Scripture and Reason Pleased for Defensive Arms, Section 3
SECT. III.
I Have been ſo large in refuting his ſtrength from Scripture, that I need not ſpend a like proportion upon the reſt; and ſo ſhall I forbear ſuch a Syllabicall REPLY, as I have made to his former SECTION. I ſhall here only touch Materiall Paſſages, the rather, becouſe of other paines upon the following SECTIONS. Our Dr. examines the Fundamentalls of this Government as hee ſaith, though hee after urge that the Fundamentalls talked of are aſſerted common to all Governments, which is true of that which this …ECTION maintaines, Power being Originally from the people at the firſt. Upon this hee deſcants, and meddles not with any particular fundamentalls of our State (which indeed is a more proper buſineſſe for Lawyers and Statiſts then Divines) except the peoples right is now in the two Houſes of Parliament, the repreſentative bodie of the People. I will therefore keep only to what he ſaith, and not meddle much with our State in Speciall. For if the power of R…ſiſtance belong to all States, in time of need, by the common Fundamentalls of all States it will be reaſon enough to prove it ſo in ours. And whereas he ſaith (that the Fundamentalls muſt have a correſpondencie with the eſtabliſhed Lawes,) I grant it in a right Senſe, that is, that the Lawes muſt flow from thoſe Principles, which are tranſcendents to all particular Lawes, but not if hee meane that they muſt be ever limited by particular Lawes. In Nature the ſafetie of the Univerſe is the Fundamentall of the Harmony of the Elements, and the power and inclination of each Creature towards its preſervation. Y…t this Fundamentall is not limited by the particular inclinations of Creatures, which as himſelfe told us above, give way to the ſafetie of the Vniverſe. To apply this in a word, the ſafetie of the whole is the undoubted genera… Fundamentall of all States; and ſo of the particular Lawes toward this, and among them of the Kings being intruſted with the Militia. But it is not limited by this particula… L…w: which in caſe of neceſſitie, when the Prince cannot, or will not diſcharge …is T…uſt for the ſafety of the whole, muſt in Reaſon needs give way to the Fundamentall, the ſafetie of the Whole; and ſo (quo ad hoc for ſo much and ſo long, till this neceſſi…y ceaſes) falls into other hand, thoſe that are next entruſted: or rather then faile to the whole communitie it ſelfe.
But to c…me to the fundamentall by him inſtanced in, power originally in and from the People, and this to be reaſſumed, when the King intruſted will not diſcharge his Truſt. Concerning which let it be rememb…ed, that there ſeemes to lie a ca…umniating Fallacy in two of theſe ph…aſes. Firſt in tha… of not diſcharging the Truſt, which here ſounds, as if it might be but ſome ordinary Omiſſi…n of C…re; whereas the State of the Q…eſt… by himſelfe layde, is ſuch a not diſcharging the Truſt, as proceeds from his being bent (of himſ…lfe) or ſeduced (by others, which is all one for the danger, and ſo neceſſity of uſing what power may be for reſiſtance) to ſubvert Religion, Lawes, and Liberties. In this caſe only, Power of reſiſtance is here pleaded for, not in others.
And indeed the very phraſe, of Power of Reſiſtance obſerved, can beare no other Conſtruction. For it Imports a violence offered, a danger preſented, which needs to be reſiſted, not a ſleight or ordinary failing to diſcharge a Truſt.
But his phraſe of re-aſſuming the power, ſeemes more to ſound a taking away all Power henceforth from the Prince; which the Parliament (nor thoſe that have rationally pleaded their Cauſe) never mention, but with Proteſtation to deteſt the thought. And I for my part, wholy diſclaime the pleading for any ſuch reaſſuming of Power by the People or Parliament. I onelyonly maintaine a Right to uſe ſo much of it and ſo long, as is of neceſſitie of the ſafety of the whole. Of which now let us argue, whe…her this Government of ours, cannot (as rhe Doctor ſayes) be built upon this fundamentall, but confuſion and Anarchy be raiſed?
He makes his diſcourſe upon two particulars, as it muſt be, firſt of the Originall of power. Secondly, of the Power of reaſſuming it. In the firſt I will not tye my ſelfe to the phraſes of the Obſervatour, or any elſe; but examine the Dr…. Aſſertion and proofes, by what Scripture and religious Reaſon declares aboue it.
To cleare which I will propound a briefe Schema of the maine things conſiderarable in Government, which in the proſecution of the diſcourſe, I ſhall make uſe of more then once. I ſay that, in Government foure things are conſiderable.
1. The Nature, Authority of
Commanding to
doe
…orbeare
by making Lawes, calling for obedience to them.
Conſtraint to obedience by puniſhment,
Verball.
Reall.
2. The end
Chief
GODS Glory,
Good of the Whole Society.
Secondary, ſpeciall Comfort of the Governours,
3. The Efficient.
Supreame, GOD.
Subordinate Man.
1. By Nature, Parents
2. By Accident in which is conſiderable.
1. The moving Cauſe, the will or conſent of the Parties be Governed which is either
Altogether free, and by Ch…iſe partly,
forced, by Occaſion o… Violence.
2. The perſons Governing.
1. In a Family,
Husband,
Mr. Mrs.
2. In a State,
one Monarch
Many in
Ariſtocracy of Chiefe Men.
Democracy of people.
Soveraignty,
Subordinately, Officers
4. The Extent
Abſolute,
Limited,
For
Commands,
Conſtraints,
the
Kind
Degree
He that hath not all theſe in his Eye, (I meane not in this Forme or Phraſe, but in ſenſe, ſhal never diſcern cleerly, nor diſcourſe rationally of this ſubiect of government, our Dr. though he once occaſionally mention the Peoples good, as an End upon which Rulers ought to attend, Yet he ſpeakes ſo little o… it, as it had need be a little more rememembred then it is, and Gods glorie alſo which is the chiefeſt End of all. But indeede the thought and mention of thoſe Ends much, would be too croſſe to his purpoſe: and therefore hee is wiſe in his Generation (as I may ſay, if without offence) to forbeare it. Therefore on the other ſide. I muſt make bold to tell him, that though the phyſicall end of things may be ſilenced or ſleighted in a Diſcourſe or Definition, Ye… in mo…all things (ſuch as Governm…n…) the End, at leaſt the chief End, is a neceſſary ingredient of both, D…finition and diſcourſe, and an Eſſentiall part of it; if a man will conſider it, as he ought practically. Let me therefore adde i… to his Definition o… Deſcription of Power or Government, and then it will r… t…s. It is a ſufficiency of authority for Command and Coerci…n in the Governing of a People, for Gods glory, and the good of the Society. And all the lawfull Power hath this Effect in part, even H…athen, Authority redou…s to Gods Glory as the conſervatour o… Mankind; and effects alſo, the Civill good of the Common-wealth.
Now the Dr. ſaith, this power it ſelfe (not naming the end) is to be diſtinguiſht from the deſigning of the perſon to beare that Power, and the qualification of that power; this I grant him, and accepting his grant of the two latter being from men, and after their conſent, ratified by Gods permiſſive Approbation: I defi… a little to examine, how farre that may be granted him which he earneſtly contends for, that the Power it ſelfe is from God; and what may be inferred from thence for him or us.
His meaning is, that All Men are (as he ſaith) bound to ſet up and live under Government. This being the Ordi…ance and Appointment of God unto men as they are Reaſonable Creatures. If he meane this of Parentall Government, That is ſet up to their hands, by God in Nature, as long as the Parents and Children live together; and bind the Children to live with their Parents and under them, till either neceſſity drive them away, or their Parents diſmiſſe them. But …f he meane this, of Politicall Government, of a People, of many Families, as it is p…a…e he doth (and muſt if he will ſpeake ad rem) then I cannot abſolutely grant it him, neither will his text or Reaſons prove it.
My Reaſons of Denyall are firſt, that all Mankind, whoſe Parents are dead, and were not by them while they lived, Subjected to a Government are naturally free; & ſo not bound to part with that free ſome (as even a Monarch doth part with much freedome when he takes the Rule) unl…ſſe they ſee a neceſſitie, or at leaſt a great advantage, for Gods Honour, and their owne and others Good: which is not alwayes to be found in ſetting up a politick Government.
2. Wherein I am confirmed, by the conſideration of the three great Patriarkes, Abraham, Iſaac, and Iacob, who while they lived in Canaan, were not within any government, but onelyonly Domeſticall, and neither did rule, nor were ruled by the Inhabitants of Canaan, nor joyned with them in a Common gouernment. Though Abrahams Family was very numerous for a Family, yet it would be hard to call him a Monarch, much leſſe Iſaac; and Iacob leſſe, who when he went downe into Aegypt, doth not ſeeme to have had any Servants, but onelyonly Sonnes, and his and their Wives and Children.
3. And to this may be added, that by all Authors, it ſeemes to be late, before any ſetled government, (beyond parentall;) any of diverſe Families in continuation, came to be in the World.
4. When the World was more emptie as in Abrahams time, a godly man, as he, having a Competent Family, might ſubſiſt without others, joyning in a government with him; and he could not doe them any remarkable good, or gayne glory to GOD by it, they being Pagans. So that it is not (I ſay) abſolutely true, that men are bound univerſally, as by an Ordinance from GOD, to ſet up, live under government in the Drs. ſenſe. Marriage is GODS Inſtitution and Ordinance, and more originally then the Government politicall, and neceſſary for encreaſe, yet are not all of mankinde bound to marry, but for their owne good and comfort, and ſo of others, and advancing Gods Glory in both. So it is with Power, or Government. Politicall, though new when the world is peopled; As there is leſſe Neceſſity of Marriage, then when the World was thinner, (though ſtill a Neceſſity to many, even to moſt.) So is there more Neceſſitie of being within Government to ſecure ones ſelfe and others from wrong, and doe one ſelfe and others good and glorifie GOD in all. And ſo farre I grant it Gods ordinance to all.
But one thing more I muſt remember him, and the readers of. Namely that this Power, will not be proved abſolutely to extend, to the making of any Humane Lawes, but onelyonly to ſee to the Obſervation of the Lawes of Nature, and of God by His word and ſpeciall Revelation both of the firſt, and ſecond Table; and to no other power of coercion, then what the Light of Nature will Argue Neceſſarie, for the Obſervation of thoſe Lawes of Nature. And that all further power, belongs to the third particular, which he calls the qualification of the Power, & depends upon mans Conſent (ſo it be not againſt Gods Law and Word,) which I call the extent of the Power. Which if it be true, it ſhall be ſeene anon, what Conſequence may bee drawne from it to the diſadvantage of the Doctours purpoſe.
And now let us view the Doctors proofs, that Power it ſelfe is an Ordinance of God, binding all Mankind, to ſet up and live under government. Rom. 13.1. The Powers are of God, and the Ordinance of God, v. 2.
REPL. The Doctor ſeemes to have an excellent faculty, to take ſo much only of a Text, as ſeemes to ſerve his turne, and leave out the reſt, which at leaſt might ſeeme to be againſt him: the words v. 1. are, There is no Powers but of GOD, The powers that be, are ordained of God. This may be true, when Powers are, and not that there muſt be powers every where, as in the ſimilitude before, there is no Marriage but of GOD, the Marriages that be are ordained of GOD. As for Saint Peters Ordinance of Man, or it is in the Originall, Humane Creation, which is more Emphaticall, granting as the Dr. doth, that the qualification, and Perſon is from Mans Creation, I will not urge more from …he Text againſt him.
2. He urges ver. 4 He is the Miniſter of God, this yet proves not a neceſſitie in all of ſetting up Government. But onelyonly when it is ſet up to acknowledge the Governour Gods Vice-gerent. So (as before) the Husband is GODS Vicegerent: Yet a Woman not abſolutely bound to be under a Husband. The truth is, Government and Power is from GOD originally in theſe reſpects, no further. Firſt he hath laid a generall charge upon Mankinde, to advance his Glory, their owne and others good (whom thus are bound to love as themſelves) by all meanes not by him forbidden. Secondly, in the parentall Authours, (or proparentall, if the Parents dye in their Childrens Infancy) he hath ſhewed them how much Government may conduce to this. Thirdly he declares by inſtinct in Nature, that as Parentall Authority is deputed by him, ſo that he affords a deputation to other Governments when once ſet up. Fourthly, ſhewing all men (now a dayes and long ſince) in fully inhabited places of the world, not only a profit, but even a necesſity of being within Government (at leaſt for his glory, in the Civill good of ſocieties) Upon theſe grounds we may ſay he ordaines and commands all to be within one Government or other; but not abſolutely, nor without relation to this end.
But thirdly, he alleadges. By me Kings reigne, and I have ſaid ye are Gods, and the word of God came to them, Joh. 10. That word, ſaith he, is the iſſuing out of the Commisſion for the ſetting up a Government over and among the People.
REPL. But none of all this will amount to his Concluſion; 1. Kings reigne by God, that is they are his Deputies. Men could not give them any Authority over themſelves unleſſe God owned it and by his inſtinct had prompted them to it. Secondly, he ſaith, Yee are Gods; but this an owning the deſignation of the Perſon, as well as the Power. This place either proves more then the Doctor urges it for, or leſſe. Thirdly, as for his Dixi, the Doctor miſtakes moſt of all For it relates plainly to his owning the Perſons, (whom yet he tels. They ſhall are like Men: but the Power dies not) and is rather a granting a particular Patent or Commisſion to the Perſon choſen or ſucceeding, then a Commisſion (or Originall Writ) to ſet up a Government.
His Reaſon is no more Univerſally True, then his Texts pertinent. God (he ſaith) Governs all Creatures, Reaſonable, as well as Unreaſonable; the lower world by the Heaven, and the Reaſonable Creatures Men, by others too ſet up in his ſtead, &c.
Repl. But what if the Edge of this Reaſon be Turned againſt himſelfe? For by whom according to the Dr. are Kings and Monarks Govern'd? In an Ariſtocracy, each of the Governors is Governed by all the reſt of his fellowes, and ſo in a Democracy, but in a Monarchy, one Governs all, and hee himſelf is Governed by none. Either then al mankind are not bound to be under Government (and then all his Texts and this Reaſon are alleadged in vain) or elſe Kings and Monarks are alſo under ſome Government, at leaſt of the Repreſentative Body of thei people (according to what was before alledged from our Lawyers, Rex non habet Superiorem praeter Legem & Curiam Comitum & Baro…um, &c.) Let him take his choice. Nor can hee evade this with ſaying the Text Speaks of Monarks, and they are called GODS, and ſo none above them But 1. I appeale to all Interpreters, whether the Pſalmiſt intend it not (and ſo Chriſt after him) of all ſorts of Judges, and ſo Exod. 22.28. Thou ſhalt not Curſe the GODS, nor speake evill of the Ruler of the People. Yet this S. Paul acknowledges extended even to the High Prieſt the Eccleſiaſticall Goververnour. 2. Is not the Text at leaſt meant, of all the Governours in a Democracy, and in Ariſtocracy, that they are call'd GODS, yet each hath the reſt above him 3. However ſtill his Reaſon is voyde, for all Reaſonable Creatures are not governed by others in GODS ſtead; for by his ſaying, Monarks are not; and yet they oft times need to be governed ſo far as not to be ſuffered to undo all by their Governing or elſe this Queſtion had never bin in the world, which our hearts bleed to be forced to diſpute, concerning the power of reſiſting Monarks.
If now the Dr. will ſay that we afford GOD a poore part in ſetting up of power for the governing of Men, he had need ſeek better proofe or elſe he will hardly perſwade any more to a conſiderate Reader. But perhaps hee will ſay I have yeelded him enough, (and more then others have done) that will be ſeene by the uſe he can make of his aſſertion. But in the meane time, I have 2 or 3 Conſiderations to propound, from his Texts and Reaſon, and my own grants and aſſertions.
1. Each one of his Texts ſpeaks of more then the Supreame Powers, Rom. 13.9. Plainly Plurall, more then once, and takes in all Ranks, as hath been proved. Saint Peter names Governours to be ſubmitted to for the LORDS ſake, aſwell as the Supreame and I ſhould thinke, Sent by him, is by the LORD rather then by the Supreme, as I ſhall ſhew by the Reaſon by and by; and St. Paul hath ſaid the powers that he (even the Governors) are ordained of GOD. And Prov. 8. after the words, By me Kings Raigne, follows, And Princes Decree juſtice, By me Princes Rule, and Nobles even all the Iudges of the Earth. This is plaine, aſwell for other Governors as Supreme, being the Ordinance of God. And as for Pſal. 82. and Ioh. 10. I have ſpoken before. I wonder then that the Dr. in a Treatiſe of Conſcience, and having that word ſo often in his Diſcourſe makes no conſcience of confining theſe places (as in effect he doth continually) meerely to Supreme power; It was for his turne indeed, as will appeare more anon But that will hardly ſatisfie a Conſcience, let him think on it.
But I muſt not forget his reaſon now ſerving me once more againſt him. God governes all men by others in his ſtead; now that is done by ſubordinate Governours, as well as ſupreame (and ſo the inferiour and unreaſonable creatures by divers ſubordinations) and the ſubordinate doe ſometimes, even ten more then then the ſupreame, let him be never ſo good; if they be bad. the government and order will be diſturbed and perverted, in a large Dominion, becauſe his eye and hand can not be but in one place at once, and all may be and will be naught, if thoſe under Governours be naught, whiles he his abſent.
But if they be good, they keepe things for the generall tolerably well, how bad ſoever he is. For his badneſſe then, (as his goodneſſe before) will not reach to all places, and ſcarcely (though badneſſe in a corrupted world will reach further then goodneſſe) much further then where hee is preſent. Kingdomes then are governed under God, by other Powers as well as by the preame▪ and they no leſſe ſent by him then the ſupreame; I ſhall make an inference or two from this afterward.
Secondly▪ meane time I add my ſecond conſideration. That in all the forementioned Texts the ſpirit of God with the mention of Governours authorized and ordained by him, inculcates their duty to him, and their obligation to Juſtice, &c. and that not onelyonly when hee ſpeakes to them, Pſal. 82. and of them at large, Prov. 8. But even when he ſpeakes to inferiours to be ſubject to them, and eſpecially when he forbids reſiſtance, Rom. 13. And for this cauſe they are all to be prayd for, 1. Tim. 2, 2. That we may lead a quiet and peaceable life, in all godlineſſe and honeſty. Which words, if they may not be taken, as intending why God hath ſet any in Authority; yet the thing is undoubtedly true, hee never by way of ordinance gave any Authority for any other End.
Thoſe Governours then whether ſupreame or other, that under pretence of their Authority from Gods Ordinance, diſturb the quiet and peaceable life▪ which the inferiours ſhould lead in all godlineſſe and honeſty (as to bee ſure they doe, that are bent or ſeduced to ſubvert Religion, Lawes and Liberties) are farre from being Gods Ordinance in ſo doing; and therfore however their power it ſelfe, a ſufficiency of Authority for command and coercion in governing the People, be from God; yet their Tyranny is not at all from him▪ by way of Ordinance or Approbation, and ſo they that reſiſt it even with Armes; Reſiſt not the Ordinance of God, but reſiſt the violation of his Ordinance, and ſo doe nothing unlawfull, though it be a reſiſting of the ſupreame perſon.
Thirdly, let it be remembred that St. Peter in the place fore-mentioned, ſpeaking of Governours, ſuppoſe if meant as the Doctor would▪ ſent by the ſupreame, adds (for the puniſhment of evill doers, and for the praiſe of them that doe well.) If then the ſupream ſend Governours to erect or practiſe a Tyranny (to ſubvert Religion, Lawes and Liberties (whether under the name of Iuſtices of Oye… and Terminer, Sheriffes, Commiſſioners of Array, or the like) which is to the Puniſhment rather of thoſe that doe well, and the praiſe of Evill doers; St. Peter ſaith not a word, to bid be ſubject to them, either actively, or ſo much as pasſively. Nor any where elſe in Scripture, I dare be bold to ſay it, doth the Spirit of God bid be ſubject to Princes or politick Governours, though tyrannous, or perverters of Religion, and Juſtice. I meane not when it ſpeaks of them as ſuch.
And till then though they have power from God, which is not to be rejected; yet their Tyranny being not from him, but againſt him, may, and the Doctor hath not been able (nor will never be) to prove to the contrary.