THe Repute which I have retained of Mr. Harrington's Person and Parts, has put an Act of Prohibition in­to my hands (as I take my Pen) to avoid personal Reflection; as well as an oblivion of his, and of any others incomposure of mind or Oratory that I have met with; not worthy the ingenuity either of Man or Christian: In the Principles of both being so propense to serve him and them (in the Love of the Truth, and Cause contended for,) that having Read the Bill thrice over already, and yast it, I pro­fess I am more ready to wipe my Pen upon my own Skirt, then on his or theirs. Yet common sence (I presume) will allow me the common liberty of animadverting or making a com­mon judgement with other men upon the Paper-Kite that flew about the last week (without his Anger be it, for we are both in jest!) and whatever he conceives of me, (with the Lords grace!) I will rather sing to his Passions as Nurses do to Babes, Hush! — Lullaby! then let out my own.

But I must confess, to fly a Kite, I did ever take for Boys­play until now; being surpriz'd with the Novelty and Noise of it, I began to gaze for company, and found his Temptati­on to be the benefit of the Wind, or of Popular applause, which Mr. Harrington (and in many things deservedly) hath to help him. With which confidence he is pleased to shoot it up into the open Air, hisce verbis at the Neck of it, viz. Whether the spirit of the People, or of men like Mr. R. be fitter to be trusted with the Government. By J. Harrington: and there he holds [Page 2]it, as an Appeal to the Observer. A pretty! (imprudenti­al) sport! yet I cannot choose but smile! and [...]. I have committed it to memory, that so much humanity is (yet) left me, as not to en­vy others the matter and occasion (he gives) to laugh with me.

As the make of it is inartificial, the matter irrational and ungrounded, so the Motion of it (or the flight) as hobling and headlong as the rest, without equality, balance, or impartiali­ty. Headed with an Appeal; but Winged with a Parallel of Spirits, viz. the spirit of the People! and the spirit of Mr. R. tatter'd, hackled, and shagg'd on purpose to make it mount and fly apace! but with a short bob-tail; and yet two lines of Apology is tyed to it, to make it fly the better, and to informe us, that it was the imployment of two or three hours in a rainy day; which we need not question from the Dirtiness indeed of the whole stuff. But (with Civility to so worthy a Per­son) seeing I am at leasure for an hour or two also, to answer his mirth, if not his mind; I must consider his Parallel, p. 1, 2. (to pass by the undue Character which he gives of me, and of men of my judgement (but what he means by it, I know not, neither doth he determine it, unless in this) that they take the People for prophane wretches, &c. Whereas indeed we take the people for the faithful ones, adherents to the Cause and Commonwealth, or for the Body in Sanity; and not for profane wretches; Nor yet prophane wretches, haters of the godly, and persecutors, &c, for the people, as Mr. H. does.)

To his 1. Par. That the Spirit of a people where they live by a King, will obey a King very faithfully; But Mr. R. is not for a King upon any Terms whatsoever. Behold the Parallel! by which he grants that this of mine is as Right and strait a line of Reason as his own, (or as that he calls the Peoples,) else it cannot be Parallel; and also it must be produced in one and the same Superficies, which contains the longitude and la­titude of the Commonwealth: and why then doth he com­plain [Page 3]of it? if we give as much to the whole people as is their Right, or as they can desire for their Weal? But if on our Parts and on his (or the Peoples) he will needs have us stand like Parallel-lines at an Aequi-distance to run ad insinitum, and never meet; (only for discriminating good and bad, ad­herents and Delinquents, sound and unsound, according to the Nature, Reason, and Righteousness of our Cause, and indeed the best formes of all Commonwealths,) I have not so learned Christ, nor the Publick; neither have I learned so little Mathematicks, but that a twofold use I know may be made, even of Parallel-lines for the Publick service, either of which I offer as an expedient to Ʋnite us, if it may be by any Art, Reason (or grace) effected. As 1. To make a Quadrate or perfect square, wherein on all sides of the Commonwealth, the People (that have not forfeited) may find their Rights, immunities and Liberties (Civil and Spiritual) all alike, in equal, even, and full proportions; so as no one party, sort, side, nor faction, may have more Interest or Dominion then another, in this sound body of Adherents, but to be square on all sides. This is the Platforme of the New Jerusalem, Rev. 21.16. The City lieth four square, and the length is large as the breadth: the length, the breadth, and the height of it are equal. So Ezek 48. And in this forme was the Camp of Is­rael, Numb. 1. that Military Republick, and must be ours before we come to a full point. 2. To draw a Right-line through this Parallel, or these two, viz, the spirit of the Peo­ple, with the spirit of the other; This shall make both sides equal, and useful, as I could enucleate it with admirable de­monstration and reason. Now the Right-line is the interest of Christ in the Nations, Rev. 11.15. Isa. 28.17. and the Cause contended for, (which is a Plumb-line, Amos 7.7. and a Measuring-line, Zach. 2.1.) This running through us, will knit and unite us, as the ewes and Gentiles at a greater di­stance, Ephes. 2.14. For he is our peace, Micah. 5.4, 5. and this, this man shall be the Peace. Neither is it a Parable (if a Parallel) to Mr. H. his own Reason, that we should be a­gainst any other King in the Commonwealth, seeing the People can subsist, and that best too without it.

His 2. Par. The people where they subsist by Lords, are faithful to their Lords, &c. But the spirit of Mr. R. is not for the Government of Lords, or such as might pretend to any Reason of their Government: but for the Government of a few that cannot pretend such Reason, &c. Not of Lords, because we can live without them; and better too, or with more free­dom. But to say, we are not for such as have the best Rea­son of Government, and Right too in the whole World, is a false witness nor have I argued for the Government of a few, that have no Reason to Rule, in arguing for the Parlia­ment, and People (Adhering to the Cause) who have both the Reason and Right too.

To his 3. Par. The spirit of Mr. R. is not only to have a people that can live of themselves, to be governed by none other but such as himself; but throwing away all modesty, is a profes­sed enemy to any man, that at such a streight shall fairly offer a charity to the people, or service to his Country. This Bill is as long as a Taylors, who takes measure of other men, but not of himself; nor is there the least colour of Reason or Truth in the charge (or charity in it) seeing Mr. R. (a poor despised dust!) is so conscious of his own imbecility and unworthi­ness, that he professes it before God and men, the highest ho­nour he aims at, in this world, is to be but humble and holy! faithful and serviceable! among the meanest of his Bre­thren! in the interest of Christ, and the Commonwealth! And had rather (incomparably) be one in subjection then in Su­periority! at the Lords foot, then mans head! in the number of the holiest, then of the highest! and to have a Government over his own Spirit, then over any man on earth! Prov. 25.28. and 16.32. For he that ruleth his spirit, is better then he that taketh a City. And the Lord is his witness, how little it ever was so much as in his thought, what Mr. H. hath exhibited as a charge! his utmost ambition is to be governed in an [...], for the good of all; and to contend in virtue with the good, not with the great! Neither hath any Dis­course dropped from his Pen or Lips, for any one Party, Sect or Faction, but for the whole body of the well-affected, (for the which he hath published three Treatises with strenuous Ar­guments [Page 5]too to propagate it.) Nor is he an enemy, (much less a professed one) to any man that shall offer a charity to the People, or service to his Country; but if to any, to him that does it not; or does all he can against them without charity when emerging; so to impose a Platform inconsistent with the being and well-being of our Cause, is but little Charity to the one, or service to the other. Charity must have eyes as well as hands; and though she give her branches, yet re­tain her Roots. It was as much Charity in Edward 6th. to give a Bridewel for the Sinner, as an Hospital for the Sick: and what do we say more? only discriminate! And yet to the one and the other in the Commonwealth is Mine in­larged, so as rather then hinder the service of another, I do profer my own most cordially with the Sacrifice of my life (for the good of my Country! and glory of my Christ!) Tam dulce & decorum est pro Patriâ mori. And therefore God forgive him this incogitancy! and censure so groundless! that whiles he looks for more Modesty in me, he does not loose it in himself! or respect the gift, and reject the grace! or occasion the Turkish lamentation, Our Mustapha is dead! O Mustapha! Mustapha! the flower of Chivalry! to be said of Charity by such a Liberty audacter calumniari. Seeing as Aristides once said, It is the part of a good Citizen to do good against evil, and of a good Commonwealths-men to rejoyce in good things, and not in good words, or high Encomiums, no more then to be discouraged by bad.

Neither deals he so ingenuously or candidly as he ought, in Quoting the words of p. 70. In the words of Hen. 8. from their old Mumpsimus and his new Sumpsimus, &c. for he wholly omits the Author, Hen. 8. and makes them mine, saying, He should be fined 5 li. but this is no Common-prayer (Sir,) but a special one! nor is it a fine for quoting an Author, but in the Roman Commonwealth for fixing a slander, was there a se­vere one; and when the Crimes could not be proved, the false Accusers had their legs broken: but I had rather he should break my head, then have that Law of force, unless to break the legs of his mistaken Conclusions and false Chara­cters of us; and to indear him the more by it to the truth, [Page 6]righteousness and holiness of a Commonwealth, or Christian Constitution; which is all the Contest between us, (viz. the [...], or Nature of the Commonwealth) and though in other things he be far my Superior, yet in this I humbly think him short. And therefore as in construing Latine we give the Adjective to the more worthy Gender, where the Substan­tives be many, if we keep the concord; so where the Plat­formes of Commonwealths are many, let us keep to that which is most worthy in it's Gender, Nature, Case, and number, i. e. a holy, Christian, and Theocratick Common­wealth; and not a Heathenish nor a Popish Platforme.

But the main body of this Gentlemans Paper mounts better then the Parallel; and possibly with much more applause, p. 2, 3. by a prety Artifice, to evade our Argument; for, he finds fault with two Greek quot. Englished; In the first he hath got the start indeed, at which I was a little amazed: I inquired the matter, and found it to be a meer Errata of the Printer, that helped him at a dead lift, (of which are too ma­ny in that Treatise) for I went to the Printer, who had all the Copy in his Custody, and upon the search together, we both saw the word (to) left out, in p. 72. That in Lacede­mon none stood up ( [...], assurgunt, or rose ex aliquo loco, out of any place) praeterquam Regi & ephoro, but to a King and the Ephor (or one of the Court of the Ephors,) the word to being slipt out at Press, alters the Case, but not the Argu­ment; which is, that a Single Person hath an easie access by such a Platforme of a Commonwealth. Nor could he in Rea­son have suggested it mine (who have been a Student in that Tongue above this 20. years) unless my late sufferings had so impoverished me, as to make me wholly ignorant of the Da­tive Case. But (suppose the Case lost in two letters) doth this enervate the Example? or Sequel of a Single Persons rise from the practise and principles of Heathen Common­wealths? The other Quotat. out of Heraclid. is as I have re­gularly Englished, and not as Mr. H. hath sensed or sentenced it; The Thesmothets were sworn, [...], not to take gifts (for bribes,) nor to put up the golden Statue: Mr. H. would have it, or if they did, they were [Page 7]to pay a Statue of Gold. But to make it sense, it is his own; for the Conjunction, [...], is not disjunctive but Copulative, so that in the Grammer of it, (& respectu Potestatis) under submission, I say, It must be Construed as I have rendred it, unless there had been some private Reason in the latter, repugnant and gain­saying to the former, to alter the Concord; which is the only exception that I know of in the Rule. Wherefore to swear them not to do this, or that, is as elegantly exprest, and as tru­ly Construed, neither (or not) to do this nor that, seeing the Negative rules both. A many instances in oratory I have by me; but that upon search I have found one (more famous then either of us) who translates this very Greek long since after the same Rule with me; his words are, Solemne juramentum praestare solebant justè se in Magistratu versaturos, dona non accepturos, nec Auream Statuam posituros. Whose Learning, Reason, Interest and Understanding so far surpassing mine (if not his) in Antient Language, Authors, and Commonwealths, is unquestionable all over Europe; and of sufficient validity and credit to rescue my Quotation or Translation from Mr. H's Invasion. But by this (saith he) Mr. R. understands a King; and what needs that? seeing the next words are (which Mr. H. omits) [...]. But the King (who was one of the Archons) did di­spense the power which appertain'd to sacrifices and to Wars. Who must needs be more then King-priest, or King-herald, that hath the Administration of Wars and Peace. The Rectify­ing of the Readers judgement in these, was the grand induce­ment of putting pen to paper, and not to vindicate my self so much; seeing he that seeketh his own revenge, serveth him­self more then the truth, and besides that, intrencheth upon God's Prerogative of Judge and Avenger. And as I have my ends, if I can but divert the force and fury of others from them in power (though upon my self) for the Publick's sake; So am I as much honoured in my Antagonist; so Noble and so worthy a person (as I judge Mr. H. to be) doth make the Honour of the reflection, a Corrective to the Humor; and the Credit of it, to the smart. It was a pitiful complaint of poor Aristides (the Locrian) when he was bit with a Weasel [Page 8]very dangerously, [...], &c. that it had been much more pleasing to him, if it been by a Lyon or a Leopard, or such a (noble) creature; but to receive it from so contemptible a beast, did afflict him more with the ignominy then with his death.

There remains but little more of Reply; only the Sides of the Paper (to help it's flight) are stitch'd or starched up in some haste, (in four or five places;) as first, p. 2. where he frets (a little too much) at an innocent wish that he were as much against Anarchy and Atheism; which (without the Art, or least intent of Slandring) he might the better have waved as to himself, had it not been too visible a Character of others (mainly intended) in the same Club, when that was attended for Trump about. But although Mr. H. be a Ge­nerous Gentleman, yet I would not think him so impatient or imprudent, for the loss of a peny to cast away the purse; or of one ear, to fire the sheaf. A nobleman in the Court of the Emperor Rodolph. 2. bringing a Chrystal-glass full of wa­ter in the morning to wash the Emperours face, let fall the Cover unawares, at which he dash'd apieces the whole Glass for anger; but if the Cover be lost, it doth not hurt the Glass or his credit in those principles that are clear, pure and Chrystal for a Commonwealth. So in p. 3. upon Ro­tation, he repeats my words, and then cries, Well-bowl'd Mr. R. I believe so too, for I have hit the JACK I am sure; and I am much mistaken if my Ground be not the best of any yet set, viz. for a Christian or Theocratick Commonwealth; yea, this I may add, that my Bias is in my Bowl, (viz. a principle,) whiles most mens Bowls are in the Bias, (viz. of the Times, let them turn as they will.) So in the same page, saith he, Steal a little more, and say his Cake is dough! which if I do, it shall be from the Prophet, Hos. 7.8. Ephraim hath mixed himself among the people! Ephraim is a Cake not turned! or dough on one side! viz. on that side wherein he mixes with the multitude! or the spirit of the Heathen Nations!) In which sense only, we are against his Rotation (and not in it's self a­gainst it;) and so we say, it was not in the Commonwealth of [Page 9] Israel, nor can it be in a Christian, therefore much ingenui­ty is not requisite to answer that. As for another way (dis­crepant to Mr. H's) of Liberty of Conscience in the worship and service of God I it hath been all along stated and exhibi­ted to us (in some measure) more responsable to our Cause, and Reasonable in our Consciences, then the National Rule, or Conscience which he proposes; (adequate to his new De­finitiou of man, by nature (Aphor. 27.) rather a Religious then a rational Creature, So that, the leading which the major part of man kind gives up to, in matters of Religion, must be the National Rule, Aphor. 31, 32. in his opinion.) But thus (I hope) without much heat, or fiering on either part I have yielded for once to this childish sport; and submit the mat­ter to the Reader (if he be but master of his own judgement!) and had recommended this the week before the last week, but that I looked for another flight of the same, or of the like un­to this Parallel. Agesilaus King of Sparta was a prudent and brave Souldier, and yet with his children he would ride on a Hobby-horse, but a friend of his espying it, Agesilaus desired him to forbear his censure till he had some children of his own; and so I make it my request to my brethren till the case becomes their own. And shall yield him with Nicostratus to his emulous Corrival of Art Laodocus, [...], that he is in­deed Great in the LEAST ART, and I LEAST in the Greatest; the Lord make us both better! and fitter for his service!

The tail of the Kite is short (p. 6.) and serves for little, unless like a Fox-tail to make a dufl! Indeed I do hope from my writings, he hath not cause to charge me with Passion and apprehensions of Sanctity in my self above others, as he would insinuate; it is true my stile is quick and terse! but truly my spirit is with fear and trembling least I should offend. As to the last; I am kept in a continual sence of my own no­thingness and vileness! at the Lord's precious feet (quia habet aures in pedibus) by prayer! and am far from such pre­sumptuous Conceits. As to the first; I cannot excuse the rashness, naughtiness and folly of my spirit! it is my shame! [Page 10]my burthen! and infirmity! which keeps me low, and with many tears! but by charging mine, let not Mr. H. think to discharge his own. Ludus enim genuit trepidum Certamen & iram. And for future, if he please, let us be more seri­ous; (as the story saith of the two Goats on a narrow bridge, the one lay down whiles the other ran over him and so es­caped) I shall rather lye down with the Cause, then keep up with the Contention. But because of the greatness of his spirit (as appears in's Apol. to the Reader) I may have leave to say with Arist. to Alex. [...], the indignation of such great and gallant souls is wont to fall upon Superiours, not Inferiours, or on Equals. [...], seeing no man may be your Com­peer. — sed Nugis addere pondus. We both desire a Commonwealth! an excellent! wise! and Popular one! an Equal and a just one! but the Rule to effect it is hard to adhere to! for to add equal things to unequal, makes the whole unequal (is a Mathematic. Demonstration;) so to give us up to the spirit of the Nation (without discrimination) is unjust, unequal and destructive to the Cause and Com­monwealth: but the Spirit of Christ and Adherents (i. e. the sound, best, ablest and holiest in the body of People and of Parliament) will preserve them both. Est modus in rebus! sunt certi denique fines! Quos ultra citraque nequit consisterc Rectum. The true mean observed! and true ends preser­ved! our highest Ambition is but such foundation as does best consist with the Word of God, and with subjection to our dearest Jesus Christ! both in the constitution and ad­ministrations of Government to the Weal of all, both of men as men, Christians as such, and benefits of the very Beast in the field, or whole Creation which groaneth, Rom. 8. Not loosing the use of those distinguishing Characters God hath made, and Mercies he hath given us in! with due and equal encouragement and protection to all Believers alike; though under different perswasions in Circumstances and Discipline, holding fast to the head Jesus Christ; and not that one Party, opinion or Perswasion be set up for a National Rule or Standard over another. And this, is the Holy, Chri­stian, [Page 11]Comprehensive, just and equal Commonwealth that we contend for, which we should find to be the only constant and stable too under all shakings! Heb. 12.28. Isai. 33.6. and past the hazard of all Contradiction! either in Reason! or in Religion! But to period this Youthful exercise with a Youth's Answer! When a friend had promised him such a Cock of the Game as would never yield, but first dye in the place! O no! (saith he) No Sir! but such a one rather (I would have) as would never die! but kill others in the Place! And so say we, not such a Commonwealth as will die in the Place! (that did Lacedemon, Athens and others; that were destroyed by other People! or their own Divisions!) but such a one (we would have) as will never die! nor be destroyed! but will destroy all others that fight against it! Isai. 54.17. Zach. 10.4, 5. and 12.3. and 14.2, 3. Dan. 2.44. This is promised by the Almighty! we hope endeavoured by the mighty in Parliament! and Army! and when performed, the Controversie is ended!