breeding and drawn in to mention Kings and Princes and even our own whom as he thinks of with all duty and reverence which will appear by the sequel so he avoids speaking of either in jest or earnest least he should though most unwillingly trip in a word or fail in the mannerlyness of an expression Thus being conscious to himself that he should offend he thought it a point of discretion as well as good Manners to ask Pardon before hand For it is very hard for a Private man that has seen no Kings but those in the Rehearsal to frame any other address to Princes then such as might become King Phys and King Ush of Branford And accordingly so it happens for p. 310. speaking of the Laws against Fanaticks Hence is it that the Wisdom of his Majesty and the Parliament must be expos'd to after Ages for such a Superfaetation of Acts in his Raign about the same business This is so high a Complement that he has pass'd upon the King and Parliament that I cannot but admire how one of his Private Condition and Breeding could arrive to this Degree of Court-ship especially considering how well it agrees with what our Private Courtier saith pag. 242. where he tells us these Kings have shrew'd understandings and he is not a Competent Iudge of their Actions Fie fie that 's too modest Sir you wrong your self too much not a Competent Iudge O' my word Sir but you are a great Iudge This Humility does not become such great Wits as are Princes Companions 'T is too low a Condescention for any Gentleman of Archees Robe This Familiarity with great ones is a Priviledge entail'd upon your Place and was confer'd upon you with your Cap. Little better do I like his Animadversion pag. 320. in these words If the Fanaticks by their wanton and unreasonable opposition to the ingenious and moderate Discipline of the Church of England shall give their Governours too much reason to suspecâ— that they are never to be kept in order c. Whom does he mean by our Governors The King No for he is a Single Person A pretty Artifice to shut the King out of that Text Let every Soul be subject to the Higher Powers the Parliament or the Bishops Mark whether there be a King and Bishops sitting in this Exclusive Parliament of his This Quere methinks might better have become those Times of which Mr. Digges he who wrote a Book of the Unlawfulness of Subjects taking up Armes against their Soveraign excepting no Causes as too good If Forreigners says he shall inquire under what Form of Government we live the answer must be we live over a King And having taken this Liberty with Princes and Senates no wonder if the Gentleman presume to treat the Bishops Peers Privy-Councellers are his Fellows with a little more Freedom Though for what reason he treats the present Clergy with so little Respect may be hard to say yet as for Bishop Lauds particular and his course usage of him I think I could give a guess what mov'd him to it Not that I believe as some that his Quarrel might be the same with Archees who they say was exasperated against the Bishop because he was whipt at his procurement for taking too much Liberty a Crime much like what is charg'd upon this Gentleman or as others that he or some of his Family came sometime in danger of a Star-Chamber Censure and hazarded losing their Ears but rather upon better Consideration that there might be no greater occasion for this Picque then those several Cringes and Genuflexions which the Arch-Bishop as he thinks introduced in the Church or rather restor'd and this I must confess is sufficient ground for a Grudge for it is an unreasonable thing that the Church should expect that every man of how private a Condition and Breeding soever and however unpractis'd in the Graceful Motions and Inflections of his Body should be conformable to the Genuflexions and Cringes of the well-bred Ecclesiasticks Every man has not had the good Fortune to be train'd up at the Dancing-School nor so happily Educated as to pull off his Hatt and make a Leg with an Air. And would they have these men expose themselves by not Conforming to the Ceremonies of the rest of the Congregation or betray their Breeding by an aukard Bending of their Bodies or an unsightly Bow proclaming at every Rustick Scrape that they have not been initiated by a Dancing Master in the common Rudiments of Civility No I am confident that many of the English Protestants and especially those of a private Breeding are so averse from this that they would decline coming to their Churches at all first As I have known some People somewhat wanting in the little Decencies of Behaviour avoid Conversation and appearing in Publick These Persons naturally affect a plainness of Fashion and a Homeliness in Worship And such a Diversity of Motions such quick Interchanges of Gestures distract and confound them Besides that they are like the unquiet Variety of Postures of one in a sick Bed and and really they consult their ease and what is more their health which is not a little indanger'd by being too Ceremonious and many a violent Cold occasioned by a Citizens sitting bare-headed all Service-while without the Defence at least of a pair of Broad-fring'd Gloves laid a cross well knowing that their Betters rather then incommode them in such a Case will desire their Worships to be Cover'd Several other Occasions there are that for Conveniency sake may require a Dispensation as if a fat Burger lye under an inevitable necessity of breaking Wind in a Sister'tis not civil to call it any thing but venting a Sigh at the wrong end shall not this tender-conscienc'd Man be permitted to strain a point of Decorum because 't is in the Church rather then hazard a fit of the Colick Another thing is that one Man may have an Antipathy against Wine that comes out of a gilt Chalice and another against Bread deliver'd to him by the Hand of one in a Surplice and will the Priest be so uncivil as to cram it down the throat of that puling Christian The Clergy certainly cannot be so rude and in an affair of Conscience to exact this compliance Since great Persons out of Civility will condescend to their Inferiors and all Men out of common humanity will yield to the â—eak We may add to what we have said before should any more flexible then the rest and more inclinable to the Superstitious practises of the Primitive Christians be contented to bend their stubborn Knees or to bow their Bodies to the East as oft as is requir'd might not such Gentlemen as our Author be at a loss and he that was so far out in his Situation of Geneva through pure Devotion it may be to that Place direct his mistaken Reverence towards the West which though it were neither Vice nor Idolatry yet might perhaps occasion more sport
the Painter is the Character given Abbot by one of our State-Historians none of Lauds greatest friends that his extraordinary remisness in not exacting strict Conformity to the prescribed Orders of the Church in point of Ceremony seem'd to resolve those legal Determinations to their first Principle of Indifferency and to lead in such a habit of Inconformity as the future reduction of those tender Conscienc'd men to long discontinued Obedience was interpreted an Innovation From hence any man may judge what construction is to be put upon the Arch-Bishops Accusation of Laud for informing against the honest Men that setled the Truth which he call'd Puritanism in their Auditors For which the good man represented Laud as a Papist to King Iames. So every stickler for the Church of England was term'd in the Language of those times But if his Marrying the Earl of D. to the Lady R. when she had another Husband was not the unpardonable Sin it may seem strange that neither the Arch-Bishop nor our Writer should absolve him when we cannot in charity conceive but God did upon that his Penitent and Submissive acknowledgment which we find recorded at large in the History of his Life p. 59. Sure I am the most inveterate Enemies of this gallant Prelate have not so blackt him as the Pens of the Arch-Bishop and our Animadverter for to report him to the World in the 1 Character Sir E. Deering tells us he had muzzled Fisher and would strike the Papists under the fiâ—t Rib when he was dead and gone And being dead that wheresoever his Grave should be Pauls would be his Perpetual Monument and his own Book his Epitaph Nay in that infamous Book call'd Canterburys Doom we are told that at his Tryal he made as Full as Gallant as Pithy a Defence and spake as much as was possible for the wit of man to invent and that with so much Art Vivacity and Confidence as he shewed not the least acknowledgment of Guilt in any of the Particulars which were charged upon him So eminently remarkable were his Accomplishments which the most Malicious could not dissemble nor the most Envious conceal His sharpest Adversaries were his boldest Encomiasts and when they intended Libels made Panegyâ—icks At the same Bar condemning themselves and acquitting this Great Man who after he had been an honour to the higest place in our Church which was higher yet in being his was Translated to a more Glorious Dignity in the Church Triumphant received therewith the joyful Aâ—thems of a Quire of Angels and instal'd in White Robes according to the usual solemnities of Saints sent thither as it were before to assist at the following Coronation of his Royal Master and to set the Crown of Martyrdom on the head of that Heroick Defender of the Faith Now methinks our Author had he any spark of Vertue unextinguish'd should upon considering these things retire into his Closet and there lament and pine away for his desperate folly for the disgrace he hath as far as in him is brought upon the Church of England And though the comfort is an ill man you may believe him when he speaks against himself cannot by reproaching fix an ignominy yet the same thanks are due to his honourable Intentions and his Endeavours are not the less commendable For to say the truth he has out pitcht the Executioner half a Barr so dextrous is he in severing the Head from the Body at one blow that were he Probationer for the Headmans Office I am confident he would carry it in a free Election on without the least Opposition and so he might become a more serviceable Member of the Commonwealth then he is at present Seriously 't is great pity a man of such Accomplishments should be lost when no body can deny but he is every way qualified to fill the Place and Quality of Squire Dun. Especially if they saw how passing well he lookt in the cast Robes of a Malefactor Woe be to the Bishops if ever he procures a Patent for that Honour they cannot in reason expect any greater favour then to have the Traytors Quarters removed from the City Gates and their own hung up in the room Axes are the most necessary because the most powerful Arguments against the Clergy they confuted him whom Fisher could not Well these Bishops are the men have ruin'd all they brought the late King to the Block and have contributed to all our miseries ever since How came Cromwell Ineton and Bradshaw trow to merit their â—yburn Pomps and second Funeral Solemnities Sure 't was through some mistake that those who were but Accessaries and under-Instruments of our late troubles should be thus highly honor'd above the Principals the Prelates No doubt but it was a great Affliction to this Gentleman poor soul to see the Heads of his Master and the other two well deserving Gentlemen rais'd to that ignominious Eminency on purpose to be pointed at by the Beholders and what is worse expos'd without their Hats to the rude violence of the Weather when for ought appears it was an Exaltation they never sought and they have been undeservedly advanc'd to that Pitch of Greatness which Bishop Laud and two or three of the Villanous Clergy had theâ— had their deserts should have climb'd But since they are there much good may it do 'um with their places For after all the fatal Consequences of their Rebellion they can only serve as fair Marks unto wise Subjects to avoid the Causes And now shall this sort of Men still vindicate themselves as the most zealous Assertors of the Rights of Princes At best they are no better Subjects then Jesuites or well-meaning Zealots betwixt whom as the best of Poets draws their Parallel there lyes no greater difference then this They dare kill Kings and 'twixt you here 's the strife That you dare shoot at Kings to save their Life This Doctrine of killing Kings in their own Defence you may safely vindicate as your own it was never broacht before And from such unquestionable Principles may we reduce your Account of the late War p. 303. Whether it were a War of Religion or of Liberty is not worth the labour to enquire Which-soever was at the top the other was at the bottome but upon considering all I think the cause was too good to have been fought for Which if I understand not amiss is nothing but Iconoclates drawn in Little and Defensio Populi Anglicania in Miniature Besides the War as most gave out at first was for the removal of Evil Councellors but because as we are told pag. 252 A new War must have like a Book that would sell a New Title our Author who has a singular knack in giving Titles to both has founded the late War upon the more specious and plausible names of Religion and Liberty These which he has assign'd for causes of our Rebellion being the same with those for which the Netherlanders took up Arms against their Lawful
Soveraigne 't is worth the while to enquire whether the Consequences of both were not alike Sir R. Filmer in his Observations touching Forms of Government speaking of the Low-Country Rebellion delivers himself thus Two things they say they first fought about Religion and Taxes and they have prevail'd it seems in both for they have gotten all the Religions in Chriâ—endome and pay the greatest Taxes in the World And I wish I could not say such was the Freedome of Religion impos'd upon this Nation and such the Liberty to which we were enslav'd for the glorious Defenders of either against their King and Country seem'd no otherwise to prevail in both rescuing us from such great grievances as our Authors Ecclesiastical Loan to the milder payments of the Twentieth Part Poll-mony rais'd by Prerogative of the Subject and Loans upon Publick Faith all which cannot be better exprest then in the words of our incomparable Cowley in his Puritan and Papist What Myst'ries of Iniquity do we see New Prisons made to defend Liberty Our Goods forc'd from us for Proprieties sake And all the reall Non-sence which ye make And to shew that through the multitude of Religions as well as Taxes we were turn'd Dutch the same Poet a little after in that Satyre T was fear'd a new Religion would begin All new Religions now are enter'd in So that upon a better Calculation it will appear that the Clergymen have not been the only Inventors of New Taxes and Opinions therefore let not them alone arrogate to themselves the honour of making other Laws in the room of the Common Law and Statutes of Parliament for others are to have a share as well as they and this Gentlemans Masters have deserv'd as highly of the Nation and ought to be celebrated no less for Imprisonments Fines Sequestrations and many kind Impositions all questionless for the good of the People In comparison of these the heaviest Pressures complain'd of under the power of the Clergy in the late Kings Reigne were Acts of Grace Only so much may be added in favour of those rigorous Burthens and Exactions that they seem'd to have some colour of Legality at least from these Doctrines that the Elect had a Right to all and Propriety was founded in Saintship For making themselves the Saints and the Elect they had an undoubted title to whatever the Reprobate possest and 't is unreasonable to say they plunder'd when they took but their own the Cavaliers being not so great Delinquents as their Estates so low they descended till at last our Israelites had not only a right to the Jewels and Ear-rings of the Aegyptians but to their Bodkins and Thimbles too Neither as far as I can discern have this sort of men since his Majesties return given any better Assurances of their Fidelity and obedience For not withstanding that his Majesty to demonstrate he was Heir no lesse to his Majesties Vertues then his Crown was graciously pleased to pass an Act of Oblivion thereby covering in Eternal Silence those offences which none but the SON of the ROYAL MARTYR could forget and in order to a better agreement betwixt both parties to appoint a Conference between the Episcopal Divines and Non-conformists but this producing no better an effect then that in his Royal Grand-Fathers time at Hampton-Court the peevish Dissenters senters having but too well learnt to turn all Disputes into impertinent Wrangles and what our Animadverter calls Arguments in the Streets sufficiently manifesting how justly that Character in Hudibras besits them â— Sect whose chief Devotion lies In odde perverse Antipathies In falling out with that or this And finding somewhat still amiss That with more care keep Holy-day The wrong than others the right way Still so perverse and opposite As if they worshipt God for spight How they have behav'd themselves from that time to this let the Sober Apogies for Non-conformists and the Humble Pleas for Toleration Indulgence and Liberty of Conscience speak or the Avenue-Readers the Wall Observers and those that are acquainted with Stall-Learning as well as our Author testifie And now that after all his Majesty issued his Declaration of Indulgence for tender Consciences and that they had all that could be devis'd in the World to make a Phanatick good natur'd Yet what do these Men To show that they were the same cunning revengeful Men as before and that it is easier to straighten a Crooked Body then bend a stubborn Fanatick they waken the memory of those Crimes that might but for them have slept eternally in the Act of Oblivion either imagining that that Act concerns only the suffering Royalists or that the Instruments of our late Miseries have so great an Interest in it that they have a Pardon granted not only for what is past but to come and so having cancel'd all their old Scores they might now begin upon a new And accordingly they have arreign'd the late King once more at the Bar and brought the Arch-Bishop of Canterbury again to his Trial. For though our Author promis'd us pag. 281. he would as little as possible say any thing of his own and speak before good witnesses Yet his fore-cited passage concerning the Original of the War pag. 303. Whether it were a war of Religion or of Liberty is not worth the labour to enquire Which-soever was at the top the other was at the botrome but upon considering all I think the Cause was too good to have been fought for And the other pag. 304. after all the fatal Consequences of that Rebellion which can only serve as Sea marks unto wise Princes not a word of the Rebels to avoid the Causes A dutiful Caveat this to wise Princes to avoid the causes of Rebelling against their Subjects These I presume are his own till he produce his Authors And the same I think of another which is well worth weighing pag. 304. His late Majesty being a prince truly pious and religious was thereby the more inclin'd to esteem and favour the Clergy And thence though himself of a most exquisite understanding yet thought he could not trust it does it relate to understanding better than in their keeping Compare this with pag. 299. where he tels us the Clery were Licentious in their Conversation and pag. 224. that some of the Eminentest of them made an open defection to the Church of Rome and then tell me if he has not worthily vindicated his late Majesties Piety and Religion and whether he was not couragious and bold in telling his Adversary he feared not all the mischief that he could make of this 'T is well he has told us the story of the Ass who because he saw the Spaniel play with his Masters legs thought himself priledg'd to paw and ramp upon his Shoulders for it is the best Apology in his own behalf and now he may plead like himself he does nothing without a Precedent True it is he tels us pag. 106. that being a man of private Condition and
Preach the Desolation and downfall of the Man of Sin Ah many a good Book of Mr. Bs. and I. O's have these Bawlers cry'd the Project will take wonderfully with your Street-Auditory the Rabble Then they may sing the Fall of Antichristian Magistrates and Laws you have plentifully provided them with Canting for that purpose for from Pag. 243. to Pag. 250. you have carried on the Cause I will point to some of it Pag. 249. Pag. 250. Princes consider that God has Instated them in the Government of Mankind with that incumbrance if it may so be call'd of Reason and that incumbrance upon Reason of Conscience That he might have given them as large an extent of ground and other kind of Cattle for their Subjects but it had been a melancholy Empire to have been only Supream Grasiers and Soveraign Shepheards And therefore though the laziness of that brutal magistracy might have been more secure yet the difficulty of this does make it more honourable That men therefore are to be dealt with reasonably and Conscientious men by Conscience That even Law is force and the execution of that Law a greater Violence and therefore with rational Creatures not to be us'd but upon the utmost extremity That the Body is in the power of the mind so that corporal Punishments do never reach the offender but the innocent suffers for the guilty That the Mind is in the hand of God and cannot correct those perswasions which upon the best of its natural capacity it has collected So that it too though erroneous is so far innocent That the Prince therefore by how much God hath indued him with a clearer reason by consequence with a more inlightned judgment ought the rather to take heed lest by punishing Conscience he violate not only his own but the Divine Majesty So that if any Prince will hold his Kingdom by Mr. Animadveâ—ters Tenure he is fully Instated in the Melancholy Empire of all his Parks and Chases and next and immediately under Conscience over all Persons their Bodies only reserv'd in the power of their minds and their minds in the hand of God and all other kind of his said Majesties Cattle within his rational or irrational Realms and Dominions Supreme Head and Governour This indeed is the most full and comprehensive Inventory of the Goods and Chattels of Monarchy if I may so speak that eveâ— was heard of Instating Princes not only in the Government of irrational Cattle a Right which all successively have claim'd from Adam Brutal Magiâ—tracy being a Flower of his Crown and a Prerogative of his Melancholy Empire transmitted from him to the Patriarchs and all the Supreme Grasiers and Soveraign Shepherds but assigning also other kind of Cattle for their Government as their rational Subjects Ay and such Cattle as Conscientious Men. Which Right as it was at first deriv'd as some fancy from the Original Consent of the People so is the Exercise of it confirm'd by a like Consent of their Heirs or rather of their Consciences Now these tamer Subjects the Brutes are to be govern'd by force that is in our Authors words by Law for Hunters though they have an absolute Power of Life and Death over those we call the Ferae Naturae yet give Law even unto them but the Conscientious Drove are not so easily yok'd as the horn'd Subjects of the Wood and therefore Law is not to be us'd with them but upon the utmost extremity For which reason our Authoâ—tels us that Brutal Magistracy is more secure and the latter more difficult which confirms an opinion of the Malmsbury Philosophers that Horses had they Laws amongst them would prove more generous Subjects them Men. 'T is true the Animadverter says that God might have given Princes as large as extent of Ground and other kind of Cattle for their Subjects Subjects are one kind of Cattle it seems but it had been a melancholy Empire to have been only Supream Grasiers and Soveraign Shepherds And yet as Melancholy an Empire as that would have been he has instated them in one far more unpleasant and uncomfortable over Subjects from whom they must expect no greater security for Obedience then their own good Nature for punish them they must not if disloyal and unjust for fear of disobliging their Consciences for though he says that Laws should not be put in Execution but upon the utmost extremity 't is plain he intends they should not be Executed at all for in the very next words he affirms that the Body is in the power of the Mind so that Corporal Punishment do never reach the Offender but the Innocent suffers for the Guilty Admirable Stoick but say that the infamy of a Gibbet cannot shame the Generous Mind nor the Severities of the Rack and Wheel awe the most Servile say further that Corporal Punishments cannot reach the Principal Offender the Mind must therefore the Accessary and subordinate Instrument the Body scape unpunisht But the Mind it seems is not only out of the reach but Jurisdiction of the Civil Magistrate For it is in the hand of God and cannot correct those perswasions which upon the best of its natural capacity it has collecâ—ed So that if too though erroneous is so far innocent That the Prince therefore by how much God hath endued him with a câ—earer reason and by consequence with a more enlightned iudgment ought the rather to take heed lest by punishing the Conscience he violate not only his own but the Divine Majesty So now let any of the most desperate Patrons of Fatal Necessity come out and speak any more Truly this is a pretty way not only of excusing but hallowing all the Villany in the World by dedicating it I dread to speak it to the Deity This is the Syntagm of Calvin's Divinity and System of our Authors Policy Bishop Bramhall as was before noted accus'd the Scotch Disciplinarians for making Kings but Kings of the Bodies and not of the Souls of their Subjects but this Gentleman is so courteous as to release them from the charge of both for the Bodies of their Subjects are exempt from their Jurisdiction as being in the Power of their Minds and their Minds are in the hand of God and so Monarchs had best take heed least by punishing the Consciences of their Subjects they violate with their own the Divine Majesty And now shut up the Church doors there is no use of Altars for the Guilty they need run no farther then to their own Consciences for Sanctuary and be safe Cut in pieces the Whipping Posts and Pillories make Bonfires of the Gallowses set open all the Prisons and let there be a general Goal-delivery for Corporal Punishments are all unjust and reach not the Guilty but the Innocent and what is more they are manifest infringments on our Libertys and the Magna Charia of Conscience Sheath the Sword of Justice mure up Westminster-Hall and set Bills on the Courts for Laws are force and the
now done after I have which is but just taken leave of my Author Sorry I am to waken him out of that pleasant Dream I left him in when repos'd under the Arms of a spreading Bramble But I will disturb him as little a time as may be a few things only I have to say to him at parting and then let him take the other Nap. First then I cannot but take notice of his Scripture Railery for though he has told the Ecclesiastical Politician p. 166. that he really makes Conscience of using Scripture with such a drolling companion yet he makes none of Travesteering it for amongst the many good jests he says pag. 198 he has balk'd in writing his Book lest he should be brought to answer for every prophane and idle word he could not find in his heart to balk such as these The Nonconformists were great Traders in Scripture and therefore thrown out of the Temple p. 232. and p. 207. he tells us his Adversary is run up to the wall by an Angel And again p. 77. that He is the first Minister of the Gospel that ever bad it in his Commission to rail at all Nations So that if any Man will learn by his Example as he advises in the Close of his Book he may proceed a most accomplish't Burlesquer of the Scripture wiithout violating and prophaning those things which are and ought to be most sacred Next for his Politicks when I observ'd how he limited Kings and set Subjects free exempting all Affairs of Conscience from the Jurisdiction of the Soveraign and exclaiming against Laws as Force and the Execution of them as a greater violence divesting the Civil Magistrate of his Authority in things Indifferent the greatest part of his power and caâ—olling Princes out of their Right in Complement to their Subjects forsooth flourisht with many Stories cull'd for the purpose and garnish't with a Bumkin Simile or two of such ill bred Clowns as would desire to be cover'd before their Betters I imagin'd he made his Collections out of such Authors as Buchanan and Iunius Brutus And when I remarked how small a matter he made of exposing the Wisdome of King and Parliament for a Superfetation of Acts about the same thing I could not but wonder that any one of a Private Condition and Breeding who it may be never had the Government of so large a Family as that of a single Man and a Horse should think himself sufficiently capacitated to make better Laws for the Government of three Kingdoms Certainly not every Man that has set his foot in Holland and Venice or read over Baxters Holy Common-wealth and Harrington's Ocâ—ana and made a Speech once in the ROTA is Statesman compleat enough for such an undertaking No the Training of Boys and Education of Horses are Tasks above the experience and abilities of some of these imperious Dictators that assume to themselves a Power of correcting their Governors The new Modelling of a State is somewhat beyond the Oeconomy of a School and Monarchs are above the Pedantick Discipline of the Ferula it is Arrogance then in a great Degree for Pedagogues to Lecture Princes and Senates and a high Presumption for every Tutor to claim the Authority of a Buchanan 'T was this I was displeas'd with his irreverent and disrespective usage of Authority His Malicious and Disloyal Reflections on the late Kings Reign traducing the Government of the best of Princes and defaming his faithful Councellors in so foul a manner as if he had once made use of Miltons Pen and Gerbier's Pencil So black a Poyson has he suckt from the most virulent Pamphlets as were impossible for any Mountebank but the Author of Iconoclastes to swallow without the Cure of Antidotes And certainly if that Libeller has not clubb'd with our Writer as is with some reason suspected we may safely say there are many Miltons in this one Man Not to recite too often his too good Causes of Rebellion and his Caution to Wise Princes only to avoid the like occasions To which I may add his insolent Abuse of his Gracions Soveraign in so cheaply prostituting his Indulgence for a Sign to give notice of his Seditious Writings I was not a little offended to see him cast so much Dirt on the Venerable Names of Laud Bramhal and Cousens aspersing the last as a Papist notwithstanding his incomparable History of the Canon of the Scripture and with the like Solecisme branding him that wrote De Deo for an Atheist His disingenuity is visible in his misrepresentation of the Loan and his mis-quoting of Thorndikes Passage of Schism And what is no less remarkable is his injurious dealing with Mr. Hales in citing his Tract of Schisme which he could not but disallow of when he declar'd himself of another Opinion obtaining leave of Arch-bishop Laud who converted him to call himself his Graces Chaplain that naming him in his Publick Prayers for his Lord and Patron the greate notice might be taken of the Alteration But to conclude all the Impertinences of our Author I will not deny but the Transproser has merited that Crown at least which Gallienus the Emperour awarded him who in a solemn Hunting flinging ten Darts against a Bull from a little distance never touch't him with one Alleadging this Reason when some seem'd to wonder at the Sentence This Man says he is Expert above you all For to cast ten Darts so little a way against so great a Mark and not to hit it is a thing which none knows how to do besides himself Give me leave to close all with this short EPILOGVE For ours and for the Kingdoms Peace May this Prodigious way of Writing cease Once in our Lives let somewhat be Compos'd Not bare REHEARSAL all nor all TRANSPROS'D FINIS ERRATA PAge 2. for transpos'd twice read transpros'd p. 5. for impenitently r. impertinently p. 7. for Anonymus r. Anonymous p. 17. for Transposer r. Transproser p. 20. for ago off r. gâ— off p. 36. for we so loud r. were so loud p. 40. for a muse r. amuse p. 48. for the Antagonist's Book sellers and Stalls r. Book seller and Stall p. 72. for reduce r. deduce and for Populi Anglicania r. Populi Anglicani p 75. for Heir to his Majesties Vertues r. Heir to his Fathers Vertues p. 80. for in these words r. on these words p. 112. for Arcabian r. Arcadian p. 303. Mr. Cowly's Puritan and Papiâ—t 167â— Pag. 78. P. 233.