walk
night
Hitherto
you
have
put
me
to
no
great
pains
to
acknowledge
and
complement
your
Civility
,
but
now
,
dear
Sir
,
you
overwhelm
me
with
love
and
kindness
.
You
could
not
have
made
a
fairer
invitation
to
the
Rascal-multitude
to
attempt
some
Violence
and
Outrage
upon
me
as
I
walk
the
Streets
.
This
is
such
a
Villainous
piece
of
Malice
,
as
could
never
have
offer'd
it self
to
the
thoughts
of
an
English
man
,
that
had
not
travel'd
abroad
to
learn
Italian
Cowardize
and
Cruelty
.
But
had
I
exasperated
any
of
my
Countrey-men
so
much
as
you
would
insinuate
to
the
unruly
Rabble
,
yet
I
should
never
fear
such
attempts
as
you
suggest
but
from
such
as
are
debauch'd
with
Forreign
Villany
.
This
is
offer'd
so
like
a
Wretch
that
has
forfeited
all
Sense
of
Honour
and
Conscience
,
that
you
could
scarce
have
spoke
more
broadly
,
had
you
a
mind
to
be
hired
for
the
Executioner
.
And
yet
't
is
no
fouler
Play
than
what
was
shewn
to
the
late
Arch-Bishop
himself
;
for
when
such
another
civil
Gentleman
as
you
had
loaded
his
Grace
with
a
vast
heap
of
Calumnies
,
then
(
according
to
the
Ingenuity
of
the
times
)
call'd
Cumulative
Treason
;
he
at
last
falls
into
an
Admiration
(
as
you
did
)
that
the
People
did
not
stone
him
,
as
they
did
him
that
acted
the
part
of
Bellerophon
in
Rome
.
Thereby
animating
the
Rabble
to
some
Violence
,
that
might
save
the
credit
of
his
Judges
,
who
otherwise
must
have
been
forced
to
murther
him
in
form
of
Law
.
And
to
the
same
purpose
I
suppose
it
is
intended
that
you
intimate
your
knowledge
of
my
Lodging
,
to
invite
this
is
an
age
whereinGentlemen
,
(
i.
e.
cannot
well
support
their
Quality
,
without
some
Accession
from
the
Publique
.
So
that
had
you
this
or
any
other
honest
way
of
livelihood
,
it
might
stop
your
mouth
from
bawling
perpetually
for
the
seisure
of
Church
Revenues
,
only
in
hopes
of
creeping
into
some
small
Office
at
the
division
of
the
Prey
;
for
I
am
apt
to
believe
(
though
all
that
know
you
,
know
so
ill
of
you
,
that
they
will
take
it
for
a
very
strein
of
Candour
and
Courtship
)
that
all
your
rudeness
to
the
Church
does
not
proceed
from
meer
malice
to
that
,
and
revenge
upon
the
Dignitary
.
Want
will
put
any
man
that
delights
in
Gaming
out
of
humour
;
but
of
all
discontents
there
is
nothing
so
peevish
and
so
clamorous
as
when
pride
and
poverty
meet
together
in
the
same
Gamester
.
But
that
which
seems
to
strike
the
greatest
damp
upon
your
mind
,
and
of
which
you
make
the
oftenest
complaints
is
that
I
talk
so
much
of
Pillories
,
Whipping-posts
,
Galleys
,
Rods
and
Axes
,
that
is
to
say
,
the
Pod●strabae
,
the
Tilethrae
,
the
Otagrae
;
the
Rhinolabides
and
the
Cheilostrophia
;
these
are
villainous
Engines
indeed
,
but
take
heart
Numps
!
here
is
not
a
word
of
the
Stocks
,
and
you
(
since
the
Act
of
Indemnity
is
past
and
sure
)
need
never
stand
in
awe
of
any
more
honourable
Correction
;
however
suppose
the
worst
,
you
have
read
Seneca
and
Epictetus
.
And
what
though
your
worth
should
sometime
or
other
prefer
you
to
the
Pillory
(
and
that
is
not
impossible
)
yet
it
is
no
very
painful
Engine
(
and
Philosophers
can
endure
any
thing
but
smart
)
it
is
only
intended
to
make
men
look
a
little
simply
,
and
put
them
out
of
countenance
awhile
;
but
for
confidence
let
you
alone
.
And
now
having
thus
far
followed
your
dance
,
it
is
time
(
I
hope
)
to
advance
to
serious
Counsels
.
You
cry
out
of
persecution
!
So
did
Hugh
Peters
,
and
so
did
Venner
,
and
so
might
all
Malefactors
,
when
brought
to
Justice
,
but
that
most
of
them
are
more
modest
than
the
most
of
you
.
This
is
but
seizing
upon
words
,
and
forcing
them
to
sound
or
signifie
any
thing
to
your
own
purpose
.
But
unless
all
execution
of
Laws
upon
offenders
deserve
this
hard
name
,
it
is
not
enough
for
you
to
complain
you
are
persecuted
,
when
you
are
only
punish'd
.
It
is
the
cause
that
makes
the
only
difference
;
and
you
ought
first
to
make
out
the
iniquity
of
the
Laws
,
and
to
make
good
your
obligation
to
disobedience
,
before
you
can
set
up
this
out
cry
.
But
to
this
you
reply
that
you
suffer
for
Conscience
;
for
Conscience
!
what
is
that
?
but
that
you
would
take
advantage
of
it
,
and
report
that
I
affirm
there
is
no
such
thing
as
Conscience
,
I
would
say
it
is
for
nothing
.
For
Conscience
it self
is
an
indeterminate
thing
,
and
has
no
more
certain
signification
than
the
clinking
of
a
Bell
,
and
that
is
as
every
man
fancies
.
And
though
you
are
wont
to
discourse
of
it
,
as
though
it
were
an
infallible
Oracle
in
your
breasts
,
or
a
Pope
in
your
bellies
;
yet
had
you
but
skill
enough
to
anatomize
your selves
,
you
would
find
nothing
there
beside
Lights
and
Liver
and
Stomach
and
Guts
,
and
perhaps
a
deceitful
heart
;
for
in
the
heart
the
Jews
seated
it
of
old
,
though
the
Cartesian
Philosophy
has
of
late
pearch'd
it
up
into
the
Glandula
Pinealis
.
But
wherever
it
resides
,
it
is
not
any
principle
of
action
distinct
from
the
man
himself
,
being
the
very
same
individual
thing
with
the
mind
,
soul
and
understanding
;
so
that
there
is
no
other
real
difference
between
a
man
and
his
Conscience
,
than
between
a
man
and
his
mind
,
or
rather
between
a
man
and
himself
.
And
therefore
when
you
make
such
an
heavy
ditty
about
your
being
persecuted
for
your
Conscience
sake
,
the
result
of
it
is
,
that
you
are
persecuted
for
your
mind
sake
,
or
suffer
only
because
you
have
a
mind
to
suffer
.
For
whatever
Conscience
is
,
this
is
certain
,
that
it
is
neither
the
rule
nor
the
reason
of
its
own
Actions
,
but
it
is
bound
to
guide
and
govern
it self
,
and
all
its
determinations
by
the
measures
and
prescriptions
of
its
duty
,
and
that
only
can
warrant
either
the
wisdome
or
the
innocence
of
its
proccedings
.
And
therefore
in
any
case
to
plead
only
Conscience
for
any
action
,
without
specifying
some
particular
Principle
,
upon
which
it
grounds
it self
and
its
dictate
,
is
in
effect
to
plead
any
thing
,
or
rather
nothing
.
For
without
some
certain
direction
distinct
from
it self
,
it
may
signifie
any
thing
what
you
please
,
or
if
you
please
nothing
.
And
it
may
as
well
be
call'd
Pride
,
Ignorance
,
Passion
,
Humour
,
Peevishness
,
Melancholy
,
Rudeness
,
Frenzy
,
and
Superstition
,
as
Conscience
;
for
whenever
a
mans
mind
is
possest
or
abused
with
any
of
these
unhappy
Passions
,
that
to
him
is
his
Conscience
.
And
therefore
if
ever
you
intend
to
make
out
the
justice
of
your
Cause
,
or
the
equity
of
your
Grievances
,
you
must
give
over
this
hovering
and
uncertain
pretence
of
Conscience
in
general
,
and
betake
your selves
to
some
more
distinct
and
particular
pleas
;
and
that
is
to
appeal
to
the
adequate
rule
and
measure
of
humane
actions
,
and
that
is
to
all
divine
and
humane
Laws
;
and
if
from
either
of
these
you
can
plead
any
express
warrant
to
excuse
your
disobedience
to
the
Constitutions
of
the
Church
,
in
Gods
Name
plead
it
;
and
then
,
but
not
till
then
,
it
will
appear
that
you
indeed
suffer
for
the
Cause
of
a
good
Conscience
:
But
if
you
have
none
,
then
the
case
is
plain
,
that
you
suffer
for
nothing
.
And
yet
it
is
as
plain
that
you
have
not
any
other
imaginable
ground
or
pretext
of
reason
to
justisie
your
peevishness
to
the
Ecclesiastical
Laws
,
beside
the
indisputable
pleasure
of
your
own
proud
and
imperious
minds
;
for
you
are
run
off
of
all
your
old
Cavils
,
and
know
not
what
you
would
have
beyond
the
satisfaction
of
crossing
the
Commands
of
Royal
Authority
.
For
as
for
all
your
general
clamours
against
the
Ecclesiastical
Jurisdiction
of
Princes
,
that
they
invade
Gods
Royalty
,
lay
waste
the
Consciences
of
men
,
usurp
upon
their
Christian
Liberties
;
first
they
signifie
no
more
than
the
general
plea
of
Conscience
,
that
whenever
Superiours
impose
any
Commands
upon
Subjects
that
they
have
no
mind
or
stomach
to
obey
,
they
then
entrench
upon
Gods
Supremacy
,
as
the
only
Lord
of
Conscience
;
and
then
it
subverts
all
Government
,
and
cancels
all
Humane
Laws
,
in
that
they
neither
do
nor
can
pass
any
Obligation
upon
any
Subjects
,
but
only
as
they
are
bound
upon
their
Consciences
;
and
lastly
,
they
will
never
stand
to
this
themselves
,
when
they
are
urged
with
those
horrid
mischiefs
,
that
must
perpetually
overtake
the
Government
,
if
the
plea
be
once
admitted
in
general
terms
,
and
without
exception
.
This
then
being
quitted
,
the
Magistrate
may
,
and
sometimes
must
restrain
men
in
their
pretences
or
perswasion
of
Religion
,
without
seating
himself
in
Gods
Throne
,
or
invading
their
Subjects
Consciences
,
or
offering
violence
to
their
Christian
Liberties
.
And
then
have
they
nothing
to
pretend
in
their
own
excuse
,
but
the
unlawfulness
of
the
particular
Commands
themselves
;
and
this
brings
them
to
a
sweet
pass
,
when
they
are
kept
to
it
closely
to
prove
out
of
the
Holy
Scriptures
the
wickedness
and
abomination
of
our
Liturgy
and
Ceremonies
.
And
though
you
are
here
wont
to
rowl
up
and
down
in
rambling
and
uncertain
talk
,
yet
still
the
last
resolution
of
all
your
Impertinency
(
as
you
have
been
told
often
enough
)
is
the
great
Mystery
of
unscriptural
i.
e.
symbolical
Ceremonies
,
for
excepting
these
all
of
you
allow
the
lawfulness
of
all
other
unscriptural
Ceremonies
,
and
here
,
after
you
have
done
your
poor
utmost
at
sending
and
thrusting
,
are
you
forced
to
shelter
both
your Self
and
your
Cause
;
and
at
last
your
Quarel
against
them
is
,
That
they
want
nothing
of
a
Sacramental
Nature
but
Divine
Institution
;
that
is
to
say
,
they
want
nothing
of
a
Sacramental
Nature
,
but
a
Sacramental
Nature
.
But
the
these
Humane
Institutions
should
be
made
of
equal
force
to
Divine
Institutions
,
in
that
they
are
imposed
with
so
high
a
penalty
.
But
what
is
that
to
you
or
me
,
if
our
Governours
should
be
over-severe
in
their
making
of
Laws
,
as
long
as
they
thereby
enact
and
enforce
nothing
that
is
in
it self
unlawfull
?
Beside
,
that
this
is
such
an
Objection
as
may
be
equally
thrown
against
all
Laws
whatsoever
,
in
that
they
are
all
establisht
upon
their
proper
Penalties
,
so
that
if
it
once
pass
,
there
will
be
no
Remedy
left
to
prevent
mad
people
from
playing
the
Apes
and
Baboons
in
the
worship
,
as
you
have
done
the
Wolves
and
Tygers
in
the
Cause
of
God
;
in
that
to
restrain
them
by
penalties
(
and
yet
there
is
no
other
way
of
doing
it
)
will
be
to
make
Humane
Institutions
of
equal
force
with
the
Divine
.
But
here
lurks
the
great
mischief
of
all
your
peevishness
(
as
you
have
been
too
often
inform'd
,
seeing
you
will
not
attend
)
that
your
complaints
are
so
impossible
to
be
redrest
,
that
though
we
would
save
you
from
persecution
,
yet
it
is
not
in
our
power
to
do
you
so
much
kindness
,
in
that
Divine
Worship
cannot
possibly
be
performed
without
some
Arbitrary
and
unscriptural
Ceremonies
.
And
make
choice
of
what
others
you
please
,
refine
and
purifie
them
as
long
as
you
will
,
they
will
still
retain
their
symbolical
Nature
.
And
then
as
it
is
necessary
to
the
nature
of
external
Worship
to
express
it self
by
symbolical
Ceremonies
,
so
is
it
as
necessary
to
prevent
madness
and
confusion
that
some
particular
Rites
be
determin'd
and
injoyn'd
by
Authority
;
otherwise
after
what
a
ridiculous
rate
must
the
publique
Service
of
God
be
every
where
perform'd
,
when
every
humorous
and
conceited
Fellow
would
be
at
Liberty
to
affect
his
own
singular
posture
and
extravagance
.
And
for
this
reason
all
Churches
in
the
world
have
ever
taken
upon
them
to
determine
their
own
rules
of
Order
and
Decency
,
and
exacted
Conformity
to
them
of
all
the
members
of
their
own
Communion
.
And
so
do
all
the
particular
Clans
and
Conventions
of
the
Fanatiques
among
themselves
;
and
without
this
uniformity
all
their
Assemblies
would
be
no
better
than
a
wild
and
confused
rabble
of
people
:
For
do
but
suppose
a
mixt
Assembly
partly
of
a
Congregation
of
Presbyterians
,
and
partly
of
a
meeting
of
Quakers
,
what
an
uncouth
and
fantastick
medley
would
this
appear
to
the
Spectators
,
when
upon
the
very
same
Principle
that
the
Presbyterian
refuses
to
kneel
at
the
Communion
,
the
Quaker
refuses
to
be
uncover'd
,
and
so
still
they
would
quarrel
and
combate
each
other
as
much
as
they
do
the
Church
.
This
is
so
plain
and
obvious
to
every
mans
experience
,
and
they
have
been
so
often
upbraided
with
it
,
that
no
man
,
whose
confidence
had
not
devoured
his
understanding
,
could
have
taunted
us
so
perpetually
as
you
do
with
the
indifferency
of
our
Ceremonies
in
their
own
Natures
;
when
it
is
so
plain
,
that
the
determination
of
some
indifferent
things
is
absolutely
necessary
to
the
exteriour
performance
of
Gods
worship
,
and
when
it
is
so
certain
that
this
exception
,
if
once
admitted
,
would
fall
as
fouly
upon
all
your
several
Customes
,
as
upon
our
Constitutions
:
So
that
the
Quarrel
relates
not
so
much
to
the
particular
matters
in
controversie
between
us
,
for
no
man
is
,
or
ever
was
so
fond
as
to
pretend
an
antecedent
necessity
for
their
particular
injunction
;
it
is
enough
for
us
,
and
too
much
for
you
that
it
is
absolutely
necessary
to
enjoyn
either
these
,
or
some
other
symbols
as
unscriptural
and
arbitrary
as
these
:
But
our
main
concern
relates
to
that
dangerous
and
exorbitant
Principle
upon
which
your
Dissent
and
Non-conformity
is
founded
.
A
principle
so
fond
and
so
mischievous
,
that
it
will
not
suffer
the
settlement
of
any
Church
or
Common-wealth
in
the
world
.
So
little
reason
have
you
to
complain
of
the
severity
of
the
Laws
,
whilst
the
Laws
are
only
level'd
against
such
Principles
as
must
eternally
oblige
you
to
be
seditious
and
unpeaceable
under
all
Governments
and
in
all
Churches
;
insomuch
that
should
his
Majesty
condescend
to
grant
you
a
Commission
to
order
Divine
Service
to
your
own
humours
,
if
you
would
but
be
constant
to
the
peevishness
of
your
own
Prinoiples
,
that
would
bring
you
under
as
indispensable
an
Obligation
of
Non-conformity
to
your
own
Constitutions
,
as
you
now
pretend
to
lie
under
to
ours
.
So
that
you
see
the
last
Issue
of
this
Plea
is
plainly
nor
more
nor
less
than
this
,
that
you
are
persecuted
for
your
Conscience
sake
,
i.
e.
only
because
you
are
resolved
to
keep
your selves
under
a
necessity
of
being
persecuted
.
And
this
I
hope
at
present
may
suffice
to
stop
your
Cry
of
Persecution
;
but
if
this
will
not
do
,
then
there
is
no
remedy
but
I
must
muzle
you
and
your
whole
party
,
and
that
I
hope
to
do
to
the
purpose
when
I
come
to
your
State-Policy
.
In
the
mean
while
it
concerns
Authority
to
consider
whether
as
simply
as
your
pretences
look
at
top
any
thing
but
the
Good
Old
Cause
,
or
(
as
you
mince
it
)
the
Cause
too
good
be
lurking
at
the
bottom
,
whilst
they
observe
such
blessed
Saints
as
you
that
are
known
to
boggle
at
nothing
your selves
,
and
withall
to
be
the
fiercest
and
most
vehement
enemies
to
the
present
form
of
Government
,
to
be
the
only
men
that
come
forth
to
Witness
against
Prelacy
and
Antichrist
,
and
preach
such
silly
scruples
to
the
Rabble
as
you
know
must
be
unremoveable
grounds
of
discontent
between
the
King
and
his
People
.
For
as
much
as
your
general
pretence
,
viz.
that
if
His
Majesty
shall
ever
challenge
any
Authority
over
Conscience
he
invades
the
Divine
Prerogative
(
which
yet
you
know
and
sometimes
acknowledge
to
be
false
)
destroys
all
Government
in
general
,
in
that
Princes
have
no
other
secure
and
fast
hold
upon
their
Subjects
,
but
only
by
vertue
of
their
Consciences
;
and
then
as
for
all
your
particular
exceptions
,
they
as
apparently
destroy
all
Church-Government
in
particular
,
and
are
so
remediless
that
it
is
not
in
the
Power
of
Princes
to
avoid
them
,
as
long
as
they
will
leave
any
outward
appearance
of
Religion
or
Divine
Worship
in
the
World
.
For
if
they
will
admit
of
any
more
Rites
than
the
two
Sacraments
,
it
must
be
performed
by
something
as
liable
to
your
own
Scruples
as
any
thing
injoyned
or
practised
in
the
Church
of
England
,
i.
e.
by
some
Symbolical
Ceremonies
that
are
not
enjoyn'd
in
the
word
of
God
,
seeing
it
is
plain
that
all
outward
Devotion
can
be
express'd
by
nothing
else
,
and
seeing
it
is
as
plain
that
there
are
no
more
prescribed
in
the
Gospel
than
barely
the
two
Sacraments
;
from
both
which
Premises
nothing
can
be
more
plain
than
that
Nonconformity
to
all
customary
and
establish'd
ways
of
worship
whatsoever
must
upon
your
Principles
be
for
ever
unavoidable
.
Your
Sixth
and
last
Play
is
pushpin-Divinity
;
from
this
one
would
conclude
I
had
written
at
least
a
Treatise
upon
this
Argument
;
and
yet
it
is
so
far
from
being
any
head
of
my
discourse
,
that
I
only
used
it
once
as
the
most
proper
Term
to
express
those
childish
Controversies
that
some
men
manage
upon
almost
all
the
Articles
of
Religion
,
and
that
signifie
no
more
to
the
Edification
of
the
Church
than
Boys
Play
does
to
the
Government
of
the
State
.
But
because
you
have
so
utterly
mistaken
the
meaning
of
the
Phrase
,
and
because
I
perceive
you
have
not
Divinity
enough
to
set
you
up
at
Push-pin
,
I
will
furnish
you
with
a
small
stock
of
Instances
.
1.
Whether
Conversion
be
perform'd
in
an
Instant
,
or
whether
it
be
divided
into
several
Acts
and
Scenes
.
As
1.
the
work
of
Vocation
is
the
Prologue
,
2.
this
vocation
infuseth
Faith
,
(
only
say
some
,
but
Faith
and
Repentance
say
others
)
and
then
3.
this
Faith
must
be
acted
(
so
that
it
seems
Believers
may
have
Faith
before
they
act
it
,
i.
e.
they
may
believe
before
they
believe
)
then
4.
by
this
Act
we
apprehend
Christs
Person
,
and
by
this
Apprehension
we
are
united
to
him
,
5.
from
this
Union
proceed
the
Benefits
,
1.
of
Justification
,
2.
of
Sanctification
.
6.
This
Sanctification
infuseth
all
other
gracious
habits
,
and
hath
two
degrees
,
1.
Regeneration
,
2.
Renascentia
as
they
call
it
,
or
the
New-birth
.
Upon
this
dispute
a
great
many
weighty
Arguments
are
pusht
pro
and
con
,
and
a
great
number
of
grave
Divines
engaged
on
both
sides
,
though
(
in
my
opinion
)
they
had
been
as
wisely
employed
in
playing
with
the
Boys
at
Push-pin
,
as
in
finding
ten
real
differences
in
one
and
the
same
thing
.
2.
Whether
the
Word
and
Sacraments
have
only
a
moral
Operation
in
the
Conversion
of
a
Sinner
,
as
a
man
draws
an
Horse
to
him
by
the
sight
of
Provender
,
or
an
Hog
after
him
by
the
Ratling
of
Beans
;
or
whether
they
are
only
the
Instrumental
Cause
to
conveigh
the
Physical
Operation
of
the
Spirit
,
as
a
Conduit-pipe
does
water
.
But
this
Heresie
the
more
Orthodox
will
by
no
means
endure
,
because
it
is
evident
to
all
that
understand
Metaphysicks
that
none
of
Suarez
his
conditions
of
an
Instrumental
efficient
Cause
are
to
be
found
in
them
,
and
then
the
case
is
clear
,
and
the
Controversie
out
of
danger
.
And
yet
there
is
a
very
moderate
man
,
and
one
that
is
much
given
to
reconciling
,
who
ventures
to
declare
that
if
any
man
had
rather
say
that
the
word
is
Causa
efficiens
minus
principalis
Procatarctica
,
that
for
his
part
he
will
not
contend
.
What
a
Condescension
is
here
!
Were
all
the
Divines
in
Christendom
of
this
yielding
temper
,
how
quickly
should
we
see
and
rejoyce
in
that
Catholick
Unity
,
that
you
in
your
deep
Wisdome
and
Policy
have
set
down
for
as
crazy
and
impracticable
an
Undertaking
as
to
dig
through
the
separating
Istmos
of
Peloponesus
;
or
to
make
a
Communication
between
the
Red
Sea
and
the
Mediterranean
.
3.
Whether
common
and
saving
Grace
differ
only
gradually
or
specifically
,
and
if
specifically
,
then
whether
it
be
only
by
a
Moral
or
a
Physical
specification
;
and
when
they
discourse
upon
such
heads
and
points
,
they
are
wont
to
set
as
strong
a
Guard
upon
them
of
Chapter
and
Verse
out
of
St.
Paul's
Epistles
,
and
to
as
little
purpose
as
the
Assembly-men
did
upon
their
darling
and
fundamental
Doctrine
of
absolute
and
irrespective
Reprobation
,
though
they
were
not
satisfied
with
that
,
but
for
greater
security
were
solicitous
to
place
it
next
to
the
existence
of
God
,
and
the
Being
of
Providence
.
Blessed
Apostle
!
shouldst
thou
but
make
a
visit
to
the
Christian
World
,
how
wouldest
thou
stand
aghast
to
see
such
a
vast
Body
of
Modern
Orthodox
Faith
framed
out
of
thy
Writings
distinct
from
and
for
the
most
part
opposite
to
the
old
Christian
Belief
!
Shouldst
thou
peruse
those
strange
Glosses
and
Commentaries
that
have
of
late
been
made
upon
thy
Epistles
,
how
would
it
recover
to
thy
Memory
all
that
Gibberish
in
which
thou
wert
so
idly
busie
whilst
thou
sattest
at
the
feet
of
Rabbi
Gamaliel
!
How
would
it
grieve
thee
to
see
so
many
Churches
of
thy
own
Plantation
over-run
with
the
Barbarism
either
of
Turks
,
or
Heathens
,
or
School-men
!
Little
didst
thou
dream
that
ever
thy
Epistles
should
be
brought
upon
the
Stage
to
decide
the
difference
between
moral
and
physical
Specification
.
But
yet
to
confess
the
Truth
,
these
were
not
the
impertinent
Fopperies
I
intended
in
that
Expression
;
the
only
thing
I
then
glanced
at
was
the
undertaking
in
the
Grotian
Religion
to
prove
that
the
disputes
between
the
Calvinists
and
Arminians
are
more
about
words
than
matter
,
which
is
pursued
warmly
and
eagerly
enough
,
from
Sect.
5.
to
Sect.
20.
of
the
Preface
;
all
which
the
Reverend
Bishop
gravely
and
prudently
baulkt
as
a
matter
altogether
impertinent
to
his
Argument
,
and
that
would
bear
Eternal
wrangle
in
the
way
of
playing
Scholastick
heads
and
points
.
And
that
you
may
be
forced
to
acknowledge
his
Wisdome
,
I
will
give
you
a
summary
Account
of
his
Adversaries
performance
.
Imprimis
to
reconcile
Gods
absolute
decree
of
Election
of
the
lesser
part
of
Mankind
Antecedently
to
any
Consideration
of
their
Faith
and
Obedience
,
and
his
absolute
Decree
of
Reprobation
to
all
the
rest
Antecedently
to
the
deserts
of
their
Impenitence
and
Infidelity
,
to
the
Justice
and
Goodness
of
God
.
Item
to
reconcile
Christs
suffering
death
for
the
Elect
only
,
that
are
the
least
part
of
Mankind
,
without
having
any
intent
to
make
satisfaction
for
the
sins
of
the
whole
World
,
with
the
design
of
Universal
Redemption
.
Item
to
reconcile
the
loss
of
free
will
in
all
the
posterity
of
Adam
,
so
as
that
they
lye
under
an
unavoidable
necessity
to
do
or
not
to
do
,
whatsoever
they
do
or
do
not
,
whether
it
be
good
or
evil
,
with
the
first
Principles
of
Morality
or
the
Right
of
Rewards
and
Punishments
.
Item
to
reconcile
Gods
Method
of
saving
his
Elect
from
the
corrupt
Mass
,
by
begetting
Faith
in
them
with
a
Power
equal
to
that
,
wherewith
he
created
the
World
,
and
raised
up
the
dead
,
(
insomuch
that
such
unto
whom
he
gives
that
Grace
,
cannot
reject
it
,
and
the
rest
being
Reprobate
cannot
accept
it
,
though
it
be
offer'd
to
both
by
the
same
preaching
and
Ministry
)
with
the
Power
of
Election
and
Free
Will.
Item
to
reconcile
the
Impossibility
of
falling
away
finally
and
totally
,
notwithstanding
the
most
enormous
Crimes
,
with
the
Power
of
Apostasie
;
or
the
necessity
of
perseverance
with
the
liberty
of
falling
away
,
because
it
is
only
a
necessitas
consequentiae
;
though
to
you
and
me
that
are
not
so
deep
read
in
Modern
Orthodoxy
every
necessity
of
what
kind
soever
is
a
necessity
,
and
then
call
it
what
you
please
,
it
plainly
destroys
all
Power
over
our
own
actions
.
This
may
serve
for
a
compendious
Syntagm
of
push-pin
Divinity
.
I
might
be
very
large
and
particular
upon
this
Subject
,
but
for
the
present
I
shall
desire
those
that
would
be
farther
satisfied
in
the
Mystery
,
to
repair
to
Pin-makers-hall
every
Tuesday
about
ten
of
the
clock
in
the
forenoon
,
and
there
in
six
weeks
time
't
is
ten
to
one
but
they
shall
find
two
or
three
of
them
at
it
.
And
thus
having
represented
as
briefly
as
the
Subject
would
bear
the
plot
and
contrivance
of
your
six
Plays
,
I
shall
make
no
other
Epilogue
than
to
desire
the
Company
to
give
me
their
impartial
judgement
first
of
your
own
Modesty
,
Wit
,
Learning
,
and
Honesty
;
and
secondly
of
the
understanding
and
ingenuity
of
the
whole
Faction
,
that
are
so
strangely
elevated
with
such
a
crude
and
indigested
heap
of
non-sense
and
nothing
.
These
Arguments
I
have
pursued
somewhat
farther
than
was
necessary
to
blow
up
your
idle
Cavils
,
because
I
was
willing
to
do
something
to
the
edification
of
those
Readers
that
have
some
understanding
of
their
own
,
as
well
as
to
the
Conviction
of
those
that
have
none
.
And
that
the
company
may
be
sensible
how
much
they
are
beholden
to
me
for
their
entertainment
,
I
will
give
them
a
short
Bill
of
Fare
of
your
Provisions
.
First
,
the
Grand
Thesis
is
served
in
,
and
at
this
you
spread
your
arms
,
and
cock
your
train
,
and
chatter
(
as
one
would
think
)
in
token
of
courage
and
victory
;
but
alas
!
under
all
this
Pageantry
there
is
nothing
to
be
found
beside
tail
and
feather
,
and
after
all
this
cackling
nothing
to
be
discover'd
beside
noise
and
amazement
,
not
a
word
discharged
at
the
Grand
Thesis
it self
;
only
you
are
scared
out
of
your
wits
to
see
one
so
presumptuous
as
to
assert
what
all
the
world
have
alwayes
believed
and
practised
,
and
so
you
immediately
fall
to
transcribing
a
lump
of
quotation
,
being
sentences
accidentally
cull'd
backwards
and
forwards
out
of
several
discourses
;
and
these
you
will
have
to
be
sometimes
such
Corollaries
,
and
sometimes
such
Superstructures
as
are
necessary
to
justifie
the
Grand
Thesis
:
Though
Corollaries
justifie
Theses
just
as
superstructures
support
foundations
.
But
however
from
hence
it
is
evident
with
what
presumption
I
treat
His
Majesty
in
my
Books
,
though
in
the
conclusion
you
tell
us
very
judiciously
,
that
they
are
not
to
be
answer'd
for
certain
invincible
Reasons
.
1.
Because
they
are
so
full
of
contradictions
,
and
therefore
you
cannot
answer
them
.
2.
Because
no
man
can
do
it
without
bringing
himself
within
the
Statute
of
treasonable
words
,
and
at
least
a
Premunire
,
and
therefore
you
dare
not
.
3.
Because
whoever
goes
about
it
must
of
necessity
either
be
,
or
be
thought
to
be
a
Fanatique
,
and
therefore
you
will
not
.
And
for
divers
other
Reasons
,
some
whereof
you
dare
not
discover
,
and
some
you
discreetly
reserve
to
your self
;
and
so
leave
them
to
be
sound
out
by
Gods
Providence
,
or
our
own
Sagacity
,
and
if
both
wayes
fail
,
to
wait
with
patience
till
the
day
of
judgement
:
Only
you
inform
His
Majesty
,
(
1.
)
That
I
have
given
him
too
much
Power
;
(
2.
)
Too
much
advice
;
and
(
3.
)
Taken
them
both
away
again
.
And
now
while
two
or
three
other
dull
people
can
in
the
tumult
of
other
business
consume
eight
or
ten
months
in
one
single
Book
of
seven
or
eight
hundred
pages
,
for
one
man
even
without
any
Partners
after
forty
months
travel
,
to
be
able
to
Transprose
three
leaves
,
and
find
out
the
Grand
Thesis
,
and
the
Corollaries
that
justifie
it
,
and
from
thence
to
irradiate
his
Brethren
with
this
beam
of
discovery
,
that
such
Divinity
with
such
Policy
cannot
be
good
,
no
really
by
no
means
:
This
(
I
say
)
if
duly
weighed
,
is
such
an
enterprize
,
as
cannot
but
strike
your self
,
and
all
the
world
with
admiration
.
And
thus
having
dispatcht
the
Grand
Thesis
,
you
advance
with
huffing
train
against
all
its
subordinate
Hypotheses
.
And
here
first
you
cannot
proceed
well
without
a
Preface
,
and
so
as
if
you
had
treated
me
hitherto
with
as
much
reverence
as
the
Emperour
of
Russia
,
you
humbly
crave
leave
to
treat
me
according
to
Decorum
,
i.
e.
like
a
Buffoon
;
the
very
same
Request
word
for
word
that
Martyn-Mar-Prelate
has
often
put
up
to
his
Readers
to
be
allowed
the
same
freedom
with
his
Nuncka
John
the
Arch-Bishop
of
Canterbury
;
though
Sir
,
you
might
have
used
this
familiarity
with
me
without
all
this
ado
,
for
I
perceive
we
are
so
intimately
acquainted
,
that
we
have
no
doubt
sometime
heretofore
either
rob'd
Orchards
or
lampoon'd
the
Court
together
.
And
then
from
this
Apology
in
the
strength
of
another
Apology
to
Kings
and
Princes
,
lest
by
reason
of
your
private
condition
and
breeding
you
should
trip
in
a
word
,
and
fail
in
the
mannerliness
of
an
expression
,
you
proceed
from
Apology
to
Apology
,
(
for
one
half
of
your
Book
is
written
to
no
other
end
than
to
beg
pardon
for
the
other
)
till
you
compare
his
Majesty
sawcily
and
unmannerly
,
and
that
without
Apology
,
to
a
mad
horse
kicking
and
flinging
most
terribly
.
And
all
this
being
premised
out
of
tender
regard
to
the
rules
of
Decorum
,
you
enter
upon
the
unlimited
Magistrate
,
where
if
you
intended
any
thing
against
me
,
you
ought
first
to
have
made
it
evident
that
I
had
really
invested
him
with
an
unhoopable
Jurisdiction
,
and
after
that
you
would
have
had
scope
and
advantage
enough
to
have
made
me
an
Example
to
all
Ecclesiastical
Politicians
to
the
worlds
end
.
But
you
are
a
Civil
Gentleman
,
and
will
say
nothing
more
severe
than
only
to
admonish
me
,
1.
That
Bishop
Bramhall
would
have
censured
this
of
Erastianism
,
though
Erastus
never
dreamt
of
any
Opinion
half
so
dangerous
as
unhoopable
Jurisdiction
.
2.
That
the
Bishops
and
their
Chaplains
would
never
have
licensed
it
without
clauses
or
provisos
.
3.
That
the
King
does
not
love
to
hear
of
conceal'd
Lands
.
Only
if
he
may
exercise
the
Priest-hood
himself
,
he
may
with
all
the
Reason
in
the
world
assume
their
Revenue
too
,
which
is
as
much
as
to
say
,
if
he
may
discharge
the
Function
of
the
Secular
Magistrate
,
he
may
(
and
it
is
all
the
reason
in
the
world
)
assume
all
Secular
Revenues
too
,
which
would
be
a
better
Subsidy
than
twenty
Church
Revenues
:
But
truly
otherwise
(
i.
e.
were
it
not
that
he
is
not
guilty
of
Sacriledge
)
you
do
not
see
but
that
the
King
does
lead
a
more
unblameable
conversation
,
&c.
And
so
you
forsake
the
fantome
of
unhoopable
Jurisdiction
to
proceed
to
Publique
Conscience
.
But
here
too
you
are
out
of
your
element
,
and
begin
first
with
a
wretched
blunder
about
Christian
Liberty
,
and
then
pick
up
here
and
there
some
passages
out
of
my
discourse
of
doubtful
and
unsatisfied
Consciences
,
and
impose
them
upon
the
Reader
,
as
if
they
were
intended
of
Conscience
in
general
,
and
as
if
I
had
perswaded
men
that
they
may
and
ought
to
act
against
their
Consciences
where
the
Commands
of
the
Magistrate
intervene
,
because
forsooth
I
have
proved
that
when
the
Command
of
the
Magistrate
intervenes
in
doubtful
and
uncertain
Cases
,
by
obeying
they
do
not
nor
cannot
act
against
their
Consciences
,
if
they
really
are
what
they
pretend
to
be
;
and
if
they
are
not
,
that
then
they
are
Knaves
and
Hypocrites
.
But
the
Opinion
is
bruitish
,
and
the
consequences
devilish
;
though
whether
it
be
so
,
it
is
no
matter
of
your
Judicature
,
and
therefore
must
be
referred
either
to
a
Jury
of
Divines
,
or
the
day
of
Judgement
.
And
so
we
have
you
at
Moral
Grace
,
where
you
warble
forth
a
pleasant
ditty
of
Fortune
,
Prudence
and
Honesty
in
three
several
Languages
,
and
the
Song
ended
,
we
might
have
had
a
dance
upon
the
high
ropes
,
but
that
lightly
one
time
or
other
by
that
means
men
break
their
necks
;
and
for
this
reason
you
make
hast
to
bid
adieu
to
moral
Grace
,
of
which
not
a
word
more
,
only
he
that
is
not
satisfied
,
may
satisfie
himself
if
he
can
.
And
so
immediately
you
get
to
debauchery
tolerated
,
and
this
you
understand
a
little
better
than
moral
Grace
,
but
yet
all
that
you
have
to
say
upon
this
subject
,
is
,
to
acknowledge
that
I
never
asserted
any
such
thing
,
only
debauch'd
persons
will
(
as
you
do
)
by
a
perverse
way
of
reasoning
conclude
so
and
so
,
i.
e.
if
I
had
affirmed
(
as
you
do
)
that
it
had
been
safer
to
give
toleration
to
mens
Blasphemies
and
Heresies
than
to
their
debaucheries
,
then
it
would
have
been
Heresie
tolerated
.
And
so
after
a
driveling
and
School-boys
Declamation
against
the
debauchery
of
the
Sibarites
,
you
are
at
Persecution
recommended
.
And
here
it
is
Gods
Mercy
that
Julian
was
Emperour
and
not
I
,
and
though
you
dare
jest
upon
him
and
the
Gallies
as
the
more
remote
,
yet
you
sculk
by
the
Axes
,
Pillories
,
and
Whipping-posts
,
as
the
more
practicable
and
dangerous
instruments
of
Persecution
;
and
being
your self
a
most
gracious
and
conscientious
Coward
admire
at
some
bodies
courage
that
dares
walk
the
streets
so
confidently
,
when
it
were
so
easie
to
deisy
the
Divine
after
the
ancient
manner
,
and
no
body
be
the
wiser
,
and
so
cunningly
insinuate
as
if
you
your self
would
be
glad
to
accept
the
Office
,
provided
you
may
gain
some
accession
from
the
publique
stock
of
the
Party
,
because
in
this
age
Gentlemen
cannot
otherwise
well
support
their
Quality
;
but
if
ever
you
undertake
it
,
I
shall
never
fear
any
other
weapon
than
a
Spanish
Fig
,
or
some
more
secret
Italian
dispatch
;
for
though
you
talk
so
much
of
fighting
and
duels
,
you
are
so
far
from
being
so
hardy
as
to
see
any
man
dye
upon
the
spot
,
that
it
is
manifest
you
never
had
the
Courage
to
attend
the
event
of
a
war
between
two
Boys
in
the
streets
,
in
that
among
all
the
wise
and
politique
remarques
you
have
made
upon
the
transactions
of
Oheering-Cross
and
Lincolns-Inn-fields
we
have
not
one
Observation
upon
that
subject
.
And
so
at
length
we
come
to
Push-pin
Divinity
,
but
because
you
understand
nothing
of
the
Game
,
I
have
directed
you
to
the
School
where
it
is
weekly
practised
:
Onely
to
hide
your
ignorance
you
tell
us
what
you
have
to
say
upon
it
,
and
perhaps
you
may
have
a
stomach
,
but
perhaps
you
may
not
,
for
when
you
come
to
it
,
you
only
repeat
it
all
over
And
now
among
friends
was
ever
any
thing
so
monstrous
?
you
see
what
some
men
may
come
to
with
high
feeding
and
no
Divinity
.
Did
ever
any
man
run
such
taplash
as
this
at
first
Broaching
?
Well!
for
your
sake
may
I
never
live
to
out-live
my self
and
my
little
Understanding
so
much
as
to
be
proud
of
such
witless
and
insipid
stuff
as
this
upon
the
usefullest
and
most
pregnant
Arguments
in
the
World
.
This
a
Merciful
man
(
as
I
am
)
would
have
thought
Correction
enough
for
one
mans
back
;
but
you
are
so
pregnant
and
awkerd
a
Dunce
,
so
emproved
in
Ignorance
,
so
dexterous
in
the
knack
of
being
impertinent
,
and
so
addicted
to
all
kinds
of
Leasing
,
that
though
you
had
Truth
on
your
side
,
yet
it
would
never
please
you
,
till
you
had
dress'd
it
up
and
set
it
off
with
all
the
Colours
of
Falsehood
,
and
whatever
the
cause
is
in
which
you
engage
,
you
will
be
sure
to
make
your self
ridiculous
;
and
therefore
but
for
a
proof
of
this
peculiar
giftedness
of
yours
,
I
shall
(
to
avoid
Ink-shed
)
content
my self
,
and
(
I
fear
)
more
than
satisfie
my
Reader
with
three
or
four
of
the
goodliest
Instances
of
your
Wit
,
and
so
leave
you
to
chew
the
Cud
upon
your
own
shame
and
folly
.
Thus
when
J.
O.
had
(
and
that
without
blushing
too
)
pleaded
in
Justification
of
his
own
Non-conformity
,
that
he
dares
not
conform
to
Socinianism
,
Arminianism
,
and
Popery
,
as
if
he
could
be
admitted
into
the
Communion
of
the
Church
of
England
upon
no
other
Terms
than
of
Popish
and
Socinian
Subscriptions
,
and
when
I
had
scourged
such
an
insolent
Libel
with
some
smartness
of
Correction
,
though
not
so
much
as
it
deserved
;
you
(
in
your
bashfulness
)
call
it
railing
.
So
that
it
seems
if
any
man
impudently
belye
the
Church
of
England
,
and
I
take
him
in
it
,
and
expose
him
for
it
,
it
is
but
telling
me
I
rail
,
and
I
am
answer'd
.
This
is
too
like
the
stubbornness
of
your
shrew
;
that
when
she
was
duck'd
This
was
the
Summe
not
only
of
all
old
Martyns
Buffoonry
,
but
of
all
the
serious
part
of
the
old
-
Elsibeth
Puritanism
.
But
as
Martyn
was
just
such
another
Wit
as
you
,
so
are
you
just
such
another
fool
as
Martyn
,
that
as
despicable
as
you
make
your self
when
you
would
play
the
Monkey
,
are
ten
times
a
more
ridiculous
sight
when
you
would
look
serious
.
For
here
forsooth
you
would
fain
make
up
your
Mouth
and
turn
up
the
white
,
and
put
on
as
rebuking
a
Countenance
as
you
fancy
J.
O.
did
when
he
spoke
of
the
day
of
Judgment
,
and
take
me
up
with
ruful
face
for
that
peculiar
delight
and
felicity
I
have
(
which
no
man
envies
me
)
in
Scripture
Drollery
.
My
friend
,
this
is
too
severe
reckoning
;
what
,
can
we
not
make
mention
of
any
Name
recorded
in
Holy
Writ
,
but
we
must
abuse
the
sacred
book
it self
?
shall
we
not
dare
so
much
as
to
take
the
names
of
the
Hivites
,
Perizzites
and
Hittites
into
our
Lips
because
we
find
the
story
of
their
wickedness
recorded
in
the
Holy
Scriptures
?
shall
we
not
call
a
Traitour
Judas
,
or
a
Rebel
Achitophel
for
fear
of
prophaning
the
Old
and
New
Testament
?
This
is
a
shrewd
and
a
sad
symptom
of
wretched
Poverty
of
Cavil
when
you
are
every
where
forced
to
make
so
very
much
of
so
very
little
.
I
only
wonder
how
the
Bramble
escaped
this
severity
,
especially
when
one
would
think
that
of
all
the
Books
of
the
Bible
,
you
should
have
been
acquainted
with
the
Book
of
Judges
,
because
though
it
be
no
Gazet
,
yet
it
conteins
the
Transactions
of
a
certain
time
when
there
was
no
King
in
Israel
,
and
yet
even
here
you
betray
the
Grossness
of
your
Ignorance
,
and
declare
in
the
Simplicity
of
your
Heart
,
that
you
cannot
imagine
what
the
Mystery
of
Shiboleth
is
no
more
than
of
Categoricalness
and
Entanglement
.
And
yet
the
story
of
Shiboleth
is
recorded
in
the
same
Book
of
Judges
with
that
of
the
Bramble
,
so
that
it
is
not
improbable
but
you
might
be
equally
ignorant
of
both
;
and
that
you
might
look
for
this
story
in
Gerhard's
Herbal
,
or
AEsop's
Fables
.
But
as
for
the
other
two
words
,
you
know
as
well
as
I
that
it
is
only
for
my
dear
J.
O's
sake
that
I
am
so
fond
of
them
,
as
well
as
divers
others
,
that
you
might
as
well
have
insulted
over
;
viz.
Self-wrought-out-mortification
,
Eristicalness
,
Songs
upon
Sigionoth
,
the
high
places
of
Armageddon
,
Providential
revolutions
and
some
other
affected
Phrases
that
are
the
peculiar
Language
or
Shiboleth
of
your
secret
ones
.
But
perhaps
you
had
a
mind
to
reserve
this
Parable
(
for
all
its
being
found
in
the
Bible
)
for
your
own
Drollery
;
and
you
are
wonderfully
pleasant
both
upon
that
and
me
,
because
after
I
had
(
in
allusion
to
that
)
transformed
Calvin
into
a
Bramble
(
not
a
Bishop
Bramble
as
you
notably
clinch
it
for
the
nearness
of
the
sound
to
Bishop
AEsops
Fables
and
Reignold
the
Fox
.
But
if
I
am
guilty
of
a
solecism
(
and
I
do
not
much
care
if
I
grant
it
)
I
am
not
alone
,
you
your self
stick
as
fast
in
the
same
absurdity
,
for
when
you
have
turn'd
the
Clergy
of
England
into
an
Ivy-bush
,
i.
e.
that
the
discretion
of
the
Church
of
England
may
at
last
be
too
hard
for
the
Zeal
of
the
Geneva
Faction
.
But
though
it
be
prophane
enough
to
droll
upon
the
word
of
God
,
yet
wilfully
to
pervert
or
(
in
your
own
unaffected
language
)
trinkle
it
,
is
somewhat
worse
,
and
that
is
the
next
Article
of
my
charge
;
that
when
I
quote
St.
Paul
to
prove
that
the
fruits
of
the
spirit
as
he
enumerates
them
,
Gal.
5.
22.
are
only
Moral
Vertues
,
I
translate
(
say
you
)
joy
to
chearfulness
,
peace
to
peaceableness
,
and
faith
to
faithfulness
,
But
what
ignorance
,
or
rather
what
forgery
is
this
of
Scripture
and
Religion
?
Who
is
there
of
the
Systematical
,
German
,
Genevah
,
Orthodox
Divines
,
but
could
have
taught
you
better
?
Who
is
there
of
the
sober
intelligent
Episcopal
Divines
of
the
Church
of
England
,
but
would
abhorr
this
interpretation
?
So
say
you
,
but
then
say
I
,
what
honest
and
upright
dealing
is
this
with
Scripture
and
Religion
?
Who
is
there
of
the
Systematical
,
German
,
Genevah
,
Orthodox
Divines
,
that
could
have
taught
me
better
?
Who
is
there
of
the
sober
intelligent
Episcopal
Divines
,
that
would
not
approve
of
this
interpretation
?
And
so
Mr
Impertinence
you
and
I
are
even
,
you
see
how
little
Answer
will
serve
to
stop
your
mouth
,
though
you
open
never
so
wide
.
But
this
confidence
is
worth
all
our
Moral
Vertues
,
and
is
able
to
make
such
stuff
as
this
pass
among
the
Party
for
Wit
and
Demonstration
.
And
with
what
Triumph
here
do
you
bear
me
down
,
and
rescue
this
Text
from
my
violent
interpretation
,
and
carry
it
off
as
bravely
recover'd
out
of
the
Enemies
possession
,
and
yet
it
is
but
dropping
one
simple
No-forsooth
in
your
way
,
and
your
carreere
is
stopt
,
and
there
may
you
stand
gaping
till
the
day
of
Judgement
.
For
as
for
this
Text
,
when
all
your
Orthodox
Divines
have
sifted
and
bolted
it
to
the
Bran
,
they
will
with
all
their
search
and
canvasing
never
get
any
thing
out
of
it
,
or
discover
any
thing
in
it
beside
Moral
Vertues
.
And
if
you
have
credit
enough
to
borrow
a
Bible
in
the
Neighbour-hood
,
you
will
quickly
find
(
if
you
can
find
the
Epistle
)
that
St.
Paul
is
there
describing
the
opposite
Effects
between
the
Flesh
and
the
Spirit
;
and
therefore
as
all
the
fruits
of
the
flesh
there
reckoned
up
are
immoral
Vices
,
so
must
all
the
fruits
of
the
Spirit
there
opposed
to
them
be
moral
Vertues
;
but
particularly
chearfulness
must
answer
to
envy
or
discontentedness
,
peaceableness
to
strife
or
contention
,
and
faithfulness
to
the
Gnostick
treachery
or
perfidiousness
.
But
in
the
Name
of
Mercury
,
tell
me
to
what
end
you
quarrel
my
preferring
the
word
chearfulness
before
that
of
Joy
,
when
(
as
I
have
told
you
)
they
are
but
synonymous
expressions
of
the
same
thing
,
and
may
be
,
and
often
are
used
promiscuously
,
and
differ
no
more
than
Reason
and
Reasoning
.
And
what
if
instead
of
this
I
had
made
choice
of
the
word
Alacrity
,
What
ignorance
or
what
forgery
had
that
been
of
Scripture
or
Religion
?
But
yet
after
all
your
swaggering
all
your
own
Orthodox
Divines
will
vote
chearfulness
as
a
much
more
proper
expression
in
this
place
than
joy
.
Because
St.
Paul
here
speaks
of
the
temper
or
the
habit
of
the
mind
,
whereas
Joy
in
its
proper
acceptation
denotes
only
the
particular
acts
of
rejoycing
.
Oh!
but
say
You
and
J.
O.
to
grievous
purpose
,
that
this
Joy
is
not
chearfulness
,
but
that
spiritual
joy
which
is
unspeakable
,
yes
,
but
then
say
I
,
this
spiritual
joy
that
is
unspeakable
might
more
properly
have
been
translated
that
spiritual
chearfulness
that
is
unspeakable
,
in
that
it
is
that
habitual
tranquillity
of
mind
that
arises
from
the
testimony
of
a
good
Conscience
,
and
a
right
to
Eternal
Life
,
and
therefore
is
best
exprest
by
chearfulness
that
denotes
the
habit
,
and
not
Joy
that
denotes
the
act
.
And
so
Peace
(
cry
you
both
)
is
not
peaceableness
but
that
peace
which
is
wrought
in
the
hearts
of
believers
by
the
holy
Ghost
:
though
this
is
plainly
coincident
with
your
former
notion
of
joy
,
in
that
the
holy
Ghost
works
this
satisfaction
of
mind
only
by
joyning
its
suffrage
to
the
vote
of
our
own
Consciences
,
so
that
according
to
your
account
joy
and
peace
would
be
but
one
thing
in
two
words
.
But
beside
this
it
is
manifest
that
the
Apostles
design
here
is
to
enumerate
the
Vertucs
,
or
the
Duties
,
or
the
Graces
of
the
Spirit
(
call-them
what
you
will
)
whereas
this
Peace
you
talk
of
is
a
priviledge
or
a
felicity
of
good
men
,
but
no
proper
effect
of
the
spirit
of
Sanctification
,
and
therefore
cannot
without
plain
violence
to
the
Text
be
understood
of
any
thing
else
than
peaceable-mindedness
,
especially
when
it
is
so
manifestly
opposed
to
contentiousness
,
and
when
there
are
so
many
parallel
Texts
of
Scripture
,
that
do
not
only
warrant
but
enforce
the
same
interpretation
,
as
you
may
easily
inform
your self
by
the
help
of
a
Concordance
,
if
you
cannot
procure
a
Bible
.
And
this
(
without
forgery
)
is
that
Peace
that
passeth
all
understanding
:
not
because
it
is
some
secret
and
unintelligible
thing
,
of
which
no
rational
and
sober
account
is
to
be
given
,
or
ought
to
be
demanded
.
But
if
you
can
find
out
the
Epistle
to
the
Philippians
(
it
stands
not
many
leagues
off
from
that
to
the
Galatians
)
you
will
perceive
that
its
grand
design
was
to
exhort
them
against
breaking
the
Peace
and
Unity
of
the
Church
by
Gnostick
disputes
and
contentions
,
to
which
purpose
he
recommends
to
them
above
all
things
a
peaceable
and
quiet
temper
of
mind
,
as
a
thing
much
more
excellent
and
valuable
than
exactness
of
Wit
and
Knowledge
,
or
(
as
we
render
it
)
that
passes
all
understanding
.
But
then
lastly
,
as
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
know
there
are
several
acceptations
of
it
in
the
New
Testament
(
and
that
is
more
than
you
knew
before
)
though
none
so
common
as
this
of
faithfulness
,
at
least
none
so
proper
in
this
place
,
where
it
is
not
only
opposed
to
the
perfidiousness
of
the
Gnosticks
,
but
is
reckoned
up
as
one
of
the
fruits
of
the
Christian
Faith
,
and
therefore
must
be
something
distinct
from
it
,
and
consequent
to
it
,
and
then
unless
it
be
the
Faith
of
Miracles
,
it
can
be
nothing
else
but
the
vertue
of
Fidelity
.
And
now
I
hope
you
see
what
reason
I
had
to
slight
J.
O's
Cavil
as
too
trivial
to
need
or
require
a
set
and
serious
Answer
,
though
your
impertinency
has
forced
me
to
your
shame
upon
such
a
tedious
and
needless
Task
,
Notwithstanding
that
the
Fortune
of
Caesar
and
the
Roman
Empire
depend
not
upon
it
.
But
no
sooner
can
I
any
where
mention
Caesar
or
the
Roman
Empire
,
but
your
blood
immediately
rises
,
and
you
are
past
all
patience
.
I
cannot
imagine
the
ground
of
your
Antipathy
,
unless
it
be
,
that
when
Caesar
took
the
Empire
upon
himself
,
he
turn'd
the
Common-wealth
into
a
Monarchy
.
But
whatever
the
picque
might
be
,
this
I
am
sure
of
,
that
there
is
not
any
one
passage
in
which
these
words
occurr
through
all
my
writings
that
has
escaped
your
wit
and
fury
.
You
think
it
a
pleasant
conceit
to
find
me
so
often
medling
with
the
Roman
Empire
.
And
yet
not
so
often
neither
,
for
what
is
it
to
quote
something
of
its
affairs
and
transactions
six
times
in
above
a
thousand
pages
,
that
is
about
once
in
a
Book
as
big
as
yours
;
It
is
no
more
to
a
man
that
reads
Livie
and
Tacitus
than
six
kicks
was
to
Daw
after
he
had
read
Seneca
.
At
least
it
is
not
half
so
often
as
you
have
hooked
in
Gazette
,
and
that
you
know
is
in
comparison
a
very
Modern
History
.
For
if
you
will
consult
your
Almanack
,
it
is
a
great
while
since
the
building
of
Rome
,
2424
years
;
and
yet
from
its
very
foundation
it
has
alwayes
been
a
place
of
very
great
action
,
and
bred
more
business
for
Heroick
Song
than
Gondibert
or
all
the
Princes
of
the
Lombard
Race
,
and
its
Story
is
not
so
much
the
History
of
a
particular
Nation
as
of
the
whole
World
;
and
yet
after
all
,
you
are
pickeering
at
the
Roman
Empire
five
times
for
my
once
.
You
have
informed
Princes
that
Julius
Caesar
bloody
Coat
.
Here
is
twice
as
much
Roman
Empire
in
300
Pages
,
as
I
have
in
1300.
And
now
though
no
other
Urchin-Pamphleteer
,
no
not
Martyn
nor
his
Cubs
,
would
have
pelted
me
with
such
lean
and
meager
Cavils
as
these
,
yet
this
is
not
enough
to
asswage
your
Fanatique
zeal
and
malice
to
abuse
me
for
perverting
the
Texts
that
I
have
quoted
,
unless
I
may
be
abused
for
those
that
I
never
(
for
any
thing
you
know
)
so
much
as
mentioned
,
or
read
;
and
thus
when
you
cite
for
your
own
convenience
this
passage
,
That
Rebellion
is
as
the
sin
of
witchcraft
;
this
Text
will
scarce
admit
my
Interpretation
.
And
yet
you
know
no
more
what
my
Interpretation
would
be
,
than
you
do
what
Rebellion
and
Witchcraft
are
.
But
fear
not
,
you
are
I
perceive
concern'd
(
for
what
reason
you
your self
best
know
,
I
know
none
)
lest
I
should
interpret
it
of
the
Rebellion
of
Subjects
against
their
Prince
.
No
,
but
(
if
it
will
do
you
any
service
)
we
will
resign
up
this
Text
to
the
Long-Parliament
side
,
and
you
know
a
friend
of
ours
that
has
vindicated
its
true
meaning
against
a
learned
Man
abroad
that
indiscreetly
and
injudiciously
enough
objected
it
against
the
late
Rebellion
.
But
that
which
is
still
more
pleasant
is
to
see
such
a
one
as
you
seriously
reproving
the
Divine
for
making
merry
with
the
day
of
Judgment
,
because
forsooth
,
when
I
had
bafled
J.
O
,
and
he
had
cited
me
to
answer
for
it
at
that
day
,
I
laughed
at
the
silliness
of
his
summons
,
and
thought
it
a
very
peevish
and
impertinent
Appeal
.
For
to
what
purpose
should
he
or
any
man
else
write
Eristical
Books
to
satisfie
the
World
in
the
Innocence
and
Justice
of
their
Cause
,
when
at
the
last
they
have
nothing
to
plead
in
their
own
defence
but
by
appealing
to
the
World
to
come
?
'T
is
(
I
say
it
again
)
an
easie
matter
by
this
dancing
and
capering
humour
to
perpetuate
all
the
Controversies
in
the
World
,
how
plainly
soever
determinable
,
to
the
coming
of
Elias
;
and
after
this
rate
shall
the
Barbers
Bason
remain
Mambrino
's
Helmet
,
and
the
Asses
Pannel
a
furniture
for
the
great
Horse
till
the
day
of
Judgment
.
You
seem
much
pleased
with
this
Quotation
,
and
travel'd
a
great
way
to
fetch
it
in
,
and
it
is
a
very
pertinent
story
to
represent
the
folly
of
such
impertinent
Appeals
.
For
Sir
you
must
know
that
once
upon
a
time
a
Knight-Errant
(
you
may
have
read
of
)
despoiled
a
poor
Village
Barber
of
his
Bason
,
(
which
the
poor
man
in
rainy
weather
was
wont
to
wear
upon
his
head
instead
of
an
Oyl-case
to
preserve
his
Hat
)
supposing
it
to
have
been
the
enchanted
Helmet
of
one
Mambrino
a
notorious
Magician
of
those
times
.
But
a
while
after
the
Barber
happening
into
the
same
Inne
with
the
Knight
,
spies
his
Bason
and
cries
stop
Thief
;
at
this
an
uproar
is
made
,
the
Lye
is
given
,
and
the
Inne
is
immediately
fill'd
with
nothing
but
plaints
,
and
cries
,
and
screeches
,
and
confusions
,
and
fears
,
and
dreads
,
and
disgraces
,
and
flashes
,
and
buffets
,
and
blows
,
and
spurnings
,
and
kicks
,
and
twecks
,
and
effusions
of
Blood
.
But
at
last
by
the
mediation
of
some
that
had
more
Wit
and
less
Courage
than
others
,
the
Tumult
was
appeased
,
the
whole
business
between
the
Knight
and
the
Barber
was
referr'd
to
the
Arbitration
of
some
pleasant
fellows
,
that
were
present
at
the
Fray
;
but
they
resolving
to
turn
all
into
Mirth
determine
at
last
upon
grave
and
solemn
deliberation
,
that
the
Bason
indeed
to
them
seem'd
an
Helmet
,
but
yet
they
durst
not
swear
that
it
was
so
in
good
earnest
,
and
therefore
for
the
greater
safety
enjoyn'd
both
parties
to
refer
its
Decision
to
the
day
of
Judgment
.
No
doubt
,
much
to
the
Barbers
comfort
and
satisfaction
.
And
just
thus
has
J.
O.
dealt
with
me
,
who
having
fallen
as
rudely
upon
me
as
the
Knight
did
upon
the
poor
man
,
and
coming
off
with
no
great
advantage
either
to
the
Justice
of
his
Cause
or
the
Reputation
of
his
Wit
,
gravely
summons
me
to
the
day
of
Judgment
,
where
though
I
am
prepared
to
answer
him
and
all
the
World
,
yet
I
cannot
but
deem
it
a
very
simple
and
ridiculous
determination
of
any
Controversy
that
concerns
the
Affairs
of
this
present
Life
,
to
adjourn
it
to
the
Life
to
come
,
because
as
to
the
present
purpose
the
decision
will
come
somewhat
too
late
.
Now
methinks
it
is
a
very
hard
case
if
a
man
cannot
despise
this
Confidence
and
Folly
without
making
a
mockery
of
the
supreme
Judge
and
Judicature
.
But
that
which
most
troubled
me
was
to
see
proud
men
abuse
themselves
and
the
World
with
so
serious
a
thing
,
so
as
whenever
they
expose
their
own
discretion
by
any
rash
or
silly
Attempt
,
they
presently
call
down
for
Fire
from
Heaven
upon
any
man
that
does
but
smile
at
their
weakness
.
And
it
is
a
sad
and
prodigious
thing
to
observe
how
some
men
feed
and
pamper
their
Malice
with
Religion
,
and
depute
the
Divine
Justice
the
Executioner
of
their
Rancour
and
Bitterness
,
and
make
the
World
to
come
a
mere
shelter
for
Anger
and
Discontent
.
When
their
minds
are
throughly
sowr'd
with
ruminating
upon
Injuries
and
Disgraces
,
and
this
World
seems
to
run
counter
to
their
designs
,
then
they
'l
take
refuge
and
sanctuary
in
the
other
,
that
so
if
they
cannot
bear
up
against
their
Enemies
here
,
then
Hell
and
the
day
of
Judgment
may
make
amends
for
all
.
And
if
you
had
indeed
marked
J.
O's
looks
(
as
you
pretend
you
did
)
when
he
spoke
of
this
day
,
you
could
not
but
have
observed
what
a
mighty
ease
and
satisfaction
it
was
to
his
discontented
mind
,
and
that
the
very
hopes
of
some
revenge
then
did
as
much
allay
his
Maladies
,
as
if
he
had
really
executed
the
utmost
of
his
spite
and
Malice
now
.
I
am
sure
any
man
that
reads
the
Character
of
the
Persons
that
he
in
his
Christian
meekness
summons
to
this
judicature
,
will
easily
conclude
he
was
in
no
very
kind
and
loving
humour
,
viz.
that
they
are
such
as
have
no
regard
to
Truth
,
or
Modesty
,
or
Sobriety
towards
God
or
Man
,
that
they
are
only
animated
by
their
secular
Interest
or
desire
of
Revenge
,
that
they
are
hard
hearted
and
incompassionate
,
that
they
have
no
thoughts
but
of
Rage
and
Destruction
;
that
they
are
for
nothing
less
than
Massacres
,
and
cutting
Throats
,
&c.
This
is
a
sweet
and
obliging
Character
,
and
it
is
not
to
be
doubted
but
that
J.
O.
made
no
question
of
being
too
hard
for
such
Rake-hells
as
these
at
the
day
of
Judgment
.
And
against
such
as
these
it
is
that
he
has
denounced
these
Cursed
be
you
of
the
Lord
with
all
the
Curses
that
are
written
in
the
Law
,
and
all
the
Curses
that
are
denounced
against
despisers
of
the
Gospel
.
Yea
,
be
you
Anathema
Maranatha
;
cursed
in
this
World
always
until
the
coming
of
the
Lord
;
and
when
the
Lord
comes
,
be
ye
cursed
from
his
Presence
into
everlasting
Destruction
.
Yea
,
Curse
them
all
ye
Holy
Angels
of
God
,
as
the
obstinate
Enemies
of
your
King
and
Head
the
Lord
Jesus
Christ
.
Curse
them
all
ye
Churches
of
Christ
,
as
despisers
of
that
Love
and
Mercy
,
which
is
your
Portion
,
your
Life
,
your
Inheritance
;
let
all
the
Saints
of
God
,
all
that
love
the
Lord
,
curse
them
,
and
rejoyce
to
see
the
Lord
coming
forth
mightily
,
and
prevailing
against
them
to
their
everlasting
ruine
.
Why
should
any
one
have
a
thought
of
Compassion
towards
them
,
who
despise
the
Compassion
of
God
?
or
of
mercy
towards
them
,
who
trample
on
the
Blood
of
Christ
?
—
Nay
,
God
forbid
,
we
hope
to
rejoice
in
seeing
all
that
Vengeance
and
Indignation
,
that
is
in
the
right
hand
of
God
,
poured
out
unto
Eternity
upon
our
Souls
.
By
this
you
may
perceive
what
J.
O.
means
by
talking
of
the
day
of
Judgment
when
he
is
angry
,
and
that
he
then
designs
for
himself
no
small
Devils
Office
.
Oh!
the
day
of
Judgment
!
how
does
it
allay
all
Maladies
and
Discontents
!
Then
shall
it
be
one
part
of
his
Eternal
Bliss
to
behold
his
own
and
the
Lord
Christs
Enemies
lodged
in
Eternal
Flames
.
The
Brimstone
of
the
damned
shall
shed
a
perfume
up
into
his
Heaven
,
and
their
shrieks
and
howlings
shall
be
as
musical
to
him
as
the
Hallelujahs
of
blessed
Spirits
.
Not
that
he
is
in
the
least
unwilling
to
forgive
all
affronts
and
unkindnesses
,
but
that
God
never
will
.
Ay
,
that
is
the
comfort
of
their
Spite
and
Malice
.
They
snatch
not
the
Sword
out
of
his
hand
,
only
because
they
hope
the
strokes
of
an
Almighty
Arm
will
light
heavier
than
theirs
.
They
put
out
their
Revenge
to
Interest
,
and
are
content
to
stay
a
little
for
it
till
hereafter
,
because
then
they
expect
to
have
it
payed
in
with
infinite
Emprovements
,
and
hope
to
rejoyce
in
seeing
all
that
Vengeance
and
Indignation
,
that
is
in
the
right
hand
of
God
,
poured
out
unto
Eternity
upon
their
Souls
.
Truly
a
very
comfortable
spending
of
Eternity
,
and
a
ravishing
Description
of
the
Joys
of
Heaven
.
But
as
for
your
part
(
had
I
made
too
light
of
that
terrible
day
)
your
seriousness
looks
more
abusively
than
my
Mirth
;
you
bring
it
in
in
such
a
sly
and
snearing
way
,
and
you
preach
upon
it
in
such
untoward
and
light
Expressions
,
as
would
give
occasion
to
any
man
,
though
he
were
endued
with
some
more
Charity
and
Civility
than
your self
,
to
make
a
shrewd
Conjecture
of
your
Opinion
.
How
many
good
jests
have
you
baulkt
even
in
writing
your
Book
,
lest
you
should
be
brought
to
answer
for
every
prophane
and
idle
Word
!
A
wicked
Knave
!
it
seems
you
had
them
all
in
your
Heart
.
But
whilst
you
conceal
your
good
Jests
for
fear
of
Damnation
,
could
you
ever
hope
to
be
saved
by
so
many
bad
ones
?
Can
a
man
strein
so
much
and
beat
so
far
about
to
hale
in
a
poor
malicious
and
smutty
Conceit
,
and
yet
study
to
baulk
good
Jests
though
they
always
come
in
easily
and
of
their
own
accord
?
Could
you
take
so
much
pains
to
mistake
through
so
many
Pages
J
O
for
one
word
,
and
then
I
Vowel
for
I
Consonant
to
rear
a
few
despicable
fancies
,
and
yet
think
to
perswade
the
World
that
you
have
baulkt
a
Thousand
good
Conceits
for
fear
of
accounting
for
idle
words
?
But
seeing
you
attribute
something
to
my
Judgment
,
and
desire
to
know
what
I
think
in
good
earnest
of
these
things
.
If
it
weigh
any
thing
with
such
a
one
as
you
,
that
dare
not
trust
either
your
Soul
or
your
Money
with
one
of
my
Robe
since
the
sinister
Accident
of
Picquet
,
I
declare
frankly
that
I
would
by
no
means
advise
you
to
check
and
mortifie
your
wit
for
fear
of
the
day
of
Judgment
,
for
I
will
ensure
you
that
neither
your self
nor
any
friend
of
yours
shall
then
fare
the
worse
for
a
good
Jest.
But
yet
you
are
afraid
of
being
brought
to
answer
for
every
prophane
word
;
poor
man
,
never
be
scrupulous
,
for
good
jests
are
never
prophane
.
Thus
have
you
unawares
given
the
publique
a
tryal
of
your
judgement
of
good
wit
,
whilst
you
think
it
consistent
with
prophaneness
.
But
could
ever
any
Creature
in
the
world
beside
thy self
have
been
so
scandalously
impertinent
as
to
beg
excuse
for
the
sparingness
of
his
good
jests
only
to
avoid
the
danger
of
entrenching
upon
prophaneness
,
and
yet
at
the
same
time
stuff
a
witless
and
ridiculous
Libel
with
so
much
impudence
,
malice
and
ribaldry
?
Your
last
charge
upon
this
Article
is
so
silly
,
that
out
of
meer
pity
to
your
ignorance
I
could
almost
pass
it
by
in
silence
;
viz.
that
whereas
I
affirm
that
our
Saviour
,
when
he
whipt
the
buyers
and
sellers
out
of
the
Temple
,
took
upon
him
the
person
and
priviledge
of
a
Jewish
Zealot
,
that
is
(
say
you
)
the
second
person
of
the
Trinity
did
Personam
induere
of
a
notorious
Rogue
and
Cut-throat
.
But
to
omit
the
classicalness
of
your
translation
out
of
English
into
Latin
,
I
perceive
you
are
as
much
a
stranger
to
the
Rabbies
as
to
the
Push-pin
Divines
(
and
the
truth
is
they
are
both
much
of
the
same
understanding
)
and
therefore
at
present
I
shall
only
advise
you
for
the
cure
of
your
ignorance
to
consult
Mr
Selden
de
Jure
Naturali
&
Gentium
,
Lib.
4.
Cap.
4.
and
a
little
Treatise
of
Dr
Hammonds
upon
the
Subject
,
and
there
you
will
find
a
vast
difference
between
a
Jewish
and
a
Fifth-Monarchy
Zealot
;
or
between
the
Order
of
Zealots
in
the
Jewish
Common-wealth
founded
in
imitation
of
Phinees
and
Elias
,
and
that
was
impower'd
,
or
at
least
licensed
by
Publique
Authority
to
execute
notorious
Malefactors
without
form
and
process
of
Law
;
and
those
bloody
Cut-throats
that
under
this
disguise
play'd
such
reaks
in
the
City
at
the
destruction
of
Jerusalem
.
I
say
no
more
,
but
I
hope
you
will
acknowledge
my
civility
to
let
so
great
a
miscarriage
escape
with
so
mild
a
correction
.
Take
warning
,
and
play
no
more
at
my
heels
with
such
trifles
as
these
;
if
you
do
,
thank
your self
,
if
you
go
yelping
off
.
But
of
all
the
gall
you
have
lickt
up
from
J.
O's
vomit
,
methinks
there
is
none
so
rank
and
bitter
as
your
Charge
of
Schism
against
the
Church
of
England
upon
the
account
of
your
Fanatique
Separation
;
and
that
for
no
wiser
Reasons
,
than
first
,
because
Schism
rhimes
to
Ism
;
and
secondly
,
because
Mr
Hales
has
written
a
Pamphlet
upon
the
Subject
.
As
for
the
first
I
scorn
to
answer
it
,
though
it
is
surprising
beyond
all
Bayes
his
Plots
,
and
Martyns
pranks
.
As
for
the
second
,
if
Mr
Hales
have
printed
any
thing
that
reflects
upon
the
Church
of
England
(
though
I
have
a
very
deep
respect
for
his
worth
and
piety
)
it
is
no
more
to
be
regarded
than
if
it
had
been
bolted
by
such
despicable
Scriblers
as
your self
and
J.
O.
and
that
is
your
answer
.
But
if
he
had
any
such
design
,
it
is
enough
if
he
will
stand
to
his
own
definition
of
Schism
,
that
you
have
set
in
the
Van
of
your
long
Quotation
,
that
it
will
concern
the
Church
of
England
no
more
than
J.
O's
charge
of
Socinianism
,
viz.
That
Schism
is
an
unnecessary
separation
of
Christians
from
that
part
of
the
visible
Church
of
which
they
were
once
Members
.
Now
he
must
be
a
bold
man
and
something
more
,
that
will
venture
to
assign
any
Reason
(
beside
yours
of
Rhithm
)
that
shall
convict
the
Church
of
England
of
being
the
cause
of
any
unnecessary
separation
from
that
part
of
the
visible
Church
,
of
which
it
was
once
a
Member
,
only
because
you
and
your
Clients
the
Nonconformists
tye
your selves
by
confederacy
not
to
submit
to
her
necessary
injunctions
;
for
if
the
things
she
requires
and
imposes
in
order
to
the
due
and
decent
performance
of
Gods
Worship
are
not
necessary
of
themselves
,
(
as
you
plead
)
yet
either
these
or
some
other
as
unnecessary
as
these
are
.
And
then
good
Noble
Marquess
you
might
have
put
up
your
trumpery
too
,
and
spared
that
grateful
Penance
you
have
undergone
in
transcribing
so
many
pages
for
your
own
proper
use
out
of
that
Authour
.
For
whatever
he
has
suggested
after
this
,
you
may
assure
your self
the
Church
of
England
neither
is
nor
will
be
concern'd
.
I
am
not
ignorant
that
he
has
dropt
some
loose
passages
in
that
Treatise
,
for
which
himself
was
then
censured
,
and
the
Book
is
still
,
though
the
Authour
be
pardoned
,
because
as
he
did
not
first
publish
it
,
so
he
afterwards
recanted
it
.
At
least
it
is
too
well
known
that
this
learned
man
was
in
his
younger
years
too
much
tainted
with
the
Socinian
Tenets
(
perchance
for
their
novelty
and
singularity
)
and
so
might
vent
some
expressions
derogatory
to
the
establisht
discipline
of
the
Church
in
which
he
lived
conformable
to
the
mind
and
doctrine
of
Socinus
.
Who
(
you
know
)
had
an
ambition
to
set
up
for
as
great
a
Patriarch
as
Calvin
,
and
therefore
labour'd
as
Calvin
did
to
erect
a
New
Church
of
his
own
,
and
distinct
from
all
other
Communions
,
only
that
it
might
bear
his
own
Name
.
In
pursuance
of
this
design
he
was
forced
to
contrive
such
Conditions
of
Church-membership
,
as
flatly
condemn'd
the
Constitution
of
all
the
establish'd
Churches
in
the
world
,
and
consequently
warranted
his
separation
from
them
.
Of
this
if
you
are
not
satisfied
you
may
see
enough
in
his
own
Epistles
to
Radecius
upon
this
Argument
,
where
you
may
too
(
if
you
have
any
mind
to
it
)
trace
Mr
Hales
his
Books
of
Schism
,
and
undergo
another
as
grateful
a
Penance
in
transcribing
and
construing
as
much
more
to
your
own
,
i.
e.
no
purpose
.
The
next
time
you
nose
the
Church
of
England
with
Mr
Hales
,
let
the
Disquisitio
Brevis
be
your
Book
.
I
will
add
no
further
censure
of
him
,
he
was
a
good
man
,
and
therefore
if
he
had
any
defects
,
I
shall
choose
to
cover
them
with
that
additional
Civility
that
(
you
consecrates
the
ashes
of
the
deceased
.
I
see
you
are
a
friend
to
the
consecration
of
Reliques
though
not
of
Chappels
,
for
you
have
made
bold
to
trample
upon
the
Learned
and
Venerable
Bishop
Andrews
his
ashes
for
leaving
behind
him
a
form
of
Consecration
of
a
Church
or
Chappel
,
and
of
the
place
of
Christian
Burial
,
i.
e.
for
being
a
little
concern'd
that
Posterity
should
know
some
difference
between
St.
Pauls
and
a
Stable
.
However
I
shall
not
treat
Mr
Hales
for
your
sake
so
as
you
have
Bishop
Bramhal
for
mine
,
whom
because
,
as
you
enviously
think
,
I
have
over-praised
,
though
you
profess
your self
utterly
unacquainted
either
with
his
Person
or
his
Writings
,
you
will
not
allow
the
truth
of
any
one
period
of
all
the
Commendations
I
have
given
him
,
but
represent
him
as
a
crackt-brain'd
fellow
that
was
stroke
with
a
notion
,
and
crazed
on
one
side
of
his
head
,
and
so
busied
himself
,
and
troubled
the
world
as
other
mad
men
are
wont
to
do
with
extravagant
and
impracticable
projects
,
or
in
digging
through
the
separating
Istmos
of
Peloponesus
,
and
making
a
Communication
between
the
Red
Sea
and
the
Mediterranean
.
Nay
,
you
are
not
satisfied
with
making
the
Bishop
alone
an
undertaking
Coxcomb
,
unless
you
may
throw
in
Grotius
,
and
all
the
wisest
and
learnedest
heads
of
Christendom
into
the
same
basket
,
they
only
talkt
like
conceited
fellows
that
went
bigg
forty
years
with
impossibilities
.
H.
Grotius
(
that
prodigiously-erastio-arminio-socinopontificio-politique
Head-piece
,
as
a
certain
long-winded
Presbyterian
calls
him
)
to
inform
the
world
that
the
distance
between
Party
and
Party
was
not
so
wide
and
irreconcileable
as
some
hot
and
eager
Bigots
would
represent
it
,
and
their
endeavours
have
been
kindly
enough
accepted
by
the
best
and
most
judicious
men
of
all
Communions
.
But
here
I
am
snapt
,
for
how
cleverly
do
I
contradict
my self
,
when
I
say
,
that
the
Bishop
was
not
so
vain
nor
so
presuming
as
to
hope
to
see
his
design
of
Catholique
agreement
effected
in
his
dayes
,
and
yet
but
two
pages
before
I
had
told
you
,
that
he
finisht
all
the
glorious
designs
he
undertook
,
here
no
doubt
I
am
trapt
in
a
palpable
contradiction
,
and
yet
the
escape
is
as
easie
as
the
pitfall
,
for
the
Bishop
only
undertook
to
propound
the
way
of
a
Catholique
agreement
,
not
to
effect
it
,
so
that
though
he
were
not
so
vain
as
to
hope
to
see
it
effected
in
his
dayes
,
yet
for
all
that
he
might
finish
all
the
glorious
designs
he
undertook
,
seeing
he
only
undertook
the
proposition
not
the
execution
of
this
glorious
design
.
You
see
how
little
you
get
by
fastning
upon
any
of
my
Assertions
,
no
more
than
one
of
the
Curr-dogs
(
you
speak
of
)
would
by
starting
and
worrying
of
an
Hedge-hog
.
As
for
the
rest
of
my
Character
of
the
Bishop
,
I
scorn
to
justifie
it
,
it
were
an
affront
not
only
to
the
greatness
of
his
Worth
but
of
his
Name
,
that
will
bear
a
much
loftier
Panegyrick
than
I
am
able
to
compose
for
the
consecration
of
his
ashes
.
Though
I
could
tell
you
how
by
his
skill
and
courage
he
forced
back
the
Revenues
of
the
Church
of
Ireland
out
of
such
hungry
mens
hands
as
yours
,
for
there
you
must
know
they
had
finisht
the
Reformation
that
you
only
propound
,
that
is
,
they
had
unrevenued
the
Clergy
,
and
in
Conformity
to
the
Primitive
Times
had
turn'd
all
the
Tythes
into
Lay-fees
,
only
allowing
the
Vicars
comfortable
stipends
of
about
twenty
or
forty
shillings
per
annum
.
Now
to
me
it
seems
as
difficult
a
Task
to
force
men
of
sacrilegious
stomachs
to
disgorge
their
Prey
after
it
has
been
so
long
poucht
,
as
to
you
it
does
,
to
dig
through
the
separating
Istmos
of
Peloponesus
.
But
I
will
not
,
only
to
satisfie
your
petulant
exceptions
,
give
a
retail
of
all
the
proofs
of
this
great
mans
prudence
and
courage
;
it
is
enough
that
he
related
to
the
Earl
of
Strafford
,
and
if
he
had
not
an
hand
in
all
his
enterprises
,
yet
(
though
he
were
none
of
his
Secretary
)
he
had
an
head
in
all
his
Counsels
,
and
that
alone
,
if
all
the
reports
I
have
heard
of
that
Great
Man
be
true
,
will
suffice
to
entitle
him
to
ten
times
greater
Elogies
than
those
wherewith
I
have
consecrated
his
ashes
,
especially
when
you
your self
allow
some
additional
civility
to
the
praises
of
the
deceased
.
But
if
my
character
of
him
be
too
termagant
(
abuse
me
not
for
this
fantastick
word
,
as
you
do
for
several
of
J.
O's
,
when
it
is
your
own
)
yet
it
is
not
so
romantick
,
as
your
own
luscious
and
fustian
lines
wherewith
you
would
embalm
the
ashes
of
your
own
Hero
,
in
whom
you
cannot
but
admire
that
Majesty
and
Beauty
which
sits
upon
the
forehead
of
masculine
Truth
and
generous
Honesty
.
This
is
properly
to
trick
up
the
good
Old
Divine
in
a
yellow
coif
and
a
bulls
head
,
to
set
Majesty
and
Beauty
upon
the
forehead
of
his
Masculine
Truth
.
The
forehead
of
truth
is
a
single
flower
of
a
stronger
and
more
rapping
scent
than
a
whole
posie
of
Dr
Bailys
.
But
we
still
take
an
higher
flight
,
He
was
a
man
that
had
clear'd
himself
from
froth
and
groans
.
As
scurvy
a
Commendation
this
as
one
shall
lightly
meet
with
!
when
the
loftiest
thing
that
can
be
said
of
so
Great
a
Man
as
Mr
Hales
,
is
,
that
he
was
neither
a
Madman
nor
a
Fanatique
.
But
seeing
I
have
acquitted
my self
so
ill-favourdly
to
the
Bishop
,
that
were
he
alive
he
would
be
out
of
love
with
himself
,
and
that
you
(
though
a
stranger
to
his
worth
and
person
)
account
it
a
work
of
some
piety
to
vindicate
his
Memory
from
so
scurvy
a
Commendation
.
I
will
(
to
make
him
some
amends
)
trick
him
up
in
some
of
those
elaborate
and
studious
periods
wherewith
you
have
with
an
additional
civility
endeavour'd
to
Consecrate
the
ashes
of
the
deceased
.
I
am
confident
the
Bishop
studied
to
do
both
God
and
His
Majesty
good
Service
,
so
that
he
ought
never
to
be
mention'd
without
due
honour
;
but
alas
,
how
utterly
was
he
mistaken
,
though
so
learned
,
so
pious
,
so
wise
a
man
,
he
seemed
to
know
nothing
beyond
Ceremonies
,
Arminianism
,
and
Manwaring
,
and
seemed
to
place
all
the
business
both
of
Christianity
and
State
in
persecuting
men
for
their
Consciences
differing
from
him
in
smaller
matters
;
with
these
he
begun
,
and
with
these
he
ended
,
and
thereby
deform'd
the
whole
Reign
of
the
best
Prince
,
that
ever
weilded
the
English
Scepter
,
turning
his
whole
Kingdome
into
a
Prison
.
What
Censures
,
what
Excommunications
,
what
Deprivations
,
what
Imprisonments
?
I
cannot
represent
the
misery
and
desolation
,
as
it
has
been
represented
to
me
.
But
wearied
out
at
home
,
many
thousands
of
His
Majesties
Subjects
,
to
his
and
the
Nations
great
loss
,
thought
themselves
constrain'd
to
seek
another
habitation
,
and
every
Countrey
even
though
it
were
among
Savages
and
Canibals
,
appear'd
more
hospitable
to
them
than
their
own
.
Happy
had
it
been
for
the
King
,
happy
for
the
Nation
,
and
happy
for
himself
,
had
he
never
clim'd
that
Pinacle
.
He
was
indeed
a
Person
,
whom
my
age
had
not
given
me
leave
to
be
acquainted
with
,
nor
my
good
fortune
lead
me
to
converse
with
his
Writings
;
but
sor
whom
I
had
collected
a
deep
reverence
from
the
general
reputation
he
carried
,
beside
the
veneration
due
to
the
place
he
fill'd
in
the
Church
of
England
.
So
that
had
any
man
a
mind
to
shew
a
proof
of
his
good
nature
and
eloquence
,
he
could
not
in
my
opinion
have
fixed
upon
a
fitter
Subject
of
commendation
.
And
therefore
(
here
mark
the
Connexion
)
I
could
have
wished
for
my
own
sake
that
I
had
missed
this
occasion
of
being
more
fully
inform'd
of
some
of
the
Bishops
Principles
,
whereby
I
have
lost
part
of
that
pleasure
,
which
I
had
so
long
enjoyed
in
thinking
well
of
so
considerable
a
person
.
But
however
I
recreate
my self
,
with
believing
that
my
simple
judgement
cannot
,
beyond
my
intention
,
abate
any
thing
of
his
just
value
with
others
.
And
seeing
he
is
long
since
dead
,
which
I
knew
but
lately
,
and
now
learn
it
with
regret
,
(
tender
heart
!
)
I
am
the
more
obliged
to
repair
in
my self
whatsoever
breaches
of
his
credit
,
by
that
additional
civility
which
consecrates
the
ashes
of
the
deceased
.
And
for
a
proof
of
this
my
additional
civility
,
I
tell
you
he
was
an
undertaking
Church-man
that
had
a
vast
opinion
of
his
own
sufficiency
,
and
went
big
forty
years
with
an
useless
and
impracticable
project
,
and
however
he
were
otherwise
a
person
of
excellent
prudence
and
learning
,
yet
was
he
struck
with
a
Notion
and
crazed
on
one
side
of
his
head
.
And
so
neglected
not
only
his
own
Charge
and
Diocess
,
but
the
whole
Protestant
Interest
both
Foreign
and
Domestick
,
to
take
an
Oecumenical
care
upon
him
,
which
none
call'd
him
to
,
and
none
con'd
him
thanks
for
.
Being
upon
his
own
single
judgement
too
liberal
of
the
publique
,
&
retrenching
upon
our
part
more
than
he
had
Authority
for
,
and
granting
more
to
the
Popish
than
they
can
of
right
pretend
to
.
And
indeed
he
all
along
complies
much
for
peace
sake
,
and
judiciously
shews
us
wherein
our
separation
from
the
Church
of
Rome
is
not
warrantable
.
And
in
fact
made
a
bridge
,
as
Grotius
too
did
,
for
the
Enemy
to
come
over
,
or
at
least
laid
some
of
our
most
considerable
passes
open
to
them
and
unguarded
,
and
the
bottom
of
all
this
most
glorious
design
was
only
to
fetter
men
straiter
under
the
formal
bondage
of
sictitious
discipline
.
So
that
this
enterprize
of
Bishop
Bramhals
,
being
so
ill
laid
and
so
unseasonable
,
deserves
rather
an
excuse
than
a
commendation
.
And
beside
all
this
he
had
a
great
respect
for
poor
Readers
,
he
was
no
friend
to
preaching
,
he
was
a
zealous
Patron
of
Sports
and
May-poles
,
he
was
an
enemy
to
the
reading
of
the
Scriptures
,
and
the
observation
of
the
Sabbath
;
and
lastly
,
he
did
not
prevent
the
Irish
Rebellion
,
or
if
he
performed
any
such
wonderful
things
as
are
ascribed
to
him
,
the
honour
of
it
is
due
,
and
ought
to
be
given
to
General
Usher
.
In
short
,
an
accusatory
Spirit
would
desire
no
better
play
than
he
gives
in
his
own
vindication
.
And
now
whatsoever
all
this
may
have
glanced
upon
him
,
it
was
directed
only
against
a
certain
Authour
,
that
has
ill-favourdly
commended
him
,
and
intended
out
of
pure
piety
(
and
pure
piety
it
is
)
to
vindicate
his
memory
from
so
scurvy
a
Commendation
,
and
to
repair
the
breaches
that
he
through
his
unskilfulness
had
made
in
his
Credit
,
with
that
additional
civility
which
consecrates
the
ashes
of
the
deceased
.
And
have
you
not
done
it
to
purpose
?
no
doubt
were
the
Bishop
alive
,
this
flattering
Panegyrick
would
reconcile
him
to
himself
again
.
But
certainly
such
improbable
Elogies
as
these
are
of
the
greatest
disservice
to
their
own
design
,
and
do
in
effect
diminish
alwayes
the
person
,
whom
they
pretend
to
magnifie
.
And
the
result
of
all
these
elaborate
and
studious
periods
of
Commendation
is
to
prove
him
only
a
most
egregious
Knave
and
Fool
;
such
is
your
piety
and
additional
civility
.
I
would
know
whether
this
be
to
trick
him
up
in
a
yellow
Coif
and
a
Bulls
head
,
or
to
furbish
him
in
martial
accoutrements
,
like
another
Odo
of
Baieux
,
though
in
your
account
they
are
all
one
,
and
you
have
been
so
inconsistent
with
your self
as
to
compare
the
same
commendation
to
both
,
in
one
page
it
is
as
effeminate
as
a
Ladies
dress
,
and
in
the
next
it
is
as
martial
as
a
fighting
man
in
armour
.
Well!
you
of
all
men
are
in
most
danger
of
being
choakt
not
with
the
swelling
of
truth
(
as
you
ridiculously
speak
,
for
truth
it self
never
yet
choakt
any
man
)
but
of
falsehood
and
calumny
.
Was
ever
civility
graduated
up
and
enhanced
to
such
a
value
?
Had
you
been
the
very
pink
of
courtesie
you
could
not
have
endeared
the
Bishop
with
greater
sweetness
.
Had
you
spoke
the
language
of
a
Lover
,
and
transcribed
the
Grand
Cyrus
and
Cassandra
,
you
could
not
have
courted
your
Mistress
in
a
more
luscious
and
extravagant
stile
.
Poor
Bishop
Bramhal
,
whether
you
or
I
are
most
unfortunate
I
cannot
determine
;
whether
you
in
being
alwayes
courted
,
or
I
in
being
alwayes
rail'd
at
.
But
in
good
earnest
I
think
I
have
the
better
of
it
;
for
though
an
ill
man
cannot
by
praising
confer
honour
,
nor
by
reproaching
fix
an
ignominy
,
and
so
they
may
seem
on
equall
terms
,
yet
there
is
more
in
it
;
for
at
the
same
time
that
we
may
imagine
what
is
said
by
such
an
Authour
to
be
false
,
we
conceive
the
contrary
to
be
true
.
This
I
am
sure
of
,
it
is
hard
to
disparage
a
man
more
by
slander
and
calumny
than
you
have
the
Bishop
with
all
your
elaborate
and
studious
periods
of
commendation
.
And
this
I
hope
is
enough
to
convince
you
of
your
insolence
in
passing
your
malepert
censures
upon
a
man
so
great
in
a
matter
so
foreign
,
not
only
to
your
judicature
but
understanding
.
But
this
is
right
Fanatique
Malice
and
Impudence
to
bespatter
the
most
worthy
persons
with
such
foul
reproaches
under
profession
of
so
much
love
and
sweetness
.
And
so
go
your
way
like
a
wretch
as
you
are
,
and
if
you
have
any
spark
of
Vertue
unextinguish'd
,
lament
and
pine
away
for
this
desperate
folly
,
for
the
disgrace
you
have
,
as
far
as
in
you
is
,
brought
not
only
upon
this
venerable
Prelate
,
but
all
the
Church
of
England
,
by
this
undertaking
,
and
for
the
eternal
shame
to
which
you
have
hereby
condemn'd
your
own
Memory
.
To
this
your
new
Edition
out
of
Mr.
Hales
,
I
care
not
though
I
cast
in
that
other
long
lesson
,
that
you
have
been
at
the
pains
to
construe
out
of
Arch-Bishop
Parker
(
for
should
I
altogether
baulk
it
,
as
impertinent
as
it
is
,
I
know
your
way
of
insulting
)
wherein
he
censures
the
Ceremonies
of
the
Church
of
Rome
as
too
troublesome
and
too
numerous
.
Why
,
what
then
?
nothing
at
all
,
but
you
have
gain'd
by
this
in
English
and
Latine
five
pages
,
as
you
did
eight
by
Mr.
Hales
,
a
good
days
work
and
wages
easily
earned
,
and
you
were
too
hard
here
for
the
Assigns
of
Theodore
Beza
and
John
Calvin
;
had
they
been
aware
how
cheaply
you
came
by
these
13
Pages
,
they
would
no
doubt
have
deducted
proportionably
for
it
out
of
that
days
Pay
.
But
if
you
intended
it
to
any
other
purpose
than
barely
to
fill
up
,
you
ought
to
have
proved
either
that
the
Arch-Bishop
intended
this
against
the
Church
of
England
,
though
certainly
by
his
Office
he
could
be
as
to
Ceremonies
no
Non-conformist
.
Or
if
he
did
not
,
that
yet
his
words
fall
as
heavily
upon
the
Church
of
England
as
upon
the
Church
of
Rome
.
But
to
say
only
in
general
that
in
this
passage
he
girds
us
no
less
than
J.
O.
himself
does
in
his
Treatise
of
Evangelical
Love
,
though
he
does
there
in
broad
terms
indite
us
both
of
Socinianism
and
Popery
,
is
such
an
additional
Civility
to
the
Ashes
of
this
Venerable
Prelate
,
as
was
not
long
since
offer'd
him
by
some
of
your
dear
Brethren
,
when
they
translated
his
Urn
out
of
the
Chappel
at
Lambeth
into
an
Unconsecrated
Dunghil
.
Yes
,
but
however
(
say
you
)
if
we
once
grant
the
Church
a
Power
of
establishing
Humane
Institutions
in
the
Worship
of
God
,
they
may
accumulate
their
number
till
they
become
as
burthensome
as
the
Roman
or
the
Mosaick
Yoke
,
and
therefore
though
the
Ceremonies
already
injoin'd
are
neither
many
nor
troublesome
,
yet
they
expose
us
to
the
peril
of
Superstition
,
for
the
same
Authority
that
appoints
three
,
may
(
if
it
please
)
appoint
three
Hundred
.
And
when
it
does
so
,
then
complain
;
in
the
mean
while
it
is
(
to
say
no
worse
)
but
a
sawcy
and
uncivil
deportment
towards
your
Governours
,
to
refuse
Obedience
to
their
reasonable
Commands
,
that
you
may
not
encourage
them
to
proceed
to
unreasonable
Impositions
.
And
if
this
may
pass
with
you
for
an
allowable
Objection
against
the
use
and
exercise
of
any
Authority
,
only
because
it
is
possible
it
may
be
abused
,
then
farewel
all
the
Laws
and
all
the
Government
in
the
World
,
when
't
is
so
impossible
for
any
of
them
to
prevent
or
avoid
this
Exception
.
But
methinks
it
is
a
pleasant
Entertainment
to
hear
you
tell
so
many
sad
and
heart-breaking
stories
of
the
Yoke
of
Moses
and
Superstitions
of
Rome
upon
Occasion
of
three
innocent
Ceremonies
;
when
they
are
so
easie
and
so
natural
,
so
without
labour
and
distraction
,
that
to
lift
up
a
finger
requires
full
as
much
pains
and
trouble
.
Whereas
their
rites
were
so
numerous
,
so
chargeable
,
and
so
troublesome
,
that
it
was
almost
impossible
any
care
should
constantly
attend
or
exactly
perform
such
an
intricate
service
.
But
men
that
are
resolved
to
be
seditious
,
are
forced
to
be
unreasonable
.
And
what
can
silence
their
Clamours
that
have
the
face
to
compare
three
easie
and
harmless
Rites
with
the
Yoke
of
Moses
,
and
the
Tyranny
of
Antichrist
.
But
thus
split
a
Straw
and
lay
it
cross
a
Fanaticks
forehead
,
and
(
as
hard
as
it
is
)
it
shall
break
the
back
of
his
Conscience
.
I
could
have
wish'd
you
had
been
as
much
refreshed
and
edified
with
the
Arch-Bishop's
Testimony
as
with
Mr.
Hales's
,
that
so
instead
of
quoting
a
single
Passage
,
you
might
have
taken
upon
your self
the
grateful
penance
of
transcribing
his
whole
Book
,
and
then
you
would
have
obliged
us
with
that
remarkable
Prophecy
wherewith
he
shuts
up
his
Antiquities
.
There
is
nothing
more
to
be
fear'd
and
provided
against
in
this
well-constituted
Church
of
England
,
than
lest
the
Clergy
,
whilst
it
takes
pains
in
the
Word
and
Truth
,
and
is
with
the
greatest
Observance
subject
to
the
Soveraign
Power
,
should
be
set
forth
as
a
Prey
and
Spoil
to
the
Lavish
and
Spend-thrifts
,
and
be
torn
by
the
Reproaches
and
Contumelies
of
the
Ignorant
,
and
exposed
to
the
Affronts
and
Insolences
of
the
Rascal-Rabble
;
If
this
shall
ever
happen
,
more
heavy
Scourges
from
God
,
and
sadder
times
than
those
of
Queen
Mary's
Reign
may
justly
be
expected
.
And
yet
thus
it
has
been
,
and
thus
it
must
be
,
wherever
it
is
the
humour
and
fashion
to
vilifie
the
Priesthood
,
Religion
becomes
contemptible
with
its
Officers
,
and
where
that
loses
its
Esteem
and
Reverence
,
Government
loses
its
support
and
security
.
And
this
was
at
the
bottom
of
our
late
wild
and
wanton
Rebellion
,
that
the
People
were
debauch'd
into
a
slight
regard
of
all
things
Sacred
and
Civil
by
the
bold
and
juggling
suggestions
of
a
few
ambitious
and
sacrilegious
Malecontents
,
and
then
it
was
not
only
easie
but
natural
to
put
Affronts
upon
all
the
Proceedings
of
Authority
,
to
bear
down
all
its
Remonstrances
,
and
run
the
Common-wealth
into
flat
Anarchy
and
open
War
.
You
see
how
little
Execution
is
to
be
done
upon
the
Church
of
England
with
the
But-end
of
an
Arch-Bishop
,
as
you
express
it
with
Here
the
Quotation
of
my
Lord
Verulam
,
which
you
could
produce
to
my
But
another
Qualm
that
is
upon
every
turn
throwing
you
into
groaning
Fits
is
,
that
after
all
my
seeming
and
pretended
zeal
for
the
Church
of
England
(
for
which
you
have
the
greatest
kindness
in
the
World
,
were
it
not
for
the
Pick-thankness
and
Pick
pocketingness
of
the
Clergy
)
I
shall
be
found
by
any
unpack'd
Jury
of
Divines
little
better
than
a
rank
Erastian
;
a
word
you
have
pick'd
up
out
of
Bishop
Bramhal
,
though
for
any
thing
you
know
,
that
may
signifie
a
Wizard
or
a
Magician
,
yes
,
or
a
Jewish
Zealot
,
i.
e.
a
notorious
Rogue
and
Cut-throat
.
But
be
it
what
it
will
,
this
too
was
(
as
all
the
rest
are
)
J.
O's
grievance
.
And
you
are
both
Crafty
Colts
,
that
when
you
know
your selves
unable
to
answer
Arguments
presently
spurn
at
them
with
some
false
and
foul
Recrimination
.
I
scorn'd
to
take
any
notice
of
his
Braying
,
and
so
I
should
of
yours
;
but
that
I
perceive
some
weak
and
well
meaning
Brethren
,
that
are
only
wont
to
skim
and
skip
over
Books
,
to
be
a
little
startled
at
the
Impeachment
,
because
I
all
along
discourse
of
the
Power
of
the
King
and
not
of
the
Church
,
though
the
reason
of
it
is
very
obvious
,
viz.
because
the
Subject
I
design'd
and
proposed
to
treat
of
was
the
Power
of
the
King
,
and
not
of
the
Church
;
so
that
if
you
and
J.
O.
are
aggrieved
at
any
thing
,
it
is
for
no
other
cause
than
that
I
have
stuck
close
enough
to
my
own
Argument
,
and
too
close
to
yours
.
Now
Sir
,
as
you
well
remember
,
you
have
for
want
of
wiser
Remarques
calculated
at
least
ten
times
over
in
what
Year
of
the
Lord
,
and
upon
what
day
of
the
Month
my
several
Books
were
born
,
and
then
,
if
you
will
compare
it
,
you
will
find
that
the
juncture
of
Affairs
to
which
the
first
was
accommodated
,
was
at
a
certain
Season
after
the
Chatham
Adventure
,
when
you
began
to
lift
up
your
Heads
,
and
to
Nose
your
Governours
,
and
to
make
bold
demands
in
the
name
of
your
Consciences
against
the
late
illegal
Impositions
of
King
and
Parliament
.
And
you
know
what
innumerable
swarms
of
Pamphlets
you
were
perpetually
sending
abroad
only
to
declare
to
all
his
Majesties
good
Subjects
(
that
either
were
already
out
of
humour
,
or
had
a
mind
so
to
be
)
that
if
himself
or
any
other
Civil
Magistrate
whatsoever
shall
presume
to
challenge
or
exercise
any
Authority
over
their
Free
born
Consciences
in
any
matters
of
Religion
whatsoever
,
he
usurps
upon
the
Royalty
of
God
,
and
involves
himself
in
the
guilt
of
Tyranny
and
Persecution
.
This
was
loud
and
broad
enough
to
alarm
the
Church
of
England
,
we
understood
the
men
and
their
meaning
;
and
had
no
mind
(
believe
me
)
to
have
that
comfortable
settlement
restored
to
Church
and
State
by
his
Majesties
happy
Restauration
unravel'd
by
these
Men's
bold
and
insolent
Pretences
.
And
therefore
divers
Persons
out
of
pure
Love
for
the
Church
,
and
Loyalty
to
their
Prince
,
and
Zeal
to
their
Countrey
,
set
themselves
to
beat
back
all
your
new
Republican
Pleas
of
Sedition
,
and
to
assert
his
Majesties
Prerogative
against
all
your
old
Shifts
of
Dis-loyalty
.
Among
the
rest
I
had
no
more
Wit
than
to
thrust
my self
too
forward
into
the
Scuffle
,
and
to
pursue
you
too
close
through
all
your
peevish
Clamours
and
Pretences
.
For
when
I
saw
men
of
known
and
approved
Enmity
to
the
present
State
,
buzze
abroad
such
Exorbitant
Principles
among
the
Common-People
,
as
flatly
contradict
all
the
Principles
,
and
defeat
all
the
Obligations
of
Government
,
I
could
not
,
I
ought
not
to
refrain
from
lashing
such
Lewd
Designs
with
some
Warmth
and
Smartness
of
Reproof
,
and
if
I
have
any
where
overlash'd
,
it
was
out
of
an
over-vehement
Concern
for
the
Peace
and
Prosperity
of
my
Countrey
;
though
for
my
own
part
I
am
not
sensible
of
any
one
Expression
that
is
chargeable
with
the
least
Harshness
or
Incivility
;
I
have
only
express'd
ill
things
by
their
Proper
Names
;
and
whereas
both
your self
and
J.
O.
pour
fourth
in
every
Page
incessant
complaints
of
Railing
and
Reviling
,
that
is
but
an
Uncivil
Word
that
you
may
throw
at
any
man
that
you
are
not
fond
of
;
and
it
proceeds
merely
from
your
Old
prodigious
Pride
and
Partiality
to
your selves
,
who
whilst
you
make
it
both
your
Recreation
and
Employment
to
invent
or
blazon
Slanders
against
the
Innocent
,
rave
and
fome
at
all
Conviction
of
guilt
against
your selves
.
I
have
challenged
you
often
enough
to
specifie
but
one
foul
or
false
word
in
all
my
Writings
,
to
name
but
one
good
Quality
,
that
you
possess
,
that
I
have
not
granted
you
,
or
one
bad
one
,
that
you
disclaim
,
and
I
have
unjustly
charged
upon
you
,
and
I
will
be
content
to
suffer
all
the
Engines
of
Clergy
mens
Cruelty
,
the
Pillorie
,
the
Whipping
posts
,
the
Galleys
,
the
Rods
,
the
Axes
,
and
the
Rhinolabides
;
nay
what
is
a
more
desperate
Penance
than
all
this
,
I
have
stipulated
to
write
a
Panegyrick
in
praise
of
the
Good
Nature
of
the
Presbyterians
,
and
the
Sincerity
of
the
Independants
,
and
I
think
it
would
puzzle
the
Wit
of
Mankind
to
invent
a
severer
Penalty
,
unless
it
were
to
write
another
in
Commendation
of
your
Wit
and
Learning
.
But
whilst
you
continue
this
out-cry
against
me
only
in
general
Terms
without
being
able
to
produce
particular
Articles
to
vouch
and
justifie
it
,
you
prove
nothing
but
your
want
of
breeding
and
better
Arguments
,
and
the
Calumny
when
you
cannot
drive
it
home
,
recoils
upon
your
own
Heads
.
He
that
charges
another
of
an
uncivil
Crime
,
when
he
cannot
make
it
good
,
indites
himself
.
And
yet
perhaps
in
spite
of
my
Integrity
I
may
have
been
too
zealous
for
my
King
and
Countrey
,
Plain-dealing
is
too
rough
a
Vertue
for
this
false
and
self-designing
Age.
But
be
that
as
it
will
,
and
as
for
the
decency
of
the
manner
of
my
treating
you
,
when
I
have
said
all
I
can
(
and
I
have
said
too
much
already
)
I
must
leave
it
to
the
Judgment
of
the
World
.
I
am
now
only
concern'd
to
vindicate
the
matter
of
my
discourses
against
you
,
and
here
I
have
laid
open
your
jugling
so
plainly
that
't
is
a
Reproach
to
Mankind
that
you
should
still
persevere
so
immodestly
in
the
same
Impostures
.
This
is
no
bragging
,
no
man
that
had
any
consisistency
in
his
Skull
could
have
perform'd
less
in
so
plain
and
palpable
a
Case
.
For
what
can
be
more
notorious
than
that
1.
When
you
exempt
your
Consciences
from
the
jurisdiction
of
your
Prince
you
exempt
your selves
,
both
in
that
a
man
and
his
Conscience
are
one
and
the
same
thing
,
and
in
that
he
is
not
capable
of
any
obligation
of
Laws
,
but
purely
by
vertue
of
his
Conscience
.
2.
When
you
exempt
matters
of
Religion
from
the
same
Power
,
you
in
effect
exempt
all
things
,
there
being
nothing
of
any
considerable
weight
or
concernment
in
humane
affairs
,
that
is
not
matter
of
Religion
,
and
much
more
so
than
those
things
that
you
contend
about
;
and
this
dashes
in
pieces
all
your
general
pleas
.
But
then
3.
As
for
your
particular
pleas
of
Scandal
,
and
an
unsatisfied
Conscience
,
and
unscriptural
Ceremonies
,
&c.
what
can
be
more
evident
than
1.
That
they
are
precarious
and
depend
purely
upon
your
own
humours
?
2.
That
they
are
unavoidable
in
all
Churches
and
all
Constitutions
in
the
world
?
3.
That
they
are
so
unreasonable
as
that
they
may
be
adapted
or
applyed
to
subvert
all
Government
in
the
Church
as
well
as
ours
,
even
your
own
?
And
if
after
all
this
you
will
not
learn
to
be
quiet
and
peaceable
,
you
will
first
or
last
thank
your selves
for
something
that
must
follow
;
and
then
your
being
big
with
conscience
will
not
serve
to
reprieve
you
:
You
are
ferreted
out
of
all
your
subterfuges
,
and
they
are
laid
open
to
the
view
and
scorn
of
all
men
.
And
you
have
now
nothing
left
to
shelter
your selves
,
but
only
by
slandering
your
Adversaries
,
and
perswading
the
people
(
for
you
presume
strangely
upon
their
ignorance
and
stupidity
)
that
whilst
we
assert
His
Majesties
Ecclesiastical
Supremacy
,
we
invest
him
with
an
unhoopable
Jurisdiction
;
which
being
so
bold
and
rank
a
forgery
it
is
to
all
intelligent
men
,
(
i.
e.
all
such
as
can
either
read
or
understand
)
an
ample
demonstration
of
a
desperate
and
baffled
Cause
.
But
by
the
way
,
how
is
this
consistent
with
what
you
as
often
suggest
,
that
my
design
was
to
write
against
the
Power
of
the
King
,
and
to
animate
the
People
against
the
exercise
of
his
Ecclesiastical
he
has
taken
of
his
Government
;
pardon
me
Sir
for
that
,
we
of
the
Bran
of
the
Church
of
England
have
modesty
enough
to
submit
to
the
wisdome
of
our
Superiours
,
when
ever
they
are
pleased
to
declare
their
will
and
pleasure
.
And
whatever
may
be
my
own
private
Opinion
,
neither
I
(
nor
any
other
good
Subject
)
shall
ever
go
about
to
confront
it
to
the
publique
Declarations
of
the
State
;
so
that
as
long
as
the
Government
shall
think
good
to
grant
you
Indulgence
,
assure
your self
(
whatever
you
simply
surmise
)
I
shall
never
trouble
them
with
i.
e.
the
publique
peace
and
prosperity
,
and
therefore
need
only
be
exercised
in
the
same
way
of
Jurisdiction
,
and
this
is
that
Authority
that
I
have
all
along
asserted
to
be
the
natural
and
unalienable
Right
of
all
Sovereign
Princes
.
But
then
secondly
,
its
design
in
reference
to
the
world
to
come
is
purely
spiritual
,
and
relates
only
to
the
welfare
of
the
Souls
of
men
hereafter
,
and
therefore
is
to
be
prosecuted
by
such
enforcements
as
are
apt
to
govern
Souls
without
laying
restraints
upon
their
bodies
.
Now
the
only
sanctions
proper
in
this
case
are
the
rewards
and
punishments
of
another
life
,
and
this
is
the
power
of
the
Ecclesiastick
State
Authoritatively
to
declare
the
Laws
of
God
to
the
People
,
and
to
enforce
their
obedience
to
them
from
the
threatnings
and
promises
of
the
Gospel
.
And
to
this
purpose
did
our
blessed
Saviour
depute
the
Apostolical
order
or
succession
of
Apostles
to
superintend
the
Affairs
of
his
Holy
Catholique
Church
;
it
is
the
right
of
their
Office
and
Commission
,
to
consult
,
advise
,
and
determine
in
all
disputes
that
concern
the
Government
,
and
the
welfare
of
all
Christian
Assemblies
;
and
their
Decrees
are
obligatory
upon
the
Consciences
of
men
,
by
vertue
of
their
own
proper
Authority
,
and
under
their
own
proper
penalties
.
For
as
all
their
Power
is
meerly
spiritual
,
so
are
all
the
Sanctions
of
their
Laws
,
and
therefore
though
they
cannot
by
vertue
of
their
own
inherent
Jurisdiction
punish
the
disobedient
with
Civil
and
Secular
inflictions
,
yet
may
they
require
and
demand
obedience
to
their
constitutions
under
pain
of
the
Divine
displeasure
,
and
the
lash
of
the
Apostolical
Rod
;
and
their
sentence
when
regularly
passed
upon
refractory
offenders
is
valid
and
terrible
as
a
decree
of
heaven
;
and
if
there
be
any
truth
or
sense
in
our
Saviours
words
to
the
Colledge
of
Apostles
,
that
whatsoever
they
shall
bind
on
Earth
,
shall
be
bound
in
Heaven
;
their
Censures
shall
be
approved
and
ratified
by
the
judgement
of
the
Almighty
.
And
that
man
deserves
the
wrath
of
God
that
is
want
only
rebellious
and
incorrigible
to
the
soft
and
gentle
discipline
of
his
Church
,
this
is
such
a
desperate
and
malicious
peevishness
,
that
it
does
of
it self
consign
a
man
up
to
final
contumacy
and
utter
impenitence
.
He
is
too
stubborn
,
and
too
impudent
to
be
reclaim'd
that
dares
rashly
bid
defiance
to
the
wisdom
and
authority
of
his
ghostly
guides
and
governours
;
but
when
the
exterminating
sentence
is
passed
upon
the
Offender
,
it
smites
like
the
sword
of
an
Angel
,
it
throws
him
out
of
the
Church
,
and
the
ordinary
capacities
of
Mercy
,
and
delivers
him
up
to
the
wrath
and
judgment
of
God
.
And
this
is
no
more
than
what
is
necessary
to
the
very
Being
and
Preservation
of
all
Society
;
in
that
Society
cannot
subsist
without
Order
,
nor
Order
without
Authority
,
nor
Authority
without
a
Power
of
requiring
and
enforcing
Obedience
;
and
therefore
if
our
Saviour
have
founded
a
Church
in
the
world
,
and
does
design
its
continuance
to
the
end
of
it
,
it
is
necessary
he
should
provide
for
its
Preservation
by
delegating
some
peculiar
persons
to
govern
and
guide
the
Society
by
Laws
and
Penalties
,
otherwise
his
Church
were
no
better
than
a
wild
and
ungovernable
Rabble
,
that
only
meet
together
by
chance
or
by
humour
,
and
are
under
no
enforcements
of
orderly
and
peaceable
behaviour
.
And
this
would
be
a
worthy
representation
of
the
Church
of
Christ
,
that
it
is
only
a
Rout
of
rude
People
without
Law
or
Government
.
But
as
it
is
necessary
that
Ecclesiastical
Affairs
should
be
govern'd
,
so
is
it
that
this
should
be
done
by
Ecclesiastical
persons
,
whose
profession
,
and
peculiar
employment
it
is
to
study
and
understand
those
matters
;
and
't
is
but
reasonable
to
relye
upon
their
judgement
,
who
ought
to
be
presumed
best
skill'd
in
the
nature
of
the
thing
,
it
is
no
more
than
what
common
prudence
directs
to
in
all
other
affairs
of
life
to
consult
and
trust
every
man
in
his
own
profession
;
we
do
not
apply
our selves
to
Physicians
for
the
settlement
of
our
Estates
,
nor
to
Lawyers
for
the
preservation
and
recovery
of
our
healths
.
But
men
are
to
be
entrusted
and
employed
with
regard
to
their
own
proper
skill
and
office
,
and
therefore
though
we
should
set
aside
the
express
Authority
of
our
Saviours
commission
to
the
Apostles
and
their
Successours
for
the
perpetual
Government
of
his
Church
,
the
very
rules
of
common
prudence
will
cast
the
management
of
Ecclesiastical
matters
upon
Ecclesiastical
persons
;
and
this
is
so
avowed
a
principle
among
mankind
,
that
the
Jurisdiction
proper
to
the
Church
was
never
yet
invaded
by
any
Laicks
,
till
t'other
day
the
Tradesmen
and
Burgers
of
the
Corporation
of
Geneva
banish'd
All
Power
in
Heaven
and
Earth
(
says
he
)
is
given
me
of
my
Father
,
therefore
go
,
&c.
I
am
now
enthroned
Sovereign
Lord
of
the
whole
Creation
,
and
the
Exercise
of
all
my
Fathers
Power
is
entrusted
to
my
Management
,
and
therefore
in
the
first
place
I
appoint
and
Authorize
you
and
your
Successors
in
my
Name
and
by
Vertue
of
my
Supremacy
to
take
care
of
the
Guidance
and
Instruction
of
my
Church
,
this
is
the
Office
and
Power
to
which
you
are
deputed
next
and
immediately
under
my self
,
in
the
Discharge
and
Execution
whereof
I
engage
all
my
Power
to
be
immediately
assistant
to
you
to
the
end
of
the
World
.
So
that
it
is
plain
that
their
Power
of
Preaching
and
Declaring
the
Laws
of
the
Gospel
is
properly
Authoritative
and
of
the
same
Nature
though
of
a
Subordinate
force
with
our
Saviours
own
Dominion
over
Mankind
,
and
all
Men
by
Vertue
of
his
Command
and
his
Commission
are
bound
to
give
Obedience
to
their
Doctrines
,
in
the
right
and
Faithful
Discharge
of
their
Trusts
,
as
to
the
Authorized
Stewards
of
his
Mysteries
.
And
then
as
for
the
other
part
of
the
Power
of
the
Keys
or
Church
Censures
,
it
is
as
full
of
Jurisdiction
as
any
Secular
Power
whatsoever
;
it
judges
,
gives
Sentence
,
and
inflicts
Punishment
in
Criminal
Causes
,
and
though
they
do
not
execute
their
own
Judgment
but
leave
it
to
the
Divine
Justice
,
yet
where
God
has
promised
to
abett
their
Censures
by
his
immediate
Power
,
't
is
the
same
thing
as
to
all
the
purposes
of
Government
,
as
if
it
were
done
by
the
stroke
of
their
own
Arm
,
and
though
they
did
but
only
minister
to
the
Divine
Judgement
,
as
to
these
immediate
Inflictions
of
Heaven
,
yet
the
sentence
it self
is
a
severe
instance
and
exercise
of
Coercive
Jurisdiction
;
it
cuts
a
man
off
from
all
the
Advantages
of
the
Communion
of
Saints
,
and
of
our
Saviours
Incarnation
,
and
that
is
a
Capital
Execution
,
and
more
affrightful
to
any
man
that
makes
Profession
of
the
Christian
Faith
than
all
the
Rods
and
Axes
and
Pillories
and
Whipping-posts
of
the
Secular
Power
.
And
as
their
Authority
carries
in
it
true
and
proper
Jurisdiction
,
so
is
it
in
its
Kind
,
Supreme
,
Universal
and
Uncontroulable
;
and
extends
to
all
Nations
;
Ages
and
Conditions
.
Kings
and
Princes
are
subject
to
the
Spiritual
Authority
of
their
Doctrines
,
they
have
Souls
to
be
conducted
to
Heaven
as
well
as
their
Subjects
,
and
therefore
stand
as
much
in
need
of
Spiritual
Guides
and
Instructors
;
for
if
Christ
have
intrusted
the
Spiritual
Government
of
his
Church
in
the
hands
of
his
Apostles
and
their
Successors
,
then
all
its
Members
of
what
Rank
and
Quality
soever
are
regularly
to
make
enquiries
,
and
receive
determinations
of
Conscience
from
their
Mouths
;
and
when
the
Bishop
reproves
his
Prince
of
any
enormous
Vice
,
if
he
refuse
to
hear
him
,
he
sins
against
the
Command
of
God
,
who
has
given
him
Authority
in
his
name
to
declare
and
to
bind
every
mans
Duty
upon
his
Conscience
under
pain
of
the
Divine
Displeasure
,
and
it
is
an
equal
Aggravation
of
Guilt
in
all
men
before
God
to
break
his
Commands
against
the
Sentence
and
Declaration
of
his
Officers
.
This
is
so
clear
and
obvious
a
Truth
,
that
if
there
be
any
Divine
Institution
or
perpetual
Necessity
of
a
Priestly
Office
in
the
Church
,
the
greatest
must
be
equally
bound
with
the
least
to
Obedience
,
not
by
the
Coercion
of
Secular
Penalties
,
but
by
the
Tyes
of
Religion
and
the
Judgments
of
God
.
I
mean
not
hereby
to
excuse
the
boldness
and
insolence
of
those
men
that
take
upon
them
to
upbraid
and
expose
their
Prince
with
publick
and
Pulpit
Reproofs
.
This
is
to
abuse
the
Dignity
of
their
Office
into
the
Ill-manners
and
Sedition
of
the
Kirk
,
that
insulted
in
nothing
more
than
putting
affronts
upon
Kings
,
and
exposing
them
and
their
Authority
to
the
contempt
of
the
Rabble
.
No
,
but
all
Addresses
to
Superiours
must
be
private
,
and
prudent
,
and
modest
,
and
though
Kings
may
and
ought
to
be
inform'd
of
their
duty
as
well
as
Subjects
,
yet
it
must
be
done
with
all
the
Arts
of
Gentleness
and
Humility
;
and
if
any
man
shall
abuse
his
Sacerdotal
Freedome
to
vent
unhandsom
and
disgraceful
Reflections
upon
his
Superiours
,
he
deserves
(
as
much
as
you
do
)
the
Scorn
of
a
Buffoon
and
the
Correction
of
the
Stocks
.
And
now
from
these
Premises
it
is
very
easie
to
determine
the
bounds
of
the
Imperial
and
the
Priestly
Power
,
notwithstanding
that
both
are
and
must
be
acknowledged
Supreme
in
their
several
Kinds
.
The
Prince
is
Supreme
and
Absolute
over
all
things
and
persons
within
his
own
Dominions
,
as
far
as
they
concern
the
Affairs
of
this
present
Life
,
but
yet
when
they
are
consider'd
purely
as
relating
to
the
Life
to
come
,
the
Priest
is
Superiour
;
and
therefore
in
all
cases
of
Competition
(
whenever
they
happen
)
he
can
only
refer
the
Justification
of
himself
and
his
Cause
to
the
future
Judgement
of
God
,
but
at
present
he
must
be
content
either
to
obey
the
Commands
,
or
(
if
in
Cases
of
manifest
Obedience
to
God
he
cannot
)
to
submit
to
the
Authority
of
his
present
Superiours
;
and
if
it
be
his
Fortune
to
oppose
the
Judgment
of
his
Prince
,
there
is
no
remedy
but
he
must
suffer
his
Lot
,
and
rather
choose
to
be
endamaged
in
his
own
private
affairs
than
that
Government
should
be
disturbed
or
defeated
for
his
sake
.
Here
then
is
no
interfering
of
the
two
Jurisdictions
,
the
exercise
of
the
one
is
Spiritual
,
and
of
the
other
Secular
;
and
so
being
of
different
natures
,
and
to
different
ends
,
they
may
both
without
any
material
inconvenience
be
supreme
in
their
different
kinds
,
and
if
the
Ecclesiastical
State
shall
at
any
time
think
it self
obliged
to
controwl
the
civil
power
,
it
is
only
of
a
spiritual
efficacy
,
and
brings
no
direct
disadvantage
to
the
supreme
Authority
,
because
it
has
ordinarily
no
visible
force
but
in
the
World
to
come
,
and
that
makes
no
alteration
in
the
present
state
of
things
.
So
that
the
exercise
of
the
supreme
civil
Power
is
as
uncontroulable
as
if
it
were
absolute
and
not
limited
by
the
spiritual
,
because
at
present
it
must
prevail
as
to
the
Government
of
the
World
,
and
the
effectual
execution
of
its
Decrees
.
And
thus
have
I
(
to
avoid
dull
or
wilful
mistakes
)
as
briefly
as
the
nature
of
the
Subject
would
permit
,
proved
the
necessity
of
a
spiritual
Authority
in
the
Church
as
a
distinct
society
by
it self
,
and
in
order
to
its
peace
here
and
the
salvation
of
its
members
hereafter
.
And
then
that
it
is
not
a
meerly
ministerial
Office
,
but
is
Authoritative
to
all
the
intents
and
purposes
of
Jurisdiction
,
and
in
the
next
place
that
it
is
supreme
and
uncontroulable
in
its
own
kind
by
any
other
Power
whatsoever
,
and
lastly
that
its
spiritual
Supremacie
is
no
infringement
to
the
civil
Rights
of
Sovereign
Princes
,
in
that
their
Power
must
notwithstanding
all
Countermands
whatsoever
over-rule
in
the
present
Government
of
the
World
.
And
now
I
hope
you
see
how
plainly
the
spiritual
Power
of
the
Church
is
reconcileable
with
the
Ecclesiastical
Supremacy
of
Kings
,
and
that
there
is
no
necessity
(
as
you
dream
)
that
whoever
asserts
one
must
unavoidably
casheir
the
other
.
And
upon
review
of
the
whole
●●ate
of
the
controversie
,
't
is
some
comfort
and
satisfaction
to
me
,
that
as
I
have
not
vested
the
civil
Magistrate
with
any
other
Power
than
what
is
and
ever
has
been
challenged
by
all
Common-wealths
in
the
World
,
so
I
never
could
meet
with
any
thing
objected
against
it
,
but
what
proceeded
purely
from
malice
or
inadvertency
.
And
that
is
all
the
trouble
I
have
been
put
to
both
by
you
and
J.
O.
to
vindicate
easie
and
honest
assertions
from
wilful
or
sleepy
Mistakes
.
But
the
great
Misprison
of
all
,
and
that
approaches
nearest
to
Treason
against
modern
Orthodoxy
is
my
presuming
to
trample
upon
your
great
secret
of
symbolical
Ceremonies
,
which
hard
word
is
now
become
the
only
remaining
Palladium
of
your
Cause
,
and
Idol
of
your
Conventicles
,
for
in
our
dayes
it
is
not
with
you
as
it
was
from
the
Reign
of
good
Queen
Elizabeth
quite
down
to
that
of
the
Good
Long
Parliament
.
The
Good
Gentlemen
of
those
times
had
the
Holy
Discipline
,
and
the
Scepter
of
the
Lord
Christ
to
rattle
in
the
Peoples
and
the
Princes
ears
;
but
those
good
dayes
are
gone
,
and
the
Kirk-discipline
when
it
came
to
be
put
in
practice
,
though
it
were
an
Iron
rod
upon
the
backs
of
Kings
,
yet
it
proved
such
a
wooden
Scepter
among
the
Common
People
,
that
it
quickly
wore
it self
into
sport
and
contempt
,
and
all
the
little
Folk
that
waged
War
with
so
much
zeal
and
fury
against
Prelacy
and
Antichrist
,
only
aim'd
their
stroaks
at
random
,
and
rail'd
and
raged
at
they
knew
not
what
,
till
at
last
they
became
ashamed
at
the
littleness
of
their
own
Pretences
,
and
how
little
all
of
them
were
able
to
perforn
in
behalf
of
the
Divine
Right
of
Presbytery
sufficiently
appears
to
the
world
by
the
great
Smectymnuan
labours
.
Nothing
but
a
complicated
dulness
could
ever
have
brought
forth
such
a
phlegmatick
and
insipid
Pamphlet
,
and
no
man
has
now
so
little
wit
,
or
so
much
confidence
as
to
own
,
much
less
to
appear
in
defence
of
such
a
contemptible
and
baffled
Cause
,
or
if
there
should
remain
a
Scot
or
an
High-Lander
so
unalterably
peevish
,
he
lyes
below
both
our
scorn
and
our
confutation
.
But
though
their
Principles
have
forsaken
them
,
yet
they
(
so
invincible
is
their
constancy
)
will
never
forsake
their
Principles
,
but
having
once
been
drawn
into
a
Revolt
from
the
Church
by
a
manifest
Imposture
,
they
have
too
much
stomach
to
confess
their
fault
so
far
as
only
to
return
back
to
her
Communion
;
and
therefore
Covenant
one
and
all
to
stand
firm
to
their
party
,
and
justifie
themselves
as
they
can
.
And
then
the
result
of
all
their
Messages
,
Remonstrances
and
Declarations
is
the
illegal
and
arbitrary
imposition
of
unscriptual
Ceremonies
,
by
which
(
when
we
come
to
treat
more
closely
)
they
mean
nothing
else
but
only
those
three
establish'd
in
the
Church
of
England
,
for
they
themselves
never
stick
to
allow
or
practise
any
others
,
so
these
be
excepted
.
And
had
you
wit
and
learning
enough
to
judge
of
Non-sense
,
you
would
even
cross
your self
(
were
it
not
a
Popish
Symbol
)
to
observe
what
a
deal
of
Metaphysicks
J.
O.
has
lavish'd
away
upon
this
Argument
.
But
alas
,
you
shew
so
little
judgment
,
as
to
slide
over
his
great
depths
of
subtilty
,
and
fix
upon
speculations
so
wretchedly
shallow
,
that
every
man
has
wit
enough
to
fathom
their
folly
.
Thus
I
verily
believed
I
had
in
my
first
Book
acquitted
my self
manfully
enough
towards
battering
down
this
Theological
Scar-crow
,
that
you
have
set
up
in
the
high
places
of
Armageddon
to
fray
away
the
People
,
or
rather
Boys
and
Girls
from
the
Communion
of
the
Church
;
by
shewing
that
it
is
so
far
from
being
a
crime
in
any
Ceremonies
to
be
significant
and
symbolical
,
that
it
is
their
only
nature
and
office
so
to
be
;
that
the
signification
of
all
Ceremonies
is
equally
arbitrary
;
that
it
is
of
the
very
same
kind
,
and
to
the
very
same
purpose
with
that
of
words
;
and
therefore
that
all
tender
Consciences
have
the
same
reason
to
be
offended
at
the
one
as
the
other
.
These
I
thought
in
the
simplicity
of
my
heart
solid
and
satisfactory
notions
,
and
counted
upon
it
that
we
should
never
more
be
annoyed
with
such
a
thin
and
empty
bubble
.
But
behold
out
stalks
the
great
Leviathan
J.
O.
and
pours
upon
me
such
a
volley
of
Distinctions
,
as
would
have
stunded
a
whole
Regiment
of
stouter
and
more
experienced
School-men
than
my self
.
In
the
first
place
he
distinguishes
(
very
subtilely
!
)
between
the
Appointment
and
the
Institution
of
1.
They
have
not
any
absolute
Authority
over
the
sign
and
thing
signified
.
2.
They
cannot
change
their
Natures
,
nor
create
a
new
relation
between
them
.
3.
They
cannot
give
a
mystical
and
spiritual
efficacy
to
them
.
And
then
lastly
,
as
for
the
signification
of
words
that
I
have
parallel'd
with
that
of
Symbols
,
the
Schoolmen
have
demonstrated
it
,
that
when
they
are
signs
of
sacred
things
,
they
are
signs
of
them
,
only
as
things
,
but
not
as
sacred
.
Here
are
dragons
and
deeps
;
it
were
worth
a
mans
while
to
work
in
the
Mines
of
Metaphysicks
for
such
Jewels
as
these
;
this
is
gibberish
strong
enough
to
make
a
Rosi-crucian
mad
,
and
were
J.
O.
in
good
earnest
,
I
should
(
notwithstanding
all
Quarrels
)
be
so
much
his
friend
as
to
provide
him
a
dark
lodging
and
clean
straw
.
But
what
wretched
fooling
this
is
,
any
man
that
has
a
mind
to
the
sport
,
may
see
in
my
Reply
to
him
where
I
gave
my self
the
divertisement
of
ferreting
him
from
distinction
to
distinction
,
i.
e.
from
non-sense
to
non-sense
.
And
methinks
it
is
no
unpleasant
sight
to
see
a
poor
Rat
thus
to
work
and
traverse
it
about
,
to
find
some
little
hole
wherein
he
may
hide
his
baffled
head
,
&
when
he
can
hope
for
no
other
shelter
then
to
stand
still
and
wink
hard
.
But
as
for
your
part
though
you
are
in
the
very
same
straits
,
yet
you
have
the
confidence
to
think
your self
close
,
with
your
eyes
open
,
and
all
the
world
staring
at
you
.
Thus
whereas
your
most
astonishing
objection
from
Cartwright
downwards
(
for
just
where
he
begun
you
have
all
left
off
,
and
stand
like
the
statue
of
Erasmus
in
the
posture
of
turning
over
a
leaf
,
but
without
ever
turning
it
over
will
stand
in
the
same
posture
to
the
day
of
judgement
)
against
the
Institution
of
Symbolical
Rights
,
is
,
that
it
is
no
less
an
attempt
than
to
entrench
upon
the
Divine
Prerogative
by
offering
to
institute
new
Sacraments
,
J.
O.
in
particular
expresses
his
sense
of
it
thus
,
that
to
say
that
the
Magistrate
has
power
to
institute
visible
signs
of
Honour
to
be
observed
in
the
outward
worship
of
God
,
is
upon
the
matter
to
say
,
that
he
has
power
to
institute
new
Sacraments
;
for
so
such
things
would
be
.
For
this
I
took
him
up
somewhat
roundly
as
he
deserved
,
I
upbraided
him
with
the
precariousness
of
the
Cavil
;
I
challenged
him
with
that
plain
answer
that
he
could
not
but
know
had
alwayes
been
returned
to
it
,
viz.
that
Divine
Institution
is
the
only
thing
necessary
to
the
nature
and
the
office
of
a
Divine
Sacrament
,
and
so
at
last
I
dared
him
to
renounce
his
Argument
if
he
would
not
take
notice
of
his
answer
.
And
I
could
do
no
less
,
when
they
have
for
above
one
hundred
and
fifty
years
together
vext
and
haunted
us
with
such
a
new-fangled
nothing
.
To
all
this
what
do
you
reply
?
why
,
after
a
tedious
deal
of
forced
mirth
and
grinning
you
gravely
inform
us
that
the
Non-conformists
were
never
so
silly
as
to
attempt
to
prove
that
these
Symbolical
Ceremonies
are
indeed
Sacraments
.
Nothing
less
,
't
is
that
which
they
most
labour
against
.
And
now
is
it
not
time
for
me
to
cry
Victory
and
Triumph
,
when
I
have
put
an
end
to
so
long
and
bloody
a
War
,
when
I
have
gain'd
all
that
we
have
fought
for
ever
since
Cartwrights
Rebellion
,
when
you
your self
have
resign'd
up
the
Controversie
,
and
tyed
all
their
Champions
and
their
Chiefteins
to
my
Chariot
wheels
?
Are
you
not
a
trusty
Patron
of
the
dear
Brethren
and
their
dear
Cause
to
give
them
all
up
thus
broadly
for
a
generation
of
egregious
and
incorrigible
block-heads
,
should
they
ever
be
so
weak
as
to
go
about
to
prove
that
these
Symbolical
Ceremonies
are
indeed
Sacraments
?
When
it
is
the
very
Curtana
of
the
Cause
,
when
it
is
the
only
weapon
wherewith
Cartwright
gored
the
Bowels
of
the
Church
,
and
that
has
been
transmitted
successively
to
all
their
Champions
down
to
J.
O.
and
the
Cobler
of
Gloster
;
when
it
is
so
undeniably
upon
record
in
all
their
writings
;
when
it
is
the
subject
of
so
many
whole
Books
;
and
when
it
is
still
the
last
word
of
all
their
brawls
and
contentions
.
So
that
you
say
well
,
It
is
time
indeed
for
the
Non-conformists
to
desire
a
truce
to
bury
their
dead
,
nay
,
there
are
none
left
alive
to
desire
it
,
but
they
are
slain
every
mothers
son
of
them
.
But
it
is
you
that
are
Sir
Solomon
or
the
dead-doing
Scanderbag
,
that
have
laid
them
all
a
gasping
,
and
not
left
such
a
Creature
as
a
Non-conformist
in
Nature
.
Was
ever
Cause
thus
defended
,
or
men
thus
abused
,
to
be
marked
out
for
a
succession
of
incurable
dunces
for
spending
so
much
zeal
and
logique
in
so
absurd
a
Cause
.
But
poor
J.
O.
what
an
unfortunate
wretch
art
thou
,
that
thou
art
an
old
Cob-nut
in
Controversie
,
conquerour
of
Scores
upon
scores
,
in
comparison
of
whose
Eristical
prowess
both
Sir
Solomon
and
his
Sword
were
but
wooden
tools
;
that
when
thou
wert
so
unfortunately
and
so
unexpectedly
dasht
to
pieces
,
that
then
thou
shouldst
be
so
strangely
unhappy
or
unadvised
,
as
to
hire
such
an
empty
and
unkernel'd
shell
as
this
to
avenge
thy
ruine
,
a
thing
so
soft
and
harmless
that
a
pellet
of
dow
or
soft
clay
would
have
done
as
much
execution
,
and
yet
so
silly
and
ignorant
too
that
he
knows
not
on
which
side
to
play
his
stroaks
,
and
as
lamentably
bruised
as
thou
art
,
has
discharged
all
his
little
strength
upon
thine
own
head
.
He
has
drol'd
upon
you
(
as
far
as
his
wit
would
give
him
leave
)
in
as
many
capacities
as
you
have
past
through
Providential
Revolutions
;
he
sometimes
abuses
you
,
as
tall
J
the
Consonant
,
and
sometimes
as
little
I
the
Vowel
;
sometimes
he
makes
sport
with
you
,
as
in
Conjunction
with
O
,
sometimes
as
at
opposite
points
;
sometimes
you
are
a
Talisman
i.
e.
(
as
much
as
you
detest
it
)
an
Idolatrous
Image
,
and
sometimes
an
He-cow
,
i.
e.
either
a
Bull
or
an
Oxe
,
and
at
last
a
very
man
with
an
hot
head
,
a
wide
mouth
,
a
rude
tongue
,
rotten
teeth
,
and
long
nails
,
with
abundance
more
of
such
small
tap-lash
and
blew
-
John
that
he
has
wantonly
squirted
upon
your
venerable
and
immortal
Name
.
And
then
after
all
this
has
recorded
you
for
a
dull
and
senseless
tool
upon
supposition
that
you
could
be
so
simple
and
weak-headed
as
to
assert
,
what
he
could
not
but
know
you
have
given
under
your
own
hand
in
legible
black
and
white
.
And
now
have
you
not
all
reason
to
joyn
throats
to
rail
down
that
villainous
Engine
the
Press
,
and
the
drunken
Dutchman
that
would
not
be
content
with
the
Wine-Press
;
not
for
contriving
(
as
you
accuse
him
)
those
innumerable
Syntagms
of
Alphabets
that
have
ever
since
pester'd
the
world
;
for
there
is
not
one
Alphabet
now
extant
,
that
was
not
reduced
into
the
Syntagm
of
a
Cris-cross
row
some
ages
before
the
Dutch-man
was
born
,
except
only
the
Universal
Character
,
and
that
was
invented
some
Ages
since
.
I
had
almost
forgot
J.
O's
Primer
,
that
would
never
suffer
the
Letters
to
be
ranged
under
the
Conduct
of
a
Cris-cross
:
For
having
of
his
own
head
disbanded
the
Lords
Prayer
,
he
was
Commission'd
by
Authority
of
Parliament
to
casheir
or
at
least
new
model
the
Cris-cross-row
;
and
what
reformation
he
wrought
in
the
several
squadrons
of
vowels
,
mutes
,
semivowels
,
&c.
I
shall
not
here
relate
;
but
as
for
the
poor
Cross
,
that
was
without
any
mercy
turn'd
out
of
all
service
,
not
because
it
kept
alwayes
so
close
to
the
Loyal
or
malignant
party
,
but
because
it
was
a
mere
symbolical
Ceremony
set
there
on
purpose
to
transform
a
plain
english
Alphabet
into
a
Popish
Cris-cros-row
.
A
great
and
pious
work
!
worthy
the
pains
of
so
great
a
Divine
,
and
the
Wisdome
of
so
long
a
Parliament
.
But
to
return
;
has
not
your
beloved
Press
after
all
your
fondness
sold
you
a
sweet
bargain
,
and
more
than
turn'd
her
tayl
upon
you
?
With
what
zeal
and
courage
have
you
asserted
its
Liberty
from
the
bondage
of
Imprimaturs
and
the
Inquisition
of
Prelates
?
What
stiff
and
stubborn
Homilies
have
you
made
to
make
it
good
that
the
suppression
of
a
good
Libel
is
no
less
than
Martyrdom
,
and
if
it
extend
to
the
whole
Impression
a
kind
of
Massacre
,
whereof
the
Execution
ends
not
in
the
slaying
of
an
Elemental
Life
,
but
strikes
at
that
ethereal
and
fifth
essence
,
the
breath
of
Reason
it self
,
slays
an
Immortality
rather
than
a
Life
?
Such
fustian
bumbast
as
this
past
for
stately
wit
and
sence
in
that
Age
of
politeness
and
reformation
.
Have
you
suffer'd
Banishment
and
Persecution
together
;
has
the
Engine
been
content
to
wander
with
so
mean
a
fellow
as
Newman
the
Cobler
through
almost
all
Counties
of
the
Kingdome
for
the
sake
of
publishing
seditious
and
abusive
Pamphlets
;
has
it
drawn
your selves
and
your
un-cris-cross'd
Letters
into
seditious
words
and
meetings
?
and
then
(
vilain
as
it
is
▪
)
does
it
turn
informer
?
and
when
you
had
thought
you
had
confidence
enough
to
outbrazen
all
accusations
by
word
of
mouth
,
&
to
forswear
your
own
most
avowed
Principles
and
most
notorious
practices
,
what
a
surprising
trepan
is
this
,
that
this
perfidious
and
apostate
Engine
should
betray
all
,
and
produce
your
own
Writings
and
Records
against
your selves
?
What
think
you
now
of
a
publick
Tooth-drawer
to
wrench
out
its
old
ugly
rotten
teeth
?
there
is
no
outfacing
this
printed
black
and
white
,
and
nothing
could
be
more
rashly
and
indiscreetly
done
than
for
you
to
attempt
it
.
You
had
been
a
prudent
man
indeed
,
had
you
applyed
your self
to
J.
O.
and
the
rest
of
your
good
masters
that
set
you
on
work
,
and
pay'd
you
your
wages
,
and
told
them
plainly
,
Gentlemen
you
engage
at
such
mighty
disadvantage
on
that
side
of
the
question
that
you
have
hitherto
undertaken
,
that
it
is
not
possible
for
humane
confidence
to
defend
your
cause
.
Burn
therefore
all
your
old
Puritan
books
,
wheel
about
to
the
opinion
of
the
Church
of
England
,
and
force
them
to
wheel
about
to
yours
,
and
then
if
you
your selves
will
but
stand
stoutly
to
it
for
face
and
conscience
let
Crop
alone
.
But
now
when
you
have
done
this
of
your
own
head
,
and
without
any
of
their
Commission
;
you
have
as
it
falls
out
,
only
betrayed
their
cause
and
your
own
ignorance
,
to
cross
thus
awkerdly
with
their
great
and
master-principle
.
And
this
,
as
it
happens
,
proves
at
last
the
most
pleasant
scene
of
all
your
folly
(
though
you
have
blunder'd
so
shamefully
in
every
thing
you
have
offer'd
at
)
for
as
if
you
had
long
owed
your self
a
shame
and
were
now
resolved
to
pay
off
all
Arrears
with
Interest
,
in
the
very
same
unhappy
Paragraph
where
you
deny
it
with
so
much
resentment
and
indignation
in
the
name
of
all
the
Nonconformists
in
the
known
and
habitable
parts
of
the
Earth
,
that
to
institute
new
signs
in
the
worship
of
God
is
to
institute
new
Sacraments
,
you
are
(
so
unhappy
are
you
)
wonderfully
enamoured
of
that
pertinent
passage
directly
to
the
contrary
cited
out
of
St.
Austins
ten
Volumes
by
J.
O.
Signa
cum
ad
res
divinas
pertinent
,
sunt
sacramenta
,
(
so
his
M
S.
reads
it
,
though
in
your
own
and
all
other
printed
Copies
it
is
read
Sacramenta
appellantur
.
)
Now
by
this
J.
O.
without
doubt
intended
to
prove
(
as
he
immediately
subjoyns
)
that
these
things
are
real
Sacraments
or
pretend
to
be
so
fully
and
effectually
to
all
intents
and
purposes
;
could
any
man
then
that
were
not
bewitch'd
or
bereft
of
his
Understanding
,
be
so
ravishingly
taken
with
this
little
scrap
as
you
are
,
if
he
were
not
seriously
of
J.
O's
mind
,
that
our
symbolical
Ceremonies
are
Sacraments
indeed
?
And
yet
this
ignorance
(
as
wretched
as
it
is
in
it self
)
is
sadly
aggravated
,
if
we
consider
from
how
small
advantage
and
to
what
little
purpose
you
have
raised
all
this
noise
and
triumph
.
For
J.
O.
having
(
as
you
confess
)
forgot
to
quote
Book
and
Page
,
I
thought
my self
under
no
indispensable
engagement
to
examine
its
truth
or
regard
its
Authority
,
and
therefore
vouchsafed
it
no
other
answer
than
to
tell
him
that
it
was
neither
civil
nor
ingenuous
to
trouble
me
or
any
man
else
with
such
objections
as
could
not
be
answer'd
without
reading
over
eight
or
ten
large
Volumes
in
Folio
.
No
man
is
bound
by
the
Laws
either
of
duel
or
disputation
(
as
you
know
and
no
man
better
)
to
supply
his
enemies
defects
,
so
that
if
J.
O.
forgot
book
and
page
,
all
the
World
will
throw
all
the
blame
upon
him
alone
;
and
yet
here
(
after
the
manner
of
your
modesty
)
you
crow
and
insult
over
me
as
a
timorous
and
cowardly
Craven
,
that
was
glad
of
any
excuse
to
shift
or
escape
the
challenge
,
though
I
am
confident
no
wight
living
could
have
had
the
confidence
to
do
it
beside
your self
;
for
say
what
you
will
,
it
is
too
unreasonable
to
expect
that
I
should
search
ten
Voluminous
Tomes
for
one
line
,
only
because
J.
O.
either
did
not
or
could
not
quote
Book
and
Page
.
Yes
,
but
I
could
not
possibly
miss
so
remarkable
a
passage
,
when
it
was
so
dirtied
with
the
Non-conformists
Thumbs
.
But
that
is
more
I
will
promise
not
to
laugh
at
you
,
you
will
tell
me
in
the
simplicity
of
your
heart
,
where
even
you
your
own
self
have
met
with
it
,
viz.
Ep.
quintâ
ad
Marcellinum
.
And
because
you
profess
to
do
it
in
the
simplicity
of
your
heart
,
for
once
,
if
I
can
refrain
at
so
unhappy
a
blunder
,
I
will
not
laugh
,
no
,
you
rather
deserve
to
be
scourged
for
so
gross
and
impudent
a
falshood
;
for
it
is
undeniably
plain
from
your
own
Quotation
,
that
you
never
read
it
in
St.
Austin
himself
,
but
either
J.
O.
or
some
other
secret
friend
transcribed
it
to
your
hands
,
and
so
have
unwarily
imposed
upon
your
ignorance
a
fifth
Epistle
to
Marcellinus
,
whereas
(
as
Fortune
would
have
it
)
the
fourth
is
the
last
that
ever
he
writ
to
him
,
and
that
which
you
quote
for
the
fifth
is
the
first
.
But
had
they
been
as
careful
to
prevent
your
mistake
as
they
ought
to
have
been
either
for
your
or
their
own
credit
,
they
ought
to
have
set
it
down
thus
,
Ad
Marcellinum
:
and
then
have
added
Epistola
Quinta
,
i.
e.
the
fifth
Epistle
in
order
as
they
are
placed
in
Erasmus's
Edition
;
but
when
you
quote
Epistola
Quinta
ad
Marcellinum
,
you
need
not
have
inform'd
us
that
you
did
it
in
the
simplicity
of
your
heart
;
tho'
when
you
add
that
you
have
done
this
out
of
your
own
reading
,
you
betray
something
else
beside
your
simplicity
.
And
whereas
you
profess
that
you
have
taken
all
this
pains
to
save
me
a
labour
,
I
do
not
see
but
you
have
left
me
as
much
to
seek
as
J.
O.
did
,
unless
you
had
set
down
not
only
Book
and
Page
but
Tome
and
Edition
;
for
otherwise
after
all
the
directions
you
have
given
me
,
and
your
Author
gave
you
,
there
is
no
remedy
but
I
must
be
forc'd
to
turn
over
all
St.
Austins
Works
,
to
find
out
his
Epistle
to
Marcellinus
,
and
that
had
been
a
pretty
task
of
it self
,
but
if
I
had
searched
after
the
fifth
Epistle
to
Marcellinus
I
might
have
pored
till
the
day
of
Judgment
:
so
that
it
was
great
Fortune
that
I
at
first
light
upon
the
Edition
of
Erasmus
,
where
the
first
Epistle
to
Marcellinus
happens
to
be
the
fifth
of
that
Tome
.
But
now
after
all
to
requite
your
kindness
(
I
mean
your
good
will
)
I
care
not
though
I
confess
to
you
in
private
;
that
I
was
not
ignorant
of
the
passage
it self
,
not
that
I
have
ever
read
it
in
St.
Austin
,
or
observed
it
dirtied
with
the
Thumbs
of
the
Non-conformists
,
but
I
remembred
that
it
was
much
teased
and
bandied
up
and
down
by
the
School-men
in
their
taplash
disputes
upon
Sacraments
and
Sacramentals
,
yet
I
shifted
it
off
upon
himself
to
find
out
his
own
Quotation
,
because
I
knew
either
that
he
had
pick'd
it
up
at
all
adventure
,
or
if
he
had
not
,
then
(
which
is
somewhat
worse
)
that
himself
knew
it
to
be
both
false
and
impertinent
.
And
I
did
not
think
it
worth
while
(
as
I
then
declared
)
to
trouble
the
World
with
too
industrious
a
gleaning
of
all
his
impertinencies
after
so
plentiful
an
harvest
,
but
now
those
little
Misadventures
that
I
then
refused
to
prosecute
for
their
triflingness
,
I
am
forced
to
expose
only
to
stifle
your
more
daring
and
unlearned
Clamours
.
In
short
then
J.
O.
had
made
very
bold
with
his
Text
,
as
he
always
does
for
his
own
convenience
,
and
confidently
read
sunt
Sacramenta
instead
of
appellantur
Sacramenta
;
a
good
reasonable
emprovement
of
the
Fathers
words
,
and
becoming
the
modesty
of
the
man
.
And
now
have
you
not
raised
this
great
noise
upon
this
little
Quotation
to
very
wise
purpose
,
when
all
you
gain
by
it
is
only
to
discover
that
your
friend
has
grosly
prevaricated
?
This
might
have
been
your
answer
had
the
Quotation
served
at
all
for
your
purpose
,
as
it
does
not
;
for
St.
Austin
speaks
not
there
of
the
Institution
of
signs
in
general
,
but
only
of
such
as
are
establish'd
by
Divine
Authority
,
and
't
is
these
and
none
but
these
that
he
sayes
become
Sacraments
of
Religion
by
vertue
of
their
institution
.
For
the
plain
design
and
occasion
of
his
discourse
was
this
:
Marcelnus
had
been
disputing
with
some
body
in
defence
of
the
Christian
Faith
(
as
there
are
in
all
Ages
a
sort
of
little
conceited
Folk
,
that
have
no
other
way
to
pass
themselves
for
wits
than
by
picking
up
Quarrels
against
Religion
.
)
His
Adversary
objects
to
him
,
that
if
the
Jewish
Sacrifices
were
at
first
well
and
wisely
instituted
,
they
ought
never
to
have
been
abolisht
;
if
they
were
not
,
that
then
it
is
certain
they
were
never
instituted
by
Divine
Authority
.
For
a
satisfactory
Answer
to
this
difficulty
he
writes
to
St.
Austin
,
who
flatly
denies
the
consequence
,
because
all
sacrifices
are
of
the
nature
of
Sacraments
;
and
all
Sacraments
are
positive
and
arbitrary
pledges
of
some
entercourse
between
God
and
his
Creatures
,
and
so
are
in
their
own
nature
capable
of
change
and
variety
,
because
their
goodness
and
usefulness
is
not
intrinsick
,
but
depends
purely
upon
their
institution
.
So
plainly
does
the
good
Father
make
Divine
Institution
,
and
nothing
but
that
necessary
to
erect
the
office
,
and
confer
the
dignity
of
a
Sacrament
.
Who
then
beside
J.
O.
could
have
been
so
unhappy
as
to
press
this
passage
to
vouch
that
all
signs
whatsoever
any
way
appointed
and
used
in
Divine
Worship
without
Divine
Institution
are
and
must
be
Sacraments
?
I
know
no
man
more
unfortunate
in
every
thing
he
meddles
with
unless
your self
,
for
though
you
flatly
deny
(
what
he
positively
affirms
)
that
the
Symbols
of
our
Church
are
really
of
a
Sacramental
Nature
,
yet
are
you
fond
of
this
Quotation
that
can
prove
nothing
else
but
that
they
must
be
so
.
But
(
proceed
you
)
not
content
to
affront
the
Holy
Fathers
,
I
defie
the
learned
School-men
too
,
and
that
notwithstanding
I
had
before
owned
them
fer
the
Authours
of
the
Church
of
Englands
Divinity
.
Bravely
sworn
Crop
!
after
this
rate
such
pleasant
company
as
you
can
never
want
for
proofs
;
and
though
this
is
no
flower
of
the
Sun
,
yet
I
am
sure
it
is
something
that
justly
deserves
to
be
call'd
a
Rapper
.
I
make
these
budgefellows
the
Patrons
of
our
Church
!
no
,
I
ever
thought
them
(
since
I
understood
them
)
the
greatest
enemies
of
Christendom
next
to
the
Great
Turk
of
Genevah
.
It
is
these
that
are
your
implacable
Divines
,
your
Jewish
Zealots
,
your
Guelphs
and
Gibellines
,
that
are
alwayes
stabbing
one
another
with
their
Obs
and
Sols
,
and
though
I
do
not
remember
that
they
were
wont
very
much
to
frequent
Gaming
Ordinaries
,
yet
were
they
the
greatest
players
of
their
age
at
push-pin
and
picquet
,
though
they
were
not
so
venturous
as
alwayes
to
stake
pieces
,
that
is
for
Dignitaries
and
Jack-Gentlemen
;
but
they
were
true
Gamesters
that
loved
play
for
play
sake
,
and
the
delight
they
took
in
wrangling
,
and
to
that
purpose
ranged
themselves
into
several
Factions
,
only
to
exercise
their
wit
in
dispute
and
contradiction
.
So
that
the
School-men
in
general
,
that
were
so
divided
in
all
points
among
themselves
,
could
not
be
the
Authours
of
the
Church
of
Englands
Divinity
;
and
therefore
if
it
descended
from
these
Doctors
of
the
Game
,
it
must
have
been
from
some
particular
Cast
or
Family
,
as
of
the
Thomists
or
Scotists
,
the
Nominals
or
Reals
,
&c.
for
they
are
branch'd
into
as
many
divisions
and
subdivisions
as
a
Jewish
Genealogy
,
or
the
Millecantons
of
Fanatiques
.
Now
I
doubt
it
will
be
found
upon
enquiry
,
that
the
design
of
the
Church
of
England
in
her
Reformation
was
to
casheir
all
these
Scholastick
Innovations
,
and
to
retrieve
the
Old
and
Apostolical
Christianity
;
and
that
the
plat-form
she
propounded
for
her
direction
were
not
the
decisions
of
the
Schools
,
but
the
Holy
Scriptures
,
and
the
four
first
general
Councils
.
And
therefore
(
as
confident
as
you
would
seem
to
be
in
so
course
an
untruth
)
I
shall
never
be
perswaded
that
I
could
ever
be
so
far
overseen
as
to
make
these
brawling
and
contentious
People
the
founders
of
the
Doctrines
and
Articles
of
our
Church
.
Who
is
able
to
deal
with
a
man
that
is
able
to
invent
at
so
brave
a
rate
?
But
farther
yet
,
I
did
not
put
any
direct
slight
upon
the
Authority
of
the
School-men
,
I
only
rejected
J.
O.'s
quotation
out
of
them
for
the
same
reason
that
I
did
that
out
of
St.
Austin
,
in
that
he
was
so
far
from
vouchsafing
a
particular
reference
to
Book
,
Chapter
and
Page
,
that
he
did
not
so
much
as
deign
to
name
any
particular
Author
,
no
not
so
much
as
a
particular
Sect.
Now
I
do
verily
believe
there
are
very
nigh
a
thousand
great
Books
of
Scholastick
Divinity
in
the
world
,
and
then
no
man
,
I
trow
,
could
think
it
reasonable
that
I
should
sift
so
many
heaps
of
rubbish
only
to
examine
J.
O's
integrity
in
a
matter
of
such
trivial
concernment
;
especially
when
I
was
so
fully
satisfied
of
it
at
much
smaller
pains
.
And
though
it
is
a
long
time
since
I
conversed
with
the
School-men
,
yet
for
all
that
I
dare
lay
your
own
odds
(
it
is
the
best
argument
in
impudent
cases
)
that
there
is
no
such
idle
subtilty
in
all
their
writings
as
this
that
J.
O.
has
cast
upon
them
,
viz.
where
words
are
signs
of
sacred
things
,
they
are
signs
of
them
as
things
but
not
as
sacred
;
for
though
I
have
no
great
opinion
of
their
wisdom
,
yet
I
cannot
believe
them
so
palpably
foolish
.
Though
if
any
of
them
were
so
,
I
have
already
sent
them
their
Answer
by
J.
O.
But
here
methinks
you
your self
after
you
have
forsaken
your
Friends
,
and
renounced
their
Cause
,
grow
more
nice
and
abstractive
than
these
great
Doctors
of
subtilty
themselves
,
whilst
you
tell
us
,
that
though
these
Ceremonies
are
no
Sacraments
,
yet
are
they
so
applyed
as
if
they
were
of
a
Sacramental
Nature
and
Institution
,
and
that
therefore
they
are
unlawful
.
If
you
mean
that
they
are
so
applyed
by
the
Church
of
England
as
if
they
were
of
Divine
Institution
,
you
mean
impudently
;
if
you
mean
any
thing
else
,
you
mean
nothing
.
Yes
,
but
they
are
imposed
with
so
high
a
penalty
,
as
that
they
want
nothing
of
a
Sacramental
Nature
but
Divine
Institution
.
That
is
to
say
,
1.
That
they
want
nothing
of
a
Sacramental
Nature
,
but
a
Sacramental
Nature
.
2.
This
is
no
more
than
what
may
be
objected
against
all
Laws
and
provisions
of
decency
whatsoever
,
that
have
and
must
have
a
penalty
annexed
to
them
to
enforce
their
Obligation
.
3.
This
starts
new
Controversies
,
that
were
never
so
much
as
thought
upon
by
the
School-men
themselves
,
viz.
1.
Whether
to
impose
any
thing
that
is
in
it self
no
Sacrament
under
an
high
penalty
be
to
make
it
an
as
it
were
a
Sacrament
;
and
then
2.
Whether
it
be
unlawful
for
any
Humane
Authority
to
institute
as
it
were
Sacraments
.
These
are
weighty
Controversies
,
and
will
no
doubt
at
the
day
of
judgement
bear
out
all
the
enormities
of
Schism
and
Rebellion
.
And
now
if
any
man
can
play
the
fool
at
smaller
Game
than
you
have
done
,
push-pin
is
too
high
for
him
,
he
is
fit
for
no
other
employment
than
to
catch
shadows
and
Jackalents
,
for
though
they
are
meer
nothings
,
yet
to
Children
they
appear
as
it
were
something
.
But
the
great
thunderclap
is
still
behind
,
for
whereas
I
concluded
that
the
Magistrates
Power
of
instituting
significant
Ceremonies
could
be
no
more
usurpation
upon
the
consciences
of
men
,
than
if
the
Sovereign
Authority
should
take
upon
it self
to
define
the
signification
of
words
,
little
suspecting
any
dangerous
Plot
against
the
State
could
have
lurkt
it self
under
such
a
well-meant
and
(
as
I
thought
in
the
simplicity
of
my
heart
)
such
an
harmless
supposition
as
this
,
that
a
Sovereign
Prince
might
,
if
he
pleased
,
refine
and
alter
the
language
of
his
Subjects
without
offering
any
violence
to
their
Consciences
.
But
upon
this
your
blood
rises
,
and
your
zeal
kindles
,
and
you
thunder
and
lighten
as
if
I
had
shaken
the
pillars
of
the
Earth
,
and
of
the
Government
,
and
blown
up
the
fundamental
Liberties
and
Priviledges
of
the
Subject
.
Princes
have
Power
over
the
signification
of
words
!
Heavens
forbid
!
Such
a
penetration
or
transubstantiation
of
language
would
throw
all
into
Rebellion
and
Anarchy
,
would
shake
the
Crowns
of
all
Princes
,
and
reduce
the
world
into
a
second
Babel
.
This
would
destroy
all
the
Records
in
the
Tower
,
and
Magna
Charta
,
and
the
Act
of
Oblivion
and
Indempnity
,
and
divide
the
whole
Kingdom
into
Guelphs
and
Gibellines
.
Sure
,
the
young
man
is
seised
with
a
fit
of
Lycanthropy
,
and
will
certainly
run
a
Muck
before
next
Full
Moon
;
this
is
a
madder
attempt
than
that
of
digging
through
the
separating
Istmos
of
Peloponesus
,
or
making
a
Communication
between
the
Red-Sea
and
the
Mediterranean
;
verily
it
is
like
continuing
a
streight
line
till
it
becomes
a
circle
.
So
ignorant
are
these
implacable
Divines
of
the
true
Idea
of
Wisdom
and
State
Policy
.
And
if
there
be
any
Council
more
precipitate
,
more
violent
,
more
rigorous
,
more
extreme
than
other
,
that
is
theirs
.
They
never
consider
to
what
woful
straits
the
great
Sancho
reduced
his
Government
by
usurping
to
himself
the
Empire
of
Proverbs
and
Apothegms
.
Nor
how
even
Augustus
Caesar
,
though
he
was
so
great
an
Emperour
and
so
valiant
a
man
in
his
own
Person
was
used
to
fly
from
a
new
word
,
though
it
were
single
,
as
studiously
as
a
Mariner
would
avoid
a
Rock
for
fear
of
splitting
.
Is
not
this
one
of
Bayes's
simile's
,
that
was
made
before
you
had
thought
how
to
apply
it
?
The
Emperour
avoid
a
new
word
as
a
Mariner
does
a
Rock
for
fear
of
splitting
!
If
it
had
been
an
hard
word
,
it
might
have
born
a
quibble
,
but
sure
that
a
new
word
should
be
able
to
split
so
great
an
Emperour
,
is
very
strange
,
unless
it
were
very
ridiculous
;
and
any
thing
would
have
served
the
turn
as
well
as
the
Mariner
.
As
a
Coward
shifts
a
challenge
for
fear
of
being
beaten
,
as
a
Child
avoids
a
Wasps
nest
for
fear
of
being
stung
,
as
a
Mouse
does
a
Cat
,
or
a
Thief
does
the
Gallows
,
or
as
any
thing
does
any
thing
,
for
there
is
nothing
but
is
afraid
of
something
.
Ay
,
but
young
man
this
is
too
serious
a
thing
to
be
jested
with
,
what
!
must
you
be
flouting
at
the
Emperour
Augustus
as
well
as
Dooms-day
and
Queen
Elizabeth
?
When
you
name
Augustus
,
let
me
tell
you
,
as
I
have
elsewhere
upon
the
bare
mention
of
Sardanapalus
,
that
though
I
would
not
willingly
be
such
a
fool
,
as
to
make
a
dangerous
similitude
that
has
no
foundation
,
yet
it
is
manifest
that
some
body
else
is
intended
,
for
he
was
a
Prince
,
and
his
Father
was
murder'd
too
;
and
every
similitude
must
have
though
not
all
yet
some
likeness
;
So
that
whenever
T.
Livius
or
the
fifth
Epistle
to
Marcellinus
.
For
Sir
,
whoever
imposed
here
too
upon
your
ignorance
,
assure
your self
there
is
no
such
saying
of
Augustus
upon
record
in
Roman
story
.
But
to
deal
plainly
with
you
and
undeceive
you
,
this
passage
is
father'd
upon
one
Julius
Caesar
,
That
was
a
lover
of
elegancy
of
stile
,
and
could
endure
no
mans
Tautologies
but
his
own
.
And
yet
nothing
could
distast
him
more
than
an
affected
and
phantastick
word
,
he
would
have
turn'd
a
man
out
of
his
Secretaries
Office
for
such
language
as
this
,
Lycanthropy
,
Trincling
,
Disvalising
,
Pick-thankness
,
ornaments
of
Deformity
,
unhoopable
Jurisdiction
,
&c.
and
would
sooner
have
split
than
have
been
so
pedantick
himself
.
The
passage
I
speak
of
is
a
certain
fragment
of
a
lost
Book
that
he
writ
de
Analogiâ
,
cited
by
Agellius
l.
1.
c.
10.
and
Macrob.
l.
1.
Saturn
.
c.
5.
Habe
semper
in
memoriâ
atque
in
pectore
,
ut
tanquam
scopulum
sic
fugias
inauditum
atque
insolens
verbum
.
A
round
and
well
couch'd
period
as
it
is
here
expressed
,
though
as
you
have
translated
it
,
nothing
can
be
more
flat
and
insipid
,
fugias
tanquam
scopulum
,
i.
e.
fly
from
it
as
studiously
as
a
Mariner
would
avoid
a
Rock
for
fear
of
splitting
.
Your
way
of
translating
is
not
like
fat
Sir
John
Falstaffs
singular
dexterity
in
sinking
.
Even
thus
Personam
induere
signifies
to
put
on
the
person
of
,
and
to
put
on
the
person
of
signifies
to
act
a
part
in
a
Play
;
so
that
if
our
Saviour
did
Personam
induere
,
or
put
on
the
person
of
a
Jewish
Zealot
,
it
follows
,
that
he
was
a
Player
as
well
as
a
Cut-throat
.
You
have
truanted
so
long
about
Charing-Cross
and
Lincolns-inn-fields
,
that
you
have
forgot
all
your
Latin
.
Go
you
old
dunce
to
your
Phrase
Book
,
and
there
learn
the
signification
of
Personam
induere
.
But
what
if
J.
Caesar
avoided
the
affectation
of
a
new
word
as
he
would
a
splitting
rock
,
it
was
not
out
of
any
reason
of
State
,
or
for
fear
of
raising
Tumults
and
Rebellions
,
but
purely
out
of
that
aversation
that
so
great
a
Wit
as
he
could
not
but
have
to
pedantry
;
so
that
this
story
is
calculated
for
the
use
of
School-masters
,
and
not
of
Kings
,
and
by
consequence
might
have
been
spared
here
.
But
you
proceed
,
Come
,
come
young
man
forbear
your
mirth
and
mockery
,
assure
your self
this
Dominion
of
words
is
a
dangerous
thing
.
How
many
millions
of
men
did
it
cost
your
Roman
Empire
to
attain
it
,
did
you
never
read
the
sad
stories
how
many
childless
Mothers
were
made
at
Languedoc
learnedly
impertinent
?
And
do
you
think
you
have
not
but
to
condescend
to
them
for
peace-sake
,
and
the
quiet
of
mankind
?
For
you
are
admirably
skill'd
,
no
man
better
,
in
the
History
of
Revolts
and
Seditions
,
and
Princes
are
obliged
to
con
you
thanks
for
the
pains
you
have
taken
to
mind
them
of
all
the
slight
causes
and
pretences
that
have
been
seised
on
by
wanton
and
stomachful
Rebels
,
that
they
may
beware
of
the
like
provocations
,
lest
they
meet
with
the
like
events
.
And
these
idle
stories
you
are
continually
preaching
in
the
ears
of
Princes
,
but
not
a
syllable
of
advice
or
exhortation
to
Subjects
to
perswade
them
to
a
modest
and
peaceable
behaviour
towards
their
Superiours
.
No
,
though
Kings
,
and
men
of
Courtly
breeding
and
great
Quality
have
or
ought
to
have
so
much
manners
and
civility
,
as
to
condescend
to
their
Inferiours
,
and
if
one
have
got
a
cold
to
force
them
to
be
cover'd
,
or
if
a
man
have
an
antipathy
against
any
thing
,
to
be
so
civil
as
to
refrain
the
use
of
it
,
however
not
to
press
it
upon
the
Person
,
with
many
more
pretty
resemblances
,
though
(
as
you
inform
us
)
there
is
no
end
of
similitudes
,
and
as
you
employ
them
no
use
neither
.
But
alas
!
such
mannerliness
as
this
is
not
to
be
expected
from
men
of
private
condition
and
breeding
,
and
if
His
Majesty
be
pleased
to
stand
cap
in
hand
to
a
high-shoon
Clown
,
though
he
have
a
cold
,
who
can
blame
the
Boor
if
he
have
not
so
much
Courtship
and
Ceremony
,
as
graciously
to
desire
his
worship
to
put
on
?
The
Common
People
are
to
be
pardoned
their
rudeness
for
their
want
of
education
:
and
if
at
any
time
they
behave
themselves
stubbornly
and
sawcily
to
their
Superiours
,
they
will
out
of
discretion
connive
at
their
infirmities
,
and
out
of
common
humanity
yield
to
their
follies
.
But
no
wise
Prince
will
ever
by
unnecessary
impositions
disoblige
his
good
Subjects
,
and
force
them
to
rebellious
practices
for
a
trifle
or
an
uncivil
word
.
And
what
a
lump
of
History
have
you
here
presented
to
Kings
to
terrifie
them
from
making
too
bold
,
and
being
too
sawcy
with
their
people
,
Pag.
244
,
5
,
6
?
And
if
we
take
away
some
simpering
phrases
,
and
timorous
introductions
,
your
Collection
will
afford
as
good
Precedents
for
Rebellion
and
King-killing
,
as
any
we
meet
with
in
the
writings
of
J.
M.
in
defence
of
the
Rebellion
and
the
Murther
of
the
King
.
But
that
which
most
of
all
betrayes
the
wretchedness
of
your
design
,
is
,
that
you
throughout
either
misreport
or
equivocate
so
elaborately
,
that
you
cannot
but
be
fully
convinced
within
your self
that
you
have
forged
Relations
to
no
other
purpose
than
to
represent
the
weakness
of
Government
,
and
the
feasibleness
of
Rebellion
as
we
shall
have
occasion
to
examine
hereafter
;
in
the
mean
while
be
your
idle
stories
never
so
false
,
they
are
much
more
impertinent
.
For
,
what
if
wise
Kings
be
taught
by
these
examples
to
condescend
to
their
Inferiours
,
and
to
connive
at
the
infirmities
(
i.
e.
seditious
spirits
)
of
their
people
for
fear
of
daggers
and
revolts
?
What
if
it
be
as
dangerous
for
a
Prince
to
take
a
man
by
the
tongue
,
as
a
Bear
by
the
tooth
?
What
if
bloody
wars
have
been
occasion'd
by
the
difference
of
an
accent
or
a
syllable
?
And
a
letter
in
the
name
of
Beans
and
Goats
have
set
a
whole
Province
together
by
the
ears
?
And
what
if
Empires
have
been
shipwrackt
upon
a
new
word
as
Mariners
split
upon
a
rock
?
This
only
proves
that
it
is
an
unwise
and
impolitick
attempt
to
hazard
a
Crown
out
of
fondness
to
an
affected
word
.
And
though
it
may
be
an
usurpation
upon
the
Peoples
Liberties
,
yet
certainly
it
is
none
upon
their
Consciences
,
if
the
Sovereign
Authority
will
take
upon
it self
to
define
the
signification
of
an
uncertain
and
ambiguous
phrase
.
And
that
is
the
parallel
of
our
Case
,
viz.
That
whereas
these
men
have
from
time
to
time
and
at
all
times
raised
such
prodigious
yells
and
clamours
of
Conscience
against
the
determination
of
significant
Ceremonies
,
't
is
enough
to
shew
that
their
signification
is
of
the
very
same
use
and
nature
with
that
of
words
;
so
that
people
have
no
more
ground
of
offence
upon
the
score
of
Conscience
against
that
than
this
.
And
yet
no
mans
Conscience
howsoever
tender
or
peevish
can
ever
pretend
to
be
aggrieved
with
defining
the
signification
of
a
doubtful
word
;
and
if
it
cannot
,
then
has
he
as
little
ground
upon
that
pretence
to
complain
of
the
determination
of
any
significant
Ceremony
.
Though
if
the
change
of
words
may
be
of
dangerous
consequence
to
the
Government
of
the
State
,
that
is
a
consideration
of
another
nature
,
and
that
concerns
not
my
Analogy
between
words
and
symbols
,
that
are
in
this
debate
to
be
consider'd
only
as
matters
of
Conscience
and
not
of
Policy
.
So
that
if
a
new
and
unpresidented
word
do
not
endanger
the
shipwracking
of
a
mans
Conscience
,
that
is
enough
to
evince
that
neither
is
a
new
Ceremony
a
more
splitting
rock
than
a
new
word
;
and
is
this
may
prove
mischievous
upon
other
scores
,
viz.
that
it
would
render
all
Laws
uncertain
,
that
it
would
defeat
the
Act
of
Oblivion
,
that
it
would
spoil
the
Declaration
of
Indulgence
to
tender
Consciences
,
and
throw
all
back
again
into
Anarchy
and
Rebellion
:
Yet
what
is
all
this
to
the
signification
of
Ceremonies
,
that
may
be
alter'd
ten
thousand
different
ways
without
making
any
alteration
of
the
Laws
?
So
that
howsoever
impracticable
and
of
whatsoever
ill
consequence
the
imposition
of
words
may
sometimes
prove
,
there
is
not
the
least
shadow
of
ground
from
thence
to
conclude
(
as
you
do
)
that
of
Ceremonies
to
be
no
less
pernicious
.
And
this
I
hope
is
enough
to
prove
that
you
have
been
sufficiently
impertinent
,
though
how
learnedly
you
have
been
solsuppose
needs
no
proof
.
And
yet
after
all
this
astonishment
(
if
it
were
to
any
purpose
)
this
very
power
of
defining
and
circumscribing
the
signification
of
words
,
that
you
fancy
so
splitting
a
rock
,
has
ever
been
used
and
chalenged
by
all
Law-givers
as
an
essential
ingredient
of
the
Soveraign
Power
,
in
that
without
it
,
it
is
very
difficult
if
not
altogether
impossible
to
avoid
ambiguity
of
Laws
.
A
man
of
your
humour
that
had
a
mind
to
be
learnedly
impertinent
might
heap
up
innumerable
instances
to
this
purpose
.
But
if
you
have
either
will
or
leasure
to
consult
the
Civil
Law
,
Lib.
50
,
Digest
.
Tit.
16.
de
verborum
significatione
,
you
will
there
meet
with
three
or
four
hundred
particular
examples
.
I
shall
only
trouble
you
that
are
or
may
be
an
English
Senator
with
two
or
three
out
of
our
own
Laws
.
The
first
occurrs
in
an
Act
of
Parliament
Primo
Eliz.
for
the
Uniformity
of
Common-Prayer
and
Service
in
the
Church
,
and
administration
of
Sacraments
,
where
it
being
enacted
that
the
Book
of
Common-Prayer
and
no
other
form
shall
be
used
at
all
open
Prayer
,
the
Act
it self
fixes
and
defines
the
meaning
of
open
Prayer
,
viz.
that
by
it
is
meant
that
Prayer
,
which
is
for
others
to
come
unto
or
hear
,
either
in
common
Churches
or
private
Chappels
or
Oratories
,
commonly
call'd
the
service
of
the
Church
.
And
in
another
Act
(
as
I
take
it
)
of
the
same
year
it
is
positively
defined
that
no
matter
or
cause
shall
from
that
time
forward
be
adjudged
Heresie
,
but
only
such
as
heretofore
have
been
adjudged
to
be
Heresie
by
the
Authority
of
the
Canonical
Scriptures
or
by
the
first
four
general
Councils
,
or
by
any
other
general
Council
,
where
the
same
has
been
declared
Heresie
by
the
express
and
plain
words
of
the
said
Canonical
scriptures
,
or
such
as
hereafter
shall
be
adjudged
Heresie
by
the
high
Court
of
Parliament
of
this
Realm
,
with
the
assent
of
Clergy
in
their
Convocation
.
And
within
our
own
memory
there
have
happened
Cases
in
which
the
Parliament
have
ventured
to
define
not
only
the
signification
of
words
but
the
nature
of
things
,
as
you
know
they
determin'd
not
long
since
without
advising
with
the
Royal
Society
that
Brandee
belongs
properly
and
formally
to
the
specifick
Essence
of
Spirits
.
So
that
it
seems
this
Power
has
sometimes
been
reduced
to
practice
without
throwing
all
into
Rebellion
and
Anarchy
,
and
shaking
the
Crowns
of
Princes
,
and
reducing
the
World
into
a
second
Babel
.
Though
such
an
exorbitant
and
arbitrary
exercise
of
it
,
as
was
chalenged
by
your
Presbyterian
Long
Parliament
,
was
enough
to
dissolve
all
Governments
and
break
up
all
societies
in
the
World
.
For
they
had
the
impudence
to
impose
such
bold
meanings
upon
words
as
flatly
contradicted
their
common
and
customary
signification
.
Thus
could
they
make
such
sentences
to
be
just
and
legal
as
were
not
fit
to
pass
into
Precedent
in
the
like
cases
,
that
is
to
say
such
as
themselves
confess'd
by
their
own
provision
to
be
unjust
and
illegal
;
in
that
there
can
be
no
hurt
or
danger
in
lawful
Prescriptions
.
Thus
could
they
make
a
new
and
unheard-of
sort
of
Treason
call'd
cumulative
Treason
,
that
is
a
great
many
no
Treasons
to
make
up
a
Treason
.
Thus
a
Delinquent
signified
any
man
that
they
had
a
mind
to
cut
off
for
his
Loyalty
;
and
thus
to
make
open
preparations
for
Rebellion
was
to
put
the
Kingdom
into
a
posture
of
defence
against
all
the
Kings
enemies
whether
foreign
or
domestick
,
i.
e.
against
the
King
himself
and
all
his
friends
and
Allies
.
But
the
dismal
Calamities
and
Earthquakes
that
followed
thereupon
were
the
Consequences
of
the
abuse
of
this
Power
,
not
of
the
Power
it self
,
and
so
all
Power
of
what
kind
soever
if
stretch'd
to
the
same
degrees
of
Tyranny
,
is
as
naturally
productive
of
the
same
effects
of
Confusion
.
And
now
after
all
these
nice
and
stubborn
speculations
about
the
abstracted
and
metaphysical
Idea
of
symbolicalness
,
and
after
the
Champions
of
your
cause
have
for
so
long
a
time
kept
up
this
Ball
or
rather
Bubble
of
Contention
,
even
from
Cartwright
down
successively
to
the
present
Age
,
you
would
like
a
cunning
Rook
turn
the
Tables
upon
us
,
and
charge
us
as
the
Aggressours
in
this
ridiculous
dispute
,
i.
e.
after
you
have
played
the
Children
so
long
with
this
hard
word
that
signifies
nothing
,
and
now
too
late
perceive
your
folly
in
raising
such
an
inveterate
and
implacable
War
upon
such
a
slender
pretence
,
you
would
(
just
as
you
dealt
with
his
late
Majesty
,
when
you
rebell'd
against
him
)
lay
the
War
at
our
doors
,
and
upbraid
us
as
if
we
had
made
all
this
stir
about
this
wretched
trifle
,
as
if
it
were
our
Sir
Solomons
sword
,
our
dead-doing
Tool
wherewith
we
flatter
our selves
to
have
done
so
much
execution
upon
the
Puritan
Cause
,
and
as
if
I
my self
had
set
up
this
hard
word
on
purpose
to
be
my
Opponent
.
And
thus
would
you
i.
e.
be
appointed
as
a
pledge
and
signification
of
something
or
other
.
Keep
then
your
impertinencies
to
your selves
,
you
shall
not
pin
them
upon
our
sleeves
,
and
when
you
have
worn
this
fools
Coat
so
long
till
you
have
worn
it
threadbare
,
think
not
that
we
will
then
suffer
you
to
put
it
upon
our
backs
.
Neither
tell
me
of
setting
up
an
hard
word
for
my
Opponent
,
when
it
is
your
own
scarcrow
;
and
withall
such
a
despicable
and
woful
pretence
,
that
at
last
I
scorn'd
to
dispute
against
it
,
I
only
despised
its
intolerable
silliness
,
and
exposed
it
to
the
contempt
of
your
own
Herd
;
It
is
below
the
seriousness
of
an
argument
.
And
if
it
be
an
hard
word
that
signifies
nothing
,
blame
not
me
for
mumbling
and
mousling
it
till
I
have
made
it
contemptible
,
for
it
is
your
own
,
and
you
know
I
was
so
little
fond
of
it
,
that
I
offer'd
to
exchange
it
for
Syncategorematical
,
because
it
is
more
frightful
by
three
or
four
syllables
,
and
rattles
through
the
throat
with
a
bigger
and
more
terrible
accent
,
and
any
other
hard
word
that
sounds
bravely
,
and
signifies
nothing
and
that
no
body
understands
,
would
serve
the
turn
as
well
,
and
I
am
content
(
if
you
are
)
hereafter
to
call
them
by
common
consent
either
flying
Dragons
or
Usinulca's
.
Keep
your
Goblin-nonsense
to
your selves
,
we
have
nothing
to
do
with
it
but
to
despise
your
folly
.
And
if
it
be
Taplash
(
as
you
call
it
)
it
is
of
your
own
brewing
,
and
is
both
the
first
and
the
last
running
of
your
brains
,
but
hereafter
let
us
hear
no
more
of
it
for
shame
,
such
thin
and
spiritless
stuff
as
this
,
as
it
is
not
worth
keeping
,
so
it
can
never
hold
tilting
.
And
now
upon
review
of
this
whole
matter
it
is
well
worth
our
observation
how
the
state
of
the
question
is
changed
with
the
state
of
affairs
;
The
controversie
is
not
now
(
as
it
has
been
heretofore
)
between
the
holy
Discipline
and
the
establisht
Government
of
the
Church
of
England
,
that
contest
has
put
an
end
to
it self
;
but
whether
men
of
rebellious
spirits
,
and
Democratical
Principles
shall
under
counterfeit
shews
of
tenderness
of
Conscience
be
suffer'd
to
work
the
Common
People
into
a
disaffection
to
the
Government
.
For
it
is
notorious
that
the
most
zealous
Agents
and
Patrons
of
the
Cause
are
so
far
from
being
seriously
scared
with
their
own
pretended
scruples
,
that
they
have
given
the
world
too
many
undeniable
proofs
of
their
being
above
the
most
avowed
Principles
of
Justice
and
common
honesty
;
and
withall
that
they
have
been
and
still
are
(
for
any
evidence
they
have
given
to
the
contrary
)
the
most
vehement
and
implacable
enemies
to
the
present
Government
;
and
therefore
being
storm'd
and
beaten
out
of
all
their
old
pleas
of
a
Divine
Right
,
are
forced
to
abuse
the
people
(
that
may
be
abused
with
any
thing
or
nothing
)
with
such
grounds
of
sedition
as
are
not
to
be
removed
by
all
the
Wisdome
and
Power
in
the
world
.
It
were
to
some
purpose
if
to
all
their
noise
about
Conscience
in
general
,
they
could
assign
any
principle
to
justifie
their
clamour
beside
printing
it
emphatically
and
in
great
letters
;
but
when
every
man
th●t
understands
common
sense
or
an
hard
word
sees
through
the
vanity
and
idleness
of
all
their
Cavils
,
what
greater
assurance
can
they
give
us
that
there
is
some
other
design
lies
lurking
at
the
bottom
,
that
they
dare
not
own
,
till
some
seasonable
and
propitious
juncture
of
affairs
shall
invite
it
forth
into
open
action
?
In
short
,
their
whole
Controversie
with
the
Church
of
England
lies
in
so
narrow
a
compass
,
and
the
exceptions
wherewith
they
assault
our
present
settlement
are
so
shamefully
frivolous
,
that
to
me
it
is
one
of
the
greatest
riddles
in
the
world
,
where
they
should
find
confidence
enough
to
bear
up
thus
long
in
such
a
desperate
Cause
.
For
as
to
their
general
pretence
against
the
power
of
Princes
in
matters
of
Religion
,
as
if
they
thereby
invaded
Gods
own
Prerogative
,
they
in
many
cases
forgo
it
themselves
,
and
acknowledge
it
sometimes
necessary
to
the
publique
peace
to
restrain
by
force
of
Law
some
Sects
and
pretences
of
Religion
;
and
though
they
grant
it
but
in
one
case
,
as
in
the
Laws
against
Popery
,
or
in
provisions
against
the
attempts
of
Prince
Vennor
and
his
forty
men
,
that
overthrows
the
whole
force
of
this
Argument
,
in
that
it
allows
the
exercise
of
this
Power
without
entrenching
upon
Gods
peculiar
Royalty
.
And
then
have
they
nothing
to
plead
but
the
peril
of
our
establish'd
Ceremonies
,
and
here
the
whole
debate
is
plainly
reduced
to
these
two
questions
,
whether
they
except
against
any
but
what
are
symbolical
?
And
whether
they
can
assign
any
that
are
not
so
?
And
if
they
cannot
(
as
it
is
plain
they
cannot
)
what
follows
every
body
sees
as
well
as
I.
So
that
when
they
pitch
upon
such
grounds
of
discontent
,
as
they
themselves
know
no
Government
can
avoid
,
it
is
manifest
that
all
this
pretended
niceness
is
only
made
use
of
to
disguise
something
worse
.
And
if
they
would
clear
their
integrity
to
the
State
,
or
at
least
hide
their
hypocrisie
under
more
passable
and
likely
vizards
,
they
would
do
well
to
invent
some
more
material
scruples
,
for
which
they
crave
their
Gracious
Indulgence
;
but
till
then
,
whilst
they
keep
up
such
clamorous
and
importunate
demands
of
Toleration
,
though
no
body
knows
for
what
,
they
only
give
their
Governours
fair
warning
to
beware
of
the
malignity
of
their
intentions
.
This
I
hope
they
will
consider
of
themselves
,
or
if
they
will
not
,
that
some
body
else
will
do
it
for
them
.
And
now
methinks
(
Sir
)
after
all
your
fury
you
are
as
reasonable
an
Adversary
(
would
you
were
as
modest
and
civil
too
)
as
a
man
could
lightly
expect
to
encounter
;
so
meek
and
gentle
as
to
turn
both
cheeks
to
correction
,
and
to
accept
of
being
boxt
on
both
sides
,
for
now
I
hope
you
your self
see
there
is
not
one
Paragraph
in
all
your
Libell
,
that
pretends
to
be
serious
and
argumentative
,
that
is
not
notoriously
both
false
and
impertinent
.
And
that
is
too
much
advantage
in
such
a
trifling
engagement
,
for
it
is
scarce
worth
any
mans
while
to
spend
so
many
words
as
are
necessary
to
discover
both
,
when
it
is
to
no
other
purpose
than
to
correct
one
mans
pert
and
conceited
ignorance
.
But
from
the
Premises
't
is
manifest
that
the
Body
of
your
whole
Book
consists
of
these
three
sorts
of
Materials
,
1.
Your
impudent
repetition
of
the
same
enormous
pervertings
and
falsifications
;
for
which
I
thought
I
had
sufficiently
convicted
J.
O.
of
boldness
and
disingenuity
.
And
this
takes
in
the
Grand
Thesis
,
the
six
Playes
,
and
the
Hoops
and
Hola's
.
2.
Your
stubborn
adherence
to
the
same
dull
and
childish
Cavils
,
which
I
refused
to
rebuke
in
him
because
of
their
manifest
trifling
and
vanity
;
as
in
the
charge
of
Erastianism
,
perverse
translations
of
the
Scriptures
and
false
Quotations
of
Authours
.
3.
Your
starting
some
new
Absurdities
of
your
own
so
wild
and
extravagant
,
that
never
any
man
before
your self
was
frantick
enough
to
believe
or
assert
,
as
in
all
the
shatter'd
talk
of
Sacraments
and
Symbolical
Ceremonies
.
By
all
which
you
see
what
brave
things
a
wise
man
may
perform
,
and
how
dully
a
witty
man
may
come
to
play
the
fool
by
being
learnedly
impertinent
.
As
for
the
remainder
of
your
Book
,
it
is
all
such
course
and
unserviceable
rubbish
,
that
it
is
not
worth
the
sisting
;
it
is
such
loose
and
empty
talk
,
as
is
as
applicable
to
confute
any
other
Book
in
the
world
as
mine
,
in
so
much
that
I
might
,
if
it
would
but
have
recompenced
the
pains
,
have
turn'd
three
parts
of
your
own
Pamphlet
upon
it self
.
As
all
your
profest
fooling
either
by
way
of
Similitude
or
Rithm
or
Story
;
your
playing
upon
single
words
,
your
confuting
introductions
and
transitions
,
your
smutty
imaginations
,
your
general
and
insolent
censures
,
with
abundance
more
of
such
bold
and
immodest
stuff
,
that
though
it
signifies
nothing
by
it self
,
yet
is
almost
enough
to
beat
any
modest
man
out
of
countenance
by
pure
force
of
brow
and
confidence
.
But
in
answer
to
your
Ribaldry
I
can
only
blush
and
say
nothing
;
and
as
for
your
rude
and
uncivil
language
,
I
am
willing
to
impute
it
to
your
first
unhappy
Education
among
Boat-Swains
and
Cabin-Boys
,
whose
Phrases
as
you
learn'd
in
your
Childhood
,
so
it
is
not
to
be
expected
you
should
ever
unlearn
them
by
your
Conversation
with
the
Bear-herds
of
Barn
,
the
Canibals
of
Geneva
,
the
Boys
and
Lackeys
at
Charing-Cross
,
and
in
Lincolns-Inn-fields
.
But
as
for
your
bold
and
general
censures
,
that
you
may
not
pretend
that
I
either
baulk
or
slide
by
any
thing
of
weight
and
moment
,
or
frown
it
away
with
bigg
and
burly
looks
,
as
you
have
dealt
with
several
modest
propositions
of
mine
,
that
when
you
have
not
been
able
to
produce
one
Iota
of
proof
against
them
,
yet
have
rated
them
with
such
an
haughty
and
magisterial
assurance
,
as
if
you
expected
to
make
them
sneak
and
slink
away
out
of
sight
by
meer
sternness
of
look
.
That
(
I
say
)
you
may
not
complain
that
I
pay
you
in
your
own
brass
coyn
,
I
will
present
you
a
brief
Catalogue
of
your
own
Drama
Common
places
of
confidence
and
leasing
,
and
then
refer
it
to
any
Jury
of
your
own
empanelling
whether
such
paltry
trash
can
deserve
any
other
reply
than
neglect
and
scorn
.
First
of
all
(
say
you
)
I
am
offended
(
though
I
remember
no
such
Allegation
)
you
might
have
done
that
too
,
and
yet
preserved
the
dignity
and
reverence
of
those
Sacred
Writings
,
which
you
have
not
done
;
but
on
the
contrary
you
have
in
what
is
properly
your
own
,
taken
the
most
of
all
your
Ornaments
and
Embellishments
thence
in
a
scurrilous
and
sacrilegious
stile
(
admirable
sense
!
)
insomuch
that
were
it
honest
,
I
will
undertake
out
of
you
to
make
a
better
,
that
is
a
more
ridiculous
and
prophaner
Book
,
than
all
the
Friendly
Debates
bound
up
together
.
I
cannot
but
make
use
of
this
admirable
way
(
like
fat
Sir
John
Falstaffs
singular
dexterity
in
sinking
)
of
answering
whole
Books
or
Discourses
,
how
pithy
and
knotty
soever
,
in
a
line
or
two
,
nay
sometimes
in
a
word
.
And
as
the
Friendly
Debate
is
ridiculous
and
prophane
,
so
I
observe
(
that
is
to
divide
a
thing
into
one
part
)
and
make
the
Hierarchy
to
be
but
Bishops
of
the
Air
,
and
talk
at
such
an
extravagant
rate
in
things
of
higher
concernment
(
than
either
Conscience
or
Government
of
Church
and
State
)
that
the
Reader
will
avow
,
that
in
the
whole
discourse
you
had
not
one
lucid
Interval
.
Had
you
no
friends
to
have
given
you
good
counsel
,
before
your
(
i.
e.
Personam
induere
)
one
Party
,
making
all
Religion
ridiculous
(
I
mean
the
serious
part
of
it
)
that
they
will
never
be
able
to
requite
you
but
in
the
same
manner
.
It
is
true
,
you
sometimes
for
fashion-sake
Bayes
;
Bayes
,
Bayes
,
ay
,
and
all
that
Bayes
.
Quod
erat
demonstrandum
.
You
and
I
Sir
have
hitherto
been
good
Friends
,
and
if
you
had
but
told
me
all
this
in
private
,
you
had
done
a
friendly
office
,
and
upon
your
advice
and
admonition
I
might
have
reformed
all
miscarriages
;
but
whether
to
blazon
them
abroad
thus
publiquely
without
proof
or
instance
,
and
before
you
had
made
any
tryal
upon
my
ingenuity
,
whether
(
I
say
)
it
were
either
civilly
or
discreetly
done
,
because
you
are
a
wise
man
,
and
I
have
a
great
opinion
of
your
Integrity
,
I
shall
refer
it
altogether
to
your
own
judgement
.
However
if
you
or
any
friend
of
yours
can
really
think
,
that
such
Demonstration
as
this
needs
any
other
Answer
beside
being
pitied
and
laughed
at
,
do
but
signifie
your
minds
to
me
by
the
next
Post
(
provided
you
will
superscribe
Franck
)
and
I
will
promise
to
do
you
reason
and
give
you
satisfaction
.
This
is
but
a
taste
of
what
I
might
have
transcribed
,
in
that
the
greatest
part
of
your
Pamphlet
is
manifestly
rather
Censure
than
Confutation
.
But
the
main
and
most
serviceable
topick
of
impertinency
is
to
picqueer
at
single
words
in
Introductions
and
Transitions
,
and
animadvert
upon
them
with
the
Similitude
,
the
Aphorism
,
the
Rithm
,
the
Story
,
and
the
Parenthesis
;
your
wit
is
strangely
fluent
upon
such
passages
as
are
altogether
collateral
to
the
drift
and
substance
of
my
discourses
:
Though
when
you
come
to
any
thing
of
Argument
,
your
mind
runs
upon
nothing
but
the
day
of
Judgement
,
and
you
grow
reserved
for
fear
of
being
call'd
to
an
account
for
every
idle
word
,
and
from
hence
it
comes
to
pass
that
you
are
forced
to
answer
whole
Books
in
a
line
or
two
,
like
fat
Sir
John
Falstaffs
singular
dexterity
in
sinking
.
What
fearful
work
have
you
made
with
my
Introduction
to
the
Preface
,
you
have
mawl'd
every
word
so
unmercifully
,
as
if
you
had
undertaken
to
pound
every
Period
into
the
twenty
four
Letters
.
And
had
you
held
on
as
you
begun
with
the
first
forty
lines
,
the
Book
of
Martyrs
had
been
but
an
Almanack
in
comparison
to
the
Rehearsal
.
First
I
am
caught
in
my
own
Dilemma
for
writing
at
all
,
after
I
had
declared
that
if
I
must
answer
every
impertinent
exception
and
Cavil
,
I
would
write
no
more
;
Now
this
expression
(
say
you
)
lies
open
to
my
own
Dilemma
against
the
Nonconformists
confessing
in
their
Prayers
to
God
such
heinous
Enormities
.
This
is
the
only
passage
that
I
find
repeated
but
once
more
in
all
your
book
,
I
suppose
because
you
thought
it
so
shrewd
and
pressing
,
that
it
need
not
be
inculcated
so
often
as
some
other
Remarques
that
were
not
so
easie
and
obvious
to
common
understandings
.
But
(
Sir
)
my
promise
was
conditional
,
if
I
must
endure
the
Penance
of
answering
every
peevish
Caviller
,
and
I
had
never
broke
it
,
had
I
not
been
absolutely
overpowred
both
against
my
own
Judgment
and
inclinations
to
write
this
Reply
to
your self
.
For
which
I
heartily
ask
forgiveness
,
and
will
enter
into
bond
,
be
the
condition
of
the
Obligation
what
you
please
,
never
to
commit
the
same
fault
or
need
the
same
excuse
a
second
time
.
But
what
if
I
had
dispensed
with
a
point
of
Civility
to
the
publick
to
get
an
honest
Book-seller
(
especially
if
he
be
importunate
too
)
eight
or
ten
pound
in
the
long
vacation
?
It
was
only
to
give
some
encouragement
to
Trade
,
however
you
would
calumniate
me
as
an
utter
enemy
to
it
;
and
though
it
is
possible
I
may
not
have
so
great
an
opinion
of
the
honesty
of
all
of
this
sort
of
Tradesmen
,
as
it
is
possible
I
may
of
some
others
,
and
if
I
fail
herein
,
I
ask
their
pardon
,
I
do
them
right
and
recreate
my self
with
believing
that
my
simple
judgment
cannot
beyond
my
intention
,
abate
any
thing
of
their
just
value
.
Yet
however
I
am
sure
it
is
a
much
more
honourable
way
of
Livelyhood
and
more
serviceable
to
the
Common-wealth
than
Gaming
or
any
other
lubberly
way
of
subsistence
.
So
that
say
what
you
will
it
was
kindly
done
of
me
,
and
if
I
made
bold
with
my
Reader
,
I
have
made
him
an
Apology
submissive
enough
to
excuse
my
own
good
nature
and
engage
his
.
And
what
could
he
desire
more
?
If
he
be
candid
and
courteous
this
is
enough
of
all
Conscience
to
attone
his
displeasure
,
if
he
be
not
,
he
is
not
concern'd
,
for
Prefaces
are
address'd
to
none
but
the
courteous
Readers
.
But
after
all
this
solemnity
when
all
things
are
truly
consider'd
,
this
is
no
such
serious
matter
as
you
would
make
shew
of
.
For
though
Authors
are
wont
partly
because
it
is
the
fashion
,
and
partly
because
it
is
an
engagement
of
the
Readers
favour
(
for
all
people
love
to
be
courted
)
to
make
them
humble
addresses
and
Apologies
in
their
Prefaces
,
yet
to
speak
plainly
't
is
more
than
they
owe
them
(
for
if
they
do
not
like
,
they
may
let
it
alone
)
and
is
at
best
no
more
than
a
formal
complement
.
So
that
I
do
not
see
but
a
man
may
break
his
word
with
his
Reader
without
being
concluded
indifferent
as
to
the
business
either
of
Truth
or
Eternity
;
as
you
have
ridiculously
aggravated
my
Crime
,
if
I
had
been
guilty
;
such
swoln
Hyperboles
are
the
Cavils
of
such
people
as
want
wiser
and
more
material
Objections
.
But
now
is
it
not
shrewdly
thought
on
to
parallel
such
a
trifle
as
this
against
the
Non-conformists
making
such
constant
and
familiar
Confessions
to
the
Divine
Majesty
of
the
most
heinous
and
enormous
Crimes
,
even
of
all
that
can
be
reckoned
up
,
Disloyalty
and
Rebellion
only
excepted
,
and
that
no
doubt
out
of
pure
respect
to
his
Majesties
Act
of
Oblivion
and
Indemnity
.
Now
if
they
stand
really
guilty
of
their
own
Charge
,
they
may
vye
lewdness
both
with
the
Spanish
,
the
French
and
the
English
Rogue
,
(
with
whose
stories
,
so
great
an
Historian
and
so
accomplish'd
a
Statesman
as
you
seem
to
be
,
cannot
be
unacquainted
)
and
all
their
Debaucheries
will
appear
but
puny
&
School-boys
villanies
in
comparison
of
their
daily
practice
;
if
they
are
not
,
then
this
is
plainly
such
a
trifling
piece
of
Courtship
as
is
not
to
be
endured
in
a
matter
so
serious
as
is
our
Devotion
to
the
Almighty
.
But
I
see
they
are
incorrigible
in
their
follies
.
And
though
they
are
convinced
past
all
denial
that
their
common
confessions
are
plainly
inconsistent
with
their
most
solemn
Pretences
;
that
the
Scripture
Language
wherewith
they
usually
indite
themselves
expresses
the
lewdest
and
most
desperate
Impieties
;
that
those
expressions
they
borrow
out
of
the
Old
Testament
are
descriptions
of
no
worse
people
than
only
such
,
as
had
apostatized
from
the
worship
of
the
true
God
to
Idolatry
and
all
kinds
of
Moral
Wickedness
,
and
those
out
of
the
new
are
Characters
not
only
of
Hypocrites
and
wicked
Christians
,
but
even
of
such
as
had
revolted
from
the
Christian
Faith
into
open
Outrage
and
Blasphemy
against
it
,
with
many
other
such
horrid
Crimes
,
that
should
their
own
Prayers
be
turn'd
into
Inditements
,
their
Clerkship
would
stand
them
in
little
stead
,
and
it
would
never
be
put
into
the
power
of
the
Ordinary
(
no
,
nor
scarce
of
the
Judge
or
Jury
)
to
do
them
a
courtesie
.
And
yet
notwithstanding
all
this
they
will
continue
still
as
lavish
of
their
Tongues
against
themselves
at
Church
,
as
they
are
against
their
Neighbours
and
especially
their
Governours
at
home
.
So
that
it
is
no
small
advantage
to
a
Fanatique
Congregation
,
when
their
Holder-forth
wants
fancy
and
invention
,
in
that
they
always
come
resolved
(
especially
upon
more
solemn
occasions
)
to
load
themselves
and
the
Company
with
all
the
sad
Texts
and
Burthens
in
the
Bible
;
and
the
man
that
is
more
fluent
and
eloquent
than
his
Brethren
is
but
so
much
the
better
enabled
to
slander
himself
and
all
his
Auditors
:
And
to
tell
you
plainly
were
I
a
brother
,
and
should
any
man
that
pewed
within
my
reach
tell
me
before
witness
that
I
am
guilty
of
but
one
half
of
the
confession
,
wherewith
the
dullest
and
most
costive
of
them
all
familiarly
charges
himself
and
all
present
,
I
would
teach
him
better
manners
in
Westminster-Hall
.
Every
man
has
liberty
to
abuse
himself
as
he
pleases
,
but
if
he
will
make
bold
with
my
reputation
,
I
must
and
am
bound
to
right
my self
as
I
can
.
But
whether
it
were
lawful
for
me
to
write
at
all
,
or
not
,
is
now
too
late
to
enquire
;
but
having
written
so
I
began
.
Though
I
am
none
of
the
most
zealous
Patrons
of
the
Press
.
How
!
(
say
you
)
the
Press
,
it
is
a
Villainous
Engine
.
Why
!
What
is
the
matter
,
did
it
ever
cheat
you
at
Picquet
,
that
the
very
mention
of
it
should
put
you
into
such
a
Fit
of
Lycanthropy
,
and
set
you
like
the
Island
of
Fayol
on
fire
in
threescore
and
ten
places
?
But
why
Villainous
Engine
!
fie
,
fie
!
does
this
Language
become
a
Gentleman
that
has
clear'd
himself
of
Froth
and
Groans
?
You
learn'd
it
at
Charing-Cross
or
in
Lincolns-Inn-fields
.
But
however
the
Engine
may
have
offended
or
disobliged
you
,
it
concerns
not
my
grand
Thesis
,
and
as
little
my self
,
having
profess'd
to
be
none
of
its
Patrons
.
And
it
is
of
Age
and
parts
sufficient
to
manage
its
own
quarrel
(
for
it
is
as
old
as
the
Reformation
,
and
yet
still
as
talkative
as
ever
)
and
therefore
I
shall
not
interest
my self
in
the
leaft
in
it
,
no
more
than
if
John
a
Nokes
were
railed
at
by
John
a
Stiles
.
Otherwise
I
have
already
inform'd
you
that
you
have
more
reason
than
you
dreamt
of
to
rail
at
its
Villany
:
It
has
(
Traytour
as
it
is
!
)
after
all
its
pretended
Zeal
to
the
cause
,
betrayed
all
your
secrets
,
and
produced
your
own
hand-writings
against
your selves
.
There
is
scarce
a
crime
to
be
named
or
thought
of
,
for
which
it
has
not
an
information
ready
at
any
time
to
prefer
against
you
,
notwithstanding
the
Act
of
Oblivion
and
Indemnity
.
And
therefore
I
would
wish
the
Non-conformists
(
as
little
as
you
think
I
love
them
)
to
be
always
upon
their
Guard
,
lest
it
first
Trepan
and
then
Peach
and
then
hang
them
;
I
am
sure
it
is
much
more
likely
and
able
to
do
it
than
my self
.
I
cannot
see
how
it
can
ever
expiate
all
the
mischief
it
has
done
your
Cause
already
,
unless
it
would
print
the
fifth
Epistle
to
Marcellinus
.
But
be
it
as
perfidious
as
you
please
,
it
is
not
half
so
wicked
as
that
villanous
Game
of
Picquet
,
that
has
done
more
harm
to
the
Church
of
England
than
all
the
Brawny
Printers
and
Schismatical
Preachers
of
Germany
and
Geneva
:
Not
excepting
the
Assigns
of
John
Calvin
and
Theodore
Beza
that
live
in
Chancery
Lane
on
the
South
side
of
the
Lake
Lemane
,
as
the
matter
is
mended
in
the
second
Edition
of
your
Geography
.
And
thus
having
treated
the
Press
with
as
much
rudeness
and
malice
as
if
you
had
taken
it
for
a
Clergyman
;
The
next
thing
you
chop
upon
is
the
matter
of
close
and
comfortable
Importance
.
And
here
never
did
Countrey
Whitefoot
stiffen
and
leer
more
eagerly
upon
three
legs
at
any
thing
in
a
tuft
of
Fern
than
you
do
at
the
meaning
of
these
words
.
But
the
leering
and
the
Ecstasie
somewhat
abated
,
they
must
be
reduced
to
one
of
these
three
,
either
Salvation
or
a
Benefice
or
a
Female
,
now
for
the
Jests
sake
it
must
be
neither
of
the
former
,
and
therefore
for
the
same
jests
sake
it
must
of
necessity
be
the
latter
.
But
from
hence
men
of
observation
will
be
forward
to
conclude
that
you
move
far
above
the
troubles
of
this
World
as
to
Honour
and
Coin
and
Estate
and
all
other
trifles
of
humane
Life
,
else
you
would
have
found
something
else
to
be
important
beside
a
Benefice
or
a
Female
,
though
it
were
but
a
Game
at
Picquet
.
You
have
(
I
thank
you
)
bestowed
upon
me
a
Prebend
,
a
Sine-cure
and
a
Rectorship
,
now
why
might
I
not
at
the
time
of
writing
that
Preface
be
busied
in
attending
the
Seals
for
my
Sine-cure
,
and
in
taking
order
for
the
repairs
of
my
Parsonage
Barns
,
and
in
providing
Goods
and
Furniture
for
my
Prebend-house
.
These
I
take
to
be
close
and
comfortable
things
as
well
as
a
female
Importance
.
And
what
if
beside
all
this
I
had
newly
sold
my
little
inheritance
and
engaged
in
a
purchase
elsewhere
that
lay
better
for
my
own
convenience
;
and
what
if
at
that
very
nick
of
Affairs
a
stop
were
put
to
the
payments
of
the
Exchequer
,
and
my
Money
in
the
Bankers
hands
,
do
you
think
it
did
not
closely
concern
me
to
disengage
it
from
their
keeping
,
and
whether
it
would
not
have
been
some
comfort
to
have
effected
it
.
But
it
seems
there
is
nothing
so
far
from
the
thoughts
of
you
Gamesters
as
purchasing
of
Lands
.
However
you
see
how
short
your
induction
is
from
taking
in
all
particular
matters
of
close
and
comfortable
Importance
.
Beside
,
either
the
meaning
you
have
pitch'd
upon
was
mine
,
or
it
was
not
;
if
it
were
,
I
would
fain
be
satisfied
where
the
wit
of
it
lies
,
for
you
to
understand
the
right
meaning
of
my
words
;
if
it
were
not
,
I
would
then
be
satisfied
where
the
wit
of
it
lies
for
you
to
obtrude
a
wrong
one
upon
them
.
But
I
know
your
advantage
,
though
thus
publickly
to
betray
the
mirth
and
freedome
of
private
conversation
,
is
but
Clownishly
done
and
like
a
Jack-Gentleman
:
you
know
the
meaning
of
the
story
better
than
I
do
yours
of
Pork
,
and
I
hope
all
ingenuous
men
will
take
warning
by
my
example
to
avoid
your
company
for
the
time
to
come
that
can
make
such
a
rude
and
spiteful
use
of
an
innocent
piece
of
mirth
.
And
if
the
Remarque
be
of
any
value
there
is
nothing
of
it
beside
the
malice
and
incivility
that
is
your
own
.
But
after
all
suppose
for
the
Jest
sake
it
be
a
Female
,
what
have
you
made
of
it
?
You
are
such
a
stubble-Goose-wit
that
you
are
not
able
to
raise
your
dull
fancy
by
the
advantage
of
another
mans
conceit
.
One
would
have
expected
some
handsome
mirth
and
raillery
upon
so
pleasant
a
Theme
,
but
you
have
emproved
it
so
Clownishly
and
so
phlegmatically
,
as
shews
you
equally
void
of
all
capacity
both
of
wit
and
manners
.
For
who
beside
your self
would
upon
such
an
innocent
occasion
have
vented
the
most
spiteful
and
immodest
reflections
upon
the
whole
order
of
the
Clergy
?
It
is
the
highest
Pinacle
of
Ecclesiastical
Felicity
to
asswage
their
concupiscence
and
wreck
their
malice
.
Though
you
were
not
restrain'd
by
any
fear
of
the
day
of
Judgement
,
you
had
reasons
enough
to
have
baulkt
such
impudence
as
this
,
that
is
so
far
from
being
a
good
jest
,
that
it
is
a
publique
affront
to
good
manners
.
And
ill
manners
pass
no
where
for
wit
but
at
Charing-Cross
or
in
Lincolns-Inn-fields
.
Go
your
way
for
a
smutty
Lubber
,
that
can
make
no
other
improvement
of
so
fair
an
advantage
,
than
to
spit
your
malice
and
ribaldry
;
these
are
the
top
of
your
wit
,
if
they
are
not
the
pinacle
of
your
felicity
.
Certainly
had
the
jest
been
ten
times
more
elevating
than
it
is
,
any
civil
or
witty
man
(
especially
one
that
has
so
many
to
spare
)
would
have
baulkt
it
for
modesty
,
though
not
for
Conscience
or
the
day
of
Judgement
.
And
so
you
may
go
and
consider
whether
you
had
not
only
leisure
enough
but
cause
too
much
to
have
cool'd
your
thoughts
,
and
corrected
your
indecencies
.
But
turn
over
the
leaf
,
and
there
you
will
find
that
giving
the
Reader
an
account
of
the
heads
of
the
ensuing
Discourse
,
I
tell
him
that
I
intend
to
bestow
some
Animadversions
upon
one
J.
O.
But
would
I
had
told
you
of
this
fooling
at
first
,
for
then
I
had
saved
you
the
labour
of
your
first
fourteen
Pages
.
Now
is
it
credible
,
nay
is
it
not
most
preposterous
to
think
that
you
should
begin
your
Remarques
upon
my
Preface
,
before
you
had
read
(
as
you
call
it
)
so
much
as
the
Preamble
?
Or
that
you
perused
only
three
or
four
lines
at
a
time
,
and
so
fell
into
your
Animadversions
in
the
same
order
that
they
are
publish'd
?
No
doubt
you
saw
this
fooling
before
you
set
pen
to
paper
,
but
had
no
power
to
save
the
labour
of
all
the
former
Pages
.
That
had
cut
off
the
pleasant
Animadversions
upon
the
Dilemma
,
the
Press
and
the
Importance
.
This
wit
is
such
a
tempting
and
bewitching
thing
that
a
man
has
not
power
to
forgo
a
good
jest
,
unless
it
be
now
and
then
,
i.
e.
very
seldom
,
when
he
chances
to
think
of
the
day
of
judgement
.
But
though
this
fooling
as
if
you
had
finisht
your
Animadversions
upon
the
first
Page
before
you
had
read
the
second
be
silly
enough
,
yet
it
is
not
altogether
so
bad
as
confuting
the
first
part
of
a
sentence
before
you
came
to
the
full
period
.
For
thus
,
when
I
affirm
,
that
as
for
the
danger
of
the
return
of
Popery
into
this
Nation
,
I
know
none
but
the
Non-conformists
boisterous
and
unreasonable
opposition
to
the
Church
of
England
.
Here
you
stop
in
the
middle
of
the
sentence
,
and
clap
down
a
full
point
I
know
none
.
And
then
if
there
be
none
,
the
consequence
is
very
easie
,
what
a
fool
I
am
for
my
labour
to
print
a
Book
upon
such
an
impertinent
Argument
,
and
so
away
you
run
with
a
great
deal
of
insulting
and
scorn
,
and
never
stop
career
till
you
come
to
p.
271.
and
there
you
crave
mercy
for
taking
me
a
little
too
short
,
and
so
add
the
latter
part
of
the
sentence
,
and
then
gravely
confess
that
this
indeed
has
some
weight
in
it
,
for
truly
before
you
knew
none
too
.
And
now
though
one
would
think
no
pretender
to
Controversial
skill
could
ever
match
such
trifling
as
this
,
yet
I
remember
J.
O.
served
me
just
such
another
trick
,
that
was
full
as
foolish
and
somewhat
more
knavish
.
Thus
discoursing
of
Christian
Liberty
I
had
laid
down
this
assertion
.
That
mankind
have
a
Liberty
of
Conscience
over
all
their
actions
whether
morally
or
strictly
religious
,
as
far
as
it
concerns
their
Judgements
,
but
not
their
Practices
.
He
very
honestly
mangles
this
into
two
distinct
propositions
:
The
first
,
that
Mankind
has
a
Liberty
of
Conscience
over
all
their
actions
,
whether
morally
or
strictly
religious
.
And
this
he
closes
up
with
a
full
period
,
as
if
it
were
an
entire
Problem
by
it self
,
and
then
gravely
insults
,
(
as
well
he
might
)
over
so
magnificent
a
Grant
;
and
yet
after
all
was
not
so
ingenuous
as
you
are
,
to
cry
me
mercy
,
but
suffers
his
unwary
Reader
to
go
away
with
an
opinion
of
its
being
the
Grand
Thesis
of
that
Chapter
.
These
are
Polemick
Divines
for
the
Pope
and
the
Good
Old
Cause
,
that
though
they
can
say
nothing
for
themselves
are
resolved
never
to
hold
their
peace
,
and
rather
than
give
out
will
tire
their
Adversaries
with
such
wretched
and
intolerable
trifling
as
this
.
And
that
was
the
only
intention
of
your
Libell
to
divert
people
from
attending
to
the
serious
Argument
;
but
you
shall
not
escape
so
,
I
will
never
leave
my
advantage
to
traverse
your
impertinencies
,
for
I
have
you
all
at
my
mercy
,
and
there
I
am
resolved
to
keep
you
,
and
assure
your selves
you
can
never
gain
any
thing
by
offering
any
resistance
.
Your
Cause
is
so
lamentably
weak
and
defenceless
that
you
can
only
betray
it
,
and
expose
your selves
by
giving
an
occasion
to
the
Controversie
.
And
now
after
all
this
lost
labour
,
that
you
are
of
opinion
might
much
better
have
been
spared
,
we
are
at
length
arrived
upon
the
brink
of
the
Preface
:
But
here
before
you
leap
in
,
it
will
be
convenient
to
pitch
upon
some
standing
jest
that
may
give
rellish
and
picquancy
to
all
the
other
insipid
and
phlegmatick
parts
of
the
discourse
;
and
now
because
neither
Authour
nor
Chaplain
nor
pink
of
Courtesie
,
nor
Priest
,
nor
Buffoon
,
nor
Prince
Volscius
,
nor
Cicero
are
tuant
enough
,
what
think
you
if
three
or
four
times
in
every
page
I
call
my
Adversary
Mr.
Bayes
?
Will
it
not
be
an
admirable
jest
to
repeat
the
word
Bayes
three
or
four
hundred
times
for
the
pleasant
conceit
,
and
the
pure
elegance
of
avoiding
Tautologies
?
Yes
by
all
means
,
it
is
just
as
much
wit
as
if
the
word
had
been
in
the
language
of
Charing-Cross
or
Lincolns-inn-fields
plainly
Bastard
,
or
more
politely
Son
of
a
Whore
:
Or
,
as
if
you
had
kept
to
the
language
of
your
own
more
serious
Buffoonry
,
and
the
word
had
been
Baals
Priest
,
or
a
Locust
of
the
bottomless
Pit
,
or
an
Antichristian
Beast
.
For
though
it
might
pass
for
a
very
trim
fancy
in
Mr.
Lacy
to
fasten
this
nick-name
upon
a
vain
and
pedantick
Poet
,
yet
for
you
to
borrow
it
without
leave
,
and
apply
it
to
a
Person
of
a
Sacred
and
Serious
Profession
without
reason
,
is
flat
dulness
and
impudence
.
For
who
can
imagine
where
the
conceit
of
it
should
lye
to
repeat
a
Word
of
another
mans
Invention
three
or
four
hundred
times
together
,
and
that
chiefly
for
this
very
reason
,
viz.
to
avoid
repetitions
.
Next
to
the
killing
jest
of
whoop
and
hola
,
I
never
met
with
any
thing
like
it
.
You
are
such
another
man
!
But
yet
so
transporting
was
the
conceit
among
the
Brother-hood
(
for
they
are
most
implacable
wits
)
that
at
your
first
appearance
,
there
was
nothing
to
be
found
among
them
but
Joy
and
Jubilee
,
the
15th
of
March
was
not
a
more
jovial
day
,
neither
was
there
a
greater
destruction
of
Cheese-cakes
in
Islington
at
the
opening
of
the
New
River
.
All
preciseness
was
laid
aside
,
not
a
gloomy
look
nor
an
erected
white
to
be
seen
,
but
they
let
down
their
eye-lids
as
their
honest
neighbours
do
upon
better
occasions
their
shop-windows
.
And
all
upon
the
suddain
they
are
become
the
most
jolly
and
most
humorous
companions
of
the
Town
:
And
the
very
mention
of
Bayes
is
such
a
splitting
conceit
!
It
even
endangers
both
their
spleens
and
their
lungs
,
yes
,
and
their
Gloves
too
,
they
rub
them
so
heartily
.
There
is
great
hopes
that
it
will
alter
their
humours
and
mend
their
complexions
,
at
least
there
is
no
doubt
but
it
will
prove
hereafter
an
admirable
specifick
for
Fanatique
obstructions
.
And
for
this
you
were
immediately
horst
upon
the
shoulders
of
the
people
(
where
folly
and
ignorance
alwayes
rides
)
and
carried
off
with
victorious
noise
and
uproar
,
and
shewn
in
triumph
to
your
old
Companions
(
that
little
suspected
you
would
ever
have
come
to
this
)
in
Lincolns-Inn-fields
and
at
Charing-Cross
,
and
there
leave
you
to
be
preferred
to
the
service
of
Punchanella
,
to
prompt
jests
and
repartees
to
his
Puppets
,
you
are
just
a
fit
Oracle
for
such
an
Audience
.
I
might
easily
have
requited
this
civility
of
yours
with
twenty
more
symbolizing
nick-names
,
but
that
I
both
loath
and
scorn
such
a
Porterly
rudeness
.
For
you
that
have
observed
the
management
of
Arguments
in
the
street
,
cannot
but
have
taken
notice
that
the
Disputants
never
come
to
throwing
of
dirt
,
or
calling
of
names
till
they
are
basiled
,
and
have
nothing
else
to
reply
.
And
if
you
had
told
me
all
along
that
I
disputed
with
a
dirty
Face
,
it
had
been
full
as
Tuant
.
But
if
I
would
revenge
my self
it
is
not
in
my
Power
,
for
I
cannot
now
stick
upon
you
any
name
that
is
more
ridiculous
than
you
have
made
your
own
;
that
is
already
among
all
ingenious
persons
become
the
proverbial
term
for
a
dull
and
clownish
pretender
to
Wit.
And
thus
having
been
all
this
while
hovering
about
the
Brink
,
you
at
last
venture
to
commit
your self
to
the
dangerous
depths
of
my
Discourse
.
But
after
your
diving
come
up
only
with
a
vinegar
face
and
a
dirty
mouth
,
you
look
sowrly
on
Bishop
Bramhal
,
and
do
by
no
means
like
his
Character
,
because
it
is
forsooth
too
much
for
one
man
,
and
envy
will
not
down
with
it
;
and
so
to
vindicate
him
from
my
Scurvy
Commendation
you
have
very
piously
composed
23
pages
of
studious
and
elaborate
periods
to
prove
him
no
better
than
an
undertaking
&
crack-brain'd
Knave
.
This
is
the
very
syrrop
of
Additional
Civility
.
Had
the
Bishop
been
the
Dignitary
of
Lincoln
you
could
not
have
treated
him
more
Scurvily
.
But
of
your
Piety
to
his
Ashes
we
have
had
proof
enough
already
,
and
so
you
proceed
to
do
the
same
office
of
kindness
to
implacable
Divine
,
yet
he
was
more
a
Gentleman
than
so
,
and
had
the
courage
to
call
another
Queen
of
England
Proserpine
in
the
time
of
her
own
Reign
.
But
the
greatest
thing
that
can
be
said
in
Mr.
Calvins
praise
,
is
,
that
he
was
the
first
founder
of
that
Modern
Orthodox
Doctrine
.
That
it
is
the
duty
of
Subjects
to
moderate
the
licentiousness
of
Kings
,
and
to
punish
or
depose
them
when
they
play
the
Tyrants
,
or
wantonly
insult
on
the
Common
People
.
And
now
pray
Sir
tell
me
by
the
way
what
Bishops
they
are
that
you
have
the
honour
to
be
acquainted
with
,
that
differ
in
nothing
from
Calvin
but
in
point
of
Episcopacy
.
But
thus
Calvin
(
in
his
Epistle
to
Cardinal
Sadolet
,
as
I
remember
)
justifies
the
Mayor
and
Bailiffs
of
Geneva
,
that
had
wrested
the
Supreme
Authority
of
the
City
out
of
their
Bishops
hands
,
and
vested
it
in
their
Common
Counsel
,
partly
because
he
had
abused
his
Power
into
Tyranny
,
and
partly
because
he
had
no
other
Title
but
of
ancient
Usurpation
;
and
though
by
vertue
of
that
he
had
long
claim'd
both
the
Civil
and
Ecclesiastical
Jurisdiction
,
yet
it
was
at
first
extorted
from
the
Lawful
Magistrate
,
i.
e.
the
Syndicks
,
and
therefore
it
could
be
no
theft
or
felony
in
them
to
rob
him
of
their
own
goods
.
A
plea
,
if
admitted
of
,
that
would
as
easily
overthrow
all
the
establisht
Governments
in
the
world
as
the
Bishoprick
of
Geneva
,
seeing
there
is
no
Kingdom
that
cannot
within
the
compass
of
some
few
Ages
pretend
defrauded
Titles
against
the
present
Prince
as
well
as
Geneva
,
and
this
pretence
is
so
unavoidable
,
that
it
is
not
in
the
Power
of
any
establisht
Government
to
secure
it self
against
it
,
and
therefore
it
has
alwayes
past
for
a
Maxime
in
all
Laws
,
that
long
possession
or
ancient
prescription
gives
a
sufficient
Title
of
Right
;
and
though
possibly
it
is
not
in
it self
sufficient
to
vest
a
man
in
a
true
and
real
claim
,
yet
it
is
enough
that
no
man
after
so
many
years
can
set
up
any
opposite
Pretence
without
manifest
violence
and
intrusion
:
For
supposing
his
Ancestours
to
have
been
once
seated
in
the
Throne
,
yet
if
they
have
been
displaced
whether
justly
or
unjustly
time
out
of
mind
,
and
almost
memory
too
,
that
wears
out
their
Right
;
especially
when
it
rarely
if
it
ever
happens
,
but
that
if
Usurpation
may
be
objected
against
the
present
Possessour
,
the
same
exception
might
as
justly
have
been
put
in
against
the
former
Title
,
so
that
if
Prescription
be
not
sufficient
to
create
a
Right
,
yet
it
is
at
least
a
sufficient
Barr
against
all
Intrusion
,
otherwise
there
can
never
be
any
fence
against
this
Principle
of
Rebellion
.
And
this
is
enough
to
secure
the
peace
of
the
world
,
and
the
settlement
of
all
establish'd
Governments
and
Common-wealths
.
But
however
upon
this
Principle
that
is
ready
to
serve
alike
in
all
Causes
,
he
was
no
sooner
establish'd
in
his
Divinity
Throne
,
but
he
tampers
and
prevails
with
the
People
to
abjure
all
Allegiance
to
their
Bishop
for
the
time
to
come
,
and
swear
obedience
and
submission
to
his
own
Discipline
.
But
the
Signiory
of
Geneva
was
too
narrow
a
Diocess
for
his
aspiring
mind
,
and
he
had
no
sooner
setled
his
own
new
model
of
Government
,
but
he
bestirs
himself
to
obtrude
it
upon
all
Churches
of
the
Reformation
,
Hungary
,
Transylvania
,
Bohemia
,
Poland
,
Savoy
,
France
,
the
Netherlands
,
Denmark
,
Sweden
,
Scotland
,
and
the
Church
of
England
.
And
though
he
at
first
lookt
upon
it
as
a
project
of
his
own
devising
,
and
acknowledged
it
had
not
any
Authority
from
the
pattern
or
prescript
of
the
Primitive
Church
,
and
begg'd
its
settlement
at
Geneva
,
only
as
an
expedient
for
the
present
exigence
,
till
they
might
have
leisure
and
opportunity
of
agreeing
upon
some
more
Apostolical
Plat-form
,
yet
no
sooner
had
he
brought
the
Town
and
Territory
of
Geneva
under
his
yoak
,
and
establisht
his
Throne
there
by
swearing
all
the
Citizens
to
a
submission
to
his
Doctrine
and
Discipline
;
but
he
began
to
think
,
as
all
prosperous
and
ambitious
Princes
are
wont
to
do
,
of
enlargement
of
Empire
,
and
labours
might
and
main
to
impose
his
Discipline
upon
all
Churches
of
the
Reformation
;
and
nothing
will
satisfie
Him
and
his
Followers
unless
all
Christendom
will
embrace
the
device
of
his
warm
brain
upon
pain
of
the
Divine
displeasure
,
and
under
an
obligation
of
Divine
Right
.
And
to
this
purpose
he
sends
his
Dispatches
and
makes
his
Applications
to
all
the
Courts
in
Europe
,
and
if
any
Prince
entertain'd
any
thoughts
of
Reformation
,
he
forsooth
must
immediately
thrust
himself
into
his
Privy
Council
,
and
if
they
were
not
entirely
obedient
to
his
Counsels
,
he
either
rejected
them
as
people
that
were
not
in
good
earnest
,
or
despised
them
as
people
that
understood
not
the
management
of
their
own
affairs
;
and
all
his
Epistles
to
Princes
and
Prelates
were
written
with
the
confidence
of
Papal
Decrees
.
You
may
satisfie
your self
with
a
multitude
of
instances
in
his
Letters
to
the
King
,
Princes
and
Castellans
of
Poland
,
to
the
Prince
Elector
of
the
Palatinate
,
to
the
Church
of
Strasburgh
,
to
the
Duke
of
Wirtenburgh
,
and
to
the
Lantgrave
of
Hess
,
beside
his
particular
missives
and
instructions
to
his
Vicar-Generals
residing
in
several
Kingdoms
and
Provinces
.
But
to
keep
more
closely
to
our
own
concernments
,
by
his
Letters
Patents
to
the
Exiles
of
Francfurt
,
the
English
Liturgy
was
casheir'd
to
make
way
for
the
entertainment
of
the
Order
of
Geneva
,
and
Dr.
Cox
with
his
Associates
,
Grave
and
Reverend
Men
,
(
cum
gregalibus
suis
as
he
stiles
them
)
were
rated
for
endeavouring
the
establishment
of
the
Liturgy
of
the
Church
of
England
.
And
when
Mr.
John
Hooper
Bishop
Elect
of
Glocester
had
pickt
up
a
quarrel
against
Caps
and
Tippets
,
and
Gowns
,
and
Rochets
,
and
Chimeres
,
who
forsooth
must
solicite
the
Duke
of
Somerset
(
then
the
Great
Minister
of
State
)
to
have
these
idle
scruples
dispensed
with
in
despite
of
the
Customes
and
Constitutions
of
the
Church
,
but
John
Calvin
?
Not
to
mention
his
Letters
to
the
King
,
to
the
Arch-Bishop
,
to
the
Bishop
of
London
,
to
Cecil
,
and
to
the
Lords
of
the
Council
,
in
which
he
very
frankly
,
and
before
his
advice
is
asked
,
makes
his
exceptions
to
the
English
Liturgy
,
and
finds
fault
with
many
Popish
and
superstitious
Rites
;
and
with
an
Apostolical
Authority
advises
the
Lay-Lords
to
set
aside
all
prudence
and
worldly
wisdom
in
carrying
on
the
work
of
Reformation
,
and
admonishes
the
Bishops
to
strip
themselves
of
all
Secular
Power
and
Jurisdiction
,
and
charges
it
upon
the
Bishop
of
London
in
particular
,
as
his
duty
to
inform
the
Queen
that
she
ought
not
to
trust
or
trouble
them
with
any
more
Authority
,
than
what
they
might
challenge
and
exercise
purely
by
vertue
of
their
Spiritual
Office
.
And
all
this
(
I
suppose
)
to
make
way
for
the
more
easie
admission
of
his
Discipline
,
with
a
great
many
stories
more
that
I
could
tell
,
and
of
which
Kings
might
by
the
help
of
their
Royal
Understandings
make
excellent
use
.
And
now
after
all
this
it
matters
not
much
whether
Geneva
be
scituated
upon
the
South-side
of
the
Lake
Lemane
,
or
the
South-west
,
or
the
South-west
and
by
West
,
for
peace
sake
I
will
grant
you
any
point
in
the
Compass
,
though
as
far
as
I
can
learn
by
Maps
and
Books
of
Geography
,
they
all
inform
me
that
it
stands
where
it
alwayes
did
on
the
South-side
;
and
if
they
are
mistaken
,
it
is
none
of
my
fault
,
for
I
am
no
Traveller
;
and
had
I
been
imposed
upon
in
a
matter
so
collateral
and
impertinent
to
my
main
design
,
yet
no
man
that
had
not
been
to
seek
for
more
material
exceptions
,
would
ever
have
attempted
to
make
so
much
noise
and
advantage
of
so
small
a
trifle
;
for
though
Geneva
were
removed
at
as
great
a
distance
as
Surat
and
Grand
Cairo
,
yet
for
all
that
Calvin
was
an
over-busie
and
pragmatical
man
,
and
intermedled
with
several
Affairs
foreign
to
his
Judicature
,
and
out
of
his
Diocess
,
not
only
before
his
Advice
was
asked
,
but
after
it
was
refused
.
And
therefore
I
shall
not
at
all
concern
my self
to
examine
the
Debates
of
your
Oecumenical
Council
about
the
scituation
of
Geneva
;
the
discourse
is
to
choose
a
South-sun
for
the
better
and
more
suddain
growth
of
the
bramble
.
It
is
such
an
Oracle
!
as
if
there
were
not
a
South-sun
on
the
North
as
well
as
the
South
side
of
the
Lake
.
And
thus
having
finisht
your
serious
counsels
you
are
at
leisure
to
advance
to
a
dance
,
and
recreate
your self
and
the
company
with
Anagrams
and
Acrosticks
upon
Calvins
Name
.
And
to
confess
the
truth
(
for
I
love
wit
in
an
enemy
)
Lucianus
and
Usinulca
are
very
pretty
conceits
,
but
yet
I
have
heard
of
an
old
Elsibeth
one
that
in
my
poor
Opinion
is
more
worth
than
both
of
them
,
though
I
recreate
my self
with
believing
that
my
simple
judgment
cannot
beyond
my
intention
abate
any
thing
of
the
just
value
of
your
wit
with
others
.
And
thus
having
done
you
right
(
as
you
did
the
Bishop
)
by
making
you
this
pious
Apology
,
I
will
venture
to
let
it
out
,
and
it
is
Culina
,
for
beside
the
transprosing
Wit
that
is
common
to
it
with
all
Anagrams
,
it
is
an
unhappy
Omen
to
betoken
how
much
his
followers
should
delight
in
Dripping
pan
comforts
.
For
beside
our
own
experience
at
home
,
if
we
may
relye
upon
the
relation
of
your
Travels
abroad
:
The
Presbyterians
are
in
all
parts
the
very
Canibals
of
Capons
:
in
so
much
that
if
Princes
do
not
take
care
,
the
Race
of
Capons
is
in
danger
to
be
totally
extinguish'd
.
The
Race
of
Capons
man
!
This
Geneva
certainly
is
the
most
breeding
soil
(
whatever
some
Travellers
may
report
of
Africa
)
in
the
whole
Universe
.
For
who
ever
heard
of
any
other
Climate
so
fruitful
,
that
even
Capons
are
able
to
propagate
their
own
Race
?
But
how
should
Princes
take
care
lest
this
Race
be
totally
extinguish'd
by
the
sharpsetness
of
the
Presbyterians
,
when
there
is
no
such
Race
to
be
found
in
any
Kings
Dominions
;
for
as
I
take
it
ever
since
the
Bishops
banishment
,
there
has
been
no
King
of
Geneva
.
His
Majesties
Curiosity
has
replenish'd
St.
James's
Park
with
all
sorts
of
Fowl
from
all
parts
of
the
World
,
but
could
never
yet
,
that
I
can
hear
of
,
procure
one
single
Bird
of
this
Capon
Race
.
So
that
I
perceive
notwithstanding
all
his
great
Alliances
and
Correspondences
abroad
,
he
has
no
great
interest
in
the
Court
of
Geneva
.
But
you
Sir
have
travel'd
those
parts
and
have
no
doubt
contracted
acquaintance
with
the
good
House-wifes
of
the
Countrey
;
it
would
be
a
very
considerable
piece
of
service
to
the
Common-wealth
in
general
,
and
to
your
dear
Presbyterian
brethren
in
particular
,
whose
mouths
(
you
say
)
hang
so
much
Capon-way
,
if
you
could
but
help
us
to
some
of
the
Chickens
of
both
Sexes
of
this
Capon-brood
.
I
am
confident
it
would
be
so
well
accepted
both
in
Court
and
City
,
that
you
might
easily
obtain
a
Patent
for
the
Monopoly
and
a
Pension
for
the
service
.
Especially
when
they
are
of
the
greatest
size
of
any
in
the
reformed
World
,
so
that
if
this
race
should
be
totally
extinguish'd
,
it
might
prove
of
fatal
consequence
to
the
Growth
and
Interest
of
the
reformation
in
Hungary
,
Transylvania
,
Bohemia
,
Poland
,
Savoy
,
France
,
the
Netherlands
,
Denmark
,
Sweden
,
Scotland
,
&c.
for
I
have
heard
great
Statesmen
say
,
that
if
his
Holiness
were
but
Housewife
enough
to
reer
a
larger
Race
than
that
of
Geneva
,
he
might
easily
draw
over
the
whole
shole
of
Presbyterians
to
the
Church
of
Rome
,
because
(
as
they
observe
)
these
Canibals
are
for
any
Communion
that
promotes
the
Ordinance
of
Capon-eating
.
Their
Stomachs
are
so
set
towards
this
Race
by
an
instinct
of
nature
,
that
(
as
we
read
in
your
Memoirs
)
they
were
no
sooner
spawn'd
,
but
immediately
they
drive
in
whole
sholes
for
the
Land
of
Capons
.
This
is
their
natural
food
without
which
they
cannot
subsist
,
and
should
this
Race
be
ever
totally
extinguish'd
,
they
must
all
starve
for
want
of
their
proper
nourishment
.
Is
it
not
then
cruelly
done
of
you
to
instigate
Princes
out
of
a
superfluous
care
for
the
Race
of
Capons
,
to
endanger
the
total
extinction
of
the
Race
of
Presbyterians
?
'T
is
matter
of
Stomach
Sir
(
and
some
and
if
Kings
are
so
civil
as
not
to
press
any
thing
upon
their
Subjects
against
which
they
have
an
Antipathy
,
will
you
be
such
an
hard
hearted
and
inflexible
Tyrant
,
as
to
deny
them
what
they
long
for
,
and
without
which
they
cannot
live
?
And
not
only
so
,
but
provoke
Princes
to
be
the
Ministers
of
your
cruelty
?
But
they
,
as
they
have
Gentlemens
Memories
,
so
have
Royal
Understandings
,
and
do
not
think
sit
to
require
any
thing
that
is
impossible
,
unnecessary
,
or
wanton
of
their
People
:
And
are
fain
to
consider
their
tempers
,
their
Constitutions
and
their
Stomachs
.
They
reflect
upon
the
Histories
of
former
times
.
They
have
heard
how
a
Roman
Emperour
was
stabb'd
for
giving
the
word
unhandsomly
;
How
the
Parliament
of
Poland
suffer'd
the
Turk
to
enter
,
because
the
King
would
not
suffer
them
to
be
his
Taylour
;
How
Alexander
the
great
had
almost
lost
all
by
forcing
his
Subjects
to
conform
to
the
Persian
habit
;
How
the
King
of
Spain
is
forced
to
ride
bare-leg'd
lest
the
Biscainers
should
dismount
him
;
How
a
certain
Queen
gave
a
certain
Broad-seal
,
of
which
there
came
no
mischief
;
How
the
Queen
of
Sweden
was
forced
to
resign
for
an
uncivil
word
;
How
a
sturdy
Swiss
would
not
conform
;
How
the
King
of
Spain
lost
Flanders
(
of
which
he
is
King
still
)
by
the
Inquisition
;
and
an
hundred
more
that
I
could
tell
you
but
idle
stories
,
that
you
may
read
at
your
leisure
in
the
fifth
Epistle
to
Marcellinus
;
but
however
you
may
think
them
but
idle
stories
,
yet
Kings
can
tell
how
to
make
use
of
them
.
And
after
all
these
fatal
Consequences
of
Rebellion
,
which
can
only
serve
as
Sea-marks
unto
wise
Princes
to
avoid
the
causes
,
can
you
think
any
of
them
so
precipitate
and
unadvised
as
to
provoke
such
a
fierce
and
cruel
Race
of
Canibals
for
the
sake
of
a
few
Capons
?
For
if
once
they
revolt
,
there
is
no
withstanding
their
fury
,
but
they
pour
in
upon
him
like
Gothes
and
Vandals
from
Hungary
,
Transylvania
,
Bohemia
,
Poland
,
Savoy
,
France
,
the
Netherlands
,
Denmark
,
Sweden
,
and
Scotland
,
and
enter
into
Covenant
and
Arms.
And
then
you
know
no
men
fight
so
keenly
as
those
whose
Courages
are
whet
by
their
Stomachs
.
And
now
how
had
the
King
been
served
if
he
had
followed
your
advice
to
interess
his
Government
in
defence
of
the
Race
of
Capons
?
He
had
run
himself
into
a
fine
Premunire
,
had
he
not
,
to
bring
all
the
Presbyterians
in
Christendome
about
his
Ears
?
No
,
let
the
Race
of
Capons
shift
for
it self
;
it
concerns
them
to
secure
their
own
Race
of
Kings
against
these
Canibals
,
they
are
as
great
devourers
of
Kings
as
Capons
.
But
under
pretence
of
making
Calvin
I
kill
whole
Nations
,
Hungary
,
Transylvania
,
Bohemia
,
Poland
,
Savoy
,
France
,
the
Netherlands
,
Denmark
,
Sweden
,
England
,
Scotland
,
Charing-cross
,
and
Lincolns-Inn-fields
,
with
six
Countreys
more
,
and
many
more
,
and
a
long
&
caetera
beside
.
This
I
must
confess
is
more
than
I
was
aware
of
,
and
yet
if
the
Inhabitants
of
all
these
Countreys
are
Canibals
of
the
Race
of
Capons
,
I
defie
them
all
,
though
you
should
cast
in
over
and
above
,
Tartary
,
China
,
the
great
Moguls
Countrey
,
Prester
John
,
and
the
King
of
Guiney
.
Let
but
the
great
Turk
stand
Neuter
,
and
I
do
not
fear
all
the
Calvinists
in
the
World
beside
.
I
will
make
Cimarrs
of
their
very
Whiskers
,
and
the
Puny
Bishops
of
Munster
,
Cullen
,
and
Strasburg
shall
be
my
Chaplains
.
But
how
comes
Geneva
to
be
the
Catholick
Church
?
Or
did
all
these
Countreys
ever
submit
to
Calvin's
Yoke
?
Why
then
must
they
of
necessity
follow
the
fortunes
of
Calvin
and
Geneva
?
I
know
indeed
he
endeavour'd
to
extend
his
Empire
over
all
these
and
many
Countreys
more
,
but
I
cannot
find
that
ever
any
Prince
swore
Allegiance
to
his
Discipline
excepting
only
Mr.
Mayor
of
Geneva
.
Nor
do
I
know
where
his
Discipline
has
any
Power
at
this
day
,
unless
in
the
Netherlands
,
(
if
it
have
or
ever
had
any
there
)
But
that
part
of
my
undertaking
his
Majesty
and
the
French
King
have
taken
out
of
my
hands
.
And
I
hope
you
do
not
mean
them
by
the
two
others
that
you
say
I
have
taken
into
Partnership
travesteer
the
Scripture
,
and
render
all
the
serious
part
of
Religion
odious
and
contemptible
.
The
serious
part
of
Religion
!
Why
,
is
there
any
part
of
Religion
that
is
not
serious
?
But
it
were
worth
the
while
to
know
who
these
two
wicked
men
are
,
why
,
lest
we
might
be
mistaken
as
to
the
persons
you
mention
,
you
will
assure
the
Reader
that
you
intend
not
Hudibras
.
Of
all
your
Apologies
give
me
this
for
Civility
:
that
you
cannot
make
mention
of
any
person
that
is
remarkable
for
prophaneness
,
but
as
if
the
Character
suited
this
Gentleman
so
exactly
,
it
were
necessary
to
except
him
in
particular
,
lest
all
your
Readers
should
immediately
conclude
he
was
the
Person
intended
.
This
is
such
an
ill-favour'd
piece
of
additional
Civility
,
that
an
accusatory
spirit
could
desire
no
better
play
than
you
have
given
in
his
vindication
.
It
is
a
mighty
complement
this
,
though
I
am
speaking
of
some
ungodly
Wretches
that
make
it
their
business
to
render
all
the
serious
part
of
Rebellion
odious
and
contemptible
,
I
beg
your
pardon
Sir
,
I
will
assure
you
upon
my
word
it
is
not
you
I
intend
at
present
.
This
it
is
to
be
a
person
of
private
condition
and
breeding
.
Had
that
worthy
Gentleman
call'd
you
to
an
account
for
making
any
unhandsome
reflections
upon
him
,
this
weeping
Apology
had
been
somewhat
excusable
,
but
otherwise
(
as
you
excellently
observe
)
there
cannot
be
a
more
dexterous
and
malicious
way
of
Calumny
,
than
by
making
a
needless
Apology
for
another
in
a
criminal
Subject
.
But
yet
however
you
may
assure
your self
that
he
will
never
take
any
notice
of
such
a
despicable
yelper
as
you
,
unless
with
a
Dog-whip
.
Thou
Prevaricatour
of
all
the
Laws
of
Buffoonry
,
thou
dastard
Craven
,
thou
Swad
,
thou
Mushroom
,
thou
Coward
in
heart
,
word
,
and
deed
,
thou
Judas
,
thou
Crocodile
,
thus
(
though
it
were
in
thy
greatest
necessity
)
after
having
profess'd
wit
and
rithm
these
fifty
years
,
to
snivle
out
such
a
whining
submission
in
publick
is
past
all
precedent
of
Cowardize
from
the
Trojan
war
to
this
very
day
;
but
that
thou
shouldest
do
it
of
thy
own
accord
and
without
any
provocation
is
more
sneaking
than
the
flattery
of
a
Setting-dog
.
Thou
shalt
wear
a
Collar
,
and
thy
name
shall
be
Trey
.
And
so
we
arrive
at
the
Character
of
a
Noble-man's
Chaplain
;
for
having
heretofore
(
among
other
your
juvenile
Essays
of
Ballads
,
Poesies
,
Anagrams
and
Acrosticks
)
laid
out
your self
upon
this
Subject
also
,
and
your
Papers
lying
useless
by
you
at
this
time
when
your
Muse
began
to
tirè
and
set
,
it
might
be
very
convenient
to
fill
up
twelve
pages
with
this
Character
whilst
she
baited
and
recover'd
Breath
.
But
the
greatest
part
of
it
is
so
very
trite
and
vulgar
,
that
none
but
a
superannuated
Wit
would
ever
have
accepted
of
such
out
worn
and
old
fashion'd
Jests
.
And
the
rest
of
it
so
Garagantuan
and
Legend-like
,
v.
g.
the
raising
of
a
mans
Hypocondria
into
the
Region
of
his
Brain
,
his
being
lifted
up
into
the
Air
so
high
as
to
crack
his
Scull
against
the
Chappel
Ceiling
,
with
a
deal
more
of
such
wild
and
incredible
Stuff
,
that
I
shall
wave
it
all
because
I
am
sure
it
is
impossible
that
Kings
should
ever
make
use
of
such
idle
and
extravagant
stories
.
And
if
I
would
study
revenge
I
could
easily
have
requited
you
with
the
Novels
of
a
certain
Jack
Gentleman
that
was
born
of
pure
Parents
,
and
bred
among
Cabin-boys
,
and
sent
from
School
to
the
University
,
and
from
the
University
to
the
gaming
Ordinaries
,
but
the
young
man
being
easily
rook'd
by
the
old
Gamesters
,
he
was
sent
abroad
to
gain
Cunning
and
Experience
,
and
beyond
Sea
saw
the
Bears
of
Bern
,
and
the
large
Race
of
Capons
at
Geneva
,
and
a
great
many
fine
sights
beside
,
and
so
return'd
home
as
accomplish'd
as
he
went
out
,
tries
his
fortune
once
more
at
the
Ordinaries
,
plays
too
high
for
a
Gentleman
of
his
private
condition
,
and
so
is
at
length
cheated
of
all
at
Picquet
.
And
so
having
neither
Money
nor
employment
,
he
is
forced
to
loiter
up
and
down
about
Charing-Cross
and
in
Lincolns-Inn-fields
,
where
he
had
leisure
and
opportunity
to
make
Remarques
(
among
other
Subjects
)
upon
the
wheel
of
Fortune
,
from
whence
with
the
help
of
a
little
skill
in
Mathematicks
he
at
length
makes
out
this
new
and
important
discovery
in
Politicks
,
as
a
straight
line
continued
grows
a
Circle
,
even
so
Power
infinitely
extended
becomes
Impotency
.
Which
with
many
more
of
his
choicest
Observations
he
at
length
discharges
into
a
certain
Book
call'd
the
Rehearsal
,
which
as
soon
as
you
have
finisht
this
,
I
would
willingly
recommend
to
your
perusal
,
that
you
may
see
how
much
pains
a
witty
man
may
take
to
make
others
merry
and
himself
ridiculous
.
Where
you
will
meet
with
many
more
that
perhaps
you
will
think
but
idle
stories
,
but
Kings
know
how
to
make
use
of
them
.
For
how
modestly
soever
the
Author
may
speak
of
his
own
private
condition
and
breeding
,
his
Memoires
will
be
very
serviceable
to
the
instruction
of
Princes
.
It
is
he
that
first
observed
how
the
Clergy
have
in
all
Ages
obstructed
the
Clemency
of
Kings
;
how
they
can
deform
the
whole
Reign
of
the
best
Princes
that
ever
wielded
Scepters
;
how
by
their
leasings
they
keep
up
a
strangeness
and
misunderstanding
between
the
Soveraign
and
his
Subjects
;
how
they
trinckle
with
Parliaments
,
and
by
their
pickthankness
make
them
expose
both
their
own
and
his
Majesties
Wisdome
to
posterity
.
It
is
he
only
that
can
with
Authority
from
above
(
for
he
could
have
it
nowhere
else
)
ensure
Princes
,
that
the
reason
why
God
does
not
bless
the
Clergy
in
affairs
of
State
,
is
because
he
never
intended
them
for
that
employment
.
It
is
he
that
first
discover'd
the
Sea-marks
of
Government
,
and
by
the
Histories
and
Originals
of
all
former
rebellions
instructed
Princes
how
to
avoid
the
like
causes
.
It
is
he
that
has
inform'd
them
that
the
body
is
in
the
power
of
the
mind
,
and
the
mind
in
the
hand
of
God
,
so
that
to
punish
either
of
them
is
to
correct
the
Divine
Majesty
.
It
is
he
that
has
advised
them
how
to
humour
their
Subjects
,
and
not
force
them
to
conform
to
a
fashion
or
ceremony
,
for
the
sake
of
Alexander
the
Great
,
and
the
Emperour
,
the
sturdy
Swiss
,
and
the
Town-seal
.
In
brief
,
it
is
he
that
has
taught
them
Gentlemens
Memories
to
forget
all
injuries
,
and
Royal
Understandings
to
prevent
none
.
These
stories
would
have
been
more
instructive
to
Princes
than
a
pitiful
Legend
of
a
crack't
Chaplain
,
and
for
that
reason
I
shall
not
pass
them
by
so
lightly
,
but
reserve
them
to
their
proper
place
of
State-Policy
.
From
the
Chaplain
you
are
immediately
led
by
a
certain
train
of
thoughts
to
J.
O.
upon
whom
you
spend
an
horrible
deal
of
Abecedarian
wit
,
that
was
taken
out
of
his
own
Primer
,
as
the
rest
of
your
Book
was
out
of
his
Survey
.
I
suppose
the
intention
of
it
is
to
nick
all
Capacities
,
for
having
made
the
rest
to
please
fools
this
was
design'd
for
the
entertainment
of
children
,
and
to
them
I
leave
it
,
only
I
cannot
but
observe
from
your
pursuing
it
to
such
an
irksome
and
tedious
length
,
that
you
have
not
the
judgement
of
a
Jack-pudding
to
discern
when
you
have
plaid
the
fool
enough
.
And
here
follows
the
delightful
story
of
Gill
and
Triplet
,
but
this
too
I
shall
keep
cold
for
your
Politiques
,
because
it
is
a
story
that
Kings
may
make
use
of
.
And
thus
are
we
arrived
once
more
at
the
Grand
Thesis
,
that
stands
just
as
it
did
at
the
beginning
.
For
whether
it
were
lawful
for
me
to
write
any
more
,
or
not
;
whether
the
Press
be
a
villainous
Engine
,
or
not
;
whether
Importance
be
a
Female
or
not
;
whether
Calvin
were
a
bramble
or
not
;
whether
Geneva
stand
on
the
South-side
of
the
Lake
Lemane
or
not
;
whether
there
be
a
Race
of
Capons
propagated
there
or
not
;
whether
it
be
possible
for
a
mans
Hypocondria
to
rise
up
into
his
head
or
not
;
whether
J.
O.
be
an
Hee-cow
or
not
;
and
whether
Triplet
were
legally
whipt
by
Gill
after
he
could
plead
adultus
or
not
;
I
will
maintain
it
against
Hungary
,
Transylvania
,
Bohemia
,
Poland
,
Savoy
,
France
,
the
Netherlands
,
Denmark
,
Sweden
,
Scotland
,
Geneva
,
Germany
,
Charing-Cross
,
Lincolns-Inn-fields
,
Grubstreet
,
Pin-makers
hall
,
J.
O.
and
your
Self
,
and
any
one
man
more
,
I
care
not
though
it
be
the
sturdy
Swiss
,
That
it
is
absolutely
necessary
to
the
Peace
and
Government
of
the
World
,
that
the
Supreme
Magistrate
of
every
Common-wealth
should
be
vested
with
a
Power
to
Govern
and
Conduct
the
Consciences
of
Subjects
in
affairs
of
Religion
.
And
now
to
conclude
,
is
it
not
a
sad
thing
that
a
well-bred
and
fashionable
Gentleman
,
that
has
frequented
Ordinaries
,
that
has
worn
Perukes
,
and
Muffs
,
and
Pantaloons
,
and
was
once
Master
of
a
Watch
,
that
has
travell'd
abroad
and
seen
as
many
Men
and
Countries
as
the
Famous
Vertuosi
Sorbier
and
Coriat
,
that
has
heard
the
City
Lyons
roar
,
that
has
staved
and
tail'd
to
the
Bears
of
Bern
,
that
has
eaten
of
the
Race
of
Capons
at
Geneva
,
that
has
past
the
Alps
,
and
seen
all
the
Tredescin
rarities
and
old
stones
of
Italy
,
that
has
sat
in
the
Porphyrie
Chair
at
Rome
,
that
can
describe
the
method
of
the
Election
of
Popes
,
and
tell
stories
of
the
tricks
of
Carnivals
,
that
has
been
employed
in
Embassies
abroad
,
and
acquainted
with
Intrigues
of
State
at
home
,
that
has
read
Playes
,
and
Histories
,
and
Gazets
;
that
(
I
say
)
a
Gentleman
thus
accomplisht
and
embellisht
within
and
without
,
and
all
over
,
should
ever
live
to
that
unhappy
dotage
,
as
at
last
to
dishonour
his
grey
hairs
,
and
his
venerable
Age
with
such
childish
and
impotent
endeavours
at
wit
and
buffoonry
.
Thus
having
coursed
you
through
eleven
beginnings
from
the
Preface
into
the
Ecclesiastical
Polity
,
from
thence
into
the
Defence
,
from
the
Defence
back
again
into
the
Preface
,
from
that
into
Bishop
Bramhall
,
anon
into
the
Preface
to
the
Ecclesiastical
Polity
,
and
streight
back
again
into
the
Bishops
Preface
,
and
from
thence
away
to
Dr.
Thorndike
,
the
Friendly
Debate
,
Mr.
Hooker
,
to
Mr.
Hales
for
10
pages
of
Rithm
to
Ism
,
thence
to
J.
O's
discourse
of
Evangelical
Love
and
Unity
from
p.
127
to
the
end
,
and
then
from
page
the
first
to
page
the
127th
,
and
so
backward
and
forward
to
the
conflagration
of
London
,
the
burning
of
the
Ships
of
Chatham
,
St.
Pauls
Church
,
and
Diana's
Temple
,
Ben.
Johnson
,
Horace
,
the
5
Chap.
to
the
Galatians
,
and
the
5
Epist.
to
Marcellinus
.
After
all
this
I
thought
I
might
begin
to
expect
a
little
rest
,
and
to
hope
that
we
need
not
despair
that
you
began
to
design
to
conclude
to
begin
to
draw
an
end
of
beginning
to
begin
,
as
knowing
that
all
raving
fits
usually
end
in
a
Lethargy
;
and
it
began
to
succeed
just
according
to
my
wishes
,
when
I
heard
all
on
the
suddain
Mr.
Bayes
good
night
:
But
whether
it
is
,
that
some
body
has
strewed
Cow-itch
in
your
Bed
,
or
that
your
Conscience
is
very
restless
,
or
that
you
only
slept
dogs
sleep
,
immediately
in
the
very
next
line
I
am
awaked
with
good
morrow
Mr.
Bayes
,
and
am
teased
as
freshly
for
a
certain
Preface
shewing
what
grounds
there
are
of
fears
and
jealousies
of
Popery
,
as
if
this
had
been
our
first
salute
,
and
we
had
never
exchanged
word
before
.
And
here
(
to
borrow
one
of
your
Schemes
of
Speech
)
it
seems
that
England
is
no
stranger
to
rumours
of
Popery
;
it
seems
that
it
has
been
the
Puritan
Artifice
ever
since
the
Reformation
to
possess
the
People
with
these
panick
fears
;
it
seems
the
Church
of
England
has
perpetually
been
traduced
by
them
as
Popishly
affected
;
It
seems
I
vindicate
the
Church
from
this
aspersion
by
pregnant
and
undeniable
instances
of
Religious
Loyalty
and
Obedience
;
it
seems
I
have
charged
the
Rebels
as
justly
and
undeniably
with
the
direct
contrary
Principles
and
Practices
.
It
seems
I
do
not
recriminate
any
designs
of
Popery
to
the
Non-conformists
,
but
charge
them
most
righteously
with
a
constant
and
boysterous
opposition
to
the
Church
,
thereby
creating
dangerous
disorders
and
disturbances
to
the
State
;
It
seems
Atheistical
and
Irreligious
Caitifs
,
out
of
a
peculiar
hatred
,
and
most
exquisite
malice
to
the
Church
and
Church-men
,
are
never
wanting
to
promote
and
abett
these
mischievous
disorders
;
It
seems
if
crafty
and
sacrilegious
Statesmen
joyn
in
the
Confederacy
,
they
are
apt
enough
to
run
the
Kingdom
into
such
miserable
necessities
,
that
there
is
no
support
of
their
interest
without
rapine
and
sacriledge
;
It
seems
that
if
the
Church
of
England
should
ever
be
hereby
destroyed
,
no
other
Religion
can
be
establish'd
in
lieu
of
it
but
Popery
,
because
Fanaticism
is
so
wild
and
untractable
a
thing
,
that
it
is
uncapable
of
any
settlement
upon
any
Principles
;
It
seems
all
this
either
is
,
or
for
any
thing
you
are
able
to
oppose
to
it
,
may
be
as
true
as
Gospel
,
and
though
it
seems
you
dare
not
answer
it
,
because
you
cannot
,
yet
it
seems
you
have
the
confidence
to
deny
it
all
,
and
confute
it
with
abundance
of
censure
and
cavil
;
and
more
it
seems
you
could
have
done
were
it
not
for
falling
under
the
penalty
of
a
certain
Act
of
Parliament
against
spreading
of
false
news
,
Eccles.
Pol.
for
fear
of
bringing
your self
within
the
Statute
of
Treasonable
Words
.
Sweet
Gentleman
!
What
a
misfortune
it
is
when
a
Godly
,
Loyal
,
tender
Conscience
,
bearing
so
much
awful
Reverence
and
soultry
affection
to
the
Supreme
Magistrate
,
should
in
all
his
Disputes
so
cross
with
Authority
,
that
he
dares
not
speak
out
his
mind
plainly
,
only
for
fear
of
being
hang'd
.
But
were
it
not
for
the
Statute
against
Treasonable
Words
you
would
make
me
an
Example
to
all
Generations
.
But
yet
though
you
dare
not
Reply
for
fear
of
these
sanguinary
Laws
against
Treason
,
yet
you
can
do
what
is
more
serviceable
to
your
purpose
,
you
can
take
occasion
to
raise
calumny
enough
from
my
Discourse
to
render
my Self
and
all
the
Clergy
odious
to
all
Interests
within
the
Kings
Dominions
;
And
first
you
begin
with
the
King
himself
,
and
discover
,
that
after
all
it
was
neither
the
Book-seller
,
nor
Geneva
,
nor
the
Trouts
,
nor
the
Sprats
,
nor
the
Race
of
Capons
,
nor
Presbyterians
,
nor
Millecantons
of
Fanatiques
,
nor
B.
Bramble
,
nor
Usinulca
,
nor
the
Hobgoblins
,
nor
J.
O.
nor
Non-conformity
,
nor
Hungary
,
nor
Transylvania
,
nor
Bohemia
,
nor
Poland
,
nor
Savoy
,
nor
France
,
nor
the
Netherlands
,
nor
Denmark
,
nor
Sweden
,
nor
Scotland
,
nor
Germany
;
but
the
King
was
the
person
aim'd
at
from
the
beginning
.
bear
an
evil
eye
to
him
and
his
Government
,
that
I
publish
Manifesto's
against
his
Indulgence
,
that
I
make
his
proceedings
odious
,
&c.
by
raising
a
publick
and
solemn
Discourse
through
the
whole
Nation
concerning
a
matter
the
most
odious
and
dangerous
that
could
be
exposed
.
When
your Self
,
and
all
your
Readers
both
know
that
most
mens
heads
were
fill'd
with
these
jealousies
,
and
all
mens
mouths
with
these
Discourses
before
my
Preface
was
publish'd
or
thought
on
;
and
withall
,
that
I
am
so
far
from
adding
any
encouragement
to
the
fears
and
jealousies
of
the
people
,
that
my
only
design
was
to
shew
that
it
was
a
thing
impossible
in
it self
ever
to
be
brought
about
by
any
other
means
than
the
folly
of
the
Nonconformists
.
So
that
whatever
designs
the
Popish
Party
might
at
that
or
any
other
time
have
upon
our
Religion
,
we
had
no
great
reason
to
apprehend
any
danger
from
their
attempts
,
were
it
not
for
that
advantage
that
is
given
them
by
the
giddy
and
incessant
opposition
of
the
Fanatique
Faction
to
the
Church
of
England
.
So
that
it
is
manifest
by
this
,
that
you
intended
nothing
but
cavil
and
wrangling
,
thus
to
charge
me
with
stirring
up
this
odious
Discourse
of
Popery
,
when
as
to
that
all
the
Nation
are
able
to
convict
you
of
notorious
falsehood
and
leasing
;
and
whether
the
Discourse
of
that
occasion'd
my
Preface
no
body
can
know
beside
my self
,
but
this
they
all
know
,
that
my
Preface
never
occasion'd
that
Discourse
.
And
now
after
all
,
it
seems
there
was
more
danger
than
you
or
I
dreamt
of
,
by
that
Alarm
that
the
King
and
Parliament
have
taken
upon
this
matter
.
I
know
you
and
your
Party
will
never
acknowledge
that
my
Preface
was
the
cause
of
this
new
Act
against
Popery
,
and
yet
you
may
do
it
much
more
safely
,
than
to
make
it
the
original
of
that
publiok
and
solemn
Discourse
that
run
through
the
whole
Nation
upon
this
Argument
,
in
that
the
Act
was
enacted
since
my
Preface
,
and
the
Discourse
was
publique
before
it
.
And
now
you
would
do
well
to
charge
the
Parliament
as
you
have
done
the
Bishop
for
being
enemies
to
the
State
in
raising
all
this
din
and
obloquy
,
and
disquieting
His
Majesties
good
Subjects
with
such
fears
,
when
there
was
no
danger
.
But
you
are
never
concern'd
either
as
to
the
truth
or
the
ingenuity
of
your
Cavils
,
so
they
do
but
reflect
some
odium
upon
the
Clergy
;
and
I
have
very
good
reason
to
believe
,
that
as
much
as
you
have
magnified
the
Declaration
for
Indulgence
,
and
decryed
all
dangers
and
suspicions
of
Popery
,
yet
had
you
been
a
Member
of
this
present
Parliament
,
you
would
have
been
as
forward
as
he
that
was
most
so
in
remonstrating
to
the
Declaration
,
and
voting
for
the
Act.
And
now
you
see
what
reason
you
have
given
the
Publique
to
have
any
great
opinion
of
your
Integrity
.
Should
I
have
prevaricated
at
this
rate
with
the
world
,
have
been
so
inconsistent
in
all
my
actions
,
have
thus
cut
and
shuffled
in
all
my
words
,
and
have
clapt
on
so
many
disguises
and
contradictory
Apologies
upon
every
thing
I
say
;
I
must
confess
I
have
not
face
enough
to
presume
so
confidently
upon
the
dulness
and
simplicity
of
mankind
,
as
to
flatter
my self
with
any
hopes
of
escaping
without
discovery
and
discrace
:
every
body
has
wit
enough
to
see
through
such
stupid
and
inartificial
Leasings
.
But
had
you
been
Solicitour-General
to
the
High
Court
of
Justice
,
you
could
scarce
have
been
more
dexterous
than
you
are
at
framing
and
aggravating
Inditements
out
of
nothing
;
they
were
forced
to
amass
together
heaps
of
accusations
to
make
up
one
cumulative
crime
,
but
you
can
hang
a
man
for
his
Courtship
,
and
extract
Treason
out
of
a
Complement
.
Thus
because
I
suppose
it
possible
for
his
Majesty
to
dye
before
the
day
of
Judgment
,
and
then
that
some
Prince
may
arise
in
after
Ages
endued
with
less
Wisdome
,
and
by
consequence
possess'd
with
less
kindness
to
the
Church
of
England
,
that
is
so
admirably
accommodated
to
the
interest
of
the
Crown
beyond
all
other
Churches
in
the
World
.
This
(
say
you
)
is
pretty
plain
dealing
,
't
is
to
take
the
pillow
from
under
his
head
;
you
should
have
thought
it
better
Courtship
in
a
Divine
to
have
said
,
O
King
live
for
ever
.
What
a
Miscreant
am
I
!
sure
I
can
be
no
less
than
another
John
Chastel
or
Ravillac
.
What
draw
the
Pillow
from
under
my
Princes
head
,
that
is
dispatch
him
by
fraud
or
violence
before
the
course
of
nature
brings
on
the
period
of
his
dissolution
?
Search
the
Villain
,
his
pockets
are
full
of
poyson'd
Daggers
and
screwed
Pistols
;
for
how
else
could
he
foretell
that
the
King
must
one
day
dye
,
unless
he
were
resolved
to
fulfill
his
own
Prophecie
,
for
otherwise
,
if
it
please
God
,
the
King
may
live
for
ever
.
Does
this
Language
become
a
Subject
,
much
less
a
Divine
to
his
Prince
,
O
King
you
are
mortal
and
must
dye
like
other
men
.
Is
not
this
to
upbraid
him
with
his
Mortality
,
and
to
beat
down
his
esteem
with
the
people
by
informing
all
the
Nation
that
he
is
no
more
than
a
man
?
At
least
is
it
civil
or
dutiful
thus
unseasonably
to
shew
him
his
winding
sheet
,
and
mind
him
of
the
day
of
Judgment
,
to
spoil
the
wit
and
cheerfulness
of
his
Conversation
by
forcing
him
to
baulk
good
jests
for
fear
of
an
after-reckoning
for
idle
and
profane
words
.
This
sufficiently
detects
your
malice
and
ill
but
he
must
be
minded
of
the
Kings
Mortality
.
These
are
the
marks
and
Characters
of
your
displeasure
against
him
;
whilst
you
were
pleased
to
vouchsafe
him
your
favour
and
countenance
,
you
were
not
wont
to
talk
after
this
rate
;
but
now
because
he
will
not
take
up
Arms
upon
your
Becks
,
and
listen
to
your
implacable
and
sanguinary
Counsels
,
and
tear
in
pieces
the
sacred
Act
of
Oblivion
and
Indemnity
,
there
is
no
remedy
but
dye
he
must
,
whereas
otherwise
the
complement
had
been
O
King
live
for
ever
.
This
is
almost
as
heavy
an
accusation
as
the
rudeness
you
have
upbraided
me
with
against
Queen
Elizabeth
;
when
suddainly
with
undaunted
Courage
down
goes
your
Gauntlet
in
her
Majesties
quarrel
,
for
though
she
were
dead
some
years
ago
,
yet
it
seems
she
was
much
disobliged
to
be
thought
old
,
and
if
any
body
call'd
her
so
,
could
not
for
her
heart
stay
till
the
day
of
Judgment
,
but
must
up
and
at
'em
.
And
therefore
to
revenge
this
Affront
you
have
let
fly
at
me
seven
pages
of
Latin
and
English
,
which
had
you
rendred
into
Italian
or
Spanish
,
might
as
well
have
revenged
King
John
of
the
Pope
,
and
Scanderbeg
of
the
great
Turk
,
for
they
concern
us
all
alike
.
But
certainly
never
were
any
Princes
wont
to
be
thus
irreverently
treated
by
their
Subjects
heretofore
,
as
to
have
the
least
suggestion
whisper'd
either
of
their
Age
or
their
Mortality
.
And
yet
you
are
not
content
to
bring
me
into
disfavour
with
his
Majesty
and
Queen
Elizabeth
,
but
you
must
expose
me
to
the
displeasure
of
the
Privy
Council
,
and
make
bate
between
the
Civil
and
Ecclesiastical
Politicians
.
For
really
he
doth
speak
of
King
and
Counsellors
at
such
a
rate
,
and
describe
and
characterize
some
men
so
,
whomsoever
he
intends
,
that
though
I
know
there
are
no
such
,
I
dare
not
touch
,
it
is
too
hazardous
.
You
tell
us
,
I
remember
,
upon
another
occasion
that
every
similitude
must
have
if
not
all
,
yet
some
likeness
,
that
is
to
say
every
likeness
must
have
some
likeness
,
though
it
does
not
follow
that
if
it
must
have
some
it
must
have
all
as
you
would
emprove
it
in
your
conclusion
against
me
,
viz.
that
because
Sardanopalus
was
a
King
,
and
a
good
Spinster
,
that
therefore
every
King
must
be
as
good
a
Spinster
as
Sardanapalus
.
But
here
is
a
very
like
Picture
,
and
yet
like
no
body
.
I
describe
and
characterize
some
men
so
,
that
though
you
know
there
are
no
such
,
you
dare
not
touch
,
it
is
too
hazardous
.
Whoop
and
hola
!
is
all
our
talk
of
Duels
and
fighting
come
to
this
,
to
be
afraid
of
no
body
?
If
there
are
no
such
persons
,
fear
not
,
they
will
never
challenge
you
for
taking
them
by
the
Beard
.
I
did
not
set
down
the
first
letters
of
any
mans
name
,
nor
describe
the
features
of
any
mans
face
,
nor
give
intimation
of
my
knowledge
of
any
man's
lodging
,
I
only
characterized
the
qualities
of
some
Persons
that
are
to
be
found
in
all
Ages
to
oppose
the
Clergy
of
all
Ages
in
their
opposition
to
the
Clemency
of
the
Kings
of
all
Ages
.
Now
that
any
mans
qualities
should
be
characterized
,
when
there
is
no
such
man
in
the
World
,
no
man
can
understand
but
a
man
of
Contradictions
.
For
the
persons
cannot
be
pointed
at
but
by
the
Character
,
and
therefore
if
the
Character
happen
to
suit
no
body
at
this
time
,
then
it
is
certain
no
body
at
this
time
can
be
characterized
.
Nor
indeed
did
I
ever
hear
of
any
such
Persons
,
who
gave
the
King
such
Counsels
of
Sacriledge
as
I
there
described
,
beside
your self
,
that
have
nothing
to
lay
to
his
charge
(
since
the
Act
of
Oblivion
and
Indemnity
)
beside
his
not
seizing
the
Church
revenues
,
otherwise
though
the
Clergy
are
the
vilest
men
in
the
World
,
you
do
not
see
but
that
he
leads
a
more
unblameable
Conversation
.
A
very
obliging
Testimony
,
and
when
his
Majesty
wants
a
Living
,
he
will
no
doubt
come
to
you
for
a
Certificate
.
But
to
let
that
pass
,
this
intimation
against
the
Council
is
as
stabbingly
suggested
as
the
story
of
Sardanapalus
;
that
a
man
cannot
give
a
general
Character
of
a
sacrilegious
Statesman
but
some
of
his
Majesties
Privy-Council
must
immediately
be
glanced
at
,
this
indeed
is
too
hazardous
to
be
touch'd
,
and
yet
you
cannot
keep
in
your
fingers
from
pointing
,
though
you
dare
not
touch
.
A
man
of
your
reading
cannot
be
ignorant
that
there
are
too
many
of
this
sort
of
Vermine
in
all
Ages
,
and
that
there
are
enough
of
them
at
this
time
,
though
they
dare
not
appear
in
publick
view
,
but
if
ever
affairs
should
at
any
time
seem
to
require
it
,
they
will
be
ready
and
officious
to
instruct
Princes
in
this
dangerous
Lesson
,
to
encourage
them
to
burn
Temples
,
to
plunder
Churches
,
to
trample
upon
all
the
Laws
of
Justice
,
and
affront
all
the
solemnities
of
Religion
,
to
scorn
the
pedantiok
stories
of
Honour
and
Conscience
,
and
to
set
down
to
themselves
no
other
measures
of
Government
but
falshood
,
oppression
,
and
cruelty
.
These
are
the
Sejanusses
that
I
described
,
and
I
took
my
Character
from
the
monsters
of
former
times
,
and
you
may
find
the
men
in
the
deformed
Reigns
of
Nero
and
Tiberius
.
They
are
engendred
under
Tyrants
,
and
out
of
the
corruptions
of
Government
,
and
they
cannot
usually
lift
up
their
heads
under
a
merciful
and
gracious
Prince
,
(
though
the
last
King
it
seems
had
the
ill
fortune
to
have
his
whole
Reign
deformed
by
being
unhappily
trinkled
with
Ceremonies
,
Arminianism
and
Manwaring
.
)
Were
it
possible
that
ever
his
Majesty
should
degenerate
from
the
goodness
of
his
own
Nature
as
much
as
(
they
say
)
Nero
did
,
we
might
then
,
but
not
till
then
,
fear
such
Favourites
and
Counsellers
as
should
dare
to
tell
him
it
is
below
a
Sovereign
Prince
to
submit
to
the
Pedantry
of
Conscience
,
and
to
be
imposed
upon
with
the
solemn
cheats
of
Religion
;
these
are
fit
stories
to
trinkle
his
People
into
servitude●
,
but
he
must
own
no
other
Rule
of
Good
and
Evil
,
Justice
and
Honesty
beside
his
own
pleasure
or
reason
of
State
;
and
for
his
own
convenience
he
may
break
Oaths
,
murther
the
Innocent
,
and
care
not
how
he
oppress
and
defraud
his
Subjects
,
and
sacrifice
the
welfare
of
a
whole
Kingdome
to
his
own
Pride
and
Luxury
.
And
therefore
Sir
,
you
must
not
stick
at
Rapine
or
Sacriledge
for
the
support
or
the
ease
of
your
Government
,
but
seeing
your
Reign
is
short
,
be
so
provident
as
to
make
the
best
advantage
of
your
Fortune
;
and
seeing
you
received
your
Power
by
the
chance
of
inheritance
,
and
are
no
way
accountable
for
the
discharge
of
any
trust
,
make
your
own
days
as
pleasant
and
easie
as
you
may
,
and
burthen
not
your self
with
a
superfluous
care
for
the
happiness
of
your
Subjects
or
Posterity
.
Now
to
say
that
in
such
a
general
Character
of
wickedness
as
this
I
must
speak
particularly
concerning
King
and
Counsellers
is
such
an
height
of
impudence
,
that
his
Majesty
can
never
sufficiently
requite
it
by
assigning
you
a
Nitch
in
the
Old
Exchange
,
that
is
honour
enough
for
such
vulgar
Wits
as
King
James
and
my self
.
He
can
do
no
less
than
pearch
your
Laureated
Effigies
upon
the
Imperial
Grashopper
.
The
only
publique
place
that
I
can
think
of
,
where
you
may
sit
out
of
danger
of
rotten
Eggs
and
Turnip
tops
.
But
you
fall
so
often
into
these
throws
and
pangs
of
Ingenuity
,
that
it
is
impossible
for
me
to
correct
all
your
Leasings
,
and
therefore
I
will
only
exemplifie
two
or
three
of
the
goodliest
ones
,
lest
I
should
be
cast
and
condemned
for
baulking
a
legal
Plea
.
And
thus
,
Imprimis
,
have
I
cast
a
mischievous
aspersion
upon
His
Majesty
of
thinking
to
convert
the
Revenues
and
Dignities
of
the
Church
to
his
own
use
.
To
lay
such
an
heinous
act
of
Insolence
to
my
Charge
without
any
reference
to
my
Writings
,
were
not
to
be
endured
in
any
person
living
beside
your self
,
who
when
you
have
cast
all
the
foulest
aspersions
in
the
world
upon
any
special
friend
whom
you
design
to
treat
with
an
Additional
Civility
,
can
easily
wipe
off
all
again
with
an
impudent
and
counterfeit
Apology
,
it
is
but
protesting
,
that
You
recreate
your self
with
believing
that
your
simple
judgement
cannot
beyond
your
intention
abate
any
thing
of
my
just
value
with
others
,
and
then
you
have
done
me
right
and
merited
my
pardon
,
though
you
had
accused
me
of
poisoning
my
Parents
,
and
eating
up
all
my
Brothers
and
Sisters
.
But
these
are
your
leasings
,
for
it
was
but
just
now
that
the
King
and
I
were
very
good
friends
,
and
that
he
was
assured
of
my
Loyalty
;
and
yet
here
am
I
aspersing
him
with
a
calumny
the
blackest
and
most
odious
in
the
world
.
Whereas
you
cannot
but
be
conscious
that
I
have
given
His
Majesty
as
large
and
fair
a
Testimonial
as
he
(
or
any
man
else
)
can
desire
of
his
Zeal
and
Conformity
to
the
Church
of
England
.
Though
had
I
been
so
dis-ingenuous
as
to
dart
this
aspersion
upon
him
,
yet
it
had
been
less
disobliging
than
your
scurvy
Commendation
;
who
when
you
set
your self
to
strein
for
elaborate
and
studious
Periods
of
flattery
,
the
highest
Elogy
you
can
find
in
your
heart
to
vouchsafe
Him
,
is
,
that
you
do
not
know
but
he
may
lead
a
more
unblameable
conversation
than
the
worst
and
wickedest
men
in
the
world
,
were
it
not
for
one
inexcusable
fault
,
his
obstinacy
in
not
assuming
the
Revenue
of
the
Church
to
his
own
Use.
So
that
my
aspersion
,
if
it
were
true
,
is
upon
your
Principles
so
far
from
detecting
any
malicé
to
His
Government
,
that
it
would
clear
him
of
the
only
blemish
that
lyes
upon
his
Reputation
.
Sure
you
are
half
Guelph
and
half
Gibelline
,
you
are
every
where
so
cross
and
contradictory
to
your self
.
But
as
I
have
asperst
the
King
with
the
only
thing
for
which
you
would
commend
him
,
so
I
have
all
along
appropriated
or
impropriated
all
the
Loyalty
from
the
Nobility
,
the
Gentry
,
and
the
Commonalty
,
and
dedicated
it
to
the
Church
.
Why
!
did
any
of
the
Kings
Subjects
fight
for
him
beside
the
Clergy
?
Had
he
any
Commanders
in
his
Army
beside
Bishops
and
Dignitaries
?
Were
not
all
his
Battels
fought
under
the
Conduct
of
General
Usher
and
Captain
Bramhall
against
Dr.
Cromwel
and
Dr.
Ireton
,
for
with
that
Title
were
they
Dub'd
at
Oxford
by
one
J.
O.
in
their
Return
from
the
bloody
Conquest
of
Ireland
?
Did
not
the
Kings
whole
Infantry
consist
of
poor
Readers
,
as
the
Kirk
Foot
did
of
Mass-Johns
,
who
brought
in
Covenant
and
Reformation
in
exchange
for
shooes
and
stockings
.
But
if
you
can
name
any
of
the
Nobility
,
Gentry
,
or
Commonalty
,
that
ventured
Lives
and
Fortunes
for
the
Royal
Cause
,
I
believe
we
shall
never
be
so
impudent
as
to
deny
them
their
share
of
Loyalty
and
Service
to
their
Prince
.
And
if
you
cannot
,
I
am
sure
I
can
name
amongst
them
as
gallant
Examples
of
Courage
and
Integrity
as
perhaps
no
Age
can
parallel
;
they
fought
and
they
suffer'd
with
the
constancy
and
resolution
of
Martyrdom
,
and
nothing
could
in
the
least
abate
their
zeal
and
their
devotion
to
an
opprest
and
an
afflicted
Prince
;
and
this
because
their
Loyalty
was
founded
upon
Principles
of
Conscience
and
Religion
;
and
that
is
it
that
I
have
appropriated
to
the
Church
of
England
,
that
it
teaches
the
duty
of
Subjects
in
absolute
and
indispensable
terms
without
leaving
shifts
&
evasions
for
disobedience
,
whereas
all
other
Parties
tye
it
on
with
false
and
counterfeit
knots
,
so
that
by
the
help
of
reserves
the
Subject
may
be
as
much
as
ever
at
liberty
to
obey
or
disobey
as
himself
shall
deem
convenient
.
And
when
sometimes
they
shall
have
preached
up
the
necessity
of
Allegiance
in
the
most
positive
and
comprehensive
terms
,
they
will
bring
themselves
off
with
so
many
clauses
and
exceptions
,
as
must
utterly
evacuate
the
obligation
of
their
own
Doctrines
.
And
if
at
any
time
they
happen
to
be
stubborn
in
their
Loyalty
,
their
Prince
is
indebted
for
that
either
to
chance
or
interest
,
or
inclination
,
or
some
other
uncertain
and
changeable
Principle
.
But
the
thing
that
I
have
appropriated
to
the
Church
of
England
is
Loyalty
upon
firm
and
effectual
Principles
;
in
so
much
that
a
man
must
be
an
Apostate
before
he
can
be
a
Rebel
,
and
renounce
his
Religion
and
his
Duty
to
God
before
he
can
neglect
his
Allegiance
and
his
Duty
to
his
Prince
.
This
is
the
peculiar
and
distinguishing
Article
of
the
Church
of
England
,
so
that
when
you
infer
that
I
have
impropriated
it
to
the
Clergy
from
the
Nobility
and
Gentry
,
you
must
first
suppose
that
none
of
the
Nobility
or
Gentry
belong
to
her
Communion
.
And
now
are
you
not
a
modest
and
an
honest
Gentleman
to
charge
me
with
such
an
unsufferable
rudeness
and
disingenuity
against
so
great
a
number
of
the
bravest
and
most
gallant
spirits
in
the
world
.
Though
this
I
know
was
intended
only
in
pursuance
of
your
Grand
Design
,
by
such
impudent
Leasings
to
raise
up
a
misunderstanding
between
the
Clergy
and
all
other
Orders
of
men
in
the
Kingdome
.
And
that
is
the
bottom
of
all
your
malice
and
hatred
to
them
,
that
as
long
as
they
are
able
to
keep
and
make
good
the
Pulpits
Loyalty
will
be
the
Religion
of
the
people
,
and
they
will
not
easily
be
wrought
upon
to
listen
to
your
Factions
and
Democratical
insinuations
.
And
that
is
it
(
whatever
you
pretend
of
the
Dignitary
of
Lincoln
)
that
makes
you
and
your
Partners
to
gnash
your
teeth
,
and
knit
your
fists
with
so
much
impatience
against
the
Order
it self
.
But
were
you
capable
of
wit
in
your
anger
,
you
would
have
let
fly
at
them
with
some
more
plausible
and
probable
aspersions
,
and
not
think
to
bring
them
into
discredit
among
wise
and
sober
men
with
such
rank
and
notorious
fictions
.
For
this
can
only
betray
your
malice
and
ill
intentions
,
and
though
you
had
right
on
your
side
,
it
would
be
an
invincible
prejudice
against
your
Cause
and
your
Party
,
that
scruple
not
any
Arts
,
howsoever
dishonest
or
dishonourable
,
to
do
a
despite
to
the
Church
of
England
.
I
remember
another
Accusation
,
which
though
it
be
not
altogether
so
impudent
as
this
,
yet
when
I
first
read
it
,
methoughts
it
was
somewhat
more
pleasant
,
that
my
Preface
intermedles
with
the
King
,
the
Succession
,
the
Privy
Council
,
Popery
,
Atheism
,
Bishops
,
Ecclesiastical
Government
,
and
above
all
(
it
seems
this
is
more
sawcy
than
all
the
rest
)
with
Non-conformity
and
J.
O.
Why
truly
not
unlike
;
but
it
seems
,
if
you
had
resolved
to
write
a
Preface
,
it
is
like
you
would
have
mentioned
nothing
more
than
your
own
private
affairs
,
and
only
informed
the
Reader
of
your
losses
at
Picquet
,
and
the
Gaming
Ordinaries
,
your
adventures
at
the
Bear-garden
of
Bern
,
your
encounters
with
the
mighty
race
of
Capons
at
Geneva
,
your
Remarques
upon
the
wheel
of
Fortune
,
and
whipping
of
Gigs
,
and
your
studies
in
the
5.
Epist.
to
Marcellinus
.
But
alas
!
my
breeding
and
condition
are
too
private
to
bless
the
world
with
such
great
and
observable
Memoires
;
and
therefore
not
having
the
advantage
that
You
and
Caesar
had
of
writing
my
own
Novels
,
I
was
forced
to
intermeddle
with
the
affairs
of
others
;
the
King
,
the
Council
,
and
(
above
all
)
J.
O.
And
towards
them
all
I
have
endeavourd
the
utmost
Ingenuity
,
and
if
I
have
fail'd
,
I
even
ask
their
pardon
,
I
do
them
right
.
And
then
though
I
have
abused
them
never
so
unworthily
I
make
them
ample
amends
by
this
clause
of
additional
Civility
.
But
however
I
have
treated
them
I
must
confess
I
am
bound
to
beg
your
pardon
in
particular
,
because
you
your self
have
intermedled
with
none
of
these
things
.
And
now
did
ever
any
fool
in
the
world
make
so
much
noise
and
puther
to
so
little
purpose
?
But
of
all
the
Examples
that
ever
I
read
of
the
undue
and
brutish
stirring
of
Passions
,
I
never
met
with
any
like
that
horrible
and
boobily
noise
that
you
have
raised
upon
my
pitying
the
folly
of
some
men
that
can
smell
Jesuites
and
Gunpowder
Plots
upon
every
ordinary
and
Having
been
thus
shrewdly
handled
for
traducing
his
Majesties
Government
,
by
stirring
this
dangerous
and
Seditious
Discourse
concerning
the
Return
of
Popery
;
the
very
next
words
you
produce
against
me
,
are
,
that
for
my
part
I
know
none
.
Was
there
ever
such
an
unhappy
Caviller
as
you
to
arraign
me
of
ill
intentions
to
the
Government
by
aspersing
it
with
jealousies
and
suspicions
of
Popery
,
and
yet
in
the
very
next
breath
laugh
at
me
for
saying
that
I
know
none
?
And
if
there
be
none
,
and
that
were
the
design
of
my
Preface
to
prove
that
there
were
none
,
I
would
fain
know
which
way
that
can
be
improved
into
a
reflection
upon
His
Majesties
Government
.
Both
these
Cavils
can
never
pass
,
they
run
a-tilt
at
one
another
,
and
yet
notwithstanding
that
they
are
contradictory
,
they
have
the
ill
fortune
to
be
both
false
;
for
if
these
fears
and
jealousies
had
over-run
the
whole
Nation
,
I
hope
I
might
concern
my self
to
lay
them
,
without
any
ill
intention
to
the
Government
;
and
if
they
were
causeless
,
I
might
without
any
impertinence
or
absurdity
prove
that
they
were
so
.
But
your
trifling
in
this
period
I
have
shewn
already
,
by
cutting
it
off
in
the
middle
,
and
confuting
the
first
part
before
you
proceeded
to
read
the
second
;
for
I
no
where
say
that
I
know
none
:
but
that
I
know
none
beside
the
Non-conformists
boisterous
and
unreasonable
opposition
to
the
Church
of
England
.
And
therefore
to
railly
me
for
saying
absolutely
that
I
know
none
,
and
then
to
cry
me
mercy
three
or
four
pages
after
for
taking
me
short
,
is
such
a
Scheme
of
writing
that
I
dare
say
is
peculiar
to
your self
,
and
without
precedent
in
any
Writer
in
the
world
.
But
however
this
would
serve
turn
(
as
you
then
thought
)
to
throw
odium
upon
the
Bishops
,
and
that
is
all
you
aim
at
,
viz.
because
they
gave
the
word
,
and
deliver'd
Orders
through
their
Ecclesiastical
Camp
to
beat
up
the
Pulpit
Drums
against
Popery
.
That
they
might
do
,
and
yet
have
no
ill
intention
against
His
Majesties
Government
,
as
I
am
sure
now
you
dare
not
deny
,
but
if
any
of
them
did
issue
out
any
such
Orders
,
I
am
as
sure
it
is
more
than
you
know
;
so
that
in
you
it
is
an
impudent
lye
to
lay
such
an
action
to
their
Charge
without
any
proof
,
only
because
(
as
you
then
supposed
)
it
might
be
thought
to
bring
them
under
some
suspicion
of
ill-will
to
His
Majesties
Government
,
and
whatever
they
did
,
they
are
sufficiently
justified
.
But
this
is
right
Fanatique
Ingenuity
to
bring
the
Bishops
into
a
Praemunire
for
their
zeal
and
watchfulness
against
Popery
;
you
are
true
Gibellines
,
rather
than
not
spite
them
,
you
will
side
with
Antichrist
it self
;
the
slander
has
hitherto
been
that
they
are
Popishly
inclined
,
but
now
their
crime
is
,
because
you
imagin'd
it
might
do
them
a
mischief
,
that
they
are
the
very
men
that
oppose
Popery
:
And
so
for
Ingenuity
give
me
a
Puritan
-
Gibelline
!
But
here
upon
supposition
of
this
Alarm
you
raise
such
a
fearful
clattering
of
Arms
and
Armour
,
as
if
the
Bishops
of
Munster
,
Colen
and
Strasburg
were
come
over
to
the
assistance
of
the
Church
of
England
.
And
what
the
reason
of
it
is
I
know
not
,
your
fancy
runs
upon
nothing
but
wars
and
fighting
,
and
turns
every
thing
into
battels
and
blood-shed
.
One
while
what
a
din
do
we
hear
of
Duels
,
Hectors
,
giving
the
Lye
,
Brothers
of
the
Blade
,
blemishes
of
Honour
,
Challenges
,
Quarrels
,
Combats
,
Villain
thou
lyest
,
sending
the
length
of
the
Weapon
,
naming
Seconds
,
appointing
time
and
place
,
gaining
the
Enemies
Sword
,
making
home-thrusts
,
and
dying
upon
the
spot
.
By
and
by
what
a
dreadful
noise
do
you
make
with
Camps
,
Magazins
,
Carasses
,
Habergeons
,
Culverins
,
Steel-bonets
,
Swords
,
Muskets
,
Bandaleers
,
Match
,
Bullets
,
Powder
,
Back
,
Breast
,
and
Helmet
,
taking
Alarms
,
fortifying
Trenches
,
guarding
Approaches
,
marching
up
into
Counterscarps
,
ranging
Forces
in
Battel
,
placing
Cannon
,
sounding
the
Charge
,
giving
the
Word
,
falling
on
,
fighting
through
Squadrons
,
beating
whole
Armies
single
,
mowing
down
whole
Countries
,
killing
Friend
and
Foe
,
and
eating
up
All
,
Men
,
Women
and
Children
.
He
that
came
off
with
Honour
in
threescore
and
seventeen
Duels
before
he
was
one
and
twenty
,
and
in
forty
years
more
by
Land
and
Sea
fought
as
many
pitcht
Battels
,
could
not
have
made
a
more
war-like
sound
.
Certainly
you
go
(
as
I
have
read
of
one
in
the
5
Epist.
to
Marcellinus
,
for
why
should
not
I
read
your
Fathers
as
well
as
you
read
mine
)
always
hung
like
a
Justice
of
Peace's
Hall
with
Pikes
,
Halberts
,
Peitronels
,
Callivers
and
Muskets
.
And
if
you
could
but
victual
your self
for
half
a
year
in
your
Breeches
,
it
is
not
to
be
doubted
but
you
would
be
able
to
over-run
whole
Countries
,
Hungary
,
Transylvania
,
Bohemia
,
and
all
the
other
territories
of
modern
Orthodoxy
.
The
first
Argument
I
made
use
of
to
remove
all
popular
suspicions
of
Popery
from
the
Government
was
the
manifest
inconvenience
to
the
State
that
must
arise
from
any
alteration
in
the
Church
;
and
this
I
proved
from
those
impregnable
principles
of
Loyalty
that
are
peculiar
to
our
Communion
from
all
other
Dissenters
;
so
that
all
design
of
Change
being
so
manifestly
imprudent
and
impolitick
,
I
thought
it
too
wild
a
surmise
for
the
Wisdome
of
the
Government
,
unless
it
were
not
only
trinkled
but
bewitch'd
to
expose
it self
,
and
therefore
that
there
could
be
no
other
probable
ground
of
danger
but
from
the
restlesness
and
seditious
practices
of
the
Fanatique
Party
,
that
might
possibly
some
time
or
other
make
way
for
the
return
of
Popery
by
making
disturbances
in
Church
and
State
.
And
to
this
purpose
I
gave
a
large
Character
of
the
peculiar
Genius
,
and
the
distinguishing
principles
of
the
Church
of
England
from
the
Gibelline
Faction
.
But
it
seems
you
do
not
like
my
Characters
;
and
what
is
that
to
me
,
am
I
obliged
to
justifie
them
because
such
Jack-Gentlemen
as
you
do
not
approve
them
?
If
you
have
any
thing
to
except
,
you
know
the
Law
and
the
Press
is
open
,
but
your
bare
dislike
will
no
where
pass
for
a
confutation
.
And
to
tell
us
that
you
find
on
either
side
only
the
natural
effect
of
such
Hyberbole's
and
Oratory
that
is
not
to
be
believed
,
is
in
a
great
many
words
only
to
say
,
I
lye
.
It
may
be
so
,
but
yet
that
satisfies
no
body
.
And
yet
tell
me
,
can
you
deny
the
Loyalty
of
the
Church
of
England
both
in
its
principles
and
practices
;
if
you
cannot
,
whatever
I
have
said
in
her
commendation
is
undeniably
true
,
and
then
it
is
you
that
lease
.
Can
you
deny
that
the
regular
Clergy
are
the
most
zealous
Assertours
of
the
Rights
of
Princes
,
and
that
they
,
and
only
they
teach
subjection
to
be
an
indispensable
duty
of
Religion
without
false
reserves
and
limitations
?
Can
you
deny
that
those
Subjects
that
stuck
to
the
Communion
of
the
Church
of
England
ever
stuck
to
hazard
Lives
and
Fortunes
out
of
devotion
to
their
Prince
?
Can
you
prove
that
every
any
forsook
the
Royal
Cause
in
its
greatest
distress
,
that
did
not
first
forsake
the
Church
of
England
?
Can
you
deny
that
the
main
Article
that
distinguishes
ours
from
all
other
Communions
is
that
we
vest
the
Crown
in
an
Ecclesiastical
Supremacy
(
which
is
one
half
of
the
Sovereign
Power
)
whilst
they
challenge
it
either
to
themselves
or
some
foreign
Jurisdiction
,
that
has
no
more
ground
of
Claim
beside
bare
confidence
to
exercise
any
Authority
in
the
Kings
Dominions
than
the
King
has
in
his
?
These
are
the
Elogies
I
gave
to
the
Church
of
England
.
If
they
are
such
Hyperboles
as
are
not
to
be
believed
,
that
is
to
say
,
if
they
are
lyes
,
make
it
good
;
or
else
confess
your
impudence
to
call
them
so
,
not
only
without
proof
or
evidence
,
but
against
Experience
and
Demonstration
.
And
so
for
my
contrary
Character
of
the
Fanatiques
,
that
too
is
all
a
lye
or
such
an
Hyperbole
as
is
not
to
be
believed
,
and
so
I
am
answer'd
;
but
if
that
be
all
you
have
to
say
,
I
am
very
well
satisfied
too
.
You
had
done
them
some
kindness
,
if
you
had
undertaken
to
prove
either
that
the
Preachers
never
taught
the
people
Aphorisms
of
Disloyalty
and
Rebellion
;
or
that
they
were
never
engaged
in
actual
War
against
their
lawful
Prince
by
their
Instigation
;
or
that
any
of
them
have
renounced
their
old
Principles
,
though
they
could
never
be
prevail'd
with
so
much
as
to
acknowledge
their
Crime
either
to
God
or
the
King
.
These
are
plain
Cases
of
Conscience
,
so
that
till
they
have
done
this
,
if
they
were
ever
guilty
they
are
so
still
.
And
therefore
when
you
only
tell
us
that
I
have
dress'd
them
all
up
in
Sambenita
's
painted
with
all
the
Flames
and
Devils
in
Hell
.
All
the
service
you
do
your
brethren
is
to
inform
the
World
that
whoever
will
draw
a
Fanatique
to
the
life
,
must
get
the
Devil
to
sit
for
his
picture
,
and
if
a
man
cannot
describe
them
without
dressing
them
up
in
Sambenita's
,
I
cannot
help
that
;
this
I
am
sure
of
,
that
I
have
not
made
one
false
stroke
or
ill
feature
,
that
I
cannot
justifie
to
any
Artist
.
I
am
not
concern'd
how
ugly
the
piece
is
so
it
be
but
like
,
and
yet
you
your self
have
not
been
able
to
tell
me
one
fault
that
I
have
committed
.
I
am
only
sorry
that
they
are
so
very
deformed
as
you
have
represented
them
,
for
I
never
suspected
before
you
informed
me
either
that
they
were
so
bad
or
the
Devil
so
good
.
But
I
know
what
it
is
that
so
much
girds
you
,
though
your
guilty
Conscience
dares
not
touch
it
,
viz.
that
I
have
there
proved
that
nothing
but
the
Good
Old
Cause
lyes
at
the
bottom
of
all
your
present
Schism
;
and
that
the
most
zealous
Patriots
of
Conventicles
are
such
as
have
given
the
World
but
very
little
ground
to
suspect
them
from
their
profess'd
Principles
or
open
Practices
of
the
least
tenderness
of
Religion
and
kindness
to
Monarchy
;
so
that
nothing
better
can
ever
be
expected
from
them
than
factions
and
republican
Designs
.
I
know
this
twinges
to
the
quick
;
it
is
so
observable
all
the
Kingdome
over
that
as
you
cannot
endure
to
hear
it
,
so
you
dare
not
deny
it
.
And
now
your
appearance
has
amply
verified
the
truth
of
the
Observation
.
When
at
the
same
time
that
you
come
forth
to
vindicate
the
Innocence
and
Peaceableness
of
the
Non-conformists
,
and
pass
your
word
to
the
King
that
they
shall
never
lift
up
disloyal
thought
against
him
;
you
cannot
forbear
to
let
us
see
how
warmly
you
are
concern'd
to
justifie
the
late
Rebellion
.
In
that
the
King
had
turn'd
his
whole
Kingdome
into
a
Prison
,
that
many
thousands
of
his
Subjects
were
constrained
to
seek
habitations
abroad
,
&
every
Countrey
,
even
though
it
were
among
Savages
and
Canibals
,
appear'd
more
hospitable
to
them
than
their
own
;
that
his
whole
Reign
was
deformed
with
Sibthorpianism
,
i.
e.
with
his
affecting
an
absolute
and
arbitrary
Government
;
that
himself
and
his
party
were
the
cause
of
the
War
;
that
the
Parliament
took
up
Arms
in
defence
both
of
their
Liberty
and
Religion
;
and
that
their
Cause
against
the
King
was
(
like
that
of
Christianity
)
only
too
good
to
be
fought
for
,
&c.
And
now
when
you
ensure
us
that
the
Fanatiques
shall
never
rebel
,
it
is
for
this
reason
only
because
there
neither
is
nor
can
be
any
such
thing
as
Rebellion
;
for
if
the
last
War
were
none
,
you
are
safe
for
ever
forfeiting
your
Loyalty
;
and
if
that
cause
were
too
good
to
be
fought
for
,
it
will
be
hard
to
find
one
too
bad
.
It
is
well
you
have
declared
,
that
if
you
can
do
the
Non-conformists
no
good
,
you
are
resolved
you
will
do
them
no
harm
,
and
desire
that
they
should
lye
under
no
imputation
on
your
account
.
I
am
confident
you
intended
honestly
,
but
they
are
more
endebted
to
your
good
will
than
your
discretion
.
When
your
very
Apology
in
their
behalf
brings
them
under
the
greatest
imputation
.
For
this
not
only
makes
good
my
suggestion
(
which
you
would
lay
by
your
Caveat
)
that
they
are
acted
by
men
of
Democratical
Spirits
,
but
withal
it
is
a
stronger
evidence
of
their
continuing
constant
and
stubborn
to
their
old
Principles
,
because
as
they
would
never
be
brought
to
disclaim
them
,
so
now
it
seems
they
are
resolved
to
justifie
them
,
and
lay
the
whole
guilt
of
the
Rebellion
▪
upon
the
King
himself
.
I
know
you
are
a
wise
and
wary
man
,
and
design'd
when
you
set
pen
to
paper
to
take
upon
you
the
Person
,
that
is
,
Personam
induere
of
a
Royallist
,
and
not
to
betray
the
least
kindness
to
,
or
concern
for
the
Good
Old
Cause
.
But
you
are
a
Gamester
and
know
what
vast
odds
a
man
may
lay
on
Natures
side
.
And
thus
have
I
more
than
enough
vindicated
every
page
and
period
of
my
Preface
,
and
yet
the
main
of
your
business
is
still
behind
,
for
that
was
the
least
of
your
design
to
confute
me
,
your
Plot
was
to
take
occasion
to
fly
out
into
invectives
against
the
Clergy
of
all
Ages
in
general
,
and
of
the
Church
of
England
in
particular
;
first
,
as
the
cause
of
the
late
War
,
and
secondly
,
as
the
hindrance
of
our
present
settlement
;
and
then
having
barr'd
them
from
trinkling
with
State
Affairs
,
and
wheadled
the
King
against
hearkning
to
their
Counsels
,
(
though
you
do
it
so
grosly
,
and
with
such
an
impudent
malice
,
that
it
is
like
stalking
by
the
side
of
a
Butter-fly
,
with
a
face
as
broad
as
a
Brass-Copper
)
you
advise
Princes
to
a
more
moderate
course
of
Government
,
and
teach
them
from
many
sad
examples
to
behave
themselves
dutifully
to
their
Subjects
upon
peril
of
their
displeasure
or
worse
.
I
shall
as
briefly
as
I
can
consider
your
performance
in
all
these
particulars
,
and
so
leave
you
to
the
shame
of
your
own
Meditations
.
First
then
,
having
with
mighty
exultation
the
Act
of
Oblivion
and
Indemnity
through
.
But
this
serenity
is
suddainly
over-cast
,
and
you
knit
your
brows
,
and
depress
your
Superciliums
,
and
at
length
with
much
fleering
,
and
more
reluctancy
(
for
you
are
mighty
sorry
to
speak
it
)
yet
because
it
is
a
sad
truth
,
tell
it
him
you
must
that
the
Ecclesiastical
Part
would
not
accomplish
his
Felicity
,
and
no
wonder
when
the
Animosities
and
Obstinacy
of
some
of
the
Clergy
have
in
all
Ages
been
the
greatest
obstacle
to
the
Clemency
,
Prudence
,
and
good
intentions
of
Princes
,
and
the
establishment
of
their
affairs
.
Which
is
to
say
,
that
the
Clergy
has
not
only
in
all
Ages
(
nay
and
places
too
)
been
the
bane
of
Government
;
but
more
particularly
the
Clergy
of
England
murther'd
His
Royal
Father
,
and
are
more
accomptable
for
His
Majesties
and
the
Kingdoms
sufferings
than
either
the
Rebels
that
took
his
Crown
off
of
his
head
,
or
those
that
afterwards
took
his
head
off
of
his
shoulders
.
But
they
shall
answer
for
themselves
anon
,
we
must
first
traverse
your
first
Bill
against
the
Clergy
in
general
.
But
who
are
you
that
are
thus
acquainted
with
the
Clergy
of
all
Ages
time
out
of
mind
,
sure
you
can
be
no
less
a
man
than
one
of
the
Patriarchs
,
or
a
fifth
from
Methusalem
,
or
at
least
Andrew
de
Temporibus
John's
elder
Brother
,
you
have
so
general
an
acquaintance
with
the
Clergy
of
all
Ages
!
As
for
the
Clergy
of
the
Ages
before
Noahs
flood
I
will
not
contend
,
for
for
any
thing
that
I
know
there
might
be
Bishops
of
Munster
,
and
Cullen
,
and
Strasburg
in
those
times
,
and
I
cannot
disprove
it
but
that
King
Nimrod's
Chaplains
were
his
Hunts-men
;
but
in
all
Ages
since
I
cannot
find
that
they
have
been
more
cruel
than
other
men
.
Aaron
I
am
sure
was
remarkable
for
his
meekness
and
mercy
;
for
though
the
Grand
Remonstrance
of
Corah
were
intended
against
himself
and
his
Bran
for
trinkling
Moses
,
and
the
Members
of
the
Sanhedrin
,
yet
did
he
bestir
himself
to
attone
the
Rebellion
,
and
procure
pardon
for
the
Offenders
.
Though
I
must
confess
his
Grand-child
Phinehas
was
an
arrant
Jewish
Zealot
that
is
(
as
your
modern
Orthodox
Rabbies
inform
you
)
a
notorious
Rogue
and
Cut-throat
.
And
as
for
the
Heathen
Priests
,
though
they
were
very
famous
Trinklers
,
I
do
not
find
that
they
were
any
great
Men-eaters
.
In
my
Roman
Empire
I
do
not
read
that
they
were
fiercer
Canibals
of
the
Race
of
Man
or
Capon-kind
than
the
Laity
,
nor
I
believe
can
you
prove
out
of
your
5
Ep.
to
Marcellinus
,
that
the
Clergy
were
the
Authours
of
Julian's
Persecution
.
But
the
bottom
of
all
this
is
,
that
the
Priests
have
in
all
Ages
,
and
in
all
Kingdomes
been
advanced
to
places
of
greatest
Authority
next
to
the
Sovereign
Power
it self
.
The
Druids
of
Britany
,
the
Magi
of
Persia
,
the
Priests
of
AEgypt
,
Judaea
,
Assyria
,
AEthiopia
are
a
sufficient
Indication
,
that
however
fanciful
men
may
fool
themselves
and
their
Countrey
with
other
Philosophical
Models
and
Theories
of
Policy
,
yet
Religion
and
the
Ministers
of
Religion
will
have
the
greatest
share
in
the
Government
;
and
the
reason
is
as
evident
as
the
experiment
is
Catholique
,
in
that
nothing
can
so
truly
and
effectually
awe
the
greatest
part
of
mankind
as
the
dread
of
the
world
to
come
;
and
therefore
they
whose
peculiar
Office
it
is
to
guide
and
instruct
men
in
their
future
concerns
,
must
and
will
in
spite
of
all
the
witty
States-men
in
the
world
have
the
greatest
reverence
,
power
and
interest
with
the
generality
of
the
People
.
And
thus
though
the
Authority
of
the
Clergy
of
England
be
at
this
time
by
reason
of
some
malignant
effects
of
the
late
war
,
at
as
low
an
ebb
as
perhaps
the
power
of
the
Priests
ever
was
under
any
Monarchy
,
yet
it
is
manifest
,
that
for
all
their
▪
disadvantages
all
of
the
Loyal
Party
,
Nobility
,
Gentry
and
Commonalty
that
are
sober
and
serious
in
the
belief
and
profession
of
their
Religion
,
cannot
but
have
a
veneration
to
their
Persons
,
and
a
deference
to
their
Judgements
.
How
else
think
you
,
could
they
be
so
easily
trinkled
?
And
as
for
all
the
several
Casts
and
Clans
of
Non-conformists
they
are
perfectly
enslaved
to
the
Authority
of
their
several
Teachers
:
So
that
do
what
we
can
,
the
Clergy
will
have
a
strong
influence
upon
the
people
;
all
the
present
contest
is
,
whether
it
be
not
more
beneficial
to
the
Government
that
such
should
be
protected
and
encouraged
who
profess
Loyalty
and
have
given
no
ground
to
doubt
the
sincerity
of
their
profession
,
than
such
as
have
heretofore
incited
the
people
to
Rebellion
,
and
never
since
gave
any
the
least
assurance
of
their
having
renounced
their
former
Principles
(
which
if
they
had
,
they
would
have
done
it
loud
enough
)
and
still
as
far
as
they
dare
venture
,
disturb
the
present
quiet
and
decry
the
present
settlement
of
the
Nation
.
And
this
is
the
last
issue
of
your
Advice
to
rebate
the
Power
of
the
Regular
Clergy
,
thereby
to
enlarge
and
advance
that
of
the
Non-conformists
;
for
as
our
Interest
weakens
and
moulders
away
,
it
is
unavoidable
but
that
some
others
that
pretend
to
the
same
Office
must
gain
as
much
Power
as
we
lose
;
unless
people
fall
into
down-right
Atheism
and
contempt
of
Religion
,
and
that
sets
them
loose
from
all
effectual
obligations
of
Loyalty
to
their
Prince
,
and
Duty
to
their
Countrey
,
and
Honesty
to
one
another
;
and
if
the
humour
grow
strong
and
prevalent
,
they
in
a
little
time
grow
barbarous
and
ungovernable
,
and
with
looseness
of
manners
,
and
a
general
neglect
of
the
publique
quickly
bring
on
disorders
,
and
for
the
most
part
dissolutions
of
Government
.
So
that
this
is
plain
enough
,
that
no
State
can
be
tolerably
govern'd
or
secured
but
by
the
assistance
of
Religion
.
And
then
if
that
have
so
powerful
an
influence
upon
affairs
of
State
,
and
over
the
minds
of
the
People
,
its
publique
Officers
that
have
the
greatest
share
of
Power
over
that
,
cannot
but
have
a
proportionable
share
of
Power
over
them
.
And
for
this
reason
have
wise
Princes
in
all
Ages
entrusted
them
with
places
of
greatest
Authority
and
Reputation
in
the
Government
;
and
good
reason
too
,
for
if
they
are
but
qualified
with
parts
and
abilities
equal
to
others
,
that
makes
them
as
fit
States-men
as
any
,
but
then
the
interest
proper
to
their
Office
gives
them
a
mighty
and
unimaginable
advantage
over
all
.
And
hence
it
is
that
they
have
in
all
Ages
been
envied
and
maligned
by
every
proud
man
that
thought
himself
qualified
for
the
great
places
that
they
filled
;
and
these
have
alwayes
set
themselves
to
asperse
their
Government
,
and
to
expose
them
to
the
hatred
of
the
People
,
by
charging
all
necessary
severity
and
just
execution
of
Laws
upon
their
Tyranny
.
The
Prince
is
a
gracious
Prince
,
but
it
is
these
men
that
thrust
him
upon
these
cruel
and
sanguinary
courses
,
and
were
these
bloody
Counsellours
once
remov'd
His
Majesty
would
quickly
return
to
His
Natural
Clemency
,
and
we
should
see
no
more
of
these
Merciless
and
Arbitrary
proceedings
.
And
this
has
been
the
cruelty
of
the
Clergy
in
all
Ages
,
that
they
have
not
trifled
with
their
Authority
,
but
have
been
watchful
to
nip
Sedition
in
the
bud
,
and
by
a
little
severity
at
first
save
all
those
executions
that
would
be
necessary
to
suppress
it
afterwards
.
For
if
once
it
gets
head
and
form
it self
into
a
Party
,
it
is
then
upon
even
terms
with
the
Government
,
and
nothing
but
the
event
of
War
can
decide
the
Controversie
.
Whereas
all
beginnings
of
mischief
are
easily
withstood
,
and
to
take
off
one
Malecontented
Head
of
Faction
,
may
ordinarily
save
the
lives
of
thousands
of
well-meaning
people
.
And
that
is
the
grievance
of
such
as
you
would
seem
to
be
,
that
the
Clergy
have
alwayes
been
watchful
upon
their
designs
,
and
kept
the
innocent
people
out
of
harms
way
by
snapping
the
contrivers
of
mischief
.
And
wherever
their
precipitate
,
violent
,
rigorous
,
and
extreme
Counsels
(
as
you
call
them
)
have
been
effectually
followed
,
it
has
usually
saved
the
trouble
and
expence
of
Civil
Wars
;
unless
when
the
storm
was
grown
too
great
,
before
they
came
to
the
Helm
,
and
then
it
is
not
in
their
power
to
lay
it
,
that
must
be
done
by
other
men
and
other
instruments
.
It
were
easie
for
them
by
timely
care
to
prevent
Wars
,
but
when
the
people
are
prepared
and
resolved
for
it
afore-hand
,
they
cannot
force
them
to
be
peaceable
by
Laws
,
and
nothing
can
reduce
them
but
beating
them
into
obedience
.
And
these
are
the
two
things
that
may
make
them
sometimes
seem
more
rigorous
than
other
States-men
,
in
that
1.
They
are
usually
more
watchful
upon
the
artifices
of
ambitious
or
discontented
Grandees
;
2.
In
that
they
are
more
aware
of
the
Impostures
of
Religion
,
and
understand
the
mischiefs
of
Enthusiasm
more
perfectly
,
than
usually
Lay-men
can
or
(
at
least
)
will
do
;
and
this
puts
them
upon
that
kind
of
severity
,
which
those
that
suffer
by
it
though
justly
,
call
Persecution
,
though
it
is
notoriously
manifest
to
any
person
of
common
prudence
,
that
for
the
most
part
the
offenders
are
not
punisht
for
their
private
conceits
,
but
only
for
the
security
of
the
State
,
in
that
either
they
themselves
carry
on
ill
designs
under
that
pretext
,
or
if
they
are
simple
and
well-meaning
,
they
are
carried
on
by
those
that
do
.
I
cannot
conjecture
any
other
grounds
you
have
of
charging
the
Clergy
with
rigour
and
obstinacy
in
all
Ages
,
unless
it
be
that
they
are
of
all
Orders
of
men
the
most
faithful
and
zealous
servants
of
their
Masters
,
and
the
most
vehement
assertors
of
the
Supreme
Power
against
popular
encroachments
.
This
I
am
sure
was
the
only
ground
of
the
late
Long-Parliaments
hatred
to
the
Bishops
,
because
they
were
(
as
one
express'd
it
)
the
trustiest
agents
of
Tyranny
,
because
of
that
stubborn
and
invincible
opposition
they
shewed
to
their
Rebellious
and
Democratical
designs
;
and
for
that
reason
did
the
Cabal
(
that
trinkled
all
the
rest
of
the
Members
)
petition
the
People
to
petition
themselves
to
remove
them
both
from
the
King
and
out
of
the
House
,
because
whilst
they
stood
in
the
way
,
they
could
not
come
at
the
King
,
that
is
the
Crown
.
And
this
too
(
Mr.
Trinkle
)
is
the
ground
of
all
your
indignation
;
for
it
is
purely
out
of
displeasure
to
the
English
Clergy
,
that
you
are
transported
into
this
modest
and
mannerly
censure
of
the
Clergy
of
all
the
world
.
And
your
enmity
to
them
is
nothing
else
than
that
they
preach
Doctrines
so
contrary
to
yours
,
and
after
all
the
fatal
Consequences
of
the
late
Rebellion
will
not
be
prevail'd
upon
to
perswade
the
people
that
the
good
old
Cause
was
the
Cause
too
good
.
And
this
becomes
your
Brazen
Modesty
to
indite
the
most
sacred
and
serious
Profession
in
the
World
of
all
the
mischiefs
and
miseries
that
ever
befell
Mankind
without
alledging
any
instance
of
proof
unless
it
be
the
Clergy
of
the
Church
of
England
,
and
that
1.
because
they
will
not
be
reconciled
to
a
good
opinion
of
those
men
that
have
been
engaged
in
actual
Rebellion
,
and
yet
are
so
far
from
acknowledging
their
Errour
that
they
justifie
their
Cause
,
2.
because
they
do
not
think
it
convenient
to
indulge
and
connive
at
the
Propagation
of
such
Principles
as
prepare
People
for
the
like
Practices
upon
the
like
opportunities
.
But
in
the
next
place
as
the
Clergy
of
all
Ages
have
ever
been
the
greatest
Obstacle
of
the
Clemency
and
Prudence
of
Princes
,
so
are
they
not
so
well
fitted
by
Education
as
others
for
Political
Affairs
.
by
reflecting
upon
the
Histories
of
former
times
and
the
present
transactions
to
regulate
themselves
by
in
every
Circumstance
.
And
though
it
cannot
reasonably
be
expected
they
should
have
Royal
Understandings
,
because
they
were
never
born
with
them
,
yet
what
hinders
but
they
may
have
Gentlemens
Memories
,
and
so
be
as
fit
for
Government
as
any
of
their
fellow
Subjects
?
and
if
they
are
not
as
fit
as
Kings
themselves
,
that
is
no
disparagement
of
their
abilities
,
especially
when
as
they
have
not
the
education
,
so
they
were
not
intended
for
the
Trade
of
Kings
.
So
that
you
have
shewn
nothing
but
the
Impotency
of
your
spite
and
Malice
to
pass
one
and
the
same
censure
upon
all
men
of
a
Profession
,
when
you
might
with
as
much
truth
and
ingenuity
have
pass'd
it
upon
all
Mankind
.
However
the
Clergy
are
born
capable
of
Wisdome
as
well
as
others
,
and
then
why
may
they
not
acquire
it
too
in
the
same
methods
with
others
by
Study
and
Travel
,
and
Experience
,
and
Observation
;
and
I
do
not
see
what
greater
advantage
you
have
made
of
these
than
any
poor
Reader
might
have
done
,
beside
being
hardned
in
Malice
,
and
Impudence
,
and
Shreds
of
Latin
.
But
still
you
improve
when
next
to
this
Remarque
upon
the
unfitness
of
the
Clergy
by
reason
of
their
Education
for
political
affairs
,
you
immediately
adde
,
That
they
have
the
advantage
above
others
and
even
if
they
would
but
keep
to
their
Bibles
would
make
the
best
Ministers
of
State
in
the
World
.
So
that
it
seems
by
their
Education
that
is
peculiar
to
them
as
Clergy-men
,
viz.
the
study
of
the
Bible
,
they
have
the
advantage
of
all
others
to
make
the
best
Ministers
of
State
in
the
World
;
so
ridiculous
was
it
for
you
to
intimate
that
they
are
not
so
well
fitted
by
Education
as
others
for
Political
Affairs
,
when
your
very
next
words
acknowledge
that
they
are
the
best
fitted
of
any
men
in
the
World
.
Was
ever
Malice
so
inconsistent
with
it self
?
You
have
an
implacable
mind
to
vent
your
Spleen
and
Rancour
against
the
Clergy
,
but
you
are
so
conscious
to
your self
of
Impudence
and
Disingenuity
,
that
you
are
ashamed
of
the
folly
and
the
foulness
of
your
own
reproaches
,
and
that
perpetually
runs
you
up
into
these
ridiculous
Contradictions
.
Could
any
man
in
the
World
beside
your self
have
been
so
precipitate
as
to
suggest
that
the
Clergy
are
less
fitted
than
others
by
Education
for
Political
Affairs
,
and
yet
in
the
same
breath
confess
that
they
have
from
that
Education
,
that
is
proper
to
themselves
as
the
Clergy
,
the
advantage
of
all
men
in
the
World
beside
?
Yes
!
If
they
would
keep
to
their
Bibles
,
but
God
therefore
frustrates
them
because
though
knowing
better
,
they
seek
and
manage
their
Greatness
by
the
lesser
and
meaner
Maxims
.
Good
Mr.
Insolence
!
Why
not
they
keep
to
their
Books
as
well
as
such
Truants
as
you
?
This
is
but
a
ridiculous
and
incredible
Paradox
,
that
those
that
are
best
acquainted
with
the
Rules
of
Justice
and
Government
should
for
that
reason
be
under
a
fatal
necessity
not
to
observe
them
:
But
if
they
are
not
,
then
seeing
they
have
the
advantage
of
knowing
better
than
others
,
and
seeing
there
is
no
peculiar
reason
to
hinder
them
more
than
others
from
making
a
right
use
of
their
knowledge
,
then
it
is
unavoidable
by
the
Confession
of
your
own
Malice
,
but
that
they
must
be
most
likely
to
make
the
best
Ministers
of
State
in
the
World
.
Nothing
can
possibly
hinder
unless
God
Almighty
after
he
has
bless'd
men
with
the
greatest
advantages
for
Wisdome
and
Integrity
should
by
some
miraculous
and
immediate
stroak
from
Heaven
blast
and
infatuate
all
their
Counsels
.
Why
!
rather
than
fail
of
your
spite
to
the
Clergy
,
he
shall
come
down
as
he
did
at
the
building
of
Babel
,
to
confound
all
the
contrivances
of
Church-men
.
For
truly
I
think
the
reason
that
God
does
not
bless
them
in
Affairs
of
State
is
because
he
never
intended
them
for
that
Employment
.
Good
Mr.
Secretary
!
is
there
nothing
can
escape
your
knowledge
?
Are
you
not
content
to
be
admitted
into
the
Privacy
of
Kings
,
but
you
must
be
God
Almighties
Colbert
,
understand
all
the
intrigues
of
his
Providence
,
and
be
of
the
Cabinet
Council
to
the
Most
high
?
Is
it
not
enough
that
you
are
acquainted
with
the
King
all
over
;
you
have
observed
his
parts
,
and
given
an
account
of
his
memory
and
understanding
,
you
have
kept
him
company
,
and
given
him
your
Testimony
of
the
unblameableness
of
his
Life
and
Conversation
,
you
have
been
admitted
with
him
into
his
Privy
Closet
,
and
can
tell
what
he
studies
,
and
what
books
he
reads
,
what
he
censures
and
what
he
approves
.
Great
favours
these
for
a
Gentleman
of
private
condition
and
breeding
!
and
yet
they
are
not
sufficient
to
satisfie
the
ambition
of
such
a
Gonzales
as
you
,
but
you
must
be
flying
to
Heaven
forsooth
by
the
help
of
your
Ganzas
,
even
as
I
would
fly
thither
without
the
help
of
Grace
.
And
there
you
must
be
prying
into
all
the
secret
Councils
of
Divine
Providence
,
and
you
can
confidently
tell
all
the
thoughts
and
designs
of
the
Almighty
,
and
write
Gazets
of
what
News
in
Heaven
.
Of
all
the
secret
ones
that
ever
I
met
with
,
give
me
you
for
a
bold
one
!
No
doubt
you
are
no
ordinary
Mortal
,
and
have
your
habitation
at
least
in
the
High
Places
of
Armageddon
,
where
J.
O.
dwelt
when
he
discovered
all
the
Methods
and
Maxims
whereby
God
orders
the
Dispensations
and
Revolutions
of
his
Providence
.
He
is
the
Will
.
Lilly
,
(
as
you
are
the
Poor
Robin
)
of
the
Churches
,
in
so
much
that
he
is
able
to
give
them
an
exact
Ephemeris
of
all
turns
and
alterations
of
Weather
,
and
to
advise
them
in
all
changes
of
Affairs
still
to
keep
on
the
same
side
with
God
himself
,
let
him
shift
parties
never
so
often
:
when
it
is
seasonable
to
sail
by
a
side
Wind
against
the
seeming
opposition
of
his
Providence
,
and
when
to
sing
Songs
upon
Sigionoth
,
and
by
some
secret
intimations
knock
quite
off
with
him
from
any
Good
old
Cause
or
Good
old
Principles
.
That
such
bold
Impostours
should
dare
to
challenge
any
interest
,
how
much
more
familiarity
with
the
Most
high
!
You
know
that
he
never
intended
Church-men
for
Ministers
of
State
!
You
know
what
he
intends
!
away
you
wretch
!
if
you
have
any
spark
of
Modesty
unextinguish'd
,
retire
into
your
Closet
and
lament
and
pine
away
for
these
desperate
Blasphemies
.
The
Ruac
Hakodesh
dwell
in
such
a
distemper'd
and
polluted
mind
as
yours
!
it
may
as
soon
unite
it self
to
a
Swine
.
Fatuos
&
hujus
terrae
filios
quod
attinet
(
says
a
Jewish
Zealot
)
non
magis
nostro
judicio
prophetare
possunt
quàm
asinus
&
rana
.
Asses
and
Tod-poles
may
as
soon
expect
the
Impressions
of
the
divine
Spirit
as
such
dunces
and
sots
as
you
.
And
yet
you
do
not
think
it
enough
to
pretend
acquaintance
with
the
present
thoughts
and
intentions
of
the
Almighty
,
but
you
must
be
betraying
his
future
designs
,
and
blabbing
what
shall
be
hereafter
.
Thus
you
dare
divine
,
augurate
,
and
presage
mutual
felicity
to
his
Majesty
and
the
Kingdome
from
his
gracious
Declaration
of
Indulgence
,
and
that
what
ever
humane
Accident
may
happen
,
they
will
,
they
can
never
have
cause
to
repent
this
action
or
its
Consequences
.
Amen!
I
wish
you
a
true
Prophet
with
all
my
soul
,
nothing
recreates
me
so
much
as
to
hear
of
the
prosperity
of
my
King
and
Countrey
.
But
,
if
you
should
ever
live
to
see
this
Declaration
repented
of
,
would
it
not
be
a
sad
rebuke
to
your
confidence
?
I
am
sure
if
it
were
my
case
,
I
should
never
be
able
to
lift
up
my
head
after
it
.
And
though
we
have
no
Laws
against
counterfeit
Prophets
,
because
it
is
rare
for
any
man
in
these
Northern
Climates
to
arrive
to
that
degree
of
Impudence
and
Vanity
,
yet
among
the
Jewish
Zealots
they
were
punish'd
more
severely
than
notorious
Rogues
and
Cut-throats
.
And
if
you
do
not
pretend
to
some
particular
ensurance
from
Heaven
,
you
add
rashness
to
your
impudence
to
be
thus
confident
in
your
predictions
of
future
Contingencies
.
For
you
your
own
self
know
how
uncertain
the
success
of
the
best
(
I
should
have
been
so
modest
as
to
say
)
successess
,
for
wise
Counsels
are
not
rendred
foolish
by
disappointment
.
Now
was
it
not
possible
that
some
of
these
little
ugly
Accidents
,
that
might
or
might
not
be
fore-seen
,
might
spoil
all
the
success
of
so
wise
and
so
well-laid
an
Action
?
And
therefore
,
(
I
say
it
again
)
it
was
not
discreetly
done
to
ensure
success
so
boldly
to
so
contingent
an
Event
.
There
are
thousands
of
little
and
great
Accidents
that
it
is
not
possible
for
humane
Wisdome
to
prevent
,
that
might
frustrate
all
its
good
consequences
,
and
there
are
some
that
my
slender
judgment
could
easily
have
foreseen
and
fore-told
.
It
was
possible
that
the
Non-conformists
might
have
made
ill
use
of
his
Majesties
goodness
and
condescention
to
embolden
their
Party
to
more
sawcy
and
insolent
demands
.
This
I
say
is
possible
for
all
the
King
has
so
obliged
them
by
his
late
mercy
,
that
if
there
were
any
such
Knave
,
there
can
be
no
such
fool
among
them
,
that
would
ever
lift
up
an
ill
thought
against
him
.
I
know
as
well
as
you
that
there
is
not
in
the
World
a
more
grateful
and
good
natur'd
Generation
of
men
in
all
other
cases
but
the
case
of
Loyalty
and
of
the
Race
of
Capons
.
So
that
still
I
say
it
is
possible
they
may
forget
his
kindness
and
their
own
Duty
;
and
that
they
will
not
,
I
think
your
word
is
no
competent
security
.
For
you
have
pass'd
it
but
once
before
,
and
that
with
your
hand
upon
your
heart
,
and
that
was
when
you
protested
upon
your
Honour
and
Integrity
your
own
reading
of
the
fifth
Epistle
to
Marcellinus
.
Beside
as
it
is
possible
for
the
Non-conformists
to
be
unmindful
of
their
Duty
and
their
Obligation
to
the
King
,
so
is
it
(
you
know
)
possible
too
for
the
Members
of
Parliament
to
be
some
time
or
other
so
trinkled
,
that
nothing
shall
put
them
in
good
humour
but
cancelling
this
Declaration
or
any
other
Act
of
Indulgence
to
the
Non-conformists
.
And
then
that
(
though
no
other
sinister
Accident
should
intervene
)
may
for
all
your
Prophecie
prove
an
occasion
of
some
Repentance
.
You
know
how
much
I
might
here
insult
over
your
baffled
Impudence
,
but
this
is
enough
to
let
you
see
how
unadvised
a
thing
it
is
to
be
too
positive
in
Predictions
.
And
now
to
return
to
the
Clergy
,
have
you
not
made
an
admirable
speech
to
have
them
thrust
out
from
all
Offices
in
the
State
,
because
they
are
unqualified
for
them
by
their
Education
and
that
because
by
their
Education
they
have
peculiar
advantages
to
make
the
best
Ministers
of
State
,
were
it
not
that
God
that
has
prepared
and
qualified
them
above
all
other
men
for
that
employment
will
not
bless
them
in
it
because
he
never
intended
them
for
it
?
For
a
lucky
hand
at
Contradictions
you
are
the
man
.
And
had
you
not
thus
demonstratively
baffled
your
own
malice
,
I
might
have
confuted
your
rash
censures
of
all
Ages
by
the
experience
and
opinion
of
most
Ages
,
and
shewn
that
as
none
are
better
qualified
for
State-Affairs
than
Church-men
,
so
none
have
acquitted
themselves
with
greater
Art
or
Success
;
and
that
things
have
rarely
miscarried
,
but
when
their
Counsels
have
not
been
effectually
followed
(
as
I
shall
shew
anon
in
the
Cases
of
Cardinal
Granvile
and
Arch-Bishop
Laud
)
though
when
all
is
done
,
you
know
the
wisdome
of
a
design
is
not
to
be
measured
by
its
success
.
But
your
insolence
is
not
worth
so
much
Correction
.
Only
look
upon
our
next
Neighbours
o're-sea
,
and
tell
me
to
whose
conduct
that
King
and
Kingdom
owe
their
present
flourishing
condition
.
Who
were
they
that
brought
it
back
from
the
very
point
of
dissolution
to
that
Settlement
and
Grandeur
it
now
enjoys
?
Were
they
not
Church-men
and
did
they
not
do
it
by
such
Counsels
as
you
think
(
&
perhaps
as
the
case
stood
were
)
precipitate
and
sanguinary
,
viz.
when
the
Nation
was
divided
into
two
powerful
Factions
by
resolving
to
break
one
to
pieces
for
ever
,
that
so
they
might
not
be
embroil'd
in
Civil
Wars
upon
every
slight
occasion
,
whenever
the
People
grew
wanton
,
or
any
Great
Man
hapned
to
be
out
of
favour
,
whereas
the
former
Statesmen
that
were
for
the
trinkling
Policy
entail'd
an
hereditary
Civil
War
upon
the
Kingdom
from
Generation
to
Generation
,
even
,
as
I
remember
,
J.
O.
sayes
the
Lord
had
sworn
a
great
while
ago
to
destroy
the
Amalekites
and
the
Kerns
.
But
having
taken
upon
your self
the
Office
of
Vicar
General
to
the
Clergy
of
all
Ages
,
and
all
Nations
,
Hungary
,
Transylvania
,
Bohemia
,
&c.
you
are
not
content
to
turn
them
all
out
of
publique
employment
in
the
State
,
but
you
would
wheedle
them
out
of
all
the
comforts
and
advantages
of
life
,
and
perswade
them
to
strip
themselves
of
all
the
secular
conveniencies
wherewith
the
wisdome
and
the
bounty
of
former
Ages
have
endowed
the
Church
,
and
to
accept
of
no
other
Interest
or
Reputation
but
what
they
gain
by
abstracting
themselves
from
the
world
,
by
humility
and
strictness
of
Doctrine
and
Conversation
,
things
being
best
preserved
by
the
same
means
they
were
at
first
attain'd
.
Yes
,
yes
,
the
Authority
of
the
Priesthood
consists
purely
in
the
peoples
Opinion
of
their
Vertue
and
Piety
,
and
their
Revenues
in
the
Alms
and
voluntary
Oblations
of
Christian
People
,
and
not
in
endowments
of
Lands
and
Lordships
,
nor
grants
of
Secular
Powers
and
Jurisdictions
;
that
is
to
say
,
that
because
the
Primitive
Christians
were
perpetually
exposed
to
Persecutions
and
Martyrdoms
,
therefore
bring
forth
your
Rods
,
and
Axes
,
and
Pillories
,
and
Whipping-posts
,
and
Strappado's
,
and
Cheilostrophia
,
and
Rhinolabides
,
and
boil
them
,
roast
them
,
crucifie
them
,
hang
them
,
for
things
are
best
preserved
by
the
same
means
,
they
were
at
first
attain'd
.
But
then
(
good
Mr.
Trinkle
)
the
calamity
of
those
times
was
the
common
fate
of
all
Christian
People
;
Clergy
and
Laity
were
equally
involved
in
the
same
miseries
,
and
yet
I
hope
no
Lay-man
is
so
weak
as
to
suppose
that
when
Christianity
has
got
the
upper-hand
,
and
the
favour
and
protection
of
the
Government
,
that
he
lyes
under
any
obligation
to
quit
those
comforts
and
possessions
of
life
,
that
he
may
honestly
and
lawfully
enjoy
,
because
it
was
the
hard
and
unhappy
fate
of
the
Primitive
Christians
to
suffer
the
loss
of
all
for
the
sake
of
their
Religion
;
and
why
then
should
the
Clergy
be
tyed
more
than
they
to
an
impertinent
and
unprofitable
self-denyal
?
or
if
it
be
their
duty
to
be
poor
and
miserable
,
I
am
sure
it
is
equally
the
duty
of
all
.
And
therefore
in
all
States
as
Christianity
prevail'd
Churches
were
endowed
with
Lands
and
Revenues
,
and
Churchmen
priviledged
with
exemptions
and
immunities
;
and
when
it
was
setled
as
the
Religion
of
the
State
,
the
Clergy
were
every
where
admitted
to
a
share
of
the
Government
,
as
they
are
in
all
other
Religions
of
the
World
.
And
indeed
who
can
more
safely
be
trusted
with
the
welfare
of
mankind
,
than
such
persons
whose
very
profession
in
prudence
lays
upon
them
peculiar
obligations
to
justice
and
sobriety
,
not
but
that
they
are
liable
(
though
not
so
much
)
to
the
same
miscarriages
with
other
Mortals
,
but
yet
if
they
have
better
means
to
preserve
them
from
unjust
practices
,
they
are
less
likely
to
fall
into
them
;
for
the
world
is
to
be
govern'd
in
humane
wayes
,
and
though
the
Divine
Providence
may
in
some
rare
and
extraordinary
junctures
over-bear
the
wisdom
of
men
,
yet
in
its
ordinary
conduct
of
things
it
makes
use
of
the
most
probable
means
,
and
gives
a
blessing
proportionable
to
the
natural
effects
of
things
themselves
.
So
that
it
is
a
pretence
only
fit
for
such
as
are
void
of
all
other
pretence
,
to
say
that
though
Clergy-men
are
the
best
qualified
of
all
men
in
the
world
for
the
managery
of
publique
affairs
,
yet
God
will
never
bless
their
endeavours
,
how
good
or
pious
soever
,
because
he
never
intended
them
for
that
employment
.
But
such
is
the
unhappy
fate
of
the
Clergy
,
that
they
must
be
subjected
to
the
lash
of
every
proud
and
wanton
pedant
,
and
if
there
be
any
man
in
any
Age
more
remarkably
ill-natured
,
he
is
sure
to
be
venting
his
malice
and
choler
upon
the
Sacred
Office
,
though
in
ours
every
thing
can
be
laying
heavy
and
unreasonable
burdens
upon
the
backs
of
the
Clergy
;
and
as
rare
a
thing
as
it
was
in
the
time
of
yore
,
in
our
dayes
every
Animal
has
confidence
enough
to
bray
forth
his
reproofs
of
the
Prophets
madness
.
And
nothing
more
familiar
than
for
such
men
as
have
a
mind
to
exempt
themselves
from
the
great
and
indispensable
obligations
of
Religion
to
be
alwayes
prescribling
idle
and
unnecessary
severities
to
Church-men
;
and
though
they
indulge
themselves
in
the
most
licentious
courses
,
yet
they
will
by
no
means
allow
them
the
common
and
ordinary
comforts
of
life
.
It
is
a
crime
in
a
Clergy-man
to
be
happy
,
nay
to
be
a
man
.
And
if
he
will
but
be
unkind
and
uncivil
to
himself
,
they
will
love
him
for
that
,
though
for
nothing
else
.
This
is
very
hard
dealing
,
and
one
would
think
very
strange
,
and
yet
there
are
two
very
obvious
reasons
of
it
beside
the
general
principle
of
ill-nature
.
1.
There
are
some
men
that
dare
not
bid
open
defiance
to
all
Religion
,
and
yet
have
no
mind
to
be
brought
under
the
obligations
of
real
vertue
and
goodness
,
and
therefore
in
excuse
of
their
own
neglect
are
willing
to
stretch
the
Precepts
and
Duties
of
the
Gospel
to
an
impracticable
severity
,
and
thereby
they
make
Apology
to
themselves
for
their
own
negligence
,
in
that
it
is
not
to
be
expected
from
men
of
business
,
)
and
that
live
in
the
world
,
and
in
the
middest
of
temptations
,
that
they
should
attend
so
constantly
to
that
height
of
rigour
and
austerity
,
that
(
as
they
will
have
it
)
the
Laws
of
Religion
require
.
No
,
this
concerns
Parsons
and
Church-men
,
and
such
whose
Trade
it
is
to
profess
and
pretend
to
a
greater
strictness
than
their
neighbours
.
But
for
them
it
is
enough
to
be
solemn
and
serious
at
certain
seasons
of
devotion
,
and
to
expiate
all
the
wickedness
of
their
lives
by
doing
penance
now
and
then
in
some
childish
and
unprofitable
instances
of
mortification
.
People
will
endure
any
thing
in
Religion
rather
than
be
truly
vertuous
.
And
this
is
the
great
disadvantage
of
the
Church
of
England
(
as
to
interest
)
that
it
teaches
men
the
plain
and
practicable
precepts
of
the
Gospel
,
such
as
concern
their
lives
and
conversations
,
and
does
not
allow
any
tricks
of
eluding
or
baulking
their
duty
,
it
does
not
feed
them
with
push-pin
.
Orthodoxy
and
Scholastick
Nothings
about
Faith
,
and
Justification
,
and
procat●rtick
causes
,
nor
commute
Penances
and
Prayers
for
the
habitual
practice
of
Vertue
and
Holiness
;
but
if
men
will
mortifie
their
own
vices
and
passions
,
joyn
the
love
of
God
with
the
love
of
their
neighbour
,
and
endeavour
after
an
entire
conformity
to
the
Laws
of
their
Religion
,
well
and
good
,
she
will
administer
comfort
to
an
uniform
and
universal
obedience
.
But
these
though
they
are
very
plain
,
are
grievous
hard
sayings
;
they
grate
upon
mens
pleasures
and
profits
,
and
pluck
out
right
eyes
,
and
cut
off
right
hands
,
for
there
is
scarce
any
man
but
has
his
peculiar
and
darling
vice
,
for
which
,
so
it
may
be
indulged
,
men
are
content
to
make
any
satisfaction
.
And
when
I
discoursed
of
the
Return
of
Popery
I
might
have
insisted
upon
this
as
one
of
the
greatest
grounds
of
danger
;
that
men
will
not
endure
the
plain
dealing
of
the
Church
of
England
,
but
they
must
have
a
Religion
that
will
be
more
compliant
with
their
humours
,
and
reconcile
some
vices
with
the
hopes
of
Eternal
Life
.
And
this
is
the
main
subtilty
of
the
Church
of
Rome
,
she
has
found
out
wayes
at
the
same
time
to
ease
the
Consciences
of
wicked
men
,
and
to
advance
her
own
wealth
and
grandeur
;
though
that
which
is
most
of
all
taking
is
,
that
their
Priests
whatever
burthen
they
lay
upon
the
people
seem
to
take
the
heaviest
end
of
it
upon
their
own
shoulders
,
and
take
off
their
envy
by
divorcing
themselves
from
some
of
the
most
desirable
comforts
of
life
for
a
state
of
self-denyal
and
austerity
.
And
whilst
those
self-chosen
mortifications
are
looked
upon
as
the
main
exercises
of
Religion
,
that
satisfies
the
minds
and
excuses
the
engagements
of
others
,
in
that
it
is
plainly
inconsistent
with
their
condition
in
the
world
,
and
therefore
cannot
reasonably
be
required
of
them
but
only
at
some
certain
seasons
of
looking
demurely
,
and
with
a
solemn
face
,
and
that
quits
all
scores
.
This
I
say
is
that
which
makes
some
men
deal
so
hardly
with
the
Clergy
as
to
except
them
from
all
the
rights
of
humane
nature
,
and
comforts
of
humane
life
;
it
is
only
that
they
may
make
them
their
Asses
to
carry
their
burthens
,
and
excuse
their
compliance
by
placing
their
Piety
in
some
fool-hardy
or
slovenly
trifle
that
is
made
peculiar
to
their
profession
.
And
then
if
they
are
but
nasty
or
melancholy
they
are
brave
men
and
deserve
preferment
.
But
whilst
we
deal
plainly
with
the
people
,
and
make
no
distinction
between
Seculars
and
Ecclesiasticks
as
to
the
necessity
and
obligation
of
constant
and
uniform
obedience
to
the
Laws
of
Christ
,
that
is
intolerable
,
and
in
revenge
to
this
severity
,
they
will
task
us
to
some
troublesome
and
impertinent
drudgery
,
and
if
we
will
not
submit
to
the
insolence
of
their
folly
and
malice
,
rail
at
us
for
refusing
to
submit
to
the
rules
and
orders
of
our
own
Profession
.
This
is
the
first
,
and
perhaps
main
account
of
some
mens
impertinent
impositions
upon
the
Clergy
,
the
second
is
more
obvious
and
easily
betrays
it self
,
for
if
at
any
time
we
pursue
this
Doctrine
to
its
Application
,
we
shall
find
it
preached
,
and
chiefly
insisted
upon
in
matters
of
Right
and
Wrong
between
Church-men
and
themselves
.
If
they
demand
their
Dues
,
oh
Sirs
!
Ministers
must
not
be
covetous
and
worldly
minded
,
but
it
seems
themselves
may
be
so
and
knavish
too
,
for
so
they
are
if
there
be
any
justice
and
equity
in
the
world
,
when
they
defraud
them
of
their
Legal
Rights
.
If
they
renew
a
Lease
,
they
must
abate
of
the
old
Rents
;
for
Ministers
must
be
merciful
and
charitable
,
and
because
they
must
be
so
,
they
must
for
ever
suffer
themselves
to
be
cheated
,
impair
the
Church-Revenues
to
bestow
an
Alms
upon
a
Great
Man
,
and
commit
sacriledge
to
avoid
covetousness
.
But
alas
!
these
are
knavish
and
ridiculous
devices
,
fit
for
none
but
Sots
either
to
use
or
to
regard
;
as
if
it
were
covetousness
in
them
not
to
suffer
themselves
to
be
oppress'd
or
defrauded
;
as
if
it
were
hard
dealing
to
keep
off
private
men
from
preying
upon
the
small
Remainder
of
the
Churches
Patrimony
;
as
if
it
were
a
sin
in
them
to
demand
their
Right
,
but
none
in
others
to
with-hold
it
;
in
a
word
,
as
if
the
measures
of
justice
and
common
honesty
were
not
the
same
to
all
men
.
And
yet
a
goodly
Casuist
of
the
Modern
Reformation
,
viz.
from
the
bondage
of
Prelatical
and
Regal
Tyranny
,
has
set
it
down
for
a
certain
rule
of
Conscience
,
that
in
Ministers
of
the
Gospel
,
contention
(
that
is
demanding
their
Tythes
)
though
for
their
own
Right
is
scarce
allowable
.
These
things
certainly
are
too
fond
and
unreasonable
of
themselves
to
be
seriously
believed
by
those
that
pretend
them
.
But
they
are
resolved
to
be
dishonest
,
and
then
it
is
easie
to
take
up
maximes
suitable
to
their
resolution
.
Though
I
am
apt
to
think
that
in
you
this
Levelling
Principle
of
reducing
the
Clergy
to
a
Pension
according
to
the
Dutch
Modern
Orthodoxy
,
proceeds
rather
from
envy
than
interest
,
and
yet
you
may
as
well
make
the
same
proposal
to
all
mankind
to
forgo
all
their
Proprieties
,
because
it
was
your
ill
fate
to
be
rookt
of
your
own
Fortune
at
Picquet
.
But
yet
whilst
you
recommend
the
vertue
of
Sacriledge
to
His
Majesty
,
as
he
would
clear
himself
from
the
only
blemish
of
his
Conversation
,
you
do
but
lose
your
labour
,
and
it
is
well
if
you
do
not
lose
something
else
.
For
you
must
entertain
a
very
mean
opinion
of
his
wisdome
and
understanding
,
if
you
think
he
can
be
so
weak
and
unwary
as
to
be
wheadled
to
divest
himself
of
one
of
the
strongest
and
best
securities
of
his
Crown
.
For
whilst
all
Ecclesiastical
Dignities
are
held
immediately
of
that
,
all
that
enjoy
them
are
engaged
as
well
by
Interest
as
Duty
to
its
Service
;
whereby
the
Prince
keeps
that
part
of
the
Nation
at
his
own
Devotion
,
that
ordinarily
keep
the
greatest
part
of
it
at
theirs
:
Whereas
if
these
Preferments
were
alienated
,
and
the
Clergy
forced
to
depend
more
upon
the
Charity
and
Contributions
of
the
People
,
they
would
lye
under
some
shrewd
temptations
(
I
mean
as
many
of
them
,
whose
Consciences
are
not
touched
with
any
high
sense
of
Honour
and
Loyalty
,
and
men
that
are
poor
and
despicable
are
not
wont
much
to
regard
those
vertues
)
to
carry
on
any
design
to
please
their
proud
Masters
.
And
of
this
our
late
Rebellion
affords
a
very
remarkable
instance
,
in
which
none
were
more
conspicuous
for
Loyalty
than
the
Dignified
Clergy
,
and
none
greater
Incendiaries
than
the
Mercenary
Preachers
and
Lecturers
,
who
subsisted
purely
by
the
Benevolence
and
arbitrary
Pensions
of
the
People
.
All
this
is
so
infinitely
plain
and
obvious
,
that
whoever
thinks
our
Governours
capable
of
any
such
designs
,
must
first
have
so
mean
an
opinion
of
their
Wisdom
and
Abilities
,
as
to
think
that
they
have
no
more
wit
than
directly
to
weaken
and
enervate
their
own
interest
.
Neither
can
I
think
so
dishonourably
of
the
People
of
the
Nation
(
Gamesters
only
excepted
)
as
to
imagine
that
they
should
desire
the
dissolution
of
the
Churches
Patrimony
;
seeing
it
is
a
publique
inheritance
,
and
of
equal
advantage
to
all
,
in
that
the
Ecclesiastical
Demesns
are
not
confined
to
a
Tribe
or
a
Family
,
nor
entail'd
upon
the
Men
but
the
Service
,
so
that
every
man
has
liberty
to
participate
the
publique
benefit
,
and
here
is
an
handsome
provision
for
any
man
,
that
will
render
himself
capable
of
it
,
and
there
is
no
Gentleman
but
may
,
and
ordinarily
does
,
dispose
of
one
Son
to
the
Church
,
as
well
as
a
second
to
the
Law
,
and
a
third
to
Merchandise
,
whereas
if
it
were
preyed
upon
and
devoured
by
hungry
Gamesters
,
there
are
few
families
but
would
suffer
loss
as
well
as
the
present
Possessors
.
At
least
you
may
much
more
reasonably
envy
the
Old
Gentlemen
of
Suttons
Hospital
than
the
Dignified
Clergy
,
because
that
is
a
provision
for
Persons
after
they
are
grown
useless
and
unserviceable
in
the
world
,
whereas
the
Dignities
of
the
Church
serve
to
reward
and
encourage
the
industry
of
such
as
are
of
all
men
the
most
necessary
and
useful
to
the
Common-wealth
.
And
yet
so
unconceivably
spiteful
is
the
envy
of
the
Fanatique
Hirelings
,
that
because
themselves
are
maintain'd
upon
the
Alms
,
and
out
of
the
baskets
of
their
followers
,
labour
to
raise
the
peoples
indignation
against
all
Ecclesiastical
Revenues
;
insomuch
that
if
any
of
them
have
at
any
time
a
mind
to
exercise
their
zeal
and
malice
,
they
fall
a
whetting
their
claws
upon
Gowns
and
Cassocks
;
and
to
be
alwayes
inveighing
against
any
comfortable
subsistence
of
the
Clergy
,
is
the
most
undoubted
symptom
and
discovery
of
a
Zealous
Brother
.
And
every
Mechanick
,
that
for
his
parts
and
education
is
qualified
for
nothing
higher
than
the
Clerks
and
the
Sextons
Office
,
to
tune
Psalms
or
dig
graves
,
thinks
much
of
the
Doctors
Allowance
as
wanton
and
superfluous
,
though
it
be
short
of
the
Returns
of
his
own
mean
and
small-ware
Trade
.
And
when
an
ingenious
Person
has
spent
his
Youth
,
and
too
often
his
Estate
to
fit
himself
for
this
Sacred
Employment
,
this
is
a
great
encouragement
and
a
doughty
reward
for
one
of
an
ingenuous
and
learned
education
to
be
trampled
upon
by
every
illiterate
and
conceited
Clown
.
And
though
these
men
are
not
much
to
be
admired
for
their
manners
and
ingenuity
upon
any
account
,
yet
their
barbarity
shews
it self
in
nothing
more
shamelesly
than
this
insolence
towards
men
so
infinitely
their
betters
by
the
right
both
of
their
parts
and
their
breeding
.
This
is
a
rudeness
peculiar
to
themselves
from
all
other
Savages
in
the
world
beside
.
And
though
we
rake
the
East
and
the
West
Indies
,
there
are
no
People
so
prodigiously
fall'n
from
all
sense
of
humanity
and
civil
manners
,
as
to
think
their
Priesthood
the
most
plausible
Object
,
upon
which
they
can
wreck
their
Spite
and
Malice
,
much
less
to
think
it
an
Argument
of
their
Saint-ship
and
acceptance
with
their
Gods
to
affront
and
vilifie
the
Officers
of
their
sacred
Rites
.
But
as
for
your
suggesting
to
the
King
his
right
of
assuming
Church-revenues
,
I
must
confess
it
is
very
kindly
and
obligingly
offer'd
,
and
first
like
so
great
a
Patron
of
the
Church
of
England
,
that
it
even
joys
your
heart
to
hear
any
thing
well
said
of
her
,
and
secondly
like
so
great
a
Patriot
of
the
Subjects
Liberties
,
that
out
of
pure
love
to
mankind
admonishes
Kings
not
only
to
preserve
their
Rights
but
to
yield
to
their
Infirmities
.
Now
whatever
Liberties
the
Subject
may
claim
,
they
are
all
founded
upon
such
Grants
of
Princes
or
such
Laws
of
Propriety
as
are
at
least
confirm'd
and
ratified
by
Royal
Assent
.
And
then
if
you
look
into
the
most
ancient
and
(
as
the
Lawyers
inform
us
)
fundamental
Constitutions
of
this
Realm
,
I
believe
you
will
scarce
find
any
other
Liberties
of
the
Subject
so
firmly
establish'd
,
as
the
Rights
and
Immunities
of
the
Church
;
so
that
by
the
same
right
and
with
the
same
honesty
that
you
fancy
the
King
may
seize
its
revenues
,
he
may
as
well
chalenge
any
mans
Inheritance
;
nay
,
and
reassume
all
the
Demesnes
of
the
Kingdome
to
the
use
of
the
Crown
.
So
that
whatsoever
Liberties
the
Subjects
of
England
may
or
do
claim
,
this
suggestion
subverts
them
all
,
cancels
all
Propriety
,
and
throws
up
every
mans
Estate
into
the
hands
of
his
supreme
Landlord
.
Had
it
not
been
for
the
unfortunate
adventure
at
Picquet
,
I
am
apt
to
believe
you
would
have
as
little
approved
this
Doctrine
as
your
Neighbours
.
And
it
cannot
but
be
so
edifying
with
the
Nobility
and
Gentry
,
that
the
Parliament
will
no
doubt
at
the
next
Session
think
themselves
obliged
to
see
you
sufficiently
trinkled
for
your
good
advice
.
But
't
is
time
to
have
done
with
your
censure
of
the
Clergy
of
all
former
Ages
and
all
foreign
Churches
,
and
I
will
say
no
more
in
their
behalf
,
because
my
age
has
not
given
me
leave
to
be
acquainted
with
the
Patriarchs
that
lived
either
before
or
immediately
after
the
Flood
,
nor
my
Travels
with
the
Bishops
of
Munster
,
Cullen
,
and
Strasburgh
.
But
your
Malice
rises
against
the
Clergy
of
our
own
Age
and
Nation
,
and
for
their
sakes
is
it
that
you
have
bestowed
this
obliging
Character
upon
the
Clergy
of
all
former
Ages
.
And
here
that
you
may
not
be
mistaken
,
you
begin
with
much
circumspection
,
your
Oratio
expurgatoria
to
the
Body
of
the
English
Clergy
,
who
have
been
ever
since
the
Reformation
of
the
most
eminent
for
Divinity
and
Piety
in
all
Christendome
.
Though
by
the
way
I
presume
you
mean
not
Hugh
Peters
for
his
Piety
because
he
was
hanged
,
nor
J.
O.
for
his
Divinity
because
he
deserves
it
,
nor
the
Bishops
for
either
,
because
you
esteem
them
,
as
you
would
have
us
,
no
part
of
the
body
of
the
English
Clergy
.
But
whoever
is
meant
,
be
sure
there
is
mischief
at
hand
,
and
it
is
near
breaking
out
,
for
a
Jacal
does
not
more
naturally
attend
a
Lyon
,
nor
Murther
follow
a
Long-Parliament
Fast
,
than
malice
does
your
most
solemn
and
sweet-lip'd
Apologies
.
And
thus
out
it
comes
.
Those
you
intend
are
only
a
particular
Bran
of
persons
,
who
will
in
spite
of
Fate
be
accounted
the
Church
of
England
,
men
that
to
encrease
their
own
Splendour
,
care
not
though
they
set
all
on
flame
about
them
;
men
that
have
devested
themselves
of
all
Humanity
and
all
good
manners
;
men
that
would
never
endure
any
Overture
towards
the
Peace
of
the
Church
and
Nation
wherein
they
lived
;
lastly
,
men
that
have
always
been
for
the
most
precipitate
,
brutish
,
and
sanguinary
Counsels
.
Now
though
the
Character
agree
well
enough
,
and
you
have
ever
been
a
deep
Youth
,
yet
I
cannot
think
you
intend
either
Hugh
Peters
his
Bran
,
or
J.
O's
Bran
,
or
the
Tryers
Bran
,
or
Usinulca's
Bran
,
or
any
other
Fanatique
or
Modern
Orthodox
Bran
;
but
plainly
and
sincerely
Arch-Bishop
Land's
Bran
,
the
Bran
that
deformed
the
whole
Reign
of
the
best
Prince
that
ever
weilded
English
Scepter
,
the
Bran
of
Ceremonies
,
and
the
Bran
of
Arminianism
,
in
short
the
Bran
that
will
not
depart
from
the
Church
as
't
is
by
Law
establish'd
only
to
save
the
credit
of
some
sturdy
Swiss
that
will
not
conform
;
for
that
is
your
only
charge
against
them
that
they
will
not
be
brought
to
temper
and
moderation
,
nor
make
the
least
abatement
to
bring
the
honest
Presbyterians
off
with
some
little
reputation
.
But
your
meaning
is
better
to
be
understood
by
the
Apologies
you
make
to
the
Church
of
England
it self
.
She
has
not
a
more
dutiful
and
devout
child
than
you
,
you
cannot
name
her
but
you
are
immediately
upon
your
knees
,
and
begging
her
Blessing
.
And
it
even
joys
your
heart
to
hear
any
that
you
could
even
weep
for
joy
.
And
yet
are
you
all
this
while
most
lovingly
inveighing
against
her
legal
Establishments
;
Her
three
Ceremonies
you
will
not
endure
for
all
the
World
,
because
they
are
(
you
know
)
as
it
were
Sacraments
,
and
that
because
they
want
nothing
of
a
Sacramental
Nature
but
a
Sacramental
Nature
,
and
so
are
(
as
you
know
too
)
a
kind
of
Antisacraments
.
And
so
obtruded
upon
the
Church
that
without
condescending
to
these
additional
inventions
,
no
man
is
to
be
admitted
to
partake
of
the
true
Sacraments
which
were
of
Christs
appointing
.
A
dutiful
expression
of
your
obedience
to
the
Church
as
establish'd
by
Law
,
that
she
Tyrannically
obtrudes
Antisacraments
to
the
prejudice
of
Christs
own
true
Sacraments
,
than
which
worse
need
not
be
said
of
the
most
Antichristian
Church
in
the
World
.
And
thus
the
Commissioners
of
the
Worcester-house
Conference
obstructed
his
Majesties
felicity
and
the
Nations
settlement
,
because
they
thought
it
reasonable
and
convenient
to
stick
to
the
present
establishments
of
the
Church
till
some
proof
of
their
unlawfulness
was
produced
;
and
because
,
when
none
could
be
produc'd
,
they
would
not
condescend
to
that
temper
and
moderation
,
as
to
change
all
her
Constitutions
without
any
other
reasonable
Motive
than
to
salve
the
reputation
of
the
Presbyterians
,
they
must
be
branded
for
cunning
and
revengeful
men
.
And
good
reason
too
,
because
the
Non-conformists
demand
nothing
,
but
what
is
so
far
from
doing
us
any
harm
,
that
it
would
only
make
us
better
.
And
yet
all
their
demands
are
against
our
legal
Establishments
;
of
which
your
worship
is
so
enamour'd
.
And
as
for
the
Act
of
Uniformity
,
and
that
superfoetation
of
Acts
that
followed
after
it
,
though
they
were
all
establish'd
by
Law
,
yet
were
they
procured
by
trinkling
,
nay
by
Bishops
trinkling
,
and
for
that
reason
serve
only
to
expose
the
Wisdome
of
King
and
Parliament
to
after
Ages
.
Another
special
commendation
of
the
Church
of
England
as
by
Law
establish'd
,
that
its
Legal
Establishments
are
so
foolish
as
to
be
a
perpetual
Testimony
of
the
Law-makers
Folly
.
Find
me
out
a
Fanatique
in
Hungary
,
Transylvania
,
Bohemia
,
Scotland
,
Geneva
,
Pin-makers
Hall
,
J.
O's
Congregation
,
that
may
not
boast
his
deep
respect
and
reverence
to
the
Church
of
England
upon
as
good
Terms
as
your self
.
So
that
it
is
plain
here
you
did
but
Personam
induere
of
an
honest
Zealot
,
for
say
what
you
will
you
must
and
shall
know
,
that
all
Zealots
are
not
Rogues
and
Cut-throats
.
And
after
all
your
counterfeit
reverence
you
mean
no
body
else
by
this
particular
Bran
than
the
Bishops
and
the
Clergy
of
the
Church
of
England
as
't
is
by
Law
establish'd
.
Upon
them
it
is
that
you
dispense
forth
this
sweet
Character
with
so
much
bounty
,
and
in
the
very
spirit
of
meekness
.
And
in
the
first
place
Arch-bishop
Laud
,
cannot
lye
quiet
in
his
Grave
,
but
after
a
great
many
fair
and
foul
words
as
consistent
with
themselves
as
the
rest
of
your
Book
,
you
are
pleased
at
length
to
score
all
the
miscarriages
of
the
late
Kings
Reign
,
and
all
the
miseries
of
the
late
War
upon
his
head
and
Conscience
.
I
suppose
because
he
was
a
man
so
learned
,
so
pious
,
so
wise
,
so
studious
to
do
both
God
,
and
his
Majesty
good
service
,
you
thought
he
was
better
able
to
bear
it
than
some
others
whose
reputation
was
not
altogether
so
clear
and
unquestionable
.
But
poor
Bishop
Laud
!
this
is
hard
measure
,
that
when
never
any
man's
Innocence
clear'd
it self
so
gallantly
from
all
the
assaults
of
Malice
and
Calumny
,
his
venerable
ashes
should
be
thus
insolently
arraign'd
by
every
bold
and
Fanatique
Blockhead
.
For
notwithstanding
the
vigour
and
activity
of
his
mind
,
his
zeal
for
the
settlement
and
prosperity
of
the
Church
,
his
care
to
reduce
Religion
to
sober
and
justifiable
Principles
,
his
Interest
in
the
Kings
favour
and
Counsels
,
yet
was
he
so
wise
and
so
pious
in
the
conduct
of
all
his
affairs
;
that
when
he
was
devested
of
all
Power
and
Protection
,
when
he
was
exposed
to
the
violence
and
outrage
of
the
people
,
when
Calumny
was
let
loose
upon
him
,
when
he
was
treated
not
only
without
mercy
but
justice
and
common
civility
,
when
Libels
and
Petitions
against
him
were
rewarded
,
when
tumults
and
clamours
were
invited
,
when
he
was
even
overwhelm'd
with
the
number
of
Slanders
,
Jealousies
,
and
Accusations
,
when
he
was
prosecuted
by
some
with
the
utmost
Fraud
and
Artifice
,
by
others
with
an
unheard
of
malice
and
violence
;
when
his
Murther
was
decreed
with
an
absolute
Doom
before
his
Trial
;
when
his
impeachment
was
drawn
up
in
the
most
heinous
and
aggravating
terms
,
when
the
Evidence
was
managed
with
an
unusual
vehemence
and
animosity
;
yet
after
all
this
his
Innocence
appear'd
so
clear
,
and
his
Integrity
so
unblemish'd
,
that
not
only
his
Judges
but
his
very
enemies
were
convinced
and
ashamed
of
their
own
Accusations
.
For
when
the
particular
Articles
of
his
Charge
came
to
be
examined
;
they
proved
after
the
expence
of
a
great
deal
of
time
,
and
wit
,
and
eloquence
so
trifling
and
silly
,
that
they
durst
not
venture
to
proceed
any
farther
against
him
in
way
of
legal
Tryal
,
and
so
were
forced
to
condemn
him
(
and
he
was
the
first
and
last
that
was
ever
so
condemned
)
by
Ordinance
of
Parliament
without
any
other
Formality
than
bringing
him
once
to
the
Commons
Bar
,
for
fashion
sake
;
that
he
might
not
be
condemn'd
unseen
as
he
was
unhear'd
;
but
condemn'd
he
was
for
no
other
Crime
than
that
of
cumulative
Treason
,
that
is
what
you
please
,
and
by
this
Impudence
they
might
take
away
the
life
of
any
innocent
man
,
if
either
they
hated
him
,
or
he
liked
not
them
.
But
the
Remarque
that
his
Historian
has
made
upon
the
review
of
all
their
proceedings
against
him
is
so
just
and
observable
,
that
all
Circumstances
consider'd
,
it
will
appear
the
highest
Act
of
Malice
and
Impudence
that
ever
was
before
committed
(
for
since
it
has
been
outdone
)
by
any
Age
and
under
any
Government
in
the
World
.
Viz.
That
as
the
predominant
Party
in
the
united
Magna
Charta
,
that
the
Church
of
England
shall
be
free
,
and
shall
have
all
her
whole
Rights
and
Priviledges
inviolable
.
Yet
to
make
way
unto
the
condemnation
of
this
innocent
man
,
the
Bishops
must
be
voted
out
of
their
place
in
Parliament
,
which
most
of
them
have
held
far
longer
in
their
Predecessors
,
than
any
of
our
noble
Families
in
their
Progenitors
;
and
if
the
Lords
refuse
to
give
way
unto
it
(
as
at
first
they
did
)
the
people
must
come
down
to
the
house
in
multitudes
,
and
cry
No
Bishops
,
no
Bishops
,
at
the
Parliament
doors
;
till
by
the
Terrour
of
the
Tumults
they
extort
it
from
them
.
It
is
a
fundamental
Law
of
the
English
Liberty
,
That
no
Free-man
shall
be
taken
or
imprisoned
without
cause
shewn
;
or
be
detained
without
being
brought
unto
his
answer
in
due
form
of
Law
.
Yet
here
we
see
a
Free-man
imprisoned
ten
whole
weeks
together
before
any
charge
was
brought
against
him
;
and
kept
in
Prison
three
whole
Years
more
,
before
his
general
accusation
was
by
them
reduced
unto
particulars
;
and
for
a
Year
almost
detain'd
close
Prisoner
,
without
being
brought
unto
his
answer
as
the
Law
requires
.
It
is
a
fundamental
Law
of
the
English
Government
,
That
no
man
be
disseized
of
his
Free-hold
or
Liberties
but
by
the
known
Laws
of
the
Land
.
Yet
here
we
see
a
man
disseized
of
his
Rents
and
Lands
,
spoiled
of
his
Goods
,
deprived
of
his
Jurisdiction
,
devested
of
his
Right
of
Patronage
;
and
all
this
done
when
he
was
so
far
from
being
convicted
by
the
Laws
of
the
Land
,
that
no
particular
charge
was
so
much
as
thought
of
.
It
is
a
fundamental
Law
of
the
English
Liberty
,
that
no
man
shall
be
condemned
or
put
to
death
but
by
the
Lawful
Judgment
of
his
Peers
,
or
by
the
Law
of
the
Land
;
that
is
,
in
the
ordinary
way
of
Legal
Tryal
:
and
sure
an
Ordinance
of
both
Houses
without
the
Royal
Assent
is
no
part
of
the
Law
of
England
,
nor
held
an
ordinary
way
of
Tryal
for
the
English
Subject
,
or
ever
reckoned
to
be
such
in
former
times
.
And
finally
,
it
is
a
Fundamental
Law
in
the
English
Government
,
That
if
any
other
Cause
(
than
those
recited
in
the
Statute
of
King
Edward
III.
)
which
is
supposed
to
be
Treason
,
do
happen
before
any
of
his
Majesties
Justices
,
the
Justices
shall
tarry
without
giving
Judgment
,
till
the
Cause
be
shewn
and
declared
before
the
King
and
his
Parliament
,
whether
it
ought
to
be
judged
Treason
or
not
.
Yet
here
we
have
a
new-found
Treason
,
never
known
before
,
nor
declared
such
by
any
of
his
Majesties
Justices
,
nor
ever
brought
to
be
consider'd
of
by
the
King
and
his
Parliament
,
but
only
Voted
to
be
such
(
without
Precedent
or
Example
)
by
some
of
those
Members
which
sat
at
West-minster
,
who
were
resolved
to
have
it
so
for
their
private
ends
,
&c.
Is
not
this
right
Presbyterian
Ingenuity
,
to
rebel
against
the
King
only
for
the
defence
and
maintenance
of
the
fundamental
Laws
,
and
yet
in
all
their
proceedings
violate
not
only
all
the
fundamental
Laws
they
pretended
to
fight
for
,
but
all
the
more
fundamental
Laws
of
nature
and
humanity
?
The
Arch-Bishop
was
to
be
murther'd
to
please
the
Kirk
,
and
with
his
blood
was
the
Covenant
to
be
seal'd
;
but
then
to
prosecute
him
with
so
much
violence
,
to
load
him
with
so
much
accusation
,
to
tire
him
out
with
all
the
affronts
and
indignities
of
spite
and
zeal
,
to
rake
into
his
whole
Life
up
to
his
very
Child-hood
to
gather
materials
for
an
Impeachment
,
and
yet
after
all
this
,
when
they
were
convinced
of
the
innocence
of
his
actions
,
and
the
inhumanity
of
their
own
proceedings
,
to
condemn
him
as
a
Traytor
and
an
Execrable
Person
,
without
,
nay
against
a
Legal
Tryal
,
and
then
put
him
to
death
against
all
the
Laws
of
the
Realm
,
and
all
the
Rules
of
Natural
Justice
,
is
such
a
prodigious
piece
of
impudence
as
sufficiently
discovers
what
kind
of
Creatures
they
were
that
were
the
contrivers
and
authours
of
his
Murther
.
It
is
true
Presbyterian
impudence
.
But
now
are
not
you
a
right
good
natured
Wretch
to
charge
a
man
so
learned
,
so
wise
,
so
pious
,
and
so
studious
of
doing
God
and
His
Majesty
good
service
,
of
deforming
the
whole
Reign
of
the
best
Prince
that
ever
wielded
the
English
Scepter
;
when
the
very
men
that
murther'd
him
have
left
such
an
irrefragable
testimony
of
his
Innocence
and
Integrity
,
in
that
though
they
had
the
confidence
to
overwhelm
him
with
Accusations
,
yet
they
had
not
the
confidence
to
withstand
his
Defence
.
And
what
more
ample
testimony
could
they
have
left
to
Posterity
than
when
they
had
taken
so
much
pains
to
murther
him
with
some
shew
of
Law
and
Justice
,
they
should
at
last
be
forced
to
betake
themselves
to
such
illegal
and
violent
proceedings
,
as
were
never
put
in
practice
before
or
after
?
Is
this
your
additional
Civility
wherewith
you
consecrate
the
ashes
of
the
deceased
?
Are
these
your
Elogies
of
a
man
so
learned
,
so
pious
,
so
wise
,
so
studious
both
of
the
Service
of
God
and
the
King
,
that
he
deformed
both
?
What
accusatory
spirit
could
desire
better
play
against
him
than
you
have
given
in
his
Vindication
?
But
however
you
recreate
your self
with
believing
that
your
simple
judgement
cannot
beyond
your
intention
(
it
seems
when
you
print
Books
you
intend
no
body
should
read
or
regard
them
beside
your self
)
abate
any
thing
of
his
just
value
with
others
.
And
thus
you
never
oyl
your
hoan
neither
but
to
whet
your
razor
,
and
cut
the
mans
throat
whom
you
would
seem
to
flatter
and
fawn
upon
.
These
leering
and
mannerly
abuses
that
are
suggested
under
pretence
of
friendship
are
much
more
impudent
and
malicious
than
down-right
railing
.
Neither
is
there
any
hypocrisie
so
ridiculous
,
as
to
shrink
back
and
protest
all
the
tenderness
in
the
world
to
a
mans
reputation
,
and
yet
at
the
same
time
of
your
own
accord
,
and
without
any
asking
go
about
to
blast
it
for
ever
with
the
most
spiteful
and
venemous
suggestions
,
and
then
think
to
wipe
your
mouth
,
and
by
a
counterfeit
smile
or
two
make
amends
for
all
this
treachery
.
And
when
you
have
stab'd
a
man
to
the
heart
,
excuse
all
your
officious
virulence
by
crying
,
whilst
you
are
giving
the
mortal
stroak
,
Sir
,
I
beg
your
pardon
,
I
intend
no
harm
;
and
however
I
may
in
publique
make
bold
to
traduce
your
memory
,
yet
still
I
recreate
my self
with
believing
that
my
simple
judgement
cannot
beyond
my
intention
abate
any
thing
of
your
just
value
with
others
.
So
that
it
seems
when
you
publish
any
thing
to
a
mans
disparagement
you
do
not
intend
to
be
believed
.
It
is
a
Dove-like
Serpent
that
never
stings
but
when
it
kisses
too
;
but
yet
it
is
time
for
shame
to
give
over
this
out-worn
cheat
,
it
is
now
too
impudent
and
palpable
to
impose
upon
any
mans
credulity
,
it
did
you
service
thirty
years
since
,
when
you
dethroned
his
late
Majesty
under
pretence
of
making
him
the
most
Glorious
King
that
ever
weilded
the
English
Scepter
;
but
you
must
not
after
so
long
an
experience
of
your
hypocrisie
and
leasings
presume
so
rudely
upon
the
silliness
of
mankind
,
as
to
think
at
this
time
of
day
of
cheating
and
abusing
them
with
such
ridiculous
contradictions
.
And
now
when
you
remark
it
as
the
great
weakness
of
the
late
King
that
he
man
so
learned
,
so
pious
,
so
wise
,
and
that
studied
to
do
both
God
and
his
Majesty
good
service
?
Here
are
all
the
Qualifications
of
an
able
and
an
honest
Statesman
;
so
that
though
the
Clergy
were
not
ordinarily
so
well
fitted
by
education
as
others
for
Political
Affairs
,
yet
it
is
evident
Arch-bishop
Laud
was
,
being
both
wise
,
and
learned
,
and
pious
;
and
this
is
as
great
a
character
as
can
be
given
of
any
Favourite
in
any
age
.
So
that
whereas
you
object
it
as
the
great
over-sight
and
infirmity
of
his
late
Majesty
that
he
committed
his
exquisite
understanding
to
the
Arch-bishops
keeping
,
you
could
not
have
given
a
greater
proof
of
his
wisdom
than
to
make
choice
of
a
man
so
admirably
qualified
to
do
him
service
;
neither
can
you
blame
him
for
being
ignorant
that
God
would
not
bless
a
Church-man
in
Affairs
of
State
,
because
he
never
intended
him
for
that
employment
;
when
all
Princes
were
as
little
aware
of
it
as
his
Majesty
,
till
you
were
pleased
to
inform
them
.
So
that
it
must
be
confessed
that
he
followed
the
best
Light
(
that
as
J.
O.
speaks
)
God
held
forth
as
the
horns
in
his
hand
to
the
believers
of
that
Generation
;
for
then
he
had
no
reason
to
suppose
that
he
could
do
better
than
to
trust
his
Affairs
with
a
man
learned
,
and
wise
,
and
pious
,
not
being
bless'd
with
your
Revelations
from
the
high
places
of
Armageddon
.
And
yet
for
all
this
had
the
Arch-bishops
precipitate
,
violent
,
rigorous
,
sanguinary
,
and
extreme
Counsels
been
followed
,
I
am
apt
to
think
it
had
by
the
blessing
of
God
been
the
most
likely
way
to
prevent
all
the
mischiefs
of
the
late
Rebellion
.
He
saw
plainly
enough
what
the
Antimonarchical
Faction
aim'd
at
,
how
they
had
prepared
the
People
for
Confusion
,
how
they
had
encombred
the
Kings
Affairs
,
and
that
there
was
no
probable
way
of
escape
for
his
Majesty
but
by
some
violent
breaking
through
those
difficulties
in
which
they
had
entangled
his
Government
.
And
if
the
Faction
had
been
convinced
by
any
thing
but
Declarations
,
that
the
King
would
not
bear
such
insufferable
Affronts
against
his
Crown
and
Prerogative
,
it
is
at
least
to
be
supposed
that
they
would
never
have
attempted
it
with
such
open
and
impudent
endeavours
.
But
though
he
committed
his
exquisite
understanding
to
the
Arch-bishops
keeping
,
he
kept
his
own
sweet-nature
and
Gentlemans
Memory
to
himself
;
for
being
a
person
of
an
incomparable
goodness
,
he
was
strangely
easie
to
forget
and
forgive
the
boldest
injuries
;
and
that
was
all
the
use
they
made
of
his
gentleness
to
encourage
one
another
in
their
disloyal
Practices
,
till
at
length
they
proceeded
to
demand
his
Crown
;
and
when
for
meer
peace
and
goodness-sake
he
had
granted
them
one
half
of
it
,
by
vertue
of
that
they
fought
for
the
other
.
And
as
little
as
the
Arch-bishop
gain'd
upon
them
by
his
Priestly
implacableness
,
the
King
gain'd
much
less
by
his
Princely
Condescensions
.
They
were
already
resolved
upon
Rebellion
;
and
then
every
thing
was
an
occasion
of
Tumult
,
when
they
were
resolved
to
tumultuare
upon
every
occasion
.
And
though
the
War
be
no
more
to
be
imputed
to
the
Kings
goodness
than
the
wickedness
of
impenitent
sinners
is
to
Gods
mercy
,
yet
had
they
not
shamelesly
presumed
upon
that
,
they
(
though
Presbyterians
)
could
never
have
had
the
confidence
to
treat
him
as
they
did
.
Nay
,
so
little
did
he
work
upon
them
by
the
good-nature
of
all
his
condescensions
,
that
they
perpetually
set
themselves
to
pick
quarrels
and
take
exceptions
at
the
most
obliging
words
;
as
for
example
,
in
the
Bill
of
pressing
and
leavying
Souldiers
by
Authority
of
Parliament
,
when
he
had
made
a
passionate
Speech
to
them
to
move
their
pity
towards
the
lamentable
estate
of
his
Protestant
Subjects
in
Ireland
,
and
to
dispatch
their
supplies
for
suppressing
the
Rebellion
,
and
to
avoid
dispute
and
delay
,
he
offers
them
to
pass
their
own
Bill
(
that
they
were
then
framing
)
though
expresly
against
his
undoubted
Prerogative
,
so
it
might
be
done
with
a
salvo
jure
,
leaving
the
Debate
to
a
better
and
more
quiet
season
.
How
think
you
did
these
meek-natured
men
(
that
had
they
not
been
forced
to
it
by
Laud
and
Sibthorpianism
could
never
have
lift
up
an
ill
thought
against
the
King
)
requite
all
this
tenderness
and
condescension
,
but
immediately
Vote
a
Petition
(
i.
e.
a
Remonstrance
)
to
represent
to
his
Majesty
how
he
had
violated
the
ancient
,
lawful
,
and
undoubted
Priviledges
and
Liberties
of
Parliament
,
by
taking
notice
of
any
Matter
(
though
it
were
Town-talk
)
in
agitation
in
either
House
,
before
it
was
presented
to
his
Majesty
in
due
course
of
Parliament
,
and
humbly
beseech
(
i.
e.
threaten
)
him
to
make
known
the
Persons
,
that
by
their
Evil
Counsels
had
induced
him
to
it
,
that
they
might
be
brought
to
condign
punishment
,
i.
e.
be
affronted
,
and
severely
handled
only
for
being
acquainted
with
the
King
.
Were
not
these
men
resolved
upon
it
,
to
renounce
all
sense
of
Duty
and
respect
to
their
Prince
,
that
could
seize
such
an
advantage
of
discontent
in
such
a
sad
juncture
of
Affairs
from
such
a
slight
and
unjust
occasion
?
And
what
way
was
there
to
deal
with
them
but
by
such
violent
and
precipitate
Counsels
as
you
impute
to
the
Arch-bishop
?
They
were
(
you
see
plainly
from
all
their
proceedings
)
proof
against
all
the
obligations
of
goodness
and
ingenuity
,
and
then
there
is
no
way
left
but
to
suppress
them
by
force
and
rigour
;
and
if
that
fail'd
,
it
was
only
because
the
Faction
was
grown
too
strong
for
the
Government
.
And
't
is
possible
,
nay
likely
,
that
if
the
King
had
through
his
whole
Reign
taken
contrary
Counsels
and
Courses
,
yet
the
event
might
have
been
the
same
,
because
however
he
carried
Himself
and
his
Affairs
,
they
were
resolved
to
pursue
their
Democratical
designs
,
and
had
as
the
world
went
Power
and
Interest
enough
so
to
confound
his
Government
,
till
they
brought
him
into
a
necessity
of
a
Civil
War
.
But
the
three
Rocks
upon
which
this
Man
so
learned
,
so
wise
,
so
pious
,
ruin'd
the
King
and
Kingdom
,
were
Sibthorp
,
Arminianism
,
and
the
Scotch
Liturgy
,
so
as
not
to
leave
it
in
the
power
of
the
Rebels
to
prevent
the
war.
For
they
alas
!
Righteous
Men
!
acted
in
the
sincerity
of
their
Hearts
,
and
faithful
discharge
of
their
Consciences
,
and
were
only
forced
into
Arms
in
Defence
of
the
King
,
Kingdom
and
Themselves
by
Sibthorp
,
Arminianism
,
and
the
Liturgy
.
But
as
for
the
Story
of
Sibthorp
and
the
Loan-money
,
in
short
,
thus
it
hapned
:
In
all
the
Parliaments
under
the
late
Kings
Reign
there
was
alwayes
a
strong
Cabal
of
ill-affected
persons
,
that
resolved
to
lay
hold
on
all
Advantages
,
which
way
soever
Affairs
were
managed
,
to
embroil
the
Government
,
and
bring
the
King
into
such
streights
as
should
make
him
obnoxious
to
their
Power
;
and
to
this
purpose
they
put
him
upon
expensive
wars
,
and
when
they
had
so
done
,
obstructed
all
Supplies
by
falling
to
complaints
of
Grievances
,
and
disputes
of
Liberties
and
Priviledges
,
and
Remonstrances
against
his
Government
,
and
Petitions
of
Redress
,
that
is
to
say
,
by
assaulting
him
with
Demands
and
Threatnings
,
and
however
things
were
Reformed
,
yet
these
Malevolent
Persons
(
as
his
Majesty
like
Empyricks
and
lewd
Artists
did
strive
to
make
new
work
,
and
to
have
some
disease
on
foot
,
to
keep
themselves
in
request
,
and
to
be
employed
and
entertain'd
in
the
Cure
,
chiefly
by
raising
jealousies
and
designs
upon
their
Religion
,
a
wicked
Practice
(
sayes
the
King
)
that
they
took
up
not
for
any
care
that
they
had
of
the
Church
,
but
only
as
a
plausible
Theme
to
deprave
our
Government
,
as
if
We
,
our
Clergy
,
and
Counsel
,
were
either
senseless
or
careless
of
Religion
;
with
many
other
wicked
Arts
and
Practices
that
the
Declaration
recapitulates
,
p.
8
,
9
,
10.
But
the
King
being
engaged
in
a
foreign
War
in
defence
of
his
Unkle
the
King
of
Denmark
by
the
Counsels
and
Perswasions
of
both
Houses
of
Parliament
,
with
great
promises
of
Assistance
and
Supply
,
and
these
being
still
diverted
by
endless
Disputes
about
Liberties
and
Priviledges
,
and
bold
demands
to
abate
the
Powers
of
the
Crown
,
he
saw
plainly
(
as
himself
declares
)
That
they
only
made
use
of
the
necessities
grown
upon
him
by
that
War
,
to
inforce
him
to
yield
to
Conditions
incompatible
with
Monarchy
.
So
that
despairing
of
any
good
from
the
Seditious
Spirits
of
that
Parliament
,
he
dissolves
them
.
And
in
the
interval
,
his
necessities
growing
upon
him
by
a
new
and
sad
disaster
that
had
befallen
his
Unkle
the
King
of
Denmark
;
He
commands
When
the
King
and
his
Council
had
Voted
the
Loan
,
they
commanded
Laud
then
Bishop
of
Bath
and
Wells
to
draw
up
certain
Instructions
to
be
communicated
to
the
Arch-bishops
,
Bishops
,
and
the
rest
of
the
Clergy
of
the
Realm
,
to
stir
up
and
exhort
the
People
to
express
their
Zeal
to
the
true
Religion
,
their
Duty
to
the
King
,
and
their
Love
to
their
Countrey
,
by
a
chearful
complyance
with
his
Majesties
Commissions
.
And
in
this
was
represented
the
Afflicted
Condition
of
the
Princes
and
States
of
the
Reformed
Religion
in
all
parts
of
Christendom
(
some
being
over-run
,
some
diverted
,
and
some
disabled
to
give
assistance
:
)
The
distress
of
his
Unkle
the
King
of
Denmark
,
the
great
danger
of
losing
the
Sound
,
and
thereby
the
Eastland
and
the
Hamborough
Trade
;
the
Confederacy
of
the
Pope
,
the
House
of
Austria
,
and
the
French
King
to
root
out
the
Protestant
Religion
;
the
great
Fleets
both
of
France
and
Spain
at
that
Instant
endeavouring
to
block
up
Rochel
;
together
with
their
Land-forces
on
the
Coast
of
Brittain
ready
to
invade
us
.
And
what
more
important
Motives
could
have
been
press'd
to
perswade
thePeople
to
a
ready
and
chearful
Contribution
?
What
more
powerful
and
plausible
Arguments
could
have
been
put
into
the
mouths
of
the
Clergy
to
win
their
Auditories
to
a
dutiful
Compliance
both
with
his
Majesties
Desires
and
Necessities
?
And
this
among
other
things
brought
forth
Sibthorp's
Sermon
;
and
the
man
did
well
,
and
as
became
his
Function
,
to
perswade
the
People
that
they
ought
in
point
of
Conscience
and
Religion
chearfully
to
submit
to
all
such
Taxes
as
were
imposed
upon
them
by
Royal
Authority
without
murmurs
and
disputes
.
But
if
he
intermedled
(
as
it
is
said
he
did
)
with
the
Kings
Absolute
Power
of
imposing
Taxes
without
Consent
of
Parliament
,
according
to
the
Laws
and
Constitutions
of
this
Kingdom
,
he
went
both
beyond
his
own
Commission
,
and
against
the
Kings
Declaration
.
For
what
had
he
to
do
in
the
Pulpit
with
the
Rights
of
Sovereignty
,
and
the
Priviledges
of
Parliament
?
It
was
none
of
his
business
to
adjust
the
disputes
of
his
Superiours
,
and
he
had
no
Authority
either
from
God
or
the
King
to
interpose
in
Affairs
of
State
;
his
Office
was
to
recommend
the
Piety
,
and
the
Necessity
of
their
Contributions
;
and
though
possibly
they
were
not
under
any
enforcements
of
Complyance
by
the
Constitutions
of
this
Realm
;
yet
to
urge
it
upon
their
Consciences
from
the
Common
Principles
and
Obligations
both
of
Nature
and
Christianity
,
that
could
not
but
effectually
enforce
their
complyance
with
so
good
a
King
in
so
pious
and
necessary
a
work
.
But
if
he
exceeded
his
Commission
by
taking
upon
him
to
teach
the
Laws
of
the
Land
,
and
determine
the
Rights
of
the
Prerogative
,
though
he
cannot
be
justified
,
yet
he
ought
,
as
circumstances
then
stood
,
to
be
in
a
great
measure
excused
;
because
he
did
it
at
a
time
,
when
the
King
could
not
in
the
usual
Parliamentary
method
obtain
sufficient
supplyes
to
preserve
his
Honour
and
Safety
,
but
by
Concessions
shamefully
contrary
to
both
;
and
that
might
provoke
a
warm
man
to
lavish
out
beyond
the
bounds
of
prudence
and
discretion
.
And
as
for
Manwarings
Case
I
need
say
little
to
it
,
in
that
it
was
the
very
same
with
Sibthorps
,
only
it
is
observable
,
that
his
Prosecution
was
carried
on
with
all
eagerness
by
such
Members
as
Pym
and
Rous
,
men
that
took
advantage
of
such
imprudences
,
only
to
give
countenance
to
their
own
clamours
;
and
confirm
the
jealousies
they
had
blown
into
the
People
against
the
King
,
by
the
indiscretion
of
a
Countrey
Vicar
:
though
if
there
were
at
that
time
any
designs
of
absolute
Government
,
it
was
to
be
imputed
to
their
Impudence
,
for
when
they
assaulted
the
Royal
Power
with
their
bold
and
unreasonable
demands
,
they
forced
it
to
stand
upon
its
own
guard
,
and
then
it
was
none
of
the
Kings
fault
if
he
were
necessitated
to
act
sometimes
by
vertue
of
his
meer
Prerogative
,
because
there
was
no
other
way
left
to
preserve
himself
or
his
Government
;
in
that
they
had
brought
things
to
that
pass
,
that
nothing
must
be
done
unless
he
would
either
grant
away
all
his
Power
to
them
,
or
keep
it
all
to
himself
;
for
they
would
not
share
the
Sovereignty
with
a
single
Person
,
and
under
pretence
of
priviledges
of
Parliament
assumed
the
Royal
Supremacy
;
and
as
soon
as
they
had
Power
and
opportunity
,
it
is
well
known
how
confidently
they
put
in
practice
the
very
same
courses
,
which
they
resisted
as
Acts
of
Arbitrary
Government
in
the
King
;
so
that
if
He
were
at
any
time
to
have
recourse
to
extraparliamently
proceedings
,
it
was
not
from
his
own
choice
or
inclinations
,
but
purely
from
the
rudeness
and
insolence
of
their
demands
,
which
were
so
insufferable
,
that
the
case
was
plain
,
that
he
must
sometimes
govern
without
them
or
not
govern
at
all
.
And
what
is
to
be
done
in
that
case
the
Law
of
self-preservation
determines
.
I
know
this
may
be
pretended
,
where
there
is
no
such
necessity
,
but
that
I
cannot
help
if
men
will
abuse
a
just
pretence
to
authorize
unjust
actions
.
It
is
enough
to
my
purpose
that
it
is
plain
in
the
case
of
the
last
King
,
that
he
never
made
use
of
his
Prerogative
till
the
Parliament
began
to
challenge
it
;
and
then
he
could
make
use
of
nothing
else
;
and
the
dispute
then
was
not
whether
the
Prerogative
should
govern
,
but
whether
it
were
vested
in
him
or
them
,
and
that
brought
forth
the
War
;
they
fought
for
the
Crown
,
and
when
the
Parliament
had
won
it
,
they
were
resolved
to
wear
it
,
and
exercised
all
the
Jurisdictions
of
Sovereign
Power
by
vertue
of
their
Parliamentary
Supremacy
.
But
to
return
to
Manwaring
,
it
is
a
great
instance
of
the
Presbyterian
Humanity
,
that
though
the
poor
man
had
begged
their
pardon
with
all
the
expressions
of
sorrow
and
humility
,
yet
no
less
punishment
would
appease
their
fury
,
but
to
be
imprisoned
during
their
pleasure
,
(
i.
e.
for
ever
)
to
be
fined
a
thousand
Pounds
,
to
be
suspended
three
Years
,
and
to
be
made
uncapable
of
any
farther
Ecclesiastical
preferment
,
with
many
other
heavy
tokens
of
their
displeasure
,
and
all
this
only
for
his
too
eager
Zeal
and
forwardness
in
the
Cause
of
Loyalty
,
and
so
his
Majesty
understood
it
,
and
therefore
punish'd
him
with
preferment
accordingly
,
to
defie
their
pragmaticalness
,
and
to
encourage
such
as
promoted
his
and
the
Kingdomes
service
,
though
they
might
fail
in
a
point
of
Prudence
.
But
as
for
those
persons
that
openly
refused
the
Loan
,
and
affronted
the
Kings
Commissions
,
and
would
rather
suffer
Imprisonment
than
comply
in
so
easie
and
reasonable
a
Demand
,
they
plainly
shewed
they
had
forgot
that
respect
they
owe
to
their
Prince
,
and
that
duty
they
owe
to
God
;
who
so
severely
requires
them
to
obey
,
not
for
their
wrath
only
,
but
for
Conscience
sake
,
so
that
it
was
a
manifest
and
unpalliable
Breach
both
of
Loyalty
and
Religion
.
Especially
when
it
was
so
very
manifest
that
the
King
was
forced
upon
all
extraordinary
courses
purely
by
the
stubborness
of
Presbyterian
Parliaments
;
and
when
they
had
such
unquestionable
assurance
both
from
his
own
Temper
,
that
he
could
do
nothing
but
what
was
just
and
honourable
,
and
from
his
Royal
word
that
he
would
be
always
as
tender
of
his
Peoples
ancient
and
just
Liberties
,
as
of
the
Rights
of
his
Crown
and
Soveraignty
.
In
these
plain
Circumstances
as
things
stood
between
him
and
his
Parliaments
,
punctilios
of
Law
were
superseded
.
For
when
it
was
so
manifest
that
their
demands
were
disloyal
and
unreasonable
;
and
withal
that
on
one
hand
their
designs
were
worse
than
their
Declarations
,
and
on
the
other
that
his
Majesty
never
intended
any
thing
but
the
Peace
and
prosperity
of
his
Kingdomes
,
that
was
sufficient
motive
to
overrule
all
good
Subjects
and
ingenuous
men
not
to
endanger
all
by
standing
too
curiously
upon
precedents
and
and
niceties
of
old
Custome
.
But
when
these
men
first
put
the
King
upon
his
necessities
,
and
then
defeated
him
of
his
supplies
,
and
so
forced
him
upon
extraordinary
courses
,
and
then
resisted
his
Authority
,
and
affronted
his
proceedings
,
and
animated
the
people
to
stand
it
out
against
his
Commissioners
,
and
raised
a
disturbance
and
discontent
through
the
whole
Nation
;
and
all
this
when
they
knew
his
Majesties
occasions
so
urgent
,
and
his
designs
so
just
and
pious
;
I
dare
determine
that
whatever
they
were
by
the
Laws
of
the
Land
,
they
were
most
notorious
Rebels
by
all
the
Laws
of
the
Gospel
,
though
what
they
proved
afterward
we
all
know
,
it
being
these
very
men
,
I
mean
as
many
of
them
as
persisted
in
their
stubborness
(
for
some
of
them
were
converted
to
a
more
orderly
temper
by
the
mere
power
of
shame
and
modesty
)
that
were
the
great
Authors
and
Ringleaders
in
the
Long-parliament
Rebellion
.
The
next
fatal
Rock
upon
which
this
man
so
learned
,
so
wise
,
so
pious
ruin'd
both
King
and
Kingdome
is
the
Rock
of
Arminianism
;
for
it
seemed
he
and
the
Bishops
had
in
order
to
setting
up
a
new
kind
of
Papacy
of
their
own
here
in
England
,
provided
themselves
of
a
new
Religion
in
Holland
,
Arminianism
,
which
though
it
were
the
Republican
Opinion
there
,
yet
now
they
undertook
to
accommodate
it
to
Monarchy
,
&c.
But
I
beseech
you
(
Sir
)
that
are
so
deep
a
Statesman
to
inform
a
poor
sucking
Divine
which
way
Arminianism
is
concern'd
for
or
against
Monarchy
.
As
for
its
Orthodoxy
I
have
not
a
word
to
say
,
especially
when
it
has
been
so
sufficiently
determin'd
by
the
Synod
of
Dort
and
the
Assembly
of
West-minster
,
i.
e.
all
the
Modern
Orthodox
Divines
of
Hungary
,
Transylvania
,
Bohemia
,
and
so
downward
to
Pin-makers
Hall
;
though
how
it
should
at
all
conduce
to
Popery
,
I
must
confess
it
is
beyond
my
comprehension
,
when
the
controversie
has
been
always
more
or
less
disputed
in
all
Nations
,
under
all
Governments
,
by
all
Sects
and
all
Religions
;
and
is
bandied
as
much
by
the
Divines
of
the
Church
of
Rome
,
as
by
those
of
the
Reformation
.
And
therefore
when
you
upbraid
us
that
in
the
late
beating
up
the
Pulpit
Drums
against
Popery
,
some
were
so
ignorant
as
to
fight
the
Papists
with
Arminian
Arguments
,
you
would
have
done
well
to
tell
us
the
Ear-mark
of
an
Arminian
Argument
.
I
always
thought
they
had
been
equally
concern'd
with
other
Protestants
against
the
Pope
,
and
that
the
Arminians
(
howsoever
otherwise
heterodox
)
agree
no
more
with
some
Papists
in
some
things
,
than
the
Calvinists
agree
with
other
Papists
in
other
things
;
so
that
their
differences
have
no
relation
to
their
common
Cause
against
Popery
.
But
to
what
purpose
is
it
to
talk
to
a
Gamester
of
matters
of
Divinity
?
For
you
understand
none
of
these
things
but
write
purely
by
roat
;
you
find
grievous
outcries
of
Arminianism
in
the
Long-Parliament
Speeches
and
Declarations
,
and
you
thought
you
might
serve
your
turn
of
it
as
they
did
theirs
.
It
was
an
hard
word
that
the
people
understood
not
at
all
,
i.
e.
as
little
as
themselves
did
the
thing
,
only
they
taught
them
to
hate
and
abhorr
it
as
Children
do
Bugbears
and
Hobgoblins
.
So
that
in
those
days
Arminianism
and
Popery
went
always
hand
in
hand
,
and
if
they
had
a
mind
to
blast
any
mans
Reputation
,
it
was
but
sticking
this
name
upon
him
and
his
business
was
done
;
and
among
other
Artifices
to
give
better
Countenance
to
the
Cheat
,
a
counterfeit
Letter
was
framed
to
the
Rector
of
the
Jesuites
in
Bruxels
,
in
which
they
inform
him
with
what
Art
and
success
they
had
planted
here
the
Sovereign
Drug
of
Arminianism
to
purge
the
Protestants
from
their
Heresies
,
and
to
make
a
Party
against
the
Puritans
,
that
were
their
only
dangerous
enemies
,
with
abundance
more
of
the
like
impudent
stuff
,
though
by
whom
it
was
written
,
it
was
never
yet
discover'd
,
yet
by
several
passages
in
favour
of
the
Puritan
Faction
it
is
evident
enough
to
all
sober
men
,
that
it
was
a
mere
Gullery
of
their
own
devising
.
And
agreeably
to
this
they
were
always
very
liberally
bestowing
their
stroaks
upon
the
Monster
of
Arminianism
.
I
desire
(
Mr.
Speaker
)
that
Rush.
Collect.
Pag.
646.
we
may
consider
the
increase
of
Arminianism
,
an
errour
that
makes
the
Grace
of
God
lackey
it
after
the
will
of
man
;
yea
I
desire
that
we
may
look
into
the
very
belly
and
bowels
of
this
Trojan
Horse
,
to
see
if
there
be
not
men
in
it
ready
to
open
the
Gates
to
Romish
Tyranny
and
Spanish
Monarchy
:
for
an
Arminian
is
the
spawn
of
a
Papist
,
and
if
there
come
the
warmth
of
favour
upon
him
,
you
shall
see
him
turn
into
one
of
those
Frogs
,
that
rise
out
of
the
bottomless
Pit
;
and
if
you
mark
it
well
,
you
shall
see
an
Arminian
reaching
out
his
hand
to
a
Papist
,
a
Papist
to
a
Jesuite
,
a
Jesuite
gives
one
hand
to
the
Pope
,
and
another
to
the
King
of
Spain
,
&c.
These
were
wonderful
tricks
for
the
deep
Worthies
of
those
times
,
but
now
nothing
but
an
incorrigible
blockhead
could
either
believe
that
they
were
very
serious
,
or
if
they
were
,
that
they
were
not
very
silly
.
And
yet
however
Arminianism
(
whatever
it
is
)
may
stand
in
relation
to
Popery
,
it
was
a
new
Religion
that
the
Prelates
brought
from
Holland
,
and
though
it
were
the
Republican
Opinion
there
(
because
that
Faction
was
there
accused
of
designs
to
reduce
that
Common-wealth
under
the
Spanish
Government
)
they
undertook
to
accommodate
it
to
Monarchy
.
And
they
were
no
doubt
deep
Youths
that
could
reconcile
a
Republican
Religion
to
a
Monarchical
Interest
;
nay
not
only
so
,
but
make
that
the
very
Engine
to
screw
up
the
Prerogative
to
an
absolute
Power
.
They
must
be
very
cunning
men
,
and
certainly
could
never
have
miscarried
as
they
did
,
were
it
not
that
God
is
resolved
never
to
bless
Church-men
in
their
Statetrinklings
.
Otherwise
I
would
request
you
to
tell
me
in
the
name
of
Machiavel
which
way
the
Kings
Prerogative
is
concern'd
,
whether
God
Almighty
decreed
from
all
Eternity
to
create
ten
Myriads
of
men
,
nine
whereof
he
peremptorily
resolved
to
doom
to
everlasting
misery
for
the
Glory
or
rather
Ostentation
of
his
uncontroulable
Power
and
Dominion
,
and
that
they
might
not
frustrate
the
purpose
of
his
Good-pleasure
(
as
they
call
it
)
resolved
again
by
one
device
or
other
to
draw
them
,
or
rather
than
fail
by
his
own
irresistible
Instigation
to
drive
them
into
such
practices
as
might
deserve
,
and
by
consequence
justifie
the
severity
of
his
proceedings
.
Though
this
seems
to
make
very
much
for
the
lawfulness
and
the
divine
Right
of
arbitrary
Government
,
yet
I
never
heard
of
any
Calvinist
that
urged
his
opinion
in
this
matter
in
behalf
of
the
absolute
and
unhoopable
Supremacy
of
Kings
.
Neither
do
I
understand
what
it
imports
to
any
form
of
Government
,
whether
a
man
be
a
Supralapsarian
or
a
Sublapsarian
,
and
suppose
he
proceed
as
far
as
Gomarus
in
asserting
absolute
and
irrespective
Reprobation
,
I
would
fain
know
wherein
lyes
the
Republicanness
of
his
opinion
,
and
by
what
trinkling
distinctions
and
subtilties
the
Bishops
were
able
to
accommodate
it
to
Monarchy
.
At
least
all
these
Speculations
of
absolute
and
arbitrary
Dominion
are
easily
defeated
and
over-ruled
by
Calvin's
practical
Doctrines
of
Government
,
viz.
that
it
is
the
duty
of
the
Common
people
and
their
Trustees
to
assert
the
liberty
of
Subjects
against
the
Tyranny
and
wantonness
of
Kings
,
and
that
if
they
grow
licentious
and
exorbitant
in
the
use
of
their
power
,
it
is
then
incumbent
upon
the
popular
and
inferiour
Officers
to
restrain
and
moderate
their
Excesses
.
One
such
blunt
assertion
as
this
is
enough
to
baffle
all
the
dry
and
speculative
Consequences
of
notional
Decrees
;
for
these
only
swim
in
men's
fancies
,
whilst
there
are
perpetual
or
at
least
too
many
occasions
of
reducing
that
to
practice
.
And
though
the
Consequence
is
very
obvious
that
if
God
disposes
of
his
Creatures
by
an
arbitrary
Decree
and
without
regard
to
the
merits
of
the
Cause
(
for
so
he
acts
according
to
the
Predestinarian
Doctrine
,
by
which
he
pre-ordains
the
greatest
part
of
his
Creatures
to
everlasting
Destruction
,
and
that
he
may
not
be
defeated
,
pre-ordains
them
too
to
as
much
sin
as
may
deserve
it
)
that
then
his
Vicegerents
may
govern
the
World
by
his
own
measures
,
and
destroy
any
of
their
Subjects
as
they
see
cause
for
the
Interest
and
Glory
of
his
or
their
own
Empire
.
Yet
how
it
comes
to
pass
I
do
not
know
,
or
perhaps
I
do
know
,
the
followers
of
Calvin
have
always
been
as
eager
in
decrying
Civil
as
Ecclesiastical
Idolatry
,
and
to
avoid
the
very
peril
and
suspicion
of
it
,
have
every
where
treated
Kings
as
roughly
as
if
they
had
taken
them
for
a
Race
of
Capons
.
It
were
easie
to
adde
a
great
deal
more
gloss
upon
this
hard
word
,
but
this
may
suffice
to
convince
a
wiser
man
than
you
(
if
he
needed
it
)
that
it
had
not
the
least
real
concernment
in
the
disputes
of
Monarchy
or
Popery
;
but
being
some
Foreign
Monster
that
no
body
understood
,
it
might
conveniently
serve
at
all
turns
for
a
standing
pretence
of
jealousie
and
suspicion
.
The
third
Rock
,
upon
which
this
man
so
learned
,
so
wise
,
so
pious
ruin'd
both
King
and
Kingdom
,
was
,
the
imposing
the
English
Liturgy
upon
the
Kirk
of
Scotland
.
Now
as
to
this
(
to
be
short
)
you
must
know
that
this
very
thing
was
covenanted
and
subscribed
to
by
the
first
Reformers
,
when
they
Petition'd
Queen
Mass
Johns
prayed
sometimes
so
ignorantly
,
as
it
was
a
shame
to
all
Religion
,
to
have
the
Majesty
of
God
so
barbarously
spoken
unto
;
sometimes
so
seditiously
,
that
their
Prayers
were
plain
Libels
,
girding
at
Sovereignty
and
Authority
;
or
Lyes
,
being
stuffed
with
all
the
false
Reports
in
the
Kingdom
.
But
King
James
as
soon
as
he
came
to
the
use
of
his
Royal
Understanding
,
reflecting
upon
the
rudeness
and
sedition
of
their
Prayers
,
immediately
as
became
a
religious
And
to
this
end
a
publique
Liturgy
was
compiled
by
the
Bishops
and
others
of
the
most
Eminent
Clergy
,
and
presented
to
the
King
by
Arch-bishop
Spotswood
,
and
being
approved
and
ratified
by
Royal
Assent
was
sent
back
for
the
use
of
the
Kirk
;
though
(
as
it
hapned
)
it
took
no
great
effect
,
by
reason
of
his
Quarrel
with
Spain
that
followed
immediately
upon
it
,
and
of
his
Death
that
followed
not
long
after
it
.
But
upon
some
Addresses
from
the
Clergy
of
that
Kingdom
his
late
Majesty
resolved
to
pursue
the
Pious
and
Princely
design
of
his
Royal
Father
,
to
which
purpose
he
caused
the
same
Service-Book
to
be
sent
back
to
himself
,
that
after
his
perusal
and
alterations
(
if
any
should
be
foundnecessary
and
convenient
)
it
might
likewise
receive
his
Royal
Authority
and
Approbation
.
And
after
many
and
serious
Consultations
with
the
Bishops
and
Clergy
of
that
Kingdom
,
it
was
at
length
approved
and
publish'd
,
special
care
being
taken
(
I
still
relye
upon
the
Kings
But
to
let
you
into
the
main
Mystery
;
the
circumstance
that
gave
life
and
vigour
to
their
designs
was
the
Act
of
Revocation
that
it
seems
hapned
to
be
set
on
foot
not
long
before
,
by
which
the
King
intended
the
Revocation
of
those
Lands
of
the
Church
,
that
in
the
minority
of
King
James
the
Great
Men
had
to
the
prejudice
of
the
Crown
seized
on
and
shared
among
themselves
,
to
which
the
Occupants
having
no
other
Title
beside
impudent
Sacriledge
and
Usurpation
,
the
King
thought
he
might
justly
challenge
them
for
his
own
Use
at
least
from
the
present
Possessours
.
A
course
warranted
(
as
himself
still
tells
me
)
both
by
the
Laws
of
that
Kingdom
,
and
the
frequent
examples
of
his
Royal
Progenitors
.
And
this
(
you
may
believe
)
was
provocation
enough
to
put
them
into
an
uproar
,
and
the
People
were
perswaded
(
as
I
am
informed
by
a
good
Authour
from
the
mouth
of
a
Noble
Lord
)
that
the
intendment
of
the
Act
was
to
revoke
all
former
Laws
for
suppressing
of
Popery
and
setling
the
Reformed
Religion
in
the
Kirk
of
Scotland
;
and
this
raised
such
Tumults
that
the
King
was
forced
to
desist
from
the
prosecution
of
the
Act
under
that
Title
,
and
to
carry
it
on
,
though
with
much
opposition
,
under
another
Name
of
a
Commission
of
Surrendries
;
a
thing
so
offensive
to
the
stomachs
of
the
Lords
of
the
Erection
(
as
the
Lay
Impropriators
were
there
call'd
)
that
they
could
never
digest
it
;
but
first
(
according
to
the
usual
method
)
vented
their
choler
in
Libels
,
and
then
in
Rebellion
.
For
though
they
were
satisfied
for
their
Tythes
to
the
utmost
farthing
,
according
to
the
Rates
of
purchasing
in
that
Kingdom
;
yet
this
fretted
them
,
that
they
saw
themselves
rob'd
of
the
dependence
of
the
Clergy
and
Laity
upon
their
Power
,
and
of
that
Sovereign
Command
and
Superiority
which
they
had
by
the
tye
of
Tythes
exercised
over
them
several
wayes
(
as
the
King
will
inform
you
.
)
And
this
was
the
reason
of
State
,
beside
the
ease
of
his
Subjects
,
that
moved
his
Majesty
to
issue
out
this
Commission
:
For
before
the
greatest
part
of
the
Laity
were
Vassals
by
Tenure
,
and
all
the
Clergy
slaves
by
custom
to
the
Nobility
.
And
therefore
they
immediately
set
themselves
to
work
the
People
to
a
disaffection
to
his
Majesties
Government
,
and
to
perswade
them
that
these
were
the
contrivances
of
the
Bishops
,
and
that
under
them
there
were
dangerous
innovations
design'd
upon
their
Religion
.
So
that
't
is
plain
(
as
the
King
observes
)
that
before
either
the
Service-Book
or
Book
of
Canons
,
so
tragically
now
exclaimed
against
,
were
thought
on
,
the
seeds
of
Sedition
and
discontent
were
sowen
by
the
Contrivers
of
the
Covenant
,
first
upon
the
occasion
of
the
Revocation
,
next
upon
occasion
of
the
Commission
of
Surrenders
,
and
lastly
,
upon
occasion
of
his
denying
honours
to
some
of
them
at
his
last
being
in
that
Kingdom
,
of
which
he
has
there
given
a
large
and
particular
account
;
and
this
brought
forth
first
private
traducing
his
Government
,
and
then
publique
Libels
.
And
now
by
this
time
Sedition
was
grown
so
ripe
and
ready
to
seed
,
that
it
wanted
nothing
to
thrust
it
out
,
and
make
it
shoot
forth
into
an
open
Rebellion
,
but
some
fair
and
specious
pretence
:
They
could
not
yet
compass
the
Cloak
of
Religion
,
whereby
to
siel
the
eyes
,
and
muffle
the
face
of
the
Multitude
,
for
by
none
of
the
three
former
Occasions
could
they
so
much
as
pretend
,
that
Religion
was
endanger'd
or
impeach'd
:
But
so
soon
as
they
got
but
the
least
hint
of
any
thing
,
which
they
thought
might
admit
a
misconstruction
that
way
,
they
lost
no
time
,
but
took
Occasion
by
the
fore-lock
,
knowing
that
either
that
or
nothing
would
first
facilitate
,
and
then
perfect
their
designs
.
Now
the
occasion
they
took
of
fetching
Religion
within
the
reach
of
their
Pretences
was
the
new
Liturgy
.
And
this
produced
(
I
still
relye
upon
the
Kings
Authority
)
the
late
wicked
Covenant
,
or
pretended
Holy
League
.
Though
following
the
pattern
of
all
other
Seditions
they
did
pretend
Religion
,
yet
nothing
was
less
intended
by
them
.
For
when
they
had
(
sayes
the
Royal
Understanding
)
received
from
us
full
satisfaction
to
all
their
desires
expressed
in
any
of
their
Petitions
,
Remonstrances
or
Declarations
,
their
persisting
for
all
that
in
their
tumultuous
and
rebellious
Courses
,
doth
demonstrate
to
the
world
their
weariness
of
being
govern'd
by
us
and
our
Laws
,
by
our
Council
,
and
other
Officers
put
in
Authority
by
and
under
us
,
and
an
itching
humour
of
having
that
our
Kingdom
governed
by
a
Table
of
their
own
devising
,
consisting
of
Persons
of
their
own
choosing
:
A
Plot
of
which
they
are
very
fond
,
being
an
abortion
of
their
own
brain
,
but
which
indeed
is
such
a
monstrous
birth
,
as
the
like
has
not
yet
been
born
or
bred
in
any
Kingdom
,
Jewish
,
Christian
or
Pagan
.
Of
which
he
afterwards
describes
a
particular
Plat-form
,
as
in
the
name
of
the
Men
,
Women
,
Children
and
Servants
,
who
being
urged
with
the
Book
of
Service
,
and
having
consider'd
the
same
(
the
Children
as
well
as
the
rest
)
humbly
shew
,
&c.
These
were
followed
by
the
Burghours
,
and
the
Burghours
by
the
Gentry
and
Nobility
.
And
so
at
length
did
the
Scotch-war
break
out
,
in
which
the
Liturgy
was
no
more
concern'd
than
the
Children
of
Edinburgh
,
whose
tender
Consciences
(
it
seems
)
were
offended
at
it
,
though
in
truth
they
deserved
to
be
soundly
whipt
for
beginning
a
War
for
the
Cause
,
when
the
Cause
was
too
good
to
be
fought
for
.
And
now
consider
whether
you
had
not
been
better
advised
to
let
this
business
of
the
War
alone
,
when
you
can
no
other
way
bring
your
Clients
off
with
reputation
,
unless
the
King
will
be
content
to
suffer
Himself
,
his
Royal
Father
,
and
his
Loyal
Subjects
to
be
impeach'd
of
their
Rebellion
?
For
the
blame
of
it
must
light
somewhere
;
and
therefore
if
the
Covenauters
Cause
were
too
good
to
be
fought
for
;
as
little
Logick
as
I
understand
,
I
understand
so
much
,
that
then
the
Kings
was
too
bad
to
be
fought
for
;
and
that
is
enough
for
one
Conclusion
.
But
whatever
was
the
occasion
of
the
War
,
whether
the
Arch-bishop
of
Canterbury
and
the
Vicar
of
Brackley
,
as
you
will
have
it
;
or
Ignoramus
and
Mr.
Selden
as
a
second
concludes
;
or
the
School-men
and
the
Universities
as
a
third
observes
;
whether
(
I
say
)
any
or
all
of
these
accidents
might
contribute
to
it
,
I
am
not
concern'd
,
because
occasions
of
mischief
are
unaccountable
for
their
being
so
,
in
that
men
that
have
a
mind
to
it
may
make
any
thing
an
Occasion
,
and
yet
still
the
occasion
shall
be
as
innocent
as
(
I
believe
)
the
Children
of
Edinburgh
were
:
But
if
instead
of
the
Occasion
you
desire
to
be
satisfied
in
the
cause
of
the
War
,
seeing
you
have
been
at
so
much
pains
in
transcribing
an
huge
Gazet
to
give
me
satisfaction
,
I
think
my self
at
least
a
little
obliged
to
give
you
my
opinion
,
and
if
that
be
not
sufficient
to
satisfie
you
,
I
shall
only
advise
you
to
take
heed
of
being
too
inquisitive
,
for
assure
your self
your
Party
will
have
but
little
reason
to
con
you
any
thanks
for
demanding
any
farther
satisfaction
.
Inprimis
then
it
hapned
in
this
War
(
as
it
does
in
all
others
)
that
there
were
some
general
Causes
that
were
set
on
work
by
some
particular
Circumstances
.
As
,
1.
The
unusual
ignorance
of
the
Common
People
concerning
their
Duty
and
Obligation
to
the
Government
,
every
man
supposing
himself
as
much
Master
of
his
own
Estate
,
as
if
he
had
lived
out
of
all
Society
;
and
expecting
that
the
King
should
be
able
to
maintain
the
Common
Safety
without
his
particular
Contribution
,
and
this
(
you
may
easily
imagine
)
makes
them
apt
to
murmur
and
tumultuate
in
all
such
straits
and
necessities
of
the
State
as
require
Money
and
Taxes
.
2.
The
seditiousness
of
Persons
of
broken
and
shatter'd
fortunes
,
and
as
there
are
great
numbers
of
such
at
all
times
,
so
are
they
alwayes
with
the
formost
to
promote
Disturbances
in
all
States
,
because
it
is
very
possible
they
may
make
their
Condition
better
,
but
impossible
they
should
ever
make
it
worse
.
3.
The
great
numbers
of
well-meaning
men
,
that
are
usually
carried
down
with
the
stream
,
so
that
though
possibly
they
were
never
disobliged
at
Court
,
nor
infected
with
Seditious
Principles
against
the
State
,
nor
addicted
to
Fanatique
Factions
against
the
Church
;
yet
are
easily
over-born
with
the
noise
of
a
whole
Kingdom
to
joyn
with
that
Party
that
pretends
with
most
confidence
to
zeal
for
the
publique
good
.
These
with
many
others
are
the
Materials
and
common
Principles
of
all
Rebellion
,
but
they
never
or
very
rarely
come
into
action
,
unless
they
are
put
upon
it
by
some
other
particular
and
emergent
Causes
.
And
these
were
plainly
The
Insolence
and
Seditiousness
of
the
Presbyteran
Preachers
;
for
it
seems
the
Clergy
of
all
Parties
as
well
as
all
Ages
can
be
mischievous
enough
,
because
those
that
can
do
most
good
may
for
the
same
reason
do
most
harm
,
and
therefore
it
is
as
ordinary
for
some
to
obstruct
the
Clemency
of
Subjects
as
it
is
for
others
to
obstruct
the
Clemency
of
Kings
.
Now
it
is
certain
these
men
had
gain'd
a
mighty
esteem
and
reverence
with
the
People
,
partly
by
the
confidence
of
their
pretences
,
stiling
themselves
Gods
Ambassadours
,
and
chalenging
as
much
submission
to
their
Doctrines
,
as
if
they
had
wrought
Miracles
,
or
produced
written
Credentials
from
Heaven
;
partly
by
the
vehemence
of
their
tone
and
gesture
,
and
the
particular
manner
of
acting
their
Sermons
;
but
chiefly
by
the
subject
matter
of
their
popular
discourses
,
in
which
they
were
alwayes
very
sparing
of
their
reproofs
against
the
gainful
vices
of
tradesmen
,
such
as
fraud
,
cozening
,
and
covetousness
;
and
on
the
contrary
very
prodigal
of
their
declamations
and
suggestions
against
such
miscarriages
as
were
proper
to
the
Government
:
And
by
inveighing
perpetually
against
oppression
,
they
seem'd
to
take
part
with
the
People
against
their
Superiours
.
But
that
which
gave
them
more
Authority
than
all
this
over
their
minds
,
was
a
certain
way
they
had
got
of
raising
unreasonable
and
unavoidable
troubles
of
Conscience
,
by
which
means
they
continually
kept
great
multitudes
of
well-meaning
persons
in
perfect
slavery
and
subjection
to
their
own
good-pleasure
.
Now
by
the
advantage
of
all
these
Artifices
it
was
easie
for
them
to
infuse
any
poyson
into
the
minds
of
their
Proselytes
.
And
what
Principles
they
taught
them
in
reference
to
the
establish'd
Government
,
they
are
so
vulgarly
known
,
and
so
sufficiently
recorded
,
that
I
suppose
it
is
now
very
superfluous
to
inform
the
world
:
It
is
enough
that
there
is
not
one
Aphorism
of
miscief
and
rebellion
,
that
they
did
not
impose
upon
the
People
under
the
obligation
of
a
Christian
duty
;
as
it
is
largely
and
distinctly
proved
out
of
their
own
words
in
the
Book
of
dangerous
Positions
and
Proceedings
,
that
is
an
exact
Collection
of
all
the
Treason
in
the
world
.
Do
but
read
it
over
,
and
then
tell
me
what
peaceable
and
orderly
Subjects
they
are
like
to
prove
,
whose
Consciences
are
acted
by
such
lewd
and
desperate
Principles
.
But
though
the
Puritan
Preachers
from
their
very
beginning
never
spared
themselves
nor
their
lungs
against
their
Governours
;
yet
under
the
late
Kings
Reign
by
reason
of
the
remiss
Government
of
Arch-bishop
Abbot
,
they
became
more
bold
and
boysterous
than
ever
,
and
especially
when
they
perceived
his
Majesty
so
sincerely
addicted
to
the
Church
of
England
,
and
so
resolutely
bent
to
reduce
all
Factious
Dissenters
to
order
and
obedience
,
they
began
to
think
the
cause
brought
to
its
last
gasp
,
if
he
proceeded
without
check
to
his
designs
;
and
therefore
they
bestir
themselves
,
and
thrash
the
Pulpits
to
exasperate
the
People
against
the
Government
of
the
Church
,
and
inveigh
in
the
coarsest
and
most
bitter
expressions
against
that
of
the
State
.
And
thus
by
the
zeal
and
madness
of
these
men
,
were
the
People
at
length
preach'd
out
of
all
sense
of
their
Duty
and
Allegiance
,
and
by
the
perpetual
roarings
and
bellowings
of
these
Geneva
Bulls
were
perfectly
amazed
into
Rebellion
.
And
that
indeed
was
their
powerful
preaching
to
raise
Armies
,
and
beat
up
the
Alarm
to
a
Civil
War
.
If
any
man
shall
be
at
leisure
to
peruse
those
Humiliation-Sermons
,
that
were
contrived
to
sanctisie
the
Cause
,
he
shall
meet
with
such
wretched
and
horrible
abuses
of
Religion
,
as
the
wickedness
of
all
former
Ages
is
not
able
to
parallel
.
What
horrid
work
did
they
make
with
the
Word
of
God
?
How
shamelesly
did
they
urge
the
Prophesies
of
the
Old
Testament
,
in
defiance
to
the
Precepts
of
the
New
?
And
with
what
intolerable
presumption
did
they
load
his
Majesty
with
every
burthen
they
could
pick
up
against
Moab
or
Babylon
?
Their
impertinence
was
almost
as
bold
as
their
impiety
.
And
the
People
were
rarely
taught
any
thing
beside
Treason
and
Blasphemy
.
And
thus
were
they
preach'd
into
Arms
,
and
converted
into
Rebellion
;
they
press'd
Horse
and
Foot
out
of
every
Text
,
and
then
arm'd
them
with
Spite
and
Zeal
,
and
that
(
you
know
)
is
an
over-match
for
wisdome
and
courage
.
And
if
the
Pulpit
were
their
Poast
(
as
you
say
it
is
)
they
in
the
strength
of
modern
Orthodoxy
,
immoral
Grace
,
and
Capon
grease
made
it
good
against
all
Enemies
whatsoever
.
These
were
the
Trumpeters
to
the
War
,
the
next
are
the
Leaders
,
and
they
were
first
ignorant
and
half-witted
men
that
were
blown
up
with
a
great
conceit
of
their
own
sufficiency
in
Politiques
,
that
had
made
Remarques
upon
Aristotle
and
Tacitus
,
that
could
tell
stories
of
the
Grecian
and
Roman
Common-wealths
,
and
begin
a
Speech
with
Sparta
and
Lycurgus
,
and
talk
an
hour
together
of
the
power
of
the
Tribunes
,
and
the
priviledges
of
the
People
of
Rome
,
and
demonstrate
out
of
History
,
that
when
Augustus
taxed
the
whole
World
,
he
did
it
not
by
vertue
of
his
own
Imperial
Prerogative
,
but
that
it
was
granted
to
him
by
Vote
and
Authority
of
the
Senate
;
that
he
being
a
wise
Prince
avoided
all
appearances
of
Absolute
Sovereignty
,
that
he
submitted
the
management
of
his
Power
to
the
censure
of
so
discreet
a
Consistory
;
and
sometimes
labour'd
to
resign
all
his
Authority
,
and
lay
Himself
and
his
Diadem
at
their
feet
,
and
at
last
was
not
by
all
their
importunity
to
be
entreated
to
accept
of
the
Empire
,
but
with
a
proviso
of
resigning
his
Charge
,
as
soon
as
ever
he
had
setled
the
Common-wealth
in
Peace
and
Safety
,
and
therefore
only
renewed
the
Lease
of
his
Government
every
tenth
year
at
the
petition
of
the
People
.
Beside
,
that
he
avoided
the
Titles
of
Dictator
,
and
Rex
and
Dominus
,
as
much
as
a
Mariner
does
a
Rock
for
fear
of
splitting
,
setting
the
fate
of
his
Father
Julius
before
him
(
for
he
too
was
murther'd
)
as
a
Sea-mark
not
to
affect
too
great
and
glorious
Attributes
,
lest
he
might
have
ship-wrack'd
both
the
State
and
Himself
upon
the
Rock
of
a
proud
or
an
offensive
Title
.
This
(
Mr.
Speaker
)
was
the
moderation
of
wise
Princes
in
former
Ages
;
they
had
a
deference
to
the
wisdom
of
this
house
,
and
a
fatherly
care
for
the
Liberty
of
the
Subject
;
They
were
not
wont
to
call
Parliaments
,
only
when
they
were
forced
to
it
by
their
own
necessities
,
to
be
the
spunges
of
the
Common-wealth
,
and
by
their
means
to
squeeze
the
Subjects
money
into
their
own
Coffers
,
and
when
they
had
served
their
own
turns
disband
them
;
but
to
advise
and
consult
with
their
great
Council
about
the
great
Affairs
of
State
.
We
have
(
Mr.
Speaker
)
a
Gracious
Prince
,
but
he
is
abused
and
mis-led
by
Evil
Counsellers
;
we
owe
all
the
Mis-governments
of
the
State
,
and
the
Affronts
of
this
House
to
their
Tyranny
and
Insolence
.
And
if
they
will
not
know
their
Duty
,
however
let
not
us
forget
our
Trust.
We
have
now
an
Opportunity
put
into
our
hands
,
his
Majesty
is
engaged
in
an
expensive
War
,
and
cannot
hold
out
without
Supplyes
,
and
therefore
before
we
Vote
that
,
let
us
present
him
our
Remonstrances
,
and
grant
him
Subsidies
upon
no
other
condition
,
than
that
he
will
first
redress
all
our
Grievances
.
This
(
Mr.
Speaker
)
was
the
wisdom
of
Sparta
and
Athens
,
and
by
this
method
of
proceeding
they
kept
the
Liberties
of
the
Common-wealth
inviolable
against
all
the
attempts
and
encroachments
of
Tyranny
.
This
was
the
language
of
Parliaments
in
the
late
Kings
Reign
,
and
by
these
pedantick
stories
did
the
ill-affected
Members
of
the
Puritan
and
Republican
Faction
obstruct
and
embroil
all
Affairs
,
till
they
plainly
run
the
Kingdom
into
a
necessity
of
a
Civil
War
.
Not
that
I
believe
they
had
all
of
them
any
form'd
design
to
subvert
the
Government
,
no
doubt
many
of
them
were
wonderfully
satisfied
if
the
Company
would
but
take
notice
of
,
and
admire
their
learning
;
and
to
this
purpose
the
same
Speeches
would
serve
indifferently
at
all
times
,
and
upon
all
occasions
,
whether
they
had
or
had
not
cause
of
complaint
.
And
to
deal
plainly
with
you
,
I
have
read
most
of
the
Long-Parliament
Speeches
over
,
and
though
I
know
you
will
chide
me
for
calling
a
whole
Parliament
Coxcombs
,
yet
it
is
better
to
call
them
so
than
worse
;
yet
this
censure
I
dare
pass
upon
them
without
any
suspicion
of
arrogance
within
my self
;
That
they
were
for
the
most
part
no
better
than
School-boys
Declamations
,
that
seem'd
to
be
made
for
no
other
end
than
the
exercise
of
Wit
and
Rhetorique
,
and
the
Topicks
from
which
they
raised
their
Harangues
were
equally
serviceable
in
any
Cause
pro
or
con
,
such
as
Aphorisms
;
Similitudes
,
and
Sentences
out
of
ancient
Authours
,
but
as
for
true
reasoning
they
rarely
seem'd
to
pretend
to
it
,
or
endeavour
after
it
;
in
short
,
all
their
Discourses
were
much
like
yours
,
and
accommodated
to
People
that
took
Confidence
for
Reason
,
Non-sense
for
Mysteries
,
and
Rudeness
for
Wit
;
and
a
judicious
man
that
compares
them
would
almost
suspect
your
Book
to
be
only
a
Rehearsal
,
or
rather
an
Epitome
of
their
Speeches
,
though
I
am
not
apt
to
conclude
that
you
read
them
over
on
purpose
to
write
after
their
Copy
,
because
I
know
I
it
is
as
natural
for
bad
wits
to
jump
as
good
.
There
is
a
way
of
popular
and
impertinent
talking
,
that
is
common
to
the
pedantique
Haranguers
of
all
Ages
.
But
they
declaimed
so
long
upon
idle
stories
of
Rome
and
Athens
,
and
little
sayings
of
Cato
and
Seneca
,
till
they
in
sober
earnest
challeng'd
so
much
of
the
Sovereign
Power
,
under
pretext
of
Liberty
of
the
Subject
,
and
Priviledge
of
Parliament
,
as
left
nothing
of
Prerogative
to
the
Prince
,
beside
a
little
Pageantry
of
State
and
an
empty
Title
.
So
that
unless
his
Majesty
would
tamely
have
resign'd
his
Crown
,
and
disclaim'd
all
Regal
Authority
,
he
had
no
other
way
left
to
defend
it
from
violence
but
by
force
of
Arms.
They
had
already
begun
to
seize
,
and
there
was
no
way
to
make
them
unfasten
but
by
knocking
off
their
fingers
.
But
that
which
contributed
as
much
as
any
thing
to
these
disorders
was
the
great
resort
of
our
young
Gentry
about
that
time
to
Geneva
for
Capons
and
Education
;
where
being
throughly
instructed
in
the
principles
of
Modern
Orthodoxy
(
and
there
every
Tradesman
and
Lay-Elder
was
able
to
inform
them
)
they
generally
return'd
home
disaffected
to
the
establish'd
Government
both
of
Church
and
State
,
and
furnish'd
with
Doctrines
of
Divinity
suitable
to
their
Principles
of
Policy
;
and
by
this
means
Calvin
obtain'd
as
great
an
Interest
and
Power
in
the
House
of
Commons
as
Lycurgus
,
and
scarce
a
Speech
could
be
made
without
his
Institutions
,
and
the
distich
of
Praeter
Apostolicas
,
&c.
And
so
(
Mr.
Speaker
)
though
Mr.
Calvin
the
ablest
Divine
in
the
world
since
the
death
of
the
Apostles
,
exact
an
entire
obedience
to
all
Princes
whether
good
or
bad
without
exception
or
dispensation
.
So
that
suppose
(
so
that
according
to
Mr.
Calvin
,
a
Prince
cannot
take
money
for
any
place
in
Court
without
Tyranny
)
who
drains
his
Peoples
purses
to
no
other
end
,
than
to
maintain
a
vain
and
wastful
Prodigality
;
and
who
spends
his
time
in
nothing
more
,
than
either
the
rifling
of
the
Subjects
houses
,
the
deflouring
of
their
Wives
and
Daughters
,
the
slaughter
of
the
innocent
,
&c.
And
though
it
be
alwayes
implanted
in
the
Souls
of
men
not
more
to
love
and
reverence
a
just
and
vertuous
Prince
,
than
to
abominate
and
detest
an
ungodly
Tyrant
.
Yet
even
in
this
case
he
requires
Duty
and
Obedience
from
the
Subject
to
such
a
Magistrate
as
the
Minister
of
God
.
And
to
this
purpose
(
Mr.
Speaker
)
he
has
admirably
explain'd
all
Texts
both
of
the
Old
and
New
Testament
in
favour
of
the
Prerogative
and
Supremacy
of
Kings
.
But
then
(
Mr.
Speaker
)
we
must
understand
both
him
and
our selves
aright
,
that
when
he
restrains
us
from
executing
vengeance
upon
Licentious
Princes
,
this
must
still
be
understood
of
private
persons
.
(
and
such
he
knows
there
are
every
where
without
an
if
)
ordained
to
moderate
the
licentiousness
of
Kings
(
such
as
the
Ephori
of
old
set
up
against
the
Kings
of
Sparta
,
the
Tribunes
of
the
People
against
the
Roman
Consuls
,
and
the
Demarchi
against
the
Athenian
Senate
,
and
with
which
Power
perhaps
,
as
the
world
now
goes
(
and
yet
he
knows
the
Christian
world
now
to
go
so
every
where
without
a
perhaps
)
the
three
Estates
are
furnished
in
each
several
Kingdom
,
when
they
are
solemnly
assembled
:
)
So
far
am
I
from
hindring
them
from
putting
a
restraint
on
the
exorbitant
Power
of
Kings
,
as
their
Office
binds
them
,
that
I
conceive
them
guilty
rather
of
a
perfidious
dissimulation
if
they
connive
at
Kings
,
when
they
play
the
Tyrants
,
or
wantonly
insult
over
the
Common
People
;
in
that
they
basely
betray
the
Subjects
Liberty
,
of
which
they
know
they
were
made
Guardians
by
Gods
own
Ordinance
and
appointment
.
This
(
Mr.
Speaker
)
is
our
Case
,
we
are
entrusted
by
God
and
our
Countrey
with
the
Peoples
Liberties
,
and
we
must
give
an
account
to
both
for
the
faithful
discharge
of
our
Trust.
And
wherever
the
fault
lyes
I
dare
not
pretend
to
know
;
but
this
I
do
know
,
that
we
have
(
God
be
praised
)
as
Gracious
a
Prince
as
ever
wielded
Scepter
,
and
yet
I
know
not
by
what
means
,
though
perhaps
I
do
know
,
his
whole
Reign
is
deform'd
with
Tyranny
and
Absolute
Government
.
Mr.
Speaker
,
it
concerns
us
to
look
about
us
,
our
Lives
and
Liberties
and
(
what
is
dearer
)
our
Religion
lyes
at
stake
,
let
us
then
take
Courage
,
and
whatever
it
cost
,
see
this
licentiousness
curb'd
,
and
the
force
of
Law
restored
.
No
doubt
but
the
King
will
be
advised
by
his
great
Council
;
or
if
he
will
not
,
it
is
our
duty
to
snatch
him
from
a
Precipice
;
however
we
must
not
be
so
slothful
and
perfidious
as
to
betray
the
Subjects
Liberty
,
of
which
(
we
know
)
we
were
made
Guardians
by
Gods
own
Ordinance
and
appointment
.
And
thus
had
they
got
out
of
Mr.
Calvin
a
Jus
Divinum
for
the
Long-Parliament
Rebellion
;
and
under
this
pretence
of
being
Trustees
for
the
Peoples
Liberties
,
they
plainly
usurp'd
the
Kings
Supremacy
.
Nothing
must
be
done
in
the
Government
of
the
State
without
their
Advice
and
Approbation
,
and
any
proceedings
that
they
disliked
(
and
yet
they
disliked
all
that
were
done
without
them
)
became
immediately
illegal
,
and
till
they
are
redress'd
all
Government
must
be
laid
aside
,
and
if
the
King
hapned
at
any
time
to
do
any
thing
contrary
to
some
idle
precedent
of
Sparta
and
Lycurgus
,
it
was
a
manifest
subversion
of
the
Fundamental
Laws
.
And
thus
by
this
fooling
,
and
the
help
of
Calvin
came
they
at
length
to
challenge
the
Sovereignty
to
themselves
,
and
to
set
the
Crown
upon
their
own
heads
,
that
is
(
as
we
all
know
)
to
suffer
the
King
to
do
nothing
without
them
,
and
to
assume
a
Power
to
themselves
(
as
oft
as
they
judged
it
expedient
)
of
doing
every
thing
without
the
King
,
and
this
made
these
Pedants
as
troublesome
in
their
demands
as
were
the
Rebels
by
design
,
till
they
had
challenged
every
branch
of
the
Regal
Power
.
Both
these
and
the
Zealots
were
excellent
Tools
of
Sedition
,
but
they
were
no
more
than
Tools
,
the
Master-workmen
were
the
cunning
and
reserved
Members
of
the
Republican
Faction
.
For
it
is
plain
enough
,
that
all
things
were
govern'd
in
both
Houses
by
a
Cabal
of
such
as
had
from
the
beginning
(
as
appeared
afterwards
)
a
design
upon
the
alteration
of
the
Government
.
And
these
men
were
able
upon
all
occasions
to
form
themselves
into
all
shapes
and
all
parties
to
drive
on
their
designs
;
and
it
was
not
so
much
their
business
to
make
Speeches
,
and
complain
of
Grievances
,
as
to
perplex
and
obstruct
the
Kings
Affairs
,
and
by
any
artifices
make
him
obnoxious
to
their
Power
,
and
when
that
was
grown
great
enough
they
understood
their
own
work
.
Their
usual
trick
was
to
appear
alwayes
with
the
first
to
comply
with
the
Kings
designs
and
desires
;
and
when
by
that
means
they
had
brought
him
into
straits
,
they
still
left
him
;
v.
g.
they
were
perpetually
putting
the
King
upon
expensive
wars
by
great
promises
of
assistance
,
and
accordingly
seem'd
alwayes
the
most
chearful
and
liberal
voters
of
Taxes
;
but
yet
they
were
sure
to
raise
so
many
disputes
and
difficulties
about
other
matters
,
that
the
supply
was
either
altogether
diverted
or
came
alwayes
too
late
.
This
was
the
particular
unkindness
that
the
King
complain'd
of
in
all
his
Parliaments
.
But
by
leaving
him
thus
perpetually
in
the
lurch
,
they
forced
him
at
length
to
make
use
of
some
extraordinary
courses
;
and
then
they
presently
made
their
advantage
of
that
,
to
raise
their
clamours
and
complaints
of
Arbitrary
Government
,
and
nothing
could
stop
their
mouths
till
his
Majesty
had
not
only
done
severe
penance
,
but
made
ample
Restitution
by
some
special
Act
of
Grace
,
whereby
he
granted
away
some
considerable
Branch
of
his
Power
.
And
so
they
would
for
a
while
receive
him
into
favour
again
,
and
then
anon
play
the
same
game
over
again
;
and
by
this
means
they
at
length
grew
so
much
upon
him
,
and
gain'd
so
many
advantages
of
him
,
till
perceiving
their
own
strength
they
command
him
to
resign
his
Regal
Power
into
their
hands
,
or
if
he
refuse
,
to
stand
upon
his
own
guard
,
and
defend
himself
as
he
can
by
force
of
Arms.
And
that
was
the
contest
of
the
war
,
who
should
wear
the
Crown
,
He
or
They.
It
was
these
men
chiefly
that
invited
back
the
Kirk-Army
after
they
had
agreed
to
Articles
of
Pacification
,
and
return'd
home
satisfied
with
the
Kings
Concessions
,
and
the
abolition
of
Episcopacy
,
that
was
indeed
the
pretence
of
the
Covenanters
Rebellion
,
but
very
far
from
being
the
end
of
those
men
that
set
them
on
.
Their
business
was
only
to
bring
the
King
under
a
necessity
of
calling
a
Parliament
for
Money
,
and
for
that
he
was
to
pawn
his
Crown
into
their
hands
,
and
buy
supplies
at
the
price
of
his
Sovereignty
.
And
it
succeeded
accordingly
,
for
the
King
having
been
at
a
vast
expence
in
his
first
Expedition
,
was
forced
to
summon
a
Parliament
for
fresh
Supplies
;
but
they
no
sooner
met
than
they
justified
their
Dear
Brethren
(
as
they
call'd
)
the
Kirk-Rebels
,
and
so
fall
to
their
old
complaints
of
Grievances
and
Arbitrary
Government
,
and
the
illegal
Proceedings
of
the
Kings
Ministers
of
State
;
and
these
things
they
must
and
will
have
redress'd
,
before
they
will
take
any
business
of
money
into
consideration
,
and
so
long
baffled
the
Kings
expectations
,
that
he
having
no
hope
of
any
Supply
from
them
,
dissolves
them
,
and
resolves
to
cast
himself
upon
the
assistance
of
his
better
affected
Subjects
,
and
accordingly
finds
the
greatest
part
of
his
Gentry
and
Nobility
so
sensible
of
their
own
Duty
and
Loyalty
,
and
of
those
affronts
that
were
put
upon
his
Regal
Power
by
these
men
in
the
late
and
former
Parliaments
,
that
by
their
own
voluntary
Contributions
they
raised
an
Army
more
than
sufficient
to
have
reduced
the
Rebels
to
obedience
.
But
being
over-ruled
by
the
advice
of
some
that
were
alwayes
too
near
to
all
his
Councils
,
and
that
were
no
friends
to
his
Prerogative
(
though
perhaps
they
were
no
enemies
to
Monarchy
)
he
condescends
to
a
Treaty
,
and
that
concludes
(
as
these
men
would
wish
)
in
referring
the
whole
Controversie
to
the
decision
of
a
Parliament
.
And
this
produced
the
fatal
Long-Parliament
,
that
chiefly
consisted
of
the
most
Seditious
Members
of
all
his
former
Parliaments
.
For
though
the
greatest
part
of
the
Gentry
were
loyal
and
dutiful
enough
,
yet
it
so
hapned
,
that
the
Commonalty
had
been
preached
into
malecontentedness
by
the
Puritan
Preachers
,
they
thought
no
man
a
Patriot
of
his
Countrey
,
or
fit
to
be
trusted
in
Parliament
,
that
was
not
a
profess'd
enemy
to
the
Prerogative
,
and
that
did
not
oppose
Taxes
and
Tyranny
:
And
if
any
one
had
been
so
stubborn
as
to
deserve
punishment
for
Sedition
,
and
had
been
imprisoned
or
gon
to
Law
with
the
King
for
the
non-payment
of
a
Sess
of
twenty
or
forty
shillings
,
that
gain'd
him
the
hearts
of
the
whole
Countrey
;
and
so
upon
the
merit
of
their
sufferings
it
came
to
pass
that
the
most
eminent
Persons
of
the
Presbyterian
Faction
came
to
be
so
generally
elected
Knights
and
Burgesses
in
this
as
well
as
all
other
Parliaments
of
his
Reign
;
but
now
their
discontent
was
heightned
partly
by
their
former
(
just
)
imprisonments
,
partly
by
that
affront
,
that
(
as
they
supposed
)
was
put
upon
them
in
the
dissolution
of
the
late
Parliament
;
And
therefore
having
once
again
got
possession
of
the
House
,
and
perceiving
the
Kings
necessities
to
be
greater
than
ever
,
and
withall
their
own
Party
to
be
stronger
and
more
numerous
than
ever
,
they
resolved
to
appear
more
boldly
than
ever
,
and
to
make
something
of
so
great
an
advantage
.
And
so
they
immediately
fall
upon
accusing
the
King
and
his
Ministers
of
all
the
crimes
that
could
render
them
odious
to
the
people
;
they
charge
him
with
designs
of
reestablishing
the
Roman
Religion
,
of
subverting
the
fundamental
Laws
,
of
setting
up
Arbitrary
Government
,
of
laying
aside
all
Parliaments
,
with
a
Thousand
other
Clamours
and
Calumnies
,
making
use
of
every
Accident
to
raise
matter
of
Accusation
.
And
if
you
will
look
into
the
grand
Remonstrance
of
the
state
of
the
Kingdom
(
that
was
the
first
Declaration
of
the
War
)
you
will
find
that
they
imputed
all
misfortunes
whatsoever
to
the
King
and
his
evil
Council
.
The
loss
of
the
Rochel
Fleet
,
the
diversion
of
the
War
from
the
West-Indies
to
the
successess
attempt
upon
Cales
,
the
Peace
with
Spain
,
the
breach
with
France
,
the
dissolving
of
former
Parliaments
for
their
stubbornness
;
the
destruction
of
the
Kings
Timber
in
the
Forest
of
Dean
,
the
Monopolies
of
Sope
and
Salt
,
the
Sale
of
Nuzances
,
the
design
of
Coyning
Brass
money
,
the
depriving
seditious
men
of
the
comfort
and
conversation
of
their
Wives
by
close
Imprisonments
,
Misdemeanours
in
all
Courts
of
Justice
,
Bribery
,
Extorsion
,
and
buying
of
Offices
,
Suspensions
of
painful
,
learned
,
and
pious
Ministers
,
the
decay
of
Trade
,
the
loss
of
Merchants
Ships
by
the
Pyrates
of
Dunkirk
,
with
all
other
good
or
bad
Accidents
that
befel
the
Government
,
were
imputed
1.
To
the
Jesuited
Papists
who
hate
the
Laws
,
as
the
Obstacles
of
that
change
and
subversion
of
Religion
,
which
they
so
much
long
for
.
2.
To
the
Bishops
,
and
the
corrupt
part
of
the
Clergy
,
who
cherish
Formality
and
Superstition
,
as
the
natural
Effects
and
more
probable
Supports
of
their
own
Ecclesiastical
Tyranny
and
Usurpation
.
3.
To
such
Counsellours
and
Courtiers
,
who
for
private
ends
engaged
themselves
to
further
the
Interest
of
some
foreign
Princes
or
States
,
to
the
prejudice
of
his
Majesty
and
the
State
at
home
.
Though
the
Root
of
all
this
mischief
was
a
Malignant
and
pernicious
design
of
subverting
the
fundamental
Laws
and
Principles
of
Government
,
upon
which
the
Religion
and
Justice
of
this
Kingdome
are
firmly
establish'd
.
And
then
the
common
Principles
,
by
which
they
moulded
and
govern'd
all
their
particular
Counsels
and
Actions
were
1.
To
keep
up
a
misunderstanding
between
the
King
and
his
people
by
their
Leasings
.
2.
To
keep
down
the
Purity
and
power
of
Religion
.
3.
To
bring
in
Arminianism
.
4.
To
trinkle
the
King
against
his
Parliaments
.
Where
,
by
the
way
,
you
may
see
that
you
are
not
the
first
Authour
of
your
own
notions
;
your
whole
Book
is
but
a
short
Rehearsal
of
the
Remonstrances
,
Speeches
,
and
Declarations
of
the
Rebels
.
But
now
must
all
things
stand
stock
still
till
these
and
a
Thousand
grievances
more
are
redress'd
;
his
Ministers
must
be
impeached
of
high
Treason
;
and
if
he
expected
any
comfort
from
them
,
he
must
buy
it
with
the
blood
of
his
best
Subjects
and
his
fastest
Friends
.
But
you
cannot
here
reasonably
expect
a
compleat
account
of
all
their
Injustice
,
their
Folly
,
their
Impudence
and
their
Hypocrisie
,
when
the
whole
World
can
scarce
contein
the
History
of
their
Wickedness
,
I
am
sure
it
can
never
equal
it
.
However
it
is
plain
that
they
were
now
resolved
upon
the
Rebellion
,
and
so
made
demands
accordingly
.
For
the
summe
of
all
their
Messages
,
Remonstrances
,
and
Declarations
was
only
to
chalenge
the
Soveraign
Power
it self
,
and
all
the
parts
and
branches
of
the
Prerogative
.
They
petition'd
no
more
than
that
the
King
would
be
pleased
to
betray
and
give
up
his
Friends
to
their
Malice
,
as
in
the
Pique
of
the
five
Members
;
that
he
would
deliver
up
all
Castles
and
Forts
,
and
the
whole
Power
of
the
Militia
into
their
hands
;
That
they
might
have
the
choosing
of
all
the
Lords
of
his
Council
,
and
of
all
great
Officers
of
State
,
the
Government
and
Education
of
his
Children
,
the
Power
to
hang
Delinquents
as
they
shall
think
fit
,
and
the
liberty
of
excepting
whom
they
pleased
out
of
the
Kings
general
Pardon
;
and
that
no
Peer
be
permitted
to
sit
in
the
house
of
Peers
but
by
consent
of
both
houses
.
Upon
these
and
the
like
Terms
,
to
which
they
stuck
with
an
impregnable
Obstinacy
from
first
to
last
,
they
would
apply
themselves
to
settle
his
Revenue
,
and
supply
his
necessities
,
and
make
him
the
most
glorious
King
that
ever
wielded
the
English
Scepter
.
But
otherwise
if
he
should
offer
to
relieve
himself
by
any
extra-Parliamentary
courses
it
was
a
breach
of
his
sworn
Trust
,
and
a
dissolution
of
the
Government
;
and
if
any
of
his
Subjects
obeyed
or
assisted
him
,
it
was
Treason
against
the
fundamental
Laws
of
the
Land
.
This
was
as
much
as
if
they
had
plainly
told
him
(
and
the
King
understood
them
so
)
Sir
,
it
is
in
vain
to
expect
Peace
or
Money
from
us
unless
you
will
be
content
to
forgo
your
Crown
and
Royal
Dignity
,
and
to
resign
all
your
Power
into
our
hands
.
This
was
right
Presbyterian
Loyalty
,
and
is
I
hope
sufficient
to
cap
your
idle
stories
of
Sibthorp
,
Arminianism
,
and
the
Scotch
Liturgy
.
At
least
I
am
sure
it
is
,
after
all
your
Hectoring
and
Achillizing
about
the
late
War
in
defyance
of
the
Act
of
Indempnity
and
Oblivion
,
another
brave
cast
of
your
Modesty
to
upbraid
my
Insolence
for
summoning
in
all
the
World
,
and
preaching
up
nothing
but
Repentance
,
and
so
frequently
calling
for
Testimonies
,
signal
Marks
,
publick
acknowledgments
,
satisfaction
,
recantation
,
&c.
For
as
I
take
it
here
are
sufficient
materials
and
motives
for
Repentance
.
They
are
obliged
to
repent
of
casting
away
an
hundred
thousand
Lives
only
to
dethrone
the
King
,
and
erect
the
Scepter
of
the
Lord
Christ
;
a
cause
,
that
they
themselves
now
confess
by
deserting
it
,
as
foolish
as
that
was
knavish
.
And
this
is
at
least
suspicion
of
guilt
enough
to
oblige
men
to
look
about
them
and
reflect
seriously
whether
it
may
not
lye
upon
their
Consciences
.
Nothing
crys
so
loud
either
for
Repentance
or
Vengeance
as
Blood
,
it
requires
the
deepest
Sorrow
and
Contrition
to
wash
it
off
;
so
that
if
they
were
at
all
sensible
of
their
Crime
,
or
thought
it
a
Crime
at
all
,
they
would
never
put
us
to
call
for
tokens
of
Repentance
,
they
would
overdo
enough
of
their
own
accord
in
Expiation
,
and
by
the
Frankness
and
Ingenuity
of
their
Confessions
quickly
satisfie
all
the
World
of
the
sincerity
of
their
change
.
But
when
they
will
not
be
brought
to
take
any
notice
of
their
former
practices
,
or
to
make
any
acknowledgment
of
their
former
Crimes
:
when
some
of
the
most
serious
and
upright
of
them
protest
their
Non
conviction
of
any
guilt
,
and
declare
themselves
so
well
satisfied
in
all
their
actings
in
the
War
that
they
cannot
,
nay
that
they
dare
not
ask
God
forgiveness
(
and
yet
they
did
not
think
the
Cause
too
good
to
be
fought
for
.
)
When
none
of
them
have
been
so
ingenuous
as
to
beg
their
Princes
pardon
,
or
to
make
any
promise
of
better
behaviour
for
the
time
to
come
;
in
short
,
when
they
have
given
us
all
the
symptoms
of
hardness
of
heart
and
impenitence
,
and
yet
notwithstanding
all
this
boast
the
merits
of
their
party
and
chalenge
their
Princes
favour
and
indulgence
from
the
great
security
that
he
ought
to
have
of
their
peaceable
and
loyal
demeanour
,
this
I
think
is
a
very
impudent
affront
both
to
the
Clemency
of
their
Prince
,
and
the
Ingenuity
of
Mankind
.
Especially
when
after
they
had
beheld
all
the
dire
consequences
of
their
rebellious
Acts
and
Ordinances
they
were
so
far
from
acknowledging
their
folly
,
that
upon
the
Restauration
of
the
secluded
Members
by
the
General
,
one
of
the
first
things
they
voted
was
to
vote
themselves
innocent
,
and
to
lay
all
the
mischief
and
wickedness
of
the
War
upon
their
murther'd
Prince
.
Thus
far
the
Presbyterians
and
Independents
were
equally
concern'd
,
but
that
the
Presbyterians
were
no
farther
concern'd
,
they
may
thank
the
Ambition
and
Treachery
of
Oliver
Cromwel
more
than
their
own
good
intentions
.
They
had
stript
the
King
of
his
power
,
they
had
imprison'd
his
person
,
and
what
had
they
to
do
more
after
all
the
affronts
and
indignities
they
had
offer'd
him
,
than
what
the
Independents
did
after
they
had
wrested
the
Supremacy
out
of
their
hands
?
For
it
is
certain
there
was
no
living
for
them
in
safety
if
ever
he
(
whom
they
had
reason
to
suppose
their
irreconcileable
enemy
)
were
restored
to
his
Throne
and
Soveraign
Power
,
and
then
if
they
had
behaved
themselves
so
that
they
could
not
safely
trust
him
,
that
was
an
unremoveable
Bar
to
his
restitution
.
And
though
it
is
possible
that
they
never
intended
to
attempt
his
life
,
yet
they
carried
things
so
high
through
the
whole
Progress
of
their
Rebellion
,
as
at
least
to
make
it
expedient
,
nay
necessary
for
their
own
preservation
;
and
if
they
had
intended
it
they
could
scarce
have
used
him
more
scurvily
than
they
did
.
They
caused
his
own
great
Seal
to
be
broken
,
and
a
new
one
to
be
made
in
defyance
to
his
Authority
.
His
propositions
of
Peace
and
his
offers
of
personal
Treaty
were
often
denyed
;
an
Ordinance
was
made
,
if
he
presumed
to
come
within
the
line
of
Communication
to
secure
i.
e.
seize
his
person
;
It
was
voted
Treason
and
death
without
mercy
for
any
of
his
Subjects
to
harbour
and
conceal
him
,
and
when
Sir
Thomas
Fairfax
was
made
General
,
the
Clause
for
preservation
of
his
Majesties
person
was
left
out
of
his
Commission
.
And
in
the
Scotch
Declaration
of
46.
all
their
concern
and
care
of
the
Kings
person
was
only
conditional
,
viz.
as
far
as
it
was
consistent
with
their
own
designs
,
that
is
(
as
they
word
it
)
the
Preservation
and
defence
of
the
true
Religion
,
and
Liberties
of
the
Kingdomes
.
That
is
,
as
you
may
see
by
their
propositions
that
they
made
as
the
only
terms
of
Peace
,
if
he
would
resign
his
Crown
and
(
which
is
worse
)
take
the
Covenant
,
they
would
suffer
him
to
live
;
otherwise
they
were
absolved
from
all
Obligations
towards
his
person
,
and
for
the
preservation
of
his
life
.
And
when
he
was
fall'n
into
the
hands
of
the
Independents
and
so
in
danger
enough
,
the
question
was
propounded
to
the
Kirk
,
whether
it
were
lawful
for
them
to
assist
the
King
in
the
recovery
of
his
Kingdome
,
and
it
was
resolved
in
the
Negative
,
and
in
answer
to
that
Clause
in
the
Covenant
that
was
objected
to
them
,
for
defence
of
the
Kings
person
,
they
determin'd
it
was
to
be
understood
in
defence
and
safety
of
the
Kingdomes
.
These
men
no
doubt
are
fit
to
be
trusted
that
can
think
to
satisfie
themselves
and
the
World
with
such
an
impudent
and
ridiculous
interpretation
of
Oaths
as
this
.
But
however
they
intended
to
dispose
of
his
person
,
the
Rebellion
as
far
as
they
avowed
it
put
him
out
of
his
Throne
,
and
setled
all
the
Regal
Power
(
which
they
call'd
arbitrary
Government
)
upon
themselves
.
And
for
Subjects
to
take
away
their
Princes
Authority
by
force
of
Arms
is
little
less
impudent
and
wicked
,
that
after
that
to
take
away
his
life
.
Thus
far
the
Presbyterians
and
Independents
were
equally
guilty
,
and
went
hand
in
hand
like
dear
Brethren
;
they
both
combined
to
depose
the
King
,
though
,
when
that
was
done
,
the
perfidious
Independents
did
not
only
shake
off
their
dear
brethren
,
but
turn'd
all
their
ownweapons
upon
themselves
.
And
thus
as
they
enter'd
into
Covenant
in
defence
of
King
and
Parliament
,
so
did
these
enter
into
an
Engagement
in
defence
of
the
Parliament
and
Army
;
meaning
(
as
they
did
)
that
as
the
King
was
virtually
in
the
Parliament
,
so
was
the
Parliament
virtually
in
the
Army
.
And
thus
was
their
silly
and
sensless
Distinction
of
the
King
's
personal
and
politick
Capacity
turn'd
upon
themselves
.
And
the
same
Articles
and
Demands
that
the
Parliament
sent
to
the
King
,
they
sent
to
the
Parliament
,
and
baffled
all
their
Excuses
by
Precedents
from
their
own
Principles
and
Proceedings
;
v.
g.
Their
Charge
against
the
eleven
Presbyterian-members
by
the
Example
of
the
Archbishop
and
the
Earl
of
Strafford
,
when
they
pleaded
that
they
could
not
legally
procede
against
them
till
the
particulars
of
their
Crime
were
specified
;
and
so
they
acted
over
all
the
same
Knavery
again
,
till
they
at
length
proceded
to
crown
all
their
wickedness
with
the
Kings
murther
.
But
the
fraud
and
malice
,
the
injustice
and
folly
,
the
impudence
and
hypocrisie
of
these
men
is
so
notorious
that
it
need
not
be
reported
,
and
yet
so
,
unconceivably
horrid
that
it
would
scarce
be
credited
.
They
committed
all
the
boldest
impieties
in
the
world
not
only
under
the
greatest
shews
of
Religion
,
but
by
Authority
of
divine
Impulse
:
they
still
sought
the
Lord
for
all
their
wickedness
,
and
they
were
directed
to
all
their
Murthers
and
Perjuries
by
his
deep
and
hidden
discoveries
of
himself
to
his
secret
Ones
:
They
made
no
more
of
an
Oath
than
other
men
do
of
a
Complement
;
they
would
swear
an
hundred
times
backward
and
forward
to
follow
the
Revolutions
of
Providence
;
and
the
Rump
,
when
they
had
murthered
the
King
,
absolv'd
themselves
by
their
own
Vote
from
Perjury
;
it
was
but
voting
the
Oaths
of
Supremacy
and
Allegiance
to
be
null
and
void
,
and
they
were
as
innocent
as
if
they
had
never
taken
them
.
But
to
say
all
in
one
word
;
their
Rebellion
was
not
only
against
the
King
,
but
against
Monarchy
it self
,
that
is
to
say
,
against
all
Kings
.
And
I
remember
I
have
seen
an
humble
Testimony
for
God
in
this
perillous
time
,
by
a
few
,
who
have
been
bewailing
their
own
and
others
Abominations
,
and
would
not
be
comforted
,
until
their
Redeemer
,
who
is
holy
,
be
exalted
in
Righteousness
,
and
his
Name
,
which
has
been
so
much
blasphemed
,
be
sanctified
in
the
sight
of
the
Nations
,
subscribed
by
J.
O.
and
some
other
secret
ones
.
In
which
,
having
witnessed
against
all
the
Backslidings
and
Abominations
of
many
from
the
Publick
Good
Old
Cause
,
and
bemoaned
the
Rebuke
that
was
poured
forth
upon
the
Rump
and
Barebones
Parliament
,
they
procede
to
witness
in
all
humility
and
fear
against
the
setting
up
or
introducing
any
Person
whatsoever
,
as
King
or
chief
Magistrate
,
or
an
House
of
Lords
,
or
any
other
thing
of
like
Import
,
under
what
name
or
title
soever
,
or
any
other
Power
arising
from
the
Nation
,
as
a
Nation
upon
the
old
corrupt
and
almost
ruinated
Constitution
;
apprehending
that
the
great
Work
of
taking
the
Kingdom
from
man
,
and
giving
it
to
Christ
,
hath
had
its
beginning
in
the
Revolutions
we
have
been
under
.
And
then
positively
they
do
witness
for
andhumbly
assert
,
that
the
Right
of
making
and
giving
Laws
unto
Men
is
originally
in
God
,
who
hath
given
this
Power
as
well
as
the
Execution
thereof
,
unto
Christ
as
he
is
the
Son
of
Man
,
and
therein
made
universal
Lord
and
Sovereign
over
the
whole
World
;
and
under
Christ
as
his
Ministers
a
certain
number
of
men
qualified
and
limited
according
to
his
Word
,
ought
to
be
set
apart
to
the
Office
of
chief
Rule
&
Government
over
these
Nations
as
part
of
Christ's
universal
Kingdom
.
So
that
you
see
J.
O.
is
a
profest
enemy
to
the
present
Government
of
the
State
upon
the
same
Principles
that
he
is
a
Non-conformist
to
the
present
Establishment
of
the
Church
.
He
is
bound
in
Conscience
to
abhorr
and
oppose
Monarchy
in
pure
Obedience
to
the
Institutions
of
Christ
,
as
King
of
Saints
and
Nations
,
having
appointed
in
his
Word
a
certain
number
of
Men
to
be
set
apart
for
the
Office
of
chief
Rule
and
Government
over
these
and
all
other
Nations
in
the
World
.
Now
I
think
it
is
convenient
that
men
who
have
openly
witnessed
such
Principles
as
these
,
should
at
least
be
bound
to
unwitness
them
,
before
they
are
too
confidently
trusted
by
the
present
Government
.
J.
O.
was
absolutely
for
the
divine
Right
of
a
Common-wealth
but
a
very
little
before
his
Majesties
Restitution
;
for
this
Declaration
was
publish'd
after
the
Cheshire
Insurrection
,
upon
occasion
whereof
he
threatens
to
witness
with
full
evidence
to
the
Conviction
of
all
Upright
ones
against
the
abominable
Malignity
,
Treachery
and
Enmity
of
many
in
eminent
Power
and
in
the
publick
Ministry
;
and
then
I
dare
appeal
to
your self
whether
it
would
not
become
him
to
recant
such
a
positive
Principle
of
Rebellion
as
this
,
before
he
can
with
any
modesty
boast
his
own
and
his
Parties
Allegiance
to
the
present
Government
.
At
least
if
he
refuse
this
when
he
is
upbraided
to
it
,
that
is
an
undoubted
evidence
of
his
Constancy
to
his
old
Principles
,
and
then
judge
you
whether
it
is
fit
for
such
a
man
to
claim
a
Liberty
of
publick
talking
in
any
Common-wealth
,
when
he
is
under
a
tye
of
Conscience
to
subvert
it
.
And
yet
it
was
upon
this
occasion
that
I
fell
to
preaching
Repentance
and
calling
for
signal
Marks
and
Acknowledgments
,
&c.
when
with
all
the
scorn
and
indignation
in
the
World
he
spit
at
my
bare
suspicions
of
their
Loyalty
,
in
that
(
as
he
has
the
confidence
to
affirm
)
they
give
all
the
security
for
it
that
And
this
Impudence
I
must
confess
provoked
me
to
deal
somewhat
more
roundly
with
him
,
and
to
let
him
see
how
great
and
how
many
obligations
himself
and
his
party
lay
under
to
a
publick
Repentance
.
Of
all
which
you
have
taken
no
notice
but
only
to
wonder
at
my
Insolence
,
and
that
signifies
nothing
but
only
to
shew
your
own
.
The
grounds
and
motives
that
I
have
laid
before
you
to
exhort
you
to
this
duty
are
plain
and
undeniable
;
they
are
too
many
to
be
here
repeated
,
you
may
(
if
you
please
)
find
them
in
my
Reply
to
J.
O.
from
p.
629.
to
p.
641.
If
you
can
quit
your selves
of
them
(
as
I
am
sure
you
never
can
)
I
will
give
you
as
many
more
;
but
till
the
old
Scores
are
discounted
,
there
is
no
need
of
a
new
Reckoning
;
and
as
you
love
your selves
be
advised
never
to
call
for
any
.
And
now
you
see
upon
what
reason
I
demanded
signal
Marks
,
it
was
none
of
my
own
Motion
but
his
Challenge
;
though
without
that
,
it
had
been
pertinent
and
ingenuous
enough
,
unless
they
would
learn
more
sober
Principles
.
However
I
had
never
taken
any
notice
of
his
former
Blasphemies
,
had
I
not
been
driven
to
it
by
his
own
Impudence
.
I
was
not
so
disingenuous
as
to
object
his
or
any
mans
personal
Miscarriages
to
the
disparagement
of
a
publick
Cause
,
though
you
have
raked
up
the
faults
(
as
you
suppose
them
)
of
several
particular
Members
of
the
Church
of
England
against
the
Church
it self
;
such
Topicks
as
these
are
too
dirty
to
be
used
in
any
but
a
bad
and
a
baffled
Cause
.
And
as
for
J.
O.
himself
,
though
I
have
heard
many
strange
stories
of
him
,
I
scorn'd
to
publish
any
one
Report
to
his
disadvantage
,
and
have
charged
nothing
upon
him
but
what
himself
thought
good
to
publish
to
the
World
:
Neither
in
truth
should
I
have
done
that
,
but
that
(
you
see
)
I
was
forced
upon
it
by
his
own
provocation
,
as
I
would
clear
my
own
Candour
and
Sincerity
.
And
I
protest
that
if
he
can
convict
me
of
any
one
Forgery
,
it
shall
not
suffice
to
ask
him
forgiveness
upon
my
Knees
,
but
I
will
make
him
as
publick
a
Recantation
,
as
I
think
he
owes
to
his
King
and
Countrey
.
And
as
for
the
truth
of
all
those
Principles
of
Blasphemy
and
Rebellion
that
I
have
produced
against
him
out
of
his
own
Writings
,
I
will
appeal
to
his
own
Conscience
and
Ingenuity
.
And
if
my
Citations
are
true
,
I
shall
trouble
my self
no
more
about
them
,
but
leave
it
to
the
company
to
judge
of
the
consequences
of
such
Tenets
,
and
to
himself
to
consider
under
what
duty
he
lyes
to
the
publique
upon
their
account
.
And
how
far
you
your self
were
engaged
,
or
whether
at
all
I
scorn
to
enquire
;
and
though
by
the
Principles
of
your
Book
you
seem
to
be
full
as
bad
as
he
,
yet
really
I
think
him
as
much
worse
than
you
as
a
well-meaning
Zealot
is
more
cruel
than
a
Souldier
of
fortune
,
you
only
fight
for
pay
,
but
he
for
spite
and
zeal
.
And
now
what
if
I
do
inculcate
the
late
War
and
its
horrid
Catastrophe
,
and
will
needs
have
it
to
be
upon
a
religious
account
?
And
so
I
will
,
and
you
know
too
well
how
demonstratively
I
have
proved
it
out
of
their
own
Declarations
.
In
answer
to
all
which
you
are
only
so
civil
as
to
suspect
that
I
have
been
better
acquainted
with
Parliament
Declarations
upon
another
account
.
But
it
is
no
matter
upon
what
account
I
came
acquainted
with
them
;
whatever
it
was
,
this
I
learn'd
into
the
bargain
that
Religion
was
the
main
pretence
of
their
Rebellion
,
or
as
J.
O.
expresses
it
,
their
only
design
was
to
set
on
foot
the
great
work
of
taking
the
Kingdom
from
men
and
giving
it
to
Christ
.
But
sure
you
think
the
Children
of
England
as
forward
as
the
Boys
and
Girls
of
Scotland
were
,
when
you
suppose
me
formerly
so
well
acquainted
with
Parliament
Declarations
.
I
was
no
doubt
an
Arch-rebel
when
I
was
a
School-boy
,
and
when
I
should
have
been
conning
my
Lesson
was
drawing
up
Remonstrances
,
and
was
at
least
one
of
Iretons
Adjutatours
,
and
assistant
at
the
penning
the
Armies
Remonstrance
from
St.
Albans
.
Unless
I
were
so
pregnant
a
Youth
,
it
can
scarce
be
suspected
how
I
should
be
so
well
acquainted
in
former
times
with
Parliament
Declarations
.
For
unless
this
formerly
relate
to
the
time
before
his
Majesties
Restauration
,
it
loses
its
malice
(
&
that
is
all
it
was
intended
for
)
in
that
there
can
be
no
very
great
ground
of
suspicion
of
any
great
design
of
mischief
in
perusing
them
since
;
however
be
that
as
it
will
,
this
no
doubt
is
susficient
to
bring
J.
O.
off
when
he
is
plainly
baffled
,
and
you
have
not
one
word
to
say
in
his
defence
,
then
to
drop
any
rude
suggestion
,
and
that
will
or
may
serve
turn
to
divert
people
from
attending
to
the
Argument
.
Be
it
therefore
known
unto
all
men
,
that
J.
O.
had
so
much
confidence
and
so
little
wit
as
to
affirm
,
that
the
Cause
of
Religion
was
not
pretended
or
concern'd
in
the
late
War
,
and
that
I
have
demonstrated
this
to
be
no
less
than
impudent
Leasing
.
And
so
Sir
you
may
proceed
.
This
horrid
Catastrophe
was
twenty
four
long
years
ago
,
and
after
an
Act
of
Oblivion
,
and
for
ought
you
can
see
,
it
had
been
as
seasonable
to
have
shewn
Caesars
bloody
Coat
,
or
Thomas
a
Beckets
bloody
Rochet
.
Twenty
four
long
years
ago
!
that
is
almost
beyond
my
memory
,
but
if
it
had
been
so
many
hundred
years
ago
,
and
if
J.
O.
had
denied
that
the
King
was
murther'd
so
long
since
by
Fanatique
Rebels
,
I
would
have
convicted
him
of
impudence
,
though
there
had
been
ten
thousand
Acts
of
Oblivion
;
and
if
he
had
denied
that
Caesar
too
was
murther'd
,
I
would
have
shewn
his
bloody
Coat
;
and
when
I
have
to
do
with
the
Papists
,
I
will
hang
out
Thomas
a
Beckets
bloody
Rochet
too
;
it
is
a
very
good
instance
,
to
shew
the
inconvenience
of
having
the
Clergy
of
any
Kingdom
subject
to
a
foreign
Power
;
and
if
ever
the
Pope
recover
his
Authority
in
England
,
it
will
alwayes
be
so
again
,
and
sometimes
worse
,
because
they
must
be
bound
to
obey
his
Decrees
,
not
only
above
,
but
against
the
Kings
Commands
.
But
yet
whilst
I
have
to
do
with
Fanatiques
,
such
as
J.
O.
and
your self
,
that
instead
of
having
any
compunction
for
the
late
horrid
Catastrophe
,
discharge
its
guilt
wholly
from
your selves
upon
the
King
and
his
Loyal
Subjects
,
to
such
(
I
say
)
I
must
and
will
shew
the
Scaffold
at
Whitehall
.
Especially
when
notwithstanding
it
was
twenty
long
years
ago
,
many
of
the
same
men
that
were
notorious
instruments
in
that
bloody
Rebellion
,
are
still
in
spite
of
gratitude
and
Mercy
mustering
up
the
People
under
their
ancient
Heads
and
old
Principles
.
Yes
!
but
the
Chief
of
the
Offenders
have
long
since
made
satisfaction
to
justice
.
Now
so
weary
that
he
would
be
knockt
on
the
head
that
should
raise
the
first
disturbance
of
the
same
nature
.
This
is
only
the
security
Mr.
Calvin
has
given
us
for
the
peaceable
deportment
of
single
persons
,
and
it
is
very
likely
that
if
any
one
man
should
begin
a
Civil
War
,
he
would
be
knockt
on
the
head
.
And
I
believe
if
Colonel
Venner
,
or
the
Cow-keeper
,
though
they
had
forty
men
to
assist
them
,
should
cry
hey
for
Woodstreet
!
hey
for
King
Jesus
!
it
is
not
improbable
but
that
they
may
have
their
brains
beaten
out
.
But
the
thing
we
fear
is
lest
whilst
they
take
liberty
to
propagate
their
Principles
,
and
enlarge
their
Party
,
they
should
in
time
grow
once
more
into
a
body
strong
enough
to
fight
the
battels
of
the
Lord
,
and
set
up
the
Kingdom
of
Christ
,
that
is
(
as
J.
O.
has
explain'd
it
)
a
Common-wealth
.
And
what
though
at
present
you
are
so
weary
,
yet
you
may
have
time
to
gather
breath
,
and
if
you
have
,
then
it
seems
we
have
no
security
,
when
it
is
only
your
being
tired
and
out
of
strength
that
keeps
you
from
being
unruly
.
But
what
is
it
that
you
are
so
weary
of
?
nothing
but
Laws
and
Government
,
as
is
too
manifest
from
your
restlesness
and
impatience
under
all
restraints
.
Are
you
weary
of
your
Principles
?
Do
but
assure
us
of
that
and
we
shall
never
desire
any
more
security
;
but
if
you
are
not
,
as
soon
as
you
can
get
wind
,
we
are
still
just
as
we
were
.
But
the
King
has
so
obliged
the
Non-conformists
by
his
late
mercy
,
that
if
there
were
any
such
Knave
,
there
can
be
no
such
fool
among
them
,
that
would
ever
lift
up
an
ill
thought
against
him
.
Now
indeed
you
have
nickt
it
to
purpose
,
next
to
their
being
hang'd
nothing
can
secure
their
Loyalty
like
gratitude
and
good-nature
.
They
lift
up
an
ill
thought
against
the
King
after
he
has
so
much
obliged
them
!
It
is
impossible
!
It
is
against
the
nature
of
the
Beast
!
Away
with
the
Guards
!
Save
so
much
money
!
the
Presbyterian
has
pass'd
his
word
,
and
can
you
desire
a
better
hostage
?
Oblige
him
but
once
,
and
he
is
your
own
for
ever
.
It
is
not
in
his
power
to
do
an
ungrateful
action
,
and
now
he
is
so
much
beholden
to
the
King
,
he
is
no
more
able
to
lift
up
a
disloyal
thought
against
him
than
to
remove
mountains
.
This
I
must
confess
goes
a
great
way
,
and
as
far
as
any
thing
next
to
the
Oaths
of
Allegiance
and
Supremacy
,
but
yet
after
all
it
will
not
do
so
effectually
as
hanging
,
for
what
if
the
King
should
ever
happen
to
disoblige
them
again
?
why
then
,
unless
they
are
very
weary
there
is
an
end
of
all
the
Presbyterian
Loyalty
.
I
know
(
though
I
have
not
the
honour
to
have
that
intimate
acquaintance
that
you
have
with
him
)
he
is
a
very
civil
and
well-bred
Gentleman
,
and
knows
how
to
condescend
to
their
infirmities
,
and
to
humour
them
like
Children
,
and
when
they
have
caught
cold
,
desire
them
to
be
cover'd
,
but
yet
I
know
withall
that
they
are
so
peevish
,
and
so
apt
to
take
exception
,
that
let
him
carry
himself
never
so
swimmingly
,
he
can
never
avoid
it
,
but
that
sometime
or
other
he
must
before
he
is
aware
fall
under
their
displeasure
,
and
then
(
if
ever
they
get
him
within
their
power
)
they
will
be
disposing
of
him
as
they
were
all
along
of
his
Father
according
to
the
Covenant
.
But
what
strange
News
is
this
?
The
Fanatiques
obliged
!
I
could
scarce
have
believed
it
,
though
I
had
read
it
in
the
Gazette
,
I
am
confident
it
is
more
than
the
King
himself
knows
.
Will
you
give
me
leave
to
carry
the
information
to
any
of
his
Secretaries
of
State
,
and
when
I
have
done
,
will
you
promise
to
justifie
it
?
I
must
confess
his
Majesties
Indulgence
(
all
things
consider'd
)
was
a
very
obliging
kindness
,
yet
I
am
sure
his
Royal
Father
laid
upon
them
ten
times
greater
Obligations
than
that
amounts
to
;
he
granted
them
every
thing
they
asked
even
to
one
half
of
his
Kingdom
,
and
yet
how
he
obliged
them
we
all
know
.
And
(
as
I
understand
it
)
the
Act
of
Indemnity
and
Oblivion
was
none
of
the
smallest
Obligations
,
at
least
it
was
much
greater
than
the
Declaration
of
Indulgence
,
as
much
as
it
is
really
more
comfortable
for
men
to
enjoy
their
lives
and
estates
than
to
have
their
wills
.
Yet
I
cannot
find
any
remarkable
effect
it
ever
had
upon
their
ingenuity
;
but
that
they
still
continue
as
peevish
and
unpeaceable
as
ever
.
Not
but
that
they
have
suffer'd
as
well
as
ever
men
did
,
and
are
ready
to'do
so
still
,
only
that
it
is
so
hard
a
Chapter
for
men
in
their
condition
to
suffer
extremities
patiently
,
that
some
think
it
impossible
,
and
therefore
though
they
are
never
so
angry
at
the
Government
,
and
impatient
of
the
Laws
,
yet
for
all
that
they
may
be
,
and
(
if
we
may
take
your
word
)
are
of
as
meek
and
passive
tempers
as
any
men
in
the
world
beside
,
seeing
it
is
impossible
to
flesh
and
blood
to
bear
the
extremities
,
that
they
suffer
,
patiently
,
so
that
in
the
result
of
all
,
it
seems
they
suffer
as
patiently
as
any
men
living
,
only
because
it
is
impossible
for
any
men
living
to
suffer
patiently
.
Yes
,
but
if
there
were
any
such
Knave
,
there
can
be
no
such
fool
among
them
.
But
of
their
wisdom
we
are
secure
enough
already
,
and
only
desire
a
bond
of
their
honesty
.
And
since
fools
(
as
you
think
)
are
less
dangerous
than
Knaves
,
the
kindness
had
been
greater
,
if
you
would
have
been
surety
to
his
Majesty
against
their
more
possible
Knavery
.
And
yet
though
you
had
given
us
these
and
ten
thousand
ensurances
more
of
their
Loyalty
,
they
would
not
do
without
testimonies
,
signal
marks
,
publique
acknowledgements
,
satisfaction
and
recantation
,
because
men
that
have
been
so
deeply
engaged
in
so
heinous
a
crime
,
if
they
are
sensible
of
it
,
can
never
be
supposed
to
satisfie
themselves
with
a
slight
repentance
;
and
therefore
whatever
other
assurance
they
can
give
from
their
being
hang'd
,
wearied
,
and
obliged
,
it
is
of
no
force
nor
use
to
the
publique
,
in
that
if
they
are
in
good
earnest
,
these
would
be
the
beginnings
and
first
pangs
of
repentance
,
so
that
when
they
plainly
refuse
to
acknowledge
their
fault
,
there
needs
no
other
proof
of
their
being
hardned
in
it
,
and
whenever
they
have
opportunity
,
returning
to
it
.
But
it
seems
they
have
done
more
than
all
this
.
For
no
sooner
has
the
King
shewn
them
his
late
favour
,
but
I
and
my
Partners
reproach
them
for
being
too
much
friends
to
the
Prerogative
.
They
friends
to
the
Prerogative
!
just
as
the
Devil
was
to
the
Scriptures
;
they
make
the
same
use
of
it
to
the
King
,
as
he
did
of
them
to
our
Saviour
,
only
to
perswade
him
to
break
his
own
neck
.
Do
we
not
know
their
Principles
too
well
to
believe
that
their
seeming
acceptance
of
his
Majesties
Indulgence
proceeds
not
from
any
acknowledgement
of
his
Supremacy
to
make
or
suspend
Ecclesiastical
Laws
?
Do
they
not
challenge
these
Immunities
as
due
to
them
by
Divine
Right
,
and
which
were
before
wrongfully
detain'd
from
them
?
Their
end
in
magnifying
the
Kings
Indulgence
is
not
to
confirm
his
just
claim
of
Supremacy
in
Church-concerns
,
when
they
deny
nothing
more
vehemently
,
but
because
they
hope
by
this
seeming
compliance
so
to
encrease
and
strengthen
their
own
Party
,
as
that
they
may
be
able
to
distress
the
Episcopal
Government
,
and
then
the
Royal
Supremacy
.
So
that
we
are
so
far
from
reproaching
them
with
being
too
friendly
to
the
Prerogative
,
that
their
seeming
complyance
with
it
upon
their
Principles
is
the
greatest
evidence
of
their
treachery
against
it
.
When
they
claim
by
Divine
Right
an
absolute
exemption
from
this
part
of
it
,
and
if
the
King
or
Parliament
exercise
any
of
this
Jurisdiction
over
them
,
they
call
it
Tyranny
and
a
violating
of
the
Divine
Majesty
.
So
that
they
after
all
the
fatal
Consequences
of
that
Rebellion
the
King
and
Parliament
both
observing
their
Sea-marks
joyn
together
to
root
up
their
principles
of
Schism
and
Sedition
,
and
then
they
declare
against
both
for
the
Prerogative
of
God
and
every
man's
Conscience
.
And
now
the
King
lately
for
reasons
of
State
,
and
perhaps
to
make
an
experiment
of
their
good
nature
,
being
inclined
to
suspend
for
a
while
the
Penalties
of
the
Laws
in
force
against
them
,
then
hey
for
the
Prerogative
above
all
Laws
and
Parliaments
;
and
they
preach
up
nothing
but
Sibthorpianism
and
Absolute
Government
,
because
it
was
the
Rock
on
which
the
last
King
ruined
.
They
care
not
what
becomes
of
King
and
Parliament
and
Kingdom
too
,
so
they
may
gratifie
their
own
Pride
and
peevishness
.
Not
that
I
believe
they
have
all
formed
designs
against
the
State
,
(
they
are
most
of
them
too
simple
to
entertain
thoughts
so
great
)
but
yet
they
are
easily
acted
by
those
that
have
;
they
are
conceited
and
froward
,
and
apt
to
pick
quarrels
and
take
offence
at
the
present
management
of
affairs
,
be
it
what
it
will
.
And
if
they
are
not
courted
as
well
as
humour'd
by
their
Governours
their
proud
hearts
are
liable
to
a
certain
Infirmity
,
that
is
very
troublesom
,
and
they
are
presently
reflecting
upon
the
Histories
of
former
times
,
the
Roman
Emperour
,
the
King
of
Poland
,
Alexander
the
Great
,
the
King
of
Spain
,
the
Queen
of
Sweden
,
the
Flea
Tyrant
,
and
the
sturdy
Swiss
,
and
a
thousand
more
not
such
idle
stories
,
but
that
they
can
tell
how
to
make
use
of
them
as
well
as
Kings
.
And
if
Kings
will
not
be
instructed
by
these
Examples
to
behave
themselves
dutifully
towards
their
Subjects
,
they
know
how
to
take
an
Antipathy
to
Regal
Government
,
and
then
he
is
bound
to
be
so
civil
as
to
refrain
the
use
of
it
,
however
not
to
press
it
upon
them
,
but
if
he
have
so
little
sense
of
common
humanity
as
not
to
yield
to
their
Weaknesses
,
he
makes
himself
an
hard
hearted
and
inflexible
Tyrant
;
and
if
he
have
so
little
discretion
as
to
trust
his
Understanding
to
the
Clergies
keeping
,
and
to
know
nothing
beyond
Ceremonies
and
Sibthorpianism
(
i.
e.
to
take
any
care
for
the
Execution
of
Ecclesiastical
Laws
)
if
he
ruine
his
Government
upon
that
Rock
by
forcing
them
to
rebel
(
shrewdly
against
their
Wills
poor
Innocents
!
)
he
may
thank
himself
and
his
implacable
Divines
.
This
is
all
your
friendship
to
the
Prerogative
in
matters
of
Religion
,
to
make
all
exercise
of
Ecclesiastical
Power
Acts
of
Tyranny
.
And
you
are
so
far
his
Majesties
friend
as
to
advise
him
to
be
so
satisfied
with
the
abundance
But
though
you
are
always
excusing
your self
from
medling
with
State
affairs
by
reason
of
your
private
breeding
,
your
modesty
,
and
your
not
having
been
bound
Prentice
to
the
Trade
of
Kings
;
and
on
the
contrary
accusing
me
for
presuming
to
instruct
and
advise
Princes
,
yet
are
you
always
too
prescribing
to
them
Rules
of
Wisdome
and
Discretion
,
teaching
them
when
it
is
requisite
to
screw
up
,
and
when
to
let
down
their
Prerogative
,
how
to
humour
their
Subjects
,
to
condescend
to
their
Infirmities
,
and
bid
them
to
be
cover'd
in
their
presence
,
and
sometimes
(
as
here
)
to
be
content
with
having
their
Power
without
exercising
it
.
Whereas
I
have
no
where
read
them
any
Lectures
how
to
govern
their
Islands
,
but
have
only
(
as
became
a
dutiful
Subject
)
asserted
their
power
against
your
principles
of
Anarchy
and
Rebellion
.
And
if
they
will
forgo
any
part
of
it
to
condescend
to
your
Infirmities
,
they
are
more
competent
Judges
of
their
own
actions
than
I
am
,
and
therefore
I
shall
never
censure
them
for
it
,
though
I
must
confess
they
would
be
better
natur'd
than
I
think
I
should
be
in
their
Cases
.
Though
alas
!
it
is
pity
but
you
should
be
humour'd
,
after
all
this
experience
they
have
had
of
your
meekness
and
simplicity
,
and
after
all
that
assurance
you
have
given
them
of
your
peaceable
resolutions
and
principles
,
viz.
that
whereas
you
have
heretofore
embroil'd
the
Nation
in
a
civil
War
for
nothing
,
and
though
you
are
now
convinced
of
it
your selves
,
yet
you
will
not
so
much
as
acknowledge
it
,
because
(
forsooth
)
it
would
be
a
blemish
upon
your
Reputation
,
and
therefore
you
will
admit
of
no
terms
of
Peace
unless
we
will
condescend
to
your
unreasonable
humours
only
to
save
your
paltry
credit
.
And
if
we
will
not
,
we
may
look
to
our selves
,
you
will
make
good
your
own
party
.
And
then
if
upon
this
the
Government
shall
think
it
a
little
necessary
to
restrain
you
in
these
bold
and
factious
courses
,
it
is
Tyranny
and
a
violation
of
the
Divine
Majesty
.
You
and
your
Consciences
are
exempt
from
all
their
Laws
and
are
in
the
hand
of
God
alone
;
and
that
is
all
your
real
owning
of
the
Prerogative
.
Though
if
at
any
time
it
lets
you
alone
in
all
your
extravagances
and
suffers
you
to
break
the
Laws
,
you
are
then
such
friends
to
it
as
no
men
more
.
You
are
for
or
against
any
thing
so
you
may
but
have
the
comfort
of
affronting
Authority
.
All
that
I
have
hitherto
discoursed
concerns
only
those
Non-conformists
that
at
least
pretend
to
Sobriety
;
but
as
for
all
the
inferiour
Sects
though
they
never
agreed
in
any
thing
but
in
their
implacable
Zeal
against
their
Prince
,
yet
I
never
troubled
my self
so
much
as
to
exhort
them
to
Repentance
,
because
they
have
the
privilege
of
all
other
mad
men
to
do
mischief
without
being
responsible
for
it
,
and
therefore
are
not
to
be
discoursed
or
advised
into
their
wits
,
because
being
insensible
of
the
mischief
they
do
,
they
can
only
be
bound
and
restrained
from
doing
it
;
and
to
give
them
their
Liberty
is
not
only
to
suffer
them
to
act
any
extravagance
they
have
a
mind
to
,
but
to
spread
and
propagate
the
Infection
of
their
Madness
:
For
there
is
no
Frenzy
in
Religion
that
the
lower
sort
of
the
People
are
not
too
apt
to
be
tainted
with
;
so
that
instead
of
allowing
them
Conventicles
it
were
more
proper
to
build
them
Bedlams
,
nothing
can
govern
them
but
Chains
and
Keepers
.
But
as
for
your
own
part
we
are
willing
to
excuse
you
from
signal
Marks
,
&c.
because
you
have
given
such
mighty
proofs
and
demonstrations
of
your
Loyalty
and
Good-will
to
the
King
by
that
wonderful
Zeal
that
you
have
upon
all
occasions
shewn
for
the
Act
of
Oblivion
and
Indemnity
,
which
as
you
have
order'd
the
matter
was
enacted
purely
in
favour
of
himself
and
his
own
Party
.
You
have
brought
things
to
that
pass
,
that
were
it
not
for
that
,
you
might
erect
a
new
Court
of
Justice
,
and
hang
them
all
for
any
thing
they
have
to
plead
in
their
own
defence
.
For
as
you
tell
the
story
,
they
are
the
only
guilty
persons
in
reference
to
the
late
Rebellion
.
Your
Charge
against
his
Royal
Father
is
the
very
same
with
the
Inditement
that
was
peferred
against
him
both
by
and
before
the
high
Court
of
Justice
,
only
the
manner
of
your
Expressions
is
suited
to
the
alteration
of
time
and
circumstances
.
But
he
fought
against
a
Cause
that
was
only
too
good
to
be
fought
for
,
he
began
a
War
against
the
Religion
and
the
Liberty
of
his
Subjects
,
and
forced
them
to
take
upArms
in
their
own
defence
against
Tyranny
and
Arbitrary
Government
;
for
so
you
would
have
called
it
had
you
written
in
those
happy
days
,
though
now
the
word
is
Sibthorpianism
,
i.
e.
(
as
you
describe
it
)
an
endeavour
to
invade
his
Subjects
Proprieties
and
subvert
the
Fundamental
Laws
,
and
for
that
Cause
only
involve
his
Kingdoms
in
a
long
and
bloody
War
.
And
though
he
were
sworn
to
maintain
all
the
Ancient
Constitutions
of
the
Realm
,
yet
he
deformed
his
whole
Reign
with
indefatigable
pains
to
destroy
them
,
and
when
he
perceived
that
he
could
obtein
his
wicked
and
tyrannical
Ends
no
other
way
,
he
pursued
them
through
all
parts
of
his
Dominions
with
Blood
and
Violence
,
and
at
last
upon
this
Rock
ruined
himself
and
his
Kingdoms
.
So
that
all
the
mischiefs
of
the
late
War
are
to
be
scored
purely
upon
his
head
;
but
as
for
all
those
that
took
up
Arms
against
him
,
their
Cause
was
so
over-just
and
warrantable
,
that
it
was
only
too
good
to
have
been
fought
for
.
And
now
what
could
you
have
said
worse
of
the
worst
Prince
that
ever
wielded
Sceptre
,
than
what
you
have
here
said
of
the
very
best
?
However
,
this
methinks
is
but
an
odd
way
of
ensuring
the
good
Behaviour
of
the
Non-conformists
for
the
time
to
come
,
when
you
stand
upon
the
Justification
of
their
Innocence
for
the
time
past
.
And
it
shews
you
to
be
a
man
of
Judgment
,
whilest
you
have
so
little
Wit
as
to
appeal
to
their
former
Practices
as
a
sufficient
Security
of
their
future
Peaceableness
,
and
by
their
harmlesness
(
poor
Lambs
!
)
in
reference
to
the
late
War
encourage
us
to
trust
to
their
good
Nature
and
Modesty
for
ever
.
For
if
they
were
so
innocent
as
to
that
Rebellion
,
saving
that
they
fought
for
a
Cause
only
too
good
to
have
been
fought
for
,
they
are
safe
enough
from
ever
fighting
for
any
Cause
too
bad
to
be
fought
for
.
And
yet
I
shrewdly
suspect
we
owe
this
very
declaration
of
the
Causes
being
too
good
to
be
fought
for
,
rather
to
your
Cowardize
than
your
Loyalty
;
for
it
seems
you
think
all
Causes
cost
too
dear
when
they
are
bought
with
danger
or
blood
,
and
though
both
their
Religion
and
their
Liberty
were
invaded
you
would
have
advised
them
rather
than
fight
to
let
them
both
go
.
And
as
little
as
you
would
have
fought
for
the
Good
old
Cause
,
you
would
have
fought
much
less
for
his
Majesties
Restauration
in
that
it
was
forsooth
to
do
it self
without
our
Officiousness
,
you
had
against
it
too
.
However
his
Majesty
,
for
any
thing
you
would
have
had
done
for
him
,
might
have
been
beyond
Sea
still
,
unless
God
would
have
been
pleased
to
have
restored
him
by
miracle
,
and
have
march'd
before
him
as
he
did
before
the
Camp
of
Israel
,
and
rain'd
down
fire
from
Heaven
upon
the
Rump
and
all
their
Adherents
.
For
men
ought
to
have
trusted
God
,
and
not
have
taken
the
Work
out
of
his
hands
by
their
own
Officiousness
,
he
knows
how
to
bring
all
things
about
in
their
best
and
proper
time
.
And
these
are
pretty
good
evidences
of
your
good-will
to
his
Majesties
Government
.
First
,
in
that
you
scarce
commend
any
thing
of
it
since
his
Return
beside
the
Act
of
Indemnity
and
Oblivion
;
and
then
secondly
,
in
that
you
are
so
much
concern'd
to
disclaim
the
Merits
of
those
Persons
that
were
Actors
and
Instruments
in
it
,
by
denying
the
Efficacy
of
any
humane
means
towards
bringing
it
to
pass
,
and
casting
it
intirely
upon
the
immediate
Care
of
divine
Providence
.
So
that
if
it
were
to
do
again
you
would
advise
his
Subjects
to
forbear
all
endeavours
of
his
Restauration
,
and
leave
it
to
be
brought
to
pass
by
the
Providence
of
God
,
or
suffer
it
to
do
it self
without
their
Officiousness
.
We
understand
you
.
But
now
have
you
not
made
an
admirable
Apology
for
the
Loyalty
of
the
Non-conformists
by
denying
that
they
can
possibly
be
ever
guilty
of
any
such
thing
as
Rebellion
?
for
if
the
late
War
were
none
,
it
is
certain
there
never
was
nor
will
be
any
,
and
I
think
upon
this
supposition
,
and
upon
this
alone
,
we
may
pronounce
them
both
innocent
and
secure
as
to
this
Crime
.
But
thus
we
see
that
whenever
the
Cause
of
Non-conformity
appears
at
top
,
the
Good
old
Cause
ever
did
and
ever
will
lye
at
bottom
;
or
(
as
your self
express
it
)
if
it
were
a
War
of
Religion
,
i.
e.
Fanaticism
at
top
,
it
was
a
War
of
Liberty
,
i.
e.
a
Commonwealth
at
bottom
.
That
is
,
your
old
and
your
new
Cause
,
and
you
sink
into
it
with
the
dexterity
of
fat
Sir
.
John
Falstaff
.
In
a
word
,
it
is
your
close
and
comfortable
Importance
.
And
now
after
all
your
kind
and
courtly
Expressions
almost
in
every
page
towards
the
Act
of
Oblivion
and
Indemnity
,
and
on
the
contrary
rating
me
for
shewing
no
more
respect
to
it
than
to
remember
some
old
stories
in
despite
of
its
Authority
,
and
lastly
commanding
me
to
let
all
those
things
of
former
times
alone
and
mind
my
own
business
:
You
your self
have
not
made
bold
with
it
at
all
,
by
reviving
the
Adventures
of
Sibthorp
and
Manwaring
,
and
raking
into
all
the
Deformities
of
the
late
King
's
whole
Reign
,
and
transcribing
a
long
History
out
of
a
certain
long
Gazette
of
the
true
Cause
and
Original
(
as
you
dream
)
of
the
Rebellion
.
So
that
we
now
perceive
your
meaning
in
all
this
idle
noise
about
the
Act
of
Oblivion
is
to
limit
the
Remembrance
of
the
late
War
to
such
occurrences
as
you
think
may
be
of
advantage
to
such
as
acted
in
and
for
the
Rebellion
;
but
as
for
the
suffering
and
loyal
Party
,
they
▪
must
be
obliged
and
conjured
to
seal
up
their
Lips
and
smother
their
Resentments
;
however
if
I
had
been
profane
or
disingenuous
in
offending
against
the
sacred
Act
of
Oblivion
,
I
am
sure
you
have
out-gone
me
,
have
done
that
and
more
.
For
that
looks
back
no
farther
than
the
year
37.
but
yet
there
are
some
old
Sibthorpian
Gentlemen
still
alive
that
might
possibly
have
had
an
hand
in
carrying
on
Impositions
of
money
in
the
late
Kings
time
,
and
thereby
contributing
not
a
little
to
our
late
Wars
;
now
these
men
are
still
obnoxious
to
Justice
for
all
their
Misdemeanours
notwithstanding
the
Act
of
Indemnity
;
and
therefore
if
Ceremonies
and
Sibthorpianism
were
the
Cause
of
the
War
,
the
guilt
of
all
that
blood
that
was
spilt
in
it
must
lie
upon
their
heads
,
and
the
King
may
bring
them
to
Trial
for
all
the
Miseries
they
brought
upon
his
Kingdoms
,
for
the
Murther
of
his
Father
and
the
loss
of
an
hundred
thousand
Subjects
,
and
all
for
Sibthorpianism
and
Laud.
Is
this
your
Gentleman's
memory
to
remind
his
Majesty
of
things
too
old
for
an
Act
of
Oblivion
,
so
old
that
if
you
would
let
them
alone
,
they
would
be
forgotten
of
themselves
without
it
?
And
though
you
would
oblige
him
(
as
he
is
a
Gentleman
)
to
forget
that
ever
the
Presbyterians
rebelled
against
his
Father
and
took
away
his
Crown
and
Sovereignty
;
to
forget
that
ever
the
Independents
beside
that
took
away
his
Life
;
to
forget
that
they
and
all
the
other
Sectaries
join'd
forces
to
expel
himself
out
of
his
own
Kingdoms
,
and
keep
him
in
banishment
for
ever
,
and
that
he
was
restored
in
spite
of
all
their
zeal
and
malice
;
and
lastly
to
forget
that
since
the
time
of
his
Restauration
none
of
them
ever
had
the
Grace
to
ask
Forgiveness
for
their
former
Leasings
or
to
give
him
any
Assurance
of
their
future
Allegiance
.
A
man
had
need
learn
the
Art
of
Gentlemans
Memory
to
forget
all
these
things
that
are
so
fresh
in
the
minds
of
men
;
but
yet
notwithstanding
all
this
you
your self
do
and
would
have
him
remember
some
old
Gentlemen
of
those
times
that
are
still
alive
,
that
were
the
cause
of
all
our
miseries
,
that
deserve
to
be
brought
to
condign
punishment
,
and
that
his
Majesty
may
at
any
time
do
it
,
any
thing
in
the
Act
of
Oblivion
and
Indempnity
notwithstanding
.
And
now
upon
review
of
all
these
stories
that
I
have
told
you
of
former
times
,
you
would
as
I
take
it
have
done
much
more
wisely
if
you
had
altogether
let
them
alone
and
minded
your
own
business
.
And
thus
far
have
I
vindicated
the
wisdom
and
the
honesty
of
the
Clergy
of
all
Ages
from
Noah's
flood
through
all
the
four
Empires
quite
down
to
the
late
Rebellion
,
the
fatal
consequences
whereof
a
wise
man
would
have
thought
might
have
served
as
sea-marks
to
direct
them
to
avoid
the
Rocks
,
but
the
former
Civil
War
it
seems
cannot
make
them
wise
,
nor
his
Majesties
happy
Return
good-natured
,
but
they
are
still
for
running
things
up
unto
the
same
extremes
:
So
that
by
their
behaviour
ever
since
his
Restauration
they
have
given
him
no
encouragement
to
steer
by
their
Compass
;
with
a
great
many
more
sad
stories
that
represent
them
as
such
fierce
and
cruel
Beasts
of
prey
,
such
inhumane
and
hungry
Canibals
,
that
one
would
expect
to
hear
how
they
every
where
eat
up
their
Parishoners
Children
;
as
fast
as
the
Presbyterians
do
the
Race
of
Capons
.
But
these
are
no
more
than
general
words
that
any
man
may
throw
out
against
any
man
,
I
against
you
,
or
you
against
me
,
or
a
third
against
us
both
,
and
a
fourth
against
him
,
and
so
on
eternally
,
eternally
in
infinitum
;
and
therefore
they
signifie
no
more
than
all
the
rest
,
and
as
little
need
as
they
deserve
any
Answer
.
But
beside
these
you
have
given
us
in
some
of
their
particular
misdemeanours
,
and
them
I
shall
a
little
consider
,
and
because
it
is
time
to
have
done
,
run
them
off
with
all
possible
speed
and
brevity
.
First
then
it
has
been
observed
,
that
whensoever
his
Majesty
hath
had
the
most
urgent
occasions
for
Supply
,
they
have
made
it
their
business
to
trinkle
with
the
Members
of
Parliament
,
for
obstructing
it
,
unless
the
King
would
buy
it
with
a
new
Law
against
the
Fanatiques
.
And
hence
it
is
,
that
the
wisdom
of
his
Majesty
and
the
Parliament
must
be
exposed
to
after
Ages
for
such
a
superfetation
of
Acts
,
&c.
But
this
concerns
not
me
,
let
the
King
and
Parliament
answer
it
,
as
they
will
clear
themselves
from
the
imputation
of
folly
,
and
if
they
have
no
more
wit
than
to
be
over-reached
by
being
trinkled
,
yet
certainly
they
have
more
than
to
suffer
you
to
call
them
fools
for
it
,
for
they
tell
me
that
none
but
fools
expose
their
wisdom
.
But
pray
,
how
do
they
trinkle
the
King
and
the
Members
?
Do
the
Bishops
play
with
him
at
Picquet
in
the
Parliament
House
,
and
give
the
sign
to
each
other
?
If
they
do
,
they
do
it
among
themselves
,
and
then
neither
you
nor
I
are
privy
to
their
under-hand
dealings
,
and
their
false
play
,
and
so
can
give
no
competent
account
of
the
course
of
the
Game
.
At
least
I
think
it
better
becomes
us
both
to
leave
these
things
to
the
Gamesters
themselves
;
and
I
am
sure
it
is
not
done
like
a
Gentleman
,
that
has
had
his
breeding
in
the
Ordinaries
,
when
he
is
no
more
than
a
By-stander
,
and
has
not
so
much
as
a
Bett
at
stake
,
to
raise
quarrels
among
the
Gamesters
by
throwing
in
his
own
impertinent
jealousies
and
suspicions
of
foul
play
.
Had
you
gon
but
half
a
Crown
with
King
and
Parliament
,
and
then
have
given
the
sign
when
you
spied
the
Bishops
trinkling
,
you
might
have
done
very
honestly
,
but
yet
very
ungentily
.
But
when
you
were
quite
blown
up
long
since
by
the
Dignitary
,
and
have
now
nothing
left
to
be
cheated
of
,
and
cannot
have
the
least
concern
how
the
Game
goes
,
unless
it
be
now
and
then
to
pick
up
a
Barato
or
so
,
for
such
an
one
as
you
(
I
say
)
to
meddle
is
an
insufferable
piece
of
impudence
and
ill-breeding
;
and
had
you
done
the
same
ill
office
between
Gentlemen
at
an
Ordinary
,
as
you
have
between
the
King
,
Parliament
,
and
Bishops
,
you
would
have
been
kick'd
out
of
doors
.
But
as
for
my
part
I
dare
not
touch
any
thing
that
is
done
within
those
walls
;
though
as
for
,
their
behaviour
out
of
the
house
,
I
could
never
perceive
but
that
they
are
very
honest
and
wel-bred
Gentlemen
,
and
you
have
nothing
to
object
to
the
contrary
,
but
that
they
are
a
little
uncivil
to
the
Non-conformists
,
in
that
they
will
not
allow
them
the
liberty
of
having
their
own
Wills
,
though
they
know
how
much
their
nature
and
constitution
requires
it
.
Especially
when
they
demand
nothing
(
that
you
know
of
)
but
what
is
so
far
from
doing
us
any
harm
,
that
it
would
only
make
us
better
.
You
know
what
they
demand
!
If
you
do
,
you
know
more
than
themselves
,
or
at
least
more
than
they
would
ever
yet
declare
.
This
is
but
an
idle
thing
,
still
to
give
us
your
peremptory
opinion
of
things
in
general
,
without
abetting
it
with
some
particular
proof
or
instance
;
If
you
had
undertaken
to
tell
us
what
alterations
they
do
demand
,
and
then
shewn
that
they
would
be
so
far
from
doing
us
any
harm
,
that
they
would
only
make
us
better
,
you
had
done
something
to
some
purpose
,
but
otherwise
you
have
only
declared
your
own
opinion
,
as
any
confident
man
might
have
done
as
well
as
you
,
and
if
he
had
,
he
might
as
well
have
held
his
tongue
too
.
But
now
by
the
leave
of
your
Insolence
,
though
I
know
not
all
their
demands
,
yet
this
I
know
,
that
some
things
that
they
do
demand
,
would
be
so
far
from
making
us
better
,
that
they
would
over-turn
not
only
the
Church
of
England
,
but
all
the
Churches
in
the
world
.
Their
main
grievance
(
you
know
)
is
at
the
three
Ceremonies
,
and
that
upon
this
Principle
,
because
they
are
unscriptural
Symbols
,
so
that
their
quarrel
against
them
would
not
be
superseded
by
their
bare
removal
,
in
that
there
would
remain
behind
other
significant
Ceremonies
as
unscriptural
as
they
,
and
by
consequence
as
liable
to
the
same
exception
.
And
therefore
it
is
to
no
purpose
to
condescend
to
any
of
their
particular
scruples
,
unless
we
could
withal
remove
the
Principle
upon
which
they
are
bottom'd
.
But
that
is
made
plainly
impossible
from
the
very
nature
of
things
,
seeing
there
are
(
as
I
have
often
told
you
,
but
am
forced
too
often
to
rub
up
your
dulness
,
because
you
have
no
list
to
understand
)
no
Ceremonies
determined
in
the
Scriptures
saving
only
the
two
Sacraments
,
and
seeing
it
is
impossible
to
perform
any
Divine
Service
at
all
without
some
other
exteriour
Solemnities
.
Let
them
choose
what
they
please
,
they
cannot
avoid
falling
under
the
same
exception
,
and
the
very
simplicity
that
they
seem
so
much
to
affect
can
plead
as
little
precedent
from
the
word
of
God
as
any
custome
or
fashion
whatsoever
.
And
it
is
too
notorious
,
and
has
been
too
often
told
them
how
they
themselves
continually
practise
against
their
own
principle
in
all
the
circumstances
peculiar
to
their
own
way
of
worship
,
and
if
they
do
not
apply
it
as
well
against
themselves
as
the
Church
of
England
,
it
is
only
because
they
are
humoursom
as
well
as
unreasonable
.
At
least
this
exception
is
so
infinitely
nice
and
peevish
,
that
though
it
can
,
yet
it
never
will
be
satisfied
.
What
trains
and
labyrinths
of
distinctions
are
they
forced
to
plant
only
to
defend
their
Argument
,
when
they
should
be
proving
it
.
Some
Ceremonies
are
natural
,
some
customary
,
some
catholique
,
some
topical
,
some
lawful
,
and
some
unlawful
,
that
are
all
but
idle
stories
of
their
own
devising
,
rather
to
excuse
than
justifie
their
pretence
.
And
what
Master
of
them
has
skill
or
authority
enough
to
range
all
Ceremonies
under
their
proper
heads
?
and
when
he
has
done
it
,
what
ground
has
he
to
determine
the
lawfulness
of
these
and
the
immorality
of
those
?
With
innumerable
more
such
curious
nothings
,
as
had
never
been
so
much
as
thought
of
,
had
not
these
men
been
so
proud
and
stubborn
,
as
to
think
,
that
when
they
had
once
started
an
absurdity
,
they
were
obliged
to
stand
to
it
.
But
their
discourses
upon
this
Argument
are
in
your
judgement
so
frivolous
,
that
though
that
is
none
of
the
deepest
,
nor
your self
the
most
modest
man
in
the
world
,
yet
you
are
ashamed
to
own
them
.
For
when
you
come
to
that
part
of
the
Controversie
,
you
positively
disclaim
and
defie
their
master-objection
as
too
ridiculous
in
it self
,
and
below
the
wit
and
wisdom
of
the
men
that
make
it
,
and
have
not
ventured
to
justifie
any
thing
in
that
whole
matter
beside
the
nipping
Quotation
out
of
the
5th
.
Epistle
to
Marcellinus
.
So
great
a
Cast
is
it
of
your
arrogance
to
tell
us
,
that
you
know
of
no
enmity
the
Non-conformists
have
to
the
Church
it self
,
but
what
it
was
in
her
power
alwayes
to
have
remedied
,
and
so
it
is
still
.
When
it
is
so
little
in
our
Power
to
remedy
their
Grievances
,
that
it
is
not
in
the
power
of
nature
;
and
though
we
change
and
reform
as
much
as
they
would
have
us
,
and
as
often
as
they
have
done
themselves
,
it
will
do
nothing
towards
removing
their
enmity
,
if
they
have
any
other
grounds
for
it
beside
humour
and
peevishness
,
and
if
they
have
not
,
I
am
sure
it
is
least
of
all
in
our
Power
to
remedy
that
.
We
may
convince
them
,
but
we
can
never
make
them
good-natured
,
unless
they
will
give
their
minds
to
it
.
And
whereas
you
upbraid
us
so
perpetually
with
the
Conference
of
Worcester
house
,
as
if
His
Majesties
Commissioners
had
cunningly
and
revengefully
obstructed
the
Accommodation
,
when
the
Abatements
demanded
by
the
Non-conformists
were
so
reasonable
,
and
might
so
easily
have
been
complyed
with
;
Do
you
at
all
know
what
were
the
abatements
they
demanded
to
bring
them
off
with
Conscience
?
To
let
you
see
your
considence
,
I
tell
you
they
demanded
none
at
all
,
but
the
question
being
solemnly
put
to
them
(
and
that
as
I
am
told
)
in
his
Majesties
presence
,
whether
they
knew
of
any
thing
in
the
Liturgy
,
with
which
they
could
not
comply
without
sin
,
they
all
declared
their
own
satisfaction
,
but
only
desired
some
abatements
for
the
ease
of
weak
Brethen
,
or
rather
as
you
tell
us
bluntly
,
to
bring
themselves
off
with
some
little
reputation
.
For
they
as
well
as
all
the
rest
of
mankind
are
men
for
their
own
ends
too
.
What
an
Apology
is
here
,
that
these
men
who
had
trinkled
the
whole
Nation
into
a
Covenant
against
Prelacy
and
Antichrist
,
who
had
drawn
vast
numbers
of
well-meaning
People
into
Rebellion
against
the
best
Prince
that
ever
wielded
English
Scepter
;
who
had
contributed
to
involve
their
Native
Countrey
in
a
bloody
war
,
and
brought
upon
it
such
an
heap
of
calamities
,
as
we
all
know
succeeded
one
upon
the
neck
of
another
,
and
all
this
under
pretence
of
the
necessity
of
Reformation
.
And
yet
now
when
they
were
convinced
in
their
own
Consciences
that
they
had
so
horribly
abused
both
themselves
and
the
people
,
and
had
thrown
away
the
lives
of
an
hundred
thousand
men
for
nothing
,
instead
of
condescending
to
any
acknowledgement
of
their
errour
,
and
doing
something
towards
preventing
the
like
mischiefs
for
the
time
to
come
,
they
on
the
contrary
resolve
to
persist
in
their
Schism
and
opposition
to
the
Church
,
unless
she
will
condescend
to
them
in
some
unreasonable
demands
,
and
that
too
only
for
fashion
sake
to
salve
their
Reputation
,
i.
e.
to
make
the
people
believe
that
there
was
some
reason
for
all
the
disorders
of
the
Rebellion
,
and
to
leave
it
upon
Record
to
Posterity
,
that
the
Church
at
last
saw
it
reasonable
if
not
necessary
to
condescend
to
their
demands
,
and
to
redress
their
Grievances
.
Do
you
think
they
had
not
come
off
with
much
more
Reputation
,
if
they
had
honestly
confess'd
their
mistake
,
and
endeavour'd
to
disabuse
the
people
,
and
shewn
the
uprightness
of
their
intentions
by
the
frankness
of
their
Repentance
,
than
thus
openly
and
impudently
to
prevaricate
with
the
World
by
declaring
that
though
they
knew
no
sufficient
ground
for
Separation
,
yet
because
separated
they
were
and
that
into
Rebellion
as
well
as
Schism
,
they
must
keep
their
party
together
,
and
secure
them
for
ever
returning
to
the
peaceable
Communion
of
the
Church
,
unless
something
by
all
means
be
first
done
to
bring
them
off
with
Reputation
,
that
the
people
might
not
have
any
cause
to
abate
the
great
opinion
they
had
either
of
their
wit
or
their
honesty
.
Surely
a
right
modest
and
tender-hearted
petition
,
that
no
terms
of
Peace
and
accommodation
may
be
thought
of
,
unless
they
may
first
be
publickly
declared
innocent
,
and
then
you
know
as
well
as
I
,
who
are
thereby
declared
guilty
.
Here
the
conference
begun
and
here
it
ended
.
The
Presbyterians
themselves
have
printed
an
account
of
all
proceedings
of
the
Commissioners
of
both
perswasions
.
And
there
you
may
see
that
one
of
the
first
things
proposed
to
them
was
that
if
they
had
any
thing
to
object
against
the
Liturgy
as
any
way
sinful
and
unlawful
for
us
to
joyn
with
,
it
is
but
reason
that
this
be
first
proved
evidently
,
before
any
thing
be
alter'd
;
it
isno
argument
to
say
that
multitudes
of
sober
pious
persons
scruple
the
use
of
it
,
unless
it
be
made
to
appear
by
evident
reasons
that
the
Liturgy
gave
the
just
grounds
to
make
such
scruples
.
For
if
the
bare
pretence
of
scruples
be
sufficient
to
exempt
us
from
obedience
,
all
law
and
order
is
gone
.
To
this
what
do
they
reply
but
that
possibly
it
might
be
unlawful
for
them
to
impose
it
,
though
not
for
others
to
joyn
with
them
in
its
use
when
it
was
imposed
.
Though
for
the
proof
of
this
they
thought
good
to
refer
it
(
as
they
still
do
all
their
disputes
when
they
are
baffled
)
to
the
day
of
Judgment
,
till
which
time
they
resolve
to
continue
peevish
and
quarrelsome
.
But
if
they
had
undertaken
to
prove
it
,
yet
still
it
was
but
possible
,
and
that
not
upon
the
exceptions
of
wise
men
but
the
scruples
of
weak
brethren
;
to
which
it
was
replyed
,
on
the
contrary
we
judge
that
if
the
Liturgy
should
be
alter'd
as
is
required
,
not
only
a
multitude
,
but
the
generality
of
the
soberest
and
most
loyal
Children
of
the
Church
of
England
would
justly
be
offended
,
since
such
an
alteration
would
be
a
virtual
confession
that
this
Liturgy
were
an
intolerable
burden
to
tender
Consciences
,
a
direct
cause
of
Schism
,
a
superstitious
usage
,
which
would
at
once
both
justifie
all
those
which
have
so
obstinately
separated
from
it
,
as
the
only
pious
tender
Conscienced
men
,
and
condemn
all
those
that
have
adhered
to
that
in
Conscience
of
their
Duty
and
Loyalty
,
with
their
loss
or
hazard
of
Estates
,
Lives
,
and
Fortunes
,
as
men
superstitious
,
schismatical
,
and
void
of
Religion
and
Conscience
.
But
for
all
this
they
boldly
give
in
their
exceptions
against
every
part
of
the
Liturgy
,
not
upon
any
pretence
of
Conscience
,
but
because
it
was
not
conformable
enough
to
their
own
Directory
,
and
for
that
reason
must
the
book
of
Common-Prayer
be
wholly
laid
aside
,
and
instead
of
it
a
new
form
of
their
own
compiling
imposed
.
These
were
their
least
demands
and
they
were
very
modest
ones
.
And
no
doubt
but
upon
a
little
moderation
and
temper
of
things
,
i.
e.
upon
the
least
abatement
to
bring
them
off
with
Conscience
and
which
insinuates
into
all
men
,
some
little
Reputation
,
they
would
never
have
stuck
out
.
That
is
to
say
,
do
but
give
them
their
wills
to
all
intents
and
purposes
,
and
upon
those
terms
it
is
possible
they
may
condescend
to
an
accommodation
.
But
what
did
these
implacable
Divines
of
the
Church
of
England
do
to
defeat
this
design
of
establishing
a
new
Heaven
and
a
new
Earth
?
Why
!
to
shew
that
they
were
men
drilling
on
and
trinkling
out
the
foolish
Act
of
Uniformity
)
they
made
several
unnecessary
Additions
only
because
they
knew
they
would
be
more
ingrateful
and
stigmatical
to
the
Non-conformists
,
v.
g.
in
the
Litany
to
false
Doctrine
and
Heresie
they
added
Schism
,
though
it
were
to
spoil
the
Musick
and
Cadence
of
the
Period
.
This
Bran
is
never
to
be
refined
,
and
this
obstinacy
of
the
Clergy
ever
will
be
(
as
it
ever
has
been
)
the
greatest
Obstacle
of
the
Clemency
,
Prudence
,
and
good
Intentions
of
Princes
,
and
the
establishment
of
their
affairs
.
When
all
things
and
all
persons
were
so
towardly
prepared
toward
an
accommodation
,
if
they
would
but
once
have
consented
only
to
abolish
the
establish'd
Liturgy
,
and
set
up
a
Geneva
Directory
,
and
what
had
all
that
been
,
had
not
they
always
been
for
the
most
bruitish
and
precipitate
Counsels
,
but
instead
of
yielding
to
so
reasonable
a
demand
,
they
like
cunning
and
revengeful
men
,
foist
in
a
new
Prayer
against
Schism
,
because
they
knew
it
would
be
stigmatical
to
the
Non-conformists
.
Though
you
knew
the
reflection
lights
purely
upon
the
Church
of
England
,
because
as
you
have
admirably
demonstrated
out
of
Mr.
Hales
,
Schism
rhimes
to
Ism.
But
let
them
look
to
that
,
your
grievance
is
that
they
have
spoiled
the
Musick
and
Cadence
of
the
Period
.
If
they
have
,
far
be
it
from
me
to
patronize
such
Crimes
,
I
must
confess
I
have
no
very
good
Ear
,
but
yet
as
far
as
I
am
able
to
discern
,
the
Period
runs
off
as
roundly
as
ever
.
But
if
Schism
do
offend
your
ears
,
yet
however
that
is
no
offence
to
your
Conscience
,
though
it
seems
Rebellion
(
another
word
you
might
as
well
have
excepted
against
)
is
offensive
to
neither
.
And
now
in
this
whole
Affair
compare
the
Precipitate
Counsels
of
the
Church
of
England
with
the
yielding
Temper
of
the
Presbyterians
,
and
then
judge
you
what
Party
it
was
that
obstructed
the
Kings
design
of
Accommodation
.
He
issues
out
his
Commission
to
reform
the
Liturgy
,
if
there
were
any
need
;
now
(
say
the
Presbyterians
)
nothing
will
ever
do
it
but
our
our
old
thorough
way
of
Reformation
utterly
to
abolish
and
lay
it
aside
for
ever
;
that
was
their
easie
Method
,
and
the
result
of
all
their
moderate
Counsels
.
No
,
say
the
Bishops
,
unless
you
will
find
something
sinful
and
unlawful
in
the
Liturgy
we
are
well
enough
already
,
and
need
nothing
more
than
to
join
heartily
in
our
Prayers
to
Almighty
God
against
Schism
and
Rebellion
.
And
what
could
be
more
cruelly
and
revengefully
done
than
to
injoyn
Presbyterians
but
to
pray
against
Schism
and
Rebellion
,
and
rather
than
ba●e
them
that
(
though
it
were
to
save
their
Reputation
)
spoil
the
Musick
of
a
Period
?
They
will
never
leave
these
precipitate
,
bruitish
and
sanguinary
Counsels
;
Neither
the
civil
War
,
nor
the
King's
Return
,
nor
the
softness
of
the
Universities
,
nor
the
gentleness
of
Christianity
can
make
them
wise
or
good-natured
.
And
though
they
have
had
so
much
experience
,
how
excessively
the
Non-conformists
are
to
be
obliged
by
Condescensions
,
and
how
easily
the
last
King
won
their
hearts
by
yielding
to
their
demands
,
in
so
much
that
from
the
year
40.
to
48.
they
would
sooner
have
been
knock'd
on
the
head
than
have
lift
up
an
ill
thought
against
him
,
and
had
he
not
fatally
ruined
himself
,
whether
they
would
or
no
,
they
had
made
him
the
most
glorious
King
that
ever
wielded
the
English
Sceptre
.
What
ungrateful
Creatures
then
are
these
Church-canibals
,
when
the
Non-conformists
have
all
along
done
his
Majesty
such
signal
services
,
yet
now
after
such
an
happy
Restauration
(
happy
,
I
say
,
because
it
did
it self
without
their
Officiousness
)
they
should
not
suffer
him
to
comply
with
their
Infirmities
.
Nay
they
are
grown
so
unreasonable
,
that
they
will
not
destroy
the
Church
as
it
is
by
Law
established
only
that
the
Leaders
of
the
Factions
may
have
their
wills
and
save
their
credits
.
Were
there
ever
such
inhumane
Canibals
as
these
?
Were
ever
any
Beasts
of
prey
so
fierce
and
cruel
to
those
of
their
own
Kind
as
these
men
are
to
their
dear
Brethren
?
Deny
a
Presbyterian
his
Will
!
it
is
a
cruelty
not
to
be
equall'd
by
all
the
Engines
of
Torture
,
the
Podostrabae
,
the
Dactylethrae
and
the
rest
;
it
exceeds
the
Tyranny
of
Julian's
Persecution
,
and
the
inhumanity
of
a
Jewish
Zealot
.
I
see
they
are
incorrigible
,
and
it
is
not
in
your
or
my
Power
to
help
it
,
and
should
we
go
about
it
,
they
would
be
too
hard
for
us
,
for
they
are
cunning
men
and
understand
how
to
trinkle
;
and
therefore
let
us
let
them
alone
and
leave
them
to
the
implacable
hardness
of
their
own
hearts
,
and
the
irreversible
doom
of
the
day
of
Judgment
,
when
J.
O.
hopes
to
rejoice
in
seeing
all
the
Vengeance
and
Indignation
that
is
in
the
right
hand
of
God
poured
out
unto
Eternity
upon
the
souls
of
such
wretches
as
these
.
And
thus
have
I
(
I
think
)
sufficiently
displayed
the
rudeness
of
your
spite
and
malice
against
the
Clergy
of
all
Ages
,
but
of
your
own
in
particular
;
I
shall
make
no
farther
reflections
upon
it
,
seeing
that
has
always
been
their
Fate
ever
since
Balaam's
days
,
that
is
the
first
Precedent
we
meet
with
of
the
preaching
of
such
Creatures
as
you
,
and
as
I
cannot
hear
that
ever
you
spoke
before
,
so
I
believe
you
had
never
open'd
your
Mouth
at
all
now
but
only
to
censure
and
reprove
the
Blindness
of
the
Prophets
.
I
have
detected
spite
and
malice
enough
against
the
Clergy
,
and
now
I
think
it
worth
the
while
to
discover
the
▪
Bottom
of
all
this
wrath
and
Indignation
,
and
certainly
it
can
not
be
any
matter
of
less
importance
than
the
fortunes
of
Caesar
and
the
Roman
Empire
,
and
if
you
will
listen
,
in
short
this
it
was
.
It
is
not
many
years
ago
that
you
used
to
play
at
Picquet
;
and
there
was
a
Gentleman
of
the
Robe
,
a
Dignitary
of
Lincoln
,
very
well
known
and
remembred
in
the
Ordinaries
.
Now
you
used
to
play
Pieces
,
and
this
Gentleman
would
always
go
half
a
Crown
with
you
,
and
so
all
the
while
he
sat
on
your
hand
,
he
very
honestly
gave
the
sign
,
so
that
you
were
always
sure
to
lose
.
You
afterwards
discovered
it
,
but
of
all
the
money
that
ever
you
were
cheated
of
in
your
life
,
none
ever
vexed
you
so
,
as
what
you
lost
by
this
occasion
.
And
ever
since
you
have
born
a
great
grudge
,
&c.
You
imagine
he
gave
the
sign
,
but
how
do
you
prove
it
?
I
have
been
informed
by
impartial
By-standers
that
he
did
not
give
the
sign
:
But
that
(
as
all
Gamesters
are
wont
to
do
)
when
you
lost
your
Money
,
you
were
angry
and
rail'd
at
him
;
whereas
(
as
they
tell
me
)
his
Eyes
were
so
bad
that
without
Spectacles
he
was
not
able
to
discern
a
Spade
from
a
Club
;
unless
this
sinister
Accident
hapned
a
great
many
years
ago
,
and
then
to
remember
it
now
is
a
disparagement
to
a
Gentlemans
memory
,
if
not
an
Affront
to
the
Act
of
Oblivion
and
Indemnity
.
But
does
this
become
the
Modesty
of
a
Gentleman
of
private
Condition
and
Breeding
to
think
that
Kings
have
nothing
else
to
do
than
to
concern
themselves
and
their
Crowns
in
your
gaming
Picques
?
Is
this
your
manners
because
you
have
upon
good
reason
(
i.
e.
because
you
were
once
cheated
)
taken
up
a
Particular
Aversion
against
the
Clergies
disposing
your
money
,
that
therefore
all
wise
Princes
must
take
this
for
a
warning
to
shut
the
Bishops
out
of
the
Lords
house
,
and
to
keep
them
from
fingring
their
Subjects
money
?
I
am
confident
you
have
some
Clergy-blood
running
in
your
Veins
,
your
malice
is
so
implacable
.
Some
one
of
your
Ancestors
has
as
well
as
the
Emperour
Julian
been
in
Orders
sometime
since
the
Flood
,
if
not
since
the
Reformation
;
and
then
no
wonder
if
his
indelible
Character
have
for
ever
sowr'd
and
tainted
the
Gentility
of
his
Family
.
Otherwise
certainly
it
is
impossible
a
Gentleman
should
ever
wreck
his
Malice
against
a
single
Dignitary
upon
the
Clergy
of
all
Ages
.
However
this
runs
you
up
into
one
of
your
own
petty
Dilemma's
;
for
if
you
descended
of
Clergy-ancestors
,
then
(
as
you
know
)
you
are
no
better
than
a
Canibal
to
be
so
fierce
and
cruel
against
your
own
kind
;
if
you
did
not
,
then
what
a
sad
blemish
is
it
to
a
Gentleman's
Memory
and
Breeding
(
though
never
so
private
)
to
wreck
your
revenge
upon
the
whole
Order
from
the
beginning
to
the
end
of
the
World
for
the
fault
of
one
man
?
But
Picquet
,
that
vilainous
Game
that
has
done
more
mischief
to
the
Discipline
of
our
Church
than
Printing
or
Gun-powder
.
'T
was
an
happy
time
when
the
Clergy
understood
no
other
than
the
old
Elsibeth
Game
of
Post
and
Pair
,
and
never
plaied
higher
than
two
pence
a
dozen
,
so
that
if
any
of
them
were
so
ingrateful
or
so
dishonest
as
to
cheat
his
Patron
or
his
Patroness
,
it
made
no
great
Commotions
in
the
Common-wealth
.
But
since
the
Invention
of
the
vilainous
Game
of
Picquet
,
at
which
Gentlemen
,
though
of
private
Condition
and
Breeding
are
wont
to
play
Pieces
,
such
is
the
mischief
,
that
a
Clergy-man
cannot
rook
one
of
them
,
but
an
Address
must
immediately
be
made
to
King
and
Parliament
to
keep
their
hands
off
from
fingring
the
Subjects
money
,
and
a
Book
must
be
written
to
prove
that
all
that
wear
Canonical
Coats
in
all
Ages
are
worse
Robbers
than
Thieves
and
High-way-men
.
What
ill
fortune
preferred
this
unhappy
Dignitary
of
Lincoln
,
that
by
one
Wink
in
a
Corner
has
done
more
harm
to
the
Church
of
England
than
an
hundred
schismatical
Divines
with
all
their
sweaty
preaching
.
Happy
had
it
been
for
the
King
,
happy
for
the
Church
,
and
happy
for
himself
,
that
is
to
say
,
thrice
happy
had
it
been
,
had
he
never
climed
that
Pinacle
.
But
thus
we
see
from
what
small
Beginnings
the
greatest
Actions
and
Alterations
take
their
rise
;
the
late
bloody
War
was
begun
by
the
Pickthankness
of
a
Vicar
of
Brackley
,
and
for
any
thing
we
know
the
Kingdom
may
be
embroiled
afresh
by
the
Pickpocketingness
of
a
Dignitary
of
Lincoln
;
for
if
ever
J.
O.
and
your self
be
able
to
trinkle
the
secret
ones
into
Rebellion
,
we
may
thank
this
cheating
Dignitary
for
all
that
follows
.
O
Picquet
!
Picquet
!
how
hast
thou
disturbed
the
peace
of
mankind
!
That
Gamesters
should
be
more
implacable
than
Divines
!
Modern
Orthodoxy
,
Manwaring
,
and
Sibthorpianism
have
not
caused
so
great
disturbance
in
the
Common-wealth
,
as
the
Picques
of
Losers
against
those
that
rook
them
.
Bless
me
from
this
accursed
Game
,
if
I
cannot
win
a
few
pieces
but
I
must
endanger
the
Church
and
all
,
and
its
Revenues
must
be
seized
to
revenge
your
injury
,
and
repair
your
fortune
.
Sir
,
this
is
too
implacable
for
a
Gentlemans
Memory
.
But
poor
wretch
wert
thou
cheated
!
It
was
the
very
grievance
of
Bartlemew
Cokes
,
he
too
poor
Gentleman
could
not
endure
this
Naughty
Town
,
because
he
could
not
go
to
a
Gaming
Ordinary
,
but
he
was
sure
to
be
rook'd
of
all
his
money
.
But
Bat
yet
was
a
good-natured
Gentleman
,
and
easily
reconciled
,
and
it
is
the
common
fate
of
all
Gentlemen
of
private
condition
and
breeding
.
Come
,
come
then
be
friends
and
say
no
more
,
and
we
will
buy
thee
a
new
Muff
and
Peruke
,
nay
rather
than
fail
,
we
will
present
thee
with
Coach
and
Horses
and
Liveries
,
and
thou
thy self
instead
of
coarse
Drugget
shalt
wear
Sympathetick
Silk
,
thy
Pockets
shall
be
full
of
Guinies
,
and
thou
shalt
again
frequent
the
Gaming
Ordinaries
with
as
much
credit
,
and
as
big
looks
as
ever
,
we
will
buy
off
such
an
implacable
Gamester
at
any
rate
.
And
if
ever
hereafter
any
Clergy-man
shall
presume
to
cheat
you
,
then
write
on
and
spare
not
,
we
deserve
no
mercy
if
we
will
take
no
warning
.
And
if
we
will
not
,
paint
us
out
in
our
own
colours
,
dress
us
up
in
Sambenita's
with
all
the
flames
and
devils
in
hell
.
Tell
all
the
world
,
that
the
highest
pinacle
of
Ecclesiastical
felicity
is
to
asswage
their
Concupiscence
and
wreck
their
malice
.
That
the
same
day
they
take
up
Divinity
,
they
devest
themselves
of
humanity
,
&c.
That
the
reach
of
their
Divinity
is
but
to
Persecution
,
and
an
Inquisition
the
height
of
their
Policy
.
That
they
are
the
only
men
,
who
in
an
affair
of
Conscience
,
and
where
perhaps
't
is
they
are
in
the
wrong
,
are
the
only
hard-hearted
and
inflexible
Tyrants
,
and
not
only
so
,
but
instigate
and
provoke
Princes
to
be
the
Ministers
of
their
Cruelty
.
That
they
are
so
exceeding
pragmatical
,
so
intolerably
ambitious
,
and
so
desperately
proud
,
that
scaroe
any
Gentleman
may
come
near
the
tayle
of
their
Mules
.
That
they
are
enough
to
deform
the
whole
Reign
of
the
best
Prince
that
ever
wielded
Scepter
;
that
they
make
it
their
business
by
their
leasings
to
keep
up
a
misunderstanding
between
Kings
and
their
Subjects
.
That
they
trinkle
with
the
Members
so
shamefully
,
as
to
expose
the
wisdom
of
his
Majesty
and
the
Parliament
to
After-ages
.
That
is
to
say
,
the
Clergy
(
as
such
)
are
a
company
of
proud
,
and
leacherous
,
and
cruel
,
and
inhumane
,
and
bloody
,
and
tyrannical
,
and
leasing
,
and
trinkling
Knaves
.
This
I
think
is
revenge
enough
for
a
more
implacable
Provocation
,
than
being
only
a
little
trinkled
at
Picquet
,
especially
for
one
,
that
were
it
not
for
this
sinister
accident
(
I
wish
this
Dignitaries
eyes
had
been
out
when
he
over-look'd
your
hand
)
is
so
great
a
lover
of
the
Church
of
England
,
that
it
joys
his
heart
to
hear
any
thing
well
said
of
it
,
and
so
great
an
that
ever
since
the
Reformation
they
have
been
of
the
eminentest
for
divinity
and
piety
in
all
Christendom
.
And
so
true
a
friend
to
the
Bishops
of
England
,
that
he
has
for
their
Function
,
their
Learning
,
and
their
Persons
too
deep
a
veneration
to
speak
any
thing
of
them
irreverently
.
To
what
strange
passions
will
this
gaming
transport
men
!
Who
could
ever
have
thought
that
one
that
loved
and
honour'd
the
Clergy
at
this
rate
could
ever
have
been
betrayed
into
such
rude
and
abusive
expressions
by
a
little
bad
fortune
at
Picquet
?
Who
could
suppose
it
,
that
one
that
was
educated
in
the
Church
of
England
should
for
the
loss
of
a
few
Pieces
become
such
a
fierce
and
over-doing
Renegade
,
as
to
spit
in
the
face
of
every
Clergy-man
that
comes
in
his
way
,
to
curse
solemnly
his
Parents
for
his
birth
as
well
as
his
education
,
and
to
animate
all
his
acquaintance
to
the
massacring
of
the
whole
Order
?
This
I
believe
is
such
an
height
of
revenge
and
cruelty
,
that
with
all
your
reading
you
will
never
be
able
to
find
out
an
example
to
equal
it
among
the
Clergy
of
all
Ages
,
unless
the
Priests
of
AEthiopia
,
who
were
wont
to
send
peremptory
Commands
to
their
Kings
to
dye
at
their
pleasure
.
From
whom
I
am
apt
to
think
the
Canibals
of
the
Race
of
Capons
descended
,
because
of
their
antipathy
to
the
Race
of
Kings
:
For
if
they
do
not
so
openly
claim
,
yet
they
do
as
confidently
exercise
the
same
tyranny
over
them
.
But
beside
this
unhappy
adventure
at
Picquet
,
there
is
another
weighty
reason
of
your
displeasure
against
the
Clergy
of
all
Ages
,
which
though
it
be
not
so
broadly
express'd
,
yet
't
is
sufficiently
intimated
,
viz.
That
in
some
age
or
other
they
have
been
a
little
uncivil
to
Gentlemen
,
for
it
was
come
they
tell
you
to
Jack
Gentleman
.
They
tell
you
;
what
they
tell
you
?
They
of
Charing-cross
,
or
they
of
the
Secret
ones
?
The
former
they
(
wise
men
say
)
never
say
true
.
The
latter
they
(
all
men
know
)
are
sadly
addicted
to
leasing
;
but
though
it
were
both
they
,
nay
though
it
were
all
they
of
the
Modern
Orthodoxy
,
Hungary
,
Transylvania
,
&c.
what
they
soever
it
were
,
we
have
no
very
great
encouragement
to
trust
your
Report
,
and
that
for
two
very
good
Reasons
,
first
,
because
it
is
possible
that
they
might
misinform
you
;
and
secondly
,
it
is
not
impossible
but
that
you
might
misreport
them
to
us
.
Did
not
they
tell
you
,
that
the
very
minute
of
the
conception
of
my
Preface
was
immediately
upon
His
Majesties
issuing
his
Declaration
of
Indulgence
to
tender
Consciences
?
Did
not
they
tell
you
that
about
the
days
of
Bishop
Bramhal
,
there
were
a
sort
of
Divines
of
the
Church
of
England
,
who
could
never
speak
of
the
first
Reformers
with
any
patience
?
Did
not
they
tell
you
that
some
of
my
Books
are
already
Did
not
they
tell
you
that
Cats
are
wont
to
whet
their
Claws
against
the
Chairs
and
Hangings
?
But
the
Virtuosi
tell
me
it
is
false
,
and
that
they
only
stretch
themselves
by
hanging
their
claws
in
them
when
they
grow
sleepy
.
Did
not
they
tell
you
that
the
main
designs
of
my
Ecclesiastical
Policy
were
to
assert
the
unlimited
Power
of
the
Civil
Magistrate
,
and
the
absolute
subjection
of
Conscience
to
all
his
Commands
,
to
destroy
the
Grace
of
the
Gospel
,
and
turn
it
all
into
a
Fable
,
to
recommend
the
Persecution
of
tender
Consciences
,
and
the
Toleration
of
Debauchery
?
Did
not
they
there
were
no
Non-conformists
and
Presbyterians
in
Sardanapalus
his
dayes
?
when
there
have
alwayes
been
ill-natur'd
People
from
the
beginning
of
dayes
.
Did
not
they
tell
you
that
I
who
slew
all
men
with
my
own
single
strength
had
two
Assistants
?
Did
not
they
tell
you
that
without
the
sign
of
the
Cross
our
Church
will
not
receive
any
one
to
Baptism
.
Did
not
they
tell
you
that
there
was
a
great
Prelate
of
the
Seven
Sacraments
?
Did
not
they
tell
Augustus
Caesar
,
though
he
was
so
great
an
Emperour
and
so
valiant
a
man
,
was
yet
withal
so
shameful
a
Coward
,
as
to
be
as
much
afraid
of
a
new
word
,
though
it
were
single
,
as
a
Mariner
of
a
rock
for
fear
of
splitting
?
Did
not
they
tell
you
that
the
King
has
so
obliged
the
Non-conformists
,
that
they
can
never
hereafter
lift
up
an
ill
thought
against
him
?
Did
not
they
tell
you
that
the
Bishops
did
upon
the
publishing
the
Declaration
,
give
the
word
,
and
deliver
Orders
through
their
Ecclesiastical
Camp
,
to
beat
up
the
Pulpit-drums
against
Popery
?
Did
not
they
tell
you
that
I
have
all
along
impropriated
all
the
Loyalty
from
the
Nobility
,
the
Gentry
,
and
the
Commonalty
,
and
dedicated
it
to
the
Church
?
Did
not
they
that
have
seen
both
tell
you
,
that
in
Arch-bishop
Lauds
time
our
Church
did
exceed
the
Romish
in
Ceremonies
and
Decorations
?
Did
not
they
tell
you
that
I
have
cast
this
mischievous
of
thinking
to
convert
the
Revenues
of
the
Church
to
his
own
use
?
Did
not
they
tell
you
that
you
writ
your
Book
against
the
King
and
the
Clergy
,
and
the
Church
of
England
without
prophaning
and
violating
those
things
which
are
and
ought
to
be
most
Sacred
?
With
an
hundred
idle
stories
more
that
I
could
tell
you
,
if
any
body
would
believe
them
.
But
these
are
their
leasings
,
and
by
these
you
may
see
that
you
have
as
little
reason
to
trust
your
Friends
as
we
have
to
trust
you
.
It
is
plain
,
you
have
not
declined
the
acquaintance
,
nor
avoided
the
Company
of
the
Non-conformists
,
you
are
abundantly
furnish'd
with
Leasings
.
And
we
may
a
little
judge
of
the
Truth
and
Ingenuity
of
the
rest
by
a
Rapper
that
is
still
behind
,
and
that
I
had
almost
forgot
,
viz.
That
it
was
an
Aphorism
of
a
great
Prelate
in
the
last
Kings
time
,
that
the
King
had
no
more
to
do
in
Ecclesiastical
Matters
,
than
Jack
that
rub'd
his
Horses
heels
.
I
have
heard
,
that
one
,
who
was
since
a
great
Prelate
,
was
brought
into
the
Long-Parliament
Inquisition
for
such
a
saying
as
this
,
and
that
the
Indictment
was
managed
against
him
by
Pym
and
Rous
,
and
the
rest
of
the
Modern
Orthodox
Members
that
would
not
be
trinkled
,
and
though
he
was
proceeded
against
with
an
unheard
of
Malice
and
Violence
,
and
all
the
pains
and
arts
in
the
world
were
made
use
of
to
make
good
the
Accusation
,
yet
the
tale
was
so
destitute
of
all
manner
of
proof
or
evidence
,
that
they
themselves
were
convinced
of
its
falsehood
,
and
forced
for
shame
(
though
sore
against
their
wills
)
to
let
fall
the
Charge
and
acquit
the
Gentleman
.
So
modest
a
wretch
are
you
still
to
keep
up
a
calumny
that
has
been
so
notoriously
convicted
of
falsehood
and
impudence
by
nothing
less
than
a
Long-Parliament
scrutiny
.
But
this
it
is
when
men
will
pick
up
their
Stories
in
the
streets
,
at
Charing-Cross
and
in
Lincolns-Inn-fields
,
and
report
things
upon
the
meer
credit
of
vulgar
hear-say
,
without
ever
examining
their
truth
,
nay
with
resolving
to
put
on
a
bold
face
for
emproving
the
lye
to
their
own
purpose
.
Somewhere
in
all
your
Travels
,
or
some
time
in
all
your
life
;
you
have
heard
some
body
tell
some
such
story
of
some
Clergy-man
,
though
whether
a
Prelate
or
no
Prelate
you
do
not
remember
,
and
whether
the
Person
that
told
it
you
,
thought
it
credible
or
not
,
you
as
little
care
.
The
story
would
serve
your
turn
,
and
gratifie
your
spite
,
and
so
you
resolved
the
first
Book
you
writ
to
set
it
off
with
all
aggravating
circumstances
that
the
world
may
thereby
take
notice
of
the
insolence
of
these
Prelates
.
And
in
the
strength
of
your
confidence
it
might
have
passed
hereafter
without
controwl
for
no
unlikely
story
,
were
it
not
a
Lye
upon
Record
by
having
been
luckily
brought
into
Parliament
.
But
after
all
,
what
if
it
were
come
to
Jack
Gentleman
?
when
it
was
only
spoken
of
such
ill-bred
Clowns
as
you
,
that
thought
it
the
mark
of
their
Gentility
to
despise
a
Clergy-man
,
and
abuse
Mr.
Parson
,
and
that
would
affront
their
own
father
,
if
they
had
met
him
upon
the
Road
in
his
Canonical
habit
.
And
such
(
especially
if
they
are
broken
Gamesters
)
I
still
say
are
no
better
than
Jack
Gentlemen
,
I
am
sure
there
is
no
true
Gentleman
but
would
scorn
and
abhorr
such
Porterly
rudeness
,
so
that
none
can
be
concern'd
in
or
offended
at
the
Expression
,
but
such
Jacks
as
had
their
Breeding
at
Charing-Cross
or
in
Lincolns-Inn-fields
.
And
thus
your
Gibellineship
having
unloaded
your
whole
Leystal
upon
the
Clergy
,
and
dress'd
them
all
up
in
Sambenita's
,
painted
with
all
the
flames
and
Devils
in
Hell
,
as
if
they
purely
by
vertue
of
their
Office
and
Character
were
more
addicted
to
all
kinds
of
wickedness
,
especially
revenge
,
falshood
,
and
cruelty
,
than
all
other
Orders
and
Professions
whatsoever
.
Which
if
it
were
true
,
you
have
said
enough
to
prevail
with
Kings
,
never
hereafter
to
suffer
such
vile
men
to
trinkle
and
tamper
with
their
affairs
,
and
though
it
were
possible
that
they
should
light
upon
a
man
of
Learning
,
Piety
,
and
Wisdome
,
yet
he
will
be
sure
to
deform
their
whole
Reigns
by
his
Ignorance
,
Knavery
,
and
Folly
.
Thus
(
I
say
)
having
rescued
their
Royal
and
exquisite
Understandings
from
the
Clergies
keeping
,
you
,
notwithstanding
that
you
were
never
bred
up
to
the
Trade
,
that
you
are
not
a
competent
Judge
of
their
actions
,
that
you
are
conscious
to
your self
of
talking
impertinently
when
you
meddle
with
such
matters
,
that
you
correct
my
presumption
for
taking
upon
me
to
instruct
Princes
in
the
Rules
and
Measures
of
Government
;
Notwithstanding
all
this
you
your self
take
them
all
to
task
,
tutor
them
like
School-boys
,
read
them
long
politick
Lectures
from
Precept
and
Example
,
and
as
if
you
were
the
Skipper
of
the
State
,
talk
to
them
of
nothing
but
Sea-marks
,
and
Buoys
,
and
Rocks
,
and
Sands
,
and
Charts
,
and
Compasses
,
&c.
And
if
they
will
not
steer
by
your
Compass
,
and
abate
of
the
exercise
of
their
Power
by
their
discretion
,
they
are
sure
to
ruine
all
upon
the
Rock
of
absolute
Government
.
And
to
gain
the
greater
Credit
and
Authority
to
your
wise
Instructions
,
you
vaunt
your
own
great
and
long
Experience
;
I
my self
have
oftentimes
seen
Kings
do
strange
things
and
unreasonable
in
my
Opinion
,
and
yet
a
little
while
,
or
sometimes
many
Years
after
,
I
have
found
that
all
the
men
in
the
World
could
not
have
contrived
any
thing
better
.
Now
it
seems
you
think
your self
for
all
your
counterfeit
and
impudent
modesty
,
a
competent
Judge
of
their
Actions
.
But
here
is
Andrew
de
temporibus
again
,
what
a
general
acquaintance
have
you
with
Kings
time
out
of
mind
as
well
as
with
the
Clergy
of
all
Ages
?
And
now
by
vertue
of
your
long
Experience
and
shrewd
Observation
you
think
your self
qualified
,
and
no
man
more
,
to
be
Sir
Pol.
to
all
the
Princes
in
Christendome
,
and
you
have
advised
them
as
gravely
as
Sancho
himself
could
have
done
how
to
govern
their
Islands
.
Such
is
your
miserable
stupidity
that
there
is
not
the
least
imaginary
Errour
that
you
have
falsely
objected
to
me
,
into
which
you
have
not
precipitated
your self
with
all
the
Circumstances
and
Aggravations
of
an
affected
Cox-comb
.
And
whoever
compares
your
Lectures
must
conclude
Sancho
to
be
much
the
deeper
Politician
.
For
the
result
of
all
your
Instructions
to
Princes
how
to
govern
well
is
to
advise
them
not
to
govern
at
all
;
because
the
Body
is
in
the
power
of
the
mind
,
and
the
mind
in
the
hand
of
God
,
so
that
to
punish
the
body
for
the
mind
is
to
make
the
Innocent
suffer
for
the
Guilty
,
and
to
punish
the
mind
,
when
it
is
in
the
hand
of
God
is
to
violate
the
Divine
Majesty
.
And
now
if
both
the
minds
and
the
bodies
of
his
Majesties
Subjects
are
entirely
exempt
by
Divine
Right
from
his
Authority
,
what
a
mighty
Emperour
was
Sancho
in
comparison
to
the
Kings
of
England
,
for
you
know
how
he
served
Mr.
Doctor
Pedro
Rezio
of
Agnero
when
he
would
not
suffer
him
to
eat
his
meat
at
quiet
,
and
though
his
body
were
in
the
power
of
his
mind
,
and
his
mind
in
the
hands
of
God
,
yet
for
all
that
his
Highness
made
bold
to
lay
his
Doctorship
neck
and
heels
for
his
Impertinency
,
whereas
according
to
your
Measures
,
when
the
King
suffer'd
the
Law
to
pass
upon
Hugh
Peters
and
Colonel
Venner
,
he
did
not
only
violate
his
own
but
the
Divine
Majesty
.
And
though
the
Cow-keeper
declared
War
point-blank
for
God
himself
,
yet
he
had
his
outward
Tabernacle
fairly
suspended
;
by
a
mere
carnal
,
humane
Institution
,
for
which
the
judge
must
expect
to
give
an
account
at
the
day
of
Judgment
for
violating
the
Divine
Majesty
.
But
in
truth
this
solemn
and
frowning
Non-sense
is
so
horribly
ridiculous
,
that
I
am
perfectly
ashamed
to
expose
it
.
And
yet
it
is
the
result
not
only
of
your
own
Book
,
but
of
all
the
Books
of
your
own
Party
,
whilst
they
make
the
Conscience
subject
to
God
alone
,
and
impute
all
the
Actions
of
the
outward
man
to
that
inward
Principle
,
and
then
what
has
the
Magistrate
to
do
with
any
of
his
Subjects
,
when
their
bodies
are
purely
in
the
power
of
their
minds
,
&
their
minds
in
the
power
of
God
.
There
is
avast
deal
more
of
such
wretched
stuff
that
I
shall
pass
by
,
because
I
perceive
every
body
has
wit
enough
to
discern
it
at
first
sight
by
their
own
natural
Sagacity
.
Only
one
deep
Aphorism
I
cannot
omit
,
no
more
than
you
can
your
idle
stories
,
because
Kings
may
make
use
of
it
for
their
own
advantage
,
viz.
that
as
reasonable
men
are
to
be
govern'd
by
reason
,
so
are
Consciencious
men
by
Conscience
.
What
you
mean
I
neither
know
nor
care
,
but
this
advantage
I
can
make
of
it
for
the
use
of
Kings
,
that
then
his
Majesties
Conscience
(
if
you
will
allow
him
any
)
has
a
Sovereignty
over
the
Consciences
of
his
Subjects
,
and
since
blashemous
Consciences
have
been
conscienciously
burnt
,
and
rebellious
Consciences
conscienciously
hang'd
,
't
is
a
powerful
Evidence
of
the
Necessity
of
a
Consciencious
Government
in
the
Kingdom
of
Conscience
,
and
that
his
Majesty
as
he
knows
best
may
conscienciously
reduce
all
sturdy
Consciences
to
acquiesce
conscienciously
in
his
and
the
Churches
most
consciencious
Discipline
.
For
as
he
has
a
royal
Understanding
and
a
Gentlemans
Memory
,
so
has
he
an
imperial
and
superlative
Conscience
,
by
virtue
whereof
he
is
able
to
exercise
a
Consciencious
Dominion
over
ten
thousands
of
his
Consciencious
little
Kings
,
and
by
virtue
of
this
it
was
that
Hugh
Peters
being
a
reasonable
man
was
reasonably
hang'd
,
and
a
consciencious
man
was
conscienciously
hang'd
;
and
if
ever
hereafter
the
Consciences
of
any
Subjects
shall
drill
them
into
the
like
consciencious
Freaks
against
the
sovereign
Conscience
,
that
may
inflict
the
same
consciencious
Punishment
upon
them
by
virtue
of
its
consciencious
Authority
;
and
this
I
take
to
be
the
only
Consciencious
meaning
of
these
words
that
Consciencious
men
are
to
be
dealt
with
only
by
Conscience
.
And
thus
though
by
your
former
Maxims
you
had
deposed
him
from
exercising
any
Authority
over
his
Subjects
,
yet
now
by
this
you
have
reenthroned
him
in
his
full
Power
by
making
his
Conscience
King
of
their
Consciences
;
so
that
it
concerns
him
to
look
to
his
Conscience
lest
he
lose
his
Kingdom
,
in
that
they
will
not
have
their
Consciences
governed
by
any
thing
but
Conscience
.
But
seeing
there
is
little
hopes
of
perswading
his
Majesty
out
of
his
Government
,
you
procede
in
the
next
place
to
prescribe
him
worshipful
Rules
and
Measures
how
to
manage
it
discreetly
by
a
preposterous
duty
and
slavish
regard
to
the
Will
and
Insolence
of
his
Subjects
.
Not
a
word
,
in
all
your
Book
,
of
exhortation
to
them
to
be
obedient
,
all
your
Advice
is
thrown
away
upon
Kings
to
be
discreet
and
to
connive
,
and
not
like
the
hard-hearted-inflexible-tyrant
Clergy
exasperate
the
People
to
Rebellion
by
the
extravagancy
of
their
just
Power
,
but
to
be
so
satisfied
with
having
abundance
of
it
,
as
to
be
content
to
abate
of
its
exercise
by
their
discretion
.
To
condescend
for
peace
sake
and
the
quiet
of
Mankind
to
such
things
as
would
break
a
proud
heart
before
it
would
bend
(
you
are
all
for
humbling
of
Kings
;
)
not
to
exact
obedience
too
much
to
the
establish'd
Laws
,
lest
they
require
things
impossible
,
unnecessary
and
wanton
of
their
People
:
upon
all
Occasions
to
give
them
good
words
and
humour
them
like
Children
,
to
consider
the
Temper
of
the
Climate
,
the
Constitutions
of
their
Bodies
and
the
Antipathies
of
their
Stomachs
.
And
if
all
this
will
not
prevail
,
but
his
Majesty
still
prove
a
stubborn
and
untractable
Pupil
,
he
must
be
taught
to
reflect
upon
the
histories
of
former
times
,
and
consider
the
Catastrophes
of
such
pragmatical
Kings
and
Governours
,
as
would
not
humour
their
Subjects
like
Children
nor
consider
their
Infirmities
,
and
when
they
had
got
a
Cold
force
them
to
be
covered
.
Sir
,
what
do
you
mean
by
all
this
?
Do
you
not
think
the
King
a
well-bred
Gentleman
that
you
read
him
these
Lectures
of
Civility
,
as
if
he
were
not
respectful
and
mannerly
enough
to
his
Subjects
?
If
you
do
not
mean
mischief
,
why
do
you
speak
of
it
in
his
time
?
Why
stir
such
an
odious
,
seditious
,
impertinent
,
unseasonable
discourse
?
Why
take
this
very
minute
of
time
but
that
you
have
mischief
,
to
say
no
worse
,
in
your
heart
?
This
is
plainly
written
with
an
evil
eye
and
aim
at
his
Majesty
,
and
the
measures
he
has
taken
of
Government
.
For
if
he
be
so
uncivil
as
not
to
condescend
to
his
Inferiours
,
so
indiscreet
as
not
to
connive
at
their
Infirmities
,
so
inhuman●
as
not
to
yield
to
their
Weaknesses
,
so
ill-bred
as
not
to
desire
them
to
be
covered
when
they
have
got
a
Cold.
Nay
if
he
be
so
hard-hearted
as
when
any
of
them
have
an
Antipathy
to
any
thing
(
for
instance
a
Flemish
Antipathy
to
Monarohy
,
a
Consciencious
Antipathy
to
Obedience
and
a
Fanatick
Antipathy
to
Morality
)
as
to
cram
these
things
down
their
throats
in
spite
of
their
stomachs
,
he
is
an
hard-hearted
and
inflexible
Tyrant
,
and
then
every
body
knows
the
stories
of
the
Roman
Emperour
that
was
stab'd
,
of
Alexander
the
Great
that
had
almost
lost
all
,
of
the
Queen
of
Sweden
that
was
forced
to
resign
,
of
the
sturdy
Swiss
that
would
not
conform
,
and
all
the
other
idle
stories
,
that
they
know
how
to
make
use
of
,
if
Kings
will
not
.
But
I
beseech
you
what
grounds
have
you
for
these
fears
and
jealousies
of
Incivility
?
Did
his
Majesty
ever
turn
his
Kingdom
into
a
Prison
?
Did
he
ever
weary
out
his
Subjects
so
at
home
,
as
to
constrain
them
to
seek
a
more
hospitable
habitation
among
Salvages
and
Canibals
abroad
?
This
was
the
incivility
that
deformed
his
Fathers
Reign
,
and
the
Rock
upon
which
we
all
ruined
;
but
the
King
observes
his
Sea-marks
,
and
has
learnt
more
manners
,
and
is
not
so
uncivil
as
Alexander
the
Great
and
his
Royal
Father
were
,
as
to
force
them
to
rebel
by
forcing
them
to
conform
.
And
though
I
have
not
the
honour
to
be
so
intimately
acquainted
with
his
Majesty
as
to
give
him
a
Testimonial
of
the
unblameableness
of
his
Life
and
Conversation
,
as
you
have
very
obligingly
done
,
yet
thus
much
I
dare
say
for
him
,
that
he
is
as
civil
and
good-natured
a
Prince
as
ever
wielded
the
English
Sceptre
,
so
that
you
need
not
doubt
but
that
he
will
upon
all
occasions
give
his
Subjects
good-words
,
though
they
give
him
bad
ones
,
and
humour
them
like
Children
,
though
they
are
never
so
froward
and
deserve
to
be
scourged
.
And
therefore
,
during
his
Reign
,
you
have
no
more
ground
to
fear
any
danger
of
Incivility
than
I
have
of
Popery
;
so
unnecessary
and
unseasonable
are
your
Lectures
of
good
manners
at
this
time
,
when
his
Majesty
(
God
be
praised
)
is
as
well
provided
of
a
Royal
Nature
as
a
Gentlemans
Memory
.
Thus
far
have
you
instructed
him
how
to
govern
his
Island
by
way
of
Precept
,
but
now
we
procede
to
the
more
instructive
Topick
of
Example
;
and
here
you
have
strung
up
(
as
Sancho
did
his
Proverbs
)
an
hundred
idle
stories
of
the
fatal
Catastrophe
of
ill-bred
and
uncivil
Kings
,
to
fright
him
into
meekness
and
good
manners
;
to
which
you
might
(
in
my
opinion
)
have
added
one
more
,
how
the
Subjects
of
Great
Britain
(
because
their
King
would
not
humour
them
like
Children
,
when
they
had
a
mind
to
play
with
his
Crown
)
nip'd
his
Prerogative
,
suck'd
his
Blood
,
subverted
his
Government
,
and
set
up
a
glorious
Regiment
of
their
own
.
I
verily
believe
to
have
trumpeted
this
in
his
Majesty's
ears
(
as
much
as
I
am
out
of
your
Books
for
it
)
would
have
been
a
more
pertinent
story
for
the
use
of
Princes
than
Alexander
the
Great
that
had
almost
lost
all
,
the
Roman
Emperor
that
was
stabb'd
,
the
sturdy
Swiss
that
would
not
conform
,
and
the
frolicksom
Queen
that
gave
the
blank
Town
seal
,
of
which
there
came
no
harm
.
But
yet
from
these
you
threaten
Kings
with
as
much
Effrontery
,
as
if
you
had
them
standing
before
you
upon
the
Stool
of
Repentance
,
whilst
you
lecture
to
them
with
the
state
of
King
Gill
Scotch
modern
Orthodoxy
,
with
politick-Notes
and
Observations
upon
Emperors
Roman
and
Grecian
,
Kings
and
Queens
,
School-boys
and
Schoolmasters
.
I
shall
as
briefly
as
I
can
examine
them
,
to
prove
you
as
very
a
Rat-historian
as
I
have
proved
you
a
Rat-divine
.
Your
first
Tale
is
of
a
Roman
Emperour
,
who
when
his
Captain
of
the
Life-guard
came
for
the
word
,
by
giving
it
unhandsomly
,
receiv'd
a
dagger
.
I
suppose
you
mean
Caligula
,
who
(
as
Suetonius
relates
)
was
stabb'd
by
Sabinus
,
whilst
he
gave
the
word
(
not
as
you
will
have
it
)
for
giving
it
unhandsomly
,
the
murther
having
been
plotted
aforehand
,
and
though
Josephus
(
you
know
)
had
a
peculiar
grudge
against
that
Emperour
,
as
a
most
implacable
enemy
to
the
Jewish
Nation
,
and
therefore
to
disgrace
him
as
much
as
he
can
,
affirms
that
he
was
stabb'd
immediately
upon
giving
for
the
Word
the
name
of
a
lewd
woman
(
though
in
Suetonius
the
Word
is
Jupiter
,
the
most
sacred
Word
in
their
Religion
)
yet
will
you
there
find
that
it
was
the
execution
of
a
premeditated
Conspiracy
,
and
that
the
main
cause
of
it
was
his
frequent
railing
upon
this
Captains
cowardize
.
This
is
a
Caveat
to
Kings
,
not
to
presume
too
much
upon
their
own
Wit
,
and
their
Subjects
good
nature
,
and
if
they
will
be
drolling
upon
them
,
they
may
thank
themselves
if
they
receive
a
Dagger
for
a
Repartee
.
I
have
heard
of
another
Roman
Emperour
,
who
gave
the
Sword
to
the
Captain
of
his
Guard
,
requiring
him
to
use
it
for
his
defence
,
if
he
govern'd
well
;
but
if
not
,
to
turn
the
point
of
it
against
himself
.
As
also
of
a
Prince
of
Brabant
,
who
granted
to
his
Subjects
,
if
himself
or
any
of
his
Successours
should
ever
attempt
to
violate
their
Ancient
Priviledges
,
a
full
Power
of
proceeding
to
the
Election
of
a
New
Governour
,
what
disturbances
ensued
hereupon
,
and
how
Kings
approve
the
example
I
know
not
,
but
this
I
do
know
,
that
it
was
very
weakly
done
to
submit
their
Actions
so
entirely
to
the
judgement
of
their
Subjects
,
and
put
it
within
the
power
of
any
Malecontent
either
to
murther
or
depose
them
.
But
being
got
into
the
Roman
Empire
,
I
am
(
you
know
)
in
my
own
kingdom
,
and
therefore
when
you
ask
me
,
whether
had
I
lived
in
the
dayes
of
Augustus
,
I
should
not
have
made
an
excellent
Privy
Counsellour
to
him
?
for
his
Father
too
was
murther'd
.
I
would
have
been
Privy
Counsellour
to
Augustus
with
all
my
soul
,
were
it
not
that
he
reign'd
so
long
ago
;
so
that
had
I
ever
been
of
His
Privy
Council
,
I
must
either
have
been
dead
fifteen
hundred
years
since
,
or
at
least
have
been
so
very
old
,
that
by
this
time
I
should
have
been
altogether
unfit
for
any
publique
employment
,
though
I
had
descended
of
your
family
of
the
de
Temporibus
,
otherwise
I
know
not
any
Emperour
of
them
all
of
whose
acquaintance
I
should
have
been
more
ambitious
.
He
was
a
Prince
admirable
for
the
wisdom
and
magnanimity
of
his
mind
,
for
the
sweetness
and
facility
of
his
manners
,
he
was
one
that
delighted
in
nothing
more
than
the
entertainments
of
wit
and
ingenuity
.
Virgil
,
and
Horace
,
and
Varius
were
admitted
into
his
retired
and
cabinet
Conversation
,
as
well
as
Agrippa
and
Mecaenas
,
they
were
not
only
his
Domesticks
,
but
his
Familiars
and
his
Confidents
,
they
conversed
and
laughed
together
as
friends
and
companions
.
And
now
who
would
not
take
it
kindly
to
be
honour'd
with
the
favour
and
familiarity
of
so
great
a
Prince
,
a
Prince
of
so
good
and
so
sweet
a
disposition
,
a
Prince
so
free
from
froth
and
groans
,
a
Prince
so
much
to
be
admired
,
for
that
Majesty
which
sat
upon
the
forehead
of
his
Masculine
Truth
and
generous
Honesty
.
But
had
I
been
of
his
Privy
Council
,
I
am
confident
I
should
never
have
given
him
my
Advice
to
sacrifice
three
hundred
of
the
Nobles
and
Citizens
of
the
best
Quality
to
the
Ghost
of
his
murther'd
Father
,
because
his
Natural
Father
old
Octavius
was
not
murther'd
,
but
being
a
Civil
Gentleman
of
private
condition
and
breeding
,
and
never
having
suffer'd
any
of
his
Tenants
to
be
uncover'd
when
they
had
got
a
cold
,
dyed
quietly
as
he
lived
.
But
as
for
his
Unkle
J.
Caesar
his
adopted
Father
,
the
case
is
plain
,
he
was
a
bold
and
venturesom
Gamester
,
that
out-trinkled
the
Senate
,
and
cheated
them
of
the
Empire
of
the
whole
world
(
for
it
was
an
usual
thing
for
the
Gamesters
of
those
dayes
to
throw
at
all
.
)
Now
this
was
too
great
a
stake
to
be
rook'd
of
,
and
they
such
implacable
Gamesters
,
that
out
of
pure
revenge
,
when
they
had
lost
all
,
and
he
would
refund
nothing
,
they
made
no
more
ado
but
stabb'd
him
,
though
as
for
your
part
you
are
the
most
irreconcileable
Loser
I
ever
heard
of
,
you
are
not
content
to
wreck
your
malice
upon
the
man
that
cheated
you
,
but
for
his
sake
you
run
a
muck
at
the
whole
Profession
,
and
vow
the
destruction
of
all
Clergy-men
dead
or
alive
,
that
ever
were
or
ever
shall
be
.
However
had
I
been
Mecaenas
,
I
would
have
strugled
a
little
more
than
two
dayes
before
I
would
have
suffer'd
him
to
abandon
Cicero
to
Mark
Anthonies
revenge
,
whom
it
seems
(
for
he
was
a
great
Gamester
too
)
nothing
would
satisfie
but
his
enemies
life
,
only
because
he
had
so
horribly
paid
him
off
in
the
Parliament
House
with
sharp
speeches
,
which
it
seems
the
Great
Man
when
he
was
run
down
call'd
railing
.
But
Augustus
was
bound
in
honour
to
protect
him
,
not
only
out
of
respect
to
his
wit
and
eloquence
,
but
because
he
was
the
Creatour
and
first
Patron
of
his
own
fortune
.
In
that
by
his
means
he
first
gain'd
the
good
affection
of
the
Lords
of
the
Senate
,
and
by
their
means
(
you
know
)
he
at
length
obtain'd
an
unhoopable
Empire
.
Though
indeed
some
of
your
State-Politicians
are
willing
enough
to
excuse
him
,
in
that
,
first
,
if
Cicero
did
him
any
service
,
it
was
not
out
of
any
love
to
him
,
but
out
of
hatred
to
Anthony
(
for
Senatours
too
are
implacable
in
their
Picques
as
well
as
Divines
and
Gamesters
)
but
chiefly
out
of
affection
to
the
Senate
,
because
it
seems
there
himself
Reign'd
,
just
as
the
Presbyterians
,
when
it
was
too
late
,
would
have
joyn'd
with
the
Royalists
,
not
out
of
any
Kindness
to
the
King
and
his
Party
,
but
hatred
to
Cromwel
and
his
Sectaries
,
and
zeal
for
their
holy
Discipline
,
by
which
they
hoped
at
last
to
rule
all
,
and
set
their
feet
upon
the
necks
of
Kings
.
And
secondly
,
because
it
was
necessary
to
remove
the
fiercest
of
all
Factions
out
of
the
way
,
for
the
quiet
and
establishment
of
his
new
design'd
Monarchy
.
In
that
the
most
obstinate
both
of
the
Nobles
and
Commons
being
singled
out
in
this
bloody
Proscription
,
and
the
odium
of
the
cruelty
(
by
the
cunning
behaviour
of
Augustus
)
lying
upon
Anthony
and
Lepidus
,
when
he
had
once
rid
his
hands
of
them
,
he
was
pretty
secure
ever
after
from
being
troubled
with
any
attempts
of
the
old
democratical
Gentlemen
to
recover
the
old
democratical
Liberty
:
So
that
by
this
means
he
had
no
need
of
one
of
your
High-Courts
of
Justice
,
that
ungrateful
work
was
done
to
his
hand
by
these
wicked
men
.
Or
if
he
had
been
put
to
it
,
he
would
never
have
been
so
bloody
as
the
late
Tyrant
was
,
who
would
not
be
satisfied
with
the
Kings
murther
,
but
went
on
to
assassinate
such
other
of
the
Nobility
,
that
had
been
most
eminent
for
Courage
and
Loyalty
,
only
to
terrifie
the
Kings
Loyal
Subjects
from
all
attempts
of
their
duty
,
and
indeed
to
affright
them
out
of
the
Kingdom
,
when
they
saw
their
lives
every
day
at
the
mercy
of
a
rude
and
a
spiteful
Tyrant
.
And
you
know
when
it
was
put
to
the
question
at
a
Council
of
War
,
whether
all
the
Royallists
should
be
massacred
,
and
carried
in
the
negative
by
no
more
than
two
Votes
.
But
now
how
all
this
story
of
Augustus
comes
in
,
I
cannot
imagine
,
for
I
do
not
remember
that
I
have
any
where
perswaded
the
King
to
a
Proscription
,
at
least
it
might
have
been
pertinent
before
the
Kings
Judges
had
made
satisfaction
to
Justice
,
but
to
what
purpose
it
serves
now
,
I
profess
again
is
past
my
understanding
.
The
next
shred
of
History
belongs
to
the
King
of
Polands
Taylour-Parliament
,
who
because
the
King
would
not
near
their
Mode
,
have
suffer'd
the
Turk
to-enter
,
as
coming
nearer
their
fashion
.
If
the
King
of
Poland
have
a
Taylour
then
he
is
no
unhoopable
Prince
.
But
in
this
(
as
I
take
it
)
you
are
flatly
contradicted
by
the
more
authentick
testimony
of
your
own
Gazets
,
and
I
do
not
believe
this
is
yet
recorded
in
any
other
History
,
However
Parliaments
may
learn
from
hence
,
if
the
King
will
not
be
ruled
to
●all
in
Turks
and
Scots
,
and
that
is
another
Principle
of
Modern
Orthodoxy
.
And
it
has
so
vile
an
Innuendo
(
as
Lawyers
speak
in
actions
for
scandalous
words
,
)
that
if
it
have
any
reference
to
our
King
,
of
whom
you
are
speaking
all
along
,
and
bringing
your
reasons
and
re-inforcements
for
gratifying
the
Non-conformists
,
it
is
an
impudent
entrenchment
upon
his
Majesties
Crown
and
Prerogative
.
For
the
Polish
Kingdome
being
Elective
and
not
Hereditary
,
the
Parliament
deal
with
their
Kings
,
as
the
Subjects
of
King
Gill
,
and
King
Osbolston
are
wont
at
certain
seasons
of
the
year
to
deal
with
their
Sovereign
Masters
,
barr
him
out
,
and
keep
him
out
,
till
he
subscribe
first
to
what
Articles
and
Conditions
they
are
pleased
to
prescribe
him
,
or
else
there
is
no
coming
in
there
for
him
to
play
Rex
among
them
.
Friend
,
you
dance
upon
the
high-ropes
,
and
by
your
Politique
Lectures
endanger
your
head
as
well
as
your
neck
.
'T
is
unsafe
to
play
tricks
so
high
,
as
you
do
when
you
meddle
with
his
Majesties
Crown
,
and
compare
it
with
that
of
Poland
(
for
else
you
bring
it
in
impertinently
)
when
our
English
Constitutions
know
no
Interregnum
,
nor
is
it
in
the
Power
of
our
Parliaments
to
choose
or
refuse
what
King
they
please
.
Take
heed
,
remember
what
the
Turk
did
when
he
mounted
the
high
Rope
,
if
you
will
be
shewing
your
ambitious
Activity
,
it
is
lightly
you
will
some
time
or
other
break
your
Neck
.
From
the
King
of
Poland
according
to
the
method
of
your
Chronology
you
march
over
all
the
Roman
and
Turkish
Empire
,
and
there
find
1900.
years
ago
an
Instance
to
prove
of
what
dangerous
Consequence
it
is
to
impose
new
fashions
upon
the
People
,
for
even
Alexander
the
great
had
almost
lost
all
he
had
conquered
by
forcing
his
Subjects
to
conform
to
the
Persian
habit
.
Take
it
for
a
warning
,
O
ye
Kings
,
(
how
great
soever
)
how
you
impose
fashions
whether
of
Tunicks
or
Pantaloons
upon
your
Subjects
,
for
even
Alexander
the
Great
lost
all
the
East
-
Indies
,
Medes
,
Persians
,
Asia
,
Africa
,
as
far
as
the
Mountains
of
the
Moon
,
and
the
Head
of
Nilus
,
died
a
beggar
,
was
outed
of
all
his
Conquests
,
and
all
for
forcing
his
Subjects
to
conform
.
If
you
would
have
a
Law
enacted
that
no
man
shall
hereafter
dare
to
bring
over
any
new
Fashions
from
France
,
but
that
Vests
,
Perukes
,
Tunicks
,
Cimarrs
,
&c.
shall
continue
the
English
fashion
inviolable
and
unaltered
to
all
Ages
,
let
the
Tire-men
and
Tire-women
look
to
it
,
and
see
you
answered
,
I
am
not
concerned
.
But
he
that
runs
may
all
along
read
your
design
of
Modern
Orthodoxy
,
and
instructing
wise
Princes
to
look
to
it
,
have
a
care
what
they
do
,
and
force
not
their
Subjects
to
conform
to
any
habit
civil
or
sacred
,
in
that
Alexander
the
Great
had
almost
lost
all
he
had
conquer'd
by
forcing
his
Subjects
to
conform
.
But
this
is
one
of
your
leasings
,
for
Alexander
the
Great
never
lost
a
foot
of
what
he
had
conquer'd
,
and
therefore
not
almost
all
,
but
died
unconquer'd
,
and
to
his
dying
day
lost
not
one
foot
either
by
seeming
Friend
or
Foe
,
Grecian
or
Persian
,
by
forcing
his
Subjects
to
conform
or
not
conform
.
Will
you
never
be
ashamed
of
your
Leasings
?
But
as
for
the
great
danger
that
Alexander
was
in
,
as
I
remember
,
it
followed
a
fair
time
after
and
arose
from
another
Cause
,
viz.
that
he
disowned
Philip
for
his
Father
,
and
would
by
all
means
be
complemented
as
the
Son
of
Jupiter
,
it
was
this
which
gave
occasion
to
the
sedition
for
which
Philotas
died
.
But
if
this
goodly
story
were
true
and
you
would
prove
any
thing
out
of
it
,
it
signifies
nothing
but
against
King
and
Parliament
for
making
a
Law
to
force
all
Subjects
to
conform
to
their
habit
and
fashion
,
and
is
only
a
sly
insinuation
against
the
foolish
Act
of
Uniformity
,
by
which
they
have
not
only
exposed
their
Wisdom
to
after
Ages
,
but
endanger'd
all
at
Present
;
for
Alexander
the
Great
,
&c.
The
next
Story
is
of
the
King
of
Spain
,
when
upon
a
Progress
he
enters
Biscay
,
is
pleased
to
ride
with
one
Leg
naked
,
and
above
all
to
take
care
that
there
be
not
any
Bishop
in
his
Retinue
.
From
hence
be
advised
O
Kings
,
whenever
you
take
a
Pilgrimage
for
Scotland
,
to
travel
bare-footed
,
and
to
take
no
Bishop
in
your
Retinue
,
as
you
would
avoid
a
solemn
League
and
a
Kirk-rebellion
.
Though
if
you
will
yield
to
stand
upon
the
Stool
of
Repentance
,
and
there
suffer
Mass
John
to
rate
both
your self
and
your
royal
Ancestors
for
a
Succession
of
Lowns
and
Tyrants
,
and
acknowledge
the
sins
of
your
house
and
your
own
former
ways
,
and
give
satisfaction
to
the
People
of
God
in
both
Kingdoms
,
and
take
all
this
with
Kingly
wisdom
and
meekness
,
they
may
perhaps
present
him
as
the
Biscains
do
the
King
of
Spain
with
a
leather-bag
full
of
Maravides
(
60.
whereof
make
a
Crown
)
but
yet
withal
forbid
him
to
touch
it
with
the
end
of
his
Lance.
Or
if
his
English
Subjects
should
grow
so
capricious
,
that
nothing
will
please
them
but
the
King
must
appear
ridiculously
before
them
to
make
them
sport
and
humour
them
like
Children
,
he
must
be
wise
and
gratifie
their
Childishness
,
as
the
King
of
Spain
does
the
Biscainers
,
lest
they
grow
touchy
,
angry
and
rebel
.
And
as
for
what
you
suggest
of
their
Scotch
Antipathy
to
Bishops
,
from
thence
it
is
come
to
pass
that
they
are
become
the
most
Barbarous
People
of
all
Europe
,
always
excepting
the
afore-excepted
the
Canibals
of
the
Race
of
Capons
;
so
as
that
they
will
not
have
any
Traffick
with
any
other
Countreys
,
nor
mix
with
any
other
People
for
fear
of
corrupting
their
Language
and
Gentility
,
though
that
is
little
better
than
wild
Irish
,
and
they
little
better
than
Jack-gentlemen
.
And
though
they
have
some
dark
and
general
Notions
of
Christianity
still
remaining
among
them
,
yet
are
they
since
their
Picque
against
Bishops
fallen
into
such
rudeness
and
ignorance
,
that
they
have
scarce
any
knowledge
at
all
of
the
particular
Articles
of
their
Faith
and
Precepts
of
their
Religion
;
and
so
it
must
be
,
wherever
there
is
no
superiour
Clergy
,
the
poor
Parish-priests
will
in
process
of
time
become
as
ignorant
and
barbarous
as
the
Common
People
.
The
next
Story
is
of
a
Certain
Tyrant
that
demanded
subsidies
of
so
many
Bushels
of
Fleas
.
But
because
you
will
not
or
cannot
tell
us
when
or
where
this
same
Tyrant
does
or
did
live
,
nor
what
his
Name
is
or
was
,
I
have
good
reason
to
suspect
either
that
it
is
but
an
idle
Story
or
he
some
Jack
Gentleman
.
Though
what
you
would
make
of
it
I
cannot
devise
,
unless
it
be
that
if
the
King
should
impose
some
trivial
things
and
ceremonies
as
are
in
your
Judgment
not
worth
a
Flea
,
and
fine
or
punish
the
People
for
Non-payment
of
such
Niceties
,
he
had
as
good
be
quiet
,
and
would
get
but
little
by
distraining
,
and
should
be
called
Tyrant
for
his
pains
.
So
that
if
the
King
exact
Obedience
and
Uniformity
to
the
establish'd
Laws
,
he
is
worse
than
the
Flea-tyrant
,
seeing
the
Non-conformists
cannot
pay
it
in
Conscience
,
and
seeing
withal
they
desire
no
Alteration
,
but
what
is
so
far
from
doing
us
any
harm
,
that
it
would
only
make
us
better
.
The
next
is
a
Story
of
a
certain
Queen
that
being
desired
to
give
a
Town-scal
,
sat
down
naked
on
the
Snow
and
left
them
that
Impression
,
and
other
Town-seal
could
they
get
none
for
their
hearts
,
if
they
would
be
content
with
that
,
well
and
good
,
she
would
part
with
no
other
,
and
though
it
caused
no
disturbance
,
yet
Kings
do
not
approve
the
Example
.
But
if
it
caused
no
disturbance
the
Story
might
have
been
spared
.
But
how
come
you
to
know
that
Kings
do
not
approve
of
the
Example
,
that
you
dare
thus
confidently
publish
their
Opinion
,
when
I
dare
say
you
cannot
name
two
Kings
that
ever
heard
the
story
.
Will
you
never
learn
Modesty
?
But
why
do
you
not
tell
us
the
Name
of
this
Queen
,
and
City
,
and
Countrey
?
It
could
not
be
the
Queen
of
the
Amazons
,
because
her
whole
Territorie
,
as
Travellers
,
that
have
been
there
,
tell
me
,
lies
within
the
Tropicks
and
just
under
the
Equinoctial
,
and
there
they
tell
me
too
it
never
snows
.
So
that
I
doubt
it
must
be
the
Queen
that
reigns
in
Terra
incognita
,
Dowager
to
the
Tyrant
that
has
his
subsidys
paid
him
in
Fleas
by
the
Bushel
,
measured
to
him
in
good
Tale
by
Jack
Gentleman
.
But
whoever
she
was
or
where-ever
she
lived
the
Politick
Emprovement
of
her
story
runs
thus
.
There
was
a
certain
German
Princess
(
bold
Bettrice
by
name
)
that
being
either
mad
or
maudlin
played
a
sluttish
Trick
somewhere
before
the
worshipful
Mr.
Mayor
and
his
Brethren
,
and
though
their
Worships
were
not
so
implacably
offended
at
her
Majesties
rudeness
,
as
presently
to
pass
a
Vote
of
common
Council
for
taking
up
Arms
to
revenge
the
Affront
,
so
that
there
followed
no
disturbance
in
the
State
from
the
extravagance
of
the
frolick
,
yet
Kings
that
never
heard
of
it
do
not
(
as
they
have
told
you
their
minds
)
approve
of
the
Example
.
But
rather
take
it
for
a
warning
to
behave
themselves
mannerly
and
modestly
before
their
Subjects
.
Though
I
cannot
see
why
they
should
be
so
much
deterr'd
from
it
by
this
Example
,
when
no
harm
that
we
read
of
ensued
upon
this
freakish
use
of
her
Prerogative
.
But
had
the
Consequences
proved
never
so
fatal
,
I
am
apt
to
think
that
Kings
,
though
you
had
not
represented
them
,
would
not
have
been
very
forward
to
approve
or
follow
the
Example
,
because
Royal
Sense
can
never
be
much
delighted
with
sitting
upon
the
cold
Snow
.
The
next
is
a
Queen
too
,
and
she
almost
as
bold
a
Virago
as
the
former
whoever
she
was
,
and
it
is
the
Queen
of
Sweden
Io
non
voglio
governar
le
bestie
,
but
afterwards
resign'd
.
But
I
don't
believe
she
understood
one
word
of
Italian
before
she
went
to
Rome
,
or
if
she
did
it
is
certain
the
People
of
Sweden
did
not
,
so
that
though
she
did
speak
to
her
People
that
displeasing
word
Bestie
,
I
do
not
see
how
that
could
cause
her
Resignation
.
But
the
true
and
manifest
Reasons
of
it
were
on
her
Subjects
part
,
their
natural
fierceness
and
inclination
to
wars
,
that
made
them
loath
to
be
bestrid
by
a
Petticoat
,
and
therefore
they
lean'd
to
her
Kinsman
the
General
,
and
her
declared
Successour
;
and
on
her
own
part
a
capricious
desire
of
foreign
Travel
and
Conversation
with
more
refined
wits
.
But
however
from
hence
let
Princes
be
instructed
to
flatter
the
meanest
of
the
People
,
lest
if
they
speak
contemptibly
of
them
,
they
depose
them
for
their
moroseness
and
want
of
breeding
.
The
next
Novel
is
of
the
Revolt
of
Switzerland
from
the
Emperour
and
its
turning
Common-wealth
,
only
upon
occasion
of
imposing
a
civil
Ceremony
by
a
capricious
Governour
,
who
set
up
a
Pole
in
the
high-way
with
a
Cap
upon
the
top
of
it
,
to
which
he
would
have
all
passengers
to
be
uncover'd
,
and
do
obeysance
.
But
one
sturdy
Swiss
that
would
not
conform
,
thereupon
over-turn'd
the
Government
,
as
it
is
at
large
in
history
.
One
sturdy
Swiss
that
would
not
conform
—
this
is
your
Modern
Orthodox
Language
—
that
would
not
conform
—
so
Alexander
the
Great
had
almost
lost
all
,
because
he
would
force
his
Subjects
to
conform
—
But
to
what
would
he
not
conform
?
not
to
a
Civil
Ceremony
;
a
Civil
Ceremony
!
how
much
less
to
a
Religious
Ceremony
,
that
is
no
less
than
an
as-it-were-a-Sacrament
.
But
however
to
give
you
the
short
of
the
story
it
runs
thus
.
The
Switzers
were
declared
a
Free
People
some
hundreds
of
years
before
for
their
good
service
against
the
Saracens
,
and
at
the
time
you
speak
of
they
had
no
desire
to
renounce
their
dependence
upon
the
Empire
,
but
upon
the
House
of
Austria
as
an
Hereditary
Fee
.
And
their
casting
off
their
Obedience
to
the
Prefect
sent
by
the
Emperour
Albert
of
that
Family
,
was
contrived
long
enough
before
the
Hat
was
set
upon
the
Pole
,
and
this
not
by
a
Rout
and
Tumult
,
but
by
the
direction
of
the
Chief
Magistrate
the
Baron
of
Altinghuse
.
But
the
Prefect
knowing
of
the
design
(
to
make
short
work
of
it
)
set
up
the
Cap
and
Pole
as
a
tryal
and
discovery
of
the
Malecontents
.
So
that
this
was
no
more
the
cause
of
their
revolt
,
than
the
Kings
setting
up
the
Royal
Standard
at
Nottingham
was
of
the
long-Parliaments
Rebellion
,
who
had
before
in
several
cases
challenged
,
and
as
far
as
they
were
able
,
seised
on
,
his
Power
,
and
by
consequence
deposed
him
from
his
Sovereignty
.
From
hence
let
wise
Princes
beware
of
forcing
their
Subjects
to
be
uncover'd
unseasonably
,
i.
e.
whenever
they
have
got
a
cold
,
or
are
out
of
humour
;
and
it
is
good
advice
to
the
Parliament
to
have
a
special
care
that
they
injoyn
not
the
Quakers
nor
others
to
put
off
their
Hats
,
whether
in
Courts
of
Judicature
,
the
Parliament
House
,
or
Chambers
of
Presence
,
nor
injoyn
them
a
Leg
,
or
a
Cringe
,
or
a
Bow
as
they
love
the
Kingdom
,
for
one
sturdy
Swiss
that
woul'd
not
conform
,
&c.
And
that
which
is
more
material
good
Sir
Pol.
you
may
hence
infer
,
that
they
had
need
make
a
Law
,
and
Enact
,
that
no
Wagg
by
any
trick
,
wile
,
or
stratagem
in
earnest
or
jest
use
any
endeavours
to
make
men
put
off
their
Hats
,
as
they
pass
by
the
three
Poles
at
Tyburn
,
for
fear
of
turning
the
Kingdom
into
a
Common-wealth
again
,
if
they
will
be
wise
,
see
the
consequences
,
and
observe
the
Sea-marks
,
for
one
sturdy
Swiss
that
would
not
conform
.
This
is
right
Modern
Orthodoxy
,
and
you
had
done
well
to
have
added
the
judgement
of
a
Professour
of
it
in
the
Corporation
of
Losarne
,
scituate
on
the
Lake
of
Lemane
,
on
what
point
of
the
Compass
(
you
Travellers
are
so
critical
)
I
dare
not
determine
,
though
this
I
dare
,
that
it
is
not
far
from
the
Town
of
Geneva
.
Viz.
That
it
was
well
done
of
the
Switzers
to
free
themselves
of
their
subjection
to
the
House
of
Austria
,
when
the
Princes
of
that
House
had
exercised
more
than
ordinary
cruelty
in
most
parts
of
the
Countrey
;
as
David
might
lawfully
have
kill'd
Saul
,
though
he
did
forbear
to
do
it
,
lest
he
should
give
an
example
to
the
people
of
Israel
of
killing
their
Kings
,
which
other
men
prompted
by
Ambition
might
be
like
enough
to
imitate
against
himself
and
his
Royal
Posterity
.
The
King
of
Spains
losing
Flanders
is
the
last
piece
of
News
that
makes
up
this
Gazet
,
and
this
hapned
(
according
to
the
information
of
your
Correspondent
)
by
setting
up
the
Inquisition
.
But
this
story
is
so
like
that
of
Alexander
the
Great
,
that
I
need
only
deny
it
,
and
say
,
that
as
Alexander
dyed
seised
of
all
his
Acquists
and
Conquests
;
so
neither
has
the
King
of
Spain
lost
Flanders
by
the
Inquisition
,
because
it
is
in
force
there
to
this
day
,
as
you
may
see
and
feel
too
,
if
you
will
but
take
a
voyage
to
Ostend
with
an
English
Bible
in
your
hand
,
and
talk
there
as
freely
of
the
Clergy
of
the
Church
of
Rome
as
you
have
here
of
the
Clergy
of
the
Church
of
England
.
And
as
for
the
United
Provinces
it
is
evident
that
he
was
stript
of
them
by
the
Fate
of
War
,
and
whatever
was
the
cause
of
the
War
was
the
occasion
of
his
loss
.
And
that
(
as
it
usually
happens
in
the
like
cases
)
was
set
on
foot
by
divers
concurrent
accidents
,
as
bringing
in
Spanish
and
Italian
Forces
by
Charles
the
fifth
in
his
Wars
against
France
,
a
grievance
unknown
to
the
Flemmings
in
the
Reign
of
former
Princes
,
and
it
was
against
these
foreign
Troops
that
the
States
made
the
first
Remonstrance
.
The
natural
Insolence
of
the
Spaniards
that
could
not
but
exasperate
the
peoples
hatred
against
their
pride
and
oppression
.
The
peculiar
haughtiness
of
Philip
the
second
,
that
made
him
neglect
and
disoblige
the
Natives
,
and
confer
all
Offices
of
Trust
and
Honour
upon
Strangers
.
His
absence
from
the
Provinces
,
and
leaving
them
to
the
Government
of
a
subordinate
Minister
,
whereas
they
had
always
shared
in
the
residence
of
all
former
Princes
.
And
if
you
will
consult
the
Prince
of
Oranges
Declaration
in
the
head
of
his
Army
,
you
will
find
the
main
grievance
to
be
this
,
that
the
States
of
the
Provinces
were
forcibly
restrain'd
from
holding
,
according
to
custom
,
their
general
Assemblies
.
But
besides
all
this
the
Netherlands
were
the
very
Sanctuary
and
Rendevouz
of
all
the
Calvinists
from
England
,
France
,
and
Germany
,
and
the
Anabaptists
from
Westphalia
and
other
parts
,
and
these
quickly
poison'd
the
people
with
their
own
principles
of
Sedition
and
Anarchy
,
so
that
being
,
before
the
Government
was
aware
,
grown
strong
and
numerous
,
that
made
work
for
the
Inquisition
,
which
though
it
soon
check'd
their
growth
,
yet
it
did
little
towards
a
total
suppression
of
the
Party
,
partly
by
reason
of
the
tenderness
of
the
Dutchess
of
Parma
the
then
Regent
,
and
partly
by
the
Envy
and
Ambition
of
the
Belgick
Lords
,
who
underhand
opposed
all
proceedings
against
Sectaries
and
Hereticks
,
and
encouraged
their
seditious
practices
,
so
that
between
them
both
the
wise
and
resolute
Ministry
of
Granvel
was
rendred
not
only
successess
but
withal
odious
to
the
people
.
For
as
he
was
a
man
of
extraordinary
Wisdome
,
Courage
,
and
Fidelity
,
that
sincerely
pursued
his
Masters
interest
,
faithfully
executed
his
Commands
,
and
kept
up
the
height
of
his
Authority
;
so
being
an
Implacable
Divine
,
he
saw
to
the
bottom
of
the
Projects
that
were
carried
on
by
the
discontented
Lords
,
and
foresaw
the
tendency
of
Factions
in
Religion
to
disorders
and
seditions
in
the
State
.
And
therefore
was
severe
and
rigorous
in
the
execution
of
Laws
,
as
knowing
that
nothing
else
could
ever
reduce
the
people
to
any
peaceable
temper
after
they
were
once
possess'd
with
such
ill
Principles
and
ill
humours
.
But
for
this
by
the
advice
of
the
Dutchess
and
importunity
of
the
Lords
he
was
removed
,
and
the
rigour
of
Edicts
remitted
,
and
that
for
the
present
seem'd
to
appease
all
tumults
and
discontents
.
But
by
that
means
the
dissenting
and
discontented
Party
in
a
little
time
grew
so
considerable
as
to
put
the
King
upon
his
former
resolutions
of
force
and
rigour
,
but
it
was
now
too
late
,
they
were
grown
too
strong
for
the
Government
.
When
the
Venom
was
too
far
spread
,
they
applyed
the
Antidote
,
that
did
then
rather
irritate
than
expel
the
Poison
.
And
now
too
late
the
Dutchess
of
Parma
saw
and
bemoan'd
her
loss
of
Granvil
.
But
so
the
War
broke
out
with
that
bruitish
rage
and
fury
of
the
people
,
that
their
Leaders
repented
their
own
rashness
,
and
join'd
when
it
was
to
no
purpose
with
the
Governess
to
suppress
Tumults
and
Insurrections
.
And
what
were
the
Events
and
Traverses
of
that
long
and
bloody
War
you
know
better
than
I
,
it
is
enough
that
at
length
in
the
middest
of
these
Confusions
the
Estates
of
the
Provinces
take
an
opportunity
to
seize
the
Government
into
their
own
hands
,
and
set
up
a
new
Common-wealth
and
a
new
Religion
.
And
this
(
as
an
ingenious
Gentleman
tells
me
)
was
not
a
little
advantaged
by
a
particular
Accident
,
viz:
Whereas
in
most
,
if
not
all
other
parts
in
Christendom
,
the
Clergy
composed
one
of
the
three
Estates
of
the
Countrey
,
and
thereby
shared
with
the
Nobles
and
Commons
in
their
influences
upon
the
Government
;
That
order
never
made
any
part
of
the
Estates
in
Holland
,
nor
had
any
vote
in
their
Assembly
,
which
consisted
only
of
the
Nobles
and
the
Cities
,
and
this
Province
bearing
always
the
greatest
sway
in
the
Councils
of
the
Union
,
was
most
inclined
to
the
settlement
of
that
Profession
,
which
gave
least
pretence
of
Power
or
Jurisdiction
to
the
Clergy
,
and
though
he
applies
the
Observation
only
to
Religion
,
yet
it
is
as
true
of
the
Government
,
in
that
as
we
all
know
the
Estates
of
Holland
were
the
head
of
the
Rebellion
:
so
that
after
all
your
Politiques
you
see
that
the
King
of
Spain
lost
the
United
Provinces
purely
for
want
of
Trinklers
.
But
supposing
the
truth
of
your
story
,
the
consequence
you
would
make
of
it
is
to
deter
Princes
from
exercising
an
Ecclesiastical
Jurisdiction
over
the
Consciences
of
their
Subjects
,
lest
they
exasperate
such
as
are
tender
into
Rebellion
.
Or
because
the
Church
of
Rome
abuse
their
Government
into
Tyranny
,
therefore
we
must
have
none
at
all
.
And
now
it
were
worth
while
to
know
what
your
meaning
should
be
to
beat
up
and
down
thus
industriously
through
all
Histories
for
such
idle
stories
as
these
,
and
then
to
apply
them
as
Caveats
and
Sea-marks
,
and
directions
to
Princes
,
without
ever
being
in
the
least
concern'd
to
caution
Subjects
against
the
like
wantonness
upon
the
like
occasions
.
What
else
can
your
meaning
be
but
to
inform
the
world
what
slight
pretences
will
serve
the
turn
at
some
lucky
junctures
of
affairs
both
to
cause
and
to
warrant
Rebellion
.
And
the
result
of
all
your
discourse
as
address'd
to
his
Majesty
amounts
to
this
,
that
by
these
examples
he
may
learn
to
condescend
to
the
childish
humours
of
his
Subjects
,
and
give
place
to
their
follies
and
extravagances
whenever
they
grow
head-strong
,
and
have
a
mind
to
take
advantage
of
being
quarrelsom
for
every
trifle
.
'T
is
wise
advice
,
and
such
as
would
quickly
make
him
so
glorious
a
King
,
as
the
Long-parliament
made
his
father
,
who
gain'd
so
little
by
his
condescensions
to
their
peevishness
that
he
thereby
only
emboldned
them
in
their
Impudence
,
till
in
a
little
time
no
less
would
satisfie
them
,
but
to
demand
the
whole
Sovereignty
it self
,
and
when
it
was
denyed
them
,
to
fight
for
it
.
In
short
,
I
can
make
neither
more
or
less
of
all
this
politique
Lecture
to
his
Majesty
than
I
can
of
Bradshaws
speech
at
the
High
Court
of
Justice
,
where
he
justifies
their
proceedings
by
raking
up
(
as
you
have
done
)
Examples
Ancient
and
Modern
of
killing
and
deposing
such
Tyrant
and
Traytour
Kings
,
as
would
be
forcing
their
Subjects
to
conform
.
But
beside
the
wise
instructions
you
have
drop'd
upon
his
Majesty
and
all
other
Sovereign
Princes
to
humour
their
subjects
like
Children
,
and
to
use
their
Power
with
so
much
caution
and
tenderness
,
that
they
may
not
have
any
pretence
of
disturbance
howsoever
capricious
and
unreasonable
,
i.
e.
in
short
to
beware
of
governing
their
people
for
fear
of
offending
them
.
Beside
this
general
care
for
the
welfare
of
Mankind
,
your
sage
Wisdom
extends
it self
to
the
Kingdoms
of
Gill
and
Osbolston
,
and
wonderfully
concern'd
you
are
to
settle
and
preserve
a
good
Understanding
between
Ushers
and
School-boys
,
and
to
this
end
have
you
enrich'd
the
Politiques
of
the
World
with
divers
shrewd
and
enlightning
Observations
against
the
Illegal
and
Arbitrary
Government
of
whipping
School-masters
.
I
never
remarked
so
into
juveline
Petulancy
or
inveterate
Uncharitableness
.
'T
is
all
remarqued
like
a
Senatour
,
that
Though
yet
here
,
methinks
,
you
shew
more
kindness
to
the
Prerogative
of
School-masters
than
to
that
of
Kings
,
in
that
you
address
your
advice
of
Peace
and
Condescension
as
well
to
the
Subject
as
the
Sovereign
,
whereas
in
your
former
Admonitions
you
applied
your self
and
your
sage
discourses
of
Moderation
to
the
Government
alone
,
without
the
least
intimation
of
advice
to
Subjects
to
beware
of
peevishness
and
incivility
to
their
Superiours
.
However
it
is
to
be
hoped
that
Schoolmasters
will
hereafter
lay
aside
their
Rods
and
their
Ferula's
to
avoid
these
implacable
Grudges
of
juvenile
Petulancy
,
and
learn
by
the
Example
of
their
brother
Kings
to
condescend
to
their
Boys
for
peace
sake
and
the
quiet
of
Boykind
,
and
upon
all
occasions
to
give
them
good
words
and
humour
them
like
Children
,
and
from
all
these
fatal
consequences
of
whipping
,
which
can
only
serve
as
sea
marks
unto
wise
Schoolmasters
,
to
avoid
the
causes
.
And
never
hereafter
to
brandish
their
Rods
against
Truants
,
Loiterers
and
Rob-orehards
,
remembring
the
implacable
,
Ballads
of
Tom
Triplet
,
the
stabbing
of
the
Roman
Emperor
,
the
Tai-Ior-Parliament
of
Poland
,
the
danger
of
Alexander
,
the
King
of
Spain's
progress
into
Biscai
,
the
Resignation
of
the
Queen
of
Sweden
,
the
Revolts
of
Switzerland
and
the
Low-countreys
,
and
an
hundred
more
that
I
could
tell
you
but
idle
stories
,
and
yet
Kings
and
Schoolmasters
can
tell
how
to
make
use
of
them
;
for
where
there
is
so
great
a
resemblance
in
the
Effects
,
there
must
be
some
parallel
in
the
Causes
.
(
You
have
put
Tacitus
his
nose
out
of
joint
for
sententious
Politicks
.
)
But
above
all
it
concerns
them
to
consider
that
God
has
instated
them
in
the
Government
of
their
Subjects
with
that
incumbrance
of
Reason
,
and
that
incumbrance
upon
reason
of
Conscience
(
as
if
Conscience
were
an
incumbrance
upon
Reason
and
Reason
upon
Government
.
)
Men
therefore
are
to
be
dealt
with
reasonably
and
consciencious
men
by
conscience
.
And
then
that
the
Body
is
in
the
power
of
the
Mind
,
so
that
corporal
Punishments
do
never
reach
the
Offender
,
but
the
innocent
suffers
for
the
guilty
.
And
the
mind
is
in
the
hand
of
God
,
and
cannot
correct
those
perswasions
which
upon
the
best
of
its
natural
Capacity
it
has
collected
,
and
therefore
to
punish
that
is
to
violate
the
divine
Majesty
.
To
what
purpose
is
it
to
scourge
the
outward
Boy
,
your
corporal
punishments
never
reach
the
Offender
but
the
innocent
suffers
for
the
guilty
:
it
is
the
mind
that
is
the
truant
and
the
dunce
,
and
if
that
will
not
con
its
Lesson
,
is
it
justice
that
the
poor
innocent
Backside
should
do
penance
for
anothers
sloth
and
idleness
?
It
is
only
for
implacable
Divines
to
be
thus
cruel
and
sanguinary
.
And
then
as
for
the
Mind
that
is
in
the
hand
of
God
,
and
cannot
correct
those
false
Concords
and
unlucky
Tricks
which
upon
the
best
of
its
natural
Capacity
it
has
collected
,
so
that
to
punish
that
is
to
violate
the
divine
Majesty
.
And
now
lay
by
your
Rods
,
my
Masters
,
break
your
Ferula's
,
burn
your
Grammars
,
tear
in
pieces
your
Dictionaries
and
your
construing
Books
,
mure
up
your
School-doors
,
leave
your
declining
of
Nouns
and
Verbs
,
construe
no
more
Greek
and
Latin
,
break
up
School
,
and
keep
an
universal
Play-day
throughout
the
whole
Nation
,
for
Truants
must
not
be
whipt
,
and
if
you
attempt
to
take
down
their
Breeches
,
you
offer
plain
violence
to
the
Laws
of
Nature
and
of
God
.
For
he
has
put
their
Bodies
into
the
Power
of
their
Minds
,
and
their
minds
he
keeps
in
his
own
hands
;
and
therefore
if
you
scourge
them
you
do
not
only
punish
the
Innocent
for
the
Guilty
(
which
no
sort
of
men
are
so
brutish
to
do
beside
the
Clergy
)
but
the
disgrace
and
the
blame
of
all
lights
at
last
upon
the
divine
Majesty
,
in
that
the
Mind
is
wholly
in
his
hands
,
and
all
its
Actions
whatsoever
must
be
entitled
to
his
Providence
.
A
blessed
Account
of
Government
this
!
but
yet
such
as
is
absolutely
necessary
to
the
exemption
of
Conscience
from
the
Commands
of
Authority
,
by
ascribing
all
the
Extravagancies
of
Mankind
to
the
Will
of
God
,
that
has
put
upon
them
a
fatal
Necessity
to
do
whatever
they
do
.
And
then
't
is
in
vain
for
the
Civil
Magistrate
to
think
of
forcing
his
Subjects
to
Obedience
by
Penalties
,
when
they
are
over-ruled
to
the
contrary
by
an
almighty
and
irresistible
Power
.
This
is
a
fit
Cover
for
so
foul
a
Cause
.
But
now
if
you
had
come
to
me
,
I
could
have
told
you
an
hundred
more
idle
stories
,
that
you
and
Kings
and
School-masters
would
know
how
to
make
use
of
that
would
better
have
filled
up
your
Politick
Lectures
,
and
done
more
advantage
both
to
your
cause
and
your self
than
all
that
you
have
rak'd
together
.
I
will
recommend
but
one
to
you
,
in
which
I
am
sure
the
King
and
Parliament
,
the
three
Kingdoms
with
the
Isles
adjacent
,
together
with
all
the
Plantations
that
lie
out
of
hearing
are
more
nearly
concerned
than
in
any
of
your
Politick
Tales
,
not
excepting
the
Queens
own
Broad-seal
,
and
to
make
you
expect
no
longer
it
is
the
famous
story
of
Massanello
.
And
if
ever
you
come
to
be
a
Parliament-man
,
because
you
may
be
modest
at
first
and
fearful
of
speaking
,
I
care
not
if
I
lend
you
a
Speech
before
I
conclude
.
And
thus
you
must
manage
it
and
your self
.
First
you
must
rise
up
and
take
out
you
Gold-watch
(
if
it
be
not
at
pawn
for
the
Picquet
disaster
)
and
though
it
do
not
go
,
or
be
down
,
yet
look
on
't
in
the
first
place
however
,
not
transiently
,
but
stay
your
Eye
upon
it
,
till
you
cannot
longer
do
it
handsomly
without
too
apparent
Prostitution
of
your
design
,
than
combing
your
Wigg
shake
it
with
a
Grace
,
make
up
your
Mouth
betwixt
a
smile
and
a
simper
,
look
upon
the
Presence
with
some
Pity
but
more
scorn
.
And
then
begin
,
Mr.
Speaker
,
and
there
pause
again
,
for
it
becomes
you
to
seem
modest
at
first
;
and
so
after
a
frown
or
two
more
with
your
mouth
,
and
as
many
smiles
with
your
Forehead
,
procede
in
good
earnest
without
any
more
faces
and
prefaces
to
be
wail
the
evil
,
the
fatal
,
the
sad
Consequences
,
the
mischiefs
many
and
great
,
that
threaten
the
Kingdom
's
ruine
and
turning
it
to
a
Common-wealth
again
,
by
the
Apple-mongers
and
old
Women
in
the
Strand
,
Charing-cross
,
and
all
along
by
White-hall
as
far
as
Westminster
in
the
Face
of
the
Street
and
all
By-standers
,
selling
and
exposing
to
sale
from
day
to
day
whole
baskets
full
of
Pippins
,
Paremains
,
Russettings
,
and
old
Apple
Johns
.
Whereas
one
sturdy
Swiss
(
for
I
am
sure
he
will
run
in
your
head
)
and
here
you
must
beg
Mr.
Speakers
pardon
,
and
correct
your self
,
and
say
you
meant
one
sturdy
Fisher-boy
(
and
that
you
must
observe
for
a
certain
Rule
,
though
you
are
out
never
so
much
,
yet
for
all
that
still
to
go
on
)
I
say
Mr.
Speaker
one
sturdy
Fisher-boy
by
that
fatal
occasion
of
over-turning
an
Apple-womans
basket
,
over-turn'd
all
Naples
,
his
name
was
Massanello
,
and
the
story
is
true
.
And
though
Mr.
Speaker
you
may
at
first
think
it
but
an
idle
story
,
yet
all
circumstances
duly
weighed
,
it
may
some
time
or
other
prove
of
fatal
and
dangerous
consequence
to
the
Common-wealth
.
There
is
Mr.
Speaker
beside
Punchanello's
Audience
a
great
concourse
of
Boys
whipping
Giggs
,
and
of
Lacqueys
playing
at
the
wheel
of
Fortune
,
as
I
my self
have
often
remarqued
,
or
if
you
will
not
relye
upon
my
single
observation
,
my
Lord
Chief
Justice
,
and
Sir
Edmond
Godfrey
are
able
to
inform
you
.
Now
Mr.
Speaker
,
beside
what
may
ordinarily
happen
at
any
time
in
scuffles
between
the
Boys
,
or
the
Lacqueys
,
or
the
Porters
,
it
may
so
fall
out
that
some
pleasant
and
humorous
Gentleman
,
one
of
the
Cock-wits
of
the
town
,
as
he
is
passing
on
by
Charing-Cross
to
White-hall
,
either
for
the
intrinsick
wit
of
the
frolick
it self
,
or
to
make
a
noise
by
boasting
the
adventure
in
the
privy
Gallery
,
should
either
by
himself
,
or
the
officious
Ministry
of
his
Foot-boy
over-turn
a
whole
Settle
of
Apple-baskets
;
that
must
of
necessity
make
a
scramble
,
a
scramble
a
scuffle
,
a
scuffle
a
tumult
,
and
then
that
may
lightly
come
to
pelting
of
Apples
,
and
that
to
tumbling
in
the
kennel
,
and
that
to
bloody
noses
,
and
then
be
sure
(
Mr.
Speaker
)
hell
is
broke
loose
,
as
I
have
observed
in
my
Book
of
Aphoisms
and
Similitudes
,
when
the
Scots
enter'd
England
upon
as
slight
a
Cause
,
viz.
to
fight
for
the
Jure
Divino
of
throwing
Cricket-stools
at
Divine
Service
.
And
what
follow'd
thereupon
is
yet
Mr.
Speaker
,
I
would
not
willingly
be
such
a
sool
as
to
make
a
dangerous
similitude
that
has
no
foundation
,
for
every
similitude
must
have
if
not
all
,
yet
some
likeness
.
That
is
to
say
,
(
for
it
will
be
sometimes
requisite
for
so
deep
a
States-man
as
you
to
explain
your self
)
there
is
no
likeness
without
some
likeness
.
But
this
(
Mr.
Speaker
)
I
am
sure
of
,
that
War
was
begun
by
the
Women
and
Children
and
Servants
of
Edinburgh
,
as
you
may
see
in
the
first
Remonstrance
presented
in
their
names
to
the
Lord
Chancellour
of
Scotland
.
And
so
if
it
should
happen
upon
this
occasion
at
Charing-Cross
,
that
any
Massanello
(
and
believe
me
Mr.
Speaker
all
Kingdoms
are
full
of
Massanello's
)
should
head
the
Tumult
,
what
else
can
lightly
be
expected
,
but
that
they
should
either
betake
themselves
to
White-hall
,
and
there
revile
the
King
to
his
face
,
for
requiring
things
impossible
,
unnecessary
,
or
wanton
of
his
people
,
for
not
considering
the
Laws
and
Customes
under
which
they
have
been
formerly
bred
(
as
when
under
the
Long-Parliament
,
the
Rump
and
Committee
of
Safety
they
had
the
Priviledge
of
raising
Tumults
against
their
Governours
)
for
not
giving
them
good
words
upon
all
occasions
,
and
humouring
them
like
Children
;
for
not
being
so
civil
as
to
condescend
to
their
infirmities
,
and
if
at
any
time
they
have
got
a
cold
,
forcing
them
to
be
cover'd
;
in
brief
,
for
not
observing
the
constitution
of
their
bodies
,
and
the
antipathy
of
their
stomachs
.
But
if
they
shall
pass
by
White-hall
(
as
Mr.
Speaker
no
body
knows
the
motions
of
Tumults
)
then
what
can
be
expected
,
but
that
they
should
immediately
to
Westminster
one
and
all
,
and
so
beset
this
House
,
and
offer
violence
to
the
Members
for
being
so
foolishly
trinkled
,
and
burthening
the
Subject
with
such
a
superfetation
of
Acts.
And
therefore
(
Mr.
Speaker
)
to
be
short
,
my
humble
motion
is
,
&c.
But
here
you
know
how
to
go
on
by
your self
,
it
is
only
to
move
and
desire
the
House
for
a
quarter
of
an
hour
together
by
repeating
the
same
Premises
all
over
again
,
that
neither
Apples
,
nor
Pears
,
nor
Nuts
,
nor
any
other
incentives
of
scrambling
may
be
sold
between
Charing-Cross
and
Westminster-hall
for
fear
of
Massanello's
and
sturdy
Swisses
.
Do
but
speak
it
confidently
,
and
with
a
good
Grace
,
and
then
I
am
sure
the
Speech
it self
deserves
more
regard
,
and
is
of
closer
importance
to
the
King
,
Parliament
,
and
Government
,
than
all
your
idle
stories
from
Alexander
the
Great
down
to
the
Great
King
Gill.
I
am
content
(
if
you
will
keep
your
own
counsel
)
you
should
have
the
honour
of
the
Motion
,
and
I
doubt
not
but
it
will
be
thought
so
serviceable
to
the
Common-wealth
,
that
if
your
Effigies
be
not
set
up
in
the
next
Nich
to
King
James
in
the
Royal
Exchange
,
yet
you
can
never
fail
of
having
your
Statue
erected
among
the
foremost
of
the
Dirt-basket-Justices
.
And
now
I
have
done
,
and
hope
by
this
time
you
perceive
,
that
though
one
night
may
make
some
men
gray
,
yet
threescore
years
cannot
make
others
wise
.
And
therefore
I
would
advise
you
to
meddle
no
more
with
Ecclesiastical
Polities
,
for
I
plainly
perceive
that
Divinity
is
a
Trade
(
that
God
be
thanked
)
you
are
not
of
.
And
that
truly
the
reason
why
God
does
not
bless
you
in
tampering
with
matters
of
Religion
,
is
,
both
because
he
never
intended
you
for
that
employment
;
or
if
he
did
,
you
have
neglected
to
fit
your self
for
it
by
Education
.
So
that
if
you
must
be
scribling
,
betake
your self
to
your
own
proper
trade
of
Lampoons
and
Ballads
,
and
be
not
so
unadvised
as
to
talk
in
publique
of
such
matters
as
are
above
the
reach
of
your
understanding
,
you
cannot
touch
Sacred
things
without
prophaning
them
.
To
conclude
,
though
it
was
the
Opinion
of
most
wise
men
,
that
there
was
nothing
more
needful
to
answer
your
Libel
,
than
only
to
desire
the
world
to
compare
it
with
my
Discourses
;
yet
others
,
who
overpowr'd
me
to
this
Reply
against
the
bent
of
my
own
inclinations
,
thought
it
expedient
that
I
should
lay
you
thus
open
,
though
it
were
only
to
let
those
weak
People
,
that
once
seem'd
to
admire
and
applaud
you
,
know
that
they
had
so
little
judgement
as
to
approve
the
most
despicable
Trifler
that
was
ever
guilty
of
ink-shed
.
And
as
for
what
concerns
your self
I
shall
say
no
more
,
than
to
assure
you
,
that
if
you
will
learn
modesty
by
this
Correction
,
and
so
give
over
Transprosing
and
the
Good
Old
Cause
,
you
shall
ever
hereafter
find
me
as
much
your
friend
as
ever
heretofore
.
But
as
for
my
Reply
I
fear
it
not
,
for
if
you
will
keep
to
the
Reason
of
the
Argument
,
I
know
You
and
all
your
Party
cannot
answer
;
and
if
you
will
play
the
fool
again
,
that
will
not
serve
your
turn
a
second
time
;
the
very
people
that
once
magnified
your
Wit
,
now
laugh
at
the
silliness
of
your
Pamphlet
.
At
least
,
I
think
I
have
so
sufficiently
chastised
your
folly
,
that
if
you
should
be
so
rash
as
to
continue
troublesome
,
there
will
be
no
need
of
a
second
Correction
,
you
will
be
laught
at
,
and
scorn'd
enough
without
being
exposed
by
any
beside
your self
.
However
I
have
something
else
to
do
than
to
write
a
Book
against
every
ignorant
and
conceited
man
that
has
nothing
else
to
do
than
to
throw
out
his
impertinent
scrible
against
me
.
And
therefore
I
shall
only
desire
you
to
recommend
me
to
all
your
Friends
at
Charing-Cross
and
in
Lincolns-inn-fields
,
and
so
bid
you
heartily
farewell
.
FINIS
.