comes amiss to him.  Every change of posture does either alter his opinion or vary the expression by which we should judge of it; and sitting he is of one mind, and standing of another.  Therefore I take myself the less concern’d to fight with a windmill like Quixote; or to whip a gig as boyes do; or with the lacqueys at Charing-Cross or Lincoln’s-Inn-Fields to play at the Wheel of Fortune; lest I should fall into the hands of my Lord Chief-Justice, or Sir Edmond Godfrey.  The truth is, in short, and let Bayes make more or less of it if he can, Bayes had at first built-up such a stupendous magistrate as never was of God’s making.  He had put all princes upon the rack to stretch them to his dimension.  And as a straight line continued grows a circle, he had given them so infinite a power, that it was extended unto impotency.  For though he found it not till it was too late in the cause, yet he felt it all along (which is the understanding of brutes) in the effect.  For hence it is that he so often complains that princes know not aright that supremacy over consciences, to which they were so lately, since their deserting the Church of Rome, restored; that in most Nations government was not rightly understood, and many expressions of that nature:  whereas indeed the matter is, that princes have always found that uncontroulable government over conscience to be both unsafe and impracticable.  He had run himself here to a stand, and perceived that there was a God, there was Scripture; the magistrate himself had a conscience, and must ’take care that he did not enjoyn things apparently evil.’  But after all, he finds himself again at the same stand here, and is run up to the wall by an angel.  God, and Scripture, and conscience will not let him go further; but he owns, that if the magistrate enjoyns things apparently evil, the subject may have liberty to remonstrate.  What shall he do, then? for it is too glorious an enterprize to be abandoned at the first rebuffe.  Why, he gives us a new translation of the Bible, and a new commentary!  He saith, that tenderness of conscience might be allowed in a Church to be constituted, not in a Church constituted already.  That tenderness of conscience and scandal are ignorance, pride, and obstinacy.  He saith, the Nonconformists should communicate with him till they have clear evidence that it is evil.  This is a civil way indeed of gaining the question, to perswade men that are unsatisfied, to be satisfied till they be dissatisfied.  He threatens, he rails, he jeers them, if it were possible, out of all their consciences and honesty; and finding that will not do, he calls out the magistrate, tells him these men are not fit to live; there can be no security of government while they are in being.  Bring out the pillories, whipping-posts, gallies (=galleys), rods, and axes (which are ratio ultima cleri, a clergyman’s last argument, ay and his first too), and pull in pieces all the Trading Corporations, those nests of Faction and