From May to July the Divine right of Presbyterianism formed a salient topic of conversation and debate amongst citizens and statesmen.[577] From May to July the same question was agitated at Newcastle between King Charles and Alexander Henderson.
Charles I. and Henderson.
The backbone of the King's strength having been broken at Naseby, and his midland capital being environed with a Parliamentary army, the monarch, defeated on all sides, resolved to flee. Though every reasonable hope had vanished, still he kept up his spirits—trusting to his own talent for intrigue, to some wonderful interposition of Divine Providence, and, above all, to that divinity which "doth hedge a king."
In a state of entire indecision as to whither he should bend his steps, the royal fugitive rode out of Oxford, and pursued the road to London. A thoughtful journey it must have been; and, at last, as he approached the metropolis, at Hillingdon, his heart sunk within him, when, pulling his bridle to the left, he galloped off through a cross country to the Scotch camp at Newark.[578] Arrived there, his treatment by those into whose arms he threw his fortunes without his confidence, was sufficient to cast him into absolute despair but for that strange hopefulness to which we have just referred. Removing with the army from Newark to Newcastle, the annoyances of his position considerably increased.[579] In his letters to Queen Henrietta Maria—his dear heart, as he fondly called her—he complained of being barbarously baited and threatened, of new vexations which happened to him every day; declaring to her that there never was a man so lonely as he, and then with a beautiful touch of tenderness he assured the woman—really the star of his evil fortunes—that she was his last comfort, and that her letters in cypher were around him all day, and under his pillow all night.[580]
1646, July.
Charles I. and Henderson.
Alexander Henderson sought to effect the King's conversion. Sheets and sheets of closely-written paper passed between them throughout those wearisome months. Each did his best. Day after day, night after night, these controversialists read and reflected, wrote and revised, and it must be allowed, to the credit of the King, that the intelligence and acuteness which he brought to this undertaking appear exceedingly respectable, even in comparison with all the accomplishments of his clerical antagonist.[581] Charles contended for the jus Divinum of Episcopacy, and the apostolical succession of bishops; Henderson for the jus Divinum of presbyteries and the human origin of prelacy. The monarch upheld the authority of the Fathers as interpreters of the Bible; the minister the interpretation of Scripture by Scripture—declaring patristic writings and traditions to be unworthy of trust. The royal disputant contended that inferior magistrates and the people had no power to reform religion; the clerical respondent that such persons did possess it, and that it became them to exercise it when even kings failed to perform their duty. The Prince urged that he was bound by his coronation oath to preserve the Church of England, and that he could be released only by the voice of the Church itself; the Presbyter that Parliament had sufficient authority to remove this obligation. His Majesty asked what warrant there was in the Word of God for subjects to force the royal conscience, and to make a ruler alter laws against his will? The reverend gentleman replied that when a man's conscience is misled, he necessarily does that which is amiss, and that his duty is to have his conscience better informed, and not to move till he has struck a light, and made further discoveries. This question involved another, as to the right of the subject to take up arms, which, of course, Charles held to be absolutely unlawful; whilst Henderson asserted the right of defensive war against unjust authority. It is enough to give this summary. Inconclusive arguments were advanced on both sides, and each was more powerful in attack than he was in defence. Under the circumstances, no good could come out of the controversy, for neither of the disputants would concede one jot; and what is still more important to be borne in mind is this, that the arbitrament of the question between them now rested in other hands.
1646, July.
The Parliament in July again held out propositions for peace. Papers duly signed by the clerks of both Houses were formally entrusted to the Earl of Pembroke and Montgomery, to the Earl of Suffolk, and to other commissioners, attended by Stephen Marshall, who acted as their chaplain. They travelled to Newcastle on the 24th of July. Thither they and the Scotch commissioners went in their coaches, at two o'clock in the afternoon, to wait upon his Majesty. He resided in a fine old house, with ornamented gables, goodly bays, mullioned windows, and a door-way guarded by columns—a mansion now totally demolished, but once the pride of Anderson's-place, in that famous town on the banks of the Tyne. When the visitors had entered this temporary palace, the King came forth into a large chamber which was made use of for the chamber of presence, and there stood at the end of a table until each had kissed his hand. He intimated his pleasure that they should follow him into another room, where the Earl of Pembroke stated that they had brought the Parliament's propositions for his Majesty to consider. "Have you power to treat?" asked the monarch, anxiously looking at the commissioners. "No," they replied; upon which he uttered one of those blunt, petulant speeches which did him almost as much damage as his proverbial insincerity. "Then, saving the honour of the business, an honest trumpeter might have done as much." As the propositions were read, the King listened attentively, and at last observed: "Gentlemen, I hope you do not expect a very speedy answer, because the business is of high concernment." They said their stay was limited to ten days, whereupon he promised despatch, and so terminated the interview. Mr. Marshall preached the next Sunday before the King, and took as the subject of his discourse, Isaiah xxxii. 17, "And the work of righteousness shall be peace, and the effect of righteousness quietness and assurance forever."[582]
Newcastle Treaty.