worthy Prince and punish them to purpose by resigning his Crown into their own hands Let them take it for a warning if he should serve them such a slippery trick the hurt will be all their own but not an Atom of injury to himself Revenge they say is a sweet thing but this makes it sweeter then Empire that Princes should part with their Crowns only to vex their Rebellious Subjects However they are much obliged to Mr. B. for his kind advice and I hope will return him publick thanks for this easie expedient that he has invented to ease them of all their troubles And if we should ever be so unfortunate and abandoned of the Protection of God's Providence as to fall into the hands of another Presbyterian Parliament we are now provided of a certain Remedy against all the evils of a Civil War it is but the King 's resigning up his Crown and all will be well again He will be no loser the Nation will have the worst of it but t is no matter for that if they will be so foolish as to punish themselves by depriving themselves of a worthy Prince Once more thank you good Mr. B. had I any access to or acquaintance with Kings I would move them to settle a Pension upon you for so noble a piece of Service But in the mean while is not this an admirable Commentary upon Rom. 13. and yet it is the short result of a long discourse upon that very Text Resist not the higher Powers i. e. says he Wring their Swords out of their Hands and fret them till they throw away their Crowns too But as bad as the Doctrine is the Application is somewhat worse For to it he has annext a Discourse concerning the Lawfulness of the late Long-Parliament Rebellion and the Reasons that moved himself to engage in a War against the King And in it he is so far from giving any signs of Repentance or so much as confessing any fault that he frankly declares both his readiness and obligation to do the same thing all over again upon the same opportunity And professes that After the strictest Examination of his own heart he dares not repent of it nor forbear the same if it were to do again in the same state of things And that if he should do otherwise he should be gâ—ilty of Treason and Disloyalty against the Sovereign Power of the Land And that if he had taken up Arms against the Parliament in that War his Conscience tells him he had been a Traytor and guilty of resisting the higher Powers and incurred the danger of Condemnation threatned to Resisters in the 13th to the Romans And in his Preface or Review makes this bold challenge Prove that the King was the highest Power in time of Divisions and that he had Power to make that Waâ— which he made and I will offer my head to Justice as a Rebel But this is to piece out one wickedness with another not only to rebel against the King but to Depose him Had he fought for the King against the Parliament he had deserved to be hang'd for a Rebel and had violated that Command of God Let every Soul be subject to the higher Powers and incurred the danger of that Condemnation that is there threatned to Resisters Had been guilty of Treason and Disloyalty against the Sovereign Power of the Land and had been a Traytor and guilty of resisting the higher Powers From all which it is undeniably plain that not the King but the Parliament are the Sovereign and Supreme Power Which is such a contradiction to the fundamental Constitution of the English Government to all the known Laws of the Kingdom to so many reiterated Acts and Declarations of Parliaments from time to time that as bold an affront as it is to the Law of God it is a more impudent out-sacing the Law of the Land so that it seems there is no other way of justifying that Rebellion then by perverting and belying both And if Men can allow themselves such Liberties as these I know nothing that can keep them in any due subjection to the higher Powers that can dispose of the Supremacy by their own Arbitrary Will and Pleasure For where the Sovereignty of this Kingdom resides is a thing so easily and vulgarly known that to search it out requires no deep inspection either into the Laws of the Land or the Nature of Government The Oath of Supremacy is so full a Declaration of it that no Man whoever took it can after that deny the Sovereign Power to reside in the King alone without Perjury That the King's Highness is the only Supreme Governour of this Realm For if he be the only Supreme there is no other Supreme much less Superiour I do not argue from the bare Title of Supreme Governor because that say the Presbyterians may be honorary though others may share in the Power but from its being appropriated to the King alone For we do not only swear that he is the Supreme Governor but that he is the only Supreme Governor and then we swear that neither the Parliament nor any other State of Men whatever share they have in the Government are the Supreme Governors I shall not dispute with Mr. B. or any Man of the Principles of Fourty One of the Power of Parliaments for be it never so great yet unless the Oath of Supremacy be meer Perjury I am sure it is not Superiour nor Equal to the King 's when by it he alone has the Supremacy and then to resist him by their Authority is Rebellion by the Law of the Land and Damnation by the Law of God So impossible is it to tye Men to any Sense of Duty that can allow themselves such an unconscionable liberty of perverting and falsifying Laws and if this be consistent with any tenderness of Conscience or any Pretences to Integrity there can never be any such thing as Truth or Honesty in the World Mr. B. declares that he is very desirous to Repent if he have sinned that he daily prays to God that he would not suffer him to dye impenitently in his Sin and promises that if he could but be convinced of it he would make publick Recantation I verily believe that he is serious in his Protestation and hope to live to see it perform'd and that is my only design here to convince him if that be possible before it is too late I intend not to upbraid him or others with old Miscarriages or to revive old Stories long since buried in Oblivion For when his Majesty has been pleased in his great goodness to pardon them as to all the Punishments of this life God forbid but that they should enjoy the benefit of his Mercy and Clemency But I call upon them to think of Repentance out of pure tenderness and compassion to their Souls For God never pardons Absolutely but always upon Conditions and with him nothing less will expiate
is inseparable from all Sovereign Power and Christianity and all the Power that it brings along with it comes into the World upon its supposition So that by it we are so far from making the King a Priest that without it we cannot own him to be our King And on the other side when we assert a Spiritual Power to the Church distinct from though subject to the King's Supremacy others cry out Popery Praemunires and I know not what hard names they would soon let fall their out-cry if they would consider that it is such a Power as never any Prince exercised or wittingly challenged though it is possible that some may have run upon it by mistake and is neither Temporal nor Foreign Jurisdiction And in those two points lies the malignity of the pretended Supremacy of the Bishop of Rome for as it is Temporal it plainly subjects the Regal Authority to its Empire and as it is Foreign it makes the whole Kingdom Feudatory and brings us into the form of a Province under an Italian Prince both which are such abuses of Government as evidently subvert it Nay farther as a Foreign Temporal Jurisdiction is inconsistent with the English Monarchy so is all kind of Foreign Jurisdiction though meerly Spiritual irreconcileable with the Prerogative Royal. The reason and the account whereof I shall give in its proper place when I come to state that easie but yet undiscover'd Point of the Divine Authority of National Churches All that I am obliged to at present is to shew the difference between that Authority that we assign to the Church of England and that which the Bishop of Rome would Usurp against which though there were nothing else to be objected but its being Foreign for that reason alone it ought to be banisht the Nation as an Enemy to the Civil Government Whereas the Authority of the Church of England is seated in the King 's own Subjects who can call them to an account for it if they use it to his own or his Subjects prejudice and can as well punish them for any disorders in the abusive Exercise of it as he can any of his own Officers for their misdemeanors in their trust in the Common-wealth So that so far is the King's Supremacy as it is stated in the Church of England from entrenching upon the proper Power of the Church as the Romanists cavil that it only protects it in the due exercise of its Jurisdiction And so far is the proper power of the Church from disclaiming or abating any thing of the King's Supremacy as the other Factions clamour that it first Establishes that upon the most lasting Foundations of Divine Institution before it makes any claim to its own Power and when it does it does it upon no other Terms then of entire submission to its Supreme Authority And now that Man must wilfully dream that can imagine such a power as this in the Church can be any way prejudicial to or detractive from the Civil Government and yet that such a Power there is is an assertion worth no less then our Christianity it self that stands or falls with it For if our Saviour have not entrusted his Church with a Power within it self sufficient to maintain it self by vertue of his own Authority then it stands upon no stronger Foundation then the Will of the Sovereign Power And then as that can Establish so it can Abrogate its whole Obligation which is plainly to say that it is no True Religion for it is certainly none if it relye only upon humane Authority So that all that can be concluded in this case is that upon supposition that our Christian Faith is an Imposture there can be no Power in the Christian Church and that for a very good reason because then the Church can be no Church But upon supposition that our Saviour founded it by Divine Authority the peculiar Power of the Church derived meerly and immediately from himself without any interposition of humane Authority is the first thing to be believed as absolutely necessary to its Being and Subsistence But this will appear with a brighter evidence if we consider the several branches of Jurisdiction that as they are complicated with the supposition of Christianity so are they such acts of Power as no Sovereign Power ever challenged or can with any decency exercise As the Power of Preaching the Gospel through all Nations of the World in the Name and by the Authority of God The Power of granting or with-holding the Instruments of Grace the Sacraments of Baptism and the Eucharist The Power of the Keys or judging who are fit to be admitted into the Society of the Christian Church and who ought to be cast out of it for non-performance of the Conditions undertaken at their Admittance The Power of instructing the People in the Duties of Religion or guiding and directing them in the safest way to Salvation The Power of Ordaining Consecrating and Constituting Ecclesiastical Officers to succeed in the Government of the Church through all Ages These are the several points of their Commission and are granted to be so by Mr. Hobbs himself and that at the very time when he undertakes to demonstrate that all these acts of Power are no acts of Authority And that is one of his choisest methods of Demonstration in all things to bear down the undenyable Truth of all things by meer force of Assertion thus here he reckons up the chief Acts of Authority in the Apostle's Commission and then will bear us down that they are no Acts of Authority only by saying so and that against the Common Sense of Mankind For if they had a Commission from our Saviour to do these things then were they Empowred and Authorised by their Commission to do them So absurd a thing is it to talk of acting by Commission without acting by Power whereas every Commission as such is granting so much Power And therefore if the Apostles and their Successors were Commissioned by our Saviour to these several Acts of their Office as he grants because it cannot be denyed every Act is an effect of that Power that is settled upon them by virtue of their Commission And is it not strange that this witty Gentleman should begin all this Extravagant discourse against all Power Ecclesiastical as such with this very Assertion That the Power Ecclesiastical was at first in the Apostles and after them in such as received it from the Apostles by successive laying on of hands What thickness of Contradiction is this A Power Ecclesiastical and yet no Power at all Why then if it be no Power it is no Power Ecclesiastical and if it be a Power Ecclesiastical then it is some Power And then again a Power by virtue of our Saviour's Commission i. e. a Power warranted by Divine Authority and to say that this is no Power is plainly to averâ— That there is no such thing as Divine Authority And upon this supposition that
forced to do sometimes meerly by the truth of things against his own petulant design For seeing to Baptize is to Declare the reception of Men into Gods Kingdom and to refuse to Baptize is to declare their Exclusion it followeth that the Power to declare them cast out or retained in it was given to the Apostles and their Substitutes and Successors And so it does unavoidably for they being received upon certain conditions those that received them upon promise of performing those Conditions must have a standing and perpetual Power to judge of their performance and accordingly either to continue them in the Church or Kingdom of God or cast them out But would not one take the Man to be bereft of his Wits that should rave and talk of nothing but the Authority and Power of these Acts whilst he is eagerly disputing against their being Acts of Power and Authority Such is the inconsistency of Mr. Hobbs's rovings and how can he help it whilst he would make the Testimony of the Gospel to destroy Christianity it self for that is the folly of his undertaking in the Leviathan that he would make the Christian Faith appear a forgery and prove it so by the Scriptures A contradiction so round as could never have met in any Mans head that had not squar'd the Circle and Demonstratively proved from one and the same Topick there must and that there must not be a God Both which he hath confidently undertaken and in his opinion perform'd and I believe may sooner do it then prove the greatest Acts of Power in the World to be no Acts of Power at all But after Mr. Hobbs has in spight of himself granted all that Authority to the Church that he would deny and that the Church can demand his next work is to render it useless and ridiculous For first he would place it in the People but that I shall not at present dispute with him or any other that deny the distinct Power of the Church for whether it be in the People or not is all one to their Assertion that it is no where and the Seat of it is another question that supposes its being somewhere Only by the way it is observable how Mr. Hobbs through his whole Book shelters his Prophaneness under the then Reigning Principles of Independency and the truth is that wild Confusion of things is a fit Protection for all sorts of folly and wickedness For when the Rabble are made Supreme Judges in any Cause as they are by the Independent Principles of all Causes both in Church and State that is breach wide enough for the Trojan Horse to enter and leaves the Government of both at the mercy of all manner of Madness and Sedition For the whole mystery of the project concludes in this to leave every Man at liberty to do what he pleases without being accountable for his actions to any Superiours and that is in express terms to abolish all Government and even break up Families themselves But though it be advantage enough to subvert the Government it is much more to invert it For all Resolution of Government into the People sets the Feet upon the Head and the part govern'd above the part governing And the result of it when reduced to practice is to set up one Great and Royal Slave as a mark for the Insolence of the Multitude And whenever they are put upon it by Ambitious Men to challenge their original Soveraignty if the Prince have the ill luck to fall into their hands they will be sure to treat him with a more haughty barbarity then they would any other ordinary Person thereby to shew the greatness of their native Power And the wretch that durst be so impudent as to spit in his Sovereign's face perhaps would have scorn'd to have offer'd the same Indignity to a fellow-subject that had been but a common act of Power and only an affront to an equal but to offer so great an indignity to a Sovereign Prince was truly becoming one that understood the native greatness of his own Birth-right being by the original right of Nature a more absolute Prince then the greatest Monarch in the World of the Peoples Creating So that upon these terms of putting the Supreme Power into the Hands or the Heads of the People 't is to tell the Subjects that no Man has any Right or Power to Govern them but as themselves think good to be Govern'd that is in a word that they are under no Government at all But secondly Mr. Hobbs is not content with setling this Sacred Power in the prophane Rabble unless he make it more idle and ridiculous as a Power of no use and effect in it self because says he Excommunication which is the only Penalty by which it abets it self is of no effect upon an Apostate having nothing of Damage or Terrour in it not of Terrour because of his unbelief nor of Damage because in times of Persecution he is return'd thereby into favour with the World And in the World to come is in no worse Estate then they which never believed It is an hard task to struggle against common Sense it forces a Man in every breath to choak himself with swallowing his own words Thus here by Excommunication he tells us That a Man is put into an Estate wherein his sins are not forgiven and so excluded the Kingdom of Heaven As great a punishment as can be inflicted upon humane nature if there be any punishment in Hell and yet according to Mr. Hobbs it is none at all if Men will not be afraid of it But whether they will or will not if Christianity be not a Lye which though he believed not he could not suppose for the Discourse if it be any thing proceeds all along upon that supposition the punishment is the same in it self and has naturally the same effect And if some Men at present are so hardy as to despise it as some are to out-brave all the punishments of this World till they over-reach them yet when it comes to be actually inflicted they feel its smart as severely as the more timerous and cowardly Offenders But when he subjoins that it can be of no effect in the World to come because it puts them into no worse Estate then they had been in if they had never believed Is not that a Condition bad enough When by his belief he obtain'd Remission of his Sins and a Right to the Kingdom of Heaven and when by his Apostacy he is returned back into a State of Condemnation And is the difference of these two States so small that the loss of one should be no Damage and the suffering of the other no Punishment But beside this the State of Apostacy is much worse then that of Infidelity because Apostates sin more or less against the Convictions of their own Conscience and that is the highest Aggravation of all sins whereas Men may remain in Infidelity through negligence â—â—r want
are the People So that the design of these Men that advance such Niceties as these is apparently nothing else then to render all Government an impracticable thing For what security or settlement can it ever have in the World when by such lavish Principles as these Subjects are impowred nay always Authorised to subvert the present Government For whatever the present Government is it will have defects enough and that which is worse the fewer it has the more it will be complained of For there is never so much noise of Grievances and Oppressions as under the kindest and the justest Princes in such happy times I know not by what unhappy fate Men run Mad with Insolence out of meer Vanity and Wantonness And it is observable in all Histories that good Kings have suffered more from the fury of the People then Tyrants and Oppressors So unfortunate and unruly a Beast is the Community of Mankind that nothing can make them happy and when they enjoy so great a Blessing as a kind Government they will destroy both that and themselves too only to trample upon its kindness But however upon this Principle that Kings may be resisted and so unking'd when they are supposed not to govern according to Law both good and bad must make a daily forfeiture of their Crowns and there never can be any such thing as Government in the World unless God himself would be pleased to forsake Heaven and settle a Visible Throne among us here on Earth And yet if he should though he would fall into no miscarriages he could never escape from the complaints and murmurings of such Men as these Their only delight and happiness is to be finding fault and were they in Heaven it self they would be peevish and discontented Good God purge thy Church from such sower Leven as this that has for so many years fermented all Christendom into restless Tumults and Rebellions and has at length by its violent and eager rage work't out the very Spirit and Life of Christianity But lastly this Principle does not only lead to confusion but is confusion it self because it takes away the very Being both of Government and Subjection For if the Subject may resist when the Prince does not govern according to Law Who is to be Judge of that if the Prince he will be sure to judge for himself and that destroys the Principle that these Men proceed upon If the People are the Supreme Judges then they cease to be Subjects and are made the Sovereign for wherever the Supremacy of Judgment resides there is the Sovereign Power So that by this Principle there is no avoiding the absurdity of setting at the same time the Prince above the People and the People above the Prince and so I remember Junius Brutus has done in the very Title Page of his Book De Principis in Populum Populique in Principem legitimâ Potestate Of the Lawful Power of the Prince over the People and the People over the Prince But sure if one be above the other then the other can have no power over that which is above it or if they are both endued with the Supremacy of Power then they are Equals and Equals have no Power over Equals for if they have they are not Equals There is no way of Reconciling this Reciprocal Superiority of Inferiours above Superiours and Superiours above Inferiours but his Poets way who recommending this worthy work to his dear Countrey of France he advises her for the Cure of all her present Breaches and Distempers to keep the Power both of the King and the People within due bounds and then all will be well again Haud aliter legum populo dum fraena relaxas Dum Regis solvis vincula tota ruis At Populum Regem solitis tu siste lupatis Ilicet antiquus restituetur honos Now if the Poet or the Politician could but have found out such a Person as France distinct from and Superiour to both King and People to adjust their mutual Rights then I must confess it might have been possible to reconcile this Project to common Sense but without it every Child can see that it is meer Non-sense and Contradiction Mr. Rutherford has one shift more upon this Argument that I will be so ingenuous as to set down though I must confess I know not how to Answer it and I doubt no Man will ever attempt its solution And that is this if this Proposition be Universal that it is unlawful to resist Kings in any Case Then when King David deflowred Barthsheba she might not lawfully have resisted him with Bodily Resistance and Violence and if she had David might have said to Barthsheba because I am the Lords Anointed it is Rebellion in thee a Subject to oppose any bodily violence to my act of forcing thee it is unlawful for thee to cry for help for if any shall offer violently to rescue thee from me he resisteth the Ordinance of God One would think that these Men design'd nothing else then to prophane and ridicule the Scriptures for how else could it ever have come into any Man's head to parallel Rebellious Resistance to the Commands of Sovereign Power with not yielding to a Rape If the Man had intended mirth and entertainment by the conceit it might have pass't for a prophane Jest but to be grave and serious nay fierce and eager in such smutty impertinencies turns the whole matter into down-right folly and dulness And yet our great English Divine R. B. has very much out-bid the Scotch Divine in the Emprovement of the Notion inferring from hence as he says a fortiori that we are much more bound when unjust and unchast Kings would commit Rapes upon their Parliaments to rescue them by force and violence from their Lascivious Attempts And so it is evident that in the long-Parliament-Rebellion against his late Majesty they were so far from doing or intending any harm to the King himself that they only kept him off from doing violence to the Chastity of the Houses So easie is it for these sort of Men to find pretences or excuses for Treason that no similitude can be so light or trivial but that it shall have weight and sense enough to bear them out in all their enormities Though I must confess that of all Men that ever I met with this holy this mortified this daily dying Saint has exceeded them all in the licentiousness of his Principles and the prophaneness of his Talk upon this Argument As for my own part I cannot think what to make of some Mens Consciences for I cannot imagine that Men who pretend to great zeal for Religion and take mighty pains as they think to promote it who say that they live in a daily expectation of speedy death and a future Judgment should be stubborn and resolute Atheists And yet I can as little conceive that Men who are serious in the belief of these things should through the
were plaid at Antioch the great Scene of his shame and folly Hither at his first coming Artemius an old Commander under Constantine and who for his good Services had obtain'd a good Government in AEgypt under Constantius is sent for by the Emperor under pretence of serving in the Persian Expedition but when he comes he is suddenly put to death upon pretence of Treason though the real Crime was that he had been the chief Agent under the Christian Emperors in the destruction of Idols Artemius is followed by the two famous Captains Juventinus and Maximus who bemoaning the Restitution of Idolatry are by the Emperor cast into Prison upon the sham of Treason where divers attempts are made upon them to betray their Religion but all in vain their constant answer is That they are always ready to lay down their Lives but never their Religion and so at length they are privately beheaded This is all the harm that we know of them and yet they are exhibited to the World among that Pack of Julian Christians that pursued their Prince as if he were a midnight Thief or an High-way-Robber The next Set of bloody Conspirators against the Apostate's life were Abbass Publia and her Quire of Virgins that persisted to sing Anthems against Idolatry at such times as his Majesty passed by their Chappel at which he was at last so enraged that he very honourably commanded one of his Souldiers to beat the old Woman that was Mistress of the Quire so that he made her nose bleed Which contumelious Usage says the Historian she received as the highest honour as the Apostles did when they were beaten too that they were accounted worthy to suffer shame for Christ. And therefore the old Woman and her Maids were so far from pursuing him as a Thief and a Robber that they did not so much as return him any warm Language These are all the instances of Rebellion against the Apostate that I know of unless we may add that very credible Romance of an old decrepit Bishop threatning to kick the Emperor in the head of his Praetorian Bands at which the great Soldier that had fought so many Battels was so scared that he was forced to betake himself to his Heels These are all those numberless Instances in the great variety whereof a man may almost lose himself which may be given of the Christians hatred and contempt of Julian when he was Emperor How they reproached him and hiâ— Religion to his very beard beat his Priests before his face and had done him too if he had not got out of the way But whatever becomes of all the other Outrages there is no other instance of the danger of his own being beaten but by this old man that had lost the use of his Limbs who yet it seems would have kick't him before his own Guards had he not run away Any Passive Obedience how sneaking soever would have been much more Manly and Heroick then to kick one that was so great a Coward that in the head of his Troops had not courage enough to stand the brunt against the impotent fury of Fourscore and Ten. But what shall we say to the other objection That if the old Bishops did not beat him yet the young Divines jear'd him gave him Nick-names and Lampoon'd him to his beard This I must confess is a great fault to offer any indignity to the Person of a Sovereign Prince and reflects scorn and contempt upon his Government But yet I hope there is some distance between breaking an indiscreet jest and breaking out into open Rebellion For that is our design to prove that in the days of Julian the Doctrine and Duty of Passive Obedience was out of doors and that the Christians who would have quietly submitted to the Laws under a Nero or a Dioclesian pursued Julian as a midnight Thief or an High-way Robber That is plainly that they thought it Lawful to resist and pursue him by force and that I think is Rebellion though indeed therâ— was no need of such broad Expressions as of hunting a Thief or a Robber for if the obligation to Passive Obedience be once taken off active Resistance immediately takes place and that again is actual Rebellion Now what a strange leap in arguing is this from a jest upon a Princes Beard to raise an Army to cut his Throat For that is the inference here to prove that the Christians in his time thought it Lawful to resist and rebel against his Government because they Lampoon'd his Whiskers But certainly men must have a very sharp stomach to Rebellion that can encourage themselves to fall on upon such slender Invitations But to state the matter aright between the Imperial Beard and its sawcy Subjects if it met with any rough and uncivil usage it may thank its Owner for it who indeed brought that rude treatment into fashion by Lampooning all his Predecessors And if Princes will condescend so low as to write Libels themselves they must pardon the Poets if they give them as good as they bring for there is no King of Wit And therefore this Pedantick Prince putting himself upon such an equal Level with his Subjects by vying Wit or rather Buffoonry with them which no Prince beside himself ever did it can scarce amount to an act of Treason if they made so bold with his Beard And the truth of it is his Beard was so very singular and remarkable that no Stoick could well pass it by without a fling at it for it was the very Comet of a Beard upon a Boys face and that alone was a very provoking and ridiculous sight And let but the Reader peruse his Coins especially that in which his young self is drawn with the old Goddess Serapis and then I may challenge him to forbear smiling if he can And long before this Beard was assaulted by the ill-bred Antiochian Citizens it had been Canonised when he was much younger in the Court of Constantius where as Ammianus Marcellinus his Panegyrist informs us he was Nick-named the Goat for his long Beard and not only so but a pratling Mole a Monkey in Purple a Greek Pedant All which the Historian imputes to their Envy of his great Glory and parallels his Case with Cimons that Envy accused of Luxury and with Scipio's that it charged with too much love of Ease and with Pompey's that was blamed for too much neatness These are little defects incident to great Men that their spiteful Enemies might take advantage of to Eclypse the Glory of their Vertue with the Rabble but as for these Pedantick Affectations for which Julian was so highly despised they could not be incident to any Man that was not a remarkable Fopp But beside all this we must consider to what sort of Men the Antiochian Provocation was given and that was to the Poets by his discountenancing and discouraging the Play-Houses by which they were undone and they are a sort of men