Selected quad for the lemma: cause_n
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A47820
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Citt and Bumpkin in a dialogue over a pot of ale concerning matters of religion and government
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L'Estrange, Roger, Sir, 1616-1704.
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1680
(1680)
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Wing L1216; ESTC R15090
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33,146
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42
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Cause if you can but produce any One Material Point which he hath either Falsify'd Palliated or Omitted in the whole Proceeding But to be plain with you Citt One of the Authours of your Preface is a Common setter a Forger of Hands a little spy upon the Swan in Fishstreet a Hackny Sollicitor against both Church and State You know this to be true Citt and that I do not speak upon Guess so that Calumny and False Witnessing is the best part of that Authours Trade And then the pretended History is a direct Arraignment of the Government He takes up the King and Council Pag. 381. reflects upon the Iudges in the very Contents and elsewhere he descants upon the Duke of York in opposition to the express sense and declaration of the Bench Pag. 145. and has the confidence yet to Dedicate this Gally-mawfry of audacious slanders to the Two Houses of Parliament There is little more in the whole then what has been eaten and spew'd up again Thirty times over and the intire work is only a Medly of Rags and Solaecisms pick'd up out of Rubbish and most suitably put together Citt. You may take his part as ye please But there 's a Famous Lecturer charg'd him Publiquely for Popery in his Answer to the Appeal and for falling upon Dr. Lloyd True He did so but at the same time that Lecturer found no fault with the Appeal it self and the best on 't is his Tongue 's no more a slander then his Pen And whoever reads what he has written concerning the Late King and the Episcopal Church will think never the worse of L'Estrange for what he says Now for the Reverend Dean of Bangor I dare say he never spake or thought of him but with Veneration Let me see the book Look ye here 't is pag. 18. in L'Estrange's Impression and 't is pag. 15. in this and here 's the Point Their Loyalty and Good service paid to the King says the Appealer speaking of the Papists was meerly in their own Defence Now see L'Estrange's Reply upon it If it lies says he as a Reproach upon them that they did not serve the King out of Loyalty that which they did was yet better then not serving him at all and better in a Higher degree still then Fighting against him And a little after It is worth the Observation that not a man drew his Sword in the opposite Cause who was not a Known Separatist and that on the Other side not one Schismatick ever struck stroke in the Kings Quarrell And now for your Notes upon his Answer they are so silly that it were Ridiculous to Reply upon 'um who knows says he but the Regicides were Papists in disguise pag. 19. And a deal of such senselesse stuff enough to turn a bodies Stomach And if you 'd inform your self of his Malice look ye here pag. 4. p. 9. and p. 33. how he Palliates if not Justifies the Late Rebellion the Murther of the Arch-Bishop of St. Andrews and the drawing of the Sword against the King Briefly 't is an Insipid Bawling piece of Foolery from One end to the Other And it is not but that I highly approve of your Zeal for the Discovery of the Plot and Suppressing of Popery but we are not yet to Trample upon Laws and Publique Orders for the attaining even of those Glorious ends But now I think on 't deal freely with me did you really go to the Registers ye spake of to furnish Names for your Subscriptions Citt. No That was but a Flourish but all the Rest we Literally did True Are not you Conscious to your selves of your Iniquities who made You a Commissioner for the Town or You for the Country But we are like to have a fine business of it when the Dreggs of the People set up for the Representatives of the Nation to the Dishonour of the most Considerable and Sober part of the Kingdome Pre'thee Bumpkin with thy Poles and Baltiques how shouldst thou come to understand the Ballance of Empires who are Delinquents and who not the Right of Bishops Votes And You forsooth are to Teach the King when to call a Parliament and when to let it alone And are not you a fine Fool i' the mean time to Drudg fot the Faction that Sets ye on to be afterwards made a slave for your pains And then for You Citt with your Mouldy Records your Co-ordinate Estates and your Sovereign Power of the People Do not I know all your Fallacies your Shifts and Hiding-holes There 's not one step you set but I can trace you in 't You have your Spies upon all Libraries as well as Conversations your Agents for the procuring of old Manuscripts and Records and for the Falsifying of New ones to make them look like Old Ones Nay the Papers of State themselves had much ado to scape ye Those that assert the Iust Rights of the Crown you either Bury or Conceal only Publishing the Presidents of Seditious Times in Vindication of such Principles Citt. I must confess I take the Government to be Co-ordinate and the King One of the Three Estates with submission to be better inform'd True If it be so how comes it that the House of Commons even in their most Popular seasons have still own'd the Crown of England to be Imperial How comes it that all our Laws are call'd the Kings Laws all our Courts of Iustice his Majesties Courts and all Publick Causes try'd in the Kings Name and by the Authority of his Majesty Citt. But have not the Two Houses their share in the Legislative Power True You must distinguish betwixt the Consent and the Sanction the Preparatory Part is Their's the Stamp is the Kings The Two Houses Consent to a Bill It is only a Bill when it is presented and it remains yet a Bill even when the King has Consented to it and in this Common Consent in Order to a Law the Two Houses may be said to share with his Majesty But then the Fiat that superinduces an Authority and is Only and Properly the Act of Legislation is singly in the King So that though they share in the Consent they have no pretence at all to the Sanction which is an Act of Authority the other but of Agreement And yet again admitting your Coordination First every King runs the hazzard of his Crown upon every Parliament he calls For That Third Estate lies at the Mercy of the Other Two And further 't is a kinde of Ringing the Changes with the Government the King and Lords shall be Uppermost One day the King and Commons Another and the Lords and Commons the Third For in this Scale of Constitution whatsoever the One will not the Other Two may Citt. Well but Ours is a MIXT Government and we are a Free People Tru. If ours be a Mixt Government so as to any Popular Participation of Power with the King then it
Duell he 's oblig'd to 't by the Profession of a Sword-man without Formalizing upon the Cause There 's a Conscience of Profession even among the Banditi themselves What is it but the Profession of Presbytery that makes the whole Party oppose Episcopacy as the Independents do Presbytery the Republicans Monarchy and the like Bum. Now I thought that there might have been Conscience of State as well as of Profession in These Cases Citt. Thou sayst very well Bumpkin and so there is and of Profit too and it was much the same Case too throughout the Circle of our Late Revolutions when we Swore and Vow'd from the Oaths of Allegiance and Canonical Obedience to the Protestation the Solemn League and Covenant the Engagement the Negative Oath the Oath of Abjuration and so till we swore round into the Oath of Allegiance again Bum. What do you mean now by your Generall Profession Citt. I mean the Subordination of a Partiall to a Generall of a Private Profession to a Publick as thou seest in the Late Times Bumpkin how strictly the Divided Reformers kept themselves to This Rule so long as the Common Enemy was upon his Legs Bum. But who do you mean by the Common Enemy Citt. I mean the Court and the Church-Party So long I say all our Brethren of the Separation joyn'd as one man against that Inordinate Power and herein we were Conscienciously True to our General Profession but so soon as ever we had subdu'd that Popish and Tyrannicall Interest through the Conscience of our General Profession we then consulted our Particular and every man did Conscienciously labour for the Establishment of his own way But now we come to the great Nicety of all that is to say the Conscience of making a Conscience of using any Conscience at all There 's a Riddle for ye Bumpkin Bum. I must confess I do not understand one Bitt on 't Citt. That 's for want of a Discerning Spirit Bumpkin What does Conscience signifie to the Saints that are deliver'd from the Fetters of Morall Obligations by so many Extraordinary and Over-ruling Priviledges which are granted in a peculiar manner to the People of the Lord What 's he the better or the worse for keeping or for breaking the Ten Commandments that lies under the Predestinarian Fate of an Unchangeable Necessity and Decree What needs he care for any other Guide that carries within himself an Infallible Light Or He for any Rule at all that cannot sin For the same thing may be a sin in another man which in Him is None Bum. Really This is admirable So that we that are the Elect are bound up by no Laws at all either of God or of Man Citt. Why look you now for that we Are and we are Not. If it so happens that the Inward and Invisible Spirit move us to do the same thing which the Outward and Visible Law requires of us in That Case we are Bound but so as to the Spirit not to the Law and therefore we are bid to stand fast in our Christian Liberty Bum. That 's extreamly well said for if We Christians should be Shackled with Human Laws which can only reach the Outward Man then are the Heritage of the Lord in no better Condition then the Wicked and the Heathen Citt. Oh! th' art infinitely in the Right for if it were not for this Christian Liberty we could never have Iustify'd our Selves in our Late Transactions the Designe of Overturning the Government had been Treason taking up Arms against the King Rebellion Dividing from the Communion of the Church had been Schism appropriating the Church Plate and Revenues to Private Uses had been Sacriledge Entring upon Sequester'd Livings had been Oppression taking away mens Estates had been Robbery Imprisoning of their Persons had been Tyranny using the name of God to all This would have been Hypocrisy forcing of Contradictory Oaths had been Impiety and Shedding the Blood both of the King and his People had been Murther And all This would have appear'd so to be if the Cause had come to be Try'd by the Known Laws either of God or of Man Bum. Make us thankfull now What a blessed State are we in that Walk up to our Calling in Simplicity and Truth whose Yea is Yea and whose Nay is Nay 'T is a strange way thou hast Citt of making things out to a man Thou wert saying but now that the same thing may be a Sin in One Man and not in Another I 'm thinking now of the Jesuites Citt. Oh That 's a Iugling Equivocating Hellish sort of People 't is a thousand pitties that they 're suffer'd to live upon the Earth They value an Oath no more then they do a Rush. Those are the Heads of the Plot now upon the Life of the King the Protestant Religion and the Subversion of the Government Bum. Ay Ay Citt they 're a damn'd Generation of Hell-hounds But as I was thinking just now we have so many things among Us like some things among Them that I have been run down some times allmost as if We our selves were Jesuites though I know there 's as much difference as betwixt Light and Darknesse and for my part I defie them as I do the Devill But Citt thou hast so wonderfull a way of making matters plain I 'de give any thing in the world thou'dst but teach me what to say in some Cases when I 'm put to 't One told me 'tother day You are rather worse then the Iesuites says he for when They break an Oath they have some mental Reservation or other for a Come-off But You Swallow your Perjuryes just as Cormorants do Eeles an Oath 's no sooner In at One End then Out at t'other Citt. Let your Answer be This Bumpkin That the Law-maker is Master of his own Laws and that the Spirits dictating of a New Law is the Superseding of an Old one Bum. These are hard words Citt but he told me further don't You Justifie King-Killing says he as well as the Iesuits Only They do 't with Pistol Dagger and Poyson and You come with Your Horse Foot and Cannon They proceed by Excomunicating and Deposing by dissolving the Character first and then destroying the Person and just so did You. First ye Depos'd the King and Then ye Beheaded Charles Stuart And then you need never go to Rome for a Pardon when every man among you is his own Pope Citt. Now your Answer must be This That we had First the Warrant for what we did of an Extraordinary Dispensation as appear'd in the providence of our Successes Secondly we had the Laws of Necessity and Self-preservation to Support us And Thirdly the Government being Coordinate and the King only One of the Three Estates any Two of the Three might deal with the Third as They thought Fit Beside the Ultimate Soveraignty of the People over and above And now take notice that the same Argument holds in the