the question in hand of setting vp Religion by the sword without the kings consent May an inferiour Christian Magistrate take Armes against his superior a Pagan to sett vp Religion Is he not as much a private man as our Saviour and his Apostles where the Civill power hath not given him a right And as a Civill right is not imaginable soe the pretence of a power from Religion is execrable and false which will not permitt an vsurpation vpon the Civill right There may be a King where there is noe Parliament and it is noe more lawfull for an inferiour Migistrate or to Parliament who are but private men in regard of the Prince whose deputies they are to take the sword to sett vp Religion against the King their soveraigne then for any private men and were not the libeller distracted betweene evidence of truth and his owne corrupt inclinations he would not instance in the name of Magistrates and Parliament that but the line before pretended the power of the people to doe the same thing by the doctrine and practice of all Protestant Churches and would make them more publique persons then their Saviour and his Apostles he thinkes his reviling language of Tyrany and bloody Bishopps and the King their pupill are irrefragable Arguments in the judgment of his pupills There is a large difference betweene forcing men by the sword to turne Presbiterians and defending them who willingly are soe But then it is impious to force men to be soe what those wretches did to the King for not being soe and for not consenting to impose it vpon the kingdome by a law the world knowes and the world is wittnes and they have robbed men of their possessions by the sword to sett vp this new Religion His charging Covetuousnes and ambition to be the events of Episcopacy is schismaticall malice for Episcopacie in the beginning of the Church was attended with povertie and persecution but the libeller will make Martirdome their ambition and wants their Covetuousnes He will have that English Episcopacie hath markes of schisme whether we looke at Apostolicke times or reformed Churches if he had shewed wherein it had deserved an answeare but we see what Apostolicke times he meanes that will not allow any Church of the world from the time of the Apostles til the present age because the Church of England is not vniversall therefore all Sectaries may pretend themselves the Church For the authoritie of Scripture he neede not take paines to prove it The Church of England claimes not power over other Churches but to correct Schismatickes within her selfe The exposition of Scripture may not be received from arrogant Sectaries against the judgment of the vniversall Church the King might very well reject such reasons as they which offered them had soe lately before disavowed and pretended themselves scandalized with the imputation of such opinions The greatest number of these pretended Reformers professed detestation of the opinion of lawfullnes in taking Armes against their Prince of the opinion of the vnlawfullnes of Episcopacy booke of Common prayer and Ceremonies and who now would dispute with such men maintaining these renounced opinions with such bloody vehemencie It is not for the King to defend the Church otherwise then the Church would be defended And what is the Church in the libellers sense nothing but the crew of John of Leydons saints and must the King follow them against the Church these are the Divill 's factours to sett vp an Idoll Religion These deceivers talke of the power of the keyes in whose power holy things are as if the keyes that Christ gave to his Disciples are transmitted to this distempered crew that pretend a power of their owne giving Their Blasphemous pretence of enthusiasmes hath been the wonder and scorne of wise men and that 's the spirit which must not be fettered with a negative voyce But may it not be fettered by the Parliaments negative voyce and why is it more fettered by the kings then theirs That which he calls Tyranicall and presumptuous in the king with the same breath justifies in the Parliament and yet complaines of Tyrany vpon the conscience Such consciences are senseles of Tyrany aswell as of sin having given themselves vp to the Empire of hell The kings negative voyce could impose nothing yet these desperate hipocrites say they were compelled to implore the aide of Parliament to remove it from their consciences And if the ground of their warr were to take away his negative voyce their pretence of defensive force appeares noe other then violence and persecution which they soe hipocritically complaine of such tender consciences as feele not salshoods and Rebellion must be mercilesse destroyers of Religion and Government as these have proved The King had cause to seeke aide against Rebellion and oppression but that 's noe warrant for Traytours to linke themselves by conspiraâ—…ies to performe it and the King might justly wonder at their confident boasting of Gods assistance as if they had the certaintie of some Revelation and flying to the Scotts succours while they were soe furnisht with provisions for warr And now after all the Libellers rayling at Episcopacie Copes surplisses he will not permitt Arch Presbiterie Classicall Provinciall and diocesine Presbitery claiming Lordly power and superintendencie to be imposed vpon them Heâ—…res Babell confounded and they that were linkt in disloyaltie must part for Presbitery and independencie and will not see the evill spiritt that first combined them in Rebellion and now divides them to fight one against another A Determination by the best divines in Christendome in a full and free synod is he sayes an improbable way and every true Church hath wherewithall from heaven to be compleate and perfect within it selfe And why doth he tell vs that no Church denominated by a particular name bindes our faith or obedience and hath any Romanist affirmed more for their infallibilitie then he ascribes to every one of his Parlours and wherefore is English protestant a Schismaticall name as he affirmes and that the whole nation is not to be thought soe raw as to neede the helpe of other nations But what is the whole nation to every conventicle are theis seperaists the whole nation And why would he bind the Kinge to other reformed Churches If the primitive Christians had been of his opinion Generall Councells had been of litle vse the Disciples at Antioch needed not have sent to Jerusalem for advice in a question But these men thus shuffle and pretend the sufficiencie of a nation intend only the perfection of their Parlour congregations and allow noe sufficiencie in Church or nation that submits not to their insolent prescriptions He sayes the King accuses pietie with want of loyaltie because he sayes in vaine doe men hope to builde their pietie on the ruines of loyaltie The King rightly determines that pietie is but pretended where loyaltie is despised as such doe that thinke it safe to
only of truth he would finde no adversary and if his partie would act according ly there would be no neede of a new warr for then they would restore King and lawes but this Author by falsifying of Actions att corrupting of principles endeavours to draw men into a state of Rebellion against God and their King and make the warr endles the people helpeles and his pretended Charitie is more odious then the Hipocrites Almes this respecting only selfe glory that of this Author a snare to destroy others As to moment of soliditie he sayes in the booke it selfe stuft with nought els but the Common grounds of Tyranny and Poperie suguered a little over or any neede of answearing in respect of stayed and well principled men I take it on me as a worke assigned rather then by me chosen or affected He would have it thought there was no moment of soliditie because he hath none in this Iconoclastes stuft full of the common grounds of Rebellion confusion which are only of Moment to the support of vsurpation the measure of his well principeld men to whome a rayling libell is more convincing then a Logicall Argument That the booke is stuft with nought els but grounds of Tyrany and Popery when the most part of his exceptions comprehended not those heads is an Hiperbole vnbefitting any but such as had sacrificed shame and conscience to a wicked cause If the publishing of his Majest booke as he sajes conteyning nothing but grounds of Tyrany and Popery were a designe of his partie surely it must concurre with the Authors ends for the cheife Calumnies whereby the Rebells sought to draw the peoples affections from his Majest were that he would introduce Tyrany and Popery and the publishing of such a booke in his Majest name was most effectuall to make good what was obiected And the man that thinkes the Kings partie so voyde of sense may thinke them well principeld men that swallow such crudities as he hath provided for them and they may be excused if they be not moved with his Majest booke for it cannot be expected they should vnderstand and receive reason and for those doubtles the Author writt his booke for it could not be hoped that they who had any dram of reason and had not resolved to continue in Rebellious vndertakings against all the light of Religion and reason would be fit readers of such incoherent Barbarismes Grounds of Tyrany and Popery are not so subtile to escape all the world without the helpe of this authors finger to point att it and had the booke conteyned any such matter he would have vsed lesse rayling and more reason heate fowle language proceede from impotencie of defence and thence is the greate noyse of words and insignificant matter of Iconoclastes Common angers disorder reason but vnnaturall furious distempers destroy it The present Traytours att least as many of them as sate in the beginning of his late Majest Parliament where this Rebellion was hatcht protested before God to defend with their lives and fortunes the doctrine established in the Church of England and that must conteyne the grounds of Popery or the author will finde none in that booke but in the sence of Traytours Church is Popery King is Tyrany If they that assigned this worke on the Author differed not in judgment from him touching moment of soliditie in his Majest booke they shewed a very slight esteeme of a Champion so confident of his parts but they knew his malice not his soliditie And they knew it was in vaine for them to seeke to answeare his Majest booke with soliditie falsities and detractions being all their hopes and they knew not a man els whose credit they could more easily prostitute nor any man more greedy of so base ane imployment He sajes if the late King had thought sufficient those answeares and defences made for him in his life time they who on the other side accused his ilGovernment judging enough had been replied the heate of this controversie was in likelihood drawing to an end and the farther mention of his deedes not so much vnfortunate as faultie had in tendernes of his late sufferings been willingly forborne and perhaps for the present age have slept while his adversaries calmed with succes had been lesse vnfavourable to his Memory The late King thought those answeares and defences made for him in his life time a bundantly sufficient and so did all indifferent men and it was not any thought of defect in theis that moved him to write on particular occurrents of most moment in the time of his troubles and as his memory will not stand orfall att the Rebells courtesie so their aspersions will rather increase then diminish it This Author thinckes that men are daunted with his Contumelies and that if the King had knowne what words he would have written against his booke he would not have adventured vpon such pikes but as the Kingly Prophet David sang to his harpe and wrote his Divine meditations while his Enemies sent foorth their sharpe Arrowes bitter words against him and that of so much venom as he sajes the poyson of Aspes was vnder their lipps so his late Majest composed those his meditations while his Enemies compassed him on every side and ceased not to persecute him with their Tongues set on fire of Hell and though his person suffered by them his cause and innocencie was a bove their reach His Majest expected the vtmost of their malice after death vpon his name as he had felt it in his life and it was so farr from his desire that mention of his deedes should be forborne especially those his Enemies excepted to that his endeavours were cheifely bent to make them manifest to the world with all the obiections and invectives that had been made against them and time hath tought this Author and others of his crew that many have been convinced of the wickednes of theyr Rebellion by the declarations and replies they made against his late Majest Truth feares nothing but to be hidden his late Majest needed noe other Advocate then the cleere discoverie of his deedes that he was vnfortunate was the greate wrath of God vpon the nation where so many in the middest of so great blessings of peace and plentie as they enioyed vnder his Raigne continued murmuring and vnthankefull and it is not the least signe of the heavines of his displeasure that makes the people executioners of it one vpon another and that they should act such execrable wickednes by words and Actions against that King who was freest from personall vices and publique pressures of all his Predecessours that had Raigned so long as he had done The present age must nedes have a deepe sense of his losse and posteritie aswell as strangers will wonder when they reade his story and finde such groundles slanders and barbarous cruelties acted against so eminent vertue and the confidence in obtruding such grosse absurdities for
begged that dignitie of the meanest plebeians naming them man by man But might not those to whome they went deny their petition Could they require their election as due and was their begging requiring He would willingly make badd English out of good Lattyn though good Lattin may be noe good manners from a subject to his king and it is absurd in Government for any to pray that ought to commaund the Libeller seemes distracted that would have petitioning requiring and prove it by the signification it hath of begging They petitioned not because all of them were inferiour but because he was superiour to any of them But why then doe they petition in their politique Capacitie as a Parliament He tells vs at last it was for fashions sake more then dutie But why then did they professe it to be their dutie He tell◅ vs the Misteries of their Religion their professions and promises are Ceremonies their submissions for fashion this is the doctrine of cut throates By plaine law cited before the Parliament is his superiour And why had he not brought in petitio principy as well as petitio consulatus vsing it soe often and that in good English is begging the question Doubtles he thinkes that some believe it is plaine law because he saith soe but such as reade his booke finde he vnderstands not law nor reason and will not speake the truth he vnderstands It were a mad law that would subject reason to supcrioritie of place And doth not himselfe say it that the Parliament is superiour and therefore the kings reason must be subject to it and is not he mad or senseles He returnes againe to his invective against Monarchy and one mans will and soe its only the kings Cryme that he was a Monarch and if the King be not bound in a blinde obedience to all that the Parliament requires we must all be slaves a proper inference and vpon this he concludes that petitioning was but forme because he doth not like the Kingly Government It cannot be soe absurd to binde the King to a blinde obedience as to confine the Parliaments reason to the will of one man Much more absurd to bind the King and leave subjects vnconfined That the King did notbing but what was opposite to his professed interest cannot be supposed but in his concessions to the late Parliament and we finde by sad experience that nothing is more ruinous to the Kingdome then a power in the Parliament over the King and they have been soe farr from a power to confine the exorbitancie of Kings that those illegall conventions which acted the Tragedies of some Kings were but the stales to vsurpers and moulded to their will That the King called them young statesmen he imputes to arrogance Doubtles the King might have said much more then what he did that most part of these propounders were young statesmen Is there a man in England that doubts it if he regard either age or experience how they have governed themselves and the Kingdome all men see who from soe greate tranquilitie have turned it into a lamentable combustion and despised the Kingdomes interest both at home and abroade that Phaetons miscarriage was never soe answeared by the practice of any rash and precipitate medlers in affaires of state as these vsurpers and as they drove furiously with Iehu soe they practized his hipocrisie that loved the Kingdome better then the commaunds of God and departed not from the sins of Jeroboam though he pretended Zeale for the Lord and that omen of confusion from such fury and madnes his Majest prayed God to divert but the Libeller is pleased with his owne prognostickes and makes augury a warrant for any villany though the wickednes of his Masters may give just occasion to thinke their vengeance sleepes not He comes now to dictate law and tumbling of his repetitions that the Parliament sit not as subjects but superiours called not by him but by the law And doth not this man know the Parliament sayes all this is false and that they are his subjects and called by his writ Surely this Libeller takes pleasure in outfacing all truth otherwise he would not vse such absurd and palpable falsities and that after himselfe had said the king was trusted with the summoning and dissolving of Parliaments Vnreasonable desires might be vnexpected by the king and denyed Wee may see that Iehues fury and Phaetons rashnes were not ill remembred to these men that held the enforcing of old lawes repairing of injuries moderate desires of reformation soe contemptible that nothing but the rooting vp of the foundation of Government could be a remedie for the kingdome whose greate prosperitie was their greatest greivance and all those good lawes which he commends were vseles and to noe purpose That they which came to the Parliament had no authoritie to redresse greivances but to desire the redresse was acknowledged a truth by the late Parliamēt befor their insolēce was confirmed by the kings concessions That their Fathers made as vast alterations to free themselves from ancient Popery is much mistaken for whoever lookes into the reformation of Religion in England shall finde that it moved from the head and that the Parliament conformed themselves vnto the Counsells taken by the king and made not the alterations the Libeller supposes Alterations were made where corruptions had entred into doctrine or practice but it was very farr from esteeming the primitive Church a time of superstition and plucking vp by the rootes what ever was planted in the first ages of the Church Sectaries are not to be judges of what varies from Scripture their opinions arising from disobedience must needes be full of errour and schisme and his Majest had good reason to preferre the doctrine and practice of the primitive Church before any moderne opinion of reformation and as all the pregnant and solid reasons of the Chnrches beyound the seas wrought lesse with the faction in Parliament then the Tumults and rabbles soe farr lesse with this Libeller that defends a schisme from them all vnder the divided Conventicles of Independancy and a crew of ignorant and irreligious Hobgoblins that eate the fat of robbery and oppression And he heere pretends the example of all the reformed Churches against Episcopacie and afterwards confesses the Lutherans who are the greater part of a contrary practice The falshood giddines of their oracles are more ridiculous thē ever were the superstitious pilgramages of blinde votaries he that thus reprehends the kings oppositiō to the change of Church Government while he strives for innovation exclaimes against it as a Cryme for he sayes they would vindicate the Government of the Church innovated corrupted he should have shewed from what time it was corrupted The king sayes such as were looked vpon before as factious in the state Schismatieall in the Church demaunded not only tollerations for themselves in their vanitie noveltie and confusion but alsoe an extirpatiou of that Government
The king neede not bring proofes against a groundles accusation that containes not any evidence of fact and a single denyall by al lawes is preferred before such a charge and it is as likely that the Rebells in Ireland should pretend his Seale as those in England his authoritie noe man doubts of the invaliditie of a Rebells pretence This Chapter is not without witnes of his good affection to the Rebells which he collects from thaâ—… the king sayes they were lesse in fault then the Scotts from whome they might alledge to have fetched their imitation making no difference sayes the Libeller beâ—…eene men that rose necessarily to defend themselves which noe Protestant Doctrine ever disallowed against them who threatned warr and those who began a voluntary causâ—…les Rebellion If the Irish made warr not to be restrained from their Religion had they not the same cause the same pretence of defending themselves as the other pretended for refusing the Common prayer booke and expelling Bishopps Where lies the odds Is it Protestant Doctrine that they may defend themselves and Papists may not and that Protestants may Rebell for Religion Papists may not That were very much to the credit of Religion but the Libeller will not acknowledge the protestants nor their Doctrine who maintaine it to be vnlawful for subjects to defend themselves against the supreame power though Tyranically abused and there is noe neede to fly to the Parliaments authoâ—…itie if subjects may take Armes against their king vpon pretence of defending themselves The Libeller well knowes the just indignation the Protestants abroade have expressed for this scandall the king names not the Scotts but thinkes that their blame must needes be greater whose Actions the Irish had to alledge for their imitation by how much protestant principles are more against Rebellion then those of Papists such as inferre good affection to the Irish from such premises will easily make vaine or malitious rumours strong proofes The King sayes he hath the greatest share of dishonour and losse by what is committed The Libeller as before makes this noe Argument because every one that offends God or his neighbour hath the greatest share of losse and dishonour in the end and have they not worldly ends in offending God and if these ends were not sought by them they would not offend God He pretended before that this was a politique contrivance of the King and now he would have it an act without designe Doth he thinke that the malitious reports of him and his Scotchman are of weight to make a man suspected of an act directly tending to his owne vndoing and would the King instigate the Irish Rebellion for his owne ends to have the assistance of the Irish which by such engagement could not assist him Though presumptions are noe convincing proofes yet they are more credible then suspitions or reports It is a strong Argument for the peoples confidence in their King more then in other men because his interest lies cheifely in the common welfare of his subjects and it is hard to beleive that a King will knowingly doe any thing against that interest and to his owne losse and dishonour and whenever any have offended in that kinde the proofe of it hath been more apparent then the authoritie of rumours and Libells but heere the act it selfe cannot have any possibilitie of concurrence to the Kings ends It too notoriously appeares in another section which he Mangles but shall heere have it whole The King sayes t is thought by many wise men that the preposterous rigour and vnreasonable severitie which some men carryed before them in England was not the least incentive that kindled and blew vp into those horrid flames the sparkes of discontent which wanted not predisposed fewell for Rebellion in Ireland The Libeller sayes that these some men are the Parliament And if the Rebells had feed an Advocate he could hardly have dazled better Truly the Libellers too notoriously doth not amount to a dazling of any eyes from descerning his vaine confidence Does any thing heerein excuse a Rebellion that speakes only of what succeded it And if the kings censure of the proceedings of such as managed the busines against the Rebells shew an affection to the Rebells then certainely most Princes that have had warrs in Ireland were very guiltie of that affection that vsed like censures but what the king sayes heere was spoken in Parliament by diverse members who disadvised the preposterous severitie that was propounded and afterward proceeded in and it will rest an indelible blemish of a rash and vnadvised Councell in those men that in the beginning of a Rebellion would put a whole nation into despaire and feare of extirpation That their wonted oppressions as they conceived should rather have made them against the King then the Parliament is easily beleived for it s knowne to all the world they did rise against the king vpon pretence of regaining their nationall liberties from the English oppression as they called it and since the Libeller seeth soe apparent an Argument of their rising against the king its blinde madnes to suspect their rising for the king The Parliament then pretended to act for the king and that the Rebellion was against him not themselves but the man deserts his Arguments and falls to his old common place and will suspect the king because he vsed the Prelaticall Religion and to force it vpon others made Episcopall Ceremoniall and common prayer booke warrs Such men as made warrs and raysed Rebellion to take away the order of Bishopps Ceremonies and booke of Common prayer established by lawes in the Raignes of best Princes with the advice of the most eminent confessours and Martyrs of the age wherein they lived conformable to the Scripture and purest times of the Church declare to the whole world that they have neither shame truth nor Religion and are justly stigmatized for making not only Episcopall Ceremoniall and common prayer booke warrs but Antichristian and Diabolicall Rebellion That the Papists knew these warrs were their warrs may easily be beleived for they must needes apprehend advantage from the Rebellion But it s well knowne that the Papists are more jealous of Episcopacie Ceremonies and booke of common prayer as they stand râ—…formed in the Church of England then of the Directory Extemporall devotions independent or Pres biterall platformes that have noe foundation in the Scripture or the doctrine or practice of the ancient Church but what is this to the preposterous rigour and vncharitable fury that he would justifie Does he meane that the extirpation of the Irish was the sole way to suppresse open Idolatry and is this what we may doe Evangecally to be their Reformers Is blood massacre Evangelicall reformation is kill and reforme the same thinge As that rigour observed by his Majest was altogeather vnpolitique soe if it were intended in order to Religion it was most abominable such Massacres being the designes of irreligious
a truth should be incredible from any hand Was not Jeroboams new Religion the foundation of a Tyrany and have not all vsurpers in the Civill state pretended some false Religion Was not Mahometts wicked imposture and Tyraniall vsurpation bredd togeather and have not the present Tyrants introduced a false Religion to support their power Hath not schisme been joyned with the Rebellion We may have learnt both from sacred story and times of reformation that the Kings of this world have ever hated and instinctively feared the Church of God It s manifest Sectaries hate King and Church malefactours will compliane that Judges hate them for their vertues We finde in the ancient Church that Kings were the greate protectours and reformers of the Church and its strange that the Libeller if he had looked backe at all had not seene David Solomon Hezechiah Josiah and others The Kings of Israell politiquely opposed the true Church for feare the people should returne to the house of David and if we looke vpon Pagan Kings we finde Cyrus and Artaxerxes helping the establishment of the true Church This Libeller hath discovered a greate Misterie of Rebellion that having made such outcryes of Tyrany against his late Maj heere tells vs the Tyrany was Monarchy they would not be subject to the Kings of this world to such impostors is England now subject that kill Kings and make Tyrants and this blaspheamer stickes not to charge the Church of God and the Doctrines thereof with opposition to Civill Government and to commaund the destruction of Kings Because the doctrine seemes to favour Libertie and equalitie And are there not Republiques that oppose the true Religion True Religion presseth obedience faâ—…hood and imposture allwayes hold foorth licence to the people Is there through all the booke of God one word in favour of this Rebell libertie and equallitie And did not God plant his Church at first in an apparent inequallitie and subjection both in the state Civill Ecclesiasticall And this broode of Sectaries have heeretofore complained that their doctrines were traduced as opposite to Monarchy And neither Libertie nor equallitie is sought for to the people but to betray them to the power of these deceivers who are growne to that impudence to pretend doctrines of confusion and Rebellion to be the true Religion The Church as ancient prophesies foretold should dissolve all their power Dominion Few sects professing Christ have appeared more Turkish then these present of England they fancie an earthly Kingdome for the Church as Mahomett his Paradise and then that themselves are the true Church and shall have Dominion over all and avow their intention to destroy all Kings and whoever submitt not to them But certenly Kings vnderstood not any such prophesies nor feared such pretenders who make prophesies to agree with their owne wicked Actions and ambitious desires His first instance is in Pharaohs oppressing of the Israelites And doth he beleive that Pharaoh knew their doctrines or prophesies the man might have learnt more from the Text that being strangers they might over power him and thence grew his persecution not from the libellers imaginary doctrine He makes a strange leape that passes by all stories els and would prove his position by his owne authoritie and expects that his libell against the King shall make good his position that Kings ever feared and hated the true Church a strong way of disputing to prove that kings hated and feared the true Church because the King did soe and to prove the King did soe because kings did soe this is a stout Champion There neede no answeare to his bawling of the kings suspition of men most Religious for time hath tryed that they were Rebellious and wicked Traytours vnder the Masque of Religion He could not vse violence as Pharaoh did and therefore chuses a more misticall way of Antichristian fraude and like Balak to hire against a nation of Prophetts other esteemed Propheâ—…s and to weare out the Church by a false Ecclasiasticall Policie The Summe is to supresse Sectaries and prevent Traytours is this Ecclesiasticall Policie but where is this Mistâ—… of Kings hating the true Church is there noe true Church of God where there is Government And what proportion hath this supposition of his to the kings proceedings Did he erect Bishopps or was there any Religion established or publiquely profest which he opposed but only false and hipocriticall factionists which outwaâ—…lly professing the established Religion sought for gaine and pride seâ—…retly to draw disciples after them to the disturbance subversion of the Church There needes not any thing be said to his rayling his corruption being apparent by objecting it to the calling of Bishopps and hates it for the remedy against schisme which the Church had by them The King bestowed livings according to the law and the Policie was not his but the ancient constitution of the Church and this Monster that reproaches the retaining any thing in Leiturgie or Government practised by the ancient Church is not ashamed to charge the king with breach of Canons and the ancient practice of the Church in conferring Ecclesiasticall dignities and the peoples right in Elections was never pretended in England and justly and anciently forbidden in the Church neither doe any Canons in force support that pretence That influence which the king sayes is necessarie for the Prince to have vpon Churchmen noe man that beleives the Scripture will thinke vnfitt but how can the Libeller make good that the many Emperours and Kings that imbraced the Christian Religion hated and feared it for soe they must by his grounds And how can he conclude from Pagans hatred to Religion that it was only from their kings when as the stories are soe plentifull in setting downe the madd rage of the multitude the truth is seditious innovatours know that their hopes and strength lie to seduce the silly people and that it is the interest of governours to prevent their lewde endeavours and thence proceede their declamations against Rulers and their proclamations of Libertie and that which they cal the Bishopps Tyrany is only their office to take away schisme and schisme is the way to Rebellion The Libellers judgment touching callings founded on Scripture reformation or graces of the Bishopps and others is of the same authoritie as the determinations of Traytours touching loyaltie and heretickes touching sound doctrine and his end never agrees with his beginning but in rayling and incongruitie for but now he made it the Kings Policie to hire the Bishopps now it is the Bishopps Policie to worke that perswasion in the King of noe Bishopp noe King the man well knowes that noe Bishopp noe king was the perswasion of King James who found it true by his owne experience without the helpe of Bishopps and yet soe sottish doth this Libeller presume his readers that makes the dependence which Bishopps have only of the king the cause of such perswasions yet in their owne
wicked commaunds but detested by all Christians that vsed violence against their Pagan Governours and the reformed Churches may see what Communion can be had with those that professe those best Christians that were least subject to their King The King of Spaine may professe to have his Kingdome from Christ whatever his Religion be he hath a just Civill right which none ever doubted to acknowledge but these hell bred Sectaries that allow noe right but what is founded on their will his repetition of the Letter to the Pope vpon this occasiō shewes he is vnder a famine of reason that makes the Kings constācy to the doctrine of the Church of England to proceede from his letter to the Pope calling it enmitie to the true Church are any soe madd to thinke that the Pope was pleased with the doctrine of the Church of England Did the Libeller thinke there were a God would he write soe willfully against his owne vnderstanding that the King engaged himselfe to hazard life Estate for the Roman Religion he would then thinke that God were neere him writt downe those words which he will one day require an account of The King prayed against his hipocrisie and Pharisaicall washings whose prayer is thou who must give truth for hipocrisie suffer vs not to be miserably deluded by Pharisaicall washings Poeticall licence will not wash away willfull slander and malicious falsification but this man makes hipocrisie and Pharisaicall washings his cheife study and hates the prayers of others for his conversion from such wickednes Vpon his LETTERS taken and DIVULGED THE Publication of the Kings Letters had quite contrary effects to these which the publishers intended and insteede of discovering matter to their advantage cast shame on their false aspersions whereby they sought to withdraw the affections of his people from him they sett foorth both his judgment and affections opposite to Poperie the Irish Rebells and the peace made with them not out of favour but necessitie to divert the finall destruction of the Protestant partie there The endeavours to be assisted with forraigne forces when soe horrid a Rebellion had taken deepe roote was neither against any former professions nor any rules of Justice and pietie but naming of Papists and forraigne forces were the bugbeares wherewith the faction affrighted the silly people and vnder pretence of revenging the blood of Ireland sought to draw men inclinable to assist the King or vnwilling to fight against him into that imployment that he might be more exposed to their power and they might have the better meanes to weaken him and support their owne Rebellion These Letters have discovered their grosse impostures in representing the King wholy Governed by the Queene or others shewing cleerely that his owne judgment cheifely steered his owne affaires and it s like the faction long since saw their owne rashnes in that Publication and that the world tooke notice that they were soe farr from doubting the Kings affection to Popery that their designe was cheifely to declare his aversenes to it that they might prevent his succours from Princes of that Religion That it was done by them without honour Civilitie no man boubts vnles infected with Schismaticall or Rebellious malice and betweene King and subjects matters can never be in that condition that his honour and their dutie are trifling and superficall vanities and with whome they are soe we may not wonder at any brutish and inhumane Barbaritie when was there an example of such a Treason against nature and humanitie to divulge the Letters betweene man and wife touching conjugall privacie And honour and Civilitie being taken as he would have it for discretion honestie prudence and plaine truth the publishers of these Letters not only stand guiltie of the breach of those vertues but appeare the venemous and vnnaturall Traytours to mankinde To cover this base Act the Libeller sayes that such courses are familiar with none more then Kings and produces an Example out of Commines relating the discovery of a Letter by Lewes the eleventh written to him from the Dutchesse of Burgundy which he sayes the Historian doth not charge with incivili◅ie or dishonour And is that the case of publishing Letters that passed betweene man and wife and may subjects doe to their King what Enemies may one to another The Libeller will say yes for he holds noe subordination though the publishers professed the contrary and would not be thought to have abjured their Alleagiance or that they tooke their King for their Enemy but their practices were noe more consistent then the Libellers Arguments The injury offred to the Kings Mother was too well knowne to be a fained suspition or jealosie in him and if they had not been guiltie of that base aspersion they would have acquitted themselves some other way then by the publication and frequent repetition The Libeller appeares to glory more in recitall of it then in the argument which he can draw from pretence of saining a suspition and he that suckes any imputations vpon the King out of those letters must be a Beetle not a Bee and they that from placing constancy to his wife before the mention of Religion and law will spin a webb of determination for the prioritie of affection have more of the spiders venom then the Bees sweetenes They which esteemed their King though one man the breath of their nostrills thought the nation could not be happy without him And the late Parliament whereon the Libeller buildes his faith affirmed in their declarations the happines of the Kingdome did soc mainely depend on his Majest and the Royall branches of that roote as in an ordinary way of providence they would not except it from any other fountaine or streame And are they therefore a nation of Ideots and miserable as he sayes The happines of a nation consists in true Religion pietie Iustice prudence temperance fortitude contempt of avarice and ambition And how shall these be preserved in a nation by the rule of the rabble And bandying the Government with a racket betweene opposite factions but these Rebells with the madd men of Munster will introduce new Ierusalem with the destruction of their Kings and Rulers and the Libeller its like lookes to be a greate saint in this terrostriall Paradise who sayes they in whomesoever these vertues dwell eminently neede not Kings but are the Architects of their owne happines and whether to themselves or others are not lesse then Kings The world hath been well acquainted with these Architects of Treason and shall never want pretenders to those vertues whose practice shewes them the builders of Babell that place their happines in their power and other mens confusion the King appeares eminent in these vertues not only by his constant actions but in his lious hold which was admired for itts order amongst strangers above other Courts though by the Libeller traduced as all laudable things are To make reconciliation desperate the Libeller holds
is the Kings confession There are doubtles men that can relate the Kings life will but that neede not in opposition to the slanders of Rebells whose cause is supported by the lewdenes of detraction The long peace of the Kings Raigne in the midst of warrs round about vs shewes he was not idle in performance of the Kingly office and the warr and miserie that since brake out was the effect of greate prosperitie which as it corrupts the Court of Princes soe the mindes of the people and makes way for the designes of seditious Traytours we had been sure to have heard slander enough vpon the Kings personall behaviour if he had been obnoxious to any suspition or tainted with Court delights The best Governments are subject to repinings and the greate prosperietie of Solomons Raigne when silver for the plentie was not esteemed drew after it popular Complaints of heavy burdens and whatever Rehoboam threatned Jeroboam really performed the madnes of the people finding allwayes their murmurings repayed with greater sufferings The disobedience and contempt of just authoritie and of those principles of Government and Religion which the King teaches his Son have been the occasion of al our miseries there being nothing like miserie or suffring before this horrid Rebellion And now the Libeller will have the breeding op of his Majest now liâ—…ng in the rugged and boysterous licence of vndisciplined Camps and garrisoâ—…s noe better then the effeminacies of the Court and yet he will perswade vs that Rebells nursed vp in that boysterous and vnnaturall disobedience are fittest instruments of our happines Those principles which the King had learnt in his education and which endured the Tryall of a fierie adversitie are received for sound by all such as have not renounced reverence to Religion Those principles which the prosecution of a bloody Rebellion and the continuall exercise of rapine falshood oppression have fixed in the hearts of Rebells must necessarily make the words of the wise the wayes of the just matter only of contempt and derision and such as have once broken the bounds of modestie thinke it dishonour to have shame and repentance and will advance their confusions insteede of order their Blasphemies for zeale their sacriledge for reformation their Tyrany for law and all the hell they feare is the losse of their vsurped power and the restoring of just right and their jealosies of loosing their owne greatenes provokes them still to an increase of their lewdenes making truth and right the object of their spite and persecution These debaucht Rebells proclaime that there is noe good but Rebellion noe worke of God but submission to it and repentance for opposing it If the Church of England be Antipapall how comes it to be a schisme And why hath the libeller so continually made vp his discourses with inclinations to Popery Independencie knowes noe schisme for if it allow every meeting its libertie where is the schisme It s a Rule that noe Scripture nor ancient Creede bindes our faith to any Church denominated by a particular name But he rejects what was received by the vniversall Church What doth that contradict the Kings advice to his Son of his esteeme of the Church of England if he beleive as he did vpon good ground that it was agreeable in doctrine to the word of God It is apparent that these Sectaries are seperated from all Churches of the world and that Government which they call Catholique had neither precept nor practice in any Church being newly crept out of hell to persecute the Church Noe man was ever bid to be subject to the Church of Cornith Rome or Asia but to the Church without addition And why doth he deny to be subject to the Church without addition was there never Church before this day heere we have the builders of Babell none vnderstand what another sayes were not those that lived in those Churches of Corinth Rome Asia commaunded to be subject to the Governours of those Churches Is it not the Apostles Commaund to obey those that have the oversight of them and may every man despise their new independent congregations seeke for a Church without addition and where then will he finde him We may imagine what manner of state such Church reformers will erect and what it is they call reformation that looke vpon all Churches as schismes because not rent into as many parts as particular persons These schismatickes pretend the Church of England allmost growne Popish and yet nothing altered from the first reformation while they disguise their meaning by pretending popery to gett the vulgar vnawares to favour their dissembled zeale they demaund to have the Reformation vnestablished And the restraint of their Rebellion is Pharaohs prohibition to the Israelites that sought leave tosacrifise to God It was a greateâ—… testimony of the Kings zeale to the Church of God that he forewarned his Sonne to suppresse errours schismes his owne experience having taught him that these doggs and evill workers are the greatest evills to Church and state and these destroyers that are the reproaches of Religion the Scabbs and biles to the Church allow noe protestant Churches to be communicated with that are not tainted with the same putrifaction that hath corrupted them For the Civill state the kings precepts tend to the preservation of Civill libertie and it was farr from our Fathers to thinke that any humane lawes were immutable but further that lawes should be altered at the will of a mutable multitude and that their King should be excluded from the judgment of the reasons for a change He falls from the question touchinge repeale of lawes and talkes of saving the Kingdome we may better trust the King with saving the Kingdome then any number of men we can picke out whose private fortunes may be saved though the kingdome be lost The Turkes Iewes and Moores enjoy vnder the Turkish Government what their industrie and labour have made their owne If that be true the Libeller is much out of the way to thinke it a reproach to Civill Government to compare it to the Turkes what Civill libertie doth the freest nation claime more and what doe these Masters of the new Republique pretend to allow more Doe they not plainely tell the people they ought to have noe more then they will give them Thus he will defend the Turke Jew and Moore rather then be an Englishman There is noe doubt but the libertie of the subject depends on the Regall power in the first place There is noe libertie without Government and where the Government is regall the subject must maintaine it or be a Traytour and give vp his libertie for a prey to ravenous vsurpers That the King suffred it to be preached in his owne hearing that the subject had noe propertie of his goods but all was the Kings right Is a mainfest vntruth yet they which make advantage of such inventions practise what they reproach for doth not
for a greate Councell Wee have seene not only sober sense but al Religion reason law Justice wanting in a Parliament being taken for the prevalent partie and Histories record it to have happened more then once Kings have been vnhappy in such Parliaments but the dishonour and infamy rests vpon such Assemblyes and these Apologists are the Trumpetts of their shame not the covers of their nakednes The odium and offences which some mens rigour or remissenes in Church state had contracted vpon his Government he resolved to have expiated with better lawes and regulations To this he sayes the worst misdemeanours of rigour or remissenes he hath taken vpon himselfe as often as the Clergy or any other of his Ministers felt themselves over-burthened with the peoples hatred He instances in the superstitious rigour of his sundayes Chappell remissenes of his sundayes Theatre that reverend statute for Dominicall Iiggs Maypoles derived from the Example of his Father Iames which testifies that all superstition and remissenes in Religion issued from his authoritie and the generall miscarriages in state imputed cheifely to himselfe That the remissenes and rigour of some men may contract odium and offence in the best Governments was never doubted but that this libeller would take occasion from his Majest intention to expiate them with better lawes to cast them on his Majest shewes that this Rebellion arose not from offences in Government but wicked inclinations of ambition Covetuousnes and that amendments were not desired but confusion It was just honourable that the King should take on him the defence of his lawes against Sectaries and the protection of officers in the exercise of just authoritie against the hatred of frenitique persons The hipocrisie of the schismaticall partie that professed greate tendernes of conscience and greife to see Children whipp a top on a sunday was ridiculous to al sober men yet theis are the motives to embroyle a state That which he calls the superstitious rigour of his sundayes Chappell is noe other then observation of the order of the Church of England which none but the Bedlam Brownists ever called superstitious His Majest Chappell had nothing in the exercise of Devotion but what the lawes of his Predecessours had appointed and this must be his rigour That which he calls his sundayes Theatre it seemes are recreations vpon sundayes and to that he prophanely and scurrilously adds his Dominicall Jiggs Can a Christian that hath respect to the day make Dominicall the matter of his jest but having abused sacred titles to impious Actions they proceede to scoffe with them He intimates a booke published touching recreations wherein his Majest followed the example of his Royall father and the advice of the most learned Divines Judaisme and ridiculous superstition of the hipocriticall sectaries cheifely occasioned that booke both in the time of his Majest and King James Permission of sunday recreations is more agreeable to the doctrine practice of other Churches then the prohibition the pretended tendernes of conscience in the Sectaries appeares as false as frivolous and these Sectaries that make this imaginary rigour and remissenes a foundation to overthrow a Kingdome allow noe limits to their owne rigour and remissenes taking all libertie to themselves denying any to others Why are theis doughty objections made against his Majest when all know it touches not him particularly if it were considerable but his Father queene Elizabeth in whose times recreations on sundayes were more practised then in the time of his Majest by the way we may take notice of his scornefull appellation of his Father James And for the miscarriages in state wee may expect that as the Actions will be by this Author vnfaithfully related soe they will appeare of as litle weight for a ground to those Calumnies which he frames vpon them His Majest disavowed none of these acts till this Parliament and heere seekes to wipe of the envy of his evill Government vpon his substitutes His Majest allwayes disavowed illegall Acts and whatever other mens rigour or remissenes had contracted And must a King satisfie the curiositie malice of all that cast envy on his Governmentâ—… And was there ever a Parliament wherein lawes were not made to expiate the odium contracted When his Majest seekes to take away the occasions of evill in his substitutes he deserves the love and thankes of his people but it is the practice of Rebells to cast the rigour and remissenes of the substitutes vpon the Government His Majest ought not to beare the evill of other mens Actions and his Government wil be glorious to posteritie as it was happy to them that enjoyed it in despight of envy and his Author and such as seeke to wipe of the guilt of this lewde Rebellion by pretences of evill Government which can noe more justifie their fact then provocation a private Duell sufficiently cleere his Majest of their reproaches by the lightnes of these objections and by offering vulgar envy as a reason to destroy the Kingdome He goes on jeering the Kings promises for reforminge Religion as too late and because popular confusions had overtopt reason therefore he concludes their Justice in working mischeife and breaking all the bonds of faith and Religion The purposes which his Majest had for reforminge Religion could not by him be expressed artificiallie to gaine abatement of that violence vnder which he suffered for they are noe other then what he had often proposed in the beginninge of the Parliament and the workes of the dead King lose not their weight because they declare to the world the vnjust vsurpation of his authoritie All his vndertakings heeretofore declared him to have little or no judgment in that worke of Religion This libellers booke declares him to have little conscience of Religion no wonder if schismatickes are so shamles in the contempt of the greatest judgments that differ from them when they acknowledge the authoritie of no person over them and that which Iconoclastes pronounces heere of the King he will not sticke to determine of all the world besides that agree not with his sect Sectaries are no lesse insolent and cruell then false and fantastique there being not any like excesse in such as attaine to highest preferments in Church or state by ordinary wayes as in those popular seducers presumption being of more force then truth with vulgar spirits and thence this Champion of schismatickes not only vilifies his Majest judgment in Religion but tells the world That his breeding or course of life could not acquaint him with a thing so spirituall The breeding and course of life of this generation of sectaries is not vnknowne and they seeke to supply with impudence what they want of abilitie It were a fault to mention heere his Majest parts learning and pietie and the Scripture which directs vs to try the spirits hath given vs such markes of the false and lying spirits as wee should be much wanting to
he meane by defending the Tumults seizing the forts and Militia raysing an Army vpbraiding the king with feares to hazard such a scuffle But were it otherwise the Protestants have disclaimed his Trayterous pretence of taking Armes against the King vnder colour of Religion or otherwise hold it dishonour to their Religion that such Rebellious principles should be charged vpon them and nothing could be more for the interest of Papists then that Protestants should maintaine and practice that doctrine of Rebellion The world is satisfied how disloyally the King was prosecuted by Armes and had it been otherwise subjects ought to petition not returne violence and in all the excuses that these Traytours have vsed they never mention any offer of satisfaction to the King or desire to lay downe his Armes but require his submission and giving vp his rights or otherwise they would take it by force The precedence of the Scotts warr will not take of the dishonour He sayes It s a groundles and dissembled feare that shee that was for many yeares averse to her husbands Religion should be now the more alienated can the Libeller deny but that the aversion of any may be encreast and confirmed by the wickednes of the persons of the contrary Religion how groundles then and shameles is his exception If the feare of her delinquencie and Iustice demaunded on her was any cause of her alienating the more to have gained her by indirect meanes had been no advantage to Religion As the King observed that this was the first example of Protestant subjects that tooke Armes against their king soe this of charging the Queene with Delinquencie was the first example in that kinde that trayterous impudence had produced when it shal be heard that a compaine of such vile persons charge the Queene with Crymes fot assisting her husband they wil be assured that not feare of Delinquencie but their barbarous crueltie might more alienate her disadvantage Religion Them who accused her he sayes well enough knowne to be the Parliament the King censures for men yet to seeke their Religion whether doctrine discipline or good manners And soe doth the whole world whatever name the Libeller give such men who are well enough knowne to be a Trayterous faction The name of true English Protestants is a meere schismaticall name And why Are there not severall confessions in the Protestant Churches doe they hold one another Schismatickes for that reason How often hath this Libeller named the best reformed Churches is not that as much a name of schisme he is ignorant in the nature of schisme though he be soe well practised in it and its strange he would observe a Schismaticall name from the title of a nation and not from his title of Independencie that produceth as many titles and distinctions as there be Parishes or Parlours The King ascribes rudenes and barbaritie worse then Indian to the English Parliament To the Libellers Parliament he very well may He sayes the King ascribes all vertues to his wife vndervaluing the greate Councell of his Kingdome in comparison of one woman And not only he but all good men abominate that wicked Councell which vsed such rudenes and barbaritie towards her and from hence the Libeller tells vs there are examples of mischiefe vnder vxorious Magistrates and Feminine vsurpation And must Magistrates therefore have noe wives or noe affections to them And the examples of feminine vsurpation are more frequent in Republican Tribunes then Monarchs The king sayes her tarrying heere he could not thinke safe among them who were shaking hands with Allegiance to lay faster hold on Religion The Libeller sayes that he taxes them of a dutie rather then a Cryme it being just to obey God rather then man And is periury and the breach of Alleagiance obedience to God and doe men obey God that breake one Commaundement vpon pretence to keepe another The Scripture tells vs he that breakes one Commaundement is guiltie of all but these are they that say they love God and yet hate their brother hate and kill their King Gods vicegerent The libeller sayes it was the fault of their courage that they had not quite shaken of what they stood shaking hands with It s like their conscience and Religion were not the cause they did not but the Libeller was not of their Councell for the time required they should keepe their maske longer He is offended at the Kings prayer that the disloyaltie of his protestant subjects may not be a hindrance to her love of the true Religion and sayes that he never prayes that the dissolutenes of his Court the Scandalls of his Clergie vnsoundnes of his owne judgment Lukewarmenes of his life letter oâ—… compliance to the Pope permitting his nuntio heere may not be found farr greater hindrances All these put togeather are farr short of the scandall of the disloyaltie of his subjects The Court dissolutenes is made a common place of scandall not veritie in respect of the application there being not such excesses in his Majest Court that deserved a speciall observation and the restraint of dissolutenes was more observable then the Cryme As to the scandalls of his Clergie though we must beleive that offences wil come yet the scandall of the present disloyaltie was more offensive to those of different Religion then any disorders in Civil conversation and the injustice of the Rebells towards the Clergie hath shewed the vntruth of the scandalls that were cast vpon them though their malice traduced persecuted them their proofes could not convict them of the scandall supposed His Majest owne judgment cannot be overcast by a Rebells malice and his examplary life cannot be stained by a Libellers pen. His letter to the Pope was noe complaince nor could it give offence to protestant or hope to Papist these Rebells that comply with Turkes and infidells least of all thinke it a compliance The Libeller well knowes there was noe nuntio in England and if the King should have denyed the Queene the exercise of her Religion whereto he was bound by the Articles vpon the match he had given greater scandall by breaking the Articles then by permitting her the repaire of persons in matters of her Religion But sayes the Libeller they must not sit still that is not Rebell and see their Religion snatcht away But they have Rebelled to snatch away Religion He sayes It s knowne that her Religion wrought more vpon him then his vpon her and his favouring of Papists and hatred of Puritans made men suspect shee had perverted him Noe doubt suspitions were industriously raysed and carrefully nourisht against the King though they beleived them not that made vse of them The King was not bound to destroy all Papists and could not deny them the protection of a King he had just reason to suspect those bloody Puritans whose inclinations he descerned to that wickednes they have since avowed From his suppositions he ascends to
To folly or Blasphemy or both shall wee impute this shall the Iustice of God give place serve the mercies of a man all other men who know what they aske desire of God that their doings may tend to his glory And doth not he that prayes he may be able to shew mercy to his Enemies pray that his Actions may tend to Gods glory Is not God glorified in the mercies of men Is not mercy in men a guift of God and can this tri◅ler pretend sin in that prayer which desires of God that his Justice may not prevent their mercie to their Enemies May not men pray for their Enemies pray to have judgments diverted from them pray to have an occasion to shew them mercy But this libeller that esteemes soe litle to Blaspheame is careles how falsely he charge it on others Vpon the listing AND RAYSING ARMIES HE begins with the Kings mention of Tumults the demonstrations he calls them of the peoples love loyaltie to the Parliament Which in their nature more then the kings denomination were demonstrations of disobedience to law hatred of Government disloyaltie to the king Their petitioning was in the Authors owne judgment the height of violence Barbarisme which he compares to the Iron flaile those Armes which he cals defensive were so apparently a Trayterous histolitie that the ends which he assignes for them admit not the least colour for the appellation of defensive The King takes noe notice that those listed about him were the beginners of these Tumults Neither could he of soe strange an imagination The king sayes his recesse gave them confidence that he might be conquered The Libeller sayes other men supposed both that and all things els who knew him neither by nature warlike nor experienced nor fortunate yet such sayes he are readiest to imbroyle others How well he performes the first period of his booke not to descant on the kings misfortunes his readers may heere see that makes the kings misfortune his reproach and a ground of their wicked confidence to Rebell against him but that such men are readiest to imbroyle others is not soe certaine but vndoubted they are not readiest to imbroyle themselves and noe valour nor experience whereof his Majest is wel knowne to have had a greate measure can stopp a slandrous tongue The mischeifes brought vpon his Majest kingdomes sprung from such persons as sought their advantage by such broyles which all men see the King could never expect The King sayes he had a soule invincible And the Libeller sayes what prayse is that the vnteachable man hath a soule to all reason invincible And is an invincible courage noe prayse He seekes to shew his witt by applying invincible to vnteachable when as if he had cited the Kings next words as he ought he had lost his jest for the King sayes he had a soule invincible through Gods grace enabling him but he breaketh sentences and truth least he should breake for want of matter That the King labours to have it thought that his fearing God more then man was the ground of his sufferings The Libeller sayes he pretended to feare God more then the Parliament who never vrged him to doe otherwise And did they not vrge him to doe otherwise when they vrged him to doe that which was against his conscience But there neede not more be spoken of this for the Libeller calls that a narrow conscience which will not follow a multitude against its owne perswasion He shewes his levitie beyound that Creature he calls the vulgar who now affirmes the King was drawne by his Courtiers and Bishopps and yet in the beginning of his booke he sayes that the discourses and preachings of Courtiers and Prelates against the Parliament was but a Copy taken from his owne words and Actions that all remissenes in Religion issued originally from his owne authoritie all miscarriages in state may be imputed to noe other person cheifely then to himselfe He goes on to compare the words of Saul that he had performed the Commaundement of God to the Kings mention of his fearing God the kings vpholding the Prelates against the advice of the Parliament example of al reformations is not much vnlike if not much worse noe neerer like then this Authors writings to modestie loyaltie Is the advice of the Parliament and the example of all reformations equall to the expresse Commaund of God The examples of all Reformations himselfe tells afterward are not concurrent in the matter he mentions and if they were soe are all points of reformation equally necessary and of the same obligation with the commaund of God and was the Reformation of the Church of England noe reformation Why then doth he say all Reformation And is not the Church of England equall if not superiour to any part of the world that hath reformed But we see what account these hipocrites make of the Example of all Reformation that have set vp schismaticall confusions of Religion in contempt of all Reformation His Majest did noe more in vpholding the Prelates then what the example of the most primitive times Godly Emperours holy martyrs instructed him in which noe Reformation ever contradicted and he had no reason to hearken to the advice of such as then called themselves a Parliament who had broken all the lawes and priviledges of Parliament expelled the members and were governed by Tumults a company of Bedlam Sectaries against the doctrine and practice of the vinversall Church The practice of Saul in persecuting David wel sutes with the course of these Rebells but they have gone beyound him in malice and disobedience in the matter both of David and alsoe the Amalekites he brake the Commaundement of God in sparing Amaleke these traytours presumptuously breake the Commaund of God in destroying their King Church And this man exceedes Sauls presumption that makes the preservation of an order continued in the Church in all ages as bad or worse then the sin of Saul He sayes acts of grace are proud vnselfe knowing words in the mouth of any King who affects not to be a God Certainly this Libellers words shew him not only in affection but in Act a proud vnselfe knowing man Are there noe Acts of favour noe Acts of mercy in Kings but all of necessitie but enough hath been said to these brainesicke dreames Never King was lesse in danger of violence from his subjects till he vnsheathed his sword nay long after when he had spilt the blood of thousands they had still his person in a foolish veneratiō Should a Christian cal that which God Commaunded David practised foolish veneration but they whose wisedome is Rebellion hold Divine wisedome foolishnes And was he in so litle danger from those that held that veneration foolish were there none that held soe when they affronted him and threatned him every day To what end should multitudes come about his Pallace and cry Justice when they sought murder What
the originall of Kings to be servants of the publique And yet the people were subjects to them and how farr Kings mistake the nature of their office that thinke they are Masters of the people And yet God gave nations to serve them Though their power is for publique good yet they have a peculiar proprietie in that power and Estate as private men in their private fortunes its more for the peoples good to be subject though to an evill King then to fall to confusion And if rulers may not retaine their power because factious multitudes say that they are but intrusted for the peoples good that it is for the peoples good that they yeilde vp the sword they bare it in vaine Such a wooden sword have the Rebells provided for all Rulers but themselves for when they get power by their swords of steele or mines of powder the people may not thinke that they shall finde such Lords of straw as they pretend governours of the people ought to be We are taught by Scripture that the people are commaunded to hearken and obey not teach commaund and though his supposition that Government is in the people and that they ordained Kings be vaine and false by the examples of Scripture and of most Authenticke histories yet were it admitted that a King came in by the peoples consent they are not after such submission Judges of their owne obedience or their Kings power It were vaine to follow the Libeller in his exceptions to the words of favour and gratification as sounding pride and Lordly vsurpation as if kings only had nothing in their power to oblidge men with all these are the spleenetique vapours of Rebellious distemper For the Kings concessions to the Scotts either touching Episcopacie or the Militia wee shall heare his answeare in due time howsoever the king was not bound to the same Actions where Circumstances varied nor after a fuller vnderstanding of the nature and consequence of the things graunted and as his Majest professed a cleerer information after these Actions had passed him soe he evidently saw that they were more against his subjects good then his owne and that insteede of preventing an Arbitrary power it would have introduced an arbitrary licence and confusion into the Kingdome and such men as preferre the bondage of popular confusion or the licentious insolence of many Lords are eyther inchanted with a witch craft of Rebellion or stupidly benummed with a senseles Lethargy With what Zeale the Libeller reproves the abuse of Scripture when he exclaimes as if it offended his conscience we may perceive by the allusion he makes saying Ireland was as Ephraim the strength of his head meaning the Kings Scotland as Iudah was his law giver but over England as over Edom he meant to cast his shooe Hath this man reverence to Scripture or the Author of it He comes againe to accuse the King for persecuting the consciences of Religious men a knowne vntruth yet soe much beloved by the Libeller as he seemes impatient to misse the repetition of it and with this he joynes his reproving the Kings profession of being an Enemy of those that forced the conscience because he had made a warr and lost all rather then not vphold the Bishopps It is an Argument that he esteemed his conscience that lost all for it But the Libeller sayes they were persecuting Bishopps The King vpholding Bishopps vpholds not persecution or abuse and th e Libellers confounding the office ill exercise of it makes knowne his want of Argument The falshood of their Calumnies against the Bishopps is sufficiently manifested to the world that after soe many vehement outcryes they have not proved on such act of persecution done by any one of them not the presons but the office lawe were the persecution in this mans judgment The King obtruded new Ceremonies vpon vs vpon the Scotts a new Liturgie There were noe new Ceremonies obtruded by him in England and this horrid Rebellion to take away the Ceremonies and Government legally established and continually practised vnder the name of innovations detects both the fraude and outrage of their proceedings The new leiturgie offred the Scots by advice of their Bishopps and Clergie was an act befitting the care of a King and noe man will beleive that it was an offence te their consciences who made noe conscience of blood and Rebellion vpon pretence of their conscience which the world sees was an hipocriticall straining at a straw and swallowing a Camell and these tender conscience men have written their tendernes of conscience with the blood of their brethren which will remaine a memoriall of their dissembled sanctitie What hinderance of the search of truth he meanes is not vnderstood vnles he would have the dreames of mad sectaries confirmed by authoritie He would have the penalties of lawes thought persecution of the conscience and sectaries the Judges and sayes if himselfe meaning the King and his learned Churchmen were the obstinate part should Reformation suffer them to sit Lording like the greate whore And are sectaries Libells convictions of Kings and learned Churchmen and the clamours of malefactours a sentence against the Judge Such is the Government that must now rule the world and Reformation must be an Idoll in the hands of a seditious sectarie whereto the people must fall downe and such vnstable multitudes carried about with every winde of doctrine are likely to be those many waters on which the greate whore sits which hath for corruption and crueltie a greate resemblance vnto those false prophetts that now seduce the people These Clergimen were not to bedriven like sheepe but driven out like wolves But they are theeves and wolves that enter into the sheepefold by violence and stealth and the ambition and greedines of these wolves will finde occasion to sucke the blood and devoure the flesh of the sheepe The king sayes that he beleives the Presbiterie though proved to be the only institution of Iesus Christ were not by the sword to be set vp without his conjent which is contrary saith the Libeller both to the doctrine and knowne practice of all Protestant Churches if his sword threaten those who of their owne accord imbrace it But then it cannot be sett vp by the sword vnles his sword threaten those that imbrace it And this jugler denies what the king sayes and yet in effect professes it and while he enrages the Tumults to sett vp their Presbiterie with the sword produces Arguments only for defence The reformed Churches professe to follow the ancients in suffering not associate themselves to bloody Sectaries in Rebelling And his next words impert that private men may not contend with Magistrates nor vse force against them Though Christ and his Apostles being to Civill affaires but private men contended not with Magistrates yet when Magistrates themselves and especially Parliament come to know Religion they ought to defend it against any King or Tyrant What is defence to
many westerne Churches in France Piedmont and Bohemia admitted not of Episcopacy among them and yet the doctrine and practice of these Churches published by themselves is that they had Bishopps continue them stil this the libeller might see in their own bookes If we might beleive what Papists have written of the Waldenses he findes in a booke written 400 yeares since that those Churches in Piedmont held the same doctrine since the time that Constantine with his mischeivous donations poysened Thus the exploded forgery of constantines donation is made authenticke to reproach the Church Sylvester and the whole Church This is the Schismaticall Charitie to the first Christian Emperour and the whole Church but the man might have remembred that Bishopps by his owne confession were long before the time of Constantine and if we beleive the waldenses themselves they had Bishopps in their Churches who held the same doctrine and Government and the antiquitie of the waldenses proves that they had Bishopps otherwise they had beē condemned by the ancient Church as Aerius was for if there had been any Churches differing from vniversal practice in the time of Constantine it is not imaginable that they had been vnobserved wee finde noe mention of their dissent but from the Papacie and that long after The famous Testimonie of St. Jerome whereto he reserrs the rest is farr from declaring openly that Bishopp and Presbiter are the same thing but the contrary is manifest in him sor what proose can there be drawne from saint Jerome that Bishopps Presbiters were the same thing who sajes that befor schisme by instigatiō of the devil entred into the Church that one said I am of Paul another of Apollo another of cephas al things were governed by the common counsel of the Presbiters and who will thinke that there were no dis◅t orders because things were governed by the commō counsel of Presbiters whē these schismes began and when things were soe gove◅ed were there not Apostles in the Church and superiour to Presbi◅ers St. Ierome affirmes that Bishopps rather by custome then ordainement of Christ were exalted above Presbiters St Ierome speakes of priviledges given to Bishopps above Presbiters by custome but he affirmes the power of ordination belonging to them and not to Presbiters Though St. Ierome make a difference betwixt the ordainment of Christ and the practice of the Apostles neither he nor any good Christian ever questioned the lawfullnes authoritie of such Custome of the Church in the times of the Apostles and this man that in this very Chapter said the King produced noe Scripture and that antiquitie was not of weight against it now gravely determines that interpretation of St. Ierome in his sense shal be received before intric◅ stuffe tatled out of Timothy and Titus Thus this prophane hipocrite prostitutes Scripture where it contradicts their practises and St. Ierome shal be preferred before Scripture if he seeme to favour their sense and vilified beneath Esops falles if he dissent from them If it be farr beyound Court Element what is said by his Majest it is not above his owne the proper Element of this breaker is prophanes and impudence and heere againe he importunately obtrudes the Kings letter to the Pope which he makes a chiefe support of his Trayterous pretences but the authoritie of a gazet out of which he quotes it is too meane to rayse a scandall vpon a Prince in the judgment of any reasonable men and this man well knowes th◅ fraude in publishing that false Copie of the Kings letter which he willfully passes by and the satisfaction which the King gave the Parliament and whole Kingdome vpon his returne out of Spaine the dissolving of those Treaties which occasioned that letter must stopp the mouth of all detractours to offer it as an argument of his Majest inclination to the Roman Religion The Libeller answeares his Majest argument to prove his sufferings out of conscience not Policie because his losses were more considerable then episcopacy with objecting hardning and blindnes being himselfe hardned to oppose all light of truth and shut his eyes against the cleerest demonstrations Where hath more faction and confusion ever been bredd then vnder the imparitie of his owne Monarchicall Government The king pretended not any Government could absolutely shut out faction but we may be sure those factions are most dangerous to all Governments whose principles are destructive to it and these factions were not bredd in the constitution of Monarchy but among the Enemies af it and the envious man sowed his tares while men slept and as he will not stand powling of the reformed Churches to know their numbers soe he wil hand over head affirme that the farr greater part in his Majest three kingdomes desired what they have now done to throw downe Episcopacie which hath as litle weight as truth the reformed Churches are not vilified one by another though each maintaine their severall formes of Government and his Majest is farr from vilifying those Churches but the Libeller vilifies himselfe and them that scoffs it their Archpresbitery classicall and Diocesine Presbitery and their Priest-led herodians blinde guides None but Lutherans retained Bishopps and therein convinces himselfe of his often repeated vntruths that all the reformed Churches rejected Episcopacy for the Novations Montanists having noe other Bishopps then such as were in every village is another of his falsities in adding the word every and it doth not prove that these heretickes had not Bishopps and Presbiters which Christians may have though they live in Caves and deserts and its evident in story those heretickes had Bishopps That the Aerians were condemned for heretickes the Libeler well knowes and the King naming them soe meddles not with their particular heresies and it is too obscure to be seene that the King fastens that opinion touching Bishopps and Presbiters for their heresie Though the Clergie ought to minister the gospell if the people supply them not yet such temutie and contempt quickely becomes a Carkase indeede The Sectaries that place their greatenes in being the ringleaders of faction turne all Religion into a fantasme and knowing they could never by any judicious choise obtaine preferment in the Church professe the dislike of them and seeke their fortunes in seducing the multitude It s easily beleived that wealth may breede vices in the Clergie aswell as others but must they therefore be made poore and others rich by the robbery of them the Kings choise of Bishopps will convince the clamours of the Schismatickes and gives just cause to expect the evill consequences the King foretells of their removall That the function of Bishopps and Presbiters was not tyed to place though the exercise of it was by Ecclesiasticall constitution he hath been already told and that it was necessary the Apostolique power for the Government of the Church must descend to Bishopps there being noe others that ever pretended to it How the Church florisht
and sword to gainsayers and yet they will pretend the example of our Saviours publishing his gospell and pretend like reason for their fanaticke conceites as for his divine revelations and miraculous Testimonies and because reformation may be necessary therefore they conclude it must be as often as these that are carried about with every winde of doctrine shall thinke fitt they would reduce Christianitie to a cloud without water tossed to fro with the breath of private opinion The first reformers in the time of Pope Adrian pretended not a reformation of the vniversall Church and a rejection of whatever was received by the primitive as those men now neither did they presume to enforce others to their perswasion and though noveltie and perturbation were objected to them yet they still deprecated that guilt and it is a most vnchristian and prophane disposition to desregard lawes established and Religion setled vpon presumption of private opinions and these of men neither learned discreete nor honest There is greate difference betweene a clamour and an vndeniable truth and we may not thinke that popular compliance dissolution of all order and Government in the Church schisme vndecencies confusions sacrilegious invasions contempt of the Clergy and their Leiturgie and diminution of Princes are lesse odious because Papists objected them or that any pretended reformation introduced by these detestable practices can be acted or approved by Christians All men are wittnes that the present Sectaries are guiltie of all these The former reformers did not give occasion for such aspersions that desired only the libertie of their owne consciences from the practice and beleife of errours newly enjoyned and anciently rejected in the Church or els followed the orderly reformations which Princes and states authorised in their owne Dominiōs but these new reformers obtrude their dictates vpon all the world and will dispose of all Kingdomes with the Divill as in their donation Let it be produced what good hath been done by synods since the reformation It s like not the good he meanes to authorise all manner of Lewde sects and Lunaticke opinions But synods are customary and have their set times in all the reformed Churches and if there be fraude and packing in synods as he sayes whence come Parliaments that are of like constitution to be free Is there a priviledge of Parliament to change nature and that the members cannot be guiltie of fraude faction and Treason There is not only fraude and packing by insinuations conspiracies and corruptions of the vulgar but violence and confusion to Church and state by tumultuary reformations and what is this doctrine of rejecting synods but the justifying of all licentious violence and Lewde Rebellion to introduce mens private opinions The pulling downe of Church windowes and Crosses which were but Civill not Religious markes defacing the Monuments and inscriptions of the dead mentioned by the King are the effects of a popular and deceitefull reformation in the account of all true protestants That Protestants were accused by Papists as these are charged by the King will not parallell guilt nor hide the present Actions of these Traytours from view and detestation The Libeller doth very preposterously produce the Example of Iob whose sinceritie was accused to God as a protection for the hipocrisie of Sectaries while himselfe acts the part of him that accused Job to God and omits not the traducing of all proofes of pietie Religion and Justice in the late King But the infirmities of best men and scandalls of hipocrites in times of reforming can lay noe just blemish vpon the integritie of others nor purpose of reformation Noe man sayes it did but if the Reformation it selfe be a noveltie pretending not the consent of any times but their owne opinions of places of Scripture different from all others if that which is offred in the name of reformation be in it selfe confusion and scandalous imputing Antichristianisme to all the Churches of God that were before them and that the way of introducing it be with presumption blood and Rebellion we cannot thinke that any promoters of such an vnchristian deformitie can have any integritie or Religion and they are not blemished with the Crymes of others but their owne They that have no publique place nor authoritie to reforme the Church cannot be excused of presumption if they meddle with it and such bu-sy bodies are moved with Carnall selfe seeking and private ambition not sense of dutie If any thing grew worse and worse in the Church of England it was the encrease of Sectaries who would cover their hipocrisie with censure of superiours and lawes These Reformers pretend to reforme lawes not corruptions for though they talke of the time of the Kings Raigne they pretend to reforme nothing that was particularly worse in his time then before and he might as well have asked why Queene Elizabeth in her fortie yeares raigne had not reformed as peevishly talke that his Majest should not reforme in twentie yeares when it was held strange that the Schismatickes should be soe distempered to pretend a necessity of reformatiō there being greater neede of strengthning what was established It is a Diabolicall Method to change the order of the Church by destruction of the Civill state just reformation never opposes lawful authoritie in setting vp a Governmēt over others Though Christians might reforme themselves they allwayes judged it an abomination to impose their Religion vpō the state they lived in Private reformations are of Christian right but publique are the prerogative of supreame power and though Princes ought to serve God in the first place the people are not to destroy Princes in the first place they may worshipp God though they be persecuted they cannot truly if they take the sword to subdue them that are in authoritie and they feare not God that feare not their King our feare of God bindes vs to vse noe violence against our King nor vpon others our Allegiance to our King being a part of our dutie to God and as the Apostle convinces those that hate their brother not to love God soe in vaine doe they pretend to feare God that offer violence to their King Can a Christian breake all the lawes of the second table vpon pretence of keeping the first And did not he that Commaunded to have noe other Gods but him commaund the honour of Father Mother May a private Christian robb and kill because persons are not of his Religion The scripture sajes he that is guiltie of the breach of one commaundement is guiltie of all and though Christians may not obey Commaunds contrary to the commaund of God they may not vse violence force but these are the Pharisees that teach men by making a vow vpon pretence of Gods service to disobey Parents which our Saviour soe much condemnes Christs Kingdome is spiritual in the hearts of the faithful not in a papall consistory nor a congregationall pullpitt they were best Christians that obeyed not
his sin of betraying our saviour what is that to vs and he would have the infamy only rest on the seller none on the buyer and its like will as he professes disagree with the King to the worlds end and will out babble all law truth and reason that such as fought to change the Government destroy the lawes fought for them and he may babble to the worlds end and not be beleived against the evidence of the fact and that miror before his face wherein he sees all that acted which he denies renders him not only a denyer of principles but common sense the Traytours decree of non addresses was what they ever intended though they had not a confidence to act it presently and from that example of disloyaltie the Libeller others made a change of principles to sute with such monstrous productions It s probable the Libeller would be ever answearing fruiteles repetitions for his answeares are noe other and yet he thinkes himselfe not liable to censure for his stall repetition in the lines before of the kings being vnalterable in his will would have been our Lord averse from Parliament and reformation If the Libeller retained any estimation of Davids heart he would not soe often have reproached the vse of Davids words And we have good reason to beleive that he that suffred Davids troubles was supported with a measure of Davids spirit while his peâ—…secuters exercised on him the malice of Davids Enemies And were not this Libeller possessed with an evil spirit he would not borrow matter of sport from stealing Davids spirit nor reproach and slander from Pamelaes prayer which may be vsed more warrantably then reproved but he is drawne very dry that make such vse of a scoffe Vpon the DENYING him the attendance of his CHAPPLAINES A Chapplaine is a thing diminitive and inconsiderable And the man would be ignorantly witty vppon the name as vnknowne That a King should not desire the assistance of such persons of the Clergie as were his Domestickes acquainted with his conscience or that such persons should not have a place in the families of Kings may seeme a strange supposition in these men that soe much magnifie preaching as the shopps of Mechannickes are turned to pulpitts and every Cooper growne a reverend Predicant The Scripture ownes noe such function not of Presbiter for what els are Chapplaines if he had looked for the names of his independent congregations he had not found them in Scripture But they that know noe places dedicated to the service of God know noe persons attending that service The Church not avowing them they are left to such further examination as the Sons of Sceva the Iew mett with And itts like they meete with such examiners as the Sons of Sceva mett with such vncleane spiritts as professed to know Jesus and Paul but hated both and were the intelligencers of the Prince of Darkenes and the Libeller in their Phrase sayes Bishopps or Presbiters we know and Deacons we know but who are Chapplaines He could not have chosen an Example more proper for his imitation that hates the name and function of Bishopps and Presbiter as those wicked spiritts the name of Jesus and Paul thence it is that he hath gathered the Cobwebs of the stage to cast vpon them calling the Ministers of the gospell sewers and yooman vsâ—…ers of devotion and implements of the Court Cup'board this is the devotion of these reformers Their sending to the King Ministers and others whose excesse of corrupt affections were become venom and fury against all loyaltie was to render his condition more afflicted being only allowed to live among scorpions and have his habitation with Dragons who were not only insolent Traytours but diminitive and inconsiderable Creatures for a Religious charge They denyed him his Chapplaines in affront and to encrease the measure of his sufferings and such as feele not the absence of those Messengers of peace which God hath appointed to bring glad tidings to his people discover more prophanes then Michha superstition and his ignorance condemnes the presumptuous pretence to knowledge in those Rebells he lamented the losse of his Levite in whome thoug erroneously he thought himselfe blest in regard of his Tribe these men thinke Bishopps and Presbiters of noe more vse then Micahs Idoll for the Libeller would not have houshold oraisons officiated by Priests but where are Priests forbidden that office These men that have soe long vsed houshold Conventicles and had their wandring Levites to officiate now know noe vse of them Kings heeretofore David Solomon and Ichosophat might not touch the Priesthood yet might pray in publique while the Priests stood and heard And doth it follow from the practice of these particular persons that publique prayer was not a part of the Priests office he might aswell conclude from the prayers of the publican and Pharisee because they were made in the temple and the King did vpon good grounds beleive a particular blessing on the Priests prayers as on his sermons though God admit all men to call vpon him And the Libeller shewes with what Zeale those Sectaries call vpon God with whome the Priests prayers are the chewing of Mattins and yet theis Enemies of God will be called Christians whose whole language is the derision of all devotion Though the King had abilities of knowledge to pray beyound their mimicke levites yet he would neither vsurpe the Priests office nor neglect the vse of it in confidence of his owne parts and the Monsters he mentions its like would preach repentance for not sinning and would as easily preach downe true repentance as preach vp Rebellion and the King had reason to give such conspiratours the same welcome that Solomon did to Abiathar that abetted the Treason of Adoniah And he could not hope that Joroboams Priests who were made of the lowest of the people and supported the revolt from their lawfull King would teach other doctrine then what tended to subversion of Church and state We have seene that with the sacriledge of the endowments of the Church the Rebells have set vp their Images of Priests and have banisht all devotion and service of God censuring the saying of amen to a devout prayer for a superstitious responsorie The prayers made by the forenamed Kings in the Temple and by the Apostles and ancient Christians for above three hundred yeares were in vaine if the heart cannot safely joyne with another mans extemporall sufficiency And whence doth it appeare that any of these prayers that were made for others to joyne in were made vpon extemporall sufficiency the contrary appeares when the Scripture expressely dictates the words which the Priest shall vse whereto the people must say Amen there is not any story from whence the want of Leiturgies in the first age of the Church can be collected but there are Testimonies of their antiquitie aswell as necessitie of their vse It s a signe of a prophâ—…ne heart that