A VULGAR OR POPVLAR DISCOURSE SHEWING That the Warre raised by the two Houses fomented chiefly by the Londoners abetted for the moâ—… 〈…〉 and others notoriously disaffected to Monarchiall Government Is not as Boroughs pretends in defence of the Protestant Religion His Majesties Person the Laws and Liberties of the Kingdom and Priviledges of Parliament but rather destructive to them all Written Dialogue wise By Irenaeus A Lover of Peace against Eristes A Lover of Contention Prov. 24.21.22 My Sonne feare God and the King and meddle not with them that are given to change for their calamity shall rise suddenly Tertul. Apolâ—… câ—…â—… In Majesâ—…tis 〈…〉 When Majesty is wronged every 〈…〉 to maintain the Right and 〈◊〉 the 〈◊〉 of His Soveraigne Printed at York by Stephen Bulkley 1643. To His Excellence WILLIAM Earle of NEWCASTLE Viscount Mansfield Lord Ogle Baron of Bolsover Bothall and Hepple Governour of the Towne and County of Newcastle Generall of all His Majesties Forces in the North Parts of this Kingdome and in the Counties of Nottingham Lincoln Rutland Derby Stafford Leicester Warwick Northampton Huntington Cambridge Norfolke Suffolke Essex and Hertford One of His Majesties most Honourable Privie Councell Right Honourable I Make bold in all humblenesse to present this Treatise to your Honours acceptance the candid construction which your excellence hath often been pleased to give of my Sermons delivered to the Eare hath encouraged me by a bold tender to offer this to your judicious Eye If it obtain your Lordships approbation it will not repent me that I have exposed it to the criticall View of this censorious age by so open a Publication your Countenance it begges that your Greatnesse may protect it And daigne Noble Lord to vouchsafe it your Honourable Patronage for it justifies that cause with the Pen which your Excellence maintains with the Sword it pleades for Loialty and to whom can a Treatise of Loialty in these Parts more fitly make it's addresse for shelter then unto his Excellence William Earle of Newcastle who as one of our Davids most excellent Worthies hath approved himselfe a most Renowned Heroick Magnanimous protector of Loialty in these Northern Counties to the perpetuall Honour of his Name and Noble Family Goe on still most Noble Lord with Heroick Magnanimity and prosper till all the Kings Enemies that have risen up against Him be cloathed with shame and my Lord the King return home to His Pallace at White-Hall in Peace Which is the Loyall the earnest Prayer of Your Excellencies in all humble Observance Service and Duty Y. A. A Vulgar or Popular Discourse Written Dialogue-wise By Irenaeus A Lover of Peace against Eristes A Lover of Contention IRenaeus Why do you fill the Church with Schisme and the State with Faction can you tell Eristes what is it you contend for or what warrant have you to lift up your hands against your Lawfull Soveraigne the Lords Anoynted Eristes Are you a Straâ—ger Irenaeus in this our Israel and know not these things the mâ—tters for which we contend are mâ—tterâ— of importance for we take up Arms in defence of the true Protestant Religion His Majesties Person the Liberties of the Kingdom the Priviledges of Parliament and that by Warrant and Commission from the two Houses of Parliament Irenaeus Surely Eristes you meane to put a gull upon me as you have done upon many others and by these fait plausible Pretences would seduce me to take part with you in a wretched Quarrell and to hazard my Life in this World and my Soul in the next by bearing Arms against my Soveraigne Eristes What doe you hold it an unlawfull and damnable act to take up Arms against your Soveraigne in Defence of the true Protestant Religion His Majesties Sacred Person the Lawes of the Land the Libertyes of the Subject and the undoubted Priviledges of Parliament Irenaeus First you take for granted that which will be denyed and go about to render your Prince odious to His People under the hatefull notion of a Tyrant as if he meant to subvert the true Protestant Religion the Laws of the Land c. which are sad charges but how groundlesse God and the World knowes Secondly were your Pretences as true as they are specious yet it is contrary to the Law of God the Doctrine of the Apostles the perpetuall Paâ—ience of Christs Church that Princes may be resisted by their own Subjects this is a Conclusion drawn noâ— from Divinity but Conspiracy and whosoever teâ—ch Resistance of the highest Power or Supreme Mâ—gistrate their doctrine is wicked and their proofes must needâ— be weak let us heare then orderly and distinctly what you can alledge to Justifie your forcible Resistance of Soveraignty Eristes You mistake Irenaeus we who side with the two Houses of Parliament do not arme our selves to fight against the King but for the King Irenaeus There are no Rebells but pretend somewhat to justifie their unlawfull Acts of Rebellion do you not take up Arms against the King when you oppose him by Force of Arm and in an Hostile manner seize upon his Force Ammunition Ships Revenues when you make a General of your own and give him Power to Kill and Murder the Persons to burne and plunder the Houses of His Leige People when you discharge your Ordnance against Him and his Army to the endangering of his Sacred Person this is a strange defence to shoot at the King in his own defence I believe if this be to defend his Person you would not be a King to be so defended Consider it well and if this be not to take up Arms against the King I seriously confesse I know not what is nor know I what any Rebells can do more Eristes But we doe it to make him a glorious King to defend preserve and maintaine his true Regall Power Honour and Dignity to rescue him out of the hands of the Malignant Party who are his greatest Enemies Irenaeus You tell us that you will make him a great and glorious King whilst you use all possible â—kill to reduce him to extream want and indigency and that you will make him to be honoured at home and feared abroaâ— whilest you indeavour by an unusuall way of Remonstrancing to make him Person contemptible to Forraigne Princes and his Government odious to his good Subjects You set a worke seditious Sectaries and Schismaticks like so many Catalinâ—s the Firebrands of their Country to perswade the People that what you do is to defend preserve and maintaine his Honour when as appears by the nineteen Propositions you intend nothing lesse for to instance in some of them Is it for his honour to have all his Counsellours and great Officers displaced for no other fault but because they have approved themselves most loyall and faithfull to him Is it for his Honour that he shall never choose any Officer of State but accept such as the two Houses of Parliament shall be pleased to nominate and appoint You would
thinke it hard if you might not be permitted to enterteine what Servant you would but should have them appointed and thrust upon you by another man Is it for his Honour to have the power of disposing the Militia taken from him which all other Kings his Predecessors ever had and enjoyed as the chiefest Prerogative and Flower of their Crowns and which if once he be divested of he can neither defend himselfe nor his Prerogatives Royall nor the Lawes of the Lâ—nd in their true vigour nor his Loyall Subjâ—ct in their Rights Properties and Libertyes all which he is entrusted with nor over-awe and suppresse any of his Subjects if they should rebell nor be able to protect his Kingdoms against a Forraigne Prince or Potentate in case they should invade his Dominions Is this for his Honour Judge as you would be judged and doe as you would be done unto Lastly whereas you pretend that you take up Arms to rescue his Majesty out of the hands of the Malignant Party his greatest Enemies we know no Malignâ—nt Party within this Kingdome in all probability able to doe mischief besides the Separatists Men notoriously disaffected to all Government Disturbers of the Churches Peace and experimentally known to be fatall to Monarchy these and such as these His Majesties truely defines to be the Malignant Party who are Persons disaffected to the Peace and Government of the Kingdom such as neglecting and despising the Law of the Land give themselves other Rules to walke by dispencing with their obedience to Authority and these His Majesty heedfully avoids as Malignants destructive to the Church and Common-wealth But you would have them removed from the King as wicked Malignants wâ—om in his greatest afflictions he hath found most faithfull and trusty and of whose tryed Loyalty he hath had good proofe and experience and it is your usuall manner to empty the very sinck of Language upon the reverend Fathers of this our Israel and our most eminently learned Clergy and to Martyr their names with those opprobrious obloquies of Malignant Party Men disaffected to Peace Adherents to Popery Superstition Idolatry Scandalous Ministers whereas I doubt not but many of them will if need require be free of their dearest blood in refutation of such malitious calumnyes Eristes Well to wave this point admit that we fight not for but against the King yet we doe it in a good cause for the defence of the true Protestant Religion which is our chief inheritance Irenaeus You may not doe evill that good may come of it Rom. 3.4 And God is never more dishonoured then when Religion is made a Cloake to palliate publique Rebellion consider it well Religion teacheth thee to be subject â—o the King Rom. 13.1 and wilt thou for Religion in a forcible way oppose the King Eristes Why may I not when the King is enclined to Popery and would subvert the true Proâ—estant Religion Irenaeus Thou art a man of a very light beleefe if thou canst be induced to harbour in thine heart any such conceit of so gracious and Religious a Prince beleeve me be that tellâ— thee so is none of the Kings friend but one of the Malignant pâ—rty who would rob the King of the Loyall subjection and affections of his People which is his royall due And to the end thou mayst know how much he is wronged in the report I referre thee to His own Declarations wherein he often attestâ— God with fearfull Imprecation That He will inviolably conserve and constantly maintain the true Protestant Religion as in His Mâ—jesties Speech the ninth of March 1641. God so deale with me and mine as all my thoughts and intentions are upright for the maintenance of the true Protestant Religion And in His Declaration to both Houses in answer to that presented to Him at Newmarket Mâ—rch 9. 1641. We doe out of the innocency of Our Soules wish that the judgements of Heaven might be manifested upon those who have or had any such designe of altering Religion in the Kingdom And in His Majesties Answer to the Petition which accompanied the Declaration presented to Him at Hampton Court December 1. 1641. We are perswaded in Our Conscience that no Church can be found upon the Earth that professeth the true Religion with more purity of Doctrine then the Church of England doth which we will maintain with constancy while we live in its purity and glory And in His Declaration May 19. Where He desires His Actions may no longer prosper or have a blessing from God upon them or Him then they shall be directed to the glory of God in the maintenance of the true Protestant Religion Eristes Sed quid opus est verbis cum facta videam But what are words without deeds or attested Protestations unlesse they be seconded with answerable and suitable practises Irenaeus If by the true Protestant Religion you meane the Religion or publique Forme of Gods worship established by Law in the Church of England and sealed by the blood of many Martyrs you cannot be ignorant that His Majesty conformes to it in constant practise even beyond the strictnesse of most of His Subjects and what other way can he testifie his sincere affection to the true Protestant Religion but only by his profession and practise He then that tells thee the King is inclined to Popery in his heart either speakes what he knowes then he is a searcher and knower of the heart which is a Prerogative belonging to God alone not communicable to any Man or Angell or else he speakes what he knowes not and then he raiseth a causelesse slander upon the King contrary to his frequent Protestations and practise which is an high crime of a dangerous consequence that deserves the utmost soverity of punishment Thou mayst nor beare false witnesse against thy neighbour of the meanest rank and wilt thou beare false witnesse against thy Prince thou may'st nor think ill of the King no not in thy heart much lesse shouldest thou dare to speak ill of him with thy tongue After thy Prince hath often protested his zeale to Religion and in a solemne manner called God to witnesse those Protestations and desired God to blesse him according to his true meaning therein and his people to defend and serve him no longer then he shall conâ— uâ— constâ—â— in such resolutions wilt thou still think 〈◊〉 â—â—y that hâ—â—oâ—h but dissemble good God what is become of charity which bindes us to beleeve the best of every man 〈◊〉 we have evident proofes to the contrary Eristes But the King calls in the popish party to 〈◊〉 and assist him â—nd is not thatan evident convincing proofe that he is popishly affected Irenaeus No for first His M â—esty was very câ—nâ—â—louâ— and tender in this point and dâ—d not adâ—…t them of the popish party to ayde and assist him in his just c use 〈◊〉 which never Prince had juster till the opposite party had admitted Papists Brownists men of all
everlasting by an Ordinance What duâ—l unleâ—rned men as he goes on were Sir Edward Cooke Phillips Elliot Digges c. that could never find or devise this knack of forging new Laws in former Parliâ—ments Fourthly were it Law whatsoâ—ver the two Houses declared then could they enact new Laws without the King and so the well tempered and admirably ballanced Government of this Kingdome wherein all the three Estates are shâ—rers after a sort and in the râ—ine order might at the pleasure only of two of them be dissolved But it is not equall that two of the Estates should judge by no Rule sâ—ve their own Votes or that they should be allowed to be the sole arbitrary Judges both of Justice and Policy without the third this must of necessity make the third to stand for a Cypâ—er That the two Houses are distinct parts of the Parliâ—ment is acknowledged but that they have the power of the whole in right though it hath been executed upon us in fact must be denyed unlesse we will grant that they can make an Act of Parliament without the King In former Ages and ever since Parliaments were in use if I be not misinformed for I am no studied Lawyer the Jus Statutorium or Statutory Lawes were constituta setled and established by the King and both Houses of Parliament in which the reasons of making those Laws were most in the debâ—ting and voting of both Houseâ— and the Royâ—ll Assent to them was left to the King with a Le Roy veult or his dissenting from them not peremp ory but with a modest answer Le Roy s'avisera which modest dissâ—nt was of sufficient authority to make a Bill of both Houses invalid And how the King hath lost that right and what new Lawes are found out destructive to that Prerogative I never yet reâ—d nor ever shall unlesse some new Ordinance or bare Vote can pretend to such an unwarrantable poâ—er Fiftly if their bâ—re Votes be more binding and of greater Authority then the King Proclamâ—tions then are their words above the Kings and their power and authority above His and not His above theirs and then Saint Peter was mistaken in telling uâ— that the King is Supreame 1. Pet. 2.13 And we are all forsworne in taking the oath of Supremacy to the King and noâ— unto them and so are they for it wâ—s enacted Anno 5 Eliz. That every Knight Citizen and Burâ—esseâ— in Parliament should take the same oath and unlesse thâ—y took it they should not be admitted Parliament men or have any voyce there Either then the House of Commons hath taken it or not if they have not taken it they are not Parliament men nor have any voyce if tâ—ey have taken it unlesse they will forsweâ—re themselves and deny God they must continuâ— subjects sitting in the Parliament Housâ— and be undâ—r the King as suprâ—â—me and â—onsequently either their wordâ— nor auâ—â—â—rity câ—n be â—bove Hiâ— nor can they Enact any Law wiâ—â—â—â—uâ— Hâ—â—â—ssent But sâ—condly If they pretend the formâ—r Thâ—t they have an Expâ—â—sse Law to wâ—rrâ—nt all tâ—â—ir Dâ—clâ—â—ations Votes and O dâ—â—â—nceâ— to be â—egall thâ—y doâ— vâ—â—y â—ll tâ—â—t they doe not sh w â—â— uâ—to the King wâ—o proâ—â—ssâ—th tâ—â—t the very shâ—wiâ—â—â— oâ—â—â— should satiâ—fiâ—â— him anâ—â—â—at he â—â—nnot be sâ—tiâ—fiâ—â— till tâ—ey sheâ—â—y will tâ—â—y rather then shew such a Lâ—w dispâ—â—â—se tâ—â— King hazard tâ—eir Râ—ligion the Peace of the Kingdom and the Lives and Souleâ— of many in a bloody Watre Briefly Either thâ—râ—iâ— such a Law and they will endâ—nger King Kingdom Lives Gooâ— Religion bâ— a Bâ—oody Civill Destructive unnaturâ—ll Warre râ—ther tâ—en shew it which would argue them extreamely uncharitâ—blâ— or else indeed there is no such Law for them tâ— declare and then their Dâ—clâ—râ—tions are not Legall and by consequence we are not bound to obey them I will conclude this point with some Observable passages out of His Majesties Answers to the Declarations and Remonstrance of the two Houses of Parliament 〈◊〉 fiâ—st out of that Answer of His to the Declaraâ—ion of both Houses touching the Militia wherein they pretend thâ—t they were necessitated to mâ—ke such an Orâ—inance for setling the Militia warranted thereunto by the Fundamentall Lawes of the Land They may doe well saith His Majestie to tell Our good Suâ—jects what those Fundamentall Lawes of the Land are and where to be found and to mention one Ordinance from the first beginning of Parliaments to this present Parliament which endeavoured to impose anâ— thing upon the Subject without the Kings Consent for of suâ—h all the inquiry that We can make could never produce Vs one instance and if there be such a secret of the Law which hath lyen hidden from the beginning of the World to this time and now is discovered to take away the just legall Power of the King We wish that there be not some other secret to be discovered when they please for the Ruine and destruction of the Liberty of the Subject for no doubt if the Votes of both Houses have any such authority to make a new Law it hath the same authoâ—ity to repeale the old Then what will become of the long established Rights and Liberties of the King and Subject and particulaâ—ly oâ— Magna Charta will be easily discerned by the most ordinary understanding Secondly out of His Majesties Answer to the Declaration of both Houses concerning Hull Mâ—y 4. 1642. The power of Parliaments is great and unlimited but it is onâ—y in that seâ—se as we are a part of the Parliament witâ—oâ—t Vâ— or against Our Consent the Votes of either or both Hâ—â—â—es together must not cannot shall not if We can helpe it for Our Subjects sake as well as Our Own forbid any thing that is enjoyned by the Law or enjoyne any thing that is forbidden by the Law In what a miserable insecurity and confusion must we necessary and inevitably be if the Soveraigne Legall Authority may be despised by Votes or Orders of either or both Houses Thirdly Out of His Majesties Answer to a Book Entituled The Rememâ—rance of the Lords and Commons May 19. 1642. There cannot be imagined a greater Violation of our Priviledges the Lâ—w of the Land the Liberty of the Subject and the Right of Parliament then the Votes past in the House March 15.16 One of which Votes wâ—s and there need no other to destroy both King and People That when the Lords and Commons shall declare that the Law of the Land is the same must be assented uâ— to â—nd obeyed that is the Sence in fâ—w words Where is every Mans Property Eâ—ery Mans Liberty If the major part of bothh Houses declare that the Law is the younger Brother shall inherit what is become of all the Families and Estates in the Kingdom 〈◊〉 they Declare that by the Fundamentall Law of the Land such a raâ—… a 〈…〉 unadvised Woâ—d ought to be punished by perpetuaal 〈…〉 is noâ— the Liberty of the Subjeâ—… durâ—nte bene 〈…〉 dilesse
to rule over them yet they choose rather to suffer then to â—â—ke â—â—sâ—stance by force of Armes though they lacked â—either 〈◊〉 strength to withstand the Emperours Forces And that the doctrine of resisting Priâ—â—◠〈…〉 taught by the ancient Father you shall he 〈◊〉 â—onsiâ—â—â—ly averred by some Learned Divinâ— of our Câ—uâ—ch who were best seen and verst in their Writings No Oâ—thoâ—oâ— Father did by Word or Writing 〈◊〉 resis◠〈◊〉 foâ— the space of a thousand yeares after Christ â—eâ—lâ—â—◠〈◊〉 cap. 19. Sect. 19. The worthy Fathers and Bishopâ— of the Church perswaded themselves that they owed all duty â—o Kings though Infidels and Heretickes Feild lib. 5. cap. 45. The Doctrine which teacheth resistance of Princeâ— is wicked having neither Scripture Councell nor Father which avowed it for a thousand yeares Bilsons true diffâ—renâ—â— between Christian Subjection and Unchristian Râ—bellion part 3. in whom we often meet with these or the like paâ—sages Whether Princes be with God or against God either we must obey their Commandement or abide the â—â—nishment if we will be Subjects Princes must be obeyed or endured Either obedienâ—â— to their Wills or submission to the Sword is due by Goâ— Law God is not served with resisting the Sword but with dutifull obedience to Magistrateâ— when their commands agrâ—â— with his and in case their Wills be dissonant from his thâ—â— is he served with meeknesse and readinesse to beare 〈◊〉 abide that which earthly powers shall inflict this was the cause why the Church of Christ alwayes rejoyced in the Blood of their Martyrs patiently suffering the cruell rage both of Pagans and Arrians and never favoured any tumults of Rebells assembling themselves to withstand authority That conceit then of Bridges is fond foolish and unwarrantable who thinks that many Christian Martyrs in the Primitive Church would so farre have resisted the Roman Emperours that they would have saved their own Lives if the Senate of Rome or the People of the Roman Empire would have joyned with them Tertullian disclaimed this fancy with an absit God forbid that we Christians should defend our selves against our Emperours by humane force There can be no Warre made against us but we are fit and sufficient for it if we would seek revenge of our persecutors but our Christian discipline and profession is rather to be slain then to slay Tertul Apologet cap. 37. Saint Cyprian expresseth the same Christian profession Cyprian ad Demetriad nos laesos divina ultio desendet inde est quod nemo nostrum se adversus injustam violentiam quamvis nimius copiosus sit noster populus ulciscatur We leave vengeance to God and hence it is that none of us doe seek to revenge our selves against unjust violence although our number be exceeding great more then the number of our persecutors Erisles But what if the Kingdom see it selfe in imminent danger most likely to be ruinated by the King and His Cavaliers may it not stand up to defend it selfe by force of Armes Is not Salus Populi Suprema Lex The safety of the People the Supreme Law The preservation of the Kingdom and of the Religion Laws and Liberties thereof to be preferred before subjection to the King Irenaeus First God be thanked that is not our case for as that Gentleman of quality who wrote the Review of the Observations upon some of His Majesties late Answers and Expresses well Observes No King of this Realme hath granted more for the good ease benefit and behoofe of His Subjects then His Majesty hath done had we thankfull hearts to acknowledge it witnesse His damming of Ship-Money Monopolies c. And His yeelding to the regulation of whatsoever further grievance should be found in the Commonwealth What more gracious motion could be made by a Prince to His People then that which His Majesty made in His Message to both Houses of Parliament Ian. 20. 1641. Wherin He moved them with all speed to fall into a serious considerations of these 〈◊〉 whiâ—h they should hold necessary for the present and future establishment of their Priviâ—eâ—…es the free and quiet enjoying of their Estates and fortunes the Liberties of their 〈◊〉 the security of the true Religion now professed in the Church of England and the setling 〈◊〉 Ceremonies in such a dâ—s ent aâ—… câ—…ly manner as might take away all just oâ—… offence Is this the grâ—tious motion of a King that intends the ruine and subversion of His Kingdom God be Judge between Him and them that would fasten so false anâ— foule an aspersion upon a Prince unparalelled for clemency and piety Secondly Though the King should in a Violent and Tyrannicall way goe about to oppresse His People though really and truely there were such dangers threatned both to the Church and State as is pretended yet unlawfull means such as is resisting the Supreme Magistrate in a free Monarchy to defend our selves from unjust violence and oppression ought not to be used Suffering is commanded and commended unto us in the Scripture resisting is forbidden Rom. 13.2 Our Saviour foreshewing his Disciples that they should be brought before Kings and Rulers and be cruelly entreated saith not and he that first Rebells but he that endureth to the end shall be saved Mat. 10. And again not with violence resist them but in patience possesse your Soule Luke 21. This is the way for all Christian Subjects to conquer Tyrants not to resist the Supreme Power though Tyrannically abused least we be damned but rather to suffer that we may be Crowned When either we cannot escape by flight or abate stop the fury of Tyrants by our Teares and Prayers to God The Ancient Fathers allowed no other Weapons to Christian Subjects against persecuting Tyrants but only these foure Preces Lachrymas patientiam sugam Prayers and Tears Patience and Flight And it is observed by the Learned that the Churches never more flourished then in the Primitive times when they used these defensive Weapons only Vide Field l. â—0 c. 45. reserving vengeance unto God to whom only it belongs to take order with wicked Kings since he alone is above them and therefore he alone hath power to punish them The royall dignity of Kings is so inseparably annexed to their sacred Persons that although they doe offend in Person yet no vindictive power can be exercised against their persons without violation of their Royall Dignity which although it be not transcendent to all Laws of Justice to be done yet it is transcendent to all Lawes of Justice in respect of punishment by man when Justice is not done And in that respect David a King truely said to God against thee only have I sinned Psal â—1 4 he had sinned against others yet so as none might take vengeance of him for his sinne but only God This I am sure was the Divinity of Saint Ambrose Chrysostome and others of the Ancient Fathers Reges nullis ad paenam voâ—antur legibus tuti imperii