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you prefume to give Sentence on him, a Boldness no less impious than unjust in you, were it true, lince we can never know it to be so.

But indeed it is hard to say, whether you have shewn more Malice or Vani. ty in this notable Declaration of yours ; for he that considers the Af fectation and Fantastick Lightness of your Language, (such as Ireland, a Land of Ire; Bite-Sheep for Bishops and other such ingenious Elegancies of Quibble) must needs confels it an O. ratory more becoming a Fool in a Play, or Peters before the Rabble, than the Patrons of his Sovereign's Sovereign, or the Gravity of that Court, which you say, right wisely, Thall be admir'd at the Day of Judgment. And therefore you do ill to accuse him of reading, Johnson's and Shakespear's Plays, which, it seems, you have been more in your self tó much worse purpose, else you had ne. ver hit so right upon the very Dialect of their railing Advocates, in which (believe me) you have really out.acted all that they could fansie of pafsionate and ridiculous Outrage.


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For certainly, Sir, I am fo charitable to believe it was your Passion that imposed upon your Understanding; else, as a Gentleman, you could have never descended to such Peasantry of Language, especially against such a Person, to whom (had he never been your Prince) no Law enjoins (whatsoever his Offences were) the Punishment of Ribaldry. And for the Laws of God they absolutely condemn it; of which I wonder, you that pretend so much to be of his Councel, should be either fo ignorant or forgetful.

Calamity is the Visitation of God, and (as Preachers tell us) a Favour he does to those he loves, wherever it falls it is the work of his Hand, and Mould become our Pity, not our Infolence. This the ancient Heathen knew, who believing Thunder came from the Arm of God, reverenc'd the very Trees it lighted on.

But your Passion hath not only mir. led you against Civility and Christian Charity, but cominon Sense also; else you would never have driven your Chariot of Reason (as you call it) so far out of the Road, that you forget whither you are going, and run over

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every thing that stands in your way; I mean, your unusual, Way of Argument, not only against Reason, but yourself, as you do it at the first fally; for after your Fit of Raving is over, you bestow much Pains to prove it one of the Fundamentals of Law, That the King is not above the Law, but the Law above the King. And this you deraign, as you call it, so far, that at length you say, the King hath not by Law so much Power, as, a Justice of Peace, to commit any Man to Prison ; which you would never have done, if you had considered from whom the Justice derives his Power, or in whose Name his Warrants run ; else you may as well say, a Man may give that which he hath not; or prove the Moon hath more light than the Sun, because he cannot Mine by Night as the Moon doth.But you needed not have strained fo hard, for this will serve you to no purpose, but to prove that which was never denied by the King himself ; for if you had not a much worse Memory than Men of your Condition should have, you could not so foon have forgotten, that immediately after the reading of that Charge, the King de


manded of your High Court, by mbat Law they could fit to judge him (as offering to submit if they could produce any) but then Silence or Interruption were thought the best Ways of confesling there was no such thing : And when he undertook to Shew them both Law and Reason too, why they could not do it, the Righteous President told himplainly,He must have neither Law nor Reason; which was certainly (as you have it very finely) the most comprehensive, impartial, and glori. ous piece of Justice that ever was played on the Theatre of England; for what could any

Court do more than rather condemn itself, than injure Truth.

- But you had better have left this whole Business of the Law out of your Appeal to all Rational Men, who can make no use of it, but against yourself: For if the Law be above the King, much more is it above the Subject. And if it be so heinous a Crime in a King to endeavour to fet himself above Law, it is much more heinous for Subjects to fet themselves above King and Law both. Thus, like right Mountebanks, you are fain to wound and poyron yourselves to cheat.others, who cannot



but wonder at the Confidence of your Imposture, that are not alham'd to magnifie the Power of the Law, while you violate it, and confess you set your selves really above the Law, to conderan the King but for intending it.

And indeed Intentions and Defigns are the moft considerable Part both of your Accusations and Proofs, some of which you are fain to fetch a great way off, as far as his Coronation Oath, which you next fay, He, or the Arch bishops by his Order, emafculated, and left out very material Words, (which the People shall choose.) Which is false ; for these Words were not left out, but rendred with more Sence, (which the Commonalty have) and, if you consider what they relate to, (CuHoms) you will find you cannot, with out open Injury, interpret, Elegerit, (in the Latin Oath) mall.choose, not, hathe chosen ; for if you will have Cone Suetudines quas vulgus elegerit, to mean, Cuftoms, which are to be not only Use, which must be often repeated before it become a Custom, but, Choice, which necessarily preceeds Use..

But suppose it were as you would have it, I cannot fee with what Rea,


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