Curll's Complete key to The tale of a tub

Unpublished

 AHRC Swift Archive 1_4_9 [Curll, Edmund], A complete key to The tale of a tub; with some account of the authors, the occasion and design of writing it, and Mr. Wotton’s Remarks examin’d 1-36 London Curll, Edmund 1710 1004 T73673 02.10.09 PSB Document created and validated [i] A Complete Key TO THE TALE of a TUB; With some Account of the AUTHORS, The Occasion and Design of Writing it, and Mr. Wotton's Remarks examin'd. LONDON: Printed for Edmund Curll at the Dial and Bible against St. Dunstan's Church in Fleetstreet. 1710. Price 6 d. Where may be had A Meditation upon a Broomstick, and somewhat beside, utile dulci; by one of the Authors of the Tale of a Tub. Price 6 d. [ii] TO THE READER.

A S these Notes were communicated to me purely for my own Use, so had I never the least Intention of making 'em publick: But finding what various Opinions are entertain'd of the Authors, and Misrepresentations of the Work to which they belong, insomuch that Mr. Wotton has added to his Reflections upon Learning some severe Remarks, in which he represents the Book as a design'd Satyr upon the Church of England, and even to ridicule the Doctrine [iii] Doctrine of the Trinity; upon which score these Papers now appear, plainly to demonstrate, that the true Intent and Aim of the Authors was not to ridicule all Religion, but to assert and defend the Purity of our Church's Doctrine, which Mr. Wotton and his Party would insinuate they have aspers'd, and to display the Innovations of Rome and Fanatical Hypocrisy in their proper Colours.

1 SOME ANNOTATIONS AND Explanatory Notes UPON THE TALE of a TUB. The Occasion of Writing it.

A Preface of the Bookseller to the Reader before * Generally (and not without sufficient Reason) said to be Dr. Jonathan and Thomas Swift; but since they don't think fit publickly to own it, wherever I mention their Names, 'tis not upon any other Affirmation than as they are the Reputed Authors. the Battle of the Books shews the Cause and Design of the whole Work, which was perform'd by * Pag. 225. a couple of young Clergy-men B 2 men in the Year 1697. who having been Domestick Chaplains to Sir William Temple, thought themselves oblig'd to take up his Quarrel in Relation to the Controversy then in Dispute between him and Mr. Wotton concerning Ancient and Modern Learning.

The * Thomas Swift. one of 'em began a Defence of Sir William under the Title of A Tale of a Tub, under which he intended to couch the General History of Christianity; shewing the Rise of all the Remarkable Errors of the Roman Church in the same order they enter'd, and how the Reformation endeavour'd to root 'em out again, with the different Temper of Luther from Calvin (and those more violent Spirits) in the way of his Reforming: His aim is to Ridicule the stubborn Errors of the Romish Church, and the Humours of the Fanatick Party, and to shew that their Superstition has somewhat very fantastical in it, which is common to both of 'em, notwithstanding the Abhorrence they seem to have for one another.

The Author intended to have it very regular, and withal so particular, that he thought not to pass by the Rise of any one single 3 single Error or its Reformation: He design'd at last to shew the Purity of the Christian Church in the primitive Times, and consequently how weakly Mr. Wotton pass'd his Judgment, and how partially in preferring the Modern Divinity before the Ancient, with the Confutation of whose Book he intended to conclude. But when he had not yet gone half way, his * Dr. Jonathan Swift. Companion borrowing the Manuscript to peruse, carried it with him to Ireland, and having kept it seven Years, at last publish'd it imperfect; for indeed he was not able to carry it on after the intended Method; because Divinity (tho it chanc'd to be his Profession) had been the least of his Study: However he added to it the Battle of the Books, wherein he effectually pursues the main Design of lashing Mr. Wotton, and having added a jocose Epistle Dedicatory to my Lord Sommers, and another to Prince Posterity, with a pleasant Preface, and interlarded with one Digression concerning Criticks, and another in the Modern kind, a Third in Praise of Digressions, and a Fourth in Praise of Madness (with which he was not acquainted) concludes the Book with a Frag- ment B 2 4 ment which the first Author made, and intended should have come in about the middle of the Tale, as a Preliminary to Jack's Character.

Having thus shewn the Reasons of the little Order observ'd in the Book, and the Imperfectness of the Tale, 'tis so submitted to the Reader's Censure.

Thomas Swift is Grandson to Sir William D'avenant, Jonathan Swift is Cousin German to Thomas Swift both Retainers to Sir William Temple.

The two Gentlemen as before hinted being the reputed Authors of the Work, the several Parts of the Book are thus attributed to 'em, viz.

The Dedication to my Lord Sommers, the Preface, Epistle to Prince Posterity, the four Digressions, viz. I. Concerning Criticks. 2. In the Modern kind. 3. In Praise of Digressions. 4. In Praise of Madness and the Battle of the Books are assign'd to Dr. Jonathan Swift; and the Tale of a Tub, and the Fragment containing a Mechanical Account of the Operation of the Spirit, to Thomas Swift.

CLA 5 CLAVIS.

In blank Page 32. Insert these Words.

Democritus dum Ridet Philosophatur.

Pag. 33. Sect. I. The Introduction.

Pag. 47. last Line. The Word Exantlation (signifies) an overcoming with much Labour and Difficulty.

Page 54. Sect. II.

The three Sons mention'd in the 2d. Section are the three Religions, Viz. the Church of Rome, England, and Presbytery.

Pag. Idem. Line 15.

After the old Man's Description of the Virtues of the Coats, bequeathed to his Sons, and Instructions given for the wearing of 'em, add this Note.

Religion, if well us'd, will continue still the same, (alluding to the first Virtue of the Coats, that they would last fresh and sound to their Lives end) and admits of decent Ceremonies, according to Times and Places; (second Virtue, Lengthening and widening of them selves) Keep up to the Purity of it, and if there creeps in any Corruption correct it; i. e. wear them clean, and brush them often.

Pag 6

Pag. Idem, Line 23. The Will mention'd is the Bible.

Pag. 55. Line 7. By the old Man's Advice to his Sons, of living together in one House like Brethren and Friends, Unity is enjoined.

Pag. Idem, Line 14. The first seven Years the Sons carefully observ'd their Father's Will.

i. e. The first Centuries kept pure, and abolish'd Heathenism.

Pag. Idem, Line 25. The three Ladies they fell in Love with, allude to the Vices of Covetousness, Ambition, and Pride.

The Idol mention'd in the 57th. Page is a Description of a Taylor, the Goose the Iron he uses, Hell a Hole so call'd, where he throws his Shreds; the Creature whose hourly Food is human Gore, is a Louse; the Yard and Needle two necessary Instruments belonging to the Idol.

Pag. 59. The Allusion of "Religion to a Cloak, Honesty to a Pair of Shoes worn out 7 out in the Dirt, Self-Love a Surtout, Vanity a Shirt, and Conscience a Pair of Breeches, which tho' a Cover for Lewdness, as well as Nastiness, is easily slipt down for the Service of both", is a severe Satyr upon the Fanaticks, who have ever made Religion a Cloak for all the Villanies committed by them, despising and treading real Honesty under Foot, extolling the divine Vertues of Self-Love and Vanity, and always making their Consciences subservient to their Interest.

Pag. 60. This and the next Page is a merry Banter upon those Gentlemen, who reduce all Points of Gentility to this one of dressing nicely, as is prov'd in the 62d. Page.

Pag. 63. The Allusion to Shoulder-Knots is to ridicule Innovations; and shews, That the Plainness of Religion was corrupted by forming it so, as to comply with the Humours of the three Mistresses before mention'd; the Principles of Religion being too strict for the Modish (as is prov'd Pag. 64.) which are therefore stretch'd by degrees to give more Liberty.

Pag. 8

Pag. 65. Points out The Distinctions of the School-Men, the first Corrupters of the holy Text, the frivolous nicety of which is here ridicul'd: Aiming likewise at The Roman Catholicks false printing of the Father, and corrupting and counterfeiting ancient Manuscripts, to countenance those Errors they have introduc'd.

Pag. 66. Jure Paterno for Jure Divino, more Corruption in Religion, for which, no warrant in Scripture; alluding to the introducing of Gold Lace after Shoulder-Knots.

Pag. 67. Tradition expos'd, a Point much rely'd on by the Roman Catholicks; also Processions, and such vain Pomp.

By Flame-colour'd Satin, in Page 68. is meant the Fire of Purgatory; and that Custom which hath arisen from it, of praying for the Dead, set forth as the Lining, because it is a very material Point, of which there is no warrant in Scripture. A mention of Fire by St. Peter, which is therefore laid hold on as an Argument, tho' nothing to the Purpose. Therefore they have added the Apocrypha to the Scripture, which expresly mentions and commends praying for 9 for the Dead, and making Offerings for them, as in Maccab. Chap. 12. Ver. 43, 44, 45.

Pag. 69. Tis the Prohibition of Idolatry, which so very positive is evaded by the Romanists frivolous Distinction of δατ[...]εια and δ[...]λεια which is here ridicul'd by distorting the Word Fringe.

Pag. 70. The Word Fringe again is used to signify any thing quire different; as it is likewise in this Page made to signifie a Broomstick; under which Figure is couch'd, Their abusing the Distinctions of a literate and figurative Sense: Their commanding an implicit Faith, and the Authority of God's Commands lessen'd to increase the Church's Power.

Pag. 71. By the Embroidery of Indian Figures, Image-Worship is forbidden, but the Command evaded by Distinctions, in particular by denying Theirs to be that sort of Worship which was forbid the Jews. The Son's locking up their Father's Will in a Strong Box, brought out of Greece and Italy, is meant of Their Prohibition of the Laity's reading the Scriptures, and using the Ser- vice C 10 vice of the Church in Greek and Latin, that it may not be understood by the common People.

The Mode of wearing an infinite number of Poynts most of 'em tagg'd with Silver, alludes to those several Points commanded merely by the Power of the Church, as doing Penance, &c. In the same Page, ex Cathedra, is the Pope's infallible Chair. Paterno Divino for Jure Divino as before; The Power the Sons claim'd of adding Clauses to their Father's Will, Shews the Power the Church of Rome claims in modelling Religion according to the Times.

Pag. 73. The Lord here mention'd, is, The German Emperor. The Deed of Conveyance alludes to the Pope's setting up for a temporal Sovereign independent of the Empire.

Pag. 74. Sect. III.

A Digression concerning Criticks. By J. S.

Pag. 92. Sect. IV.

A Continuation of the Tale. This Section is begun with an Allusion to the Pope's setting up for the Supremacy, taking to himself the Title of Papa & Dominus Domi- norum, 11 norum, and finding ways and means to raise a Fund for supporting his Grandure.

The middle of this Page mimicks the common Vanity of Authors in extolling their own Works.

In Pag. 94. Is ridicul'd, The imaginary Place between Heaven and Hell, which the Pope has sold to many Purchasers. The Remedy for the Worms is the Application of Relicts for Physical Cures.

Pag. 95. By the whispering Office is meant auricular Confession; and likewise alluding to whispering Places, such as the Hole in the Cathedral Church of Gloucester.

Pag. 96. By Lord Peter's Office of Ensurance, are meant such Indulgences as were to free the Sinner from Purgatory, sending him immediately to Heaven.

Lord Peter was also held the original Author of Puppets and Raree-Shows, &c.

This Paragraph relates to Images of Saints, that seem to perform the Actions of Life, such as the Kentish Idol at Boxly Abby, that moved by secret Wires, as Puppets do.

By C 2 12

By Lord Peter's Pickle is meant, The holy Water us'd by the Papists to consecrate Churches and Bells, to wash away Sin, to clear a House from Infection, to drive away evil Spirits, Witches, &c. from those who are haunted.

Pag. 97. The last Paragraph, Lord Peter's sett of Bulls, wittily ridicules Popish Bulls, being not so effectual as the Absolution of the Primitive Christians, because corrupted by Partiality, and to be purchas'd with Money.

Pag. 98. "Lord Peter's Bulls were extremely vitiated by the rust of time in the Metal of their Feet, which was now sunk into common Lead; (this alludes to the Leaden Seal.) However, the terrible roaring, peculiar to their Lineage, was preserv'd; i. e. The highest Excommunication of Anathema Maranatha, which however some do not value.

Pag. 99. By naughty Boys, &c. are meant Refractory and Schismatical Persons, never leaving their Quality of thundering out Excommunication, till brib'd off with Gold.

Pag. 13

Pag. 101. The Form of the Pope's General Pardon expos'd, concluding thus,

Your most humble

Man's Man

Emperor Peter.

i. e. Servus Servorum Dei, being the words us'd at the Conclusion of a Pardon granted by the Pope.

Pag. 103. Exposes the Insolent Titles the Pope assumes to himself; the Triple Mitre, his mimicking St. Peter, and offering his Toe to kiss.

Pag. 104. His divorcing the married Priests and allowing them Concubines, Lord Peter's nailing up the Cellar Door, and not allowing his Brothers a Drop of Drink to their Victuals, i. e. Taking the Cup from the Laity, a Representation of the Absurdities of Transubstantiation; which Doctrine the Pope will not suffer to be so much as once Disputed.

Pag. 108. The Rupture mention'd, hints at the Reformation, which will be more largely treated on in the next Section.

Lord 14

Lord Peter's Faculty of Lying, alludes to the Positiveness and Impostures of the Church of Rome, "One time he swore, he had a Cow at home, which gave as much Milk at a Meal, as would fill Three Thousand Churches; and what was yet more extraordinary, would never turn sower," i. e.meaning, The Virgin Mary's Milk which is pretended to be shewn in so many Places, by the Papists. "Another time, he was telling of an old Sign-post that belong'd to his Father, with Nails and Timber enough in it to build sixteen large Men of War," i. e. The many Relicks which are shewn, as the Nails, and Part of the Wood of our Saviour's Cross.

Pag. 109. Talking one Day of Chinese Waggons, which were made so light as to sail over Mountains: "Z—nds says Peter, where's the Wonder of that? By G—, I saw a large House of Lime and Stone travel over Sea and Land (granting that it stopt sometimes to bait) above two Thousand German Leagues," i. e. The Temple of Loretto carried thither by Angels, as pretended, which Legends whosoever will not believe must be Excommunicated.

In 15

In short Peter grew so scandalous, that all the Neighbourhood began in plain words to say, "he was no better than a Knave," i. e. expressing, The Roman Church so full of Tricks, that at length it grows scandalous, upon which the Reformers desire the Liberty of Reformation according to Scripture, (as hinted by Lord Peter's two Brothers desiring a Copy of their Father's Will) that is denied them, upon which they translate the Scriptures into their natural Language (as hinted by Lord Peter's two Brothers taking a true Copy of their Father's Will) restored the Cup to the Laity, (as hinted by breaking open the Cellar Door to get a little good Drink to comfort and spirit their Hearts.) Marriage to the Priests, (as hinted by the Precept they found in the Will against Whoring) and rejecting Indulgences, advise Sinners to apply to God, (as hinted by the Solicitor's petitioning Lord Peter for a Thief's Pardon) upon which the Pope employs the Civil Powers against them, (as hinted by Lord Peter's Dragoons.)

Pag. 112. Sect. V.

A Digression in the Modern kind. By J. S.

Pag. 16

Pag. 123. Sect. VI.

The Tale continued.

Pag. 124. The two Exiles (Lord Peter's Brothers) so nearly united in Fortune and Interest, took a Lodging together &c. i. e. The Reformers agree one with another at First. Pag. 125. Martin and Jack, i. e. Martin Luther and John Calvin.

Pag. 126. Lord Peter's Instructions to his Brothers "to wear on their Coats whatever Trimmings came up in Fashion; never pulling off any" &c. alludes to the Romish Ceremonies multiplying so fast that there was little left of Religion besides the Form.

Pag. 127. Poynts tagg'd with Silver, i. e. Such as brought in Gain. The Handful of Poynts which Martin pull'd off the Coat at one twitch, allude to those Ordinances of the Church which Luther abolish'd: The ten Dozen Yards of Fringe tore off at the second Pull, i. e. The abolishing of Image Worship. The pulling the Poynts and Fringe off the Coats, alludes to The Reformers leaving off the Ceremonies too hastily, which had 17 had like to have deform'd Religion. The Coat very narrowly escap'd a swinging Rent by pulling off those Poynts tagg'd with Silver, i. e. Those Ceremonies that brought in Gain were so firmly interwoven and so artificially inserted, that the Reformers found some Difficulty to abolish them: Therefore Luther (as hinted by the judicious Workman) used Caution in Reforming even the useless Ceremonies (and then fell about the embroider'd Indian Figures,) i. e. Image Worship.

Pag. 129. An Allusion to Calvin's Proceedings, viz. Calvin under whom the other Reformers are comprehended goes on more violently, acting with more Spite than Discretion in their Reforming; Throwing off at once all the Ceremonies of the ancient Church, not so much considering what they were in their own Nature, as rejecting 'em merely out of Indignation to the Romanists, in which Martin acts more considerately than the other, as is shewn in the two following Pages.

Pag. 133. The Description given in this Page imports that, The Whims of Calvinistical Zeal do in some things look very like the Superstition of the Roman Catholicks.

Pag. D 18

Pag. 136. Sect. VII.

A Digression in Praise of Digressions. By J. S.

Pag. 146. Sect. VIII.

The Tale continued.

Pag. 148. Inspiration being grosly abus'd by the Ignorance of the illiterate Fanatick, is the Author's Design in this Place to expose.

Pag. 151. "Almighty North, an ancient Deity, whom the Inhabitants of Megalopolis in Greece, had in highest Reverence.

This Passage alludes to the most Northern Parts of Scotland, from which Region the most rigid Fanaticks come; the Words Gasp and Pant in the last Line of this Page, are canting Words in common use among the Fanaticks.

Pag. 152. The Original of Tub Preaching describ'd. The Funnel mention'd, alludes to the way by which the Priestess of Delphos us'd her Inspiration.

Pag. 3 19

Pag. 153. This Page paints some of the Sectaries in their old Gestures at their Meetings.

Pag. 154. A farther Description of the manner by which the Priestess of Delphos us'd her Inspiration, the Quakers are alluded to in this Place.

Pag. 156. The Camelion mention'd in this Place, i. e. The Priest who denies Inspiration.

The Infidel who argues against such a Thing as a Deity from his shuffling and Turning every way that will make for his Argument is here (also) represented by Moulinavent.

Pag. 157. "The Laplanders mention'd for buying and selling of Air," &c. An Allusion from the Devil's being stil'd The Prince of the Power of the Air.

"The Laplanders again mention'd in the same Page for selling their Winds either by Wholesale or Retail to their Customers"; alludes to those who are so weak as to give Credit to the Legends of the Romish Priests.

In D 2 20

In the middle of this Page the Question is put, Whether Inspiration was originally from the Fanaticks, or borrow'd from the Heathens. But tho' the Question is not absolutely determin'd, the Paragraph concludes thus, "This I may affirm, that Jack, (i. e. Calvin) gave it at least a new Turn, and form'd it in the same Dress and Model, as it lyes deduc'd by me."

Pag. 159. Sect. IX.

A Digression concerning the original Use and Improvement of Madness in a Commonwealth. By J. S.

Pag. 161. Two famous Instances of Madness.

I. "A certain great † Henry IV. of France in Love, &c. Prince rais'd a mighty Army.

21 —Cunnus teterrimi Belli Causa.—

II. "The other Instance is what I have read somewhere, in a very ancient Author, of a † Lewis XIV. of France. mighty King[...] 22 [...]conclude in a Fistula.

Pag. 23

Pag. 177. The Persons here mention'd are suppos'd to be Sir Edward Seymour, Sir Christopher Musgrave, Sir John Bowles, and John How, Esq;

Pag. 184. Sect. X

The Tale continued.

Pag. 185. A merry Description of the Self- conceit of the Scriblers of the Town, and the Humours of Booksellers.

Pag. 186. A Ridicule upon Authors, in their Excuses for writing, when 'tis commonly for want of Bread.

Pag. 187. The writing of second Parts of Books merrily expos'd; a common way with the Hackney Authors, when a Piece takes, to write a second Part in Imitation. O imitatores servum pecus. A late Instance of which "Madam Manley has furnish'd us with, in a second and third Part of her Memoirs from the New Atalantis; but how successfully. I shall leave to the Opinion of the wide World"; which if favourable and pleasing to her, I am apt to believe that a Lady of her obliging Compla-cency, 24 cency, and being qualifyed with the Pen of a ready Writer, will for the farther obliging of so august an Assembly, endeavour to let us see some other of her polite Productions, and masterly Stroaks in Characterizing so far as to vie with the voluminous Greshamites, even in the Choice of nice Subjects and new Phænomena, and at last end her most useful Female Labours (being particularly adapted to that part of the Globe) with an Essay towards compleating the Character of a Character.

Pag. 191. A Jeer upon those who ascribe a particular Power to odd Number, as 3, 9, &c. Toward the bottom of this Page, and part of the next, is a jocose Banter of Chymistry, by Eugenius Philalethes; about which the Author of this spent many Hours to little purpose.

The Fragment concerning Enthusiasm was intended to be brought in hereabouts.

Pag. 196. — Whose converting Imaginations dispose 'em "to reduce all things into Types; who can make Shadows, no thanks to the Sun; and then mold 'em into 25 into Substances, no thanks to Philosophy; whose peculiar Talent lies in fixing Tropes and Allegories to the Letter, and refining what is literal, into Figure and Mystery."

This Passage plainly describes the common Practice of the Fanaticks in perverting the Scripture.

"Jack (i. e. Calvin) had provided a fair Copy of his Father's Will, engrossed in Form upon a large Skin of Parchment, and resolving to act the part of a most dutiful Son, he became the fondest Creature of it imaginable. For altho', as I have often told the Reader, it consisted wholly in certain plain easier Directions about the Management and wearing of their Coats, with Legacies and Penalties, in Case of Obedience or Neglect. Yet he began to entertain a Fancy, that the Matter was deeper and darker, and therefore must needs have a great deal more of Mystery at the bottom. Gentlemen, said he, I will prove this very Skin of Parchment to be Meat, Drink, and Cloth, to be the Philosopher's Stone, and the universal Medicine."

This E 26

This Passage shows their Affectation in bringing in the Phrase, and Expressions of Scripture into the most trivial Concerns; and pretending that nothing is lawful which is not expresly commanded, altho' it be of no Consequence, and in its own Nature ever so indifferent, which is the import of this and the next Page.

Pag. 199, 200, and 201. Predesination set in its true Light, by a Burlesque Description of it, in the Story of Jack's Nose and the Post.

Pag. 232. "When Jack had some roguish Trick to play, he would down with his Knees, up with his Eyes, and fall to Prayers, tho' in the midst of the Kennel. Then it was, that those who understood his Pranks, would be sure to get far enough out of his way; and whenever Curiosity attracted Strangers to laugh, or to listen, he would of a sudden, with one Hand, out with his Gear and piss full in their Eyes, and with the other all to bespatter them with Mud."

This Paragraph is a just Satyr, upon the Fanaticks Custom of introducing the Scrip- ture, 27 ture, when they are dealing with any Person for the Commodities they are about to sell, ever and anon larding their Discourse with a Text of Scripture, or those old proverbial Scraps and Sayings, of Let us do as we would be done unto, this is the Golden Rule, for Honesty is the best Policy, and will carry a Man through the World. These indeed are the Rules that every Man ought to walk by, but when mention'd by them are not the least in their Thoughts, but only used as mere Cant, to blind the Person from discovering the Cheat they intend to put upon him, and when found out by any Person, he is not only calumniated and abus'd by them, but an Opportunity watch'd to do him some secret Prejudice, either in his Business or Reputation.

The remaining part of this Section, and the Fragment, sets their other Hypocrisies in a true Light; as their affected Tones, and irreverent and noisy manner of preaching; (by which they would insinuate a more than ordinary Earnestness;) the Inconveniencies they run themselves into, and then pretend to suffer such Misfortunes for the Good of the Publick. In short, a complete Character of 'em is so truly drawn, and all their Evasions, Shift- E 2 28 Shiftings, and Villanies so clearly detected, that a Man of sincere Principles can pronounce no less a Sentence upon 'em than Solomon did against Lying Lips, That such Practices are an Abomination to the Lord.

29 AN EXAMINATION OF Mr. WOTTON's OBSERVATIONS Upon the Tale, &c.

MR. Wotton having been mention'd in the Advertisement to the Reader, it will not be improper in this Place, to produce a Copy of his Charge exhibited against the Authors of the Tale, &c. Upon Examination of which with these Notes, and the Book it self 30 self will be plainly seen, how far fetch'd, and groundless those Reasons are, by which he endeavours to maintain the Aspersion he has given out.

In the last Edition of his Reflections upon Learning, Pag. 520. He positively declares in one Word, "That 'tis a design'd Banter upon all that is esteem'd sacred among Men; and that God and Religion, Truth and moral Honesty, * Alluding to his own Book. Learning and Industry are made a May-Game."

To support which Charge he brings the following Reasons.

1. The Coats given to Peter, Martin, and Jack, were to last 'em fresh and sound as long as they liv'd: By this he says, Pag. 521. "The Garments of the Israelites are expos'd, which by the miraculous Power of God waxed not old, nor were worn out for † The Coats were to last the three Sons as long as they liv'd, which might probably be to David's Period of Threescore Years and Ten; whereas the Garments of the Israelites according to his own Computation lasted but 40 Years; upon which 'tis presum'd the Ground for this Conjecture is not very strong. 40 Years together in the Wilderness."

31

2. "The * Three Children at a Birth, is such a supernatural Prodigy as perhaps Mr. Wotton has never heard or read of: I must own 'twas a little unlucky that the Printer us'd his Capitals in the Word Three to make the Essay upon that Number the more remarkable; but I am glad he did not set it in a Black Letter which would have look'd much Darker, and certainly have amounted to a plain Proof with a Man of Mr. Wotton's known Erudition. Number of these Sons born thus at one Birth, look asquint upon the Trinity, and one of the Books in the Catalogue fronting the Title, is a Panegyrick upon the Number Three, which Word is the only one that is put in Capitals in that whole Page."

The next Article against the Tale Teller is bearing so hard upon the Fanaticks, and proving that they make no other use of Religion but for Self-Interest; nay his Charity is equally extensive to Jews, Turks, Infidels, Heathens and Hereticks, insomuch that he thinks, it an offence to expose in a ludicrous manner even the Errors of the Romanists, but the greatest Difficulty he meets with, is the Intricacy of the Author of the Tale; who, in the Description of the † Vid. Pag. 63. Cloth of which the 2 32 the Coats were made, he says, has a farther Meaning than the Words may seem to import; which if so, must be no small Mortification to a Man of Mr. Wotton's Learning and Industry to think, that the meaning of any Passage should be so far hid, as that he cannot be able to tell what it really means.

He likewise thinks the Author guilty of a very heinous and unpardonable Crime, in falling upon Jack, and dealing so freely with the sanctifyed Principles of Geneva, as he has done through his whole Tale, in comparing the Agreement between * Pag. 198. Jack's Nose and the Post to Predestination, and by his Admiration and love of ǁ Pag. 203. a Musical Bag-Pipe to ridicule the Aversion which the Protestant Dissenters have for the use of Church-Music.

Having thus shewn his Compassion for the erronious Doctrines of the Church of Rome, and asserted the Cause of the well-meaning conscientious Fanatick, he concludes his Observations with a Sparring Blow upon the Tale-Teller; in behalf of whom, the most that can be offer'd is the Opinion of a late eminent Author. But whether that will be allow'd as sufficient, in Mr. Wot- ton's 33 ton's Esteem, I dare not take upon me to determine.

The Accusation is this, "Before I leave this Author, (says he) be he who he will, I shall observe that his Wit is not his own, in many Places; and that his Banter of Transubstantiation is taken from the Duke of Buckingham's Conference with an Irish Priest; the Duke bantering that Doctrine by changing a Cock into a Horse, which he has done by turning † Pag. 37. Of the Tale. Bread into Mutton, Wine, &c. and that the Battle of the Books is taken mutatis mutandis out of a French Book, entitul'd, Combat des Livres."

Now taking this Accusation for granted, the Earl of Roscommon has laid it down as an establish'd Maxim:

That by improving what was wrote before Invention labours less, but Judgment more.

Having gone through all I intended, in relation to Mr. Wotton's Charge against the Tale-Teller, I cannot conclude without owning, that I think him and his Friend Dr. Bentley, are highly to be commended upon Ac-count 34 count of their prudent Behaviour, as to that part of the Book which more immediately related to them, viz.

Mr. Wotton fairly owns to his Friend Mr. Hammond, to whom his Observations upon the Tale are address'd, "That as to what concern'd them, they ought to sit down quietly under it, leaving their Cause very willingly to the Publick, not being able to undertake a Defence of it."

Thus from what has been said, and hoping it will appear that the Authors of the Tale had no other Design than to vindicate the Church of England, expose the Errors of the Romanists, and the Hypocrisie of the Fanaticks, I shall end all in Mr. Wotton's own Words, "That by falling upon the ridiculous Inventions of Popery, by which the Church of Rome intended to gull superstitious People, and to rook 'em of their Money; that the World had been but too long in Slavery; that our Ancestors gloriously redeem'd us from that Yoak, that the Church of Rome therefore ought to be expos'd (as well as the Vizor of the Fanatick pull'd off) and that the Author of such a Work deserves well of Mankind."

Mr. 35

Mr. Wotton's Remarks upon the Quotation out of Irenæus in the Title-Page, which it seems are the Words of a Form of Redemption, used some time ago.

Thus transcrib'd from the Title, B Asima eacabasa eanaa irraurista, diarba da caeotaba fobor camelanthi.

Iren. Lib. I. C. 18.

A various Reading of it, Basima eaca basa ea naa irraurista, diarbada, caeotaba fobor camelanhi.

So it is in the old Editions of Iræneus, thus interpreted by him.

Hoc quod est super omnem virtutem Patris invoco, quod vocatur Lumen & Spiritus & Vita, quoniam in Corpore regnâsti, i. e.

I call upon this, which is above all the Power of the Father, which is called Light, and 1 36 and Spirit, and Life, because thou hast reigned in the Body.

"The Greek Words which were faulty at first, made the Latin ones yet more so; it is probable that * Irenæus corrected by Mr. Wotton: O! the depth of Modern Learning. Irenæus might not understand 'em right at first. They are Syriac, and in the very learned Mr. (now Dr.) Grabe's Edition of Ireneus, they are very ingeniously restor'd out of Jacobus Rhenferdius (i.e. James Rhenford's) Dissertation upon the Redemption of the Marcosians and Heracleonites.

FINIS.

ERRATA.

p.3.1.26. for acquainted, read unacquainted. P.19.1.2. for old read odd