have heard of such a name as true Protestant Meeting-houses; but a rabble is not to be provoked, where it never comes. Indeed, we had one in this tragedy, but it was upon the stage; and that is the reason why your Reflectors would break the glass which has shewed them their own faces. The business of the theatre is to expose vice and folly; to dissuade men by examples from one, and to shame them out of the other. And however you may pervert our good intentions, it was here particularly to reduce men to loyalty, by shewing the pernicious consequences of rebellion and popular insurrections. I believe no man, who loves the government, would be glad to see the rabble in such a posture as they were represented in our play. But if the tragedy had ended on your side, the play had been a loyal witty poem; the success of it should have been recorded by immortal Og or Doeg,' and the rabble-scene should have been true protestant, though a whig devil were at the head of it.

In the mean time, pray, where lies the relation betwixt the tragedy of the DUKE OF GUISE and the charter of London? Mr. Hunt has found a rare connection, for he tacks them together by the kicking of the sheriffs. That chain of thought was a little ominous, for something like a kicking

In the Second Part of ABSALOM AND ACHITOPHEL, printed in 1682, Shadwell is lashed under the character of OG. DOEG in the same poem is Elkanah Settle.

has succeeded the printing of his book; and the charter of London was the quarrel. For my part I have not law enough to state that question, much less decide it; let the charter shift for itself in Westminster Hall; the government is somewhat wiser than to employ my ignorance on such a subject. My promise to honest Nat. Lee, was the only bribe I had to engage me in this trouble; for which he has the good fortune to escape scotfree, and I am left in pawn for the reckoning, who had the least share in the entertainment. But the rising, it seems, should have been on the true Protestants' side; for he has tried, says ingenious Mr. Hunt, what he could do towards making the charter forfeitable, by some extravagancy and disorder of the people. A wise man I had been doubtless for my pains, to raise the rabble to a tumult, where I had been certainly one of the first men whom they had limbed, or dragged to the next convenient signpost.

But on second thought, he says, this ought not to move the citizens. He is much in the right; for the rabble scene was written on purpose to keep his party of them in the bounds of duty. It is the business of factious men to stir up the populace; Sir Edmond on horseback, attended by a swinging Pope in effigy, and forty thousand true Protestants for his guard to execution, are a shew more proper for that design than a thousand stage-plays.

Well, he has fortified his opinion with a reason, however, why the people should not be moved;

because I have so maliciously and mischievously represented the King and the King's son; nay, and his favourite, (saith he,) the Duke too; to whom I give the worst strokes of my unlucky fancy.

This need not be answered; for it is already manifest, that neither the King nor the King's son are represented, neither that son he means, nor any of the rest; God bless them all! What strokes of my unlucky fancy I have given to his Royal Highness, will be seen; and it will be seen also who strikes him worst and most unluckily.

"The Duke of Guise (he tells us) ought to have represented a great prince, that had inserved to some most detestable villany, to please the rage or lust of a tyrant; such great courtiers have been often sacrificed, to appease the furies of the tyrant's guilty conscience; to expiate for his sin, and to atone the people: for a tyrant naturally stands in fear of such wicked ministers, is obnoxious to them, awed by them; and they drag him to greater evils, for their own impunity, than they perpetrated for his pleasure and their own ambition."

Sure he said not all this for nothing. I would know of him on what persons he would fix the sting of this sharp satire? What two they are, whom, to use his own words, he "so maliciously and mischievously would represent ?" For my part, I dare not understand the villany of his meaning; but somebody was to have been shewn

a tyrant, and some other "a great prince, inserving to some detestable villany, and to that tyrant's rage and lust ;" this great prince or courtier ought to be sacrificed to atone the people, and the tyrant is persuaded, for his own interest, to give him up to publick justice. I say no more, but that he has studied the law to good purpose. He is dancing on the rope without a metaphor; his knowledge of the law is the staff that poizes him, and saves his neck. The party indeed speaks out sometimes; for wickedness is not always so wise as to be secret, especially when it is driven to despair. By some of their discourses we may guess at whom he points; but he has fenced himself in with so many evasions, that he is safe in his sacrilege; and he who dares to answer him may become noxious. It is true, he breaks a little out of the clouds within two paragraphs; for there he tells you, that "Caius Cæsar (to give unto Cæsar the things that were Cæsar's) was in the Catiline conspiracy:" a fine insinuation this, to be sneered at by his party, and yet not to be taken hold of by publick justice. They would be glad, now, that I or any man should bolt out their coverttreason for them; for their loophole is ready, that the Cæsar here spoken of was a private man. But the application of the text declares the author's to be another Cæsar; which is so black and so infamous an aspersion, that nothing less than the highest clemency can leave it unpunished. I could reflect on his ignorance in this place, for attributing

these words to Cæsar, "he that is not with us is against us:" he seems to have mistaken them out of the New Testament, and that is the best defence I can make for him; for if he did it knowingly, it was impiously done, Saviour's words into Caesar's mouth.

to put our

But his law

and our gospel are two things; this gentleman's knowledge is not of the Bible, any more than his practice is according to it. He tells you, he will give the world a taste of my atheism and impiety; for which he quotes these following verses in the second or third act of THE DUKE OF GUISE:

"For conscience or heaven's fear, religious rules, "Are all state-bells to toll in pious fools."

In the first place, he is mistaken in his man, for the verses are not mine, but Mr. Lee's: I asked him concerning them, and have this account-that they were spoken by the devil; now, what can either whig or devil say more proper to their character, than that religion is only a name, a stalking-horse, as errant a property as godliness and property themselves are amongst their party? yet for these two lines, which in the mouth that speaks them are of no offence, he halloos on the whole pack against me: judge, justice, surrogate, and official, are to be employed at his suit, to direct process; and boring through the tongue for blasphemy is the least punishment his charity will allow me.

I find it is happy for me that he was not made