The defence of the Parliament of England in the case of James the II, or, A treatise of regal power and of the right of the people drawn from ancient councils ... and more especially the ordinances of the doctors of the Church of Rome ... : wherein is demonstrated that the Holy Scriptures are so far from being contrary, that they do even assent thereto / written in Latin by P. Georgeson, Kt. ; translated by S. Rand.

CHAP. V. Wherein are examined those Passages of the New-Testament, which our Adversaries en∣deavour to draw to their purpose.

HAving thoroughly sifted and discussed all the Succours that reinforce their Cause, out of the Old Law, Let us now see whether or no the New-Law be more favourable to them than that: They judge that Precept of our Saviour's, Give unto Caesar the things that are Caesar's, as the most material, and all in all, in this their Cause. But if I understand Christ's meaning, this famous Oracle of his doth rather make against our nonresistant Parasites than for them: For our Saviour doth not say all things are Caesar's, but before he would answer this nice and cun∣ning Demand, he thought it best to look upon the Inscription of the Medal; nor is there any question to be made, but that if the Image and Superscription had been Herod's, (such was the exactness of his Justice) he would have commanded to render unto Herod the things that were Herod's: Wherefore if the things that are Caesars are to be rendered to Caesar: Now if Caesar exact those things for his own, which are not so, by the Precept of Christ, or at least the Precept standing good and in force, they may be denied him; but the Honour, Life and Esta••es of Sub∣jects are not Caesar's: The Subjects are liable, in some respect in duty bound, to maintain his Dignity and Prerogatives with all these. They are therefore obliged not to grudge venturing their Life and Fortune, but it is to be at the disposal of the Nation, and not as the Prince pleaseth,

But now the reason why we are commanded in the Holy Scriptures to honour Kings, and even to obey them in such things as are harsh, and cross our Inclinati∣on••, to pay Taxes, to pour our Prayers and Supplications for them, this, if I am able to judge, doth not at all make for Absolute Power; for we are commanded to exhibit Honour to whom Honour, Tribute to whom Tribute, Fear to whom Fear is due; to strive to outstrip one another in well-doing, to pray for all men. I would fain know if any one can deny but this is also due to Democratical Government; it is a thing granted by all Christians in general, that all Honour and Reverence

is to be paid to Princes, even to bad ones, so long as they sway the Scepter, provided they do not incroach upon the Rites of God Almighty, nor meddle with the Spiritual Concerus. But herein lies the main stress of the Question, and turns upon this Hinge; Whether or no Princes, not using their Power as they should do, and not administring the Common-wealth aright, may forfeit their Regal Power; if they do so forfeit, as we have before sufficiently cleared, we do contend that they may incur the Penalty of being discarded, and we do readily consent with the Council of Basil in the same, Cui piae non predest correctio, debita ei non parcat ab∣scissio; to him whom pious correction does no good, let not a deserved cutting off spare him, if so be it be once by the States of the Nation declared, that they have forfelted their Government; but I do not think it fit for any private Person, nor lawfull for divers particular Persons together to pass this Sentence, even as it is not lawfull for any private Person to introduce a new form of Government into the Common-wealth; but it is generally allowed by all, that this belongs to the whole Nation, or at least to the better part of it.

But to the end we may cut off all means and occasions from our Adversaries, of expecting any relief for the future from the New-Testament; those Precepts by which we are instructed in our Duty towards Princes and Magistrates, are to be explained by three Observations. 1st. Those Precepts as we observe, are recom∣mended and enjoined to all who are in Authority over others, without exception. Now the Authority of those that bear rule, is not one and the same in all Nations; therefore the Laws of every Nation standing in full force and vertue, holy men would introduce their own Laws without prejudice to the other. 2ly. The Apostles Rules respect particular men, not the whole Lump and Mass of any particular Nation: For at such time as they were delivered, the Church did not compose any body politick, nor did compose any, till a long time after; nay, even the Apostles Authority was odious, and suspected by all Nations. 3ly. The Apostles had nothing to do to determine what Laws every Nation were to make use of; for our Blessed Lord would not have it, that his Church should make us any politick particular Government; for since it was to be propagated through all parts of the world, which according to the various dis∣position and humours of the People, the forms of Government do very much dif∣fer, nay, and sometimes are quite contrary one to another; it was but conveni∣ent that the Apostles should leave the administration of Government to it self with this proviso, that it should not contain any thing in it that might seem re∣pugnant to the Tenure of the Gospel.