tend for as the prerogative of kings, that their will should be law, is not a prerogative, but a mischievous and criminal and ruinous privilege. By this envenomed, not salutary present, proclaiming them to be above all violence and peril, you are yourselves the authors of their destruction; and establish their identity with tyrants, by giving to both an identity of what you call rights.' For, if a king does not avail himself of this his prerogative (which he will never do, so long as he is a king, and not a tyrant) that is to be set down to him not as a king, but as a man. And what more absurd than a right, which a king cannot exercise but by renouncing his humanity; and which constrains him to prove himself a man, only by ceasing to be a king! What can be urged, more contumelious to royalty than this? The advocate of such a doctrine must himself be the vilest and most unjust of mortals and how can he be more vile, than by becoming the very creature, which he would make others? If therefore, as one of the ancient sects arrogantly pronounced, " "it every good man be a king;'

* Nay more, if we may trust Horace, rex denique regum! (Ep. I. i. 107,) or Cæsar's Cæsar.' Horace's Sapiens, in this passage, is the bonus vir et fortis of Cicero, qui miser esse non potest. (Paradox. ii.) To this wise man of the porch,' the 'budge doctors of the Stoic fur' in the fifth and sixth Paradoxes appropriate all genuine freedom and real opulence!

equally follows that every bad man, to the extent of his capacity, is a tyrant. For, not to puff him up by the denomination, a tyrant is a mean, not a lofty thing; mean in proportion to his magnitude, and servile in proportion to his power. Others are voluntary slaves to their own vices alone: whereas a tyrant is a slave not only to his own, but even (often against his will) to those of an importunate host of ministers and satellites; compelled to devolve his despotism on his infamous minions, and to live, the lowest of slaves, in a state of servitude to his own dependents. Rightly, then, may this name be bestowed upon the humblest retainer of tyrants, for instance, upon this crier now in question; whose deep-mouthed bawling in their behalf will be sufficiently accounted for by what I have already stated, and am farther about to state, as also why he sculks without a name. For he has either, like Saumaise, basely sold this cry of his to the royal blood for a paltry sum of money, or feels himself completely ashamed of his infamous doctrines, or is conscious of an abandoned and profligate life; in any of which cases we cannot be surprised, that he should be anxious to remain undetected: or perhaps he wishes to reserve to himself the privilege of deserting kings, if he scent greater profit in any other quarter, and of offering his services to some future republic-even so, not without the

precedent of his vaunted Saumaise, who dazzled by the glitter of gold* went over in his old age from the right discipline of the church to that of bishops, from the popular party to that of kings. You are not hidden, therefore, you yelping cottage-cur: your lurking-corner will not avail you: you shall be dragged out, trust me, and all your petty artifices exposed:† you shall be constrained, in fine, to allow for the rest of your life, either that I am not blind, or at least that I have eyes for you.

Who then, and what sort of a creature is this fellow; and by what hopes, bribes, and temptations he has been induced to come forward in the royal cause-it is a loose watering-place kind of story-I will now state to you.

*

Affulgente lucro. This idea had previously occurred in the Si dolosi spes refulserit nummi borrowed from Persius' Prologue, v. 12, in our author's epigram, In Salmasii Hundredam' (Pro Pop. Anglic. Def. viii.) of which some account, with a translation, is given in a subsequent note.

+ The Plutonis galea of the original was fabricated by the Cyclops, during the war of the Gods and the Titans, for the Monarch of the shades, and like Gyges' ring had the faculty of rendering it's wearer invisible. (Apollod. I. ii. 1.) It was lent to Perseus, to aid him in his attack upon the Gorgons. (Id. ib. II. iv. 2.) Dr. Symmons, in the Preface to the second Edition of his Life of Milton,' p. xiii. traces it, with classical felicity of allusion, into the possession of modern Reviewers.

‡ Milesia aut Baiana fabula. The Milesiacs or Milesian Fables had their origin in Miletus, a luxurious town of Ionia. Aristides was the most celebrated author of these licentious fictions. Plutarch, in his Life of Crassus, calls them axoλaça

There is one More,* half Frenchman and

Bica. They are spoken of by Julius Capitolinus in Clod. Alb., Apuleius &c. and Baie may be regarded as the Miletus of Italy.

This frail and popular preacher, the Dodd (as he has been called) of his day,' was a Scottish presbyterian clergyman, whom Milton suspected to have written the Regii Sanguinis Clamor &c.' in 1652. But that work was really composed by Peter Du Moulin the younger, afterward Prebendary of Canterbury, and by him transmitted to More's friend Saumaise for publication. With good critical talents, witty and learned and eloquent, More was at the same time light, caustic, ambitious, and fantastical, hardly approving any thing but his own works and their admirers, and very little versed in the history of his species. How must it have galled him to have been thus pursued through his opprobrious privacies, linked by a sort of Mezentian artifice to Saumaise's dead body, and dragged in triumph at the victor's chariot-wheels! It may be added, that he was a correspondent of Archbishop Usher, who appears to have thought well of him. This we learn from the Dedication of his Panegyric on Calvin' to that Prelate, whom he characterises in the terms applied by Gregory of Nazianzum to Athanasius; πεζος τοις ταπεινότεροις, υψηλότερος τοις μετεωροτέροις, Φιλοξενος, ικεσίας, αποτροπαίος τους παιέσιν αδά μας, τους δε τασιάζουσι μαγνητις υψηλος μεν τοις έργοις, ταπείνας δε τον φρονήματι και την μεν αρετην απρόσιτον, την ευτυχία λιαν ευπρόσιτον, ac denique-αγγελικον το είδος, αγγελικώτερον την Favolay. In this panegyric, he attacks Grotius for having called Calvin, p. 83, Serveti Exustor, and for disgracefully lending himself to the views of the Romish court. The Letter to Farellus, in which (according to Grotius) Calvin boasted effecturum sese, si quid sua valeret auctoritas, ne Servetus vivus abiret, More contends was never produced; and the invidious insinuation, about the Genevese Reformer's cook, he repels by referring to the pallidulum os of his portrait; hoc satis faciet, ut studiosissimum sed non cupediarum, nec nisi librorum hel luonem intelligat: non pinguem, non adipe fartum, quod mo»

και

half Scot (that the whole infamy of the man may not press too heavily upon a single race, or nation) a worthless scoundrel, on the accumulated testimony not only of indifferent persons, but what is much more conclusive, of his own friends, whom he has entirely alienated by his villainies, a faithless lying ungrateful scurrilous wretch, the constant calumniator both of men and women, to whose chastity as well as character he is a decided enemy. This fellow first became known-for I will pass over the obscurity of his early life-as a teacher of Greek at Geneva: yet, though he had often explained his own name* in that language to his pupils,

nachis attribui solet ut in adagium abierit, non rubricato in pustulas vultu, non gemmanti et quasi fruticanti naso, sed qualem Calvinum oportuit inveniet. It is admitted however, elsewhere, that he might casually have so expressed himself; and I believe it is not doubted, that he was the cause of his former friend's being thrown into a dungeon, and wished for his condemnation, though he might not subsequently have objected to a mitigation of his punishment. After the censure, which More passes upon Grotius' Annotations on the Scriptures,' it is not a little curious that twenty years afterward he should pilfer from them so copiously. He closes his work of flattery with the wretched and imperfect anagram of Respublica Genevensis, "Gens sub cælis verè pia." There is a good note upon him in Warton, ib. 486.

Another Du Moulin was the author of a rare Calvinistic Tract, entitled Moral Reflexions upon the Number of the Elect, proving plainly from Scripture-Evidence, &c. that not One in a Hundred Thousand (nay, probably, not One in a Million) from Adam down to our time, shall be saved!' 1680.

Mapos, fatuus. On the word paper, Matt. v. 13. B. P.