Animadversions on two late Books, One called remarks, &c. To which is added NOTES On some Humors and Conversations OF THE country. The other called Reflections on Marriage, and poetic Discipline. In two LETTERS to Sir T. L. Scribimus indocti doctique, &c. LONDON: Printed by A. C. for William Hensman, at the Kings Head in Westminster Hall. 1673. SIR, SInce my last to you I have seen another Letter from your old Friend, which some body or other has served as they did the former, and made a Book on't too. As soon as I saw it, bless me, think I, what a pudder is here of troubling this Gentleman with so many long printed Letters: If this trade goes on, he'l have his Study so stuffed with them, as no room may be left for good Books. Well, Sir, but think I further, why should I add to the number: and indeed I intended to writ no more in that way: but pray Sir give me your pardon for this small one more and I have done. And if this, Sir, should seem Contest with my brother Writer, I desire your belief that the Contest lies only in serving you, which service may appear two ways. First, It's to be hoped he may be hereby prevailed with to writ no more, and so save some trouble to you and many more. Secondly, For that you may not be at leisure to red out so large a writing; I have( for your ease) abridged it, and taken leave to postil a little thereupon. Sir, you may remember that the last time we conferred, I made bold to make several guesses at the man of Masquerade, and I'm told I was quiter out in all: I scratched my head thereupon, and bethought myself again, and after that it came into my mind, and without more ado I take him for a Gentleman, and a Gentleman who has found some Generosity about him, as he says, but( I fear) not that Generosity( as he says) which none more dextrous has done to perform an act of so much Justice( as to writ of Marriage, he means) and therefore I cannot at present set my hand to that saying of his, viz. That he wrote not out of affectation or busy humour, for reasons enough. And I guess him further to be a descendant of some Clergy-man,( and ne're the less Gentleman) for he seems to have a piece of the sermonizing faculty entailed on him, though it vents itself mostly in uses of Reproof, and little Consolation, but to dear Antonia. And now, Sir, for the grounds of my scruple, why I think he wrote not without Affectation or busy humour. First, Sir, I find more dexterous pens have found more Generosity to the same purpose, and have had more success,( not to mention what is in the sacred leaves, nor the ancient and later Writers of the Christian Church, nor the learned Heathens) there is a Dramatist( now living) even the Poet, whose fault was lately his Acuracy in Poem, who by a woman in one Act has said much more for Marriage then he, or perhaps his Country person can do. And it seems much to me, that he should meddle with any thing, on which the Comical Wits had breathed. There is also a late Book, wrote by a Lawyer( whose profession he so profanely and basely Libels) 'tis called Moral Gallantry, in less then 20 pages whereof there is more sense, solidity, and true Eloquence than in his 198. And lastly( for an unanswerable testimony) there is a late Book called remarks, &c. that has as much in few pages as in all his last; so that whether it was affectation or busy humour, to strive to outdo or undo, what himself had better done, I know no more than others: yet this I know, that Phantastes ( in the Comedy) fancied he could go further beyond the Artick circled than Geographus his Master could do. Secondly, As to Affectation and busy humour, let's survey his Book in general, and mode of writing, and we shall see, that as ill as he treats the New Philosophers, he would be nibbling; for by the help of a Microscopial rhetoric he has Magnified Ovids flay ten times as big as Mr. Hook's. He had blown a serviceable Grain of Nitrous compound into a huge smoke, to dazzle eyes, but( like the famous powder of Alphonsus) is not of force enough to kill a Chicken. A little bide( that of Paradise, if you will, for there 'twas bread) he makes( like the hungry Philosopher) to be vox& praeterea nihil. He abounds so with Identical phrases, as if he designed an Echo like that in the Gallery at Constantinople, to repeat one word seven times over: as if he intended to ring Changes on the Alphabet, but( ill luck as it is) the music is marred, by several Clanks returning too often out of their course; as Votaries, chimeras, Conduct, idea, Important Concernments, Spectres, Punctilio's, &c. some coming ten times over. But( especially) the circled turns round and round again, and( which is waggishly observed by some Wits, at whom he quirks) this Marriage circled he so often repeats, they account the best Argument he uses for Marriage. Thirdly, For the Affectation and busy humour, he periwigs his leaves with dead mens Locks, and tells not whose they were, and so some think they may be imposed upon, and that is, when he tells of the inhuman Greek, the fantastic Roman, the Noble Greek, the Prince of the Blood, the Darling of Mankind, the African and Gothick Hero, the Barbarian, the Generous Corinthian, the Wretched Gamester, he that was rocked in the Cradle, and they think this is Affectation; for my part I account it no great fault, I doing so too; where 'tis not fit to name persons, or where I can't; only I remember a drolling witicism thrown at one on such an occasion, speaking to his boy thus, Deminitive or my defective slave Fetch my Corps Coverture immediately, It's my Complacency that rest to have T' insconce my person from frigidity. The Boy thought all was welsh his Master spoken Till he rayl'd English, Rogue go fetch my cloak. Come we now to the particulars of his last Labours, and first of his Epistle. He was writing it( it seems) and it came into his thoughts( by some impulse) that he was Censured, as taxing the whole Town with the blemishes of some: and having wrote( as he says) so far— and just so far and no further, the Answer of remarks came to him, and told him just as before he thought. Hence, Sir, may easily be concluded the Philosophy of Spirits and the Communication of those Airy Intelligencers. But whether it was Castor and Pollux( who( they say) brought to Rome from Macedonia, which was 2500 miles in one day, the Victory against King Perseus) or whether it was the spirit of Mascou,( who used to carry Commendations, tell of Sack-possets, and go of the lesser errands) who informed our Author I know not, but I dare say it was not the Drummer of Tedworth, for he might( with his rattling) have caused trouble and surprise: and it seems here was no trouble nor surprise: yet had it not been said so, one might have thought, the coming of that Book from London might have caused as much trouble and surprise as the news of your going to London, Sir, did in the last Letter. Well, though no Trouble or surprise, yet a little Heat, it seems, seized him, but( thanks to a good healthy Country-Constitution) the paroxysm was soon over, and the cause of the Heat was an Epistle. A good luck take Epistles for me, I think there's none of 'em but displease some body, I perceive I was mistaken, and my Faculty lies not that way, and for that cause I have taken a course with the Epistle, and have made amends with this short Postscript. But, Sir, as to your friend, I profess, I think, I like his Epistle( even this angry Epistle) better than his Book; therefore I think it may be better for him to writ only Epistles, and I'll writ only Books, and so we may club, and that's fair. Sir, I find next the Marriage circled had so brisk'd him, that he could not let a fair Lady( innocent in our affair) alone, who( I must tell him) is of more honour than Antonia, because Married, or else I'll burn his Book, and is also every whit as virtuous. But why may not I show my regard to Catharina as well as he to Antonia; why may not I worship the fruitful vine in the Sun-shine, as well as he the barren fig-tree in the shade. Then comes he gently to my Book( perhaps he's whetting his Pownces) at present he says 'tis a continued mistake. A mistake there is in the case, that's plain, if on my side, it's my want of knowledge in Grammar and of my native Language; for I was told that Age, Nation, Town indefinitely, imported all or the greater part; and I never heard that All was latin for some, till the Calvinistical distinction of singula Generum, and Genera singulorum came up, which Jacob van Harman swears by all the blood in his bones, is non-sense; and I vow I believed him, and do so still. Well, Sir, I find some mens heads are full of Proclamations, and out skips a piece of one of King Charles the First, That Country Gentlemen should reside on their Estates, and well it was done; and I have known a time when such another might be seasonable and requisite, for many reasons, particularly to cause a Circulation of money, which otherwise comes all in specie to London, and thereby the Nation seems to have the Rickets. But, I pray Sir, let him tell us, if there was in it a prohibition, or any trouble or surprise, that young unmarried Country Gentlemen should not receive Education at the Inns of Court or other Societies of Learning in London? he was too great a Scholar, and too wise a Prince to confine dextrous youth to riding after a dear, as you were advised, and so to prevent a succession of Counsellors for his Crown. Next, Sir, If you and the Gentleman go on board his Majesties Fleet this Spring, what then? why then if it falls out so( and 'tis with an If) and if the power of his Steel be as formidable as that of his Pen, great achievements may be expected from him; for I doubt not in the least( such a good opinion have I of him) that he can with as much ease come off victoriously, if the Dutch fight not, as maintain Marriage lawful when no body denies it. But I was thinking of another If, and that is, what if this Gentleman be not there? why then I be thought myself again, that as good and as stout might be there in his room: and for one If more, with good leave. Sir, If indeed you and he be there, I wish ye like the fortunate Knight of Naples, Don Garsia de Toledo, If one wave throws ye overboard, another wave may throw ye in again. To conclude the Epistle, Sir, and for certain Apology for over-sights, failings and what you please; his Book it seems was mended and altered, and so in a manner was Printed against his desire. Sir, I'm so good natured as to allow the same excuse for this Book too, if he will do no more so; and so I'll run that over and have done with him or not as he pleases: for though I was but a beginner t'other day, yet methinks I can do such jobs as these with a wet finger. Advance we then to the second Epistle, to consider on't: Consider on't, said I? It requires consideration indeed; he said true, when he said he had Entertained Antonia in an unusual manner, it seems like a Mock to a sibyl it sounds like some Charm. Cato said three enchanted words would cure the eye-sight, and Varro, that a verse of the Sybils would cure the Gout. And who knows but this Epistle was designed to cure the Itch of the Marriage circled, for from the oraculous contexture of words, it seems, as if a pair of gelded Turtles in their Privacies( by the power of that Love which reigns in their united hearts) were solacing themselves, in the best sense they can make of their conditions, and so admiring their own Justice, Fidelity, Virtues, the Ornaments of their Breasts, preserved like Treasure under ground, like snow in could houses, and surpassing the words of Romance; seeming nevertheless to make necessity a principal virtue, while they regret the difficulty of attaining to t'other state: yet excusing themselves by their Affairs, which( they say) Conceal the Clue that should let them out of the Labyrinth, and( to prevent obloquy) give themselves out for Votaries to the open State, commending the Divinity of it, declaring their obsequious respects to it; yet concluding that single life has Equal Beauty, and and that they have taken other Measures of a just and and happy life; they have committed the immortality of their( unmarried) Love, to perpetual abiding Letters( meaning this Epistle) more durable than Marble. Thus, Sir, is innocent Country modesty pleased to speak of itself, for lack of neighbours. Thus are the Encomiums of a single life a fit preface to a Book on behalf of Marriage, especially while the Book says, page. 64. the peculiar wandring humors and dispositions of unrest in that( single) life. page. 90. Its sullenness in private life not Gallantry: and 114. Those that want Marriage are to seek in the Turns of human affairs, and the artful traverses of glory: and page. 173. Marriage knows all the traverses and turns of human affairs: and page. 116. the Crafty Italian( being Married) with his single Conduct wound about the bravery and vigour of the French Affairs: and page. 86. The Inventions of them who enjoy perpetual vacation from affairs has been mischief to the world, and remain a reproach to idle speculation. Thus our Architect is out, either in the Porch, or in the house, choose you whether. So soon may a man lose himself in Dodona's Grove, so easy 'tis for a little sense to be labyrinth'd in a wilderness of Talk: to which we now come, i.e. to the Book. And it seems the Book was occasioned by a divertisement with a Modern Philosopher, but what manner of Philosopher this was, is hard to judge; for had it been a Modern( called mechanic) Philosopher, he would have advised, that a subject, so sacred, should have been handled gravely and substantially, with reference to its institution and ends. And if he had bent his strength against some few extravagants, by Arguments of another hue, more adequate to their Genius: such a Philosopher would have advised to use proper mediums, and to argue more logically: And withal such a Philosopher might have( with prudence enough) insinuated, that for the sake of every idle person differing from the generality of the Age in some one sentiment or other, not destructive to the Community, it's not fit to trouble the sober part with a Book. Therefore, I rather think, Sir, that by Modern Philosopher, he intended what Country Folk call by Irony, notable Philosopher to be some simpleton: And its strange to see the danger of keeping( even but) silly company, for they say Gallus Villius, by imitating mad men became mad. But Sir, a Theme was started, it seems whether by Writer or Philosopher, no great matter, and the Theme wanted Assistance, as was thought, and some body there is( may be one or two in this Age or Nation) that have( in drolling humour 'tis like) spoken Irreverently of Marriage: This Alarms our Author who( in trouble and surprise) feared this vile Praterost, was as dangerous as the Spanish Ewe, brought over in 1275. which being rotten, was the first in England, and the Murrain from thence, which lasted 28 years; therefore cries he, O the Nation, the Age, the Town, Barbarous, Vile, profane; Marriage appears to the Author to be run down by a popular practise and Contempt, and he finds the Generosity about him to do an act of so much Justice as none more dexterous has done: to work he must go, and assist the Theme; so comes he — To prove by force Of Argument, a man's no horse. And to effect this he cannot( he says) furnish the discourse with any Experience of his own, nor never intends it, by his discourse with Antonia. Alas poor Theme that should want Assistance and should find none, but of an Adversary, or it knows not whom. I remember this Author elsewhere says, He that stands on high, sees more of a show than one that is in it: so one, that from a Mount saw the Marriage in Cana knew more( perhaps) of it than any was there; and it may be our Writer may fancy wedding Feasts, though not the Garments. Sir, I am a bachelor also, and owe as great votes to the married state as another, and I resolve as soon as I can obtain a woman circumstanced answerable to my expectations, to change my condition: and in the mean time, I dare not say that any bravery in single life, or virtuous designments, makes me not mary. In plain English Sir, I find Ladies plaguy Coy, and therefore I would desire the Gentleman( pray Sir move him to it) that( if ever he writ again) he would writ to that Sex to be as virtuous as they please, but not so nice; by that means his Pen may( more likely) purchase the owner the Immortal famed of a Here. O how generous a Task would he take upon him, how obliging to the Modest to facilitate their Addresses to the Coy, and the Addresses of the Sparkish to the more reserved. Let him obtain this, and I'll warrant Marriage's business done to the life; in the interim to show the dexterousness of Pen, and the Generosity of Writer, beside skill in logic and History, some arguments are framed to prove Marriage lawful, just, convenient, and useful. O mighty task. But first, Sir, its to be understood that Marriage and Uxoriousness is to be accounted all one. Secondly, that Uxoriousness and Effeminacy are not all one. Thirdly, that Uxoriousness is made to comprehend all morality and virtue. Truth on't is, till this time I took Uxoriousness to be a fault, and it was the greatest that could be devised by the worst of men, against the best of Princes; who said he was not fit to hold a sceptre who could not govern a Distaff: And a witty Clergyman said that Apron-string tenor is worse than Bond, or that of Vassalage; so much is holding at the will of the Lady worse than at the will of the Lord. But taking Uxoriousness for a due and prudent Management of the conjugal state, the first main Argument is page. 39. The four great Empires of the world flourished with greatest bravery, when they were most virtuous, and their Greatness declined with their Morals: therefore Uxoriousness was the sole cause of their flourishing. As to this( to do him all the right) though it be a naughty syllogism, and like Seton's syllable eating the Cheese, yet a virtuous observation of Marriage may do a deal of good. Next, Sir, Marriage helps learning, of which the Gentleman himself may be a prime instance, for we see what he wants, and he says he's not married. But it helps learning, for it tempers the wit, and though it may dull the fancy, yet that is but Cashiering of madness, he says. So that it s come to now, either Marriage or Madness; but I hope, Sir, 'tis but the madness of a March Hare; but still it helps learning: And though my Lord Bacon wholly overslipt it in his Advancement of Learning, yet Socrates makes it out clearly; and now come aloft Socrates, and what of him? why of him thus: page. 51. Some men might have the famed of greater learning, but the Oracle pronounced Socrates the wisest man in Greece: therefore Marriage helps Learning. This logic was well chopp'd; but for a little Learnings sake, let's consider, how knows our Author that any had a greater famed for learning than Socrates, while we red that it was accounted a proud speech of him to say, Hoc scio quod nihil scio? because he knew so much; also that his mind run so much on his Book, that a little before his death he desired to learn music, because he would die still learning something. Sir, such instances as these( methinks) had better served his turn for the help of learning, than that some might have greater famed of learning, &c. But let that go which way it will, Marriage does help Learning still, ay that it does, and for no small reason neither, The Oracle pronounced Socrates the wisest man in Greece. What credit the Heathen Oracle has in the opinion of my Brother bachelor, he best knows( their way of uttering he seems to imitate) let's examine the truth of the Oracles pronouncing( supposing first, that his wisdom must make out the learning of that Age, which( out of good nature) I'll grant,( expecting he'l do me a good turn another time.) But whence are we to conclude this wisdom of Socrates; no instance is given, but the ipse dixit of the Oracle; if his wisdom lay in Morals. Oracle was out, or a prime Father of the latin Church, who says that the Athenians gave sentence against Socrates, as a defiler of young boys: now whether Heathen Oracle or Tertullian be of most Credit, I won't dispute. Well, but Marriage helps Learning, for Socrates was wise for all this; ay, and the wisest in all Greece; for Oracle could not be mistaken: no, no mistake in Oracle sure, wisest he was, for he was married. Was no wise man in Greece married but Socrates? let that go too: married he was and that made him wisest, though not the learnedest; and so Marriage helps learning. Well, Married, Learned, wise; married with a mischief! I believe if truth were known my Brother Singleman and I would not think ourselves e're the wiser for being so married. Sir, I'll appeal to you, do not you think it wisdom to keep out of a shrews clutches; and( indeed lo) I've credibly been informed, that Xantippe was a notable woman; nay, that she was an errand scold; and so perverse that Aelian says, she put on her worst clothes to go to a great show, because her husband desired her to put on her best: O how she differs from the women of this Age. But( to go on Sir in this tract of Wisdom and Argument of helping Learning) as Socrates once sate in deep meditation under Sun-shine. This perilous woman, out of the Chamber window, empties a Chamber-pot on his head; not out of provocation, but merely to keep good bumours working, and to increase Wisdom; and so it fell out, that from hence and from such occasions as these, he gave the world account of his wisdom, for when she scolded he held his peace; and to this last trick he said( easily to himself, he durst not speak out) I thought we should have a shower after so much Thunder. Thus Sir, is the Argument for learning helped by Marriage cleared, and the wisdom of Socrates, as being married to a wrangling bed-fellow; for page. 91. virtue hardly acquired is best. page. 53. Marriage was a model of Government to after ages of the world; what then? It follows then that Marriage is Marriage still, and ought to have Government in it: ay, and if Epistle says true, you may live a virtuous single life; and if Book says true, you may live a virtuous married life as you please, choose whether. page. 60. Marriage is lawful, and convenient too; for married men dread Wars, therefore Sir, if you'l sleep in a whole skin or two, mary. page. 66. Marriage makes repose, i.e. in its circled; therefore so does single life in the shade with Antonia, like Snow in could houses: as he says. page. 69. Marriage affords the honour of issue, and nothing was esteemed of old more honour than many Children. This( because of its weight) ought to be enforced: by the Julian Law in Rome, precedency was given to him who had most Children; and in Florence, he who had five children was exempt from Imposts, Subsidies, and Taxes: Thus it was in old time. Therefore it follows now in new times, and in England, that Marriage is lawful; only I think precedency goes not here by that law, not the payment of Taxes; but it may be a seasonable hint to the Parliament in the next Subsidy for equalling payments; for most commonly the poor Vicar, and healthy country Labourer have the best gift that way; and their Issue prove mostly but Candidates for Alms. Well, by Marriage you have not only the honour of Issue as aforesaid, but thereby page. 74. The glory of your name shall be preserved by an Interest remaining beyond the Grave. This is something indeed on behalf of Marriage, had not one told us in his Reflections on Marriage at the same time, of a better way of getting the Immortal famed of a Hero; and in his Epistle to Antonia, of Immortalizing beyond Marble, even by perpetual abiding Letters, i.e. by writing Books: So that it seems, Sir, to some, that by our Authors Conceit, however he treats Marriage, he does but wheadle, while the Issue of the brain he affirms more durable than that of the body. However, I think, that the instance of our Author,( of Agrippina's desire of her Sons reigning, though with her death) might be a piece of ambition and vainglory. page. 79. Marriage perpetuates virtue; this is to be understood if the Children take right, or the soul be conveyed by Traduction, otherwise the Gentleman( by his own report) can preserve virtue as long. Well, but what if Infants have been carried in Ancient Wars to encourage Battels? why then I say, in ancient times also Wives used to go with their Husbands into the Wars, and the Tyrian Wives helped their Husbands out of Prison at Lacedaemon, and the Bavarian Wives, having liberty granted by conrad the Third to carry away their goods on their back) carried away their Husbands: So did the Spanish Lady at Cales serve an old Husband; and what of all this? Then, Sir, its to be considered, if it be not advisable, at this Conjuncture, that our Army going into France should carry their Children in their Knapsacks to encourage them, and their Wives to get them out of Prison, and so travail Bag and Baggage. Further, page. 84. Marriage helps practical Virtue, how does that appear? why, Pompey left Gallant Sons, he did so, and I'll help him forward: An Idolater in Ur of the Chaldees was Father of Abraham, such another of Tertullian, and a gentle of Timothy: And of the other side instances may be of many virtuous Parents who have had rude Children; insomuch that some think its hard to make out, that practical Virtue is transferred by the Vehicle of Generation. Besides, the Adversary wits laugh, and say, that without Marriage, the Skinners Daughter( for I'll writ blank too) brought forth the great Norman, our Common Ancestor. And the Spanish Player furnished Christendom with the great Don John who faced the Grand signior: but no more of that. page. 93. Married people have been by all ages allowed for Hero's, deified and served with Altars; still stronger and stronger: only, it seems to follow that there are other ways, besides dexterous pens to procure men the Immortal famed of Heroes And here the Wits laugh again like vile lads, and say that Mars, Mercury, Minerva, Apollo, Bacchus, and Sterculus &c. were deified and served with Altars; and its believed that some of them were never married. To go on, page. 93. Rome owed its being and safety to the persuasions of a Mother; and therefore Marriage is lawful. At this the profane Wits laugh another time, and say, that the Protestant Cause, and the Commonwealth of the Netherlands owe their being to a Maiden Queen; therefore single life is very expedient. On still, page. 100. Marriage assists mankind with a mind vigorous and constant in its Circles: And page. 101, the virtue of Brutus is highly commended, in religiously prising the married state, and having a good Wife. Sir, as to the Circles of Marriage, I've nothing to do yet; yet as to Brutus, I hope he means not Brutus the Traitor( who murdered Julius Caesar) that does thus Religiously prise, &c. For page. 61, 62. who would commit Treason that has a loving Wife leaning on his bosom, and Innocent Children hanging about his knees? so that married men having( by it) a vigorous mind, do prise it religiously, and commit no Treason. A shane take this Brutus for me, who has killed( not only a good Emperor, but) a good Argument to boot. Pray, Sir, wish our Writer to be more careful, in his discourses for I can't help him out, do what I can, and you see I endeavour it after my fashion, till I'm grown so weary, as I must give over, only having shown the very upper tyre of his Militia, I shall but show you some Blunderbusses that( Eupheniae gratia I suppose) are brought in to help the noise: one is charged against Philosophy and Philosophers. page. 2. the little Modern Philosopher. page. 144. The New Philosophers. page. 107. Hunting wild and thin Idaea's in sport, through the Barren Regions of Philosophy. Thus, jeering( at once) at all learning, and showing himself the Notable Philosopher we spoken of before. Then, Sir,( according to a bad use he has gotten) he's on the jack of the present Age, calling it, page. 3. Barbarous Age, page. 123. The Extravigances of this Age. 124. This Age is like to be branded amongst all the lustres of successions as the most disingenious that ever was; and( because it may appear he means again but some few) page. 125.( by a contrary figure) he says no man makes it his business to be serious in any thing. Alack, Alack, how, no man? his own self, nevertheless( I hope) always excepted; witness the virtuous bachelor, recounting in the shade to Antonia, And if the worst comes to the worst, it's but synechdochizing none into some, or at worse still( if it may be) adding some, and then it will be, no-some-man will help at a dead lift. Then, Sir, to conclude this battle, and complete the Victory, forth comes a Granado stuffed with direful knacks, and is thrown into the cloisters, with Authority to destroy what is there sullenness; but in the shade with Antonia, Gallantry, and Virtue. I must here observe, Sir, that there is a Geneva Maggot, that gets( I know not how) into some mens Crowns, and makes them very Wrathful, Fearful, and spiteful; fulls enough in all conscience. It will possess a Noddle with apprehensions of terrible dangers and woeful events, which arise in some places and from some persons. As for example, if one names Rome, it makes the man take his rise and skip from Italy into Scotland. At the naming of a Monk, friar, or perhaps but a Papist, he takes his heels and runs out of sight( if not out of his wits) at least till he thinks himself out of harms way, and then takes another run, and runs himself out of breath, prodigalling his Lungs in such Oratory as this: p. 4. Ambushes of cloisters, the unmarried lives of the Romish Priests have been the causes of great Calamities and Disorders in Kingdoms, doing great mischief. page. 64. Flinging about kindled firebrands to inflame the world. page. 65. Putting Empires into Convulsions, with fire disguised in snow, and ( because 'tis a good expression) page. 177. with fire disguised in snow halls. page. 52. The Priests 'vice non ꝯtinence, cloisters of wretched lusts, the Jaques of the world; then was a night of knowing nothing. And page. 141. I cannot remember that the cloisters obliged the world by many excellent performances. And( which is worse) when he is come to his breath, this fright has put him past coming to his memory, and so cannot remember what has been said( and truly too) of the unmarried Divines, even those of the cloisters, viz. he that looks on their Books would think they did nothing but writ, he that looks on their Devotions, would think they did nothing but pray; and he that looks on their Learning would think they did nothing but red. Such was the night of knowing nothing, and such the performances, the Gentleman out of breath and memory could not remember. Sir, for my own part I am not of the cloister persuasion, yet do I honour the learning and Piety of any dissenter, and can freely acquaint with him, while we differ not in the end of our Journey, bet in the way of our travail. But my marvel is, Sir, what Authority this man has, to dub his own single life an Immortal Virtue, and of others an Everlasting 'vice; why he should Hallow the Shade with Antonia, and Hellize the cloister of Mrs. Abbess, you Sir, are to judge of these things, amongst the rest, and so I leave them. A word only to his poetic Discipline, and I find he has taken much pains to trace Love through all the Poets. The old Poets( it seems) made Love serious and sober( like Antonia no doubt.) After Poets brought it to Courts and Armies, and perhaps it may meet our Author in the Fleet this spring; let him and Antonia look to it. After it was brought,( by I know not who, nor he neither) into the cloisters, and there It did, no Body knows what, but it turned there( he says) into 'vice. Modern Poets have brought it on the Stage, and for the Authors sake of Marriage Alamade, Love in a Tub, or Love in a Nunnery, or some such thing. Whats become— what? why, its become the exact scheme of poetic Discipline. poetic Discipline was I thinking? ay, and of uxoriousness, and Reflections on Praise of Marriage, and some other things, I could not make sense of; and so I made an end with this short Conclusion by way of modest Quaere, having first found by experience that a man of some parts may prove, that the Sun shines sometimes, that its light and heat are comfortable, and that human bodies are influenced hereby, but withal that same man may not prove that Hereules and his twelve labours signify but the Suns going through the 12 Signs of the zodiac; and so to the Quere. Whether a bachelor writing a Book of 198 pages( besides phylacteries) in praise of Marriage; in it Commending( in the first place) himself in seraphic lines for his single life, next for the Generosity he found about him to perform an act of so much Justice; for his dexterousness in doing it, for his virtuous entertainment of virtuous Antonia in the shade, then arguing Inconsequentially, using improper Mediums, proving Generals by Particulars; at the same time defying Philosophers, rebuking the Age, reproving he knows not whom, or at most but some few, clouding his subject over with talk, till its like the needle in the Hay, or the Treasure under ground, mentioned in page. 155. And in the Epistle to Antonia; and printing this too, whereby( as he says) page. 147. Wit( such as it is) makes such a noise as disturbs the Quiet and serious Affairs of the world: and ending with an unintelligible poetic Discipline. Whether I say, all this be done without Affectation or busy Humour, I leave also, with this Advertisement( for his good) viz. he who knows how and when to hold his peace, put in his name among the famous Orators. FINIS.