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<DATE>2-9-15</DATE>
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<NAME>John Latta</NAME>
<RESP>MURP</RESP>
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<IDG S="marc" R="UM" ID="A84038">
<STC T="W">E314</STC>
<STC T="T">E573_11</STC>
<BIBNO T="umi">99862472</BIBNO>
<VID>114632</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="frontispiece">
<PB REF="1">
<P><FIGURE>
<FIGDESC>king seated behind curtain, with figure with a puppet behind him</FIGDESC>
</FIGURE></P>
<L><HI>The Curtain's drawne, all may perceive the plot:</HI></L>
<L><HI>And ea&s;ly see what yow (my freind) have got.</HI></L>
<L><HI>Pre&s;umptuous coxcomb th'art, that thus would'st faine,</HI></L>
<L><HI>Murder the i&s;sue of the</HI> Kings <HI>owne braine.</HI></L>
<L><HI>If in the e&s;sence and the name of</HI> King,</L>
<L><HI>Their is Divinity: know then, yow bring.</HI></L>
<L><HI>That which conduceth to the</HI> Kings <HI>owne prai&s;e,</HI></L>
<L><HI>As much, as Crown's of Gold, or wreath's of bayes.</HI></L>
<L><HI>Though as a King <GAP DESC="illegible" REASON="blotted" EXTENT="1 word"> actions he did &s;hine,</HI></L>
<L><HI>Yet in his writings he may he Divine.</HI></L>
<L><HI>Do not then say one skips into his throne;</HI></L>
<L><HI>The Docter and the</HI> King <HI>may both be one.</HI></L>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>&Egr;&Igr;&Kgr;&OHgr;&Ngr; &EErougr; &Pgr;&Igr;&Sgr;&Tgr;&EEgr;. OR, The faithfull Pourtraicture of a Loyall Subject, in Vindication OF &Egr;&Igr;&Kgr;&OHgragr;&Ngr; &Bgr;&Agr;&Sgr;&Igr;&Lgr;&Igr;&Kgr;&EEacugr;.</P>
<P>Otherwi&s;e Intituled, THE POURTRAICTURE Of His SACRED MAJESTIE, IN HIS SOLITUDES &amp; SUFFERINGS. In An&s;wer to an in&s;olent Book, Intituled &Egr;&Igr;&Kgr;&OHgr;&Ngr; &Agr;&Lgr;&EEgr;&THgr;&Igr;&Ngr;&EEgr;: whereby occa&s;ion is taken, to handle all the contro|verted points relating to the&s;e times.</P>
<Q><L><HI>Talluntur in altum;</HI></L>
<L><HI>&V;t lap&s;u graviore ruunt.</HI></L></Q>
<Q><BIBL>Eccle&s;. 4. 1, 2.</BIBL> <P><HI>So I con&s;idered all the oppre&s;&s;ions that are done under the Sun, and behold the tears of &s;uch as were oppre&s;&s;ed, and they had no comforter: and on the &s;ide of their oppre&s;&s;ours there was power: but they had no comforter.</HI></P>
<P><HI>Wherefore I prai&s;ed the dead which are already dead, more then the living which are yet alive.</HI></P></Q>
<Q><BIBL>Eccle&s;. 5. 8.</BIBL> <P><HI>If thou &s;eest the oppre&s;&s;ion of the poor, and violent pervertine of judgement and ju&s;tice in a Province, marvell not at the matter: for he that is higher then the highe&s;t, regardeth, and there be higher then they.</HI></P></Q>
<P>Printed in the Year, M. DC. XLIX.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>To all that love and honour the memory of CHARLES the Fir&s;t.</HEAD>
<OPENER><SALUTE>Loyall Sir,</SALUTE></OPENER>
<P>_I Know thy heart beats an Alarme to all the parts of thy little world, to &s;ee the enemy charge the Dead King, within the trenches of His grave, and to give no quarter to his <HI>Genius;</HI> twice buried is too much: His Body in the Grave, and His Honour in the Du&s;t: is it not enongh that &s;o rare a temple &s;hould be de&s;troyed, but that all his thoughts mu&s;t peri&s;h? but I undervalue the Sun too much, to thinke it can be prejudic'd by &s;uch a fog; and &s;hould think my &s;elf guilty of the &s;ame fault, in proving the &s;un-&s;hine, by the light of my candle; but that my boldne&s;s takes
<PB REF="3"> a Prince's cloaths (thrown into the du&s;t) need to be bru&s;h'd as well as other mens: Envies battery thrown up with &s;pades and &s;hovels, may be &s;o provided with the loa|den, and wide mouth'd artillery of detracti|on, that in time, (though we can perceive (for the pre&s;ent) nothing but fla&s;hes, &s;moke, and noi&s;e) it may levell the high built, and &s;tately Pallaces of fame, which were ere|cted by the trowell and the line, if there be no &s;allies made, and no relief. <HI>Princes &s;hrines, though never &s;o pretious, may have ru|&s;ty bars to &s;tave off bold, and forward hands, from &s;ullying &s;uch a Pourtraicture: if the&s;e my lines, may &s;erve for &s;uch an u&s;e, to this</HI> <GAP DESC="foreign">: <HI>I aske no more.</HI></P>
<CLOSER><SALUTE>Farewell,</SALUTE></CLOSER>
</DIV1>
<DIV1 TYPE="poem">
<PB REF="4">
<HEAD><HI>The Author to the Confuter, upon his</HI> <GAP DESC="foreign">.</HEAD>
<L>POor &s;pir'ted man, doth thy name &s;eeke out holes,</L>
<L>When thy cau&s;e Preached &s;tands on both the poles?</L>
<L>Thou &s;illy Go&s;&s;e-hauke: do&s;t thou (hooded) prey</L>
<L>On <HI>Jupiter's</HI> dead bird? thou &s;hould&s;t obey</L>
<L>And reverence, each feather of his wing,</L>
<L>And not have peck'd the bird, that was thy King.</L>
<L>Are thy great Patrons grown &s;o mighty things,</L>
<L>And all thy Senators &s;o many Kings?</L>
<L>Are all your officers (who did us beat)</L>
<L><HI>Hectors,</HI> and <HI>Cae&s;ars, Allexander<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> Great?</L>
<L>Is your great Army both (as you do vaunt)</L>
<L>The Church <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">iumphant, and the Militant?</L>
<L>And dar'&s;t not ownethy name? what ha&s;t thou done?</L>
<L>Shot at the mani'th' Moon, and hit the Sun?</L>
<L>What do'&s;t thou mean to &s;tand behind the noon</L>
<L><HI>And pluck bright honour from the pale fac'd Moon?</HI></L>
<L>Either thou fear'&s;t that all the Birds i'th' &s;kies</L>
<L>Will flie upon thee, and pluck out thine eies:</L>
<L>Or el&s;e thou fear'&s;t no credit's to be had,</L>
<L>By &s;uch a &s;ubject: and thy cau&s;e is bad.</L>
<L>Why did'&s;t not tell his name? &s;ay, here's the man,</L>
<L>Lo there he is, deny him if you can:</L>
<L>'Tis Doc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or &s;uch a one: <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e lives hard by;</L>
<L>Oh, &s;uch a one night &s;ay, it is not I:</L>
<L>Wherefore to &s;ave your &s;elf from all that blame,</L>
<L>The Doctor, and your &s;elf, mu&s;t have no name.</L>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<DIV2 TYPE="preface">
<PB N="1" REF="4">
<HEAD><GAP DESC="foreign">.</HEAD>
<P><HI>_MOun&s;ieur du Moulin</HI> (that great pillar of the Reformed Church of <HI>France)</HI> in his Reply to <HI>Moun&s;ieur du Bal|&s;ack,</HI> in one of his Letters, which taxeth the Prote|&s;tants there, with di&s;loyalty towards their Sove|raign; in dete&s;tation of &s;o high a crime, and di&s;a|vowment of the guilt, breaks out into this lan|guage: <HI>Let him who refu&s;eth to obey his Soveraigne, and to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e regulated by his authority, be with me in the &s;ame execration with the violators of Tombs;</HI> not only hereby accounting <HI>Rebellion</HI> the wor&s;t of evils, but al&s;o the violation of <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">numents,</HI> a thing mo&s;t execrable.</P>
<P>What would he have &s;aid if he &s;hould have &s;een the <HI>Monuments</HI> of &s;o many Kings and Princes, fathers and founders of the &s;ame Chur|ches, wherein their &s;everall tombes were erected, broken and ca&s;t down, their graves &s;earch'd, their a&s;hes &s;ifted, their bones lie &s;cat|tered upon the graves, whill<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> covetous hands &s;earch for trea&s;ure in the tombes of the Dead, would he not &s;ay that the&s;e were <HI>exe|crable</HI> villanies?</P>
<P>What would he &s;ay, if he &s;hould behold men &s;o malitious to the dead, as to pick, and wa&s;h and &s;crape away the balme, out of the embalmed, that the bodies might &s;tinke and rot the &s;ooner (en|vying their pre&s;ervation above ground) would he not &s;tand amazed at &s;uch deeds as tho&s;e, and unparallel'd in&s;olence?</P>
<P>What if he &s;hould &s;ee the pious workes of Princes (which were left behind them, as embalments of their memorles) bla&s;ted with the breath of envy and detraction? what if he &s;hould &s;ee &s;uch mo|numents as the&s;e ca&s;t down, and on their ruines, fires made to burn all the Scutchions, Penons and Royall En&s;ignes, which the Heraulds of fame (as a ju&s;t merit and dues belonging to them) have plac'd directly over them; would he not be to &s;eek for names &s;utable to villanies of &s;o high a nature? no name but his who is guilty of all this can be bad enough.</P>
<PB N="2" REF="5">
<P>Had he been a di&s;putant, and had intended to have gone about the confutation of this Book its being the Kings, he would have known it to be agreeable to the rules of rea&s;on, either to have pro|duc'd the Author of it, to have taken the proof upon him&s;elf; or el&s;e he would have denied it to have been the Kings Book, and &s;o put the proof upon &s;ome other; when a hundred and three Books are not able to prove one negative, he labours to di&s;prove apo&s;i|tive, by a negative, of a hundred and three pages. But <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> perceive he means to wave all the old ways of arguing, and rules of Logick, as &s;o many antiquated cobwebs, made by a company of venemous &s;piders, to catch flies; and to betake him&s;elf to a new way of or|dering mens minds, according to the new cut of the <HI>Turki&s;h Alcha|ron,</HI> for <HI>Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">omet</HI> and <HI>he</HI> agrees both in the &s;ame maxim, <HI>In nomine Domini in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pit omne malum,</HI> &s;o <HI>Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">omet</HI> begins his <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">charon</HI> in the name of the mercifull and wi&s;e God, &s;o the confuter brings at the beginning of all his Book, the great God to witne&s;&s;e his Innocency.</P>
<P>Who can after this believe otherwi&s;e, but that he (good man) intends not to trample upon the D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ad, or to di&s;honour his du&s;t, or to reproach the l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te King: but he doth it to vindicate Him from tho&s;e foule a&s;per&s;ions which others have ca&s;t upon him, and wipe away the dirt that others have thrown upon His grave; Readers, I pray remember this when you come to the ninth Chapter, where you &s;hall find how apparent it is that his love to the Dead King, is no otherwi&s;e, then the love wherewith the Ravens &s;hew their affe|ctions to the &s;laine, when they pick out their eies after death.</P>
<P>The confuter had not entred four lines into this Book, but he tels us, that it was well done: So <HI>Mahomet</HI> in the beginning of his <HI>Alcharon,</HI> tels us; <HI>That there is no errour in all that B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ok,</HI> though all the book be nothing but an <HI>errour.</HI> My ma&s;ters the&s;e be new facul|ties of per&s;wa&s;ion, and wayes of argument.</P>
<P>If you will pardon the plainne&s;&s;e, I will pre&s;ent you with a &s;to|ry.</P>
<P>There was a plaine hone&s;t man and a good Game&s;ter, who hap|pened to fall into the hands of &s;ome notorious cheaters, in play|ing at Tables: the hone&s;t man being over watch'd having much the better of the &s;et, fell a&s;leep, which the cheat that plaied with him, taking advantage of, turned the Tables, and calling to &s;ome of his <HI>B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lbo blades,</HI> wi&s;hed them to &s;tand by him and ju&s;tifie what he had done, and thereupon called upon &s;leeping hone&s;ty to play his
<PB N="3" REF="5"> game, hone&s;ty awakes, and looks about him, and cries out the black men are none of his; all with open mouths, drawn &s;words, and furious countenances tell him, that the black men are his, and that the white-men are the others, whereat the hone&s;t man look|ing about him, &amp; &s;eeing tho&s;e who went about to rectifie the bu&s;i|ne&s;s, and take his part kil'd and beaten, told them they might take his money and life, as they had done the lives of others, who were his friends: but he would not play out the game, becau&s;e the men were fal&s;e, and not rightly plac'd, whereupon they took an occa|&s;ion to quarrell with him, becau&s;e he would not play out his game and &s;lew him, whom they had determined to murder. I will not mi&s;tru&s;t the Readers wi&s;dom &s;o much, as to make an Application hereof, otherwi&s;e then as far as it concerns the Author of this con|futation of the Kings Book: he meanes to get the victory by tur|ning the two Tables, <HI>viz.</HI> by calling good evill, and evill good; that the Author hath done &s;o already I need no greater argument then this, at the enterance of his book, he &s;aies, that what he hath written therein is well done, and tho&s;e who &s;peak evil again&s;t it are wicked men: thus the black men are become white, and the white black.</P>
<P>The next thing we meet with in the entry of this book, is, with a very &s;trong engagement of his pen, and that was <HI>nece&s;&s;ity,</HI> not any the lea&s;t malice or ill will, which the Author bare to the Dead King: truly, there is no better way, herein to confute this man, then to believe him; he was <HI>nece&s;&s;itated</HI> thereunto. I do be|lieve he wi&s;hed the King no hurt, and had no ill opinion of Him, no more then tho&s;e, who thought His Maje&s;ty wi&s;e, valiant, pati|ent, cha&s;t, temperate, meek, naturally good, and &s;weetly di&s;po&s;ed, and yet were <HI>nece&s;&s;iated</HI> to cut off His Head: <HI>nece&s;&s;ity</HI> hath no law, why &s;hould they thinke them&s;elves bound with any <HI>green withes</HI> or <HI>new ropes?</HI> what &s;hould they do but <HI>break their bonds, and ca&s;t away their cords from them? Salus populi Suprema lex,</HI> there is a <HI>nece&s;&s;ity</HI> that the people &s;hould be pre&s;erved, they thinke it <HI>nece&s;&s;ary</HI> to pre&s;erve the people after &s;uch a manner (of which <HI>nece&s;&s;ity</HI> they are judges them&s;elves) <HI>viz.</HI> not onely like the <HI>Phili&s;tines</HI> in cutting off the haire, but al&s;o the head of him, in whom was repo&s;ed our chiefe&s;t &s;trength, in putting out the <HI>light of I&s;rael</HI> (as the <HI>Phili&s;tines</HI> the eyes of <HI>Samp&s;on)</HI> in &s;ending for our <HI>Samp&s;on</HI> out of the Pri&s;on (to make their Lord&s;hips &s;port at the Treaty hou&s;e) placing Him &s;o between the
<PB N="4" REF="6"> two pillars (of the <HI>Presbyterian</HI> and <HI>Independent</HI> faction) which bare up the Hou&s;e of <HI>Parliament,</HI> &s;o that when bowing him&s;elfe in death, he &s;o &s;hook the&s;e pillars, that the Hou&s;e fel upon the Lords, and up|on all the people, <HI>Judges</HI> 16. 30.</P>
<P>The&s;e things they were <HI>nece&s;&s;itated</HI> unto, the <HI>Phili&s;tines</HI> mu&s;t not &s;uf|fer <HI>Samp&s;ons haire to grow,</HI> they mu&s;t cut it off, there was a <HI>nece&s;&s;ity</HI> in it, &s;o there was a <HI>nece&s;&s;ity</HI> in the Author, of &s;cratching out the&s;e <HI>Medita|tions</HI> out of the Kings head, through the holes of his eyes, for it is impo&s;&s;ible but that the King was admirably good, if we read him in that Book, therefore there is a <HI>nece&s;&s;ity</HI> that the Book &s;hould be none of his, and <HI>ubi aliud &s;wadit nece&s;&s;itas ibi ce&s;&s;ant humanae leges num nothetae,</HI> there is no talke where there is a <HI>nece&s;&s;ity,</HI> otherwi&s;e the Author might have inform'd him&s;elf of divers, who have &s;een the Original Copy, Manu&s;crib'd by the King him&s;elf, he might have &s;een it him|&s;elf for asking, he might have heard thou&s;ands who would have ta|ken their oaths upon it, and thou&s;ands who would have ju&s;tifie it with their lives, he might have ob&s;erved as much as all the world ob&s;erved, that it was the Kings own by the &s;overaigne &s;tile; &s;tile; which was unimmitable, which was as ea&s;ie to be known from other &s;tiles, as was his face from other mens, it being impo&s;&s;ible that ei|ther face or &s;tile, could counterfeit the Maje&s;ty of either; but <HI>ne|ce&s;&s;ity</HI> mu&s;t be obeyed, and the people (if po&s;&s;ible) mu&s;t not believe that that was the Kings work, le&s;t they too well love his memo|ry, and &s;uper&s;titiou&s;ly adore his reliques.</P>
<P>You &s;ay there is a forger of the <HI>Kings Book,</HI> I ask you where is he? where is his Forge? where is his Anvile? if you cannot tell me, you are all three.</P>
<P>You &s;ay &s;ome one di&s;charges at you, you interpo&s;e a &s;hield, the &s;hot glancing kils a t<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">i <GAP DESC="illegible" REASON="missing" EXTENT="1 letter">d per&s;on, you are no homicides, are His Maje&s;ties <HI>Meditations</HI> in His <HI>Soli udes</HI> and <HI>Su<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">erings</HI> di&s;charges made at you? what need you hold up a &s;hield? or how can a &s;hot glance upon it, and kill a third per&s;on, when the muzle of the piece is directed (in its going off) towards the bo&s;ome of the pre&s;enter? you do <HI>di&s;putare ex non conce&s;&s;is,</HI> you do <HI>&s;upponere quod non e&s;t &s;uppo<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">endum.</HI> I do not allow that a Doctor made the <HI>Kings Book,</HI> you are to prove it; why did you not? why did not the hand that drew the Curtaine lay hold on him? I take it to be the <HI>Kings Book,</HI> I am &s;ure of it; I knew his hand; I have &s;een the Manu&s;cript; I have heard him own it; the world believes it; what do you &s;ay?
<PB N="5" REF="6"> <HI>There was a man within a mile of an <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ake, I name no body that made the Book,</HI> thats all; is this a &s;ufficient ground for a living Dogge to trample upon a dead Lion? was there ever &s;uch a bu&s;ine&s;&s;e made, as this fellow makes upon the Title? here he makes the King <HI>Sa|c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed,</HI> there a <HI>Sufferer,</HI> here he <HI>ki&s;&s;es,</HI> there he <HI>betraies,</HI> here he <HI>imbra|ces,</HI> there he <HI>&s;tabs;</HI> It Sacred and Suffering could not &s;tand together, Chri&s;t had ne're been Crucified, enough for that.</P>
<P>We are much beholding to you for your good opinion of the late Kings mode&s;ty, and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or your freeing of him from vanity and and arrogancy in in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ituling him&s;elfe <HI>Sacred,</HI> of which you believe he would not be guilty. Thus you would take away the whole Chapter, by &s;uppo&s;ing the Contents to be none of the Authors; but to the An&s;wer of.</P>
</DIV2>
<DIV2 N="1" TYPE="part">
<HEAD>1. <HI>&V;pon His Maje&s;ties calling this la&s;t Parliament.</HI></HEAD>
<P>THe late King was <HI>overcome by importunity, &s;educed by evill Councell, or perhaps, &amp;c. would not keep faith with the</HI> Scots, <HI>&amp;c. Proclaimes a &s;econd War with them, a man of no con&s;cience: So that the Parliament of</HI> England <HI>could have no a&s;&s;urance in him.</HI> The late King had no cau&s;e to <HI>prize the &s;afety of &s;uch Cou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cellers before the welfare of three Kingdomes: The Parliament had ju&s;t cau&s;e to endeavour to bring &s;uch men to ju&s;t puni&s;h|ment, &amp;c. The Parliament had ju&s;t ground not to tru&s;t the King, whereupon the</HI> Scots <HI>enter</HI> England, <HI>the</HI> Engli&s;h <HI>Army would not fight, which &s;hould have made the late King refl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct up<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n him&s;elf, &amp;c. which di&s;covers the ba&s;e degeneratene&s;&s;e of &s;ome, &amp;c. evidences our &s;o<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ti&s;h e&s;&s;e by nature, &amp;c.</HI> The late King <HI>c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uld neither force the</HI> Scots, <HI>nor pay his own Army, fell to pil|ling and polling his Subjects, that he leaves it to the world to judge, whether t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e nece&s;&s;ity of the Kings affaires, or his own choice and in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lination call a P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rliament:</HI> Ergo, ex his conce&s;&s;is, The Book was not the Kings but a Doctors; a very pretty argument.</P>
<P>Fir&s;t, becau&s;e it makes the King act contrary to his knowledge.</P>
<P>Secondly, becau&s;e it renders the King a fal&s;e hypocri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e.</P>
<P>Thirdly, becau&s;e none can be &s;o &s;otti&s;h as to believe that the King would venture his reputation in &s;o rotten a ve&s;&s;ell as was &s;ure to &s;uffer &s;hipwrack, &amp;c To which I &s;hall only an&s;wer you in an|&s;wering his character by giving you a account of the man.</P>
<PB N="6" REF="7">
<P>Fir&s;t, He is a malicious Knave, in making the world a Judge whether it was the <HI>nece&s;&s;ity</HI> of the Kings affairs, or his <HI>own inclinati|on,</HI> which cau&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d the late King to call the Parliament, when the Book &s;aith, that both moved the King thereunto. <HI>In conjugatis non <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ufficit alterutrum,</HI> It &s;ufficeth not that in copulatives we take one and leave the other, much le&s;&s;e to &s;et the one again&s;t the other; it is not impo&s;&s;ible but that the King may be very well inclin'd to make choice of that which was agreeable to the con&s;titutions of his af|fairs.</P>
<P>Secondly, he is a notorious fool to &s;eek for con&s;equences out of &s;uch <HI>non &s;equitur's.</HI></P>
<P><HI>Viz.</HI> That &s;uch a one as he would make the late King in this very Chapter, <HI>(A Man &s;educed by evil coun&s;el, a breaker of his Royall word, un&s;table in his Actions, a Man of no Con&s;cience, blemi&s;h'd in his reputation, not to be believed by any, a Man whom no tie would hold, a Man who&s;e Royall word given in the &s;ight of God and man, was no engagement)</HI> &s;hould be vil|lainou&s;ly di&s;honoured by having father'd upon him a Book of &s;o Pious Meditations, and Heavenly Prayers.</P>
<P><HI>Viz.</HI> In taking it for granted, that a King that had done all this, could not <HI>act contrary to his own knowledge;</HI> and thereupon concludes, it mu&s;t needs be the Book of &s;ome Doctor of Divinity, becau&s;e a man with all the&s;e faults could not have &s;o little con&s;cience.</P>
<P><HI>Viz.</HI> In denying, Fir&s;t, the probability of &s;uch a one his being a Hypocrite: Secondly, a po&s;&s;ibility that a King (&s;o wicked as he would have Him to be) &s;hould act <HI>diametrically oppo&s;ite to virtues pat|tern, or own apparent fal&s;hoods: Ergo,</HI> it was &s;ome Doctor of Divinity, or other, that took away <HI>the very ba&s;is of the late Kings Credit, by his knavery and folly.</HI> Are not the&s;e fine claws for Children to &s;cratch their Grandame out of her Grave? Was there ever heard of &s;uch a notorious fool, as to tell us the &s;tory of <HI>Tiberius the pernitious Tyrant, (who could &s;peak &s;o well in the Senate, when he intended the murder of &s;ome of the Senators, who could &s;ay well and do wickedly)</HI> and afterwards to make King <HI>CHARLS</HI> as bad as he, a <HI>Tyrant,</HI> a <HI>Murderer,</HI> and a <HI>Di&s;|&s;embler;</HI> and then to conclude this Book to be none of the Kings, becau&s;e it was &s;o <HI>godly:</HI> Why might not <HI>CHARLS,</HI> as well as <HI>Tiberius,</HI> &s;ail again&s;t the wind of his words? Why might he not &s;ay well and do wickedly? After that you have made him &s;uch a one, can none but a Doctor of Divinity be &s;o bad? <HI>Oportet mendacem e&s;&s;e memorem.</HI></P>
<PB N="7" REF="7">
<P>Was there ever known &s;uch a venemous creature, to &s;uck poy&s;on out of the &s;ame flowers that all the Bees re&s;ort for honey? In ma|king the <HI>brave</HI> &s;tile which he &s;aith is in the Kings Book, an argu|ment that it is none of his, becau&s;e it would be a di&s;grace unto him? as rendring him a man rather <HI>&s;tuding how to write,</HI> then <HI>h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">w to act, a very dangerous man, able to deceive:</HI> Are Prayers and Meditations &s;uch dangerous things, that men may not be tru&s;ted who u&s;e them?</P>
<P>La&s;tly, He tels us, that the Kings &s;tile was <HI>elaborate, elegant, lick'd into form, adorned, Rhetoricall, &s;mooth, flowing,</HI> they were not <HI>bubblines of d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">votion, abrupt ejaculations, broken with Jobs,</HI> and therfore not the Kings, but a &s;hame to him that they &s;hould be father'd upon him: Are not the&s;e fine pick-axes to pick the brains out of a dead mans skull? Was it not enough to take away his Life, Crown and Dig|nity, &s;ell his Hou&s;es, Lands and Goods, undo his Wife, Children and Friends, tear down his Effigies, Arms and Statues, but you mu&s;t throw dirt upon his Grave, Blots upon his Writings, bla&s;t his Fame, poy&s;on his Memory that is &s;o precious with all good men, by &s;uch poor practi&s;es as the&s;e denying him to be the Author of his own work? which will be as <HI>impo&s;&s;ible</HI> for you to make the world believe any &s;uch thing (as that a Doctor, I know not who, &s;hould make a Book, I know not when, and leave it, I know not where, and thereupon to &s;uppre&s;&s;e the Kings right to the Book) as it is po&s;&s;ible for you to &s;uppre&s;&s;e the Sun: The Book &s;tands in the mid&s;t of a firmament of Loyall hearts, above your reach; contrary winds may blow, but they cannot divert the beams of this Suns re|flection from beating upon the hearts of the people. Now to the next Chapter.</P>
</DIV2>
<DIV2 N="2" TYPE="part">
<HEAD>2. <HI>&V;pon the Earl of</HI> Strafford's <HI>death.</HI></HEAD>
<P>FOr your language be&s;towed upon the Earl of <HI>Strafford</HI> his &s;entence ju&s;tifiablene&s;&s;e, you &s;hould have done well to have plea|ded again&s;t him at his triall, for there you would have got a great deal more credit then you are likely to get by this Book of yours, there you &s;hould have purcha&s;ed immortall honour in doing more then all the Lawyers and be&s;t Orators in <HI>England</HI> could do; they
<PB N="8" REF="8"> could not condemn him by any Law, but &s;uch a Law as was &s;ub&s;e|quent to the act: And whereas you object unto this Earl, his <HI>lea|ping over <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f the Law,</HI> I mu&s;t tell you Sir, that had not the Parliament to <HI>E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gland lea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">'d the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">edges of the Laws</HI> of <HI>England</HI> at this ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e, <HI>Strafford</HI> had ea&s;ily leap'd over the <HI>Parliament Bar</HI> you talk of. For your impudence in telling us, that no Malefactor ever died le&s;&s;e lamented then <HI>Strafford,</HI> and that three whole Kingdoms were his accu&s;ers: To the fir&s;t, I mu&s;t call the tears to witne&s;&s;e, that were &s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d at his execution by tho&s;e who did not go to <HI>Tower Hill</HI> with an intent to p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rform any &s;uch Ob&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">quies as Funerall tears. And for the three Kingdoms you &s;peak of, that were his accu&s;ers, I believe you mean they were &s;o his accu&s;ers, as this Kingdom was the accu|&s;er of the late King; that is to &s;ay, &s;ome there was that &s;aid &s;o, and that was enough.</P>
<P>The ju&s;tice or inju&s;tice of <HI>Straffords</HI> death were as impertinent for me to di&s;pute by way of an&s;wer, as it was in you by way of ar|gument: for what if he de&s;erved never &s;o highly to die? what is that to the Kings Con&s;cience, if he did not think &s;o? The King might very well lament a conce&s;&s;ion to any thing that was contra|ry to his own Con&s;cience, yet is not bound to be &s;en&s;ible of tho&s;e things which are in your judgment greater faults (if it were gran|ted he were guilty of tho&s;e things you take for granted) You &s;hall never per&s;wade any man to lay a plai&s;ter to his arm, who is &s;en&s;ible of the wound its being in his head: If the Kings Con&s;cience was wounded concerning the bu&s;ine&s;&s;e of <HI>Strafford,</HI> he mu&s;t apply the plai&s;ter to that wound, and not be judged by your &s;en&s;e, for no man feels a wound but he that hath it: If that be a Block to him, that &s;eems a Straw to y<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u, or <HI>contra;</HI> a third man mu&s;t be Judge who&s;e eies are in fault.</P>
<P>That the King &s;hould (notwith&s;tanding his a&s;&s;ent to <HI>Straffords</HI> death) <HI>&s;cruple</HI> &s;ome things, as you &s;ay, of <HI>lower con&s;equence,</HI> as the &s;igning &s;ome Bils, which to you may &s;eem no more then <HI>punciilios:</HI> Yet it is no wonder that the Kings Con&s;cience (before) wounded with his conce&s;&s;ion to <HI>Straffords</HI> death, be &s;o tender as not to endure a &s;econd touch, Except you wonder that the King was not, as ma|ny are, given over to a reprobate &s;en&s;e, <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ver &s;hoes, over boots:</HI> and for your Ver&s;es at the latter end of your Chapter, take the&s;e.
<Q><PB N="9" REF="8">
<L><HI>Hel's but the lower Court you &s;ay, and well:</HI></L>
<L><HI>Is yours the upper then? the higher hell?</HI></L>
<L><HI>You do out Devill all the Devils there,</HI></L>
<L><HI>The upper Hou&s;e of Devils you appear.</HI></L>
<L><HI>Yet no intelligence can thence be known,</HI></L>
<L><HI>&V;nle&s;&s;e you &s;end a Member of your own.</HI></L>
<L><HI>He'le bring you word, no</HI> Canterburie's <HI>there,</HI></L>
<L><HI>No Loyall Roali&s;t, no</HI> Cavalier.</L>
<L><HI>Hels Commons I believe vote one and all,</HI></L>
<L><HI>The upper Hou&s;e of Hell (that's you) mu&s;t fall;</HI></L>
<L><HI>And every Member of your Hou&s;e mu&s;t &s;it</HI></L>
<L><HI>In</HI> Plut<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">'s <HI>Parliament, and Vote with it:</HI></L>
<L><HI>Your upper Hou&s;e receiv'd its fall from you</HI></L>
<L><HI>From Hell (your lower Hou&s;e) your fal's as due.</HI></L></Q></P>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD>3. <HI>&V;pon His Maje&s;ties going to the Hou&s;e of Commons.</HI></HEAD>
<P><HI>BY this walke all wi&s;e men conjectured the King intended to March</HI> (you never knew an Army March at the rate the Kings walk'd) <HI>and perceived that He would either how or break the Parliament:</HI> and why? be|cau&s;e he came thither with his ordinary Guard, to demand &s;uch men in per&s;on (to be an&s;werable by Law) as he could not obtain by his Herald at Armes? (being that all men know the Law al|lows no Parliament-man priviledges of exemption from the charge of Trea&s;on) becau&s;e when he could not have them, he went quietly away without them? or becau&s;e when he might have done a great deal of mi&s;chief he did no hurt? <HI>Lex terrae</HI> will tell you that this Hou&s;e of Commons (into which the King thus came) was no part of the Parliament, and therefore there could be no infringements of any Parliamentary priviledges; if &s;o, I &s;ee no rea&s;on why the King might not go into the Hou&s;e of Com|mons in what po&s;ture he plea&s;es, as well as to any common hou&s;e what&s;oever. <HI>Quid peccavi aut commerai in ea re mi pater,</HI> here is a great deal of cry but little wool; much blame but little rea&s;on: It rai&s;ed a flame indeed; the King indeavoured to <HI>quench</HI> it, it would not do, who can help it? what of all this?</P>
<P>Now he comes <HI>to &s;hew how the forger wrongs the late King</HI> (alas good
<PB N="10" REF="9"> man how tender he is of the Kings &s;uffering the lea&s;t wrong) and how is that?</P>
<P><HI>T<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e late King mi&s;&s;ed but a little to have produced &s;ome writings, by which the unlawfull c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rre&s;pondencies of &s;ome Members would have been di&s;covered.</HI> This you <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ay makes it appear that the Book was none of the Kings, for he being a <HI>wi&s;e man,</HI> would have <HI>&s;pecified his grounds and mo|tives,</HI> knowing the <HI>di&s;tru&s;t</HI> upon him to be &s;o great, that they would not believe his <HI>bare &s;aying;</HI> what if the King thought no &s;uch mat|ter? what if he did not believe they did di&s;tru&s;t him? what if he thought they would take the word of a King for a &s;ufficient a&s;&s;u|rance? is it impo&s;&s;ible for a man to have &s;uch a good opinion of him&s;elf? you mu&s;t not be opponent, re&s;pondent moderator, and all; the King might produce no other te&s;timony, and yet be Au|thor of the Book: if this be an exception it is to the Book, it can|not be to the Books being the Kings: for the King might write as well as other men, things to which exceptions may be taken: no man believes that the holy Gho&s;t guided his pen, &s;o that he could not write a mi&s;&s;e, what is it that you would have then? would you have it to be a fooli&s;h Book? a proud, vaine-glori|ous, lying, fal&s;e and &s;candalous Pamphlet? how&s;oever let it be the Kings, and I will tru&s;t the Book in any mans hands in the whole world but yours; let the <HI>Moon</HI> have never &s;o many <HI>&s;pots,</HI> yet let it be the <HI>Moon:</HI> it may be tho&s;e that you think &s;pots in the Moon, may be another world for ought you know.</P>
<P>You will not believe <HI>the number of his (then) followers to be &s;hort of his ordinary Guard: bold</HI> and <HI>fal&s;e</HI> is either His <HI>Maje&s;tie</HI> or Doctor <HI>Fau|&s;tus,</HI> and why? becau&s;e <HI>May</HI> &s;aith &s;o in his Hi&s;tory; if there be no difference between <HI>May</HI> and <HI>Maje&s;tie</HI> then &s;o you &s;hall have it, I pray take it, tis all your own.</P>
<P>He will not have it for the Kings honour, this &s;aying in the Kings Book, <HI>viz. The<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e men were looked upon by the affrighted vulgar, as greater protectors of their Laws and Liberties, then the late King, and &s;o worthier their protection:</HI> hereupon he infers it was the Kings fault, his evill government, and that they did not fright the vulgar; (except with <HI>Danes,</HI> or Hor&s;es under grund, or <HI>Lunsford</HI> eating up their children) but what made my confutor to leave out the word <HI>then,</HI> &s;urely he was afraid that if he put in the word <HI>then;</HI> it might be an&s;wered with the word <HI>now,</HI> and that if a body &s;hould aske him how do you <HI>now</HI> Sir? he &s;hould have but little to &s;ay;
<PB N="11" REF="9"> do you think they have not been wor&s;e frighted &s;ince? not only the <HI>vulgar,</HI> but the <HI>Lords,</HI> not only the <HI>Lords,</HI> but the <HI>Commons,</HI> not only &s;ome of the <HI>Commons,</HI> but the <HI>Hou&s;e</HI> it &s;elf: not only with a fit of an Ague, but with any act of di&s;&s;olution for ever, like the <HI>evill which God brought upon Jeroboam</HI> (who Rebelled again&s;t his Lord and Ma&s;ter) in cutting them off, as God <HI>cut off from Jeroboam, him that pi&s;&s;eth again&s;t the wall, as well him that is &s;hut up, as him that is left, and will &s;weep away the remnant of the hou&s;e of Jeroboam, as a man &s;weepeth away dung, untill it be all gon,</HI> 1 Kings 14. 10.</P>
<P><HI>Then</HI> the people look'd upon them as their <HI>greater protectors of their Laws and Liberties:</HI> but what do they do now? <HI>now</HI> is <HI>now</HI> and <HI>then</HI> was <HI>then.</HI></P>
<P>The confuter offers to prove that it was the King that frighted the vulgar by his own confe&s;&s;ion, <HI>viz. It filled indifferent men with jealou&s;ies and fears, yea, and many of the late Kings friends, re&s;ented it as a motion ri&s;ing rather from pa&s;&s;ion then rea&s;on:</HI> What did do this? was it not the Kings going to the Hou&s;e of Commons? what is this to the Kings going to the Hou&s;e of Commons &s;o guarded for fear of the before frighted vulgar, that he dur&s;t not go without a Guard? be&s;ides, the King in his confe&s;&s;ion doth not &s;ay that what he did had rea&s;on to fill their minde with <HI>jelou&s;ies:</HI> but that it did &s;o, or that many of his friends re&s;ented it was a motion ri&s;ing from pa&s;&s;ion rather then rea&s;on: but he doth not tell you that they had cau&s;e to thinke &s;o; if I complaine of my friends too aptne&s;&s;e to take offences at &s;ome of my actions, I do no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> thereby confe&s;&s;e my &s;elf to be guilty, but that friends were offended; but what if this were a reall confe&s;&s;ion of his fault, mu&s;t it not therefore be the Kings Book? becau&s;e none can imagine the King would have been &s;o &s;otti&s;h? If it were true that the King had made confe&s;&s;ion of this fault, were not the greate&s;t Saints of God the re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">orders of their own &s;ins, and their own &s;hame? how ea&s;ily would this man have made King <HI>Davids</HI> P&s;alms none of his.</P>
<P>Suppo&s;e the King had mi&s;-governed His Kingdome never &s;o much, he &s;ees his fault, cals a Parliament, was willing to mend what was a mi&s;&s;e: granted more then all the Kings of <HI>England</HI> ever granted: more then any man in <HI>England</HI> ever thought he would: &s;o much, that thou&s;ands would heretofore have thought it well, if he had but granted half &s;o much: and confirms it; fir&s;t, with a <HI>Trienniall,</HI> and then a <HI>Perpetuall</HI> Parliament, left every man to the
<PB N="12" REF="10"> ju&s;tice of the Law, for any Delinquents what&s;oever; what would you have more? O but he gave <HI>Windebanke</HI> and <HI>Finch, &amp;c.</HI> their Pa&s;&s;es to go beyond Sea; would you have him do otherwi&s;e? did he grant them any Pa&s;&s;es after the time that any were que&s;tioned? my &s;ervant comes to me, and tels me he is in danger of his life, bids him for Gods &s;ake to let him goe, will you have me &s;hut the door upon him? or detaine him untill his vow'd enemies lay hands upon him? if the King &s;tood not between them and ju&s;tice, the King was as good as his word, although he hindred them not from making their e&s;cape; he is your King and not your Sergeant, their very running away ju&s;tifies the King, that he intended not to prot<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct them, for otherwi&s;e they would have &s;taied.</P>
<P>For the many jeers and affronts put upon the King and Queen, with your <HI>Mare being the better Hor<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e,</HI> and many other indignities which I now pa&s;&s;e over: I &s;hall only remember you of a place of Scripture, <HI>Thou &s;halt not revile the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ods, nor &s;peak evill of the Rulers of the people:</HI> The high Prie&s;ts cau&s;ing Saint <HI>Paul</HI> to be &s;mitten on the check, contrary to the Law, was no warrant for Saint <HI>Paul,</HI> to call (though but) the high Prie&s;t, <HI>painted wall,</HI> for notwith&s;tan|ding that, he eat his words, and &s;o may you.</P>
</DIV2>
<DIV2 N="4" TYPE="part">
<HEAD>4. <HI>&V;pon the In&s;olency of the Tumults.</HI></HEAD>
<P><HI>THe things which he cals Tumults, were but companies of Petitioners, which the Parliament could not have forbid, without apparent breach of the people freed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">me:</HI> Very good, very good, very good I pray what were the <HI>things</HI> which came from <HI>E&s;&s;ex,</HI> and <HI>Surry?</HI> were they Petitioners or Tumults? If they were Petitioners, why did you beat them, cut them, kill them? that would be an <HI>apparent breach of the peoples freedome:</HI> if they were Tumults, &s;o were the&s;e: and the one no le&s;&s;e intollerable then the other.</P>
<P>The Confuter will not allow, that it was an <HI>ominous pre&s;age of fol|lowing mi&s;chief,</HI> he cannot di&s;cerne it; now Sir, I will lend you a paire of Spectacles: tho&s;e Tumults again&s;t the King were ominous to tho&s;e <HI>(things</HI> which I am &s;ure you then call'd) <HI>Tumults</HI> again&s;t the Parliament were <HI>omni|o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s,</HI> to tho&s;e <HI>Tumults</HI> within the City; tho&s;e <HI>Tumults</HI> within the
<PB N="13" REF="10"> City were <HI>ominous,</HI> to the comming up of the Army: the com|ming up of the Army was &s;o <HI>ominouus</HI> to the Parliament, as to make it purge: that purging is &s;o <HI>ominous</HI> to the body politick, (purging out its own intrailes) that there is little hope of life, I hope you are &s;atisfied.</P>
<P>The Confuter quarrels at the Book for &s;aying, that the&s;e Tu|mults <HI>like an Earthquake &s;hook the foundations of all.</HI> If the Church af|terwards fell: the Throne brake: the Hou&s;e of Lords came down: if it &s;hook whole families out of their hou&s;es: the Major of <HI>London</HI> out of his place: Aldermen into the Tower: the Common|councell-men out of their wits: the money out of their pur&s;es: and the Chaines off their po&s;ts: and if all you were a&s;leep, and and did not perceive it: will you not believe when you &s;ee all this, that there was an Earthquake that &s;hook all? what is there left un|&s;haken? are your baggs whole? is your ca&s;h heapt? are your pri|viledges intire? is your freedome &s;afe? have you any property? is any thing your owne? is not the publique &s;aith it &s;elf come down? is it not brought from a noble to nine pence? and was not the&s;e <HI>things call'd Tumults ominous?</HI></P>
<P>The Confuter boggles at it, that the Book &s;hould &s;ay, <HI>The con|fluence, and clamours of the vulgar, pa&s;&s;ed all boundaries of Laws, and re|verence to Authority:</HI> and the rea&s;on is, becau&s;e he takes the bounds of the Law to be <HI>White-Hall,</HI> and the Kings will, the only Autho|rity. I do not <HI>conceive</HI> how <HI>White-Hall</HI> was the bounds of the Law in the Kings time, but I am &s;ure it bounds it now, and he may talke what he plea&s;e, of the <HI>Kings</HI> will: but I am &s;ure we liv'd better under <HI>King Will,</HI> then we do under <HI>King Tom.</HI></P>
<P>Here he comes off a little, and tels us, that <HI>in &s;uch a number, it is no wonder if &s;ome were uncivill:</HI> but then he takes it off againe, with <HI>the King and his followers</HI> unruly deportment in the Hou&s;e of Commons and &s;o quits &s;cores: calling the <HI>King</HI> the Head of that Tumult; as if a <HI>King</HI> (within his own Dominions) could be the Head of a Tumult, which is as good &s;ence, as if he &s;hould &s;ay, a man was a mon&s;ter, becau&s;e he had a head upon his &s;houlders.</P>
<P>For your calling the <HI>King a Pi&s;i&s;tratus, a Tyrant, &s;waying all thin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s by his own a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;olute will.</HI> I will only confute you with the peoples teares, &s;hed in a &s;ufficient abundance, to drown all his enemies; there was never any <HI>King</HI> (much le&s;&s;e a Tyrant) that was &s;o la|mented as he, God forgive you; you have mo&s;t need to aske it your
<PB N="14" REF="11"> &s;elf, for tho&s;e tears are bottle<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> up, and will one day be poured out upon the heads of tho&s;e, who had not wa<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">r in their eies, when &s;uch a Prince was put to death, who de&s;erved &s;o much to live and be beloved.</P>
<P>Next, the Confuter wonders the Book &s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uld bring in the King complaining, <HI>There could never any ord<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r be obtained impartially to exa|mine, cen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ure and puni&s;h the known Boutefeus, and impudent Incendiaries:</HI> And this he thinks to make good, by turning the&s;e complants up|on the King and his Party, <HI>Who &s;hould have been wi&s;er</HI> (he &s;aies) and &s;o he brings in the King <HI>Commending their courage</HI> (of his Courtiers) <HI>zeal and indu&s;try, which to &s;ober men could &s;eem no better then that of the De|vil, who goes about &s;eeking whom he may devour.</HI> Which puts me in mind of a pretty conceit I once heard of a plain Country woman, who had a &s;on whom &s;he conceived to be &s;omewhat &s;imple, who falling upon his head, there was cau&s;e enough for the Chyrurgeon to tell her, that her &s;ons brains were turned; at which &s;he &s;eem'd not a little to be over-joy'd, &s;aying, it may be it will do him a great deal of good, for my &s;on was very &s;impl before, now his brains be turn'd, I hope he may prove a wi&s;e man: So your falling upon your Head (the King) makes you think the world turns round, when it is only your brain that is turn'd with the fall from your obedi|ence: for the world (if you take it for the major part of men) &s;tands &s;till in their wonted po&s;ture of obedience, and loyall re|&s;pects: though you think otherwi&s;e: the chime clinketh, and the bell tincketh, as the fool thinketh.</P>
<P>And for your &s;o <HI>reverend</HI> ob&s;ervation of the <HI>Ju&s;tice of God,</HI> that the Kings Bloud &s;hould be &s;pilt in the &s;ame place where the Courtiers &s;la&s;h'd the Round-heads from <HI>Whitehall,</HI> you &s;hew your &s;elf a very audacious <HI>Bith&s;hemite,</HI> in prying &s;o narrowly into the Ark of Gods &s;ecret judgments; you &s;hould not come nearer to the high Mount of his &s;ecrets, then to the limits of his prefiction, and you climbe the Mountains top, and are higher then ever <HI>Mo&s;es</HI> was; and come up &s;o near, that you will &s;earch the bo&s;ome of the Almighty. Can any man but blu&s;h for you, that you &s;hould thus judge, when you know the King neither did any &s;uch thing, nor was there, and for ought you know, knew not of any &s;uch thing, untill it was done? and if he had done it him&s;elf, with his own Sword, in his own Hand, were it not a bold judgment given, that the Kings Life-Bloud &s;hould be let out out of all the parts of his Body, as a <HI>ju&s;t judgment,</HI>
<PB N="15" REF="11"> for a few drops drawn from a Prickear or two?</P>
<P>For your di&s;-allowing the Kings Rea&s;ons for his departure, be|cau&s;e <HI>no Declarations could be heard,</HI> and your undervaluing the ju&s;t|ne&s;&s;e of the Bi&s;hops Prote&s;tation, I mu&s;t tell you, the Bi&s;hops had as much right to &s;it there, as any Subject had to enjoy his own, or any Parliament men their priviledges: but when the&s;e Bi&s;hops were thrown into the <HI>Thames,</HI> had Brick-bracks thrown upon their heads, were &s;houlder'd up and down the Hall, and their heads knocked again&s;t the wall, I believe no unbya&s;s'd men but will &s;ay, they had rea&s;on to prote&s;t as they did: and if it was found to be trea|&s;on, I wonder how they found &s;o much favour to be freed out of the Tower, and nothing &s;aid to them: little did the Lords tem|porall think, when the Bi&s;hops were expel'd the Hou&s;e, that they did but u&s;her their Lord&s;hips down the &s;tairs.</P>
<P>For your &s;hamele&s;&s;e a&s;&s;ertion, that no <HI>attempt</HI> was ever made, nor <HI>any affront offered</HI> by the&s;e Tumultuaries, whereby there was <HI>no &s;uch pro&s;titution of the Maje&s;tis of the late Kings Place or Per&s;on, of the &s;afety of his Wife and Children,</HI> to be imagined: I know not what grounds you have to be &s;o confident; but I can an&s;wer you in your own words, that <HI>this I can truly and confidently averr,</HI> that I heard them &s;ay, a little before they were &s;la&s;h'd from the Court Gate, That if the King would not do as he ought to do, they would take the Crown from off his Head, and put it upon the head of him that &s;hould.</P>
<P>For your next exception, <HI>viz. That if the Parliament had &s;ate free and full, the late King was re&s;olved to hear rea&s;on in all things, and to con&s;ent to it &s;o far as he could comprehend it:</HI> Concerning which objection, as you refer me to precedent Evidences, &s;o I refer you to precedent An&s;wers, only take my opinion by the way, I am confident there is not an Engli&s;hman (that hath not a Sword in his hand, a Bi&s;hop|rick in his pocket, or a Dean and Chapter in his eie, or otherwi&s;e intere&s;ted in the Cau&s;e) that is not of that opinion.</P>
<P>For your cavill at the Kings <HI>prone&s;&s;e &s;ometimes to think, that had he called the la&s;t Parliament to &s;ome other place, the &s;ad con&s;equences in all like|lyhood, with Gods ble&s;&s;ing, might have been prevented;</HI> and e&s;pecially at the word, <HI>&s;ometimes,</HI> which troubles you &s;o much; methinks the Man in the Moon hath help'd you to a good rea&s;on: for as the overtures of your Lunatick loyaltie &s;eem'd to be in the Full or Wain of the Moon, according to the ebbings and flowings of the
<PB N="16" REF="12"> hopes you &s;till gave unto His late Maje&s;tie, and took away again in your Addre&s;&s;es and Non-Addre&s;&s;es, &s;o he <HI>&s;ometimes</HI> thought (and <HI>&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">metimes</HI> was out of conceit) that the Parliament had been better called to any other place then to <HI>We&s;tmin&s;ter.</HI></P>
<P>As t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> your taking notice of the Kings calling the (thing cal|led a) Parliament at <HI>Oxford, a Mungrell Parliament,</HI> I believe he might very well <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> &s;o, and &s;o might you yours at <HI>We&s;tmin&s;ter;</HI> for had tho&s;e at <HI>Oxford</HI> been all true to the King, or had you at <HI>We&s;tminster</HI> been all true among&s;t your &s;elves, the War had not la&s;ted one year to an end: but there were &s;ome about the King, who feared no|thing more, then that the King &s;hould come in by conque&s;t; and there were &s;ome in <HI>We&s;tmin&s;ter,</HI> who feared nothing more, then that they &s;hould be Conquerours; who&s;e fears after events have as much ju&s;tified, as con&s;equences have condemned the others folly: However I prefer a Mungrel before a Changeling; that which is but half right, before that which is altogether none of mine; I had rather have a Child which my Wife &s;hould bring me, though by another man, then to have a Changeling brought me by a com|pany of Fai<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ies, Elfs and Goblins: yet there is a remedy to be us'd again&s;t this latter mi&s;chief, it is but u&s;ing this Changeling ill, and making it cry, and we &s;hall have our own Child again: &s;o much for your Mungrel.</P>
<P>Now for your la&s;t exception to the Kings &s;aying, That <HI>a Parlia|ment would be welcome in any place,</HI> or rather conce&s;&s;ion; for you tell us, That <HI>it was &s;ure enough, becau&s;e in all places the people wanted one &s;o much,</HI> and that is <HI>&s;ure enough:</HI> And I will tell you what is <HI>&s;ure enough</HI> be&s;ides, the people murmured for a Parliament <HI>too much,</HI> and they had one too &s;oon, a Parliament with a vengeance; the <HI>I&s;raelites</HI> murmured after a King, and God gave them a King in his anger; and we murmured for a Parliament, that &s;hews us &s;ufficiently that God was no le&s;&s;e di&s;plea&s;ed.</P>
<P>You <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ell us, how <HI>much you made of it at We&s;tmin&s;ter;</HI> your fondne&s;&s;e was not little indeed, no le&s;&s;e then that wherewith the Apes &s;hew their affections to their young ones, when hugge them to death; Thus <HI>it could never have received better entertainment;</HI> you are <HI>welcome</HI> Gentlemen, is all paid in the Kings Head?</P>
<P>La&s;tly, His ob&s;ervation in the clo&s;e of all the Chapter, is worth all the re&s;t, for he &s;aith, That <HI>by the forecited Letter</HI> (wherein the King cals the <HI>Oxford</HI> Parliament a Mungrel Parliament) <HI>we may
<PB N="17" REF="12"> ea&s;ily &s;ee that the late King could not indure a Parliament,</HI> which is as good &s;ence, as if a man &s;hould conclude, that becau&s;e I call &s;uch a one my ba&s;e &s;on, therefore I cannot endure any of my children lawfuly begotten: now for the &s;ting in the taile, like a true Ora|tor: <HI>Therefore in all probability the King was not the Author of this Book;</HI> the An&s;wer to which words, I refer to the beginning of the next Chapter.</P>
</DIV2>
<DIV2 N="5" TYPE="part">
<HEAD>5. <HI>&V;pon His Maje&s;ties pa&s;&s;ing the Bill for the Trienniall Parliaments, and after &s;etling this during the plea&s;ure of the two Hou&s;es.</HI></HEAD>
<P>HEre you &s;ay, That <HI>the Author intended this Chapter for his ma&s;ter|piece:</HI> I hope you do not intend this for yours? for no man but you, would have run your di&s;cretion upon &s;uch a hazard, as you have done, in the beginning of this chapter; for you gave the King the <HI>lie,</HI> you call him <HI>knave</HI> and <HI>juggler,</HI> be&s;ides: is this fit|ting? O but you &s;ay you do not call the King &s;o but the Doctor; take heed, you do not know how the Doctor laughs in his &s;leeve at this; did you not &s;ay in the latter end of the la&s;t Chapter, that in all <HI>probability</HI> this Book may be none of the Kings, and do you call a man a knave, and juggler, before you are certaine whe|ther it were the Kings or no? e&s;pecially when &s;o many tell you it is the Kings; e&s;pecially when &s;o many owns him to be the King; e&s;pecially when we have nothing but <HI>probability</HI> and <HI>may be's</HI> to gain-&s;ay it: that which may be, <HI>may</HI> not be: Had&s;t thou but done with his Book, as the Regicides did with his Body, brought it to the bar of Rea&s;on, and there arrign'd it of high non-&s;ence, as <HI>Charls Srewart</HI> King of <HI>England</HI> his Book; though thou had&s;t as lit|tle to &s;ay to it, as they to him, and wert as much afraid of his rea&s;ons as they of his; yet thou had&s;t <HI>d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne</HI> bravely But to &s;neak behind a Doctor, and through his &s;ides to wound a King (already Dead) through the heart of his good name: I neither can &s;peak what I imagine, nor imagine what I &s;hould &s;peak; but leave the world to be thy judge, and thine owne con&s;cience thine accu&s;er.</P>
<PB N="18" REF="13">
<P>I perceive you mean to undervalue the <HI>goodne&s;&s;e of His Maje&s;ties Conce&s;&s;ions,</HI> by the <HI>forcement</HI> of his <HI>nece&s;&s;ity;</HI> who is that that was &s;o nece&s;&s;itated? the King? why not the Kingdome as well as He? He was but one man, and His Wife and Children but &s;o many: He was never &s;o nece&s;&s;itated, but that He could maintaine Him|&s;elf and Them; what if He had not wherewithall to maintaine a Royall Navie at Sea, a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> He alwayes did? what if He had not where|withall to maintaine his Garri&s;ons upon the Sea coa&s;t? &s;o that the Kingdomes enemies were ma&s;ters of the Narrow Seas and three Lands: who would have the greate&s;t le&s;&s;e, the <HI>King</HI> of tho&s;e three <HI>Kingdomes,</HI> or the <HI>Kingdomes,</HI> that had but one <HI>King</HI> over them, to bear his &s;hare in all that lo&s;&s;e? what if the King had let the <HI>Scots</HI> advance as far as the <HI>Engli&s;h</HI> would have &s;uffered them, and &s;taied untill the <HI>Engli&s;h</HI> had been weary of their company (which would have been &s;oon enough) and permitted them to have broken down &s;ome of His Parke pales, and to kill His Deer, or done Him &s;ome &s;uch &s;poile; what had that been to their devouring the fat of the &s;oile? this Army that now &s;its &s;o heavy, not only upon the skirts of <HI>England,</HI> but al&s;o upon its full body, pre&s;&s;ing it to death; is the very &s;ame <HI>Scotch</HI> Army that then was, only the property altered; therefore it is the greate&s;t non-&s;ence in the world, to talke of the Kings <HI>nece&s;&s;ities,</HI> and <HI>&s;erving His own turn,</HI> when God knows He &s;erves but theirs, when He &s;erves His own; This puts me in mind of a Fable, between the Belly and the Members of the Body; the di&s;contented Members ri&s;e in Rebellion, and their di&s;contents were the&s;e, and thus they &s;pake them; the eyes complain'd that they were faine to look out here and there, this way and that way, for this, and for that, and all went to the Belly; the ears complain'd that they were faine to hearken out for provi&s;ion, and all for the Belly; the no&s;e found fault, I am &s;ure I am faine to trie whether it be good or no, and I get nothing for my paines; the feet complain'd that they were faine to trudge about till they were weary, and all mu&s;t go to the la&s;ie Belly; the hands they made a mo&s;t &s;pecious complaint, that they were faine to work and labour hard for a competency, and all was put into the Belly; at la&s;t, the Belly called a Parliament of the &s;everall Members, and commanded his uppermo&s;t friend the mouth, and Prolocutor, to give them Rea&s;on, which whil&s;t the tongue was doing, the teeth in the head fell at variance among&s;t them&s;elves, &s;o that &s;ome of
<PB N="19" REF="13"> them fell out of their jawes, &s;ome of them were loo&s;e in their heads, and the re&s;t gna&s;h'd one again&s;t another; at the la&s;t the Belly &s;pake him&s;elf unto them, and asked them what they would have, they &s;aid, they would not have &s;uch a u&s;ele&s;&s;e, unprofitable, and chargable officer as he was, to reape the benefit of their labours, they would every man enjoy and keep what they could get to them&s;elves; the Belly with much willingne&s;&s;e grants their re|que&s;t; they accept it, and put it in execution; the Belly lets them alone awhile, at la&s;t for want of the Bellies wonted returnes, the eye begin to look dim, the feet weak, the hands feeble, the ears deaf, &amp;c. then there was as great a complaint on the other &s;ide; where|upon they all make their addre&s;&s;es to the Belly, and are conten|ted that he &s;hould have his former allowance, which whil&s;t they were about to do, the mouth of the &s;tomach was &s;o clos'd up that the man died: would you have any more?</P>
<P>What madne&s;&s;e is it then to talke of the Kings <HI>nece&s;&s;ity?</HI> what <HI>nece&s;&s;ity</HI> can He be in? but to &s;end it, and di&s;per&s;e it about to the u&s;e of the Common-wealth, He being no way given to any the lea&s;t vice: That which He &s;pends, <HI>Engli&s;h-men</HI> pur&s;e? and that which He gives, His Subjects have: and the Kingdome &s;till enjoys; and therefore for any nece&s;&s;ity which was upon Him more then them&s;elves: there is no &s;uch nece&s;&s;ity of nece&s;&s;ities wre&s;ting any &s;uch Conce&s;&s;ions, otherwi&s;e then as led thereunto by His Princely goodne&s;&s;e, and peaceable inclination.</P>
<P>But now to the bu&s;ine&s;&s;e, <HI>behold at the fir&s;t drawing of the Curtaine how the &s;cene is altered:</HI> I have &s;hew'd you that in my Fronti&s;piece. Fir&s;t, you fall upon the late Kings actions, and you talke of a <HI>violent purge</HI> which the late King <HI>intended</HI> for the Parliament; but what &s;ay you to the <HI>violent purge</HI> the Army did give the Parlia|ment? it may be the Kings would have been but gentle Phy&s;ick to that potion.</P>
<P>For your charging the late Kings <HI>tempting</HI> the <HI>Scots,</HI> endeavou|ring to bring up the Army, attempting to &s;eize upon the Tower; freeing <HI>Strafford,</HI> who <HI>was to bring</HI> over the <HI>Iri&s;h</HI> Army, and to put <HI>Jermin</HI> into <HI>Portsmouth,</HI> is not this argument again&s;t the haire my ma&s;ters, to have the Kings Name and Fame wounded thus with <HI>temptings, attemptings, endeavourings,</HI> with <HI>was to be's,</HI> and <HI>about to put's,</HI> where there is nothing prov'd, nothing po&s;&s;itive? and if it were, it may be ju&s;tifiable; and if you allow of <HI>may be's,</HI> why not
<PB N="20" REF="14"> either the <HI>Scots</HI> or the <HI>Engli&s;h</HI> be as much at the Kings command as any's? why <HI>may</HI> not the King &s;end for an Army of <HI>Iri&s;h,</HI> as well as the Parliament for an Army of <HI>Scots?</HI> why may not the King put <HI>Jermin</HI> into <HI>Port&s;mouth,</HI> as well as the Parliament <HI>Hotham</HI> into <HI>Hull?</HI> tho&s;e objections of yours, are like tho&s;e Ships which carry more &s;aile then bala&s;e, more wind then weight, more vanity then di&s;cretion, and can be in no greater danger, then what may be ex|pected from its own levity.</P>
<P>You might very well be of the Authors mind, that the late <HI>King did not imagaine thereby &s;ome men would have occa&s;ioned more worke then they found to doe, viz.</HI> A new Heaven, and a new Earth, a new Church, a new State, new Lords and new Laws; he thought you only meant to rectifie, not multiply errours: <HI>reduce</HI> the water breaks into their proper channels, not cut &s;o goodly a River, into &s;o many rivolets; to mend the hedge, &amp; dre&s;s, &amp; not de&s;troy Chri&s;ts vineyard; to rectifie the abu&s;es that were in (not pluck down) Courts, and &s;et up new ones; little did the Lords think, that the barrels of Powder which they &s;o carefully provided again&s;t the Cavaliers, &s;hould blow up their owne Hou&s;e.</P>
<P><HI>Alexander the Great</HI> was comming into the <HI>Allabroges</HI> Country with an Army of 60000 men, at his entenance, there met him one of that Country, who was renowned for wi&s;dome, who asked the <HI>King</HI> wherefore he came thither? the <HI>King</HI> an&s;wered him, to &s;ubdue it, and make it my dominion; the wi&s;e man aked him what right he had thereto when he purcha&s;t it? who left it him? by what will? and what he had to &s;hew for it? <HI>Alexander</HI> &s;hewed him his &s;word; whereupon the wi&s;e man asked him, if he did &s;ee ju&s;tice well executed in his own Country? <HI>Alexander</HI> told him, that no Country was like unto his for admini&s;tration of ju&s;tice; the wi&s;e man asked him againe, whether or no it was the cu&s;tome of his Country to hang up men for Robbing upon the high-way? <HI>Alexander</HI> told it was, then &s;aid the wi&s;e man, I &s;ee O <HI>Alexander,</HI> that thou art but a fool, thou hang'&s;t up poor and petty fel|lows becau&s;e they are but a few, and think'&s;t them worthy of death, and do&s;t thou thinke thy &s;elf not guilty of the &s;ame crime, be|cau&s;e thou commande&s;t 60000 men? I &s;ay unto thee thou art but a great Thief, and they are little ones. So do we think the Gun|punder Trea&s;on &s;o heinous a bu&s;ine&s;&s;e, that would have blown up <HI>Rem, Regem, Regimen, Regione~, Religione~,</HI> becau&s;e this was done but by a
<PB N="21" REF="14"> few incon&s;iderable men, and in a clande&s;tine way: and do we think it no Gunpowder Trea&s;ons when all this is done before our faces becau&s;e it is done by an Army of 60000 men.</P>
<P>The&s;e were the <HI>works</HI> that the King did not <HI>imagine &s;ome men would have found out more then they had to do,</HI> rather then any <HI>works</HI> which you <HI>&s;hamele&s;ly</HI> brand the King with <HI>cutting out more and more every day,</HI> mu|tato nomine fabula de te.</P>
<P>You cannot agree to it, that this was <HI>an act of the highe&s;t confidence, whereby, &amp;c.</HI> and why &s;o? becau&s;e it was an act of the <HI>lowe&s;t nece&s;|&s;ity:</HI> (I never heard of a low nece&s;&s;ity before) but becau&s;e the King was high in His confidence, you would be low with His nece&s;&s;ity; was that it? why &s;hould an act of the <HI>highe&s;t</HI> or <HI>lowe&s;t</HI> nece&s;&s;ity be an act of le&s;&s;e confidence, if I put My &s;elf into any bodies hands when I need not, I am a fool: if I am nece&s;&s;itated to repo&s;e confi|dence in &s;ome body or other, it is an act of confidence to him in whom I have confided, and it is either higher or lower according as the thing is of con&s;equence that is intru&s;ted; and it is confidence, or no confidence, according as it is in the confiders di&s;po&s;e, or otherwi&s;e: as the King could not be nece&s;&s;itated more then they were them&s;elves: &s;o His nece&s;&s;ity could not make it an act of no high confidence: If I am pur&s;ued by an enemy, I put my &s;elf into your hands, &s;helter my &s;elfe in you hou&s;e, pray you to help me with a little money, and I tru&s;t into your hands, Jewels of ine&s;ti|mable value; doth this act of nece&s;&s;ity make this an act of no con|fidence? nece&s;&s;ity made him to confide, but nece&s;&s;ity did not make him confide in you, not &s;o highly; He confided into you hands three Kingdomes, Crowns, Thrones and Scepters, Hou&s;es, Lands, Goods, Wife and Children, and was not this an act of high con|fidence becau&s;e He wanted money.</P>
<P>Neither will you allow, that it was <HI>an act unparallel'd by any of the late King's Predece&s;&s;ors;</HI> and why &s;o? becau&s;e <HI>&s;ome of the former Kings had pa&s;&s;ed Acts for a Parliament once a year;</HI> is the man out of his wits? doth the man know what he &s;aith? the King &s;aith He hath per|form'd to His Parliament an <HI>Act of unparallel'd confidence,</HI> His mea|ning mu&s;t have reference then to that Act which was not <HI>parallel'd,</HI> and not to that which was; though <HI>the Bill</HI> for Trienniall Parliaments was parallel'd by former Kings, yet the Bill for <HI>&s;etling this during the plea&s;ure of the two Hou&s;es</HI> was never parallel'd by any. I pray Sir will you take your <HI>blu&s;hes</HI> back
<PB N="22" REF="15"> again, we have no need of them. I pray will you take away your jeer too, for you &s;ee the King <HI>old d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nie Him&s;elf in a high point I Prerogative,</HI> but &s;uch than<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s m<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ua<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">y meet withall, when counteries meet with ingratitude. The King denied Him&s;elf all power (as they them&s;elves confe&s;&s;e He did, in &s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ling the Parlia|ment: and yet this fellow &s;aith, it was <HI>&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e deniall in the Parliament t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> accept it;</HI> and why? becau&s;e they accepted a Trienniall, when they might have had an Annuall Parliament: I do not &s;ee how any confidence was repo&s;ed in the Parliament, by either of the&s;e, whil&s;t neither was &s;etled; the King might &s;ooner have wearied the Subject by calling many Parliaments, then impaired His Preroga|tive, had He not &s;etled any; <HI>Henry</HI> 8. wearied a Parliament into a conce&s;&s;ion of money, by &s;wearing (Mother of God) they &s;hould &s;it there, untill their Ar&s;es &s;tuck to the benches, till they had gi|ven Him money: when it lies in the Kings power to break it up when He plea&s;es, they can do Him no hurt; therefore it is not parling, but granting, mu&s;t do the Subject good; and in grant|ing this to be &s;o e&s;tabli&s;hed as it was by the late <HI>King,</HI> he perform'd an act of highe&s;t confidence, and they in abu&s;ing it, an act of high|e&s;t ingratitude.</P>
<P>You cry, <HI>let all the world be judge by the whole cour&s;e of the late King's Reigne, whether He thought a CONTIN&V;AL PARLIAMENT,&amp;c.</HI> what's this to the purpo&s;e? what hath the <HI>continuall cour&s;e of His Reigne</HI> to do with His (then) thoughts at the pa&s;&s;ing of that Bill? it may be He thought otherwi&s;e before; is it not likely that a man may have &s;econd thoughts? or that tho&s;e may be be&s;t? the <HI>King</HI> was at a &s;tand it is likely at the pa&s;&s;ing of the Bill; He con&s;i|ders with Him&s;elf; what if I grant them this? they can aime at nothing el&s;e but <HI>the pre&s;ervation of the Laws, in their due execution and vigour,</HI> that is but <HI>tuning the Common-wealth,</HI> no putting me out of <HI>tune,</HI> for <HI>my intere&s;t lies therein as much as any mans:</HI> therefore I will grant them their reque&s;t; what a great piece of bu&s;ine&s;&s;e is here <HI>of of pealing to all the world, whether this be agreeable to the whole cour&s;e of this late King's Reigne,</HI> it need not; nor you to have made any &s;uch out-cry.</P>
<P>The <HI>King</HI> &s;aies it did not <HI>&s;oon repent Him of the &s;etling that Act:</HI> you &s;ay it did; who knows be&s;t? the <HI>King</HI> demanded the key, and the &s;taffe, of the Earls of <HI>E&s;&s;ix</HI> and <HI>Holland: Ergo,</HI> the <HI>King</HI> repented that He had pa&s;t the Bill for &s;etling the Parliament: I do meet
<PB N="23" REF="15"> with many con&s;equences now and then; but his rea&s;on is, becau&s;e the Earls cho&s;e to obey His Writ before His private commands: whether they did &s;o or no, or what His commands were, I cannot tell, but I thinke I may take away My key, or My &s;taffe out of any of My &s;ervants hands, without repenting Me of any Acts of Parlia|ment. And for His &s;ending for His &s;ervants, where &s;hould they be but with their Ma&s;ter? is there any Act of Parliament again&s;t it?</P>
<P>Wherefore (thou bad <HI>Genius)</HI> It was <HI>not more Princely, then friend|ly contributions, which the late King granted towards the perpetuating of our happine&s;&s;e.</HI> And for your &s;landering the good King with His <HI>going about &s;ome de&s;igne or other, at the very time of tho&s;e grants, which</HI> (you &s;ay) <HI>if they had taken effect, would not only have deprived us of the fruit of tho&s;e Bils, but would have reduced us to a wor&s;e condition of confu&s;ion, then that wherein the Parliament found us:</HI> if a man &s;hould aske you what <HI>de&s;igne or other</HI> that was, I believe you would be much to &s;eeke for an an&s;wer that &s;hould be &s;atisfactory, you &s;hould have done well to have let us known; I never knew a face that de&s;erved never &s;o much to be &s;pit upon, but the man that own'd the face, would wipe off the &s;pittle, though he had never a handkerchief in his pocket.</P>
<P>But now for his making tho&s;e <HI>following arguments</HI> (which proves that the late King did not repine at <HI>the e&s;tabli&s;hment, and to endeavour by force and open ho&s;tility, to undoe what by His Royall a&s;&s;ent he had done)</HI> &s;o frivolous.</P>
<P>He will not admit by any meanes <HI>that it would have argued folly in the King to have granted them &s;uch power, if He had intended to have forced them a&s;under:</HI> and why will he not admit this? <HI>v. z.</HI> becau&s;e <HI>all wi&s;e men knew, that the late King knowing that He could not</HI> (if they would) <HI>have di&s;&s;olved them, but with apparent danger to Him&s;elf,</HI> and therefore He did but <HI>&s;eem to yeild, to make them the more &s;ecure, and the people le&s;&s;e jealous, &amp;c.</HI> why, what would they have done to Him, if He had kept the power in His own hands, to have di&s;&s;olved the Parliament at His plea&s;ure? they could not have &s;et up a High Court of Ju&s;tice to cut off His Head: the danger (you &s;ee) was in doing as He did: there had been none, or not &s;o much, if He had not done &s;o; feed a bird and he'l &s;hite upon your hand.</P>
<P>But the Confuter tels us, that the Author confe&s;&s;eth, that the King knew He could not di&s;&s;olve the Parliament without apparent
<PB N="24" REF="16"> danger, becau&s;e he &s;aith, <HI>I knew them &s;o well fortified in the love of the the meaner &s;ort, that He could not have given greater advantage a|gain&s;t Him&s;elf:</HI> but will you &s;ee &s;ome juggling? he leaves out the words both going before, and following alter, that would have di&s;advantag'd him &s;o much, <HI>they being &s;o well fortified with the love of the people;</HI> the words going before; <HI>viz.</HI> He was <HI>in no capacity to go to War.</HI> the words going behind; <HI>viz.</HI> then <HI>by &s;o un-Princely in|con&s;tancy, to have a<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">akhed them with Armes, thereby to &s;catter them whom but lately I had &s;olemnly &s;etled by an Act of Parliament;</HI> what is this to His legall di&s;&s;olving the Parliament before it was e&s;tabli&s;hed by that Act? for your <HI>Engli&s;h, Iri&s;h</HI> and <HI>French</HI> Armies, you fall &s;hort: you have not men enough in your tables, you left out the <HI>Danes.</HI></P>
<P><HI>Behold then, by the&s;e plots, the impudency, and impiety of our forger in this a&s;&s;ertion:</HI> take your words to your &s;elf, they are your owne, no body &s;hall have them from you, but what is it that you would &s;ay if you could &s;peak? the Author of the Book is <HI>an impudent</HI> and <HI>impious forger,</HI> why? he &s;aies, God knows the late King <HI>longed for nothing more, then that Him&s;elf and His Subjects might quietly enjoy the fruits of His many conde&s;cendings;</HI> truely I believe the late King did &s;o: I do believe they were the Kings own words, I do not thinke the King was &s;o impudent or impious as you would have us be|lieve; nor that He was a foole, in &s;aying, that in pa&s;&s;ing that great Bill, He might &s;eeme a le&s;&s;e pollititian to men: I do not think it was the part of a foole to &s;ay either that He was, or &s;eem'd to men le&s;&s;e pollitick: <HI>All quando bonus dormitat homerus.</HI> No man is a fool for confe&s;&s;ing his errour, but he's a fool that ju&s;tifies his faults.</P>
<P>Now for the childs be&s;t bit at la&s;t, if it were (&s;aith he) <HI>a cour&s;e full of &s;in as well as of hazard and di&s;honour for the late King, to go about the cutting up of that by the &s;word, which He had &s;o lately planted, &s;o much to his Subjects content, and His own too:</HI> why hid the late King (he asks) run on in &s;uch a cour&s;e as long as He was able? nay, and ju&s;tifie it to His la&s;t breath? to which I an&s;wer you, in putting this ca&s;e unto you; If I hold it <HI>a cour&s;e &s;o full of &s;in as well as of hazard and di&s;honour for my &s;elf, to go about to cut off &s;uch a</HI> friend, <HI>by my &s;word, which I had &s;o lately</HI> rai&s;ed <HI>to his no &s;mall content, and my own too;</HI> and this friend abu&s;es my love, robs me, and di&s;honours me; is there ever a man of honour in the world that would aske me why I would
<PB N="25" REF="16"> fight him, <HI>as long as I was able?</HI> and (though wor&s;ted) yet <HI>ju&s;tifie</HI> to to my la&s;t breath? he had not the rea&s;ons then, which he had af|terward: the Remon&s;trance was not come out: the <HI>Militia</HI> was not demanded: the Commi&s;&s;ion to kill and &s;lay was not granted: <HI>&s;urely this &s;entence</HI> no way <HI>&s;hewes that the late King was not the Author of this Book.</HI></P>
<P>For the la&s;t break in your Chapter, where you both agree, you need not differ: but I could wi&s;h you by the way to be &s;paring of diving into mens wils, if the party plea&s;e, none can tell that but God: &amp; whil&s;t you judge of His charitablene&s;s &s;o &s;everely, you con|demne your own: but <HI>in that which you dare,</HI> and may <HI>truely adde:</HI> I am truely for you, and what's that? <HI>viz. the King did repent Him of His bargaine:</HI> truely I dare &s;ay &s;o too; but never untill He had a ju&s;t cau&s;e given Him; and I dare adde that <HI>Lex terrae</HI> &s;hall tell you, that it was more then the King could do, to make any &s;uch grant, and that it was no Parliament <HI>ip&s;o facto,</HI> and therefore He might very well promi&s;e the Queen, that He would <HI>put a period to it as &s;oon as He could,</HI> He might very well call them, <HI>thems of We&s;t|min&s;ter, the Rebels,</HI> and the <HI>pretended Hou&s;es:</HI> Now for the &s;ting again in the taile, his la&s;t words concludes thus, <HI>viz.</HI></P>
<P><HI>He &s;eems to repent Him of this act, and &s;o He cannot be Author of a Book that hath &s;uch contrary a&s;&s;ertion:</HI> he would, and he would not, or no contraries if you di&s;tingui&s;h the time; the King would have bro|ken the act when He had rea&s;on &s;o to do. He would not whil&s;t He had no ju&s;t cau&s;e; I dare &s;ay if God had been no more but his King, this man would have prov'd that God had never been his creator by the &s;ame argument that he proves that the King never made His Book. He would have found out that God had repented him&s;elf that ever he had made man, and &s;o would have denied him to be his creator.</P>
</DIV2>
<DIV2 N="6" TYPE="part">
<HEAD>6. <HI>&V;pon His Maje&s;ties retirement from</HI> We&s;tminer.</HEAD>
<P>HE will not hear of an <HI>unwillingne&s;&s;e</HI> in the King to this; and his rea&s;on is, becau&s;e he &s;aid, <HI>I will have my Tractors</HI> at <HI>Guild-Hall: Ergo,</HI> He <HI>willingly</HI> went to <HI>York</HI> to fetch them; this he will do if I were dead. He <HI>believes that few conceive, that the late King was Supreme
<PB N="26" REF="17"> in Eccle&s;ia&s;ticall cau&s;es:</HI> few indeed, who do not believe the Law, nor conceive it to be given him there; <HI>fewer</HI> that He is <HI>accomptable to none but G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d in Civill affaires.</HI> I never could hear of any &s;courges on this &s;ide Hell to la&s;h Princes: but the bundle of Rods that were carried before the&s;e Tribunes of the people.</P>
<P>But now for a bundle of <HI>follies, incongruities, and contradictions in this piece of forgery,</HI> folly come forth and appear: <HI>Imprimis, Our Author affirmes, the late King was driven away for &s;hame, more then fear;</HI> you &s;ay <HI>it might very well be,</HI> becau&s;e <HI>the late King could not in rea&s;on, ju&s;tice or piety deny to grant their petitions:</HI> clamours you &s;hould have &s;aid, for ju&s;tice upon <HI>Strafford,</HI> which was no otherwi&s;e then that he &s;hould draw down innocent bloud upon his own head (as the late King confe&s;&s;ed it to be no otherwi&s;e at His Death) as it could be no otherwi&s;e, being there was no Law to put him to death, as there was not, becau&s;e they were faine to make a Law, &s;ub&s;equent to the act; threatnings you &s;hould have &s;aid: that if they had not ju&s;tice (as they call'd it) as many as there were of them at <HI>We&s;tmin|&s;ter-Hall</HI> then: they would be twice as many at <HI>White-Hall</HI> the next day, and if the King would not do as He ought to do, they would take the Crown off his Head, and put it upon the head of him that &s;hould; bawlings, you &s;hould have &s;aid, of &s;wearing Lords, who came to the King, &s;wearing, <HI>God-dam-me</HI> if he did not give the people &s;atisfaction, they would pull him out of his hou&s;e; do you call the&s;e <HI>Petitions?</HI> and tho&s;e that were <HI>Petitions,</HI> what <HI>Petitions</HI> were they? <HI>Petitions</HI> for the Lords Spirituall to be expul&s;ed from their undoubted rights and priviledges of Voting in the Hou&s;e of Peers; <HI>Petitions</HI> for making them&s;elves perpetuall dictators; call you the&s;e <HI>freedoms? legall and ju&s;t rights?</HI> might not the King in &s;uch a ca&s;e <HI>in ingenuity withdraw? I believe out confuter hardly conceived any thought of rendring the late King &s;o ingenious: I believe</HI> he will now <HI>bru&s;h</HI> him&s;elf <HI>to &s;ee that the King would not be content</HI> to be made a <HI>&s;lave:</HI> but may very well <HI>be a&s;hamed to behold their barbarous rudene&s;&s;e, who re|&s;olved they would take the boldne&s;&s;e to demand&mdash;</HI> what? their <HI>freedomes, legall and ju&s;t rights?</HI> no, you are deceived, tho&s;e are none of the Kings words; the words that follow this que&s;tion of yours out of the Kings Book, are the&s;e: <HI>any thing, and not leave either my &s;elf or the Members of Parliament the liberty of our rea&s;on and con&s;cience to deny them any thing.</HI></P>
<P>And for your cavill at the Kings comparing him&s;elf unto <HI>one
<PB N="27" REF="17"> driven by a &s;torme to Sea, unprovided of tackling and victuall:</HI> and for his affirming that he went away <HI>to redeeme his Per&s;on from violence, like|ning</HI> him&s;elf <HI>to a man &s;hunning an inundation:</HI> and for your appeal to <HI>the worlds being judge, whether the &s;ons of rea&s;on flie the Seas breaches out of fear of drowning, or &s;hame to &s;ee the water &s;o bold:</HI> I an&s;wer, for &s;hame to &s;ee the water &s;o bold; if the waters were His Subjects and had rea&s;on; wherefore his &s;imilitude in this Chapter holds good as well as with his Declaration, <HI>viz. that force and terrour was u&s;ed as two bea&s;ts to drive and compell him to a&s;&s;ent.</HI></P>
<P><HI>Behold then the folly and fal&s;e-hood of our</HI> Confuter, <HI>contradicting him|&s;elfe &s;o near together, and &s;ee whether a</HI> Fox <HI>furre would not be better then</HI> Sables <HI>for his wor&s;hip, truely I rather judge this the Signe of the Kings Head,</HI> for all the craft of the <HI>Fox</HI> or the &s;implicity of the <HI>Goo&s;e, and would give him good councell to rub up his memory in his next legend, for he may be plea&s;ed to call to mind the old proveth,</HI> oportet mendacem e&s;&s;e memo|rem.</P>
<P>The manner of your <HI>Petitioning,</HI> and the in&s;olence of your Peti|tioners, <HI>left neither liberty of rea&s;on, or con&s;cience: it was no intollerable oppre&s;&s;ion for the Lrods and Commons to be over-voted in the major part of their Hou&s;es;</HI> but you mu&s;t take all the Kings words with you, <HI>viz. when they had u&s;ed each their own freedome,</HI> and they mu&s;t re&s;t <HI>them&s;elves</HI> &s;o <HI>contented;</HI> for as <HI>you de&s;ire to know what u&s;e was there of a Parliament, if the people may neither make known their grievance, nor the major part re|dre&s;&s;e them:</HI> &s;o I would know if upon <HI>the peoples making known their grievance, the major part of the Parliament might redre&s;&s;e the&s;e people of them|&s;elves,</HI> what u&s;e were there of a King? none at all but to receive <HI>Sub&s;idies: but I &s;hall be que&s;tioned by him for</HI> quaeri&s;me, <HI>and therefore I will po&s;itively declare, that no &s;ober man, or moderate mind, can thinke the late King pa&s;&s;ing &s;o many Bils, was enough to &s;ecure and &s;atisfie all, when the mo&s;t in Parliament</HI> (&s;o many being driven away) <HI>de&s;ired more,</HI> becau&s;e their un&s;atisfiedne&s;&s;e was <HI>more</HI> then the barren womb, the grave, or hell it &s;elfe: thus all men <HI>&s;aw how the Royall bounty was</HI> degenerated into <HI>nece&s;&s;ity,</HI> and <HI>how barbarou&s;ts the publique acts were oppo&s;ed, and ob|&s;tructed by divers plots, and treacherous de&s;ignes.</HI></P>
<P><HI>Behold our</HI> Confutors <HI>face in his fountaine: &s;ee how he will have all power &s;pring from</HI> &s;ervile people of the royalty, <HI>the channell only wherein their power ran:</HI> for your <HI>&s;o far,</HI> and <HI>&s;o forth,</HI> for your <HI>thoughts</HI> and your <HI>cannots,</HI> your <HI>ifs</HI> and your <HI>hows,</HI> your <HI>whats</HI> and your <HI>whens,</HI> in your 11th and 12th breakes of your non-&s;en&s; call Queries, put|ca&s;es
<PB N="28" REF="18"> and expo&s;tulations; I will only hoi&s;e up my &s;aile before your wind, and you &s;hall drive me before you to the next argument, only I &s;hall give &s;ome an&s;wer to the demand, wherein I find &s;ome rea&s;on, and may happily give &s;ome &s;atisfaction: you aske, <HI>how can tyranny be curbed by a Parliament, if it &s;hould re&s;t in the power and will of an unadvi&s;ed King, to chu&s;e whether he would be curb'd or no?</HI> I an&s;wer you to this, the King is to be curb'd by rea&s;on, which rea&s;on is &s;truck out of the parle that is between the King and his Parlia|ment-men; but you will &s;ay, what if the King will not hear rea|&s;on? then you mu&s;t hold your hands and give him nothing for his paines, this is all the curbs that I know of, by the Laws of either God or man; but it may be, new Lords may have new Laws, I can &s;ay nothing to that, it may be they may find axes andhammers, fire and &s;word, to curbs their Princes with, neither did their former Parliaments ever practice any other curbing, it being the common cu&s;tome of all Parliaments, to de&s;ire the ea&s;ement of &s;ome greive|ment or other, and they would give the King &s;o many Sub&s;idies, as a compen&s;ation of his &s;o much parted with prerogative; if the King would not, here's your di&s;h againe, and God thanke you was all. <HI>William the Conqerour</HI> had three Sons, to the one, he left the Kingdome of <HI>England;</HI> to another, he left the Dukedome of <HI>Nor|mandy;</HI> and to the third, he left all his money; this third and younge&s;t Son with his money, wrought both his elder Brothers out of their Kingdome and Dukedome; <HI>England</HI> had three States, King, Lords and Commons; to her King, &s;he gave her land: to to her Lords, her &s;eigniories: and to her Commons, the di&s;po|&s;all of her money: this third and younge&s;t Son of <HI>England,</HI> with two hundred thou&s;and pounds, wrought his two elder Brothers out of their Kingdomes, and their Lord&s;hips: and now I long for &s;ome of your own words againe, don't be troubled at my bor|rowing of them &s;o oft, for I will only do with them, as the man did with his neighbours Oranges; I'le only &s;queeze them, and give them you againe, you &s;hall &s;ee if I don't; <HI>but the very practi&s;e of our tyrannicall</HI> Tetrarchs, <HI>may convince us, that there is in &s;ome, more then ordinary power in Parliament; or el&s;e why &s;hould they be jo&s;hie,</HI> as not to <HI>&s;uffer</HI> the re&s;t <HI>to a&s;&s;emble?</HI></P>
<P>For your <HI>many things,</HI> which you &s;ay <HI>Kings were excluded from, in their prerogative:</HI> I an&s;wer you with telling you, that I never thought they were (or ought to be) omnipotent: and I ask you,
<PB N="29" REF="18"> what is this to <HI>le Roy &s;avi&s;era?</HI> which is their undoubted preroga|tive, and from which Kings never were excluded, I meane their <HI>Negative Voice:</HI> from which if you <HI>exclude</HI> them, you <HI>exclude</HI> them from the Throne, and deprive them of their judgements, for in matters of Law, your Judges they determine, and as you &s;ay (and quote your Authors for it) <HI>deprive</HI> the King from <HI>rever&s;ing judgements</HI> of inferiour Courts in all the &s;eries of your recited, in&s;tances, in your 15 and 16 breakes: In matters of fact, the Jury deprive him from having any thing to do, now if you will not let him have his own judgement, to judge what Laws the King thinks mo&s;t convenient for his Subjects good, where is his Throne? how is he King? then he is no more indeed but what Presbyterian <HI>Knox</HI> and <HI>Buchanon</HI> would permit their <HI>Scotland</HI> Kings to be, <HI>viz.</HI> Proxies and Atturnies of the people, See <HI>Buch. de jure Regns apud Scotos.</HI></P>
<P>For your ob&s;ervations upon <HI>Magna Charta,</HI> I pray you will you take mine along with you; <HI>that antient and fundamentall Law (con|firmed in at lea&s;t 60 Parliaments</HI> and now torne in pieces by this) was defended in as many battailes by the late King, as ever it was fought again&s;t by all his predece&s;&s;ors: but let us come to the par|ticulars, Chap. 19. <HI>we &s;hall deny, we &s;hall defer to no man ju&s;tice or right,</HI> but you are not to paraphra&s;e upon this Text, they mu&s;t be &s;uch as are learned in the Law, what &s;ay you to Judge <HI>Jenkins?</HI> you do not like him, well then let us hear what your own Lawyers &s;ay to the bu&s;ine&s;&s;e, <HI>viz. Bracton, Forie&s;cus, Gooke.</HI></P>
<P><HI>To admini&s;ter equally and &s;peedily common ju&s;tice and right, and to a&s;&s;ent to all good Laws for protection, ea&s;e and benefit of his &s;ubjects, is the duty and office of a King;</HI> all this we know already, without any quota|tions of Lawyers, but if the King do not do his duty, nor perform his office, how will you make him do it? where is your Law for that? where can you find among&s;t all your Lawyers, that the two Hou&s;es <HI>I,</HI> is of more authority then the Kings <HI>no?</HI> it is not your <HI>divining,</HI> nor your <HI>denying,</HI> nor your <HI>granting,</HI> that makes it one or other, but what can you po&s;itively prove to be Law. Who &s;hall be judge what <HI>Laws</HI> are <HI>good, protecting, ea&s;ie, and beneficiall to the Subjects?</HI> the people are the Kings Subjects, not their own car|vers: the Parliament is the Kings great Councell, not his great Judge; as in the body naturall, &s;o in the pollitick, <HI>naturale judi|catorium dicitur e&s;&s;e ex vertex,</HI> &s;aith <HI>Aquinas,</HI> the highe&s;t region &s;erveth
<PB N="30" REF="19"> only for the u&s;e of intellectuall power, the lower only for the u&s;e of the bodily nutrition, the King is the head of the people, and we mu&s;t only look for judgement thence: he is <HI>pater patriae,</HI> a child mu&s;t not rule his father.</P>
<P>For your <HI>clau&s;e in the Coronation Oath, Quas vulgus elegerit:</HI> you mu&s;t not reduce us from the Laws of the Crown, to the ceremony of Coronation, and tie us to a ceremony, whil&s;t we di&s;pute about the &s;ub&s;tance, for he is King before (and without) that Oath: We are not, nor ought to be accounted no Chri&s;tians becau&s;e we do keep the Oath which we &s;wear in bapti&s;me; nor to be the le&s;&s;e man and wife, becau&s;e we performe not to one another all that we then promi&s;ed, yet we are the better husbands, and the better Chri&s;tians if we can do &s;o, &s;ois he the better King: but where is the clau&s;e in the Coronation Oath, that if he do break his Coronati|on Oath, he &s;hall be no longer King? I wonder that you that are &s;o zealous for the <HI>vulgar</HI> people, could not extend your zeal a little to the Clergie, for he was <HI>bound by his Oath to confirme the Laws, Cu&s;tomes and franchi&s;es granted to the Clergie;</HI> but as the zeal of the Lords Hou&s;e had even eaten up the Prophet <HI>David,</HI> &s;o the&s;e mens zeal have eaten up the Lords Hou&s;e; little thinking that there hangs a collop &s;tollen from the Altar, that will &s;oon fire the ne&s;t and all its young ones.</P>
<P>You &s;ay, <HI>The King can have no prerogative which is derogative to the execution of right and ju&s;tice, as in</HI> 7 Hen. 4. <HI>Rot. Parl.</HI> no more he cannot, for his prerogative is given him to that purpo&s;e, with|out which he could not performe that duty; but all that you call derogative, may be ju&s;t and right prerogative: you quote <HI>Bracton</HI> for a maxime in the Law, that a King can do no wrong; why did you cut his Head off then as a malefactor?</P>
<P>What a &s;tir this man keeps about a word of good breeding? be|cau&s;e the Kings of <HI>England</HI> did not tell the people, bluntly <HI>be would not,</HI> but <HI>Le Roy &s;oit a vi&s;era,</HI> therefore the King had not a <HI>negative Force.</HI></P>
<P><HI>All that</HI> the <HI>Author &s;aith is</HI> but <HI>vox</HI> and <HI>nihil,</HI> and <HI>ecchoes</HI> and <HI>&s;ounds,</HI> and why &s;o fa&s;t? becau&s;e <HI>what derogative and deve&s;ting the late King, could it be of his ju&s;t power</HI> to take away his <HI>negative Voice,</HI> his <HI>Militia,</HI> his <HI>Supremacy,</HI> in not letting him have the exerci&s;e of his con&s;ci|ence in Church-government, to the maintaining of which he had taken his Oath, in taking away his Crown, in not &s;uffering nor
<PB N="31" REF="19"> admitting tho&s;e to be Noble, on whom he had conferred honour without them, though he him&s;elf was acknowledged by all Law, the fountain; in taking away his children, his &s;ervants, his friends, his hou&s;es, his land, his goods, his life? what did all this dero|gate? <HI>when him&s;elf &s;hall be denied a capacity to do wrong, &s;hall mortall Prin|ces &s;tand upon their tearms?</HI> God is denied that capacity as &s;utable to his Divine nature, not in con&s;ideration of any re&s;training or coer|cive power that is above him, as you deny the King to have: <HI>the King of kings, and Lord of all, who created all things for his own glory, can|not denie any ju&s;t or nece&s;&s;ary &s;uit, Prayer or Petition that his poor &s;ervants joyntly or &s;everally put up unto him;</HI> but is God nece&s;&s;itated to grant his &s;ervants all tho&s;e things, which his &s;ervants think ju&s;t and nece&s;|&s;ary for them, doth he not often times deny them for their good? did not Chri&s;t deny his Di&s;ciples many things? have not Gods &s;ervants been often times non-&s;uited with you know not what you ask? do not they &s;ometime ask ami&s;&s;e and loo&s;e their paines? but you will &s;ay, God knows all things and is om|nipotent, therefore he may do what he plea&s;e; and mortall deities mu&s;t go according to the knowledge that they have, and do as well as they may. I wonder at the man that can tell us how <HI>the people inve&s;ted the King with their authority,</HI> when Gods word tels him, that <HI>by me Kings raigne? I have &s;aid you are gods, your power is gi|ven you from above,</HI> and you, <HI>by us, we have &s;aid you are Gods, you have no power but what is given you from the people,</HI> and the fagge end of all your non-&s;ence, you tell us that the King was but a <HI>&s;ervant to the Kingdome, becau&s;e he was defender of the faith,</HI> I thought he had been Gods &s;ervant in that work at the lea&s;t, and not yours.</P>
<P><HI>Now you &s;ay the</HI> King <HI>wanted rea&s;on,</HI> becau&s;e he &s;aid, it argued men con&s;cious of their defects of rea&s;on, and convincing arguments to call in the a&s;&s;i&s;tance of meer force, to carry on the weakne&s;&s;e of their councels and propo&s;als; and then he asketh, why did the late King begin a War? why do you &s;ay he did? did not you fir&s;t keep him from, and out of his own at <HI>Hull,</HI> and then &s;ay you took it with a why not? did not you rai&s;e the fir&s;t Army? did not you give the fir&s;t Commi&s;&s;ion, and &s;hoot the fir&s;t piece? and if he had begun the War, and if he had, you could not &s;ay he came again&s;t you, by the a&s;&s;i&s;tance of meer force, for he had rea&s;on on his &s;ide, which was more then was on yours; which made you take up Armes, and let the Laws go down, denying rea&s;on to be your &s;econd.</P>
<PB N="32" REF="20">
<P>Here he wil by no meanes admit that the late King would profe&s;s that he might in truth and uprightne&s;&s;e of heart profe&s;&s;e before God and men, that he never wifully oppo&s;ed or denied any thing that was in a faire way, after full and free debate propounded, &amp;c. and why not? becau&s;e he di&s;&s;olv'd the Parliament for que&s;tioning the Duke of <HI>Buckingham</HI> for poy&s;oning his Father: there were o|ther rea&s;ons then thats why that Parliament was di&s;&s;olv'd, there|fore that cannot be &s;aid to be the rea&s;on: &s;econdly, there is diffe|rence between di&s;&s;olving the Parliament <HI>that</HI> que&s;tioned the Duke of <HI>Buckingham,</HI> and di&s;&s;olving the Parliament <HI>for</HI> que&s;tioning the Duke of <HI>Buckingham:</HI> thirdly, it is very likely the King did not be|lieve any &s;uch thing, it may be he had rea&s;ons for his beliefe: but you will &s;ay, he was bound by all ties of ju&s;tice and nature to have &s;uffered him to come to his triall: it may be he was afraid they would have fallen upon him &s;o violently becau&s;e he was his favou|rite, as they did afterwards upon <HI>Strafford,</HI> &amp; would have condemn'd him right or wrong, by a new-found Law, in a new-found-Land, it is better to judge thus charitably, then to <HI>revile the gods</HI> upon tru&s;t.</P>
<P><HI>Let all the world judge then, if this</HI> Confuter and all that are of the gang, <HI>de&s;erve not to be la&s;ht with briars,</HI> for pleating &s;uch a Crown of <HI>thornes</HI> upon their Soveraignes Head, and for &s;o <HI>adoring the late King with a Crown</HI> upon his Head, that they did not leave him a Head up|on his &s;houlders: and in&s;tead of rea&s;on and candor, obtruding fal&s;hood and di&s;&s;imulation, as making for the intere&s;t of his cor|rupt party, and flowing from the particularity of his depraved will and pa&s;&s;ion.</P>
</DIV2>
<DIV2 N="7" TYPE="part">
<HEAD>7. &V;pon the Queenes departure, and ab&s;ence out of <HI>Eng|land.</HI></HEAD>
<P>THe King knew his Wife to be guilty, he was afflicted by rea&s;on of the &s;candall of that nece&s;&s;ity which drove her away, becau&s;e he was not one of a more then humane temper, one like <HI>David,</HI> preferring his God before his <HI>Michal,</HI> like <HI>Codrus,</HI> offering him&s;elfe a &s;acrifice for his <HI>Athenians;</HI> like <HI>Ma&s;ani&s;&s;a,</HI> who lo&s;t a gallant woman (to his wife) becau&s;e he would allay the jealou&s;ie of the <HI>Romans;</HI> like <HI>Mahomet</HI> the great, who beheaded
<PB N="33" REF="20"> the beautifull <HI>Irene,</HI> that his people might &s;ee he did not doate upon her; what then? why then &s;aith he, <HI>let all he judge, who knew the Queen and her actions, whether ju&s;tice commanded the King to &s;tudy her &s;eourity, who hath endangered three Kingdomes &s;o much;</HI> you do not tell us how much: you tell us the King knew her to be guilty; but you do not tell us guilty of what; but if you appeale (only) to all that know her, and her actions: I wonder if one that knew you, and all your acti|ons, could judge you innocent? but for your unan&s;werable <HI>dilem|ma:</HI> Sir, you &s;ay whether the King were guilty or not, yet it was the late Kings duty to have brought her to a triall, <HI>to &s;atisfie ju&s;tice, or compleat her innocency;</HI> ho brave <HI>Arthur</HI> of <HI>Bradly:</HI> did you not &s;ay even now, at the very beginning of this Chapter, that the Queen was but near being brought to an impeachment: what will you have the King bring her to triall before &s;hee was impeach'd? would you make &s;uch ha&s;te with your wife, to <HI>&s;atisfie ju&s;tice?</HI> and would you have the Queen to compleat her Innocence before her accu&s;a|tion was framed? are the&s;e your <HI>Dilemma's,</HI> good-man-two &s;hoos? but what of all this? what if all the world &s;hould judge one way, or other? what is this to the <HI>Kings Book,</HI> as to make it none of his? cannot a man make a book, except he arraignes his wife? what other &s;cope the man can have in this di&s;cour&s;e I cannot tell; let us follow him a little furtherr.</P>
<P>The Confuter cannot conceive, how &s;uch motions might occa|&s;ion <HI>a further altenation of the Queens mind, from the Prote&s;tant Religion,</HI> becau&s;e he thinks <HI>it impo&s;&s;ible,</HI> and &s;o makes him to <HI>contradict morali|ty in his pa&s;&s;ions, as well as in his actions:</HI> as if obedience and &s;ubmi&s;&s;ion unto Princes (things commended in the Go&s;pel) might not make men more in charity with the profe&s;&s;ors: and the contrary, drive them further off. I &s;ee no <HI>contradiction</HI> in this <HI>no plus ultra</HI> but that a man may go further off, come nearer up, according to the &s;eve|rall incouragements which are for, and again&s;t, the rea&s;ons of my per&s;wa&s;ion.</P>
<P>He <HI>hopes the late King and &s;he differed a little in hone&s;ty as well as Reli|gion:</HI> what an if they did? what if one of them were hone&s;ter then the other? mu&s;t not the King own His Book becau&s;e their hone|&s;ties were not both alike?</P>
<P>He &s;eems &s;omewhat troubled, that the King &s;hould &s;ay in His Book, that this warre, was the <HI>fir&s;t example of any Prote&s;tant that ever look up arms again&s;t their King;</HI> and wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hes <HI>the Author of the Book had re|membred
<GAP DESC="duplicate" EXTENT="1 page"><PB N="36" REF="21">
<GAP DESC="duplicate" EXTENT="1 page"><PB N="37" REF="21">
<PB N="34" REF="22"> the Prote&s;tants in France:</HI> and I wi&s;h that he had remembred to have brought one proof either out of Gods Law, or mans Law, that would have proved it to be well done: for Rebellion was e|ver &s;ince the world began.</P>
<P>He tels us (al&s;o of the <HI>Hollanders, whom together with the ne&s;t, the late King openly profe&s;&s;ed to aid;</HI> if he did &s;o, I am &s;ure he drank deeply of the &s;ame cup, which he held out to others.</P>
<P>The confuter wonders that the Book &s;tiles the late King a <HI>Pro|te&s;tant:</HI> he &s;aies, he <HI>will not &s;wear it;</HI> becau&s;e the King indeavoured to introduce popery and Tyranny: in rendring it unlawfull for Pro|te&s;tants to defend their Religion and liberty. To which I an&s;wer, that,</P>
<P>I will &s;wear the King was a Prote&s;tant, lived and dyed &s;o; and I will bring you thou&s;ands that &s;hall &s;wear &s;o; and I defy you to bring one that &s;hall &s;wear that he was a Papi&s;t: I will take my oath that I have heard the Roman Catholicks in <HI>England</HI> &s;ay, they never had hopes of him that way. I will take my oath upon it, that I have heard the Romans them&s;elves &s;ay, that there was not a more perver&s;e heretick in the world then the late King was. I will take my oath that I have heard them &s;ay, that <HI>Canterbury</HI> was the greate&s;t enemy that ever they had; and that he gave them the greate&s;t blow that ever was given them; and that he was going a|bout the mo&s;t de&s;tructive piece of work to them, that ever any man went about, <HI>viz.</HI> the reducing of all his Maje&s;ties Dominions into one uniformity of Church Di&s;cipline; the want of which, they &s;aid, they had only to object again&s;t us. I will &s;wear that they &s;aid, we did them the greate&s;t curte&s;ie to cut off his head, that ever they had done them in their lives. And I dur&s;t be &s;worn, that as &s;oon as ever they heard, that the Prote&s;tant Parliament of <HI>England,</HI> had cut off the Pro<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e&s;tant King of <HI>England's</HI> head; there was a <HI>Jubile</HI> in <HI>Rome</HI> one year before its time. And I never heard in my life (before) that not holding of it <HI>lawfull fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Prote&s;tants,</HI> in any ca&s;e what&s;oever, be it for <HI>R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ligion or liberty,</HI> not to bear armes again&s;t their <HI>Soveraign</HI> (for that is the mans meaning, by the word <HI>defend,</HI> or el&s;e he means nothing for <HI>we</HI> wil allow <HI>him</HI> the old weapons of the Church, <HI>pray|ers</HI> and <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">rs)</HI> was a point of popery; if it be <HI>lawfull,</HI> I pray by what law of God or man, was it ever <HI>lawfull?</HI> If you cannot &s;hew it me, why doe you call it either popery or tyranny?</P>
<P>In the next break, the confuter is much troubled at the defini|tion
<PB N="35" REF="22"> which the Book gives of a <HI>true Engli&s;h Prote&s;tant,</HI> viz. <HI>one who continues firm to their &s;etled principles and laws;</HI> and thus he confutes them, by asking the&s;e que&s;tions, <HI>what &s;hall we account tho&s;e bowers to Altars?</HI> (not to, but towards the <HI>Altars)</HI> And that is no popery; if it were popery, to wor&s;hip towards any thing, then King <HI>David</HI> was a Papi&s;t, when he &s;aid, <HI>In thy fear will I wor&s;hip towards thy holy Temple.</HI> Then <HI>Daniel</HI> was a papi&s;t, who prayed three times a day, opening his window towards <HI>Jeru&s;alem:</HI> or any of you, if when you come to Church (or any where el&s;e) you wor&s;hip or fall down or kneel before the Lord your Maker: &s;omething mu&s;t be before you the Altar, as well as the bel-ropes; or the Communion table as well as the door: but it is fit we &s;hould wor&s;hip God with our corporall wor&s;hip one way, becau&s;e we have one God; and that way, becau&s;e there on are placed the highe&s;t &s;ymboles of our &s;alva|tion and communion with Chri&s;t.</P>
<P><HI>And name of Je&s;us;</HI> is this popery, Mr. confuter? I will ask you but one que&s;tion, It is written that <HI>at the name of Je&s;us every knee &s;hall bow, and every tongue &s;hall confe&s;&s;e that Je&s;us is the Lord;</HI> then thus: is every man bound or not (by the duty of this text or otherwi&s;e) to confe&s;&s;e with his tongue that <HI>Je&s;us is the Lord?</HI> without any tropes or figures, or quidlibets or quodlibets; if he be bound to <HI>confe&s;&s;e with his tongue,</HI> then the other is bound (by the &s;ame rule) to bend with his knee, for <HI>In Conjugatis non &s;uffic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t alterutrum,</HI> where we find them both coupled together, we cannot take one of them in one &s;en&s;e, and another in another; one litterall, and an|nother <HI>metaforical.</HI> And for your alledging this to be brought into the Church; I never knew it out of the Church, untill the Church began to be out of its &s;elf, and the people to be out of their wits. For your <HI>Crucifixes, Incen&s;e pots and tapers,</HI> &amp;c. I can &s;ay no more, but this; if there had been no more unrea&s;onable matters demanded of the King, then the putting of all tho&s;e things down, there would never have been any war, to bring the King to any &s;olitudes or &s;ufferings; nor you and I to the&s;e conte&s;tations.</P>
<P>But to what purpo&s;e was all this adoe? could not the King be the author of his Book, becau&s;e Prote&s;tants &s;tand to their princi|ples; or becau&s;e there were <HI>Crutiflxes, Incen&s;e-pots,</HI> and <HI>tap<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">?</HI> Seri|ou&s;ly, Reader, I doe believe that the&s;e were his rea&s;ons, as weak as they are: becau&s;e in the next break, he gives me a rea&s;on as weak as it. For he tels me that it cannot be the Kings Book, becau&s;e
<PB N="36" REF="23"> he cannot imagine that this late King could <HI>profe&s;&s;e</HI> that <HI>the Queens only fault was, that &s;hee was his wife:</HI> fy upon you, what will you nei|ther let him be truly well opinionated of his Wife, nor a courtier neither? his rea&s;on is becau&s;e She was <HI>impeach'd;</HI> what again? how often have I told you &s;o that? did you not tell me before; She was but neer &s;uch a bu&s;ine&s;&s;e? this is as good a rea&s;on as the re&s;t: the Book had too good opinion of the Queen; therefore it could not be the Kings. As for your jeering of the di&s;tre&s;&s;ed Queen, with your <HI>Merits</HI> and <HI>Tyburn,</HI> I leave that untill the time that your <HI>Merits</HI> and <HI>Tyburn</HI> may both meet together.</P>
<P>In the next break, the confuter fights with his own &s;hadow; e|rects a man of &s;traw, and then cries here I can have you, and there I can have you: He brings in the Book, affirming that the Kings Subjects, <HI>could not &s;o much as pretend to lay fa&s;ter hold on their Religion, but by &s;haking hands with their allegiance:</HI> whereas the <HI>Kings</HI> Book &s;aies only, that <HI>it cannot be &s;afe for a King to tarry among&s;t them, who are &s;ha|king hands with their allegiance, under pretence of laying fa&s;ter hold on their Religion:</HI> Here's a great deal of difference; is it not enough for you to cut off the Books head, but you mu&s;t joynt the bones? As for your inf<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rences and ob&s;ervations hereupon, they are your own; tis Mothers white boy; he &s;hall have a butter-cake for his pains.</P>
<P>The next break tels you, that this Book cannot be the Kings, be|cau&s;e it &s;aith, <HI>the Queen hath a peacefull &s;oul,</HI> and his rea&s;ons are, be|cau&s;e <HI>the King gives his Wife an account</HI> (in his Letters) <HI>of the tran&s;a|ction of his affaires, as appears in the Letters which were found in his Cabi|net after</HI> Nazeby <HI>Fight,</HI> to which, as to the next break which gives us as good a rea&s;on why this Book cannot be the Kings, <HI>viz.</HI> be|cau&s;e it &s;aith, that</P>
<P><HI>His Wife was eminent for love,</HI> and his rea&s;on is, becau&s;e he &s;aith <HI>it appears <GAP DESC="illegible" REASON="faint" EXTENT="1 word"> by the Kings in&s;tructions to his Emba&s;&s;ador, of &s;ome in|timations of unkindne&s;&s;e between them;</HI> as if &s;uch pa&s;&s;ages as the&s;e, may not I appear between the deare&s;t couple, and yet love may &s;till be eminent in the maine, and ought to be believed with joy, where there is &s;uch expre&s;&s;ions of it; but now I will appeal to all the world, whether a man may not with le&s;&s;e offence and mi&s;like, &s;o write unto his Wife, then men &s;o &s;hamele&s;ly divulge Letters between man and wife? e&s;pecially between &s;o great a King and His Royall Con&s;ort, to all the world in Print? e&s;pecially when there was more incivility then nece&s;&s;ity in the deed? certainly there is not a
<PB N="37" REF="23"> man &s;o meane, but would have thought him&s;elf very uncivilly dealt withall, had he been &s;o &s;erv'd. And</P>
<P>For her <HI>Loyalty as a Subject,</HI> which the Book &s;aith was in the Queen, &s;o that the King could not be Author of the Book; he gives his rea&s;ons, becau&s;e <HI>&s;hee entertained the Popes</HI> Nuntio, <HI>who acted contrary to the Law, practi&s;ed the life of the late King, as appears in a Book Intituled, ROMES MASTER-PIECE:</HI> but if thee entertai|ned a <HI>Nuntio</HI> from the Devill, he could not have acted &s;o contrary to the Law, or practi&s;ed &s;uch things again&s;t the life of our late King, as may be &s;een in a Book, that may very well be Intituled, <HI>ENGLANDS MASTER-PIECE:</HI> The la&s;t is the prettie&s;t argument of all: why this could not be the Kings Book, <HI>viz.</HI> be|cau&s;e the Book charges the Parliament with <HI>driving the Queen out of the Kingdome, as nece&s;&s;ary for their de&s;ignes:</HI> what de&s;ignes? if you wil neither beleeve the de&s;ignes, which the King &s;aith they had, nor tell us what other de&s;ignes you meane, we cannot imagine any o|ther de&s;igne, except you &s;hould thinke that the Queen did all: and &s;o &s;hee being out of the Kingdome, the King could never compile &s;o rare a Book without her a&s;&s;i&s;tance: was there ever &s;uch <HI>non-&s;e|quiturs</HI> twi&s;ted together in ropes, to hall down non-&s;ence, on &s;o faire a piece? I can compare it to nothing, but the Souldiers &s;pittle upon the Kings face.</P>
</DIV2>
<DIV2 N="8" TYPE="part">
<HEAD>8. &V;pon His Maje&s;ties repul&s;e at <HI>Hull,</HI> and the fate of the <HI>Hothams.</HI></HEAD>
<P>THe Confuter &s;ees little rea&s;on, why this &s;hould be <HI>an act of &s;o rude di&s;loyaltie in the</HI> Hothams, <HI>becau&s;e they were the peoples tru&s;tees, and they are the peoples forts, armes and ammunition, the King intended War, the &s;eizure of</HI> Hull <HI>and the Magazine.</HI></P>
<P>I pray you who&s;e Towne was it? was it not the Kings-towne upon <HI>Hull?</HI> &s;o both by name and right? how could he &s;eize upon any thing, who had all? were not all the Forts and Garri&s;ons pro|perly the Kings,, and at his &s;ole di&s;po&s;ing by the Laws of the Land? were not all the Armes and Ammunition there properly the Kings? not only as he was a King, but as he was a private man, having bought them with his own money, before the Par|liament
<PB N="38" REF="24"> was called? who made the <HI>Hothams</HI> tru&s;tees for the people? did not God and the Laws of the Land formerly make the King &s;o? the Parliament was the Kings great Councell, not his con|trouler: &s;hall the Ma&s;e controule the Crown, and the &s;houlders be above the Head? if you will admit of mon&s;ters, &s;o you may.</P>
<P>The man will not have the Parliament the beginner of the War by their &s;ecuring <HI>Hull;</HI> but that the King attempted to &s;eize it, an|&s;o the War began on his part.</P>
<P>Can a man be &s;aid to &s;eize his own? he would have gon to his own, and his own received him not, if this be to be the Author of any evill, the Saviour of the world hath attempted it.</P>
<P>As for your <HI>plaine &s;imilitude of that agreement between</HI> England <HI>and</HI> Scotland <HI>concerning</HI> Barwick, <HI>England</HI> and <HI>Scotland</HI> were at odds, &s;o were not the King &amp; Parliament before this falling out: Secondly, there was no &s;uch agreement between the King and his Parliament, concerning <HI>Hull,</HI> as there was between <HI>England</HI> and <HI>Scotland,</HI> con|cerning <HI>Barwick: Engli&s;h</HI> and <HI>Scots</HI> were <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">onii ad capitulandum,</HI> there was no Idoniety between the King and the Subject, before the be|ginning of this War, which is the thing we &s;peak of; therefore I &s;ee no plainne&s;&s;e in that &s;imilitude, except the plainne&s;&s;e of a pick|&s;taffe.</P>
<P>For the bu&s;ine&s;&s;e in your next break, concerning the <HI>Major of</HI> Hull, <HI>and my Lord of</HI> Newca&s;tle, you think it unju&s;t, that the Major who was elected by the town&s;men, &s;hould yeild up the govern|ment to my Lord of <HI>Newca&s;tle,</HI> who was nominated by the <HI>King:</HI> Majoralty was a peaceable office, the Governour&s;hip was a Milita|ry: if the King gave them leave to chu&s;e a Major, as all Corpora|tions have by Charter from the King: He did not give them leave to with&s;tand him from chu&s;ing him&s;elf a Governour, e&s;pecially in &s;uch a Garri&s;on Town as that was; the Ma&s;e and the Sword might have been borne by &s;everall men. I can &s;ee no rea&s;on why the Kings appointment of my Lord of <HI>Newca&s;tle</HI> (being that Garri&s;ons and &s;trong holds were before the falling out, acknowledged to be properly at the Kings di&s;po&s;ing, by the Laws of the Land) to be Governour of <HI>Hull,</HI> &s;hould be any occa&s;ion of quarrell on his part, but on theirs who invaded the others right.</P>
<P>Now &s;aith the Confuter, <HI>by the Law of nature, rea&s;on, Nations, this Nation,</HI> (not &s;o fa&s;t) <HI>the Ports, Forts, Navy, Magazine, are the peoples right and intere&s;t;</HI> had you &s;aid they had been the Kings by <HI>right</HI> and
<PB N="39" REF="24"> the peoples by <HI>intere&s;t,</HI> you had &s;aid well, and hone&s;tly, and both tho&s;e might have &s;tood together; but if you take away all from the King, the Laws are at a &s;tand, to determine whether your im|pudence, or your ignorance be the greater: you &s;ay the&s;e things were <HI>transferr'd upon the late King by the Parliament and the people, not in point of propriety, but conditionally upon tru&s;t;</HI> why do not you produce the <HI>transferrence?</HI> why do not you &s;hew the <HI>conditions?</HI> you &s;ay they are <HI>evident</HI> in all <HI>&s;tatutes; where Cu&s;tome, Tonnage, Poundage &amp;c. is granted for their maintainance:</HI> and I mu&s;t tell you, that it is evident in the Divine &s;tatutes, that for this cau&s;e pay you tribute, becau&s;e he is the Mini&s;ter of God: applying him&s;elf to that purpo&s;e, <HI>Rom.</HI> 13. 6. not becau&s;e he is your &s;ervant, your proxie, your Atturney, your tru&s;tee, your accountant: if there be any mentions made in any &s;tatutes, for what &s;uch Cu&s;tomes were paid, it may argue the grounds of their ari&s;e, and good directions for their di&s;po&s;all, but no Statute &s;hewes any &s;uch conditions as you inferre, <HI>viz.</HI> that if the King did not imploy the Cu&s;tome-money as he &s;hould, you may take the Navy from him; or his Sub&s;idies as he ought, you may po&s;&s;e&s;&s;e your &s;elves of the Garri&s;ons; or do as he ought to do, you may take what cour&s;e you plea&s;e with him; I am &s;ure no &s;ta|tute &s;aith this, Gods word &s;aith to the contrary, and <HI>Nero</HI> and <HI>Ca|ligula</HI> were a great deale wor&s;e (then the late Kings) to whom the Apo&s;tles commanded &s;uch obedience. O but there was a <HI>forraign force,</HI> cry you mercy: the <HI>Danes</HI> were upon the &s;ea, Hor&s;es were under ground at <HI>Ragland: Jealou&s;ies</HI> and <HI>Fears</HI> had beat their Drums, and <HI>fore&s;ight</HI> had given them an alarme, one loyall Vots in Parlia|ment had puff'd all the&s;e away; like &s;ome new taker off Cloaks, and Hats, and pur&s;es, who have not as yet lo&s;t their mode&s;ties alto|ther, are a little a&s;hamed of u&s;ing &s;uch apparent violence; and therefore they pretend a quarrell, in which quarrell they will &s;eeme to be the fir&s;t &s;ufferers, that they may go through their vil|lanies with defen&s;ive arguments: or like &s;ome unhappy boy, who hath fallen upon his Ma&s;ters &s;on, and dangerou&s;ly hurt him; wounds and disfugures him&s;elfe to ju&s;tifie his mi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">demeanour: So the&s;e men will have Lions in their way, becau&s;e they will have fire in their hands.</P>
<P>For your avoiding the <HI>Hothams not falling into that ju&s;t judgement for their offence,</HI> out of your ob&s;ervation of <HI>Manlius</HI> and <HI>Sejanus,</HI> I mu&s;t tell you, that <HI>Manlius</HI> never defended the capitall again&s;t the Su|preme
<PB N="40" REF="25"> Authority of <HI>Rome;</HI> neither did <HI>Sejanus</HI> pull down an old hou<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> upon his own and his Soveraignes head, but pre&s;erved the Emperour from a fall of &s;tones that would have fallen upon his head and afterwards was hanged for a&s;piring the Empire therefore though it be a &s;oleci&s;me to &s;ay, that the way to kill a Pigeon, is to &s;hoot at a Crow, yet it is no &s;oleci&s;me in me, to &s;ay, if I &s;ee &s;uch a one Rob a hou&s;e, and kill the &s;ervant, and now he is come to the gallows, he is right enough &s;erv'd.</P>
<P>Had he kept his fir&s;t &s;tation, which was upon the grounds of his loyalty to his Prince, he might have died, but never unlamented, and unpi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ied, of either parted.</P>
<P>La<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ly, here are no &s;uch <HI>p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ophane mockings of God, and abu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e of holy Scripture, nor &s;tretching any of the &s;ence of &s;acred Scripture to his own length;</HI> &s;o tha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> it may not be the Kings Book, or a Book for Kings, or the King of Book<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">; excepting only his, who is King of Kings, and Lord of Lords.</P>
</DIV2>
<DIV2 N="9" TYPE="part">
<HEAD>9. <HI>&V;pon the Li&s;ting and rai&s;ing Armies again&s;t the King.</HI></HEAD>
<P><HI>THe Title is fal&s;e, the Chapter is untrue,</HI> why &s;o? becau&s;e <HI>the King <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">m<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">lf confe&s;&s;ed the War to be defen&s;ive on the Parliaments part, its &s;en<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e&s;&s;e to conceive the King made the Book,</HI> becau&s;e he would not be &s;o <HI>fal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e,</HI> &s;hew him&s;elf &s;uch a <HI>ju<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gler: &s;ay, and un&s;ay, for <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">va<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tage;</HI> and yet this &s;ame man, makes the &s;ame King, in the very &s;ame Chapter, <HI>ba&s;e</HI> and <HI>negligent, a conn&s;ver at his Fathers mu<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">er, a piller and poller of his Subjects, an ob&s;tructer of ju&s;tice, p<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">fidious, a b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">inger in of Popery, a prophaner of the Sabbatn, a puller down of Preac<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing, a murderer at</HI> Cales, <HI>and a Traytor at the</HI> I&s;le of Ree; yet this black mouth can fa&s;ten upon his Soveraigne with his white teeth, and &s;o that he may peri&s;h his fame, he is contented he &s;hould be good, and de|&s;troys againe that goodne&s;&s;e, with markes of infamy.</P>
<P>Well, what if the King did confe&s;&s;e the War to be <HI>defen&s;ive</HI> on their part? will you not allow a Crown, a Scepter, a Throne, a Life, a Liberty, a Wife and Children, on the one &s;ide <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> death, and p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y&s;ons, and pri&s;ons, and Swords, and Axes, on the other; to work a little upon the &s;toutelt mindes, for the obtainment of all the&s;e, as well as for the avoiding of the other? and which was mo&s;t pre<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ing of all, the bleeding condition of his three King <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oms:
<PB N="41" REF="25"> what if he was contented to take their &s;ins upon him&s;elf? what if with Saint <HI>Paul</HI> he was contented to be an <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">athema,</HI> &s;o that his people might be pre&s;erved? what if he cared not what all his King|domes thought of him, if by &s;uch an acknowledgement, he might pre&s;erve all his Kingdomes? his &s;in was not the more his in the &s;ight of God by taking it upon him, nor the le&s;&s;e theirs, by ca&s;ing them&s;elves of the burthen, in the &s;ight of men.</P>
<P>Againe, I do not think the King the Author of the War, though he &s;hould draw the fir&s;t Sword: Is the thief upon the high-way, that cries, &s;tand, or the hone&s;t man (if he &s;hould draw his Sword fir&s;t) the occa&s;ion of the quarrell? (if there &s;hould be any &s;ighting) truly I am per&s;waded the King was bid &s;tand, when the <HI>Militia</HI> was demanded from him, of which the Scepter was the en bleme: I thinke he which bids the King to deliver the Scepter out of his hand, bids a greater matter to be delivered, then the pur&s;e out of a mans pocket, the robber u&s;eth no violence except you refu&s;e; and they told the King, that if he refu&s;ed, they &s;hould be forced to take the cour&s;e which God &s;hould direct them, which is to the &s;ame in effect; but if I might be judge, I &s;hould think that they which gave the fir&s;t Commi&s;&s;ion to kill, and &s;lay, began the War, who ever gave the fir&s;t blow; it is not he that fir&s;t &s;trikes, but he that fir&s;t drawes makes the quarrell: and I am &s;ure the Parliaments Commi&s;&s;ion bare date before the Kings, both weeks and daies.</P>
<P>But now for the <HI>manife&s;tation and clear proof</HI> of this Books <HI>not being the Kings,</HI> viz. <HI>No wi&s;e man can conceive that the late King would &s;o trum|pet out his own prai&s;e as to profe&s;&s;e his Reigne, ju&s;t, peaceable, plentifull, Religious,</HI> and was it not &s;o, in re&s;pect of the times fince? was ever any Princes Reigne &s;o (ab&s;olute) in every re&s;pect? and for the many objections which you make again&s;t him in your ninth break; I do not intend to wra&s;tle with reports, nor fight a duell with <HI>v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">x populi</HI> (though I could &s;ay much, and not &s;o much as might be &s;aid neither, for the clearing of His Maje&s;tie in tho&s;e particulars; I &s;hall only de&s;ire you to lay your hand upon your heart, and con&s;ider, if a man could &s;earch into all the actions of your life, and lay your faults in order before your face; how ug|ly would the mo&s;t upright mans catalogue be to their own eyes, and others? how ugly would thine accu&s;ers &s;eeme to thee and o|thers? but after death, to publi&s;h that which all the living could never ju&s;tifie, is not to undeceive, but offend any reader, except you read your own book.</P>
<PB N="42" REF="26">
<P><HI>The King never writ this Book, becau&s;e he would not be &s;uch a</HI> Thra&s;o, <HI>as to boa&s;t his own commerdations.</HI> Sir I mu&s;t tell you that in &s;ome kind, nothing becomes a man &s;o much as boa&s;ting, <HI>viz.</HI> when he i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> wrongfully accu&s;ed, when he can make good his boa&s;t; and when he doth it out of a noble defiance to envie's objections: &s;uch were the Kings. I wonder you do not find fault with Saint <HI>Paul</HI> for boa&s;ting &s;o much in one of his Epi&s;tles.</P>
<P>For your <HI>Jack-daw his &s;trutting with his &s;tollen feathers,</HI> I have an|&s;wered you already in the Fronti&s;piece of my book, with a fools cap: you may &s;trut in tho&s;e feathers, and whether the Docter wants his Ca&s;&s;eck or no, you &s;hall not want a fooles Coat, the next time I have to do with you.</P>
<P>For your objection to that &s;aying in the book, that <HI>the King Reigned 17 years in &s;uch a mea<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">re of ju&s;tice, Peace, Plenty, Religion, as all Nations about, either admired, or envied:</HI> which was &s;uch a <HI>wrong to truth,</HI> that the late King could not own it, and therefore it could not be the Kings Book; you mi&s;take the King, the Doctor, the Book, and all, the Book doth not &s;ay that the&s;e 17 years Reigns were &s;o <HI>peaceable, &s;o just, &amp;c.</HI> that you, or any of your gang, ei|ther envied, or admired them, or th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t this Nation did &s;o, but <HI>all other Nations,</HI> and &s;o they did.</P>
<P>For all tho&s;e other charges again&s;t the late King, which you e|numerate, with &s;o much confidence, and little charity, as judge|ments again&s;t the late King: as his being driven from his owne hou&s;e, becau&s;e there were &s;ome who voluntarily for&s;ook their own hou&s;es, and fled to <HI>New-England:</HI> his <HI>wanting Armies and Navies,</HI> for his loo&s;ing <HI>R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">chell,</HI> his <HI>being Pri&s;oner for impri&s;oning Pryn, Burton</HI> and <HI>Ba&s;twick,</HI> his being condemned by a Parliament, as a judgement for impri&s;oning Mr. <HI>John Eliot.</HI> I can but blu&s;h to &s;ee him wound the reputation of a Dead King, through the &s;ides of a &s;uppo&s;ed Doctor.</P>
<P>You &s;o far di&s;allow the King to have rea&s;on to &s;ay, that all tho&s;e who fled, and are charged by you of high Trea&s;on, in your three following breaks, <HI>feared partiality in their Triall;</HI> that you will not allow the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tion to be his, and &s;o the Book &s;ome Doctors; as if Doctors were the only men who could be impudent forgers: <HI>O poor &s;hift</HI> you cry: indeed the Earle of <HI>Strafford</HI> did not <HI>fear any par|tiality in</HI> his <HI>Triall,</HI> but he found a &s;ufficient deal: all the fairene&s;&s;e of his <HI>Triall</HI> con&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ing only, in that they gave him chaine enough;
<PB N="43" REF="26"> but there was a great deal of <HI>Partiality</HI> &s;hewne, <HI>viz.</HI> when all the dogges could not pull him downe, they &s;hould knock down the bear, with a club-law; there was as much &s;aid again&s;t <HI>Strafford,</HI> but they could not prove it, untill they made a Law to make him &s;o, I believe it had been better for him to have <HI>&s;hifted</HI> with the re&s;t, as <HI>poor a &s;hift</HI> as it was: were there no factious Tumults, <HI>over-bearing the freedome and hon<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ur of the Hou&s;es?</HI> what were the thou&s;ands, and and ten thou&s;ands that daily came to the Hou&s;es, clamouring for ju&s;tice? was that freedome and honour? why did the Bi&s;hops pro|te&s;t to the &s;ame purpo&s;e? how came Parliament-mens names to be pro&s;cribed &amp; po&s;ted? them&s;elves &s;toned &amp; thrown into the <HI>Thames?</HI> is it not a poor &s;hift in you, after that you have granted it to be thus, in part to tell us, <HI>it is mo&s;t likely that it was done by the contrary part?</HI> it is mo&s;t certaine that the&s;e things were done, &amp; it is mo&s;t certain that no order was taken for preventing &s;uch mi&s;demeanours, untill they had fir&s;t new modelled the hou&s;es: &s;econdly, the Army, and at la&s;t the Kingdome; it is <HI>a poor &s;hift</HI> in you to tell us that <HI>no di&s;&s;en|ters in Straffords bu&s;ine&s;&s;e, were called to the Bar,</HI> when they were <HI>called</HI> to the Tumults, and by the Tumults, enemies to their Country, and Traytors to the Common-wealth: I had rather my hand &s;hould be up at the Bar of ju&s;tice, then that my name &s;hould be up upon a po&s;t, as a marke for the fury of the inraged multitude to take its levell.</P>
<P>You will not have it, That <HI>the Bi&s;hops (contrary to all order and cu|&s;tome) were throwne out of the Hou&s;e:</HI> you cry, <HI>O impudence,</HI> but you &s;ay nothing to the Kings home charge he puts unto you, <HI>viz. that after five repul&s;es, contrary to all order and cu&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">me, it was by tumultuary in&s;tigations obtruded againe, and by a few carried, when mo&s;t of the Peers were forced to ab&s;ent them&s;elves,</HI> likewi&s;e for <HI>the Bill for root and branch,</HI> yet this was neither <HI>contrary to order nor cu&s;tome:</HI> yet you will have the <HI>impudence</HI> to con&s;i&s;t in this, <HI>viz. Did the late King know this, and yet con&s;ent unto it? O &s;in</HI> of <HI>&s;ins;</HI> the late King may know this, and know it to be di&s;orderly, yet be &s;o nece&s;&s;itated thereunto, as that it may be no &s;in; the Queen was then little better then in hold; and to u&s;e the Kings owne words, <HI>his Kingdomes and him&s;elfe in danger;</HI> againe, the King was &s;atisfied of the Bi&s;hops <HI>willingne&s;&s;e to &s;uffer dimi|nution for his &s;ake,</HI> which con&s;ent took away all errour.</P>
<P>To your que&s;tion, <HI>will nothing come in the Bi&s;hops but Civill authority, temporall Lord&s;hips?</HI> I would faine have you point at the time &s;ince
<PB N="44" REF="27"> there was a Creature, call'd man (whil'&s;t the Civil and Eccle&s;ia|&s;ticall States were not oppo&s;ite to one another, I mean, the Church, under Tyrants) wherever it was thought, a thing incompatible, for the Clergy to be inve&s;ted with temporall authority. In the begin|ning of the world, the Prince of every family was Prie&s;t in his own hou&s;e. In <HI>Deut:</HI> you &s;hall read, <HI>Go thou unto the Elders, and unto the Prie&s;ts, that are in tho&s;e does, and they &s;hall &s;hew thee the &s;entence of judge|ment:</HI> there they were Judges: <HI>Eli</HI> was a Prie&s;t, and judged all <HI>I&s;rael: Zadock</HI> and <HI>Abiather</HI> were chief Coun&s;ellours to <HI>David:</HI> Chri&s;t was King and Prie&s;t: the Apo&s;tles were under per&s;ecution: yet the Chri&s;tians &s;old all that they had, and came and laid it at the Apo|&s;tles feet, and they di&s;tributed to every man according to their ne|ce&s;&s;ities: Surely then they medled with temporall authority; they pa&s;&s;ed the &s;entence of death upon <HI>Ananias</HI> and <HI>Sap<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">yra,</HI> for their un|righteous dealing: And as &s;oon as ever the fir&s;t Chri&s;tian Empe|rour was, which was <HI>Con&s;tantine,</HI> he made them his chief Coun&s;el|lours; conferring temporall honours, places and e&s;tates upon them: Which continued &s;o in all places, and at all times, untill &s;uch rebellious and di&s;orderly attempts here, as in other places, de|priv'd them of their right, That (to u&s;e the Kings own words) <HI>the Revenues of the Church might be made a &s;acrifice to the fury of their cove|tou&s;ne&s;&s;e and revenge.</HI></P>
<P>I mu&s;t confe&s;&s;e it no whit di&s;plea&s;ed me to &s;ee him jeer their tame and temporall Lord&s;hips, following their Reverend Fathers down the &s;tairs: a ju&s;t judgment upon them; that they, who would not let the Lords Spirituall &s;it among&s;t them, had after|wards this affront put upon their own Dore by Commons Spiri|tu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll, <HI>viz. THIS HO&V;SE IS TO BE LET:</HI> The Lords Spirituall departing the Hou&s;e with a far better grace then did the other Lords; the Bi&s;hops did, <HI>per Aeneae dextram cadere,</HI> and they were thru&s;t out of the Hou&s;e by Noble hands, and they were blown out with the breath of their Peers: but common and ignoble hands were laid upon their Lord&s;hips, for to pull them down; they h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ld the Snuff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rs over them, making them believe, they would but top them, and &s;nuff'd them out: Good night to your Lord&s;hips, can you find the way down &s;tairs?</P>
<P>For your making the <HI>&s;trong tie for maintenance of Epi&s;copacy, which the King bad upon His Con<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cience,</HI> viz: <HI>His indi&s;pen&s;able Oath, be&s;ides His judgment, to interferre with His &s;o often reiterated de&s;ire of a Nationall Synod
<PB N="45" REF="27"> to di&s;pute the point, and clear it to His judgment; profe&s;&s;ing, that could it be made out to be di&s;&s;onant to the Go&s;pel Government, He would mo&s;t willingly agree to its abolition:</HI> This, you &s;ay, <HI>was a meer pretence to delude the world, becau&s;e</HI> (&s;ay you) <HI>if the Oath were indi&s;pen&s;able, what good could the Divines do by convincing His judgment?</HI></P>
<P>Yes: if they could have convinc'd His judgment, that Epi&s;copa|cy was <HI>di&s;&s;onant to Go&s;pel Government,</HI> the indi&s;pen&s;ability of His Oath would &s;oon have fallen to the ground: God forbid that he &s;hould keep &s;uch an Oath as was (any way) again&s;t the Go&s;pel.</P>
<P>You are very much offended at the Authors making the Parlia|ments meaning contrary to their &s;aying; <HI>viz. while they invited the late King to come, yet they could not but be plea&s;ed with His ab&s;ence.</HI> It is po&s;&s;ible that a man may grope for that which he would be loath to find&mdash;if they e&s;teem no better of Him.</P>
<P>What arguments are here? <HI>viz. If the late King had no hopes of an Army, I pary, why was the Queen and the Crown-jewels &s;ent into Holland?</HI> To which an an&s;wer is ea&s;ily made, the Queen was in <HI>Holland,</HI> be|cau&s;e She could not be here; and the Crown-jewels were with the Queen, becau&s;e the King tru&s;ted His Wife with them. If you tell me of the Laws of the Land I mu&s;t tell you, there was no Law then, but the Club; and there is no avoyding that, but by voyding it.</P>
<P>You are not only injurious, but very trouble&s;ome in your argu|ments: for you do but trouble us to take up that, which we &s;ee you th<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">w down: would any man make &s;uch an argument as this? <HI>viz. If there was n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">thing of con&s;equence offered to the late King, or deman|ded of Him, as any originall difference, &amp;c. What &s;hould we</HI> (&s;ay you) <HI>account the deniall of His Negative voyce, or the di&s;po&s;ing of the Militia by Parliament?</HI> When the Kings own words confine you to the time, <HI>viz. When they declared by their Propo&s;itions;</HI> you make the Dog be|lieve there is a Duck, whil'&s;t you throw into the water nothing but a &s;inking &s;tone, which cau&s;eth the Dog to flounce in after it; but when he comes there, he finds he hath nothing el&s;e to do, but to turn him&s;elf about, withing the round circles which the deceiving Jacture hath made upon the weak element of water.</P>
<P>But now to the <HI>conclu&s;ion of the Chapter, and your ob&s;ervation upon the phra&s;e,</HI> viz. <HI>God knows, the late King was as far from meditating a War, as He was in the eie of the world for having preparation for one:</HI> This you confute, by making it <HI>appear to the world, that He bad preparations for a
<PB N="46" REF="28"> War:</HI> How &s;o? <HI>The King gathered a guard to Him at</HI> York, <HI>before the rai|&s;ing or li&s;ting the Parliament Army.</HI> When was He without a guard at <HI>White-hall?</HI> Which guard having left Him, He gathered another at <HI>York:</HI> I never heard, that a Kings guard was any preparation for War before. Indeed, if you could have proved, that the Kings guard had rid upon the <HI>Papi&s;ts Hor&s;e</HI> that were fetch'd from under ground, at <HI>Ragland,</HI> you had prov'd &s;omething that might have been offen&s;ive to the Prote&s;tant Religion; otherwi&s;e you have prov'd nothing.</P>
</DIV2>
<DIV2 N="10" TYPE="part">
<HEAD>10. <HI>&V;pon the &s;eizing the Kings Magazines, Forts, Na|vie and Militia.</HI></HEAD>
<P>FOr your <HI>railing accu&s;ations, Jude</HI> 9. which &s;tream through the channels of every line of this Chapter, I &s;hall an&s;wer you no otherwi&s;e, but as <HI>Michael the Archangel, when contending with the Devil, he di&s;puted about the body of Mo&s;es,</HI> an&s;wered (tho&s;e <HI>certain men, crept in unawares, who turned the grace of God into la&s;civiou&s;ne&s;&s;e,</HI> ver&s;. 4. <HI>De&s;pi&s;ers of Dominion, and &s;peakers evil of dignities,</HI> ver&s;e 8. <HI>Who &s;peak evil of tho&s;e things which they know not, but what they know naturally, as bruit Bea&s;ts, wherein they corrupt them&s;elves,</HI> ver&s;. 10. <HI>Goers in the way of Cain, and greed, runners after the errour of Balaam for reward, and peri&s;hers in the gain|&s;aying of Core,</HI> ver&s;. 11. <HI>To tho&s;e raging waves of the Sea, foaming out their own &s;hame; wandring &s;tars, to whom is re&s;erved the blackne&s;&s;e of darkne&s;&s;e for ever,</HI> ver&s;. 13. <HI>To tho&s;e murmurers, complainers, walking after their own lu&s;ts, who&s;e mouths do &s;peak great &s;welling words, having mens per&s;ons in admiration, becau&s;e of advantage,</HI> ver&s;. 16. <HI>Seperati&s;ts, &s;emuall</HI> (and, though never &s;o great pretenders to it, yet) <HI>having not the &s;pirit,</HI> ver&s;. 19.) <HI>The Lord rebuke thee.</HI> But to what I &s;hall find as po&s;itive and rationall, I &s;hall return an an&s;wer.</P>
<P>You &s;ay, the Magazines, Forts, Navy and Militia are the King|doms; all the&s;e are comprehended under the Embleme of a Sce|pter, a Sword, a Ball: for the Scepter, the Scripture tels us in <HI>Fx<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l: That it is G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ds rod that is in their hands,</HI> not the Kingdoms. For the Sword, Saint <HI>Paul</HI> tels us, <HI>He b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">areth the Sword,</HI> not they. And for the B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll, which &s;ignifieth univer&s;all rule and dominion, <HI>Da<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">el</HI> tels u, that tho&s;e <HI>Kingdoms,</HI> or Dominions, <HI>are Gods,</HI> which
<PB N="47" REF="28"> he hath put into His (as his Vicegerenta) hands.</P>
<P>Neither is it thus (there) placed as an undoubted right, <HI>per legem Dei:</HI> but al&s;o, <HI>per legem terrae:</HI> If you will read the learned Father of, and Martyr for, the Laws of <HI>England,</HI> his Book, called, <HI>LEX TERRAE,</HI> and all the famous Lawyers that ever writ <HI>(excepting the learned works of Mr Pryn)</HI> cited by the Confuter, you &s;hall find it &s;o.</P>
<P>But yet, &s;aith the Confuter, <HI>if we &s;hould admit, that by Law the late King was intru&s;ted with the Militia, we mu&s;t not go according to the Letter:</HI> Who &s;hall be Judge of the letter of the Law, but the Lawyers? And the Lawyers all, except before excepted, &s;ay it is the Kings right: If it were not His, why did the Parliament ask it of Him?</P>
<P>You &s;ay, <HI>Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y intru&s;ted Him with it, &s;uppo&s;ing that He would pre&s;erve the Common-wealth from inva&s;ion and rebellion:</HI> Fir&s;t, I deny that ever the Parliament, or any Parliaments, ever intru&s;ted the&s;e <HI>Regalia</HI> into any Kings hands: for Kings had all the&s;e <HI>Regalia</HI> (as <HI>ju-ra)</HI> before ever there was a Parliament: And therfore, what&s;oever any Parliament did in that behalf, it was but a confirmation of their former right: And if it were, as you &s;ay, how can the King defend <HI>the Common-wealth from inva&s;ion,</HI> if inva&s;ion (by His own people) were permitted to wre&s;t the Sword out of His Hand? Or, <HI>again&s;t rebelli|ons,</HI> if His people will be Rebels? And tho&s;e Rebels will be the means to de&s;troy the end for which it was ordain'd.</P>
<P>But now to your clear &s;imile, <HI>viz: A Generall is intru&s;ted with the Militia of an Army, and he will turn the mouths of his Cannons again&s;t his own Souldiers: would not his commanding &s;uch a thing (again&s;t the nature of his tru&s;t and place)</HI> ip&s;o facto, <HI>e&s;tate the Army in a right of di&s;obedience?</HI> It may be not; it may be the Souldiers may be mutinous, and were falling upon their Generall, like &s;o many mad dogs; in &s;uch a ca&s;e, &s;uch an attempt would not be <HI>again&s;t the nature of His tru&s;t and place;</HI> and though to the Souldiers them&s;elves (who were the Mutineers) it might <HI>e&s;tate them in a right of di&s;obedience:</HI> yet it would not, in the opinion of any indifferent man. And if you take it for granted, that all this was done, <HI>contrary to the nature of His tru&s;t,</HI> that is pitifull begging the que&s;tion; we have not granted you that, neither have you prov'd it.</P>
<P>You <HI>have beheld antient</HI> Rome <HI>without a King, and yet not brainle&s;&s;e; and have di&s;cerned more of perfection in the &s;enats, giving Laws to Nations, and dictates to Kings, then in</HI> Nero <HI>fidling upon a &s;tage, or</HI> Domitia <HI>kil|ling
<PB N="48" REF="29"> flies;</HI> there were Kings and Emperours of <HI>Rome</HI> be&s;ides <HI>Domitian,</HI> which kill'd other kind of creatures then flies; &amp; be&s;ides <HI>Ne<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o,</HI> who acted on the wide Theater of the world, better parts then a fidlers; and yet to this fidler did Saint <HI>Peter</HI> command all chriuians to be obedient: yet now adaies the world is well altered, for fidlers and tinkers, and coblers, give Lawes to Nations, and dictates to Kings; you forget for all your <HI>braines,</HI> the an&s;wer which <HI>Perrbus</HI> his <HI>Emba&s;&s;adour</HI> made to their King, when they returned from the Senate of <HI>Rome</HI> concerning the Senatours, <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> reges vidimus.</HI></P>
<P><HI>But if the Commons be the Moon,</HI> you wonder <HI>what light the King was:</HI> The light of your <HI>I&s;rael,</HI> you &s;hould have taken he<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d how you had put it out, <HI>all the lu&s;tre he had was</HI> not <HI>derived from the people,</HI> who are not <HI>yeilded by all, to be the fountaine, from whence all power<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;prings,</HI> God is <HI>the originall of all the light, which &s;hined in the Regall authority,</HI> DIEU+ET MON DROIT; you forget that ever <HI>CAROL&V;S</HI> writ <HI>DEIGRATIA.</HI></P>
<P>Neither can I &s;ee any rea&s;on, how <HI>the Kings profe&s;&s;ion (in the end of the last Parliament) in the word of a King, and as he was a Gentleman, that he would redre&s;e the grievances of the people, as well out of the Parliament as in it:</HI> Was any way violated, by <HI>&s;earching the &s;tudies, chambers and pockets, of the Nobility and Commons?</HI> (&s;ome Noblemen and Com|mons you meane; for certainly all the <HI>No<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ility and Commons</HI> were not &s;earch'd) if he did not take away their money, or any thing el&s;e out of their Studies or chambers, when he could not find that which behooved him to look for, nor that the commit|ment of Mr: <HI>Bellafi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> Sir <HI>John Hotham,</HI> or Mr. <HI>Crew,</HI> could make a breach of this royall promi&s;e, for the Parliament u&s;e to commit too.</P>
<P>Your la&s;t cavill at the Kings &s;aying, <HI>He doth not thin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e that he could want any thing which providentiall nece&s;&s;ity &s;hould be plea&s;ed to take away from him in order to the people<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> tranquility, and Gods glory;</HI> his meaning is, not to grant (according to your wre&s;ting) that it was <HI>providen|tiall nece&s;&s;ity;</HI> but if it were no more (for you forget what the King called the takers away of that which was taken away from him, <HI>viz. Chaldeans, Sabeans,</HI> and Devils) you have brought your hoggs to a fair market.</P>
</DIV2>
<DIV2 N="11" TYPE="part">
<PB N="49" REF="29">
<HEAD>II. <HI>&V;pon the 19 Propo&s;itions &s;ert to the King, and more afterwards.</HI></HEAD>
<P>MAny men have burnt and melted oare, to &s;ee what gold he could extract; but never any man melted gold (purpo&s;ely) to &s;ee what dro&s;&s;e he could find before, this man hath caught us a new kind of Chimi&s;try; this man winnowes this Book that he may turne his hogges to the Corne, and gather up the chaffe; though Corne &s;hall as &s;oon grow without chaffe, as any humane worke &s;hall be free from imperfections; yet I verily believe, this wheat, and gold of <HI>CHARLS the Fir&s;t,</HI> hath as little chaffe, or dro&s;&s;e in it, as any that ever endured the winds breath, or the fires triall, though this Confuter is plea&s;ed to call it, <HI>d<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">ubed dirt,</HI> whil&s;t their own ruffe ca&s;ts, &s;tuck with broken gla&s;&s;e, and &s;hels, mu&s;t appear before the Sun, in the eye of the world, for the heavenly <HI>Jeru&s;alem,</HI> who&s;e wals are &s;tuck with Diamonds and pretious &s;tones: I do wi&s;h no greater puni&s;hment to this man, but only that his head might ake, untill his braines &s;hould make but a &s;ollid and orderly Conrutation, to any one of all the Chapters throughout all the Kings Book, that &s;hould be judged to be &s;o, but by one man in a hundred, throughout the Land, and I am &s;atisfied: he laps as he goes along, like the doggs by the River <HI>Nilus;</HI> as if the Kings Rea&s;on, were a Crocadile in every River of his lines, ready to devoure him, if he &s;hould &s;tay in a place; here is a Chapter I will defie the world to give a &s;atisfactory an&s;wer, to any rationall and indifferent men; and here are an&s;wers, I will defie the world, to give me a parallel of the like non-&s;ence.</P>
<P><HI>This</HI> (&s;aith he) <HI>cannot he the late Kings writing, it will appear evi|dently, if we compare his an&s;wer to the Propo&s;itions with this Chapter.</HI></P>
<P>For the 1, 2, 3, 4, 5, 9, 10, 15, 16, 19. which you drowne, I wave, but as to the eighth, which he &s;aith is the maine, <HI>viz.</HI> other pro|po&s;itions, but as wa&s;te paper to wrap it up, and the ninth, to pre|&s;ent them more han&s;omely.</P>
<P>In this he &s;aith, <HI>the Doctor begins to appear; the &s;quare cap to peep out from under the a&s;&s;umed Crowne; the Reformation of the Church is it that troubles our Author mo&s;t,</HI> how &s;o? <HI>it wrings his private intere&s;t,</HI> in what? <HI>as mo&s;t again&s;t his profit;</HI> how was that <HI>maine</HI> Propo&s;ition again&s;t the
<PB N="50" REF="30"> Doctors <HI>profit?</HI> or how did it <HI>concerne his Mammon?</HI> he tels you, the the Doctor <HI>perceived how the Doctrine of the Go&s;pell did &s;poile the trade of the Copper&s;mith, and rai&s;ed a Tumult:</HI> Ergo, now the Doctor appears, becau&s;e the King doth not thinke it a thing e&s;&s;entiall to Reforma|tion, to give leave to <HI>cov<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tou&s;ne&s;&s;e, to invade the right of the Church,</HI> or that his con&s;cience will not give him leave to &s;wallow down &s;uch cammels (as others did) &s;acriledge.</P>
<P>As if the King might not he&s;itate hereat, rather then a Doctor; being obliged thereunto by his Oath; and bound by his place, not to &s;ee his fo&s;ter child, deprived of his allowance, being a nur&s;ing Father of the Church.</P>
<P>Againe, what doth this concerne a Doctor <HI>(qua</HI> Doctor) he may be a Doctor, and yet have no intere&s;t in Bi&s;hops Lands, Deans and Chapters; it may be not &s;o much, as in the title of a poor Par&s;onage, or Vicarage; he &s;hould have done better (for his own purpo&s;e) to have put this forgery upon a Bi&s;hop.</P>
<P>For the Propo&s;ition containing nothing contrary to the <HI>Kings own de&s;ire, by his willingne&s;&s;e to call a Synod of Divines,</HI> you have ob|truded that hereto fore, I have an&s;wered it formerly.</P>
<P>You <HI>adde, that there was no materiall point in tho&s;e Propo&s;itions, which the King hath not offered to grant, both before and after his going to the I&s;le of Wight,</HI> as an improper <HI>method for Peace, which would make War again&s;t his &s;oul. The forgeries therefore</HI> is not <HI>&s;o apparent in this Chapter: I thinke it will be but lo&s;t la<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">our</HI> (for you) <HI>to de&s;cend to particulars, which indeed are as &s;otti&s;h, fal&s;e, and impudent, as the generall;</HI> but &s;ince you will, I am bound to attend your motion.</P>
<P>You cavill at the&s;e words of his late Maje&s;tie, <HI>viz. This honour they do me, to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut me on the giving part, which is more Princely and Divine;</HI> whence you infer, <HI>if to give be &s;o, then to deny (as he did) mu&s;t be quite contrary.</HI></P>
<P>But the late King did not tell you, it was a Princely and Divine part, to give away <HI>the incommunicable Jewell of his Con&s;cience: who&s;e lo&s;&s;e, nothing could repaire;</HI> you forget to put in the&s;e words.</P>
<P>But you have a minde to <HI>deny</HI> this apothegme, and you thinke <HI>the Doctor cannot contradict you,</HI> I'le &s;ee what I can do; you &s;ay, <HI>God creat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d man, and put him on the giving part: Son give me thy heart: is man therefore,</HI> &s;ay you, <HI>more Divine?</HI> yes, man is more Divine, if he gives his heart to God, then if he &s;hould refu&s;e it him: the compari&s;on doth not hold, between God and man; but between the giver and
<PB N="51" REF="30"> the refu&s;er, for &s;o you might make the King, the more he gives, the greater Prince: and the Parliament, the more they put him upon the giving part, the le&s;&s;e Divine: &s;ure you were afraid, the late King was about to creep into ab&s;olute Monarchy, at this back|door.</P>
<P>As to your next cavill in your particulars. <HI>I</HI> grant, that <HI>he would have granted you all things he could, wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h peace of con&s;cience,</HI> according to his own words, <HI>They could not have asked more then I would have gi|ven them, might I re&s;erve to my &s;elf toe incommuni<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ble Jewell of mine owne Con&s;cience:</HI> but if you aske me, why did he not con&s;ent to the 19 Propo&s;itions, but give his con&s;cience <HI>leave to &s;wallow &s;uch Cammels as he did &s;ince? and to &s;traine at &s;uch gnats as the&s;e?</HI> I mu&s;t an&s;wer you, tho&s;e things which you call <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nats, may be Cammels to him: his Con&s;cience is not to be regulated by your opinion, but by her di|ctates; a collop from the Altar, with a live coale at the end of it, is a pretty Gnat for the Royall Eagle to &s;wallow down, though you (like the Ourich) can &s;wallow and dige&s;t Iron, Gold, Silver, Bi&s;hops Pallaces, Lands, Deans and Chapt<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rs, and make no more bones thereof, then is in a Gnat; yet good Sir, give others leave to thinke the&s;e Cammels, who have not &s;o good &s;tomacks, and are not &s;o quick of dige&s;tion; every one knowes that be&s;t him|&s;elf.</P>
<P>Your next cavill is at the&s;e words of the Kings, <HI>viz. &s;omething which a King might approve, yet in honour and pollicy are at &s;ometimes to be denied;</HI> pre&s;ently you bob him in the mouth, with <HI>Irelands bleeding at that time,</HI> he did not do enough to &s;top the bloud, in granting you &s;o many acts of grace as he did? he did not do enough to of|fer you the venturing of his life to &s;top that blond, but you mu&s;t have him venture his &s;oule, by Sacriledge, and perjury, in delivering up the Churches Revenues into &s;uch Harpies clawes, as yours: againe, the King &s;pake the&s;e words in generall, as a maxime in pollicy, as not having any reference to <HI>time</HI> or <HI>place,</HI> but only to &s;hew you, that <HI>a King may denie &s;ometimes that which he approves be&s;t, he &s;eemes not to dare to deny any thing;</HI> and in reference to that, <HI>gene|rall and implicite con&s;ent, to what ever they &s;hould have de&s;ired him, for the future;</HI> in which they would have involved him: unfit for any who was either <HI>free,</HI> or <HI>man, much le&s;&s;e a King.</HI></P>
<P>For your concluding this to be a Doctors Book, becau&s;e it can|not <HI>have patience to think</HI> the Church may be reformed to Presbyte|rie:
<PB N="52" REF="31"> I think the King might be more impatient of any &s;uch Refor|mation, then any el&s;e, and that a Doctor hath no cau&s;e at all; for a Doctor may come to be a Presbyter, and &s;o controul and cate|chize, conven<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and excommunicate the King, as they did, and threatned to do, unto the late Kings Father: they may drive him out of the Land, as they did his Grand-mother: they may hold it lawfull for three Earls to &s;eize upon the King, at any time; <HI>See Cambd: in <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> Elizabethae:</HI> they may account of him no more then of the peoples Atturney; <HI>See Buch: de jure Regni apud Scotos:</HI> And therfore I believe you have no great rea&s;on to forge this Book up|on the Doctor; for the King had very good rea&s;ons to be aver&s;e enough from any &s;uch Reformation.</P>
</DIV2>
<DIV2 N="12" TYPE="part">
<HEAD>12. <HI>&V;pon the Rebellion and Troubles in</HI> Ireland.</HEAD>
<P>IN this Chapter you offer to make it appear, That <HI>the Parliaments conceiving Jealou&s;ies of the late Kings commanding, or countenancing, or contriving the Rebellion in</HI> Ireland, <HI>was not out of malice.</HI></P>
<P>Surely their duty did not bind them to brand their Soveraign with &s;uch a crime, upon no other grounds but <HI>Jealou&s;ies,</HI> they &s;hould have been &s;ure of it fir&s;t: but I will ob&s;erve your charge again&s;t him, <HI>In the manner of his carriage, in order to the &s;uppre&s;&s;ion of tho&s;e Re|bels.</HI></P>
<P><HI>Though that Rebellion brake out the 23 of</HI> October, <HI>the Parlianent could obtain no Proclamation again&s;t is untill</HI> January.</P>
<P>The King offered to go again&s;t them in Per&s;on, upon the fir&s;t hearing of their breaking out, which was more then a Proclamati|on; but you dur&s;t not tru&s;t him: if you had, it could not have been wor&s;e there nor here; it may be better in both King|doms.</P>
<P>As to your cavill at the Kings words, <HI>viz. Next to the &s;in of tho&s;e who began that Rebellion, theirs mu&s;t needs be, who either <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">indred the &s;peedy &s;uppre&s;&s;ing of it by Dome&s;tick di&s;&s;entions, or diverted aids:</HI> For your asking the que&s;tion, <HI>viz. What &s;hall we judge of the late King?</HI> I an&s;wer you, by asking the que&s;tion, <HI>What &s;hall we judge of the pre&s;ent Parliament?</HI> who converted the Monies which were rai&s;ed for the war in <HI>Ireland,</HI> to perpetrate a needle&s;&s;e and groundle&s;&s;e war in <HI>England?</HI> who di|verted
<PB N="53" REF="31"> the Forces which were rai&s;ed for <HI>Ireland,</HI> and perverted their hands into one anothers bowels? whil&s;t the Rebels in <HI>Ireland</HI> daily gain'd upon the Engli&s;h Forces there, untill they were (almo&s;t) all &s;tarv'd for want of all reliefe. <HI>Who exa&s;perated the Rebels to de&s;perati|on, by that &V;n-Evangelicall re&s;olution to de&s;troy that Nation root and branch.</HI></P>
<P>So that all that you can charge the King with in this particular, is no more but what he can &s;ay to you in a higher nature: the whole re&s;ult of the&s;e accu&s;ations of either &s;ide, will light upon, or &s;lide of that party, which is either guilty or not guilty of the fir&s;t breaking out into the&s;e <HI>dome&s;tick di&s;&s;entions</HI> before mentioned: For when there is a &s;trife between Nature, and a Di&s;ea&s;e that is crept into a man; no parts of the body, from head to feet, can fungifie their proper offices; as to the taking a care of any outward af|fairs: therefore all the particulars that can be &s;aid to this particu|lar, mu&s;t be re&s;olved in this, <HI>Quis <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ulerit Gracchos?</HI> which hath be|fore been controverted at large.</P>
</DIV2>
<DIV2 N="13" TYPE="part">
<HEAD>13. <HI>&V;pon the calling in of the Scots.</HI></HEAD>
<P>FOr your vain flouri&s;h in the beginning of this Chapter, I &s;hall only return you your own words,</P>
<P>Viz: <HI>Your di&s;cour&s;e is made up of affirmations, rath<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r then proofs, of what you &s;ay; it will be but folly to &s;pend time, ink and paper in an&s;wering</HI> them: <HI>I &s;hall therfore only hint at &s;ome of your redoubted</HI> cavils to &s;ome of the Kings words,</P>
<P>Viz: <HI>Wi&s;e and learned men think, that nothing bath mere marks of Schi&s;m and Sectari&s;m then this Presbyterian way, both as to the antient and &s;till mo&s;t univer&s;all way of Church Government:</HI> Here the Confuter in|&s;ults upon the <HI>Doctor's making &V;niver&s;ality and Infallibility the marks:</HI> but he doth not tell you of what: For if he had &s;aid of the Church, he thought then he &s;hould have been catch'd, becau&s;e the King &s;peaks only of <HI>Church Government;</HI> as if the Univer&s;ality of Church Government may not be in&s;i&s;ted upon, without running our &s;elves upon the <HI>&V;niver&s;ality</HI> and <HI>Infallibility</HI> of&mdash;I know not what: As if our Church Government may not be more univer&s;all then ano|ther:
<PB N="54" REF="32"> Ha well done Pocher, thy Round <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d may chance to get a <HI>Fools Cap</HI> for this.</P>
<P>To the &s;econd, <HI>viz. That Chri&s;t and his Apo&s;tles ever commanded to &s;et &s;uch a parity of Presbyters, and in &s;uch a way, as tho&s;e Scots endeavour, I think is not very di&s;putable.</HI></P>
<P>You <HI>are certain it is &s;o di&s;putable, that all the brains and &s;tairs on the Do|ctor's party, even to the very apex of a Bi&s;hop, cannot di&s;prove it:</HI> It may be they are not &s;o well at proving of Negatives, as you are: they can prove Epi&s;copacy in our Saviour, in the Apo&s;tles, in <HI>Timothy</HI> and <HI>Titus,</HI> they can prove the practice of it all along, do you &s;hew the <HI>Hiatus;</HI> do you, that are &s;o good at Negatives, prove when it was not; &s;hew us the gap; who made it; when and where it lies and upon what occa&s;ion; if you had done this, you had done &s;ome|thing; otherwi&s;e you bring but chaffe to the mill, in&s;tead of corn.</P>
<P>Are not you a fine man to ground your opinion of this Books not being the late Kings, upon &s;o weak di&s;proofs or feigned proofs of <HI>folly and pa&s;&s;ions</HI> therein contain'd? whereby you would prove it to be none of &s;o wi&s;e and patient a Prince his Book; and upon &s;o &s;lender an occa&s;ion, to hazard your reputation, in calling a King Fool? <HI>Ei &agrave; Barde, ei &agrave; fatue.</HI></P>
<P>To your other, <HI>viz. Surely in matters of Religion tho&s;e truths gain mo&s;t on mens judgments and con&s;ciences, which are lea&s;t urged by &s;ecular violence, which weakens truth with prejudices:</HI> If this be true, &s;ay you, <HI>why did your Metropolitan &s;o &s;et the late King to war again&s;t the Scots, for denying Epi&s;c pacy, and a Popi&s;h Liturgy?</HI></P>
<P>It was not for denying Epi&s;copacy, but for ri&s;ing up in arms to pull down Epi&s;copacy, and to re&s;i&s;t the Li<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urgy, contrary to the Laws of the Land, and the duty of good Subjects, which cau&s;ed the King, or (if any did advi&s;e the King) to wage war again&s;t the Scots; Epi&s;copacy was not &s;et up with an Army, neither was the Liturgy &s;o brought into <HI>England,</HI> or &s;ent to <HI>Scotland,</HI> as both were expul&s;ed in both Kingdoms: Neither can I &s;ee how in ju<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ice and reverence to the memory of the fir&s;t Reformers (the compo&s;ers of it) you can call that Liturgie Popi&s;h, which was both compo&s;ed, and confi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">med with the bloud of Prote&s;tant Martyrs; I believe your Directorie will not find &s;o con&s;tant Friends: And if all this were true that you &s;ay, it may blame them who did &s;o, but neve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> prejudice the Kings &s;aying: but that for truth it might have been King <HI>Salomon's,</HI> as well as <HI>Charls</HI> the Fir&s;t's.</P>
<PB N="55" REF="32">
<P>To the lye that you give in the la&s;t break of this Chapter, &s;aving one, if you have no other proofs but, <HI>Fie on thee, art thou the &s;on of Aaron? All may read it as they run:</HI> You give the lie upon every lit|tle occa&s;ion; certainly you were never u&s;ed to Gentlemens com|pany.</P>
<P>And for the la&s;t lye you give His Maje&s;tie in the clo&s;e of this Chapter, if it be a lye to &s;ay, that the Parliament, when the Scots came into <HI>England,</HI> were more then competently furni&s;hed with Arms and Ammunition, with his Navie by Sea, Forts, Ca&s;tles, Ci|ties <HI>(London</HI> and all, as much as all the Land be&s;ides) by Land, be a lye, then I know not what is truth.</P>
</DIV2>
<DIV2 N="14" TYPE="part">
<HEAD>14. <HI>&V;pon the Covenant.</HI></HEAD>
<P>THe Author doth not think <HI>Epi&s;cop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cy &s;o deeply and firmly &s;ounded, that all Engins &s;hould be brought to batter or ra&s;e it:</HI> indeed <HI>&s;ome,</HI> he &s;aith, but not <HI>all:</HI> I have heard of a figure that was called, <HI>Par<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s pro toto;</HI> but I never heard that all, for &s;ome, was a figure before: it may be it was a mi&s;take; &s;o may all the re&s;t be: how&s;oever, the Authors word was proper enough; for a hou&s;e may be taken down by its own Ma&s;ter, and by skilfull and proper hands, and all for its own good, that it may be repaired and re-edified: put an Engin pre&s;uppo&s;eth violence and enmity: Such were the Engins which were brought to ra&s;e down Epi&s;copacy; Pride comes in humble manner, with a Pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ition in his hand, and a Dagger at his back; with a fair Vizard, but a &s;oul Face: &s;uch were the <HI>religious and fair pretences</HI> brought to batter down Epi&s;copacy.</P>
<P>You are very much mi&s;taken, that the Author <HI>cals</HI> Epi&s;copacy an evil &s;pirit; for, he &s;aith, <HI>you</HI> make it &s;o. Is it not enough that you wrong the meaning, but you mu&s;t wrong the letter too? Not only the living &s;en&s;e, but the dead letter mu&s;t be per&s;ecuted: but you &s;eem to be offended, that the Author makes Epi&s;copacy to plead <HI>pre&s;cription</HI> of above a thou&s;and years.</P>
<P>You might have been plea&s;ed to have let the <HI>Devil and his Oracles, the heatheni&s;h High Prie&s;ts, and</HI> Romes <HI>Arch-flam<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne, and the Jews alone:</HI> as nothing to the purpo&s;e now in hand, concerning <HI>Epi&s;copacy,</HI> for the controver&s;ie is not between Epi&s;copacy and Doctrine, but be|tween Epi&s;copacy and Presbyterie; two governments, which is
<PB N="56" REF="33"> nothing to the Devil and his Oracles: be&s;ides, the holy writ it &s;elf wil not allow the prince of Devils to have any Rebels in his king|dome, le&s;t it be divided within it &s;elf and fall. The heathens by the light of nature, knew more then you (pretenders to the light of grac) that the greatne&s;&s;e of their God, was in part &s;et forth by the honour and highne&s;&s;e of their Prie&s;ts.</P>
<P>But we do not read they were forced to any plea of pre&s;cripti|on, by rea&s;on of any competitors: had <HI>Rome's</HI> Arch-Flamin no more to be &s;aid again&s;t him, but pleading pre&s;cription for his See's antiquity, he might be blamele&s;&s;e.</P>
<P>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the <HI>Jews</HI> had contended with our Saviour only about the high Prie&s;t-ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d, or the antiquity of <HI>Mo&s;es</HI> chair, Chri&s;t might have an&s;wered them, that he was their high Prie&s;t, or that before either <HI>Mo&s;es</HI> or <HI>Abraham</HI> was, he was; and that he was that Pro|phet whom the Lord &s;hould rai&s;e up unto them like unto <HI>Mo&s;es,</HI> &amp; that they were to hear him: but the di&s;pute between our Saviour &amp; the <HI>Jewes,</HI> was, concerning Doctrine, which is nothing to the bu&s;i|ne&s;&s;e we have in hand, concerning Government: you mu&s;t not go out of the line of communication, to &s;hake hands with arguments that are again&s;t you.</P>
<P>You &s;ay, <HI>we ought only in &s;uch points as the&s;e, to plead things which are authentick, according to the Apo&s;tles times, rules, and actions,</HI> then we &s;hould have no Churches, or congregations, but in woods, groves, or private hou&s;es; we &s;hould have no B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ons, or Fonts, to bap|ti&s;e our children in, but lakes, pooles, and rivers; we &s;hould have no a&s;per&s;ion or &s;prinkling of water upon the face, but immer&s;ion of the bapti&s;ed, over head and ears: then we &s;hould go and &s;ell all that we had, and come lay the price at the feet of the Mini|&s;ters of the Go&s;pell, and a thou&s;and of &s;uch wild inferences would ari&s;e, if this were to be obtruded upon us as a duty.</P>
<P><HI>Becau&s;e our Doctor dare not deny, but that the mi&s;tery of iniquity which be|gan in</HI> Pauls <HI>time, was in &s;ix hundred years grown to a damnable height,</HI> Ergo, <HI>we must draw our di&s;cipline from them, as well as our Dostrine:</HI> no rea&s;on at all, except we can prove that the Di&s;cipline is alte|red, as well as the Doctrine: <HI>hold you to the rules of the government of the Go&s;pell,</HI> and you will find no &s;uch government as Presbyterie, or Lay Elders.</P>
<P>If &s;o, &s;aith the Confuter, <HI>why may not the Parliament of England, &amp;c?</HI> where do you find that in the Go&s;pel? where do you find in
<PB N="57" REF="33"> the Go&s;pel, any but the Apo&s;tles them&s;elves, or Bi&s;hops con|&s;tituted by them, to have the ordering or government of the Church?</P>
<P>You will not have it as the Author &s;aith, <HI>viz. that the Parlia|ment will rob the Church of her maintainance, and &s;o con&s;ecrate the meane&s;t of the people.</HI></P>
<P>How will you not have it &s;o?</P>
<P><HI>Viz. Becau&s;e the Doctor can hardly prove, that Jeroboam allowed not as large a &s;tipend to his Prie&s;ts, as Reboboam did to the other:</HI> that is, be|cau&s;e you thinke he is not as good at proving a <HI>negative</HI> as your &s;elf, but you prove the <HI>affirmative</HI> very han&s;omely, <HI>viz. Jeroboam &s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> up a golden calfe,</HI> Ergo, he allowed the Prie&s;ts liberally; what were they the better for the gold, that the calfe was made of? It is po&s;&s;ible that men may be good at be&s;towing gold upon calfes, and yet let a poor Prie&s;t want a piece of bread; but is it probable, that <HI>Je|roboam</HI> who made a fal&s;e Religion to defend his Trea&s;on, &amp; Prie&s;ts of the meane&s;t of the people, to defend that Religion; would be&s;tow &s;tipends of the large&s;t, to maintaine tho&s;e meane Prie&s;ts?</P>
<P>To your la&s;t cavill at <HI>Pharoah's Divinity, and Jo&s;ephs piety,</HI> as to &s;uch errours as &s;hould render the Author <HI>neither pio<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, nor divine, and things you never heard of, in the Doctors royal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ie.</HI></P>
<P>Did you never hear of Divine <HI>Plato? Plato</HI> was divine in his way, &amp; &s;o was <HI>Phara<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h:</HI> the Author meant no otherwi&s;e; but take it as you will, <HI>Pharoah</HI> was more Divine in &s;paring the <HI>portions</HI> of the mi|ni&s;ters to his fal&s;e god: then your Parliament had divinity, in de|vouring the portions of the Mini&s;ters of the true God: And for <HI>Jo|&s;eph's</HI> countenancing of Idolatry, in &s;paring the Prie&s;ts gods: I can|not &s;ee how robbery, or cruelty, can be an inducement to reforma|tion: or piety con&s;i&s;t, in taking away another mans e&s;tate, or in let|ting alone.</P>
<P>The&s;e are poor things to catch at; you do not argue like a ra|tionall man, but like a bloudy fighting cock; you lay hold on a feather, that you may &s;trike at the heart.</P>
<P>Say you, <HI>if it were piety &s;o to do, how impious was</HI> Jo&s;iah? <HI>who not only took away the Places, Groves and Revenues, and Sacrificed the Prie&s;ts upon the Altar.</HI></P>
<P>Is &s;uch juggling as this, and abu&s;ing the people, tolerable? who were the high Prie&s;ts of the &s;ame Religion, that <HI>Jo&s;iah</HI> and all his councellours were of? Againe, did any &s;ort of people do this, with|out
<PB N="58" REF="34"> <HI>Jo&s;iah,</HI> and again&s;t his con&s;ent, &s;aying, <HI>we have di&s;covered our &s;elves to be nur&s;ing fathers, w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it inferiour to any Kings of the true Church, by this rooting out</HI>&mdash;the Prie&s;ts of our Religion, and &s;acrificing them to poverty, and indigence, for their <HI>high</HI> Pallaces, and <HI>Revenues</HI> &s;ake?</P>
<P>What can this be to the Parliaments taking away the Church maintainance, and razing Epi&s;copacy? When King, Parliament, and Bi&s;hops were all Prote&s;tants: if to &s;lay the nur&s;e and the nur|&s;eries: if to take bread out of the childs hand, and give him a &s;tone; if the child cals for a fi&s;h, to give him a &s;corpion, be to be a nur&s;ing Father of the Church; therethe Parliament have <HI>di&s;covered them&s;elves to be fathers of the Church:</HI> for no man el&s;e would have taken them to be &s;o, in the habit they are in; for the foule language which you u&s;e at the latter end of this Chapter, it is but the drivell, that alwayes belong to a fool<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s mouth; I know you cannot help it.</P>
</DIV2>
<DIV2 N="15" TYPE="part">
<HEAD>15. <HI>&V;pon the many Jealou&s;ies rai&s;ed, and Scandals ca&s;t upon the King, to &s;tir up the people again&s;t him.</HI></HEAD>
<P>THe King charges the Parliament with many <HI>Jealou&s;ies, and Scan|dals: whic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> they ca&s;t upon him, to &s;tir up the people against him:</HI> to all which he objects nothing, but endeavours to make good their &s;candall rai&s;ed upon His Maje&s;tie; <HI>viz.</HI> That he was not a friend to the Prote&s;tant Religion, by rea&s;on of a <HI>Letter he &s;ent to the Pope,</HI> when he was a Suitor to the <HI>Infanta</HI> of <HI>Spaine.</HI></P>
<P>Is it not a poor come off, that when the Prince was urged by the King of <HI>Spain</HI> to for&s;ake his Religion, that he might render him|&s;elf worthy of his Daughter, &s;hould an&s;wer, that he would not for&s;ake his Religion for the greate&s;t match in <HI>Europe,</HI> did for&s;ake her, and was driven to make his e&s;cape from them upon tho&s;e tearms, liv'd a profe&s;s'd Prote&s;tant, died profe&s;&s;ing the &s;ame, in the face of the world, &s;hould notwith&s;tanding be a&s;per&s;ed after his death, with being a Papi&s;t, or inclining to that Religion, and all upon a complementall Letter which he &s;hould write to the Pope? Which Letter he &s;hould have done well to have produc'd, and after|wards prov'd; for the Letter may be a &s;candall, as well as the re&s;t; one &s;candall doth not prove another.</P>
<PB N="59" REF="34">
<P>But let us an&s;wer him to the things, he &s;aies, was in the Letter, that was, <HI>viz.</HI> He profe&s;&s;es, That <HI>nothing could affect him &s;o much, as the all<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ance with a Prince, that had the &s;ame apprehen&s;ions of the true Religion with him&s;elf:</HI> It may be, for ought that you have &s;et down, that tho&s;e apprehen&s;ions wherein they both agreed, were good and lau|dible: for I know nothing you have expre&s;s'd in the Letter, but only an endeavour to unite the Chri&s;tian Churches, which I think were a good work, but whether by their comming to us, or ours to them, he doth not mention in the Letter.</P>
<P>For his calling Popery, the Roman Catholique Religion, I know not who cals it otherwi&s;e.</P>
<P>In a word, if the &s;uffering Popery to be tollerated, and no pro|ceedings to be us'd again&s;t Prie&s;ts, be a &s;ign of no good Pro|te&s;tants, I think the Parliament are the wor&s;t Prote&s;tants that ever were.</P>
<P>La&s;ily, To urge the complements of Court&s;hip, again&s;t the rea|lity of life and death, is &s;ome what hard. You &s;ay, <HI>the Author con|f<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">eth, that the King imployed Papi&s;ts in his Army,</HI> and you ask the Do|ctor, if this <HI>can be a &s;lander, and true too?</HI> yes, it may be both; it may be a truth, as it was &s;o; and it may be a &s;candall to &s;ay, that it was &s;o intended, to &s;et up Popery; <HI>For the King may make u&s;e of any of his Subjects to help him,</HI> as he tels you; and that he did it with much <HI>ex|probation of Prote&s;tants, that &s;hould enforce him to &s;uch nece&s;&s;ity:</HI> he might very well: for if all the Prote&s;tants had helped him, he needed not one Papi&s;t to take his part: if I am &s;inking under water, I care not whether it be nettles or briars I lay hold on, to keep me above water.</P>
<P>For your exception at the <HI>noi&s;e of evil Councellours;</HI> though it may be his late Maje&s;tie could not &s;ay, he was altogether without evil Councellours, yet it may be he would have been without the <HI>noi&s;e,</HI> e&s;pecially as you had &s;et up the cry.</P>
<P>Another thing wherein you would fain <HI>confute this great Doctor, is, becau&s;e &s;ome of his own party cur&s;e Rupert, Hopton, Culpepper</HI> and <HI>Hide:</HI> Do you hear the King, or the Doctor, cur&s;e them? If not, what is this to either of them? let the Book be who&s;e it will? do you think that all the knaves and fools were on your &s;ide? let us have &s;ome.</P>
<P>You wonder, how the <HI>pretence of liberty, which the King &s;aith was a practice to draw away the peoples affections from him.</HI></P>
<PB N="60" REF="35">
<P>You would fain know, <HI>whether this were a &s;candall, or a jealou&s;ie, how it could be reduced under the contents, how it came in, as Epi&s;copacy</HI> (you &s;ay) <HI>many times;</HI> that is to &s;ay, by the head and &s;houlders.</P>
<P>I will tell you, <HI>Pretence of liberty,</HI> may be one, or other, or both, and yet it may be neither: it may be a <HI>&s;candall,</HI> as it is a <HI>liberty,</HI> which is <HI>&s;candalous</HI> to all Religions what&s;oever: it may be a jea|lou&s;ie, in that it is a pretence to draw away the peoples affections from his Maje&s;tie, it may be both, becau&s;e it may be either; and it may be neither, in your &s;en&s;e.</P>
<P>Your next exception is this, <HI>The main argument whereby the late King intended to en&s;lave you all <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ly War,</HI> was his confidence of having &s;o ma|ny <HI>Lords and Gentlemen a&s;&s;i&s;ting him, who were not &s;o prodigall of their li|berties, as with their lives and fortunes, to help on the en&s;laving of them&s;elves and their po&s;terities: This,</HI> you &s;ay, <HI>may pa&s;&s;e well enough among fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ls or fond Idolaters, who &s;o wi&s;ely adore the &s;uppo&s;ed Author, that they dare not que|&s;tion the work: yet among the heirs of rea&s;on, who mea&s;ure every thing by the right &s;tandard, it will be found otherwi&s;e.</HI></P>
<P>You leave it undetermined all this while, which is the right &s;tandard, the Kings or theirs; but good Sir let us have your rea|&s;on? <HI>many of them have travell'd into France,</HI> indeed that mu&s;t needs make them very pretty Gentlemen, being <HI>heires of rea&s;on</HI> before they went over, but <HI>what might they learn?</HI></P>
<P>Viz. <HI>That to &s;et up one grand, they became petty Tyrants; and trampled upon the rights and liberties of the middle &s;ort of people.</HI></P>
<P>What is this to the Kings confidence of his Lords and Gentle|mens not willingne&s;s to in&s;lave them&s;elves to their fellow Subjects? but rather chu&s;ing to live under the government of a King, under who&s;e protection the middle &s;ort of people lived in this Nation, more plentifully, freely and peaceably, then in any Nation, if they had known their own happine&s;&s;e? And find them&s;elves more tram|pled upon now, then the greate&s;t of their fears, or the highe&s;t of their fancies could ever have imagined.</P>
<P>And for your allegation of &s;ome expre&s;&s;ions, <HI>viz, That</HI> 20 l. per annum, <HI>was enough for any ordinary man; and what were Citizens and Trade&s;-men created for, but to tru&s;t them, and be glad they could have the &s;a|vour to undo them&s;elves to &s;erve their roitous expences?</HI></P>
<P>I ask you, who&s;e expre&s;&s;ions were the&s;e? were they the Kings? did the Lords of the Councel ever conclude of &s;uch a bu&s;ine&s;&s;e? what if &s;ome deboched and drunken &s;ot (over his cups) &s;hould &s;ay
<PB N="61" REF="35"> &s;uch things? will you take the foam of a mad dog, and put it in|to your pot of pottage, to poy&s;on half the family, that you may have the more ro&s;t meat to your &s;elves?</P>
<P>I appeal to the world, if many an able man, who heretofore (I mean no Cavaliers neither) was able to &s;pend one hundred, <HI>per an|num,</HI> would not be glad of 20 l. a year, at this time: nay, whether there be not many a man of a 100 l. <HI>per annum</HI> now, that cannot make 20. l. <HI>per annum,</HI> of his e&s;tate, by rea&s;on of the mi&s;eries of the&s;e times: and whether or no the Citizens and Trade&s;-men of <HI>London</HI> are not in a condition, as if they were <HI>created for no other end,</HI> but to tru&s;t &s;ome, whom they would willingly mi&s;tru&s;t, if they did know how: but now they mu&s;t be <HI>glad of the favour to be un|done,</HI> to &s;erve the riotous expences of &s;everall Armies. <HI>And what remedy?</HI></P>
</DIV2>
<DIV2 N="16" TYPE="part">
<HEAD>16. <HI>&V;pon the Ordinance again&s;t the Common-Prayer Book.</HI></HEAD>
<P>YOu have brought the late King low enough, from the Throne of Judgment, to the <HI>Doctor's</HI> Chair, and now into the <HI>Cobler's</HI> &s;hop. <HI>Ne &s;utor ultra&mdash;</HI></P>
<P>You needed not to have told us, that the Doctor was in his own <HI>element,</HI> for that <HI>element</HI> was no mans more then the Kings; no Do|ctor in <HI>England</HI> ever us'd the Book of Common-Prayer more then did King <HI>Charls,</HI> who writ the&s;e Meditations upon <HI>the Ordinance that was again&s;t that Book.</HI> Neither needed you to have told us, that you were to expect more workman&s;hip; for you did not find &s;o much work about it, this Chapter being one of the lea&s;t Chapters in all the King's Book.</P>
<P>You &s;ay, he bungles and botches little le&s;&s;e then before, and handles his pen unhand&s;omely.</P>
<P>Sir, There was a Parliament man, one of the wi&s;e&s;t among&s;t them, who began to be &s;omething weary of the Hou&s;e (becau&s;e Rea&s;on had not been turn'd up trump a long time, and he thought there was &s;o much juggling, that he fear'd it never would be) left it; &s;ome of his Friends asked him the rea&s;on, why he did not go unto the Hou&s;e, as formerly he was accu&s;tomed? He an&s;wered, be|cau&s;e
<PB N="62" REF="36"> he did not find the Parliament like former Parliaments: O, &s;aid his Friend, you &s;hould not have left them for that, but have &s;taid there, and have given them rea&s;ons, and you might have recti|fied what was ami&s;&s;e: the Parliament man asked his Friend, whe|ther or no he could play at ruffe? his Friend told him, that he could: then, &s;aith he, I will put you the ca&s;e; you play your ten of clubs, I take it with my King; I go to take up the trick, you bid me, hold: I ask you the rea&s;on; you &s;ay, becau&s;e it is your trick: I tell you, it is my King; you deny it: I ask you, what it is then? you tell me, the nine of clubs: I think you are mad, I tell you &s;o; I offer to be judged by all the &s;tanders by; you are con|tented; 'tis put to the vote, and they all judge it to be the nine of clubs, and not the King: Where are you then? So except this Confuter &s;hould get &s;uch a pack of re&s;olv'd Knaves as the&s;e, he would not find a man, in the Kingdom, that would &s;ay, that this Book, either for phra&s;e or matter therein contained, were either botch'd or bungled, or not his, or inferiour to any that ever the pre&s;&s;e printed, or a pen did write; except alwaies to be excepted, his Ma&s;ters, the King of Kings his Book: And as I think no man could have writ &s;uch a Book, but King <HI>Charls;</HI> &s;o I am confident, he could never have writ &s;uch a piece, had he not been in trouble: <HI>When I am in heavine&s;&s;e,</HI> &s;aith <HI>David, I will complain:</HI> 'Tis a &s;ad heart that we are beholding to, for mo&s;t of <HI>David's</HI> P&s;alms, and <HI>Charls</HI> his Meditations.</P>
<P>For your converting the Kings words to another meaning, <HI>viz.</HI> that for the matter contained in the Book; &s;ober and learned men have &s;ufficiently <HI>proved it offen&s;ive, as we &s;ee at large in a book In<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uled,</HI> The Anatomy of the Liturgie.</P>
<P>But the King &s;aith, <HI>&s;ober and wi&s;e men have vindicated it</HI> from all Popery and Super&s;tition, <HI>viz. Cranmer, Philpot, Ridly, Latime<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> Martyis, Compilers, and Recommenders of it, to their wives and friends, as the comfortable&s;t thing in the world, next the Scriptures: Infinite are the &s;ober and wi&s;e men, who have both approved, and vindicated it by writings and otherwi&s;e; where are your &s;ober and learned men that have proved it Popery? ha? <HI>Anatomy Liturgie?</HI> what Gentleman is that? what Country-man is he? come let's hear what he &s;aies? I know you have taken notes at the Lecture of this <HI>Anatomy.</HI></P>
<P>Imprimis, <HI>It is full of tautologies;</HI> that there are ta<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tologies in
<PB N="63" REF="36"> the Book of <HI>Common-Prayer,</HI> cannot be denied: but that they are naught, Popi&s;h, or offen&s;ive, cannot be proved; and that they are good, and Godly, I &s;hall ju&s;tifie, Chri&s;t <HI>Praied the &s;ame words o|ver three times, in the &s;ame bout, in the &s;ame place,</HI> the P&s;alms of <HI>David</HI> are full of them, in &s;ome of his thank&s;giving P&s;alms you &s;hall have 3, 4, 6. and in one P&s;alm 27 times, <HI>for his mercy endureth for ever.</HI></P>
<P>The mi&s;take, is the making no difference between tautologie and vaine repetition; for the often reiterating of the &s;ame words, may be an argument of the vehemency of the Spitit; as we are u&s;e to do when we per&s;wade a man to what we have an earne&s;t de&s;ire he &s;hould grant; but repetitions are termed vaine, becau&s;e fooli&s;h and &s;uper&s;titious people thinke to be heard for their much bab|ling.</P>
<P>Item, <HI>It was taken out of the Ma&s;&s;e Book, and almo&s;t the &s;ame with it.</HI></P>
<P>Do we mea&s;ure how near we are to truth, by remotene&s;&s;e from <HI>Romes</HI> Liturgie, or by our nearne&s;&s;e to Gods word? the Doctrine of the Church of <HI>England</HI> is confe&s;&s;ed by all reformed Churches, to be mo&s;t &s;ound and orthodox; this Book of Common-Prayer (as the King ob&s;erves) was exactly conformed to that Doctrine; if the Ma&s;&s;e-Book be almo&s;t the &s;ame (by the profe&s;&s;ion of all re|formed Churches) it &s;hould rather render the Ma&s;&s;e-Book le&s;&s;e blamable, then ours any way culpable.</P>
<P>In <HI>Edward</HI> the &s;ixth dayes, it was put to the Vote, whether or no, they &s;hould utterly renounce the old Liturgle, becau&s;e &s;ome &s;uper|&s;titions were in it, and make a new, or el&s;e retaine the old, ex|punging the errours, that &s;hould be found to be in it.</P>
<P>They all cried a new, a new one, away with the old one, Arch|bi&s;hop <HI>Cranmer</HI> &s;tood up and told them, it would more declare their innocency, and carry with it a le&s;&s;e &s;hew of any &s;chi&s;maticall intentions, if they &s;hould raze out all its errours, that <HI>Rome</HI> her &s;elfe might &s;ee, that we did not for &s;ake her, but her errours; and hereupon their mindes were altered, and the Book continued rectified as now it is, and the only ab&s;olute Liturgie in the world.</P>
<P>Item, <HI>That Popi&s;h relique of the cro&s;&s;e in Bapti&s;me remaines.</HI></P>
<P>In the Eccle&s;ia&s;ticall Hi&s;tories you &s;hall find that the Chri&s;tian enemies u&s;ed to &s;coffe at the Chri&s;tians, for being wor&s;hippers of a God that was hang'd, whereupon the Primitive Chri&s;tians wore cro&s;&s;es, cro&s;s'd them&s;elves, their children, their me<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t, &amp;c. to
<PB N="64" REF="37"> &s;hew that they were not a&s;hamed of Chri&s;t crucified: (as the Book of Common-Prayer gives you the &s;ame rea&s;on for the u&s;ing of it) it is nothing the more Popery becau&s;e Papi&s;ts u&s;e it, for we may u&s;e many things which they u&s;e, and yet &s;ay, <HI>that in all the&s;e things Job &s;inned not.</HI></P>
<P>Item, <HI>It is a &s;candall to Religion, to be beholding to the Ma&s;&s;e for a forme of Prayer.</HI></P>
<P>The Ma&s;&s;e-Book cannot hear you if you do give never &s;o many thankes: but if you do mean it to be &s;candalous to be beholding to the Church of <HI>Rome</HI> for your Liturgie, why &s;hould the Church of <HI>England</HI> make it more &s;candalous, then to be beholding to the Church of <HI>Rome</HI> for her conver&s;ion and &s;ucce&s;&s;ion, which &s;he mu&s;t be beholding to her whether &s;he will or no? It is a &s;igne the chil|dren are not hungry, when they wrangle &s;o about the di&s;hes and neglect the meat.</P>
<P>Item, <HI>Pope</HI> Pius Quintus <HI>offered to confirme the Book of Common-Pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y|er, if Queen</HI> Elizabeth <HI>would but acknowledge his Supremacy:</HI> Ergo, &s;aith he, <HI>it was Popery.</HI></P>
<P>It had been Popery for the Queen to have given him her Supre|macy, but it was no Popery in him to allow what was commenda|ble, or to confirme that which he could not confute.</P>
<P>Item, <HI>Should the matter of it</HI> (you &s;ay) <HI>be without exception, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">et the forme could not be excu&s;ed:</HI> your rea&s;on: <HI>&s;et formes being no way allow|able by the word of God, but rather repugnant to the holy rule.</HI></P>
<P>If &s;et forms be repugnant to the word, why did Chri&s;t bid us, that when we pray'd, we &s;hould &s;ay, <HI>Our Father, &amp;c?</HI></P>
<P>For your <HI>holy boldne&s;&s;e that is put upon your &s;pirits, Heb.</HI> 10. 19. I look'd for &s;ome extraordinary and peculiar revelation you had newly found out, applicatory to your &s;elves alone, that &s;hould ena|ble you to go through with &s;uch things, as never any of the <HI>&s;ons of rea&s;on,</HI> or <HI>heirs</HI> of knowledge, had been partakers of before: And looking upon the place, I find it to be no otherwi&s;e, then a fulful|ling of the prophe&s;y of the Prophet <HI>Jeremiah,</HI> to all who were un|der the light of the Go&s;pel, <HI>viz. To have boldne&s;&s;e to enter into the Ho|lie&s;t, by the bloud of Je&s;us, Heb.</HI> 10. 10. which was promi&s;ed, <HI>Omnibus in Chri&s;to fidelibus.</HI> But what is this again&s;t &s;et forms of Prayer? or the Common-Prayer-Book? This boldne&s;&s;e con&s;i&s;ts in the intere&s;t which we have in the bloud of Je&s;us; not in our entrance into the Holie&s;t with unprepared and extemporary volubility of our
<PB N="65" REF="37"> tongues, there is publick and private Prayer: publick in the Church, private in the clo&s;et; when you are in private, u&s;e the gift that God hath given you, powre out your &s;pirit; a common prayer cannot fit a private devotion; neither can any mans private &s;pirit &s;upplicate for all the people; as I would not have you bring your clo&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t with you into the Church, &s;o I would not have you bring a whole congregation with you into the clo&s;et of your own brea&s;t.</P>
<P>For the <HI>wonderfull &s;pirit of Prayer which is powred out, e&s;pecially upon young men;</HI> I will not deny, but prai&s;e God for it: but that the putting down of the Book of Common-Prayer, was the oc|cation of it, I will not believe, becau&s;e one no way hindred the other; but it I &s;hould tell you what I have heard, and heard of, the bla&s;phemies, non-&s;ence, vaine repetitions, and ridiculous &s;tuffe, it would fill a Book: it is enough that it hath fill'd many ears and memories, with di&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">fections, and loathings of &s;uch vaine bablings, and bold expo&s;tulations; &s;o that the pious King might very well cry out, <HI>the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e are the mi&s;chiefs which the di&s;-u&s;e of publike Li|turgie hath already produced.</HI></P>
<P>But now for the <HI>mi&s;chiefs which the u&s;e of the Book of Common-Prayer hath brought forth; truths illu&s;trations, clo&s;e po&s;itions,</HI> prodiatis ob&s;ecro; where are ye?</P>
<P>Fir&s;t, <HI>every illiterate, &s;candalous prophane fellow that could but read, might performe this worke of a Mini&s;ter, to be the mouth of the congregation to God;</HI> O me; what are you for learning, and men of worth? I thought learning had not been requi&s;ite for tho&s;e on whom the &s;pirit is poured forth, I thought it had been like the wind, came and went, and no man knows from whence it comes, or whither it goes; I thought that this capacity for illiterate mens mini&s;tring the Go&s;pel, would have made for your Tinkers and Coblers, Broome-men and Foot-men Coach-men and Car-men, for the&s;e can read; I did not thinke that you would have &s;tood upon <HI>Latine</HI> or <HI>Greek,</HI> School-men or Fathers, Logick or Philo&s;ophy as things fitting for a man, to whom it is given him what he &s;hall &s;ay; if you hold learning requi&s;ite, why do you de&s;troy the Univer&s;ities? and take away the encouragements of learning? and why may not a man that can <HI>only read</HI> (as you &s;ay) be as far either from <HI>&s;candall or prophanene&s;&s;e,</HI> as he that hath all the arts and tongues?</P>
<PB N="66" REF="38">
<P><HI>This &s;et forme occa&s;ioned much idlene&s;&s;e, and occa&s;ioned many to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ury their talents in the &s;heets of the Liturgie, &amp;c.</HI></P>
<P>Not at all; for they had <HI>occa&s;ion</HI> enough to exerci&s;e their <HI>talents</HI> of prayer, both before and after Sermons (if they were Mini&s;ters) if Lay-men, they might exerci&s;e their talents in their private devoti|ons, there being no <HI>nece&s;&s;ity</HI> (as the mo&s;t excellent King &s;aith) <HI>why private and &s;ingle abilities, &s;hould quite ju&s;tle out, and deprive the Church of the joynt abilities, and concurrent gifts of many learned and Godly men, &s;uch as were the compilers of the Service-Book.</HI></P>
<P>For the fooli&s;h &s;tory you tell us of the Bul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> horns: thank&s;gi|ving for <HI>del<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">vera<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ces</HI> from &s;uch accidents as tho&s;e; was never the or|der nor the practice of the Church of <HI>England;</HI> and therefore both the Bull and the hornes came out of your own head; a goodly bea&s;t.</P>
<P>But when the King came to that admirable and un-an&s;werable objection, <HI>viz. as if the &s;pirit needed help from the Directorie's invention, and not from the Liturgie's expre&s;&s;ion, as if matter pre&s;cribed, did not as much &s;tint and ob&s;truct the &s;pirit, as if it were cloathed in, and confined to fit words;</HI> it would make one bur&s;t with laughter, to &s;ee how he fumbles at the untying of this knot, u&s;ing his teeth and nailes, and cannot undo it, <HI>viz. The Directory doth not command one to pray this, but directs tho&s;e that de&s;ire in&s;tructions; its only &s;et as a compa&s;&s;e, to teach them to &s;te<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r, if they are at a lo&s;&s;e, not a ma&s;t, which they are nece&s;&s;itated to have, or can|not &s;aile.</HI></P>
<P>The Church indeed is compared to a &s;hip, to&s;&s;ed upon the waves, and per&s;ecuted by the winds; but we mu&s;t note, that as the Confuter compares the Liturgie to a compa&s;s which teacheth them to &s;teer, &s;o the Liturgie to a Ma&s;t, to which we are nece&s;&s;itated: why will he then deprive the Ship, the Church, from a thing &s;o nece&s;&s;ary for her good, as a Ma&s;t is for a Ship?</P>
<P>But in the next break, rather then the Doctor &s;hall have his wil, the Ship &s;hall have neither Ma&s;t nor Compa&s;&s;e; <HI>Liturgie</HI> nor <HI>Dire|ctors;</HI> are the&s;e your truths illu&s;trations? clo&s;e po&s;itions?</P>
<P><HI>&V;pon what ground</HI> the King &s;aid, <HI>viz. that one of the greate&s;t faults &s;ome men found with the Common-Prayer Book, was this, that it taught men to pray &s;o oft for him:</HI> the &s;equell hath &s;ufficiently declared.</P>
<P>One argument of yours I had almo&s;t over-&s;lipt, but it makes no matter, if I go back againe to take it up, <HI>viz.</HI> the <HI>example</HI> which you &s;ay you have from <HI>our Saviour,</HI> again&s;t any &s;et forme of Prayer,
<PB N="67" REF="38"> <HI>precepted</HI> or <HI>enjoyned,</HI> out of the&s;e words, <HI>Math. 6. 9. When you pray, pray after this manner.</HI></P>
<P>This I take to be an ab&s;olute injunction and precept of a &s;et form of prayer; for when I bid you &s;ay after this manner, it is more commonly taken according to the idioms of our language, as a command for us to &s;ay the very &s;ame words, then words to that effect: And if we compare one place of Scripture with another, you will find it to be &s;o: For <HI>Luke</HI> the 11. and the 2. you will nei|ther find the word <HI>thus,</HI> or <HI>manner,</HI> neither <HI>after</HI> nor before: But, <HI>when you pray, &s;ay, Our Father, &amp;c.</HI></P>
<P>La&s;tly, Although there were &s;ome prayers for Bi&s;hops, though not &s;o <HI>many</HI> as for his Maje&s;tie; yet the &s;ame prayers were for you, if you were either a Pa&s;tor or a Curate: but there were none for <HI>Doctors;</HI> the &s;addle did not wring the Doctor there: this may be the King's Book for all this.</P>
</DIV2>
<DIV2 N="17" TYPE="part">
<HEAD>17. <HI>Of the difference between the King and the two Hou&s;es in point of Church Government.</HI></HEAD>
<P><HI>THis controver&s;ie hath been &s;o learnedly and largely opened to the world, that none but Sots and wilfull Bayards</HI> can be <HI>convinc'd, that the r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oting out of Epi&s;copacy is</HI> either <HI>nece&s;&s;ary or lawfull.</HI></P>
<P>You &s;ay, <HI>His forlorn hope is commanded by policy:</HI> you are out in the very beginning; for Epi&s;copacy is no forlorn hope, yet it may happen to be Chaplain to the Regiment: you will not allow the King his rea&s;on, where he &s;aith, <HI>Rea&s;on of State induced the late King to approve that Government above the other:</HI> Here you are out again, for <HI>inducement</HI> is no <HI>Commander.</HI> You &s;ay, <HI>this is fal&s;e;</HI> and why? be|cau&s;e you find the late King &s;aying, <HI>It was impo&s;&s;ible for a Prince to pre|&s;erve the State in quiet, except he have &s;uch an influence upon Church-men, and they &s;uch dependance upon him:</HI> This is a great deal of truth, and very good <HI>policy.</HI></P>
<P>You turn the Kings rea&s;on into your, <HI>&s;ic volo;</HI> for you only <HI>&s;ay,</HI> the King cannot pre&s;erve the State in quiet, except he do alter the Government: But, <HI>de exclu&s;ione verbum nullum;</HI> not a word con|cerning the <HI>&s;hutting out, and &s;hutting in of peace and loyaltie, with the prevailing Oratory of tho&s;e, who with the keys of heaven, can &s;o far open or
<PB N="68" REF="39"> &s;hut the peoples hearts</HI> to one or other, that there is a nece&s;&s;ity of <HI>re|&s;training the &s;editious exorbitances</HI> which may be in the Mini&s;ters tongues, if they be not bounded by Epi&s;copacy, and not boundle&s;&s;e by the Presbyterian Di&s;cipline.</P>
<P>Now for the rea&s;on why <HI>this cannot be the late Kings,</HI> which <HI>is &s;o evi|dent;</HI> for <HI>he often and openly profe&s;&s;ed and prote&s;ted, that it was con&s;cience, not policy, that would not &s;uffer him to con&s;ent to alter that Government.</HI> And in the fourth break, in the 80, and &s;ame page, you tax the <HI>Doctor's memory</HI> in the Kings words, which &s;ay, That <HI>it was not any policy of State that fixed him:</HI> whereupon you take an occa&s;ion to tell him, That <HI>he w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ites as little like a true Divine, as like a Prince:</HI> And I &s;hall take an occa&s;ion to tell you, that you write as little like a wi&s;e man, as an hone&s;t man; and prove it when I have done; which is more then you have done to any thing you have &s;aid, as to the purpo&s;e you have in hand.</P>
<P>The King &s;hews his rea&s;on for Epi&s;copacy, out of Scripture, for its practice, in the Apo&s;tles times &amp;c. for its continuance and un|interrupted Government in mo&s;t places in the Chri&s;tian world; <HI>&V;pon the&s;e grounds,</HI> &s;aith the King, <HI>viz. Scripture, Canons, Eccle&s;ia&s;t. call examples, is my judgment, for Epi&s;copacy, &s;tated:</HI> Then he tels you, <HI>It was not any policy of State, either to the men, or their Function, which fixed him:</HI> Then becau&s;e at the beginning of this Chapter, he &s;aith, That <HI>rea&s;on of State induc'd him &s;o far to approve that Government above any o|ther:</HI> Hereupon you cry out, the Doctor <HI>contradicts him&s;elf,</HI> and <HI>de|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ies</HI> what he <HI>affi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">med before, had need of a better memory:</HI> Will you have patience a little, good Mr Confuter? Is there no difference be|tween the&s;e words, <HI>induce</HI> and <HI>approve?</HI> And the words, <HI>&s;tated</HI> and <HI>fix'd?</HI> Is there no difference between the words, <HI>&s;o far</HI> and <HI>altogether?</HI> May not the late King be <HI>induc'd by policy,</HI> to what he may be <HI>fix'd by Scripture arguments, and the Churches univer&s;all practice?</HI> May he not ap|prove of that Government in policy, which upon the <HI>fair grounds of Scripture, his judgment for Epi&s;copall Government was &s;tated?</HI> Will you not permit his <HI>rea&s;on of State</HI> to go only &s;o far, as he would have it him&s;elf (that is, for quietne&s;&s;e &s;ake) and no <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urther: but you mu&s;t tie it (neck and heels together) with his judgment, grounded on the highe&s;t motives, the Scriptures, whereby he thinks him&s;elf ob|liged in con&s;cience?</P>
<P>In a word, the King was <HI>&s;tated</HI> and <HI>fixed</HI> for Epi&s;copall Govern|ment, upon the&s;e grounds, the <HI>Scriptures,</HI> his <HI>Con&s;cience;</HI> he was
<PB N="69" REF="39"> <HI>induced</HI> to approve of the &s;ame Government, out of rea&s;on of State and policy. Now whether the&s;e two may both &s;tand together, without ju&s;tling one another down, there's the que&s;tion: As al&s;o, whether the King writes more like a Prince and a Divine, or he more like a knave and a fool.</P>
<P>His next cavil is at the Kings &s;aying, <HI>His judgment was fully &s;atisfied, that had of all other the fulle&s;t Scripture ground:</HI> Hereupon he asketh us, <HI>Were it as the D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ctor &s;aith, why then did the late King de&s;ire a Synod to &s;ati&s;|fie him, when it was done before &s;o fully?</HI></P>
<P>He de&s;ired a Synod, to <HI>&s;atisfie</HI> tho&s;e who would not be <HI>&s;atisfied</HI> with his being &s;o <HI>&s;atisfied.</HI></P>
<P>He de&s;ired a Synod, to &s;hew you, that in a matter of that con|&s;equence, and high in&s;i&s;tance, he would not rely upon his own judgment, though it were aboundantly <HI>&s;atisfied.</HI></P>
<P>He de&s;ired a Synod, to &s;hew you, how a Synod would be of his opinion; of which he was confident.</P>
<P>He de&s;ired a Synod, becau&s;e it was not fit that either he, or you, &s;hould alter the Government of the Church without: he may ra|ther ask you, why you would deny him one?</P>
<P>Your next cavill is, at the Kings a&s;&s;ertion, <HI>viz. Since the fir&s;t age, for 1500 years, not one example can be produced of any &s;etled Church which had not Bi&s;hops.</HI> The King puts you to the proof, you &s;hould have prov'd it otherwi&s;e then with <HI>ifs</HI> and <HI>ands: By the fir&s;t age,</HI> you &s;ay, <HI>is meant the time of the Apo&s;tles:</HI> You got nothing by that, for they were they who were the greate&s;t Bi&s;hops, in effect, Arch-Bi&s;hops; and in their time there were Bi&s;hops, <HI>Timothy</HI> and <HI>Ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us;</HI> the names, Apo&s;tles, Evangeli&s;ts, Arch-Bi&s;hops, Bi&s;hops or Presbyters, is no|thing to our purpo&s;e; we di&s;pute not about the name, but the thing: Saint <HI>Paul</HI> was over <HI>Timothy</HI> and <HI>Titus;</HI> they both were over many Mini&s;ters in <HI>Crete</HI> and <HI>Ephe&s;us;</HI> Epi&s;copacy being nothing el&s;e but one Mini&s;ter over many Mini&s;ters, and Epi&s;copacy is no|thing el&s;e.</P>
<P>For your cavil at the Kings producing <HI>Timothy</HI> and <HI>Titus,</HI> it is but a vain objection for you to avoid his rea&s;on out of the Etymologie of the word; for the word, Apo&s;tle, doth not &s;ignifie &s;o much as a Bi&s;hop; the word, Bi&s;hop, &s;ignifying Over&s;eer; and the word, Apo&s;tle, but a Me&s;&s;enger. And for your granting, that if they were Over&s;eers of other Mini&s;ters (which you cannot deny, being the Scriptures are &s;o plain) yet it was as they were Apo&s;tles or
<PB N="70" REF="40"> Evangeli&s;ts, that is vain; for I never heard before, that ever <HI>Timothy</HI> or <HI>Titus</HI> were Apo&s;tles: And for Evangeli&s;ts, though Saint <HI>Paul</HI> bids one of them to do the work of an Evangeli&s;t: The meaning of that word is only a Preacher of the Go&s;pel; Saint <HI>Paul</HI> cals him|&s;elf a Mini&s;ter of the Go&s;pel: This doth not prove him no Apo&s;tle; no more doth Saint <HI>Paul's</HI> bidding him do the work of a Evange|li&s;t, prove him no Bi&s;hop; all the&s;e tearms are reciprocall, and may be taken for one another: but if we can prove in the Apo&s;tles time, that one Mini&s;ter of the Go&s;pel exercis'd juri&s;diction over other Mini&s;ters of the Go&s;pel; we have prov'd enough for Epi&s;co|pacy in the <HI>fir&s;t age and pure&s;t times.</HI></P>
<P>For your confuting the Kings <HI>argument of rea&s;on,</HI> you mu&s;t bring <HI>rea&s;on</HI> to confute it; you are not, <HI>ip&s;e dixit,</HI> that we mu&s;t take your word &s;o often with out <HI>rea&s;on,</HI> or &s;o much as common &s;en&s;e; railing for rea&s;on is a quick, but no good <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">turn. For your deniall of <HI>re|formed Churches to have that voydance of faction and confu&s;ion, which the tur|bulent Traitors and a&s;piring Prelates of</HI> England <HI>have had;</HI> I referr you to the reformed Churches of <HI>Germany,</HI> who&s;e <HI>tur<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ulent</HI> factions have brought them to &s;uch confu&s;ion, that for hundreds of miles toge|ther, there is not a man left to preach or to hear the Go&s;pel: I re|ferr you to the reformed Church of the <HI>Netherlands,</HI> where there are as many Churches of &s;everall religions, as there are (almo&s;t) Churches; and to <HI>Am&s;terdam,</HI> where there are as many religions as are in the world.</P>
<P>Neither doth it prove the late King to be of any other Religion, then what he profe&s;s'd him&s;elf; becau&s;e he is loath to give a &s;can|dall to Papi&s;ts, that doth not &s;uppo&s;e him to be willing to give the lea&s;t &s;candall to Prote&s;tants.</P>
<P>Neither is it any wonder, why the late King &s;hould call the Pro|te&s;tants, e&s;pecially only tho&s;e Prote&s;tants which were again&s;t Epi&s;copacy, but a handfull; for in compari&s;on they were no more.</P>
<P>Neither is there any rea&s;on for your cavilling at the late Kings giving tho&s;e who were di&s;ciplin'd by Epi&s;copacy, <HI>the Chri&s;tian world;</HI> for he included his own Dominions: Or, if otherwi&s;e, though you may &s;ay &s;omething to their Doctrine, yet they may be Chri&s;tian in their Di&s;cipline: but I &s;ee you would fain find a knot in a Bull|ru&s;h, and cannot.</P>
<P>As to your deniall of a <HI>l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te generall approbation and &s;ubmi&s;&s;ion to the
<PB N="71" REF="40"> government by Bi&s;hops, by the Clergy as well as the Laytie,</HI> is a thing &s;o gro&s;&s;e, that <HI>per&s;uadebit album e&s;&s;e nigrum</HI> if not gro&s;&s;er, is the King|dome did not &s;ubmit, where were their prote&s;tations again&s;t it? where were their Manife&s;t'os, their Remon&s;trances, their Petiti|ons to the contrary? are a few &s;ilent, and &s;ilenc'd Mini&s;ters, a few voluntarie exiles, &s;ufficient to avoid &s;o generall a &s;ubmi&s;&s;ion, which was performed with a <HI>nem ne contradicente?</HI> why did they not then &s;peak when it was time? Indeed at the comming in of King <HI>James</HI> there were a thou&s;and Mini&s;ters and others, which put their hands to a Petition, which de&s;ired an alteration of Church Government, King <HI>James</HI> wi&s;h'd them that they would chu&s;e out among&s;t them &s;ix of the able&s;t of them, and he would pitch upon &s;ix Bi&s;hops, and he will hear the di&s;putation him&s;elf, and would do them right: he did hear them impartially, where before his then Maje&s;ty and all the Lords, they were &s;o confounded, that they confe&s;s'd their errour, Dr. <HI>Reynolds</HI> and Mr. <HI>Knew&s;tubs</HI> not only acknowledging to have received &s;atisfaction from His Maje&s;ty and the Bi&s;hops, but they promi&s;ed to de&s;in for the future, all further endeavours of alienation of Church Government, as al&s;o to &s;atisfie their bre|thren; the further particulars hereof I refer you to the <HI>Di&s;cour&s;e at Hampton Court,</HI> written by Dr. <HI>Barlow,</HI> Dean of <HI>Wels,</HI> which was never contradicted: and &s;uch &s;atisfaction might have been given, if a Synod might have been obtained.</P>
<P>For your objection between <HI>Scotland</HI> and <HI>England,</HI> concerning <HI>Epi&s;copacy, being as firmely rooted there as here:</HI> I an&s;wer you, it was: but I mu&s;t tell you that nothing is &s;o firmely rooted, but Rebellion will pluck it up: and it was twice pluck'd up by the roots by that &s;ame hand. But the Kings of <HI>Scotland</HI> were not <HI>&s;o strictly hound to continue it there, as the Kings of</HI> England <HI>here,</HI> becau&s;e they had no <HI>Magna Charta</HI> there, whereby their Kings were &s;worne to keep it up, as they were here.</P>
<P>For your <HI>hope in God</HI> concerning your particulars in the clo&s;e of this Chapter; I mu&s;t tell you, I fear you do not think there is a God to hope in, or el&s;e you would never run counter to the rea&s;on, I know and believe, you mu&s;t have in you; run on: but let me tell you, you are in the way of <HI>Cain,</HI> and I know why you <HI>run &s;o greedly after the errour of Balaam:</HI> 'tis <HI>for reward.</HI> I pray God you <HI>pe|ri&s;h not in the gain&s;aying of Core:</HI> that's all I &s;ay.</P>
</DIV2>
<DIV2 N="18" TYPE="part">
<PB N="72" REF="41">
<HEAD>18. <HI>&V;pon</HI> Uxbridge <HI>Treaty, and other offers made by the KING.</HI></HEAD>
<P>ALL that he hath to &s;ay again&s;t tho&s;e Princely, Chri&s;tian, peacefull, ravi&s;hing, and mo&s;t &s;atisfactory expre&s;&s;ions, con|cerning the Treaty at <HI>&V;xbridge</HI> (as fraught with mixtures of Maje|&s;ty and innocence, a &s;tile to which all others acknowledge a Sove|raignty) is: <HI>I am &s;ure, I am confident;</HI> of what? viz. <HI>that the late King and His evill Councellours fru&s;trated it,</HI> and <HI>if <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e had yeilded then to what he had yeilded to &s;ince, the War had then ended:</HI> having thus lear|nedly confuted tho&s;e Royall truths, he vaunts of his knocking the naile on the head, with <HI>&s;o it is apparent</HI>&mdash;what that is, is only the &s;ame that was before, nothing.</P>
<P>The King &s;aith, that <HI>the very name of Peace was odious and &s;u&s;pected among&s;t them:</HI> he &s;aith it was <HI>odious</HI> and <HI>&s;u&s;pected</HI> by His Maje&s;ty and His <HI>evill Councellors,</HI> that is all that he can &s;ay to it; this is all that I can &s;ay to him; the world mu&s;t believe whom they have a mind to.</P>
<P>Here is another of his arguments which he thinks will counter|poi&s;e all the golden &s;entences in this Chapter, <HI>viz.</HI> He hath a mind to returne to the matter (from <HI>royall airte rea&s;ons own brood)</HI> all which matter is, <HI>I &s;ay:</HI> what is it? <HI>all the world may judge of the impo&s;&s;ibility of any good, by this and other Treaties;</HI> and this is all he has in his budget, be&s;ides what he found in the Kings Cabinet: which was, that the King &s;hould affirme <HI>the calling did no way acknowledge them to be a Parliament:</HI> hereupon he in&s;ults grievou&s;ly, and cries, <HI>O intricate argument! O paradox beyond parallel! had the late Councel triels of &s;uch legerdemaine?</HI> hereupon he &s;aies, the Doctor <HI>might very well complaine of the un-&s;ucce&s;sfulne&s;&s;e of any Treaty, by &s;ome mens unwil|lingne&s;&s;e to Treat;</HI> for hereby, &s;aith he, <HI>if the King might have had his will, be never would have acknowledged the Parliament a Parliament:</HI> why did he call one then? you will &s;ay he was <HI>nece&s;&s;itated</HI> thereunto; &s;o he was unto the acknowledgment of it, when it was call'd. But to the words them&s;elves though he u&s;eth to quote words, and leave the &s;ence of them out, either in the words before, or behind (or both) the words of his quotation; yet we will for this time take them as we find them: the King affirmed that <HI>the calling did no way acknowledge them to be a Parliament.</HI></P>
<PB N="73" REF="41">
<P>I don't thinke it did: I &s;hould thinke that the calling did only give them a right to parle with His Maje&s;ty, and that his parling with them, made it a Parliament: I do not thinke it is a Parlia|ment till after the Se&s;tion; there is a ca&s;e that I have read to that purpo&s;e, if I am not much deceiv'd (I have no time to &s;earch books) &s;tated in Queen <HI>Elizabeth</HI> her time; Shee called a Parlia|ment, the Writs were i&s;&s;ued out to meet at &s;uch a day; the day that was appointed for their meeting, the Queen fell &s;ick, and came not to the Hou&s;e until the next day, or &s;ome days after; here|upon eque&s;tion ro&s;e, from what time the Parliament &s;hould bear its date, whether from the time that they were appointed by Writ, or from the time that the Queen &s;ate in the Hou&s;e; it was put to the Lawyers, &amp; they all re&s;olved upon the que&s;tion, that the Parlia|ment ought to bear date from the time that the Queen &s;ate in the Hou&s;e, for there could be no Parliament without a Se&s;&s;ion. Thus you &s;ee there is no &s;uch mon&s;tro&s;ity in the King's &s;aying, <HI>the calling did no waies acknowledge them to be a Parliament:</HI> It &s;eemes that the King was a better Lawyer, then you are a man of under&s;tanding; you pick holes before you know whether it be a coat or no: but I be|lieve picking of thanks for this acceptable piece of work, was the originall aime: for I do verily believe you think this is the Kings owne Book, as much as I do, or any man el&s;e; there are &s;ome in the Army that knows it to be true enough; and &s;ome have been converted by it, before ever it was publi&s;hed, or the King had ne|ver had it againe, after it was lo&s;t at the Battaile of <HI>Nazeby.</HI></P>
</DIV2>
<DIV2 N="19" TYPE="part">
<HEAD>19. <HI>&V;pon the various events of the War, victories and de|feats.</HI></HEAD>
<P>YOu begin very <HI>charitable,</HI> I wi&s;h you would hold on; but you <HI>di&s;&s;ent from the good Doctor in his opinion of the ju&s;tne&s;s of the l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te Kings cau&s;e:</HI> a great peice of matter, whether you do or no: the <HI>word of God and the Laws of the Land,</HI> are &s;till the &s;ame, what&s;oever your o|pinion is.</P>
<P>You &s;ay <HI>you believe that if we &s;hould go by the pole, the number of &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ber Christians would be found to give their voices</HI> for you; but then you mu&s;t not be judges your &s;elves, who are &s;ober Chri&s;tians, and which
<PB N="74" REF="42"> is the greater number too, if you be not, there will be a hundred to one again&s;t you; that's my belief, &s;o we are quit for that.</P>
<P>You &s;ay <HI>you will not be thought &s;o uncharitable as to deny, but that God through his mercy might Crowne &s;ome of that party with eternall life</HI> (here it holds good) <HI>who&s;e lives were ble&s;t in &s;o bad a cau&s;e,</HI> there you fall off, whil&s;t you u&s;e the Kings owne words thus, you cannot chu&s;e but have &s;ome charity in you, though it be but by reflection: this man an&s;wers the Kings Book, ju&s;t as an Eccho an&s;wers a voice, gives him &s;ome of his own words againe, as &s;en&s;ele&s;&s;e as it remains its &s;elfe.</P>
<P>Wherefore for what you <HI>mu&s;t deny,</HI> and <HI>will affirm,</HI> and for your <HI>natures dimmer light,</HI> and <HI>&s;word and buckler,</HI> and <HI>things that might be known;</HI> and your <HI>&s;eeming no rea&s;on;</HI> and <HI>making no que&s;tion,</HI> in your 4, 5, 6, 7, 8, 9. and tenth breaks of this Chapter, as you begin &s;o end: for I can make as little of them as you have done, which is ju&s;t nothing. No more I am able to doe of the next two.</P>
<P>But now you are come to <HI>prove your a&s;&s;ertion, that there was no breach of dury, or loyaltie on the Parliaments part,</HI> there you &s;ay &s;ome|thing: Now I am for you, how do you prove it? come let us &s;ee, I long to &s;ee, <HI>They owed the late King none at all,</HI> a very pretty argu|ment, &s;hort and &s;weet, I hope you will prove it: <HI>Ye<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, He having broken His oath with them, they were di&s;charged of theirs to him:</HI> where do you find that? in that Law? Gods or mens? neither I am &s;ure; where do you find, that the King and his &s;ubjects changed oaths? there is difference between taking oaths, and enterchanging oaths: the King is King without an oath, borne &s;o, appointed &s;o by the Laws of God and Man, made &s;o by divine providence; the people are borne &s;ubjects; neither do they for the far greater number of them, ever take any oath at all; He is King before He is Crown'd, or whether he be Crown'd or no. Coronation is but a ceremony, and his oath is but at his Coronation; we make oathes at our ba|pti&s;me, and marriage, it is impo&s;&s;ible to keep them, but every breach don't make them no Chri&s;tians, or no husbands: the King &s;wears to rule His Subjects according to the Laws of the Land, no King over did &s;o.</P>
<P>Is it lawfull for a man to put away his wife upon every occa&s;i|on? no: Is it lawfull for a woman to put a way her husband up|on any occa&s;ion? not: If you argue upon oaths, then it were lawfull &s;or their people to alter their Kings, upon every occa&s;ion,
<PB N="75" REF="42"> here is his oath, but where is your Law? his oath is an a&s;&s;urance, not a condition; a tie between God and him, not between him and you; for then Rebellious minds would never want pretences: If we &s;hould frame arguments to our &s;elves for our obedience, or di&s;obedience, from inferences ge<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hered out of the ceremonies of Coron<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tion, we &s;hould make a madde peice of work: &s;uppo&s;e when little <HI>Donim<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">k,</HI> the Kings Champion made this challenge, before all the people, <HI>viz. If any Chri&s;tian, Heathen, Turke, or Jew, dare but affirme, that CHARLS is not true King, and will avouch his &s;aying with the &s;word, I am the Champion will combate him:</HI> upon this when he had throwne downe his gantlet, another had taken it up, and offered to fight with him, do you thinke the Kings cau&s;e had been &s;et upon the Dice of his hands, were he a Gyant? but thus far I believe he was bound by Law, honour and office, <HI>viz.</HI> to ven|ture his own life, again&s;t any forraigner, but not that the Kings right &s;hould be any way &s;haken by his ill fortune or &s;ucce&s;&s;e; &s;o although I think that the Kings oath is as &s;olemnly binding as any oath what&s;oever, if Kings do wilfully breake it: yet I do not thinke he is to venture any thing but his own &s;oul, not his Crown, his Kingdom, his office, his Wife, his Children, his friends, his fortunes, for in taking this oath he engageth only his &s;oul, and that only to God, and therefore if he breaks it, he is at his mercy, not his peoples; it is not the peoples ca&s;e, for they are obliged by Law, by nature, by Gods word, to be obedient unto the King, he not to them; there are rules &s;et down for their puni&s;hment if they neglect their duty, there are none for him; <HI>principi leges nemo &s;crip&s;it:</HI> againe, we &s;ee it is not the practi&s;e of the Land, to take any &s;ubjects life or fortune away for breaking any oath, except the Law otherwi&s;e laies hold of him for perjury, which is the highe&s;t breach; the poore&s;t &s;ubject can but loo&s;e his ears: and mu&s;t the King loo&s;e his Head? if it were true that he did break his oath, that was only ceremoniall and formall, for an oath is not of the effence of royalty, for he was King before; Judges, Majors, Prenti&s;es, Schollars, all take oaths, at their enterances into any offices or degrees in the Common-wealth, but none puni&s;hed but as offending &s;ome Law or other, the&s;e oathes were invented as trialls of their affections to tho&s;e wayes they un|dertake, not as traps and gins to catch their pur&s;es, lives or for|tunes: In that nature I would gladly know who ever kept his
<PB N="76" REF="43"> oath in Bapti&s;me, Marriage, who hath kept the Covenant? or exactly any oath that ever he took that was &s;o generall as is this Coronation oath: you can no more plead a nullity of the Regall office, upon holes pickt from the non-ob&s;ervance of this oath, as I may plead an unworthine&s;&s;e of your living upon earth, becau&s;e I can prove you have not kept the commandments. For your in|&s;tance of King <HI>James,</HI> that when a King turnes tyrant, he cea&s;es to be a King, that is true enough; but now you begge the que&s;tion, we do not grant you that King <HI>Charls</HI> was a tyrant; and for your <HI>relatum</HI> and <HI>corr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">latum,</HI> we mu&s;t not be rul'd in this argument by Logick, but by Law, but I &s;hall ea&s;ily vanqui&s;h your Logick; for if the King and his people were relatives, it would follow by your own argument, being that the <HI>correlatum</HI> cannot &s;ub&s;i&s;t with|out its <HI>relatum,</HI> that now there is no King, there &s;hould be no peo|ple, as where there is no father there is no &s;on, or no husband no wife, and therefore good Sir I pray you, will you put up your <HI>relatives</HI> and your <HI>coroellatives,</HI> they may &s;erve for &s;ome other pur|po&s;e, but not for this.</P>
</DIV2>
<DIV2 N="20" TYPE="part">
<HEAD>20. <HI>&V;pon the Reformation of the times.</HI></HEAD>
<P>YOu &s;ay, and &s;o &s;aying, gaine &s;ay, what the King &s;aies, <HI>viz. no glory is more to be envied then that of due Reformation either of Church or State:</HI> your rea&s;on is, <HI>envie is a vice,</HI> but did you never hear of &s;uch a thing as <HI>emula virtus?</HI> you <HI>yield,</HI> that there is a <HI>holy emulation;</HI> but that you &s;ay is &s;o <HI>improper that</HI> you will not believe it <HI>dropped from the late King,</HI> why? is it &s;o <HI>improper,</HI> becau&s;e <HI>invidia e&s;t vir<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is</HI> comes? why will you have it that the Doctor &s;hould <HI>render his late Maje&s;tie an envier of due Reformation, of Church and State?</HI> is it becau&s;e he who you call Doctor in the following words &s;aith, <HI>Althou<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> God &s;houl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> not honou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> me &s;o far, as to make me an in&s;trument of &s;o good a worke, yet I &s;hould <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e glad to &s;ee it done:</HI> this is a true cock of the game I warrant you, he looks blowes, when he cannot ri&s;e.</P>
<P>You partly gr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt, Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t <HI>the A&s;&s;embly of Divines were imployed in an unwonted way,</HI> but you would have the Doctor to have con&s;idered the <HI>cau&s;e,</HI> before he <HI>blamed the Parliament,</HI> and whats that? <HI>viz.
<PB N="77" REF="43"> The wickedne&s;&s;e and &s;uper&s;tition of the generality of the Clergy:</HI> who &s;hall be judge what is &s;uper&s;tition? you that are to be taught what it is? or they that can tell you? or &s;hall exceptions make War again&s;t the generall rule, and be ab&s;olute rules them&s;elves? &s;hall a part of any &s;ort of people, without the con&s;ent of the whole body, or the head, judge the whole? and that part cho&s;en by another part of the people, that is not of them; &s;urely if fancy can reach to a higher piece of inju&s;tice and &s;lavery then this, I have no under|&s;tanding.</P>
<P>As for your <HI>good Prelates,</HI> and <HI>good Doctor,</HI> and <HI>what Doctor,</HI> and <HI>his being in love with his threa-bare text,</HI> &s;ic pueri crepundia ge&s;tant, but where you <HI>trace the Doctor &s;tep by &s;tep,</HI> I &s;hall tread as &s;oftly as I can upon your heels: your fir&s;t objection (but object nothing to the 1, 2, 3, 4, 5, and 6. objection concerning Reformation) <HI>viz. to the breaking Church windows, which time had &s;ufficiently defaced, was an effect of Reformation:</HI> now Gentlemen, I will tell you how finely this man hath trac'd the Doctor &s;tep by &s;tep; he hath leapt over the <HI>di&s;&s;olutions of all order and government in the Church,</HI> over <HI>novelties, &s;c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;mes, and corrupt opinions,</HI> over <HI>undecencies, and confu&s;ions in &s;acred admini&s;trations;</HI> over <HI>&s;acrilegious inva&s;ions upon the rights and revenues of the Church,</HI> over <HI>contempt and oppre&s;&s;ions of the Clergy,</HI> over <HI>injurious di|minu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ions and per&s;ecutions of His Maje&s;ty,</HI> up into a Church window; well now you are got up, what do you &s;ay? <HI>viz. If they ought to be defended, what fault is it?</HI> truly none at all; but how do you prove they ought to be defended? you &s;ay His Maje&s;ty implied as much in his latter words, <HI>viz. which &s;erved but to put po&s;terity in mind to thanke God for that clearer light wherein they live,</HI> and therefore you thought good to break down the windowes, that you may come at that <HI>clearer light,</HI> indeed a <HI>thorough Reformation.</HI></P>
<P><HI>Thus Mo&s;es</HI> (you &s;ay) <HI>grounded the golden calfe to powder, he would not leave the lea&s;t reliques of the Idol, the lea&s;t occa&s;ion of Idolatry to I&s;rael.</HI> Who talkes of <HI>Calfes</HI> or <HI>Idols?</HI> the King only &s;peakes of <HI>windowes,</HI> if there were any <HI>Idols,</HI> you &s;hould have done well to have pull'd them down, and grounded them as &s;mall as you pleas'd, but you &s;hould have made them up againe with other gla&s;&s;e, and not have left the windowes a &s;hame to Chri&s;tians, <HI>Mo&s;es</HI> did well to grind the Calfe to powder, but Calfs did not do well to ground their <HI>Mo&s;es</HI> to du<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t and a&s;hes.</P>
<P>Secondly, You will not allow the Kings complaint of their
<PB N="78" REF="44"> <HI>pulling downe cro&s;&s;es which were but civill, not Religious markes,</HI> and why? becau&s;e <HI>they were not placed in hou&s;es, but Churches,</HI> they were placed among&s;t the <HI>hou&s;es</HI> as well as in <HI>Churches,</HI> witne&s;&s;e <HI>Cheap&s;ide</HI> and <HI>Cha|ring Cro&s;&s;e;</HI> and yet I believe you did not &s;ee &s;uch frequent bowing, and cringing, with cap and knee, to either of them.</P>
<P>For your asking the Doctor whether it were not <HI>as good rea&s;on to &s;et up the &s;tatue of Judas, as the figure of the Cro&s;&s;e:</HI> I an&s;wer, you doe not oppo&s;e them rightly: you &s;hould have oppo&s;ed to the &s;tatue of <HI>Judas,</HI> the &s;tatue of Chri&s;t: and if you would have gon any fur|ther, you &s;hould have oppo&s;ed to the Cro&s;&s;e of Chri&s;t, the figure of the gallowes that <HI>Judas</HI> hung him&s;elf upon; and you &s;hould have left the Cro&s;&s;e to them that had a mind to it; and have taken the other to your &s;elf; and &s;o all parties had been well plea&s;ed.</P>
<P>For your objection out of the <HI>old Law,</HI> I have formerly an&s;wered you, why the Cro&s;&s;e was &s;o much accounted of among&s;t the Chri|&s;tians; only I &s;hall add, as to the pre&s;ent purpo&s;e, that there is a great <HI>deal</HI> of difference, between that which is any way, <HI>in&s;trumentall</HI> to the lea&s;t evil; and that was &s;o much <HI>in&s;trumentall</HI> (as you call it) to &s;o much good, as the &s;alvation of all mankind.</P>
<P>You tell us of <HI>Jo&s;iah</HI> his cutting down the groves and woods, wherein were placed their Idols, and their Altars; but I mu&s;t tell you, that it is not yet concluded on by the major part of Chri&s;ti|ans, no nor Prote&s;tants neither, that gla&s;-windows, or Cro&s;&s;es, or monuments, are &s;uch Idols as you make them: but if they were, none did, or could doe this, but <HI>Jo&s;iah. Jo&s;iah</HI> cut down the Groves; but you have cut down your <HI>Jo&s;iah:</HI> and now I pray you give me leave to u&s;e &s;ome of your own words, I have not done it a long time; they lye in my way; <HI>viz. Behold then how Peters follow|ers have &s;warved in practice from that ble&s;&s;ed Apo&s;tle; and what a good &s;ign of Prote&s;tanti&s;m this painter hath hung up at the late Kings own door. viz.</HI> his own head.</P>
<P>As to your cavill at the Kings complaint at <HI>the defacing of the monuments and in&s;cription of the dead;</HI> you have put in <HI>popi&s;h,</HI> before <HI>in|&s;criptions; in&s;criptions</HI> before <HI>monuments: Or,</HI> between both, in&s;tead of <HI>And;</HI> to make his words the more ugly like the percecutors of the primitive Chri&s;tians, who put Bears skins upon the Chri&s;tians backs, that their dogs may fa&s;ten upon them. <HI>In&s;cripti|ons</HI> you put fir&s;t, as thinking it to have the broader &s;houlders, and therefore able<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to bear the burden of your calumny: <HI>Or</HI> you put
<PB N="79" REF="44"> in&s;tead of <HI>and;</HI> le&s;t you &s;hould have little to &s;ay to <HI>monuments,</HI> which to deface, you know, would be accounted a barbari&s;me that heathens were never guilty of: thus you are rather wilfully <HI>blind in your devotion, then thankfull to God for your clearer light.</HI></P>
<P>Then (you &s;ay there) <HI>follows one thwack more, to make room for the Common-prayer book, and drive out the new Catechi&s;me.</HI> You follow your bu&s;ine&s;&s;e clo&s;e indeed: he &s;peaks not one word to any thing of all which the King objects: <HI>viz.</HI> The leaving of all Mini&s;ters to &s;uch liberty in their private devotions, that no Chri&s;tian can tell to what he may &s;ay, Amen: &s;peaks not a word to the objected er|rors, bla&s;phemies, ridiculous undecencies, boldne&s;&s;e, ignorance, in their prayers and peachings; not a word &s;aith he to any of all this: but fals <HI>thwack</HI> upon the poor <HI>Catechi&s;me,</HI> he means to make that pay for all; and that he doth to &s;ome purpo&s;e: for he tels you, <HI>it is not as the King &s;aies;</HI> but as <HI>he &s;aies;</HI> which is all the &s;ub|&s;tance of that break.</P>
<P>To that part of the Chapter which you &s;ay, you <HI>doubt nothing,</HI> I <HI>doubt</HI> as little; <HI>viz. that Chri&s;ts Kingdome might have been &s;et up without pulling down the late Kings.</HI> But where you come with your <HI>excipe quod jus; viz. had not &s;uch Prie&s;ts as him&s;elf, per&s;waded the late King not to &s;uffer it &amp;c.</HI> as who&s;e &s;elf? as the Kings &s;elfe? have you left the Doctor, and now have you brought the King to be a Prie&s;t? I feare me, you will find him a Prophet too, ere it be long.</P>
<P>For <HI>your confidence, that Chri&s;ts government would have confirmed the late Kings (if he had not done as the Doctor made him (you &s;ay) profe&s;&s;e</HI> &amp;c.) I &s;hall only an&s;wer you in the Kings own words, <HI>Had &s;ome men truly intended Chri&s;ts government, or knew what it meant in their hearts; they could never have been &s;o ill governed in their words and actions, both again&s;t Me, and one another.</HI></P>
<P>La&s;tly, The King &s;peaks as plainly as a man can &s;peak; <HI>viz. Chri&s;ts government will confirm mine; not overthrow it, &s;ince as I own mine from him, &s;o, I de&s;ire to rule for his glory, and his Churches good.</HI> Yet will this <HI>Vafar</HI> be &s;narling at the&s;e words; with his wre&s;ting them otherwi&s;e then to his intended purpo&s;e; as if the King &s;hould mean hereby, his obedience to the Pope; becau&s;e he &s;tiles him Chri&s;ts Vicar, <HI>Et &s;i no aliqua nocui&s;&s;et mortuus e&s;&s;et.</HI></P>
</DIV2>
<DIV2 N="21" TYPE="part">
<PB N="80" REF="45">
<HEAD>21. <HI>&V;pon His Maje&s;ties Letters taken and divulg'd.</HI></HEAD>
<P>Here you &s;ay <HI>The late Kings pen-men (with which he was fr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m the fir&s;t t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">roughly stored) did in all th<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">r libellous pamphlets, endeavour in&s;inu|ate jealou&s;ies, &amp;c.</HI></P>
<P>You would not believe that all tho&s;e rovall Declarations, and offers of grace, were of His penning, untill God acted as if he would put Him, and all His Manu&s;crips, into your hands, that you might hear <HI>Him</HI> &s;peak, and &s;ee his writings, and him&s;elf write &s;uch things, as never man &s;pake (excepting him who&s;e favour it was to be the Son of man) which confounded, and amaz'd you with ad|miration and yet though you did, yet you would not, &s;eem to be|lieve; &amp; that you did is mo&s;t apparent, when the &s;ame rea&s;on which &s;hould have evidenced unto you, that tho&s;e emanati<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ns from his Royall pen, were the &s;incere extracts of <HI>His</HI> cleare&s;t <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">udgement, Yet yee conv<GAP DESC="illegible" RESP="KEYERS" EXTENT="5 letters"> this <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uperious manife&s;tation o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>H<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"></HI> abilities, into <HI>His</HI> own pre<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">udice; declaring it <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o all the world, that hereto|fore, you thought how that all the evill had proceeded from <HI>His</HI> evill Councel; but now, you &s;ee that it proceeded from him&s;elfe; converting your own convictions, into his accu&s;ations, and now doe you come to tell us of <HI>the late Kings pen-men?</HI> and what did <HI>the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e libellious pamphlets in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eavour to in&s;inu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te?</HI> viz. <HI>that many jealou&s;ies and &s;candalls were ca&s;t upon the late King.</HI> God knows they were; and God will let you know one time or other, that you were too too guil|ty in &s;o doing.</P>
<P><HI>Now</HI> (you &s;ay) <HI>God by his providence had be&s;towed &s;o fair a candle, you were re&s;olved not to put it under a bu&s;s<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l, but in its proper place;</HI> the proper place for the Kings papers, was <HI>His</HI> Cabinet; and the proper place for his Cabinet was in his clo&s;et: you &s;hould have &s;ent <HI>Him</HI> them again un-opened; and though there were nothing therein contai|ned, to the Kings prejudice, as you &s;ugge&s;t, yet in regard there might have been &s;ome &s;ecrets which the King would not have had di&s;covered; there might have been &s;uch favourable con&s;tructions made thereof, that a few &s;uch civilities might have &s;o wrought up|on <HI>His</HI> princely di&s;po&s;ition, that a readier way might have been found out, for the taking away all mi&s;-under&s;tandings, which were between them; then all the har&s;h and &s;pitefull u&s;age where with you daily pro&s;ecuted <HI>Him.</HI> But let us &s;ee the wor&s;t you can &s;ay, or
<PB N="81" REF="45"> have &s;een in all tho&s;e papers; &s;hew us the pith and marrow of the Malignity therein contained.</P>
<P>See pag. 5, 11, 38. <HI>viz. Wherein might be di&s;covered, under his own band, how the late King was not only led, but bad engaged him&s;elf &s;o to be by the Queens evil Councel:</HI> Who doubts of it, but that &s;uch a thing <HI>might have been di&s;covered,</HI> if you had <HI>di&s;covered</HI> any &s;uch thing; but you di&s;covered nothing: Are the&s;e the di&s;coveries of your new found <HI>candles?</HI> on, on, pag. 42. <HI>viz.</HI></P>
<P><HI>That notwith&s;tanding all Vows and Prot<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tations, not an-attended with dreadfull imprecations and execrations of the contrary, how he endeavoured to engage Iri&s;h, Dutch, Lorrainers, French and Dani&s;h, to an inva&s;ion of Eng|land, &amp;c.</HI></P>
<P>If my only Children throw me into the Ditch, &s;hall I be &s;hie in &s;eeking help of Strangers? If I be ready to &s;ink under water, &s;hall I que&s;tion whether he be a Lorrainer, or a Dane, if I think he may help me? Why may not he &s;end to the Iri&s;h to a&s;&s;i&s;t him, as well as you &s;ent for the Scots to come to your a&s;&s;i&s;tance? But you will &s;ay, he often prote&s;ted again&s;t the&s;e things; that was, when you reported the Fleet of Danes to be upon the Seas: but when you actually brought in one Forraign Nation, to your a&s;&s;i&s;tance, he may much more endeavour the bringing in as many as he can pro|cure, notwith&s;tanding all his <HI>Prote&s;tations, Imprecations</HI> and <HI>Execrati|ons</HI> formerly made; on, on, I &s;ay, why don't ye go on?</P>
<P>See pag. 5. What? <HI>How be juggled in his treaties and conce&s;&s;ions, granting one thing publiquely, and entring the contrary in the Councel-Bo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">k, with much more;</HI> and nothing yet: See how you juggle in your wri|tings, to promi&s;e us great matters, with your conjuring words, and you bring forth nothing: <HI>Juno Lucina &s;er opem ob&s;ecto;</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s if the Moon were to be Midwife to your big-bellied Mountain, and it bring forth nothing but a ridiculous Mou&s;e.</P>
<P>In the next break he makes the Kings words his own, with the &s;ame grace that a &s;addle becomes a &s;ow, or a &s;wine wears a jewel in her &s;nout: for &s;hame do not make thy &s;elf &s;uch a laughing &s;tock to all the world.</P>
<P>As to your &s;econd figure, <HI>viz. That Bees neither will nor can gather honey, where only poy&s;on is to be &s;uck'd:</HI> it is a very &s;trange thing; the King &s;aith, That <HI>in his Letters there is nothing but the honey of con&s;tancy, to his Wife, the Laws, and Religion:</HI> you &s;ay, there is nothing but poy&s;on, of bondage and tyranny: It &s;eems by the &s;tory, that they
<GAP DESC="duplicate" EXTENT="1 page"><PB N="80" REF="46">
<GAP DESC="duplicate" EXTENT="1 page"><PB N="81" REF="46">
<PB N="82" REF="47"> are flowers, from whence may be gathered that which will &s;upply both natures, Bees and Spiders: you love not the nature of the Bees, I perceive, nor their condition, becau&s;e they have a King among<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t them: but the nature of the Spider you much affect, and do re&s;emble; who&s;e property is (as the King &s;aies) to &s;uck poy&s;on out of the &s;ame flowers that Bees &s;uck honey; and to entangle harmle&s;&s;e and &s;illy flyes within the webs which you have woven, almo&s;t in every hou&s;e, that you may drag the innocent into your den, and there torment them, as you plea&s;e: I &s;hould think the Apo&s;tles rule the be&s;t for a Chri&s;tian to walk by, where two con|&s;tructions are to be made, to judge the be&s;t; to judge favourably of all men, e&s;pecially of him in who&s;e favour we are commanded, that our hearts &s;hould not think ami&s;&s;e, <HI>Cur&s;e not a King, no not in thy heart, Eccle&s;.</HI> 10. 20. Much le&s;&s;e with lifting up our heel, our hand, or wagging of our tongues; but mo&s;t of all, not in beating our brains to hammer out &s;ome accu&s;ations again&s;t him, after he is dead: Not only contrary to all Chri&s;tian rules of charity, but to the practice of the Heathens, who had but the light of nature, <HI>De mortuis nil ni&s;i bene.</HI></P>
<P>And for the <HI>bondage,</HI> you &s;ay, <HI>you &s;hould have been in, except the Par|liament, like a good Phy&s;ician, had given an antidote:</HI> I &s;hall only tell you thus much, th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t whil&s;t the Lord of Hoa&s;ts &s;hall permit their &s;ucce&s;&s;e, and whil&s;t they have all the power, welath and prefer|ments to confer reward &s;uch men as you, they &s;hall never want tho&s;e that will do as much as you do: but I believe the people of <HI>England</HI> think them&s;elves under the greate&s;t bondage that ever any men in the world were under, and when the &s;ucce&s;&s;es and rewards &s;hall begin to fail, you will begin to find it.</P>
<P>For your figure of 3. as relating to forraign enemies, we had done with that before.</P>
<P>To your figure of 4. <HI>viz.</HI> That <HI>the de&s;ign here was like the Turki&s;h tyrannie;</HI> I would to God it were, for that is a great deal better: I hope a man may wi&s;h the le&s;&s;er of the two evils, and de&s;ire nei|ther.</P>
<P>But when you come to <HI>Egypt and the Mammalucks,</HI> you talk as if you had never read the &s;tory; for the government of the <HI>Mamma|lucks</HI> was a government by an Army; &s;uch a one as ours is.</P>
<P>As to your figure of 6. <HI>viz.</HI> That <HI>multitudes were convinced by tho&s;e Letters, that the late King did both mind and act &s;uch things as ill became a
<PB N="83" REF="47"> Prince:</HI> You mu&s;t carry a multitude (as <HI>Epaminondas</HI> carried an Ar|my) in your own brain; for I do not think that tho&s;e Letters did &s;hame any more then the Divulgers; I have read them, and you have pick'd out the wor&s;t matter that you could find, and the wor&s;t was not &s;o bad as to nece&s;&s;icate &s;o high an incivility; there was a great deal of goodne&s;&s;e and &s;weetne&s;&s;e in them; I am &s;ure if there were any thing of a contrary nature, we &s;hould &s;et the Heares head again&s;t the Goo&s;e g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ble<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s, and not pick all the wor&s;t, and leave the re&s;t be|hind.</P>
<P><HI>You deny the King to be the Father of Parliaments, you affirm them to be theirs and the peoples creatures</HI> (be&s;ides the &s;en&s;e which we &s;hall come to by and by) did you ever hear &s;uch language? <HI>them, theirs, and the peoples creatures?</HI> What is it you &s;ay? &s;peak out: he dares not, it would &s;ound &s;o &s;curvily if he &s;hould: For &s;uppo&s;e he &s;hould have &s;aid in plain Engli&s;h, I do affirm, that the Parliament is the Kings Father; then &s;hould I have &s;aid unto him, I do affirm, that the fellow is &s;tark mad, to tell us, that a Son can beget a Father, or that the Mother can come out of the Daughter: He would further have it, that the King is but the peoples &s;ervant: In &s;ome &s;en&s;e I mu&s;t confe&s;&s;e he is, as a Father and Mother are &s;ervants to their Children, and owe them duties, but not by way of compari&s;on, not in degrees of excellency, authority, or power, or prehemi|nence, for &s;o the King is only Gods Mini&s;ter or Servant, he is a Father of that Country to which they are Servants, who would be Ma&s;ters: But when a body &s;tands upon his head, it is right e|nough to &s;ay, the feet are uppermo&s;t.</P>
<P>For your endeavour to wave the Kings in&s;tance, in <HI>Noahs</HI> &s;ons practice, it is but a vain attempt; for it is not enough for you to &s;ay, it is apparent that they went backward and covered his &s;hame; for he never went backward and covered his &s;hame, who fir&s;t di&s;co|vered it: be&s;ides, that was not all his fault, but he went and made remon&s;trance of it to his brethren; &s;o that no thanks to him, that they might not do &s;o too, which they might have done, had they had as little grace as he; his duty had been to have covered him him|&s;elf, and ne'r have told his brethren of it: And for your jeering us with <HI>Servus &s;ervorum, Gregor.</HI> which is nothing at all, either to us, or to our purpo&s;e: but I will tell you what is to both, I am afraid that the&s;e cur&s;ed <HI>Chams,</HI> di&s;coverers of their Fathers nakedne&s;&s;e, Remon&s;trancers, &amp;c. have brought &s;uch a cur&s;e upon the Nation,
<PB N="48" REF="48"> that we are all nothing el&s;e but <HI>Servi &s;ervorum,</HI> &s;ervants to &s;ervants indeed.</P>
<P>La&s;tly, <HI>I am as confident</HI> as you, and do <HI>conclude, that pre&s;ent and after times will judge, that the Parliament hath lo&s;t the reputation of civility and humanity, and have got no honour by &s;o faithle&s;&s;e di&s;charging their duty and tru&s;t again&s;t the &s;afety of the people of</HI> England <HI>in generall.</HI></P>
</DIV2>
<DIV2 N="22" TYPE="part">
<HEAD>22. <HI>&V;pon His Maje&s;ties leaving Oxford, and going to the Scots.</HI></HEAD>
<P>SIR, it is no argument, that <HI>the King had rendred him&s;elf odious,</HI> either <HI>to God or man,</HI> or that <HI>be had need of any &s;uch repentance of any actions of his;</HI> or of <HI>de&s;erting them; nor guilty of any incon&s;tancy, tyrannie or ob&s;tinacy,</HI> as you &s;peak of; becau&s;e <HI>he hath not left him, within his three Dominions, a place, where with honour and &s;afety he might re&s;t his head;</HI> for it was our Saviours ca&s;e, <HI>The birds of the air have ne&s;ts, and the foxes have holes, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut the Son of man hath not wherein to put his head:</HI> Will you judge the King a <HI>Sinner?</HI> a <HI>Friend to Publicans and Sinners? a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;er of &s;edition?</HI> becau&s;e he takes up his Cro&s;&s;e, and follows Chri&s;t? If you give him Chri&s;t's &s;orrows, will you not allow him his lamen|tations?</P>
<P>You blame the Kings <HI>prudence in that act:</HI> but all the world blames their loyaltie, for not acting according to their engage|ments.</P>
<P>You &s;ay, <HI>it rendred the late King de&s;irous of &s;pinning out the web of trouble:</HI> others conceive it an act endeavouring his own &s;afety.</P>
<P>You ask, <HI>what example of &s;afety could the Scotch Chronicles more afford, that he &s;hould chu&s;e rather to tru&s;t them then you?</HI> To which it might be an&s;wered, Fir&s;t, he was their native Prince; Secondly, they invi|ted him, he had rea&s;on to take the fir&s;t offer: And I will tell you an inducement beyond all this, to which all in&s;tances of Chroni|cles mu&s;t give place, and that is, an old cu&s;tome among&s;t them, ob|&s;erv'd never to be violated, which might put confidence in the late King, which was, the unviolable laws belonging to their deadly feud.</P>
<P>Where this deadly feud is once begun, and entred into (by that
<PB N="85" REF="48"> &s;acramentall receiving of their kin&s;mans bloud, unto their owne bodies, by draughts to&s;ted with vowes of revenge, upon the fir&s;t occa&s;ion that &s;hall pre&s;ent it &s;elfe) it happens oft times, that &s;ome one or other hath this deadly feud between him, and perhaps two other di&s;tinct families: it is the Law of the feud, that if any one (be|tween whom &amp; any other there is this feud) chance to be over&s;et and rua&s;tred, that man may flye unto a third, between whom, and him|&s;elf, there is al&s;o the &s;ame feud, and that third man &s;hall thinke him&s;elf bound in honour to defend the per&s;ecuted, again&s;t the o|ther, though there be the &s;ame mortall quarrl between him &amp; his gue&s;&s;e, as there was between his gue&s;&s;e and him that per&s;ecutes him: and during the time that the man (who tl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us fled to his enemy for &s;anctuary) &s;uppo&s;es his body to have any of the &s;u&s;tenance which he received by the others large&s;&s;e he thinks him&s;elf oblieged to neglect all opportunities of revenge; and afterwards to remaine in <HI>&s;tatu quo.</HI> Now the King was fir&s;t at foud with the <HI>Scots<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t</HI> Se|condly, with the Parliament: the Parliament wor&s;ted him: he flies to a third, notwith&s;tanding the feud between them, he con|ceived they were bound in honour to defend him from a third; and what&s;oever were the rea&s;ons to the contrary, if they would have broken their old cu&s;tome, neglected their wonted ceremonies, yet they &s;hould have put him in the &s;ame condition of freedom he was in before he came unto them, and then to have let him &s;hift for him&s;elf; this they knew well enough, this at lea&s;t the King expected from them, but alas:
<Q><P>Quid non mortalia pectora cogit, auri Sacra fames?</P></Q></P>
<P>You &s;ay, <HI>it was a trick to &s;et the two Nations together by the years;</HI> if <HI>Paul</HI> can &s;et the <HI>Phari&s;ees</HI> and the <HI>Saduces</HI> and the <HI>Saduces</HI> at variance among&s;t them&s;elves, whereby he might worke his own deliverance; I think it good policy, any thing for a queit life.</P>
<P>For your <HI>conclu&s;ion of the badne&s;&s;e of the end, by the un&s;ucce&s;&s;e fulne&s;&s;e of the meanes.</HI>
<Q><P><HI>Careat &s;ucce&s;&s;ibus opoto qui&s;quis ab eventu;</HI> that's no rule to walke by.</P></Q></P>
<P>Why doth <HI>the doctrine of this Sermon, preach the hardne&s;&s;e of the Kings heart?</HI> is it becau&s;e the Sermon hath this Doctrine in it? <HI>viz. In the&s;e extreamities, I looke not &s;o much to man as to God, he will have it
<PB N="68" REF="49"> thus, that I may wholly ca&s;t my &s;elfe, and my now di&s;tre&s;&s;ed affaires, upon his m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rcy, who hath both the hearts and hands of all men in his di&s;po&s;e;</HI> call you this hardne&s;&s;e of heart?</P>
<P>The Kings <HI>di&s;gui&s;ing of him&s;elfe in a Clergie mans habit, no way argues, that <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e preferred the Miter before his Crowne:</HI> no man loves his vizard better then his face. This man hath in this Chapter, pa&s;&s;ed by, all the Royall and Princely Apothegmes of piety, patience, re&s;igna|tion, con&s;tancy, devotion, and re&s;olution: and hath not taken notice of any thing therein contained, neither by way of an&s;wer, or exception; but makes up his Chapter, altogether, upon a Prie&s;ts coat, and a game at Tables; thus have I &s;een in the Hall at <HI>We&s;tmin&s;ter,</HI> (where &s;o many Thrones of ju&s;tice are erected, afford|ing mo&s;t notable, and concerning ob&s;ervations of the dooming Lawes, of lives and fortunes, from tho&s;e learned and reverend &s;a|ges of the Law, attracting all the eyes and ears of the judicious) Jack-and-Apes boyes playing at &s;hettle-cock.</P>
</DIV2>
<DIV2 N="23" TYPE="part">
<HEAD>23. <HI>&V;pon the</HI> Scots <HI>delivering the King to the</HI> Engli&s;h, <HI>and His Captivity at</HI> Holmeby.</HEAD>
<P><HI>IF the</HI> Scots <HI>did &s;ell the King, let them look to it,</HI> and &s;o &s;hall you for buying him; <HI>Judas</HI> was not only accur&s;ed, who &s;old him, but the <HI>Jewes</HI> who bought him: and is not this an&s;wer like that of the Prie&s;ts, and Elders to <HI>Judas?</HI></P>
<P><HI>Viz.</HI> What is that to us? &s;ee thou to that, <HI>Mat. 27. 4. It was un|doubtedly a &s;mall rate,</HI> 200000. l. is but a very &s;mall matter: but grant in compari&s;on, &amp;c. you &s;ay <HI>it was their arrears,</HI> but had they had tho&s;e <HI>arrears,</HI> if they had not delivered up that <HI>commodity?</HI></P>
<P>You &s;ay, <HI>they dur&s;t not venture &s;o de&s;perate an inva&s;ion of</HI> Englands <HI>priviledges, as to di&s;po&s;e of the late Kings Per&s;on upon</HI> Engli&s;h <HI>ground:</HI> It appeared afterward that they <HI>dur&s;t</HI> without His <HI>Per&s;on,</HI> much more with it; wherefore your confidence is already baffled.</P>
<P>How can you have the face to &s;ay, that the Presbyterians and Independents <HI>abhor all &s;uch doings,</HI> whil&s;t they did with the King, as <HI>Pilate,</HI> and the High Prie&s;ts did unto Chri&s;t: and the <HI>Scots,</HI> as <HI>Judas?</HI></P>
<P><HI>You would faine know what part of Chri&s;ts &s;tory, will hold Analogy with
<PB N="87" REF="49"> the late Kings captivity at</HI> Holmeby: I tell you: To that part of Chri&s;ts &s;tory where it is recorded in holy writ, where <HI>the Souldiers led Chri&s;t away into the Hall cvlled Pretorium, a whole band was about him, Marke</HI> 15. 16. their &s;ending of the King the new cloathes whil&s;t he was in Pri&s;on, was their <HI>cloa|thing of Him in purple:</HI> their thorny Me&s;&s;ages, was His <HI>Crown of Thornes,</HI> wherewith they <HI>pleated His Head:</HI> their Addre&s;&s;es unto Him, whil&s;t He was there, was their <HI>&s;alutations;</HI> and the title that they gave him was in effect, <HI>Haile King of the Jewes,</HI> their promi|&s;ed-came-to-nothing, was their <HI>&s;miting him on the Head with a reed;</HI> their &s;erving him on the knee, whil&s;t he was in this durance, was their <HI>bowing their knees and wor&s;hiping of him:</HI> their Treating with him, was but <HI>mocking of him;</HI> I, and their &s;pitting in his face, was their <HI>&s;pitting upon him:</HI> till at the la&s;t they took off this <HI>purple,</HI> and <HI>put on his owne cloathes,</HI> cloathing him with his owne name, <HI>Charles Stewart,</HI> and &s;o led him to <HI>be Crucified.</HI></P>
<P><HI>The forty dayes tempting in the wilderne&s;&s;e,</HI> which you &s;peak of, was the forty dayes alloted for the Treaty, where he was &s;ufficiently tempted; for your <HI>thinking that we can never prove that be cried, Get thee hence, to any that offered him the Kingdomes of the world:</HI> yes, there|in I &s;hall be able to &s;atisfie you, for the Parliament offered him three Kingdomes, <HI>if he would fall down and wor&s;hip them;</HI> but he would not, but an&s;wered them <HI>his ip&s;i&s;&s;tmis verbis,</HI> GENTLEMEN, IF I CAN MAKE MY PEACE WITH YOU UPON THESE TERMES, WELL AND GOOD, IF NOT I WILL MAKE MY PEACE WITH GOD, which is al|together to the &s;ame effect, with GET THEE HENCE: thus I have &s;howne you <HI>to what part of Chri&s;ts &s;tory the Anal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gie bolds.</HI></P>
<P>I do rather believe Sir, that <HI>you</HI> are &s;ome of mother <HI>Shiptons</HI> fa|mily, who&s;e very actions prophe&s;ies the de&s;truction of <HI>London,</HI> and the childs crying out (in admiration) <HI>Mother I have &s;een a man to day: The North &s;hall rue it very &s;ore, but the South &s;hould rue it for ever|more.</HI></P>
<P>For your concluding with <HI>the honour which the Lord hath done, not only in delivering the</HI> I&s;raelites, <HI>but al&s;o in the de&s;truction of</HI> Pharoah: Sir, I mu&s;t tell you, you are out of your text; for you do not find that <HI>Pharoah</HI> was de&s;troyed; nor lice, nor flies, nor frogs, nor blaines, nor botches, &s;eized upon <HI>Pharoahs</HI> Per&s;on; his elde&s;t &s;on
<PB N="88" REF="50"> may &s;uffer with the fir&s;t borne of <HI>Egypt,</HI> but <HI>Pharoah</HI> mu&s;t not be tou|ched; neither do you read that <HI>Pharoah</HI> &s;uffered in the waters, you may find it hand over head if you will, but not in the texts of Scripture, 'tis as I tell you: our poor King was the fir&s;t that ever &s;uffered i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;uch a red Sea as he &s;uffered.</P>
</DIV2>
<DIV2 N="24" TYPE="part">
<HEAD>24. <HI>&V;pon their denying His Maje&s;ty the attendance of His Chaplaines.</HI></HEAD>
<P>LIke a dogge that cannot lie downe, untill he hath turned him|&s;elfe round about, &s;o this man mu&s;t have his friske, before he can come to the bu&s;ine&s;&s;e: and after a long p<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">amble, where|with he hath tired our patience with his fu&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">an: he tels us <HI>now briefly,</HI> and what now? thus he begins.</P>
<P>Viz. <HI>They conceived,</HI> what? the Kings Chaplains to be <HI>froggs:</HI> and therefore they would <HI>keep them away from croaking in the Kings ears.</HI></P>
<P>I wonder why this fellow &s;hould fancy the Kings Chaplaines to be <HI>frogges?</HI> they never played at skip-frogge with their brethren, in leaping into Benefices over other mens heads, as <HI>our pious orthodox Divines have done,</HI> they never entred &s;o unwelcomely into the Kings Chamber, as the <HI>frogges</HI> of <HI>Egypt</HI> did into King <HI>Pharoahs</HI> pre&s;ence, as a plague unto him; croaking, is to be under&s;tood, har&s;h and unplea&s;ing &s;ounds, &s;uch as the Chaplaines which you would have &s;ent, did u&s;e to make in the Kings ears: might he have had his own Chaplaines, they would have made better mu&s;ick: therefore good Mr. Confuter, the frogges be yours, they are &s;o like you, that it is pity to take them from you.</P>
<P>You tell us that His Maje&s;ty might have had His <HI>eyes open'd,</HI> had He accepted of tho&s;e Mini&s;ters which were &s;ent unto Him: this you illu&s;trate by a &s;imilitude of Chri&s;t working a Miracle upon the <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lind;</HI> curing him with <HI>clay, and &s;pittle, a thing in it &s;elf no way proba|ble:</HI> which &s;imilitude I approve of very well, for if ever the&s;e men open any mens eyes, it is a marvell indeed; for I am &s;ure they u&s;e contrary means; <HI>things in them&s;elves no way probable, or able</HI> to do any good; if the King had not thought that miracles had cea&s;ed long ago, it may be he would have admitted them.</P>
<PB N="89" REF="50">
<P>But you tell us, the King mu&s;t be neither <HI>ingenious,</HI> nor <HI>charitable,</HI> nor <HI>Chri&s;tian,</HI> if he <HI>interprets this deniall ami&s;&s;e;</HI> they have &s;uch a care of his <HI>&s;oul and body,</HI> that they will not let him have the liberty ei|ther of his body, or his mind.</P>
<P>But now from <HI>generals</HI> to <HI>Particulars.</HI></P>
<P>1. <HI>The Doctor repre&s;ents the late King grandly wicked:</HI> how &s;o Sir? <HI>becau&s;e be accounts good, hone&s;t, and religious company, wor&s;e then &s;olitude.</HI> If you had let the King to have had his own Chaplains, it was tho&s;e which he would have had; he wanted no companions, were they never &s;o boon; it is no marvell if the King prefer'd &s;olitude before &s;uch &s;awcy company as he &s;hould have had of them; they were not to be all fellows at the ball he was to to&s;&s;e: and I would fain have you tell me, how many <HI>peals of oaths</HI> you have heard rung by the Kings Chaplains? <HI>Calumniare fortiter, aliquid adbaerebit:</HI> is that your plot? you &s;hall have it.</P>
<P>You appeal <HI>to all under&s;tanding mens judgements, whether heaven would not be more uncouth then a wilderne&s;&s;e, to the late King; in preferring Solitude, before good, civill, hone&s;t and religious company:</HI> what if they were other|wi&s;e? what if a thou&s;and to one throughout Chri&s;tendome thought otherwi&s;e? what if the King him&s;elf thought them not good? uncivill, impious knaves and hypocrits: wil you not give a man leave to judge his own liquor by his own palate? nor his own meat by his own ta&s;t? we know that nothing is more ordinary then for hereticks &amp; Schi&s;maticks, to cry up them&s;elves, to be the only men in the right, and all the world be&s;ides them&s;elves, to be in an error: as the <HI>Donati&s;ts, Nulla &s;alus ni&s;t ex parte Donati:</HI> No &s;alvation, but to believe as doe the <HI>Dona|ti&s;ts.</HI> The&s;e two, <HI>viz.</HI> Libertines, and the Donati&s;ts, would have been fitter companions a great deal then the King; and your Pre&s;|byterian Buchanonians.</P>
<P>You will not have <HI>this deniall &s;eem a greater rigour and barbarity, then is ever u&s;ed by Chri&s;tians, to the meane&s;t pri&s;oners;</HI> becau&s;e you &s;ay, <HI>the Spani&s;h inqui&s;ition is wor&s;e; and &s;o was the high Commi&s;&s;ion.</HI></P>
<P>Fir&s;t, had you travelled with the late King into <HI>Spain,</HI> you would have known that they never u&s;ed to put any Catholike Subject of the &s;ame Religion that the King was of, into any &s;uch pri&s;on at all, as you doe put a Prote&s;tant King into an inqui&s;ition; who is of the &s;ame Religion with your &s;elves.</P>
<P>Again, no pri&s;on in all <HI>Spain,</HI> ever &s;hut out a pri&s;oners gho&s;tly
<PB N="90" REF="51"> Father, from the pri&s;oner, being both Roman-catholikes: <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> you have done unto his Maje&s;tie, being both of you Prote&s;tants. And for your <HI>pattern in the mount;</HI> you have exceeded all patterns of mounts or high Commi&s;&s;ions in your high Court of Ju&s;tice, high|er then all the hils in <HI>Rome,</HI> were they &s;et upon the top of one a|nother; Peleon upon O&s;&s;a, would be but a mole-hill to it: <HI>Mount Atlas,</HI> if any thing, mu&s;t come near it; who carries the heavens up|on his &s;houlders, which he could &s;oon bring down and incorporate with the lower Globe.</P>
<P>What doe you tell us of your <HI>Grand&s;ire Bonner,</HI> and <HI>Queen Maries daies?</HI> here are Prote&s;tants hindred to come to Prote&s;tants; what is the other to our purpo&s;e? were they not Prote&s;tants who kept were out, by the Authority of a Papi&s;t Queen? But the King complains heer of a <HI>Prote&s;tant</HI> King, his being <HI>denyed,</HI> by his <HI>Prote&s;tant</HI> Subjects, to have his <HI>Prote&s;tant</HI> Chaplains, to doe their <HI>Prote&s;tant</HI> duty, accor|ding to the <HI>Prote&s;tant</HI> Church of <HI>England,</HI> can you bring me the like of this in all the world?</P>
<P>For your calling his Maje&s;ties Chaplains, Arminians, Papi&s;ts and &s;uper&s;titious: you are nece&s;&s;itated thereunto; for they who doe things they are a&s;hamed of, mu&s;t tell a lye for &s;hame; and mu&s;t not think that their greate&s;t &s;hame con&s;i&s;ts in lying: thus have I &s;een people out-face others in a truth, with much plea&s;ure to them&s;elves, and high food to their choller, whil&s;t others have da&s;ht them out of countenance, with blu&s;hing for them: But I doe think you will call &s;o many hone&s;t and good men papi&s;ts, as is enough to bring popery into reque&s;t again.</P>
<P>You &s;ay very well, that <HI>you little conceive any analogy between theirs and the Parliaments deniall:</HI> The Kings reque&s;t having only an eie to holy conver&s;ation; your <HI>denyall &s;quinting at the perverting of true Chri|&s;tians, and turning them a&s;ide into blind paths leading only to their own cor|rupt intere&s;t.</HI></P>
<P>So that the King had no rea&s;an to <HI>conceive</HI> tho&s;e, <HI>who had &s;o great an influence, in occa&s;ioning tho&s;e calamities, and inflicting tho&s;e wounds up|on him,</HI> to be his <HI>proper Phy&s;itians.</HI></P>
<P>In the next break, you compare the Parliament to <HI>the true Daniel, and &s;ervants of the mo&s;t high God;</HI> the Liturgie of the Church of <HI>Eng|land,</HI> to <HI>Bell;</HI> and Epi&s;copacy to the <HI>Dragon:</HI> Now we will &s;ee who are like&s;t <HI>Bell,</HI> and the <HI>Dragon,</HI> and &s;o we &s;hall come to the know|ledge of the true <HI>Daniel.</HI></P>
<PB N="91" REF="51">
<P>Was the very Book of Common-Prayer it &s;elf reported, <HI>to eat 12 great mea&s;ures of fine flowre, and 40 &s;heep, and 6 ve&s;&s;els of wine?</HI> Did the King <HI>wor&s;hip and adore</HI> the Book of Common-Prayer? Was the Book <HI>made with <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ands,</HI> or with heads? Did the King think the Book of Common-Prayer <HI>a living God?</HI> Is it <HI>clay within, and bra&s;&s;e without?</HI> And for th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t <HI>Dragon,</HI> Epi&s;copacy, you &s;hould have <HI>de&s;troy'd.</HI> Epi&s;co|pacy, as <HI>Daniel de&s;troy'd it,</HI> viz. <HI>without &s;word or &s;taffe,</HI> and the <HI>King</HI> would have <HI>given you leave:</HI> but contrarywi&s;e, your Presbyteri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is the <HI>Dragon,</HI> who&s;e <HI>mouth</HI> the Kings <HI>Daniels,</HI> with their arguments and rea&s;ons, <HI>&s;o &s;topt, with pitch, fat and hair,</HI> that it bur&s;t in peeces: At which your <HI>Babylonians took &s;uch indignation, that they con&s;pired a|gain&s;t the King, &s;aying, the King is become</HI> a Papi&s;t, <HI>and he hath de&s;troyed Bell</HI> (our Liturgie) <HI>and &s;lain the Dragon</HI> (our Presbyterie) <HI>So that they came to the King, and &s;aid, deliver us up</HI> Epi&s;copacy, <HI>or el&s;e we will de&s;troy thee and thy hou&s;e:</HI> The difference in the &s;tory being only this, <HI>viz. Cyrus</HI> being &s;o &s;orely pre&s;s'd, was con&s;trained to deliver up his <HI>Da|niel:</HI> but King <HI>Charls</HI> being never &s;o &s;orely threatned, would not deliver up his Bi&s;hops to be ca&s;t into their Dens.</P>
<P><HI>And here,</HI> by the way, I mu&s;t tell the Confuter, That <HI>the overflowing of his gall had &s;wel'd &s;o high above the banks, that had not truth had an ark, &s;he had been</HI> in great danger <HI>of the deluge.</HI></P>
<P>For your <HI>Dragon's practice, Rev. 12. Who had changed his &s;ables into gals, and decked him&s;elf in &s;carlet, and purple, died in bloud, that he might appear as red as <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e:</HI> Though you are &s;omewhat my&s;ticall, I could be clearer in my applications, but I think I need not.</P>
<P><HI>But when the earth &s;hall help this woman</HI> that you talk of, <HI>truth, by all mens opening of their mouths,</HI> that are now &s;topt, you &s;hall then hear heavier charges again&s;t you then, <HI>viz.</HI> That <HI>the Parliament enforced the late King to live many months without any Prayers, Sacraments and Sermons, unle&s;&s;e be became his own Chaplain;</HI> which is a charge too heavy for any man to undergo, that ever thinks to come before a Judge.</P>
<P>You and I will once in our lives conclude together in the Kings own words, <HI>viz. That the truth was, the King never needed more the &s;er|vice and a&s;&s;i&s;tance of men judiciou&s;ly pious, and &s;oberly devout,</HI> and went without them.</P>
</DIV2>
<DIV2 N="25" TYPE="part">
<PB N="92" REF="52">
<HEAD>25. <HI>Penitentiall Meditations and Vows in the Kings &s;o|litude at Holmby.</HI></HEAD>
<P>THe&s;e Seraphick contemplations, and vows, di&s;tilled from the lymbeck of his princely &s;oule, heated by tho&s;e fyry tryals, &s;ends forth the pure&s;t &s;pirits of his devotion, which he cals forge|ries, becau&s;e <HI>they doe not agree with the late Kings actions: being never guilty of &s;o &s;pecious re&s;olves and pretended penitence.</HI></P>
<P>Which is an argument, as much evincing, as if I &s;hould &s;ay, &s;uch a one, were not a man, becau&s;e he is a rationall creature; for all that knew the King, both friends and others, confe&s;&s;e him the mo&s;t religious and heavenly man, that ever they conver&s;ed with <HI>in his way:</HI> And why &s;hould they not think <HI>his way</HI> good, when his conver&s;ation was &s;o heavenly? Why were they fain to change his &s;ervants &s;o often, for fear of being won by his accu&s;tomed pi|ous behaviour? How came he to have &s;o many converts? How came they to acknowledge the King had &s;uch a winning faculty, as was able to work upon any man that was about him, if they did not take heed? His actions are not without di&s;pute, whether they were good or bad, or le&s;&s;e good then otherwi&s;e, or whether the good did not exceed the bad; whereupon a favourable interpreta|tion might be had, in regard we are all mortall, and &s;o fallible: but it is without di&s;pute, that his Meditations and Vows are hea|venly: Why &s;hould we not (in charity) rather think the better of his actions, proceeding from a man of &s;o pious re&s;olves, rather then the&s;e pious re&s;olutions none of his, becau&s;e of his actions? of who&s;e malignity we can no waies be throughly re&s;olv'd.</P>
<P>For <HI>Abab,</HI> take him to your &s;elves, who&s;e upper roof is down already; we will not de&s;pair of <HI>David,</HI> though he be in all his troubles; who&s;e Hou&s;e is not &s;o &s;oon down, though <HI>Ab&s;olom</HI> be on the top of it; it may be the Kings Book, and the Kings Hou&s;e, for all this.</P>
</DIV2>
<DIV2 N="26" TYPE="part">
<PB N="93" REF="52">
<HEAD>26. <HI>&V;pon the Armies &s;urprizall of the King at Hol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">by, and the en&s;uing di&s;tractions in the two Hou&s;es, the Army, and City.</HI></HEAD>
<P>THis <HI>&s;urprizall,</HI> you &s;ay, <HI>you are confident was an act of the highe&s;t pru|dence:</HI> And why are you &s;o confident? if I may be &s;o bold? Becau&s;e it was done both without the Generals, or the Parlia|ments directions? Becau&s;e it was done by way of preventing the Parliament from fetching of him up by Order? Becau&s;e it was done by <HI>Cromwels</HI> private directions to a private Coronet? <HI>(Joyce)</HI> Becau&s;e, when the King told <HI>Cromwel,</HI> that the power of Parlia|ment was the power by which they &s;ought, and therfore they &s;hould &s;teer their cour&s;e accordingly; that he might tell the King, That <HI>they were not only Souldiers, but Commoners;</HI> Becau&s;e they might, at their plea&s;ure, &s;top the King by force, if the Parliament &s;hould &s;end for him; as they did intend to &s;top the King at <HI>Roy&s;ton,</HI> in his way to <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">chmond,</HI> if they could not per&s;wade the King not to go; that they might put what guards they pleas'd upon him, untill they had wrought all their ends by him, and brought the Kingdom to this pa&s;&s;e? That <HI>Ireton</HI> might &s;ay, when it was told him, the King and Parliament were likely to agree, he hoped it would be &s;uch an agreement, as the Army might fight again&s;t them both? Is this it you call, <HI>nipping the de&s;ign in the bud, which was likely to have proved pe&s;tilentiall fruit?</HI> Who is to judge what fruit is pe&s;ti|lentiall? you, or the Parliament?</P>
<P>This you call, <HI>&s;ecuring him from heading his own party:</HI> was it not <HI>&s;ecuring</HI> your own party, that he &s;hould loo&s;e his own Head? and &s;o <HI>render him unable to do more mi&s;chief.</HI></P>
<P>Thus indeed you &s;ay right, <HI>The Vizards could not &s;o di&s;gui&s;e you, but that a di&s;cerning <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ie might di&s;cover them by their voyce and ge&s;ture, who were the principall Whifflers to bring the late King upon the</HI> Scaffold, <HI>to act the &s;econd part of</HI> Richard <HI>the &s;econd.</HI></P>
<P>A very <HI>mercifull compo&s;ure</HI> of the bu&s;ine&s;&s;e indeed; the only way to <HI>turn the mi&s;chief upon your own heads,</HI> like <HI>Babels builders, falling from divi&s;ion into confu&s;ion:</HI> Thus have you hewed <HI>goodly wood,</HI> and brought <HI>plea&s;ant water, to carry on the building of Jeru&s;alem.</HI></P>
<P><HI>I hope the hand of providence, in ordering the&s;e motions, which they thought
<PB N="94" REF="53"> would be &s;o highly advantagious to their de&s;igns, to a quite contrary &s;tation, making it prove &s;o de&s;tructive to the Contrivers, that no man &s;hall be &s;o blind, as not to &s;ae the hand of Divine Ju&s;tice.</HI></P>
<P>Sir, I hope the Kings words are as much ours, as yours; and now</P>
</DIV2>
<DIV2 N="27" TYPE="part">
<HEAD>27. <HI>To the Prince of WALES.</HI></HEAD>
<P>THis Confuter will confute the Prince of <HI>Wales</HI> out of his hopes, as well as his Father out of his right to the Book, and both alike. He &s;aies, the King might very well <HI>&s;pare his pains, becau&s;e his Son is very unlikely ever to be in a capacity to take his advice.</HI></P>
<P>Truly I believe him, if the Divine power were in his di&s;po&s;ing: but &s;eeing it is in his hands, who giveth victory, not to the &s;trong, but to whom he plea&s;eth, who is the Lord of Hoa&s;ts, mighty in battail, who hath the hearts of all men at his di&s;po&s;all, and can turn them which way and when he plea&s;eth. I &s;ee no &s;uch cau&s;es if de&s;pair.</P>
<P>He &s;aith, <HI>it argues &s;trong faith in the King, and the like proportion in the Reader;</HI> it is not impo&s;&s;ible that it &s;hould be in both; and we know, Faith can remove mountains, and leap over wals, much more march over the heads of &s;uch an Army to his Throne, his way being pav'd with the hearts of all his people; I believe it would argue a &s;tronger faith to believe otherwi&s;e: <HI>Had Zimri Peace who &s;lew his Ma&s;ter?</HI></P>
<P>But you &s;ay, <HI>you will not be &s;uch fools as to untru&s;&s;e;</HI> but your points may be cut, and &s;o you may be &s;oundly whipt, in&s;tead of <HI>gentle</HI> la&s;hing.</P>
<P><Q><P>Felix quem faciunt aliena pericula cautum,</P></Q> Is a good rule; I hope the Prince will take it, and never undo him&s;elf by putting any confidence in you.</P>
<P>How Religiou&s;ly he would per&s;wade him out of three Kingdoms, with arguments of piety: how finely he would per&s;wade him to become <HI>Charles le bone,</HI> and <HI>le grand,</HI> by conquering him&s;elf: (as the highe&s;t victory) and how would he have him conquerour him&s;elf? but by &s;acrificing him&s;elf with <HI>Coriolanus,</HI> into the bands of the in|raged
<PB N="95" REF="53"> <HI>Vol&s;cians:</HI> with <HI>Themi&s;tocles</HI> in making him&s;elf away by poy|&s;on: Pretty introth, you would make a fine Privie Counceller; but you have forgot that,
<Q><P>Carolus de Carolo erit major Carolo Magno.</P></Q></P>
<P>We hope to &s;ee him take another cour&s;e with you yet.</P>
<P>You &s;ay, <HI>He can plead no title to the Crowne,</HI> why? <HI>The &s;word hath Conqueted Him:</HI> No, the &s;word was never drawn again&s;t him; the Parliament alwayes gave Commi&s;&s;ions to fight for Him, there|fore it might kill His Father, but not Conquer Him; neither was He ever non-&s;uited either by the Parliaments or the peoples electi|ons, or confirmation; but the Parliament like unskilfull Con|jurers have rai&s;ed a &s;pirit, which they cannot allay; which tears the Hou&s;e, and frightens all the inhabitants; but our comfort is, that though he rages never &s;o much, yet he is but a chained cap|tive, and cannot go one linke further then his chaine will give him leave: and what unskilfull and unlawfull meanes have brought to pa&s;&s;e, may be rectified by his hand, who commands the Devil and all his angels, who &s;tilleth the raging of the Sea, and the mad|ne&s;&s;e of the people.</P>
</DIV2>
<DIV2 N="28" TYPE="part">
<HEAD>28. <HI>Meditations upon Death.</HI></HEAD>
<P>THe&s;e you will not allow to be His neither, and your argument is, <HI>He who thus <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ad Meditated upon Death, dur&s;t never have perpetra|ted &s;uch crimes as the&s;e,</HI> viz. <HI>&s;lander, forgery, trea&s;on, &amp;c.</HI> Why could you not have once have been &s;o charitable, as to have thought the&s;e no criminall perpetrations, becau&s;e they proceeded from &s;o pious a man; from a man that had the&s;e thoughts in him, thoughts of his Mortality, Eternity: <HI>Memento mortis tuae &amp; non peccabis,</HI> as well as to have judged, He did not pen the&s;e <HI>Meditations,</HI> becau&s;e He could have no &s;uch thought, by rea&s;on of His wickedne&s;&s;e: but Mr Confuter, let me end with you in putting one que&s;tion to you: you grant me that <HI>He who thus hath meditated upon death, dur&s;t never have perpetrated &s;uch crimes:</HI> Sir you mu&s;t grant me, that if the King did not make this Book, &s;ome body el&s;e did: for here we &s;ee the Book; let it be the Doctor: then the Doctor mu&s;t have
<PB N="96" REF="54"> the&s;e Meditations upon Death: why &s;hould it not be as likely that any Doctor &s;hould have &s;uch Chri&s;tian thoughts within him, and yet a forger, a &s;landerer, a traytor, as well as an other man? there|fore you and I had be&s;t agree in this, that it is the Kings Book, and that he who writ &s;uch a Book, could not be otherwi&s;e then a good man.</P>
<P><HI>Can men gather Grapes of thornes, or Figgs of th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tles?</HI> no more can &s;uch wine of Angels, be &s;queezed out of &s;uch a crabbed &s;oule, as you would make either the Doctors or the Kings to be.</P>
<EPIGRAPH>
<Q>Ex ore tuo te judicabo.</Q>
</EPIGRAPH>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="54">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
