An essay concerning obedience to the supreme powers, and the duty of subjects in all revolutions with some considerations touching the present juncture of affairs.

CHAP. XIII. Of Proofs of Scripture concerning Obedience to those that actually Administer Government. (Book 13)

CHRIST in the Directions he gave, Mat. 23. to his Disci∣ples, and to the multitude about their Behaviour to the Scribes and Pharisees, requires Obedience to be paid them only upon the account of Possession; saying, The Scribes and Pharisees sit in Moses's seat, all therefore whatsoever they bid you observe, that observe and do: and gives no other reason for this great Obedience in doing and observing whatever they com∣mand, but because they sat in Moses's seat; that is, were possessed of Moses's Authority, who in the Theocracy was the Chief Ma∣gistrate. Not that the Scribes and Pharisees had so great a power as Moses, but as far as they did enjoy his Seat, Throne, and Autho∣rity, so far they were to be Obeyed: They were then the greatest, as well as chiefest part of the grand Sanhedrin, which in all causes where the Romans had left the Jews to their Liberty, had the Su∣preme Power both in Civil and Ecclesiastical matters. (There were not in the Jewish Republick two distinct independant Powers, one for Civil, another for Ecclesiastical Causes). If the people were then obliged to pay so great Obedience, barely upon the ac∣count of Possession, why may not the same direction serve for a standing rule to the multitude in all times? And not only to the Inferiors, but even to the Supreme Magistrate himself Christ re∣quires Obedience upon no other account but that of possession. If Caesar be in possession of the Empire, as it did appear by his Coining of Money and Stamping his Image upon it, that being a mark of Sovereignty and Empire, but not of any Legal Title to it; then Caesar is to have Tribute and all other parts of Allegi∣ance paid him.

And St. Paul in express terms requires Obedience to the powers that be, and declares there is no Power but what is from God. The Jews being influenced by the Priests and Pharisees, who be∣cause they were obliged by their Law to place no Stranger over them, scrupled to pay obedience to the Roman Emperors, because they were Strangers and not capable of a Legal Right, not con∣sidering the Law did not oblige them but when it was in their

own choice, and not when they were under the power of the Ro∣mans, to whom for the sake of protection they were obliged to pay obedience; St. Paul, to take away these scruples, assures them all Powers are from God. If St. Paul had only meant Legal Powers, since none but Jews were capable of being such, he had con∣firmed the Jews in their Error. But the reason why St. Paul ob∣liges men to submit, will demonstrate that all actual Rulers are meant and none but they, because they alone are a Terror to evil works, and a Praise to the good, none but the actual Ruler is a Minister of God, a Revenger to execute wrath upon him that does evil, or a Mini∣ster of God for good. What can more fully demonstrate that the reason of obedience is for the benefits men receive by Govern∣ment? And what makes the Crime of Resisting them so great, is, because men Oppose those by whom they receive so many advan∣tages? It is because they have the power of the Sword (which includeth all manner of Punishment) by which they secure and protect their Subjects from all manner of injury and violence of ill men; and being Ministers of God for good, includeth all the good they receive both to their Persons and Properties; for which cause you pay tribute also, for they are God's ministers continually attend∣ing upon this very thing. It is their dispensing these advantages to Mankind, that makes them God's Ministers and God's Ordinance (the Scripture affirming those things that are necessary for the good of Mankind to come from God, as plowing and sowing, Isaiah 28. from Verse the 23d. to the 29th.) If it once be known (as the discovery cannot be difficult) who it is that beareth the Sword, who administers Justice, who Rewards, and who Punish∣eth; if the Apostle's word is to be taken, subjection is not only due to him for Wrath, but for Conscience-sake: and the same Apostle exhorts, That prayers be made for Kings, and all in Autho∣rity, that we may lead a quiet and peaceable life in all godliness and ho∣nesty. These reasons can only concern those that have actual Power and Authority, by whose protection those that live under them may lead such lives; and if it be our duty to pray that we may lead such Lives, it must be our duty to enable them that have Authority over us, to secure us in the enjoyment of a quiet and peaceable Life. Do the Principles or Practices of the Jaco∣bites suit with this Doctrine? who instead of Praying for those in Authority, make it their business by opposing them, to destroy not only our Quiet and Peace, and even all Godliness and Honesty too,

by endeavouring to set up again a Popish Governor, and by consequence, to introduce a Religion, whose Principles are destructive of true Godliness and Honesty, as well as the Peace and Quiet of the Professors of them. And St. Peter for the same reason requires people to submit to the Supream Magistrate, whom he calls the Ordinance of Man; so that it is plain, that God by approving this Human Ordinance, approves it as Hu∣man, and requires obedience to it for the same Reasons that men at first instituted it. And it is the power Governors have to do Good that makes them to be not only God's Ordinance, and God's Mini∣sters, but even Gods; for since they are not Gods by nature, (tho by some peoples arguing one would suppose they though them such, or at least Beings in themselves superior to the rest of Mankind) it must be for the protection they afford, that they are termed so; who when they do no longer protect the people, cease to be a Human Ordinance, and then too they cease to be a Divine one: And the same Reasons that obliges people to submit to them, when they act for the good of the Society, does as much oblige people to oppose them, if they design to ruin and destroy them. It cannot well be supposed, that God who has obliged Mankind to preserve their lives, and consequently to use the means that are necessary for that end, should require People to suffer themselves to be destroyed, to gratify the Lust, or Barbarity of a single Person, or a few; who are by Nature but their Equals, and only above them by being in an Office which they erected only for their Convenience.

Obj. St. Paul makes no manner of exception, but declareth, Whoso∣ever resists shall receive damnation.

Ans. The Apostle requireth obedience to Parents in all things; so he requireth obedience to Masters, Husbands, Pastors, without mentioning any Exceptions; so here the Apostle (which was suffi∣cient for his purpose) declareth all people ought to obey the Su∣pream Powers, without mentioning this exception, which from the nature, end, and design of Government, and even from those Rea∣sons which he gives for Obedience, does necessarily flow.

It cannot be presumed that Christ gave Authority to his Apostles to make Slaves of Mankind, by giving the Emperors a new Power, who before by no Law of God or Nature had such a power over peo∣ples lives. All the Power the Roman Government had, was immediatly from the people; who, as it is plain in History, by their mutual Con∣sent erected that Commonwealth; and what power the Emperors had, was given them too by the people, who by the Lex Regia con∣ferred it upon them.

All that can be deduced from Scripture, is, That obedience is due to those that protect the people; and nothing can be plainet than those Texts which require it: By which plain and ignorant people may know their duty, as well as the learned and wise. It would have been inconsistent with the Goodness of God to have required obe∣dience on the greatest penalties, and yet leave it so uncertain, as the Jacobitish Principles would render it, to whom obedience is to be paid. What can be more uncertain than generally Titles are? And are there not innumerable intricate difficulties, about long Possession, presumed Consent, a just cause for a total Conquest, &c. If about these Points the Learned do so extreamly differ, as any one may perceive, that gives himself the trouble to examine what Au∣thors have writ upon it, who give good Reasons for destroying one another's Hypothesis, but none for confirming their own, but what are liable to equal Exceptions; what means or possibility have al∣most all Mankind, the unlearned and common people, of knowing their duty?

But it may be objected, Though the common people should be mistaken, invincible Ignorance will excuse them.

Ans. Not to dispute how far such Ignorance will excuse them; I am sure it is inconsistent with the Infinite Wisdom of God, to give such Rules, as almost all Mankind are utterly uncapable of under∣standing, or guiding their Actions by. But whoever considereth these Texts of Scripture, will see the falseness of such impious Refle∣ctions, and must admire the Goodness of God in laying down Rules so plain, that a well-meaning man cannot mistake them: But if men will be wiser than God himself, and not be content with those Laws he prescribes them, but will invent new Rules, and new ways; or by following the Tradition of the Jewish Priests, will disturb the peace and quiet of Human Societies, by opposing the Powers that be: If by so doing they incur the severest Punishments here, as well as Eter∣nal Torments hereafter, with those damned ill-natured Spirits, the grand Enemies of Mankind, who at first possessed men with these Maxims so pernicious to Human Societies, they must thank them∣selves, and their too great Subtilty.

The Primitive Christians all along complied with the Revoluti∣on of the Empire, and whoever was in possession of it, without ex∣aming his Title, paid him allegiance, and thought him invested with God's Authority: And as the Goths and Vandals, and other barba∣rous Nations on one hand, and the Saracens, Turks and Persians on the other, without any just cause overturn'd the Roman Empire; the

Christians were so far from disputing their Titles, or refusing to transfer their Allegiance to them, that they never scrupled to own their Government. If these Pharisaical Notions had then been be∣lieved, or practised, those Nations would have extirpated all the Professors of Christianity as Enemies to Government and Order, in∣stead of being converted to their Religion, as most of the Northern Nations were. Nor do the Christians, that now live under the Do∣minions of the Infidels, vary from this Primitive Practice, or scruple to transfer their Allegiance to any that gets possession of the Sacred Office of Governing, tho the Legal Prince be still alive. Did not the Jews, though they were commanded by a Divine Law to take a King from amongst their Brethren, and God himself had intailed the Crown on the Posterity of David, practice the same, as they fell under the power of the four great Empires? And did they not submit to Alexander without endeavouring to oppose him, when Darius, to whom they had sworn obedience, could no longer pro∣tect them?

I shall add but one Instance more, and that shall be of David, who thought it not unlawful, when Saul designed to take away his life, to transfer his Allegiance, and fly to Achish King of Gath for prote∣ction, who made him Keeper of his Head, or Captain of his Guard; and whilst he was under his protection, he thought it his duty to pay all manner of Allegiance to him; and (tho contrary to his In∣terest, and the hopes he had of being King after Saul's death) even to join with the Uncircumcised to invade his own Countrey, and to sight against the Lord's Anointed, his late King and Father-in-law; and as appeareth by the 1 Sam. 29. 8. was much grieved, and hum∣bly expostulateth with the King for not permitting him to attend him in the Battel; But what have I done? or what hast thou found in thy servant, so long as I have been with thee until this day, that I may not go and fight against the enemies of my Lord the King? Saul by de∣signing to destroy David, had freed him from the Allegiance he owed him; for he that designs to destroy a person, cannot have a mind to govern that person he designs to destroy; and if he will not govern him, he is free from his Government, and at liberty to pay his Allegiance where he thinks best. And if David expected from the King of Gath an universal protection from all his Enemies, he ought to pay the King an universal obedience.

If a private person be free from the Government that designs to destroy him, the Argument will hold as strongly in behalf of a Na∣tion that is designed to be destroyed; and whoever attempts it,

does not only renounce the Government of the Nation, but puts himself in a state of War, and declares himself an utter Enemy to them, who are as much obliged to resist him, as they are any other Enemy.

Upon this Head the Jews, in the time of the Maccabees, took up Arms against their Legal King Antiochus, (whom they all along ac∣knowledged as such, and who was Successor to Alexander, who had the same right to their obedience as the Persians or Assyrians had,) who was resolved to extirpate them if they would not turn Idola∣ters. And it is manifest, that God by the miraculous assistance he gave them (for what they did, must be imputed to more than Hu∣man Force) did approve of their design. And the same Reasons will justify any Nation for opposing that Prince, that does endea∣vour upon a religious, or any other account to destroy them.

By what hath been said, I hope it is plain, that by the positive Law of God, by the Law of right Reason, by the Law of all Nations, and the universal practice of Mankind, and the express Law of the Land, obedience is due to the King who does actually govern the people; and therefore to the present King and Queen, though they did not enjoy the Crown (vacant by the late King's Abdica∣tion) by any Legal Right; which Right I think has been suffici∣ently demonstrated by those that have writ on that Subject, at least to Lawyers, and men that are competent Judges in such Points, of which a great many are no more competent Judges, than they are of Mathematical Demonstrations, which are nevertheless Demonstra∣tions; but none can be mistaken who they are that do actually go∣vern the Nation; and if obedience for that reason be due to them, other inquiries are needless.

Therefore I shall only add, That nothing could be more Just, more Glorious, more Meritorious, than the Prince's coming over to res∣cue three Nations from Slavery and Ruin, by obliging the Late King (which by all possible Ties he was bound to) to govern ac∣cording to Law: To which he was so averse, that he was resolved not to govern at all, if he could not govern Arbitrarily; which when he plainly saw he could not effect, he threw up the Govern∣ment: Which, whatever Force may be pretended, must be esteem∣ed a voluntary Action, because he might have prevented it by go∣verning according to Law; according to that known Axiom, Involuntarium ex voluntario ortum habens moraliter pro voluntario ha∣betur.

The Throne being actually vacant by his deserting it; What

Reason could hinder the Prince from accepting what was his Right, when offered him by the Convention of the States of the Kingdom? Who, (when the Throne is actually vacant, and it is not clear whose Right it is) are, and have always been, the sole proper Judges to determine to whom it belongs; whose Judgments must give a Le∣gal Right, because all Legal Rights are held by no other Tenure, than the Decree of the Supream Judges.

But supposing the King had no Legal Right, and that the Convention were not Legal Judges; yet if they were chosen by the Nation, to de∣termin, upon the late King's leaving it, what was necessary to be done for the preservation of the Nation, it being necessary that somewhat should be resolved on; that necessity would give them a sufficient Right to do whatever they found necessary for the preservation of the Nation: Because no Nation can be brought to that condi∣tion, but it must have a Right to act for its own safety; which it cannot do, if it have not a Right to appoint Judges to determine what is to be done, and oblige particular persons to stand to their Determinations.

And the Convention ought, if they thought it (of which they were appointed the Judges) for the safety of the Nation, wholly to exclude the Late King. And why might they not, if they thought the Nation could not be safe if he should return, be wholly against his return, as well as the Jacobites themselves (for there were none of another Opinion then) be against his return, but upon such Terms, and Conditions, as they thought necessary for the safety of the Na∣tion? And the same necessity that will justify the Late Archbishop for consenting to put the Soveraign Administration of Affairs into the Prince's hands, will justify the Convention for continuing it in the hands of the King, who alone could secure the Nation; and who had saved them before he ruled them, and to whom it was owing that they could call any thing (even their Lives) their own. Which, if it be not the best Title to a Crown, yet at least is the best Title to Peoples Hearts and Affections, when he is possest of it; especi∣ally when the chief advantage he gains by it, is but to expose his Sacred Person for the Security of the Nation: And the enlarging his Empire has only encreased his Cares and Concerns for the Safe∣ty of those he governs: And all the satisfaction he reaps (which to a God-like Mind is the greatest) is the power to oblige, and to do good. The Nation is happy in having a King whom they can trust; not only because his Interest is the same with theirs, but because, as

all the Actions of his Life have demonstrated, no Consideration of his own could ever divert him from acting what was best for the Cause he was engaged in; and who is as famous for being true and just to his Word, as his Enemies are infamous for breaking their most Sacred Oaths, and Solemn Leagues. In a word, He is a Prince that has the Vertue, the Fidelity, the Integrity of Cato, as well as the Bra∣very, the Courage, and Conduct of Caesar. Never did the happiness of the best part of Mankind depend more upon a single Life, than now. Nations of Religions, and all things else, different, do unanimously agree in acknowledging him to be their chief Support, the Head, the Heart, the Hand of the Confederacy; and to him they confess that it is owing, that the Chains that have been ready to setter Europe, have been more than once broken. To be the Preserver of Europe, is a much more glorious Title, than to be the Conqu•••••••• of it: To which may be added, the most excellent of all Titles, The Defender of the Faith; which (tho others have claim∣ed of course) he best deserves; since to him it is owing that the true Faith is publickly professed any-where, and in these Nations (which is a Blessing cannot be bought too dear) without Cruelty or Persecution; For a Nation is constantly in a state of war within it self, where one Party is persecuting and ruining another, about things which are in themselves indifferent, and no ways tend to promote the Publick Good. In short, There can be no advantage, but what the Nation may justly expect from a King so zealous to promote their Good, and so able to perform what he undertakes.