it is of Logick Astronomy or any part of Philosophy which are Arts and Sciences of themselves And so Policy hath Rules and Methods of its own and depends upon the Sense and Reason of all Mankind being not proper to Christians but common to Jews Turks or Heathens And besides the English Policy is not the same with other Christian Nations Now as to our present Government and Revolution English-men may be divided into these three Ranks First Such as joyned with the Prince of Orange before or at his Landing according to his Declaration Expectation Desire and Invitation of them Secondly Such as did not joyn with the Prince of Orange but did oppose him either with their Prayers or with their Strength or with both but since have taken the Oaths of Allegiance to King William and Queen Mary Thirdly Such as did neither joyn with the Prince of Orange nor since have taken the Oaths The Reverend Dr. is among the Moderate men of the second Rank And est quiddam prodire tenus It is something to come thus far we have the shorter way to our Journeys end as one saith For he writes thus Many things are said for the justifying the Legality of the late Revolution which may make men much more moderate in the point than some are § 1. p. 2. And his endeavour is to perswade those of the third Rank to take the Oaths a very honest charitable and pious endeavour for he saith well in his Preface There are others who are still dissatisfied about the Oaths and are desirous to try whether they can find that satisfaction which he hath done This I confess is a good Reason which may in charity oblige me To proceed All Learned men know what it is to suppose or put a Case and I will not be a quarrelsom Antagonist but will be as civil to the Dr. as he can be to me and therefore for his supposition I will not charge him with reflecting upon this present Government which he saith and I believe he speaks his conscience and heart he is very sure he is far from intending to do in the latter end of his Preface The Dr. seems to make a contradistinction between Right and Government in these words § 1. p. 1. Allegiance is due only to Right not to Government tho' it can be paid only to Government Now I think there can be no Government where there is no Right For who should command and who should obey where there is no Right to command Otherwise how could there be such a thing as Anarchy or Confusion when every man doth what is good in his own Eyes as when there was no King or Governour in Israel Judg. 19.1 And again p. 2. If then Allegiance be due not for the sake of Legal Right but Government But I say there is no Allegiance due where there is no Legal Right either Natural or Positive for I suppose all Obligatory Laws founded upon Natural Principles Again the Dr. asserts That God placeth and setteth some Princes on the Throne tho' they have no Legal or Humane Right p. 3. Now this seems to me a Riddle I am of Opinion that every Prince who hath Gods Authority hath a Legal and Humane Right unless God immediately from Heaven by an Angel or the like extraordinary way gives him Authority But no Prince ordinarily hath Gods Authority but by Legal and Humane Right as will appear hereafter As for what the Dr. saith about the Disposal of Providence it seems to me pure Enthusiasm and the very Dregs of Quakerism which I shall consider in due place Animadversions on § 2. As for what the Dr. saith in this Section and quotes out of Bishop Overals Convocation-Book I admit and approve sano sensu and I reverence their Authority And I suppose that at that time there were some Divines perhaps Bishops in that Convocation who did think Defensive Arms lawful in some cases and founded Government in Agreement as the ever-renowned Mr. Hooker and Dr. Bilson certainly did And when the Dr. proves the contrary I will believe him and before I suppose he doth not desire that I should But let us see the Dr's Inferences from the Doctrine of the Convocation Men may dispute any thing but I know not how it was possible for the Convocation to express their sense plainer That all Vsurped Powers when throughly setled have Gods Authority and must be obeyed So that here are two great Points determined whereupon this whole Controversie turns 1. That those Princes who have no Legal Right to their Thrones may yet have Gods Authority But surely the Convocation meant that they had a Legal Right and were no longer Usurpers when they had Gods Authority as the King of Egypt and Babylon and King Alexander and the Emperors of Rome Let him prove the contrary if he can And I am fully of this Opinion which I think is the Dr's That there is Momentum quod sic as the Schools call it a Time when all Usurpers or Invading Powers have Gods Authority and must be obeyed and that is when they are throughly setled But the Question is When they are throughly setled A. It is hard to determine and fix a time but there is a time when Invaders and Conquerors have a Right and Title to the Crown And I am of Opinion this is When such a Prince and People have made a Covenant Compact or Agreement explicite or implicite When having with a good Conscience defended their King Laws and Countrey as long as they could they yield being taken Prisoners or subdued And let this consent be supposed to be over-awed yet consent it is especially when they have made a Solemn Promise or Oath to such a Prince And he that breaks such a Promise or Oath is wicked David describes a Citizen of Zion thus He that sweareth to his own hurt and changeth not Psal 15.4 This is grounded upon this Natural Principle That what Promise I make if lawful however inconvenient to me I must perform By the way I call an Explicite Covenant when there is the Publick Consent and Profession of such an Ingagement made by a National Assembly I call an Implicite Covenant when the Members of a Society in their Practice do all such Acts as are required by the Rules agreed among them and submit themselves thereunto Tho' they make no verbal Promise or Profession thereof I need not illustrate this in our Case for all Men have seen with their Eyes and heard with their Ears what hath been done among us Or in the Drs words § 2. p. 9. The Government is throughly settled when the whole Administration of the Government and the whole Power of the Nation is in the Hands of the Prince when every thing is done in his Name and by his Authority when the Estates of the Realm and the great Body of the Nation have submitted to him and those who will not submit can be crushed by him whenever he pleaseth If this
be not a settled Government I despair of ever knowing what it is Now I say in plain English This is a mutual Covenant between Governours and Governed and gives the Formality of Relation between King and Subject But then in this Case the King hath an Humane and Legal Right as well as Gods Authority which the Dr. seems every where to deny For he infers pag 5. Therefore those Princes who have no Legal Right may have Gods Authority But I say That tho' such Princes as the Convocation speaks of had no Legal Right before yet when they are throughly settled they have Legal Right And this is the difference between the Dr. and me And pag. 9. The Submission of a Prince indeed may be thought necessary to transfer a Legal Right but the Submission of the People it self is sufficient to settle the Government and when it is settled then it is the Authority of God whatever the Humane Right be See pag. 25 c. He seems to assert That no Right can be Legal and Humane but Successive or Hereditary Right § 4. p. 26. I know Great Learned and Pious Authors who are of this Opinion as I have proposed it and the Dr. cannot appear singular in it and to advance Paradoxes as he speaks § 1. p. 3. to any Man who hath throughly studied these Controversies But then all or most of those Divines and Politicians assert Defensive Arms in some Case And that the several Forms of Regiment are according to Agreement or an Ordinance of Man And they usually say that the Call of the People is Essential to Magistracy in such extraordinary Case And so the Powers that are are ordained of God and must not be resisted Again if the Dr. means first By Actual Possession of the Throne the Power of the Sword or Strength or the Princes being in Whitehall and having the Royal Forts c. at his Command then this alone cannot give Right tho' it is the Disposal of Providence And this I take to be Hobbism Scepticism or Atheism And such things I have read in some Oliverian Pamphlets to justifie that Damnable Rebellion as the Disposal of Providence And thus to say that Conquest Election and Usurpation were all one to the Primitive Christians as some of late have said is most abominable and to be exploded And the Reverend Dr. verges so near this that I wish he would explain himself better if it be not his meaning See § 4. p. 18. The Scripture hath given us no Direction in this Case but to Submit and pay all Obedience of Subjects to the present Powers It makes no Distinction that ever I could find between a Rightful King and an Usurper c. A. The Scriptures not being an absolute Rule of Policy as I said before suppose that we know who is our King or Governour or who are the Higher Powers by Reason and the several Laws and Constitutions or Immemorial Usages of several Countries And then instruct Subjects in their Duty But of this Section I shall speak in its Order 2. If the Dr. means by Actual Possession of the Throne such a Covenant or Settlement as is before mentioned then I say whoever hath such a Settlement hath not only Gods Authority but Humane and Legal Right tho' he is not the next Heir or immediate Lineal Successor And of such a Prince I grant the Subjects need not inquire Quo jure quâve injuriâ as the Schools speak he came to the Throne or whether he had Reason to Invade or Conquer or not He is King and hath Gods Authority and must be obeyed And in this case the old Maxim proves true Vox Populi est Vox Dei The voice of the People is the voice of God God chuseth whom the People in this manner chuse But I do not think that any rational Politician or judicious Divine grounds this Position upon the Disposal of Providence firstly I am sure most do not But upon such Principles as these 1. No one Form of Government is Natural or Moral but purely of Positive Agreement And tho' it is good Manners in the Subjects of a Monarch especially of an English Monarch to believe Regal Government best and to believe that Hereditary Government or Monarchy is most prudential and excellent And that Lineal Succession is not to be altered but upon very sufficient grounds And tho' no Man ought to meddle with them that are given to change which may possibly befall a King as well as his Subjects yet no Man can with a good Conscience condemn any other lawful Form of Government As the Government of the Consuls and Senate of Rome of old Or the Government of the Duke of Venice or Senate at present Or the States General of the United Provinces All whose Subjects are to obey and not resist their several Sovereigns by St. Paul's command Rom. 13. For they have their Power of God and Gods Authority 2. The Publick Good is the Sovereign Law of all And so tho' Subjects have Sworn to maintain their Sovereign yet if he and they are Conquered and the Conqueror gives them their Lives Liberties or Estates whereupon they Promise or Swear Allegiance to him they must for the future own him as their Soveraign Lord. Or if they are grievously oppressed so that the Publick Good of their Countrey or the Preservation of their Laws Liberties and Religion requires them to forsake their King who as I suppose would have brought them into Slavery or Non-assistance as the Dr. confesseth when a loving valiant and good Friend comes to save their Religion Laws and Properties In this case the Subjects ought to obey him that hath Actual Possession of the Throne For he is their Elected King and hath Humane Legal and Divine Right And this secures Princes from Factious Seditious and Rebellious Subjects And secures Subjects from Wicked Cruel and Ill-designing or Ill-advised Princes who follow evil Counsellors to the Subversion of the Laws and Ruine of the Kingdom And this I think may be proved from the Drs. own Assertions scattered in this Book 1. He asserts p. 14. Sometimes God not only places a single Person in the Throne but intails it on his Family by Humane Laws and makes the Throne a Legal Inheritance And p. 24. Hereditary Right is either a continued Vsurpation which can give no Right or a Right by Law that is by the Consent of the People to intail the Crown on such a Family Now all Laws are made by the Advice and Consent of the Lords Spiritual and Temporal and Commons From whence it follows that the Dr. must own that Hereditary Monarchy is so made by the People and that such a Monarch receives all his Power for he hath no Power but Legal from them as well as from God And as for what follows which saith the Dr. I observed before If Right be resolved into the Choice and Consent of the People cannot be done for what Right had my Ancestors three or four
hundred years ago to chuse a King for me A. I am afraid the Dr. next time will say That the Laws of former Parliaments made some years ago do not bind us tho' not repealed And none but present Parliaments can make Laws for us We have nothing to do with our Forefathers we must personally consent to all Laws Phy for shame Dr. let us hear no more of this For I am confident you do not believe that our Ancestors had no Right to make Laws for us or to chuse a King for us A King is a King to Children Born of Parents who have chosen him or his Family and such Children are his Subjects without a personal and verbal Ingagement And former Laws bind us without a new Act of Parliament to confirm them 2. The Dr. asserts p. 36. If they that is Sovereign Princes receive their Authority from Men which they do as well as from God say we and Humane Laws which the Dr. confessed before I cannot imagine that their Power is any more than a Trust of which they must give an account to those who have intrusted them with it according to those Laws by which they were intrusted to exercise that Power For whether there be any express Provision made in the Law to call them to an Account or no the Nature of the thing proves that if they receive their Power from Men they are accountable to them For those who give Power may take an Account of the use and abuse of it This with the Drs. Concessions hereafter mentioned proves the Lawfulness Reasonableness and Conscience of this present Revolution And p. 25. he saith A Legal Intail is nothing more than the Authority of the People So that the Authority of the People I mean either the Convention of Estates which is an extraordinary Assembly or the Parliament which is the ordinary Assembly gives Humane and Legal Right And such a Prince is set upon the Throne by God and is by the Disposal of Providence and is Gods Minister for the good of the People So that what the Dr. saith in the beginning of p. 25. is very weak To say that God sets up no Prince who ascends the Throne without Humane Right and Legal is to say that some Kings are removed and others set up but not by God which is directly contradictory to Scripture It is to say That the Four Monarchies were not set up by God because they all began by Violence and Usurpation It is say That God as well as Men is confined by Humane Laws in making Kings It is to say That the Right of Government is not derived from God without the Consent of the People For if God cannot make Kings without the People or against their Consent declared by their Laws the Authority must be derived from the People not from God or at least if it be Gods Authority yet God cannot give it himself without the People nor otherwise than as they have directed him by their Laws A. If we speak of Gods Absolute Power he can send a Legion of Angels and set the Crown upon a Kings Head or by any like extraordinary Nomination and Means But we say and I hope the Dr. upon consideration will not deny it that Right Reason Natural Conscience Law and Scripture are the Rule of our Duty and by these means God cooperates and his Divine Providence concurs with men And when the Dr. is in his senses and argues like himself that is a Divine of his Reputation and Station in the Church he will tell you p. 65. That the King hath no Right but by Law and then the Law may determine how far his Right shall extend c. But this Revolution hath confounded the wisdom of the wise and brought to nothing the understanding of the prudent insomuch that a man may propound St. Pauls Question to these great Doctors of our Church Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made foolish the wisdom of this World It is much easier to justifie the whole Revolution I will here add the Judgment of Tol. collected by the Author of the Synopsis on Rom. 13. Power that is Principality or Magistracy yea even of Infidels and Idolaters is not but of God that is from the Divine Ordination and Disposition that the wicked may be restrained the just honoured c. from God as the first Beginning and Cause and Author not indeed by himself but mediately by men in whom God hath put this instinct to set over them those that should Rule them And whoever reads the Lord Chan. Fortescue will find this true in England Animadversions on Sect. 3. In this Section I shall animadvert on some of his Propositions and then propose his Concessions scattered all over his Book As for the two first Propositions I admit them But I think that I may justly find fault with the third which is There are but three ways whereby God gives this Power and Authority to any person Either by Nature or by express Nomination or by the Disposals of Providence Here I say that this Division is Illogical and naughty Logicians say that the parts of a Division must be opposite but these are not For the Power and Authority that is given by Nature is the disposal of Providence and the Power and Authority that is given by express Nomination is the disposal of Providence also And I must confess that in my small Reading I never met with any that made such a sort of division I should have added 3. By Covenant or by the Election of the People I fear that the Dr's Enthusiastical notion of Providence here imposed upon his Learning Let no man say that I do not speak of Divine Providence with that awful regard and reverence that I ought for surely I justifie Gods Providence much more clearly than this abstruse and unaccountable notion The Dr. goes on By Nature Parents have a Natural Superiority over their Children and are their Lords and Governours too This was the first Government in the World and is the only Natural Authority For in propriety of speaking there is no Natural Prince but a Father c. Here observe that this destroys the Principles of Sir R. F's Book with which so many young Divines in the University of late have been possessed and about which they have been so very passionate that they would endure no modest opposition but invidiously declaimed against any man who did but call in question this Principle as if he could not be a Lover of Monarchy If there is no Natural Prince but a Father thens in propriety of speaking there can be no Natural Prince now in the World but every Prince must be by Institution or Agreement or the like For the Relation of King and Subject are not Natural as the Relation of Father and Child are But yet I say Monarchy approacheth nearest to the Government of Gods Throne And I approve of the
make us wise to salvation The Law of Nature or Right Reason is the Rule of Political Government And all Civil or Municipal Laws are to be squared by it and so directed to the publick good as their end But more particularly for the illustration hereof 1. I shall consider what Government is 2. The several kinds thereof 3. I shall shew the Latitude of Subjection 1. I shall consider what Government is Government is Power or Authority which some men have over others derived from God and exercised according to Agreement for the good of the whole Society In this Description 1. We have the general Nature Power or Authority 2. The Author of Government it is derived from God 3. The formal Reason it is exercised according to Agreement 4. The End for the good of the whole Society 1. We have the general Nature Power or Authority Government generally considered denotes superiority of Office and Authority Where there is no Authority there can be no Government nor no Obedience or Subjection due Power or Authority saith Camero is that whereby a person may claim any thing to himself without the injury of any other Thus a Father exercises his Power when he commands his Children A Master over his Servants And a King over his Subjects 2. We have the Author of Government It is derived from God There is no Power but of God All Dominion is Gods The Kingdom is the Lords saith David and he is the Governour among the Nations And the Lord hath prepared his Throne in the Heavens and his Kingdom ruleth over all Psal 22.28 and 103.19 By me Kings reign and Princes decree justice By me Princes rule and Nobles even all the Judges of the Earth Prov. 8.15 16. God is the Absolute Monarch over all 3. The Formal Reason It is exercised according to Agreement My Opinion is this Government in general is of the Law of Nature but in special whether Monarchical Absolute or Limited and Conditional whether by Hereditary Succession or by Election is according to Positive Humane Law and Compact So that the People or Fathers of Families were at liberty to chuse what Form of Government they thought most convenient and Fundamentally to fix the Constitution Which may not be altered but by the same means or power Thus Power in general is of God as Solomon and St. Paul say But the Specification Limitation and first Designation of the Person or Form is by Humane Right or Positive Law according to the Discretion of the Assembly of the People And this seems to me evident by Scripture and Reason Thus the Higher Powers are the Ordinance of God saith St. Paul And the Emperor is the Ordinance of Man saith St. Peter Mankind is naturally subject to none but God or whom God shall appoint But otherwise the Sons of Adam are left at Liberty to chuse what Person or Form of Government any free Multitude can agree upon This Opinion seems consonant to the Doctrine and History of the Holy Scriptures the constant Practice of the Kings of Israel or rather the People of any Common-wealth is consonant to the Principles of the Law of Nature and is neither Erroneous in Divinity nor dangerous in Policy And experience sheweth that the best and most conscientious Subjects pay Obedience according to the several Laws and Customs of their Countreys The Epistle to the Romans was written either in the Reign of Claudius Caesar or of Nero. As for Claudius Historians tell us that he hid himself and the Souldiers proclaimed him Emperor and both the Multitude and the Senate agreed to his Election And as for Nero his Quinquennium or first five years were admired by all and had the approbation of the best Men while he followed the Advice of Seneca and other grave Counsellors And tho' afterwards he proved a cruel Tyrant and Persecutor yet the Laws and Customs of the Roman Empire in Civil things were good and just And in those things of which St. Paul speaks even Nero's commands were to be obeyed Actively As is plain For there is no Power but of God and Rulers are not a terror to good Works but to the evil and he is the Minister of God to thee for good And therefore pay Caesar his due Tribute Custom Fear Honour or whatever the Laws of your Countrey and Conscience and the Laws of God require of you without Resistance For they that resist shall receive to themselves Damnation And this is the Judgment of all the Famous School-men either Ancient or Modern whom I have either read or look'd into Insomuch that I stand amazed that this Doctrine should have no more Followers in England when in all other Disputes our English Divines are the most rational Men in the World But to use St. Paul's words in another case I bear them record that they have a Zeal for Monarchy but not according to Knowledge Yet let them know that as far as I can find by search it is the united Determination of all Politicians School-men and Divines who purposely handle the Controversies that tho' Prince and Subject are Relatives yet prioritate rationis or Ordine naturae intendentis as Logicians speak in nature and time Subjects were first instituted and Princes were constituted for the Subjects sake on certain conditions unless you follow the example of such as design'd Tyranny From whence it follows that Subjects were no Born for Kings but Kings or Princes and Governours ought to promote the profit of Subjects I have as much reason as any of your Majesties Subjects to value your Service Crown Dignity Honour and Prosperity and the Succession to your Heirs yet I follow the old Maxim Malim veris offendere quà m placere adulando I think nothing becomes a Priest so much as Integrity I am sure that no Man can deny that the Apostle speaks of the Higher Powers commanding things lawful or of the Civil Legal commands of the Higher Powers and these must not be resisted But they mistake who think that this command of the Apostles was given to Christians to be obedient to Nero in his unlawful commands Whereas the Apostles command in this place saith a Learned Divine reacheth to all times and is made to all that are Christians Tho' they did live under Nero yet it doth not follow that the Apostle commands them to be subject to him in Unlawfuls If indeed Nero's commands were only unlawful and this Direction of the Apostle was made only to Christians in those times and that subjection commanded were only suffering subjection then this Scripture might make much more for Non-resistance But tho' Nero was an Enemy to the Christians yet some of his commands were lawful and this Direction of the Apostle was not made only to Christians in those times but as a general rule for all good Men. And the Obedience and Subjection here commanded was not only to be Passive but Active This Scripture commands Active Obedience to the Higher Powers in all things
to Hard. A. Art 2. Divis 6. justifies Luther as a godly man and accuseth Harding of Slander And Divis 7 he calls Melancthon and Bucer godly learned men And he calls Peter Martyr a most worthy and learned Father A. to Hardings Preface And Harding commends his Modesty And surely if Passive Obedience had been the Doctrine of those days and esteemed as it hath been of late Rebellion to oppose it the ever Renowned Hooker Preface to Eccl. Pol. would not have honoured Calvin with this Elogium For my own part I think him that is Calvin incomparably the wisest man that ever the French Church did enjoy since the hour it enjoyed him The Divines of the Church of England are not wont thus to commend Authors guilty of Heresie or Schism or Sedition or Rebellion And Dr. Bilson True difference between Christian Subjection and unchristian Rebellion p. 3. pag. 264. saith Calvin is so well known to those that be Learned or Wise for his great pains and labours in the Church of God that a few snarling Fryars cannot impeach his Name And Dr. Whitgift against the Puritan T. C. every where honours Bullinger Castius and more especially Zuinglius And yet all these justified Defensive Arms in some case Now who are the Innovators they that follow the first Doctors of our Church or they that have embraced other new and unheard of Principles in Government I leave the works of our Forefathers to be Judges But here it is objected by some weak and factious spirits that our Convention or Parliament have done as bad to the late King as the Rump Parliament so called O. C. and the Army of Sectaries did to King Charles the First And therefore if we are justifiable they are justifiable and consequently Jan. 30. ought not to be kept as a day of Humiliation and Fasting For this let the Reader consider what the Dr. saith p. 46 47 c. Or let him take this Answer Our Cause and theirs differ as far as Heaven and Hell or Good and Bad Murder and Self-defence I will not say that there were no Corruptions in Government nor no Innovations brought into the Church Neither will I dispute the Reasonableness of the War between the King and Parliament in the beginning But supposing that the Parliament had sufficient Cause to defend themselves Yet 1. King Charles the First had given full satisfaction to the Two Houses of Parliament and the Bishops and the Common Prayer were Established by Law And all know that it was the National Worship as it is now and cannot be abrogated or altered but by King Lords and Commons But O. C. destroyed the House of Lords and the Book of Common Prayer by force and by the Sword 2. King Charles the First was a professed Protestant and all his Officers and Ministers in Church and State were such as the Law allowed But the Late King was a professed Papist and put Papists in Places of Trust against Law and turned out all the best Protestants for no reason but only because they opposed the Jesuits and Arbitrary Power 3. King Charles the First and the Parliament had concluded upon a Settlement to the satisfaction of all sober and wise Men in the Kingdom but O. C. and his Army of Sectaries with force turned about a hundred Members out of Parliament and kept them Prisoners against Law and Justice 4. O. C. and the Sectaries Ruled the Nation by the Sword in time of Peace contrary to all Law and Executed many of the most Zealous Protestants But King William defends all Protestants according to Law 5. They like Cruel Tyrants and Usurpers destroyed the whole Frame of Government Murdered the King and Banished all the Royal Family As there are some at this day who are so vain and sottish as to desire a Common-wealth and to Root out the Bishops and Common Prayer and so bring confusion into Church and State As if there were no difference between the Reformation of Abuses and destroying that which is good and excellent We say that this Faction in a Nation is to be opposed as well as the Tyranny and Illegal Proceedings of the Papists For both are destructive of our Laws and Established Religion It is true our present Business is against the Abominations of the Church of Rome and the Usurpations of Popish Priests and Jesuits But we also abhor all those who would Murder a Protestant King and destroy our Liberties and the Religion by Law Established and force us contrary to our Consciences But King William opposeth none but Papists who would have destroyed us and he continues our Parliament and our Laws Liberties and Religion with all the Incouragements thereof 6. King William was invited over by divers of the Nobility and Gentry to save us from Popery and Slavery and was received with the universal Joy of Protestants But O.C. and his Sectaries who Barbarously and Impudently Murdered King Charles the First were cryed out against by all sound Protestants who adhered to the Laws of the Nation So that that Rebellion and King William's Actions and those that joined with him differ as much as Destroying a Nation and Saving a Nation as the greatest Sin and the greatest Good Lastly Our Royal Martyr King Charles the First died in the Defence of the Laws and Established Religion But the Late King Abdicated or Deserted or at least went out of the Kingdom rather than he would Rule according to Law And when he was gone to France the Chief of the Nobility and Gentry desired the P. of O. to take the Government upon him and to Summon a Convention which Convention Elected him King and the Princess Queen The Late King fled and Banished himself rather than he would do the Nation Justice and when he was gone the Convention or Parliament resolved to keep him out The P. of O. tho' a Soveraign Prince and no way Subject to the Late King did not Murder him when he had him in his Power But O.C. and the Sectaries of the Army Beheaded King Charles the First tho' he was Innocent and a Prince of most Excellent Virtues and of Ever Blessed Memory Ob. Solomon saith Prov. 24.21 22. My Son fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruin of them both A. This Text doth not forbid the Change of Government in Absolute necessity when the Safety of the whole Kingdom requires it and it is done Regularly and for the Publick Good But commands Obedience and Fear to the present Lawful King and never to join with Changelings who are restless under Government and Lightly Wantonly Factiously or Seditiously oppose what is present It is not to be understood Morally as if it were Absolutely evil and a Sin to change when the whole Frame of Government is corrupt But you must take it prudentially that a wise Man who fears God ought not to Change that Form of
slandering his Government by contemning and reproaching his Statutes and Deeds but as much as the matter and truth will bear speak thou honourably of him and think the best and interpret well actions that are doubtful saith some Author For it is wisdom as well as duty to reverence the Kings Person and Office and conceal small miscarriages Obj. St. Matth. 22.21 Read the Context v. 15. Then went the Pharisees and took counsel how they might intangle him in his talk And they sent out unto him their Disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men Tell us therefore what thinkest thou Is it lawful to give Tribute unto Caesar or not But Jesus perceived their wickedness and said Why tempt ye me ye Hypocrites Shew me the Tribute money and they brought unto him a penny And he said unto them Whose is this Image and Superscription They say unto him Caesars Then saith he unto them Bender therefore unto Caesar the things which are Caesars and unto God the things that are Gods When they had heard these words they marvelled and left him and went their way A. It is most certain that Tribute is to be paid to our Governours The Herodians were sent to intangle him in his talk And they propounded this Question concerning Caesar the Roman Emperor's Tribute To which our Saviour answers that they ought to render to Caesar the things that are Caesars So that by Christs command all Subjects must willingly and chearfully and for Conscience sake render honour tribute custom subjection and obedience to the Higher Powers which are ordained of God But what is this to the Desensive Arms against Tyranny and Oppression The Jews had promised Obedience to the Romans and to Caesar Now what we promise Synop. out of G. tho' forced by necessity of War binds us fast for unless it were so the whole sanction of a Covenant would perish Besides Possession of a long time which to endeavour to move or change is always unjust in publick Affairs Christ and his Apostles and the Primitive Christians hearkened to no Innovations under what specious pretences soever but performed Faith Allegiance and Obedience to the Emperor But let any man prove that these Emperors did not rule the Jews according to their Promise and Covenant and known Laws and Customs or that our Saviour forbids defending our Lives Liberties or Properties if invaded contrary to Law Custom or Covenant Again it follows not that if Christ doth not here dispute Caesars Title that he never did nor that his Disciples never satisfied themselves I am sure the Scribes and Pharisees and the multitude cryed out when our Saviour was accused We have no King but Caesar a plain acknowledgment of Caesars Title Power and Authority Obj. 1 Tim. 2.1 2 3. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty for this is good and acceptable in the sight of God our Saviour A. This is also spoken of Governours indefinitely and of such who would rule according to the Customs and Laws of their Countries Not of Tyrants who would Subvert National Laws and Customs without cause And tho' there was great Confusions in the Roman Empire about the Throne sometimes yet still the Emperor promised to Rule according to Laws and Customs received And surely no Man can prove that Passive Obedience was owned in those days if the Emperor commanded Illegally Nor was their Hereditary Succession in the Empire The wickedness of Man cannot destroy the Institution of God But Magistrates Kings Emperors are constituted of God And Christian Religion doth not overthrow the Political Government of Infidels and Heathens Therefore we must pray for all Persecutors and Idolaters Obj. Tit. 3.1 Put them in mind to be subject to Principalities and Poweers to obey Magistrates A. All these Texts command what no rational Man much less Christian denieth ought to be given to our Governors But they prohibit not Defensive Arms in case of Universal Oppression Obj. 1 St. Pet. 13 14 17. Submit your selves to every Ordinance of Man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well Fear God Honour the King A. The Apostle speaks indefinitely of Governors and of Obedience to them but he states no particular Case When this Epistle was written Synop out of G. I think that Claudius or Nero was Emperor Therefore we must obey Infidels and evil Princes But this prohibits not Self-defence when Laws are violated Tho' the Ordinance or Government in the manner of its Constitution be from Man saith a Learned Author yet because of the necessity of its Institution it is from God Submit to it tho' of Man for the Lords sake For God is the primary Author Observe Kings and Presidents are an Humane Constitution or Ordinance made by Men with common Consent by certain Laws yet by the Command and Authority of God So that I conclude with a great Statesman As it was the Oppression and Slavery under which we had been brought that rendered His Majestys undertaking in coming into these Kingdoms with armed Force in order to redeem them both Honourable and Just So it was the Hope of being delivered by Him from Misery and Bondage that incouraged us first to invite and then to cooperate with Him in the Prosecution and Accomplishment of His Glorious Design It was the Invasion upon our Laws that we complained of and from which we desired and indeavoured to be relieved c. Thus I have omitted no appearance of an Objection and have given satisfaction to all that will examine things impartially and conscienciously in order to their ready and hearty Obedience to Their Majesties and the Preservation of the Religion Laws and Liberties of this Kingdom I shall conclude all with a plain Exhortation both in respect of the King and Subjects First For the King Seeing His Majesty hath received Power and Authority from God it concerns him to Administer Justice and Judgment For Gods Eye is All-seeing and he is Omnipresent God standeth in the Congregation of the Mighty he judgeth among the Gods Psal 82.1 It is a poor weak inferior thing beneath the Spirit and Dignity of a Prince to wrong the Innocent But it is indeed Great and Godlike to seek Judgment and relieve the Oppressed God hath Honoured Kings with his own Name and Titles and they should imitate Him in Wisdom Goodness Justice and Mercy And as this tends to the Honour of God and Happiness of his Church and the Prosperity of the Kingdom so it gains the Love and Affection of Subjects which is the only Ambition of Valiant Wise and Just Monarchs Secondly For the Subject Seeing Kings are by Gods Designation Ordination or Constitution let every Subject humbly submit They derive their Right from the Highest Majesty of Heaven and Earth They are set over us by Gods approbation And the God of Israel who led his People by the hands of Moses and Aaron in all Ages hath subjected Mankind to some of his Viceroys on Earth And they who are Enemies to them are Enemies to God and cast off that sweet and easie Yoke of Obedience to which God would have all his submit This condemns all wilful Offenders who disobey Governours They are in Gods stead and to despise them is to despise God himself And as Subjects ought to yield Obedience to their Soveraigns which I have Illustrated elsewhere so they ought to be grateful for their Favour Mercy Clemency and good Government And in particular they ought to be thankful to God and the King for the Mercies of this present time even the Reviving of our Religion Laws and Liberties FINIS
GOD THE KING AND THE COUNTREY United in the Justification of this Present Revolution Containing also Animadversions on Dr. William Sherlock's Book Intituled The Case of Allegiance Due to Soveraign Powers stated and resolved according to Scripture and Reason and the Principles of the Church of England By TIM WILSON M. A. and Rector of Great Mongeham in Kent Licensed Jan. 29. 1691. LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers Chapel 1691. To the Sacred Majesties of King William and Queen Mary by the Grace of God King and Queen of England Scotland France and Ireland Defenders of the Faith c. May it please Your Majesties THE Divine Providence that disposeth all things to the emolument and advantage of those that love God hath sent Your Majesties to be our Saviours and Deliverers from Popery and Slavery to the Joy of all sound Protestants not wholly sunk and buried in prejudice And we see the Prophecy of Isaiah fulfilled Kings shall be your Nursing Fathers and Queens your Nursing Mothers But the Government of Moses whom God sent into Egypt to deliver his people was not without some Murmurers and men of a revolting spirit who looked back towards Egypt Victorious David had that crafty Politician Achitophel his Adversary and Absolom who stole away the hearts of this people and Sheba a Mover of Sedition The Reign of Solomon had some who complained of Grievances and Oppressions tho' he honoured God by building a Magnificent Temple The most excellent Deborah tho' she had some that jeoparded their lives unto death with her yet she had others who for their Divisions caused great thoughts of heart It is my affection to the Protestant Cause and Your Majesties Government that moves me thus resolutely to rush into your Sacred Presence I am very sensible that false Principles will create Practices correspondent to them And therefore I have examined some new and strange Notions of Gods Providence and Humane Governments of late asserted by some Doctors To say That a Prince hath Gods Authority tho' he hath no Humane and Legal Right and that there is another Person who hath Legal Right is dismal to consider in the consequences thereof If this Poison creeps into the Church I tremble to reflect upon the Effects of it It is good for nothing but to produce Insincerity and to make men swear to live peaceably when they have War in their hearts I am confident of Your Majesties Protection for I have acted in this Affair with a full satisfaction of Conscience and the greatest Evidence of Reason And no History can exceed if parallel so great valour and courage mixed with so much grace and clemency as hath shined in King William This is to be like God who is Almighty and yet slow to wrath whose Power is irresistible and yet he delights in Mercy Go on and prosper most victorious Prince and may the God of Heaven bless you with success by Sea and Land against that proud and persecuting Monarch who hath been the Ruine of so many Innocent Protestants in his own Dominions May God give Your Majesties the Necks of your Enemies and may they all tast of Your Forgiveness and Bounty but never forsake Your first Friends who ran all hazards with Your Majesty I pray with Tertullian who saith We Christians pray for our Emperors 1. That they may have a long Life which contains Health Joy and Prosperity 2. A constant safe and secure Government 3. Faithful and Trusty Domestick Servants free from Treachery and secret Conspiracy 4. A strong and valiant Army 5. A faithful Senate Council or Parliament 6. Obedient Submissive and Loyal People 7. A quiet and peaceable Reign In a word whatsoever can be the desire of Caesar God inspire Your Majesties with heavenly Grace and Wisdom and sound Knowledge and good Vnderstanding to go in and out before this great People and moreover give you Victory and Peace and Length of Days and at last may Angels convey Your Souls into Abraham's bosom This is the constant prayer of Your Maiesties Most Humble most Loyal and most Devoted Subject and Servant Tim. Wilson The Apostle asserts in the 13th Chap. of the Epistle to the Romans That all Emperors Kings Princes and Governors receive their Power from God And that the Right of the Sword is delivered to the Magistrate by God And therefore all are obliged to be subject to the Higher Powers and not to resist And whosoever resisteth the Power resisteth the Ordinance of God and shall receive damnation FOR the right understanding whereof I shall premise these Principles 1. All Dominion is Gods 2. God gives Dominion and Power to some persons over others 3. The Law of Nature which is the Divine Law unwritten is a Rule by which all Nations should walk 4. This Law of Nature teacheth all Inferiours to honour their Superiours and Subjects to pay Tribute honorary Gifts c. to their Kings 5. The same Law of Nature secures every mans Propriety so that there can be no Alienation without consent explicite or implicite There is saith Aristotle Rhet. b. 1. c. 13. as all divine by Nature a common just and unjust though there be no mutual communication nor compact 6. The holy Scriptures do not contradict the Law of Nature but inform mankind more plainly what is duty Lastly The sacred Historian Moses and other holy Writers leave Positive and Political Laws to be practised according to the Usage of several Countries I suppose as the known truth is that God Created Adam and Eve And Adam begat Cain and Abel Now what Land or what substance and goods Adam gave Abel he had Right to by the Law of Nature as well as what he got by his own industry and labour Neither could Adam or Cain take any of Abels Flock without sinning against God tho' there had been no Agreement between them For this Law was written in Adams heart Thou shalt not covet any thing that is thy Neighbours There is a Natural Right and there is a Civil Right Natural Right is by the Law of Nature Meum and Tuum were before there was any written Law Civil Right is that which the Municipal Laws of every Countrey gives And if good and consonant to Reason they are but confirmations or explications of the Law of Nature or conclusions drawn from it or securities of mens Lives Goods and Possessions from wicked men who would use no conscience We know saith St. Paul 1 Tim. 1.8 9 10. that the Law is good if a man use it lawfully knowing this that the Law is not made for a righteous man but for the lawless and disobedient c. Government as Government agreeth to Heathens Jews Turks and Christians all alike It is man as man who is the object thereof The Nature and Definition and Properties are the same The holy Scriptures intend not to teach us to be Politicians no more than to be Philosophers but to be Christians and
it will be hard to perswade any considering Men that that which in such a Case is necessary to preserve a Nation is a sin And that which will infallibly destroy it is a Duty and Virtue If we allow the Safety and Preservation of Humane Societies to be the great Law of all And I will add the Dr's words § 1. p. 3. mutatis mutandis The Doctrine of Resistance in some Case may startle some Men at first before they have well considered it But every one at first sight must acknowledge that it is so much for the Ease and Safety of Subjects in all Male-Administrations and Universal Oppression which sometimes happen what the Generality of Mankind from an inward Principle of Self-preservation have always done and will always do that they have reason to wish it to be true and to be glad to see it well proved And p. 18. These Principles are so very useful especially in all Innovations in Church or State that Subjects have great Reason to wish them true and to examine over again those strict Principles of Loyalty which if pursued to their just Consequence must unavoidably in some Junctures Sacrifice whole Kingdoms at least all Subjects who pretend to this degree and kind of Loyalty and Conscience to the Tyranny of Evil Counsellors or Male-Administration of their Prince And once more I will borrow the Dr's words p. 44. for I cannot use so good Since then such Male-Administrations will happen such Principles as must dissolve Humane Society when such Male-Administration happens or expose the most innocent and consciencious Men to the greatest Sufferings without serving any good end by them cannot be true For the End of Government is the Preservation of Humane Societies and therefore that can be no good Principle of Government which in the greatest Male-Administration if pursued must Ruin the most excellent true and harmless Subjects who desire nothing but to live according to Law and save their Liberties conveyed to them by their Ancestors Passive Obedience in such Case is to make all Mankind the Slaves and Properties of Princes As if all Men were made for Princes not Princes for the Government of Men p. 45. I know not but that a Barbarous and Savage Prince as Tyberius of whom it is said That there passed no day no not so much as any Festival and Religious Holy-day without the Execution and Punishment of some Or as Caligula who being highly displeased upon a time with the multitude Would to God quoth he that the People of Rome had but one Neck meaning to chop them off at one blow And said Let them hate me so they fear me Or as Nero who is reported to say Let the whole Earth be on Fire while I live I say such cruel Tyrants may possibly be well pleased with the Doctrine of Non-resistance But surely no good and wise Prince who would have the Affections of his Subjects doth desire that such Doctrine should be taught The Great and Noble Spirit of Augustus Caesar or the Courage and Valour together with the Clemency and Mercy of a Vespasian or the Impartial Administration of Justice in a Trajan would detest and loath such a sottish brutish and unnatural Principle And nothing can make a Prince incourage it but a Design upon his People or to reduce them to Popery and Slavery or to Rule Tyrannically that is both Wickedly and Uneasily St. Paul himself stood upon his Priviledge against the Magistrate Acts 16.37 Paul said unto them They have beaten us openly uncondemned being Romans and have cast us into Prison and now do they thrust us out privily Nay verily but let them come themselves and fetch us out It is a most excellent and prevailing Motive for the Saviour of Mankind and his chosen Apostles to use to tell them that if they will be his Disciples in some Case they must become Slaves If they save their Countrey and defend themselves against Violence and Oppression which they cannot but do as Sensible and Reasonable Creatures they are certainly Damned This verily is to become Fools that they may be wise to Salvation in another Sense than St. Paul meant it And now let us hear what the Dr. saith to us about Rom. 13. To say the Apostle here speaketh of Lawful Powers is gratis dictum for there is no Evidence of it A. There is Evidence of it and the Evidence or Reason of it is this Neither God nor Man gives Authority to any man to oppress the Innocent Therefore the Innocent in resisting Illegal proceedings resist no Authority Nor do no evil forbidden by God or Man See my Answer to the History of Passive Obedience in the beginning But saith the Dr. The Criticism between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not do for they both signifie the same thing in Scripture either Force and Power or Authority A. Some Passive-Obedience men think this unanswerable But surely the Dr. cannot think the Divines of our Perswasion so weak as to lay the strength of the Argument upon a Word or Criticism But first they give a Reason as before and then to illustrate their Argument use the words as Modern Criticks say they are most commonly used in our days The Apostle doth not say All Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Strength is of God but All Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Authority or Lawful Power is of God implying that it is not he that is the strongest man hath Gods Authority as Mr. Hobbs saith neither hath any Oppressor in the Act of Oppression neither are we required not to resist such Acts of Oppression But I observe however that he saith not a word to those Criticks who say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Powers that be that is the True or Lawful Powers But I would not have the Dr. think that our Divines lay the stiess of so great a cause upon Criticisms but they may be plain Illustrations The Dr. goes on p. 19. Why should we think the Apostle here intends a distinction unknown to Scripture Had there been any such Rule before given To submit to Lawful Powers but not to submit to Vsurpers there had been some pretence for understanding St. Paul's All Powers of all Legal Power but there being nothing like this any where else in Scripture if he had intended any such distinction he ought to have said it in express words or else no body could reasonably have understood him to intend this Precept of subjection to the Higher Powers only of the Powers that had Legal Right A. St. Paul was not bound neither was he sent to teach the Romans Political Government but he supposeth them to know this by the Customs of their Countrey and he tells them They must submit and not resist for all Power is of God Christians as well as Heathens or Jews must obey Authority But he doth not say that Usurped Power or Strength is of God and to be submitted to And
though the Dr. saith There is nothing like this any where else in Scripture which is gratis dictum yet other Learned Divines say that the Apostle means this 1 Pet. 2.13 14. When he saith Submit your selves to every Ordinance of Man for the Lords sake whether to the King as Supream Hence they collect and I think truly That the Donation of the Power is of God and the Designation of the Person or Limitation and Qualification of the Power is of Man tho' it is also the disposal of Providence I have said in another Discourse God and Man in these Acts are not opposite but subordinate God is the first Cause Man is the second Cause The Prince that receives Authority from Man receives it from God also tho' mediately by Man and is Gods Minister and a Ruler v. 3 4. The Dr. proceeds Then in order to the fulfilling of this precept it would be necessary for Subjects to exarmine the Titles of Princes and to that end to be well skill'd in History and the Laws of a Nation and to be able to judge between a pretended and real Right c. A. And surely it is not so difficult a thing to know who is our Prince as the Dr. would make it It is so easie that every Subject in England as far as ever I heard never doubted that the late King James was the lawful King of England c. And there needs no great skill in History and Law to know this And as for the Revolution when we are bound in Conscience to obey another King there needs no History to tell us what we have seen and heard And the Reverend Dr. will tell us when the Government is setled p. 9. Suppose the greatest uncertainty that you can suppose the Consciences of men would not be more perplexed than you have perplexed them at this day And therefore you need not have said Let any man judge in what perplexities this sense of the Apostles Precept would involve the Consciences of men The Dr. hath a great deal more to the same purpose and descants at large To which I answer in general That if St. Paul had taught us Politicks in Rom. 13. I should have thought it very strange Men must learn Politicks from the Laws of Reason and the common Prudence and Experience of Mankind Suppose the Great Turk in a Passion or upon a small Provocation should draw his Scymeter or Sword to kill some Eminent Nobleman of his Court and the Nobleman should defend his Life by force of Arms and by Skill or Strength should disarm his great Lord and Master and escape for his Life In this case I say Natural Religion and Conscience will justifie the Innocent Nobleman and will tell the Great Turk that he ought to give God thanks in such like words as David did when Abigail by her wisdom pacified his wrath 1 Sam. 25.32 Blessed be the Lord God who sent thee this day to meet me And blessed be thy advice and blessed be thou who hast kept me this day from shedding blood I should never read the Scriptures nor any History or Law-book to tell me who is my King no more than I would to tell me who is my Father and Mother I like a Fool have all my days presumed without Book with my Fellow-subjects and with my Brethren and Sisters who is my King and who is my Father and Mother and have honoured and obeyed them according to the fifth Commandment Such reasoning is unworthy of the profound Judgment of Dr. Sherlock If the Dr. pleaseth I would desire him to write a Book to teach Children what are their Names and who are their God-fathers and God-mothers before we Catechize them any more For is it not a very hard thing to know all these things See how prejudice blinds the Eyes of pious and wise men I confess that when there is a competition for the Crown or when Imposture may be reasonably suspected or in the like extraordinary case then the Subjects may become Sceptics But then we have a Privy Council and a Parliament to examine judge and determine But otherwise I am persaded that there was not one of ten thousand that ever doubted whether King Charles the Second was the true Heir and rightful King or King James the Second But let us hear the Dr's Objection p. 24. If the choice and consent of the People makes a Prince then no man is a Subject but he who consents to be so For the major Vote cannot include my consent unless I please That is the Effect of Law and Compact or Force not of Nature If Subjects give their Prince Authority they may take it away again if they please There can be no Irresistible Authority derived from the People For if Authority be wholly derived from them who shall hinder them from taking it away when they see fit Vpon these Principles there can be no Hereditary Monarchy One Generation can only chuse for themselves their Posterity have as much right to chuse as they had A. The Dr. owns That if the Lineal Succession should fail then the People must chuse a Prince and this hinders not Hereditary Monarchy No more doth it in such an extraordinary case as our present case is And the Dr. himself saith p. 25. A Legal Entail is nothing more than the Authority of the People tho' here he saith Vpon these Principles there can be no Hereditary Monarchy Let him reconcile these The Parliament hath setled the Succession But saith the Dr. Every Subject must consent This is thought a mighty Goliath but I think it a poor weak Argument I have elsewhere shewed that the meek wise and ever-renowned Hooker foundeth all Government in Covenant so that I am not singular in the Church of England And surely it is not required in our Constitution that every individual person consent explicitly to Acts of Parliament but the major Vote includes all And there is nothing more common in the World either in Political or Sacred Affairs than for a Father or Guardian or God-father or Friend or Relation to engage for a Child See Deut. 29 10 11. If it were any other person I should be afraid would turn Anabaptist or at least a Puritan and write a Book against God-fathers In these Cases an Implicite Covenant is fully sufficient If the whole Kingdom consists of such who were Children to their Parents that Elected the Prince and agreed that the Kingdom should be Hereditary this in Conscience binds them Tho' they make no Personal and Vocal Expression of their Consent and Agreement as the Fathers did I imagine that upon second Thoughts the Dr. will have no mind to oppose this and therefore I say no more But the Dr. saith That if Subjects give their Prince Authority then they may take it away again if they please A. All Subjects are bound in Conscience to stand to their Covenant Agreement Promise and Oath And here whosoever resisteth the Power resisteth the Ordinance