P. 78. "Which he prophesyed.”

How would the Hiftorian have us understand this? As a true prophecy to be fulfilled, or a falfe prophet confuted?

Ch. ii. p. 101. "No certain proof of it." This is abominable. There was no proof at all. He was fufpected indeed to have been poisoned, nobody knows by whom, because no Prince dies untimely without that fufpicion.

P. 107.

"Received in their room."

It could never be a bad exchange which fet afide the nine horrid Articles of Lambeth.

Ibid. "A national Reformation."

In other words, when the Puritans had long laboured in vain for an Establishment, they would now be thankful for a Toleration. They had no juft pretence to the first, and it was unjust to deny them the latter: But he who afks too much is often in danger of lofing his due.

P. 115.

But our Historian forgets to tell us what Mr. Hales faid upon the fum of things; i. e. when he had heared the great Epifcopius make his celebrated defence, He, from that moment, bade John Calvin goodnight.

P. 118. "Nothing here than Scripture, Reafon, and Fathers."

This was faid ironically.

P. 120. "Turned their tafk-mafters out of the kingdom."

Soon after they used their intereft to this purpose, and I believe they began to use it as foon as ever they got it.

P. 121. "Raifed up by this treatife."

Where was the ftorm, except in this fanciful author's ftandish, when Selden taught the clergy to raise their parfonagebarns on the fure foundation of Law; which before they had foolishly placed upon crutches, the feeble prop of an imaginary divine right?

P. 125.

P. 125. "Two Religions eftablished by Law."

This is a mistake, and the fancy of two established Religions in one state, an abfurdity. The cafe was this: part of the Bohemians before the Reformation held the neceffity of communicating under both kinds; these were the Huffites. This privilege was granted them; and these were called the fub utráque, and the rest jub und. But these were not two Religions, but one only-adminiftering a single rite differently. After the Reformation the Huffites became Proteftants, i. e. of a different Religion from the fub una part: but then they were no longer an established Church, but a tolerated one only.

P. 126. "Rejoiced at this Providence."

Juft fuch a providence as the Long Parliament depriving Charles the Firft of his Crown, and fetting up a Republick.

P. 144. "Loft both his crown and life." This is an utter calumny; a coalition of the two Churches was never in the King's thoughts; happy for him, if he never had worfe;

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worfe; what he aimed at, was arbitrary power. Had he given his Parliaments fatisfaction in that point, he might have reduced the Puritans to a lower condition than ever they were in, in the time of Elizabeth. The cry of Popery was the address of those who were only struggling for civil Liberty, as believing (in which they were mistaken) that the real danger of civil liberty was not of force enough to draw in the people to their fide, without poffeffing them with fears from the imaginary.danger of Popery.

P. 147. " Harfnet."

Was a man of the greatest learning and parts of his time.

P. 148. "To the mother than to the fon + of God."

+ Of God, fhould be erafed. The mother meant, was Buckingham's, who, being a violent Papist, and yet having the disposal of preferments, gave Gondamer hopes of the re-establishment of Popery by advancing its friends.

*This is a vile perverfion of facts. Gondamer's words were more devotion to the mother,

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mother, than the fon; meaning Buckingham's mother, who carried on the traffic of preferments for her fon, and confequently had a much greater levée. So this, we

fee, was a mere prophane joke of Gondamer's, fpeaking of court corruption under the terms of Religion. Now here comes an Hiftorian, who by adding the words, of God, makes Gondamer give teftimony to the growth of popery. But could he really believe that one Epifcopal clergyman of this time ever prayed to the mother of God? Ibid. Upon their principles."

If he means the principles which Laud followed in the administration of Church affairs, it is nothing to the purpose. If he means the principles Laud advanced in that conference, he knows not what he fays; they were unanswerable.

P. 149. "Selden fays of the clergy of these times."

Here is another of the hiftorian's arts. Selden fpeaks of the Puritan clergy: Yet by the terms here ufed the reader would naturally imagine that Selden spoke of the Epifcopal clergy.

Ch. iii.