Might Overcoming Right, Chapter 6
CHAP. VI.
Sect. 1.
Maſter Goodwin proceeds to a ſixth Objection, counted hee ſaith by ſome impregnable; It is taken from Rom. 13.1.2. Let every ſoule be ſubject to the higher powers; for the powers that be, are ordained of God. He therefore that reſisteth the powers, reſiſteth the Ordinance of God, and they that reſiſt ſhall receive to themſelves damnation. And this I doubt not will yeild an Argument too hard for Maſter Goodwin to anſwer, or elſe ſure all Proteſtant Divines have been much miſtaken: It may be formed thus.
VVHoſoever reſiſteth the higher powers, reſiſts the Ordinance of God and receive to himſelf damnation. The Army in ſecluding and impriſoning Parliament men did reſiſt the higher powers; therefore thereby they did reſiſt the Ordinance of God, and receive to themſelves damnation. For the minor, Maſter Goodwin will not deny but the Parliament are higher powers, to which the Army are to be ſubject. This he ſaith he hath conſidered in the ſecond objection, yet becauſe he would give ſurplusage in ſuch urguments as pretend to Scripture, he will take it in hand againe; let us ſee whether he can acquit himſelfe better then he did before.
And firſt he preſents us with a diſtanction betweene the power and the abuſe of the power; the abuſe of the power is not of God, pag. 38.and ſo the reſiſtance of that not forbidden nor damnable. Now that the Army did only reſiſt the abuſe of the power (he ſaith) he hath proved in his book: And I reply, that it hath been as often diſproved in my Anſwer. Again, this diſtinction between the powers, and abuſe of powers, is to be taken with caution, or elſe it may deceive. Mr Burroughs his diſtinction in his Lord of Hoaſts page 32. contains better divinity, which is between the commands of abuſed anthority, and the commands that are from the wills of men in authority. That is abuſed authority when thoſe to whom power of making lawes doth belong, ſhall make evill lawes; in this caſe there is no help but paſſive obedience or flight, untill ſome way bee taken to rectifie the authority that is abuſed (that is diſannulling thoſe evill lawes) but when men that are in authority command any thing out of their wils &c. So that in his judgement abuſe of authority being legall, is to be borne with patience, not reſiſted by violence. And indeed if we conſider that theſe powers were in St. Pauls times Heathens, and how bloudy their lawes were againſt Chriſtians, and how impious they were in many other things, one might judge it had been ſitter (after Maſter Goodwins light) to have taught them his new doctrine of reſiſtance, rather then to have preſt ſubjection on them. Magiſtracy is the Ordinance of God, the lawes of the land the rule of it, while it keepes within that ſphere; though the lawes be corrupt, the Magiſtrate is no tyrant; ſo he is a power ordained of God, and we are to be ſubject in obeying or ſuffering, but may not reſiſt.
Sect.
He adds,pag. 35. it is manifeſt that they did not reſiſt Parliamentary power becauſe this power remaines quiet and indiſturbed: but is he in good earneſt? Is not Parliamentary power a power repreſence of the whole Nation? Doth it remayn undiſturbed when ſo great a part are ſecluded, and ſo many thereupon think it unlawfull for them to handle the affaires of the Nation without the concurrence of their fellow Truſtees, that as they ſay ordinarily, ſearce a ſixth part of that number that ought to ſit, meet in the Houſe? Secondly he ſayth, that they have care to ſettle Parliamentary power on better tearms. Yes by their new Modell. What diſturbers of preſent Governance were over found without that pretence? but how few if ever any, effected it?
He objects againſt himſelf, That the Parliamentary pawer is under force now. He anſwers, That they are no more under force now, then they were before the Army ſecluded the Members. I anſwer, Why is that which hee cals Parliamentary power free from force now, but becauſe they act after the Armies miſguided fancy? but ſhould they croſſe them in their Idoll Deſigne, doth Mr Iohn Goodwin think they would be more exempt from*One Parliament man told me, that as he was comming from the Houſe the day after the ſeizing, one of the Souldiers cryed roome, roome, another ſaid knock him down; ſo he never came there ſince. Was not hee forced a way? And are not many m… (not of their principles▪ kept away in like manner? And is the Parliament free from force▪ force, then their brethren now ſecluded? why doth he then trifle ſo? And it is palpably falſe, That the Parliament now is not more under force, then it hath beene for two yeares by reaſon of tumultuous ingagements; for though there was one unhappy tumult ſoone appeaſed, there was no other tumult ſo neare them that threatned them other wayes then with deſertion in affect on, whereas now they are ſecluded the Houſe and impriſoned.
Sect. 3.
But Maſter Goodwin proceeds the Ordinance of God in Magiſtraticall power, is the adequate foundation whereon obedience to it is to be built, and he intent of magiſtraticall power is the good of thoſe that are ſubject to it. Therefore there is no ſubjection commanded of God to any higher power, further or otherwiſe then they act, and quit themſelves in due proportion of the good of men. I anſwer the concluſion here inſerd is point-blanke to the plaine word of God; for the power of a Maſter over a ſervant is a power ordained of God, and the Apoſtle Peter directs ſervants to be ſubject not onelyonly to the good and gentle, but to the froward; for it's prayſe worthy to ſuffer wrongfully, 1 Pet. 2.18.19. and why this ſhould not hold in office powers; I ſhall expect a ſolid reaſon from Maſter Goodwin, till then his premiſes muſt paſſe for falſe with me, becauſe his concluſion is contrary to expreſſe Scripture, and he knowes ex veris nil niſi verum. And me th…nks it's ſtrange to ſee what difference there is betweene the new light and the old: The Apoſtles whom Chriſt Ieſus made the infallible lights of the world, were moſt carefull to warne Chriſtians, that they ſhould not ſuffer at evill doers, but as Chriſtians, 1 Pet. 4.15.16. But new … tels us that we need not ſuffer but when wee are evill doers; for if the powers moleſt us in good, they are abuſed, decline from their ends, ſo we owe them no ſubjection, but may reſiſt. But the Apoſtles had the ſpirit of truth, and thoſe that diſſent give heed to ſeducing ſpirits.1 Tim. 4.1 The truth is becauſe Magiſtracy is an Ordinance of God appointed for the good of men, though they through weakneſſe do miſcarry, yet ſo long as they act as Magiſtrates, that is, legally, we are not to reſiſt them, becauſe they have Gods Ordinance upon them. And utable to this was the doctrine of Pomitive times to be read in the legible characters of their glorious ſufferings; and therefore ſit ſeems they ſo underſtood St. Paul and St. Peter.
Sect. 3.
He adds laſtly, That the reſiſting of the higher powers here condemned, is not detaining men in authority by ſtrong hand from doing miſchiefe &c. but detaining them by ſtrong hand from going on in their Office, is the reſiſtence condemned, which the Army did to the Parliament men. foreign ſaith Beza, is verbum militare, the originall is a military word, and therefore the Souldiers reſtraining the Members as Souldiers in a warlike poſture, did reſiſt in the exact propriety of the word, But ſaith he, It is either refuſing obedience to their lawfull commands, which he aſcribes to Paraeus: but he abuſeth Paraus, if he make that all that Paraus thinks is intended there, for he affirmes, Chriſtianos non minus quam alios quoſcunque poteſtatibus ſubjectos eſſe debere, non tantum fidelibus, ſed infidelibus, quales tunc omneserant: non tantum placidis & aequis, ſed etiam difficilibus & iniquis; Chriſtians no leſſe then other ought to be ſubjest to the powers, not only when believers, but when infidels, as all the powers then were; not onelyonly to the pleaſing and equitable, but alſo to the froward and injuſt. And what Maſter Goodwin cites out of Parous, That every diſobedience is not to bee accounted Rebellion or reſiſtance, but onelyonly that which is practiſed out of malice contrary to the Lawes, is true; but helps not him, but is onelyonly ſuteable to Mr Burroughs his diſtinction, between the Authority of Magiſtrates, that is, when he acts legally, and his will; diſobedience, to his will, is not condemned but to his Authority, that is his legall will: Again, if we diſobey out of conſcience, but ſubmit to ſuffer, and be not carryed with paſſion to oppoſe, we doe not rebell. The latter thing which you cite out of Pareus, will ſtand you in no more ſtead: That if a Tyrant ſet upon a private man at a Robber, &c. he may defend himſelf from him (in caſe of no other meanes of eſcape) as againſt an ordinary Robber; for in that caſe a Tyrant acts not legally, and his will, not his authority is reſiſted.
But Mr Goodwin addes another ſence out of Calvin, Page 41.That by reſiſting it meant a completting and attempting to ſhake off the yoak of all obedience to the Magiſtrate: But he abuſeth Calvin and the Reader, if he ſet down that as the full of what Calvin thinks is forbidden; whereas he makes that only the ſcope of the place to be the preventing ſuch a tentation, to which he ſhowes it is likely Chriſtians might be ſubject: But upon the place delivers Doctrine as contrary to Mr Goodwins, as light to darkneſſe; for faith he, on Verſ. 3. Caterum hic de vero & quaſi nativo Magiſtratus officio loquitun, à que tametſi non …aro degenerant qui principatum tonent; nihilominus deferenda eſt eis obedientia quae principibus debetur: Nam ſi malus princeps flagellum &c. But the Apoſtle here ſpeaks of the true, and at it were native Office of a Magiſtrate, from which although they degenerate, which hold the Principality; yet nevertheleſſe; the obedience which is due to Princes is to be given to them, for if an evill Prince be a ſcourge ſent of God, Page 41.&c. But you adde, The Army did not in what they did, refuſe to obey any commands of their Superiours; falſe: The remaining Members in the Commons were their Superiours; and their demands of their Members impriſoned twice by their Serjeant, were commands diſobeyed by the Army; You ſay alſo, They refuſed not giving ſatisfaction to the Law by refuſing to ſuffer any puniſhment; Ridiculous: What Magiſtrate will attempt their puniſhment? Yet we ſhall ſee how Mr Goodwins words will hold, when Mr Prynne brings his action of falſe impriſonment againſt them.
But you have another clinch out of Calvin; he ſaith, ſay you, but you tell us not where that the Apostle ſpeaks of powers in the abstract, not of the perſons of Magiſtrates at all, otherwiſe then he uſeth his power in due order. Firſt, this is flat contrary to that which I cited out of Calvin, That the place teacheth Obedience to Princes though they degenerate; therefore ſure you abuſe Calvin: And Beza (that is not uſed to differ from Calvin) ſaith. Poteſtatis nomine eſte, tropice intelliguntur, qus ſunt in illis dignitatibus conſ…tuti, ut … ha…e ſubjectione in i…ſis dignitatibus habend … …mſi indigniſint qui eo ſunt evecti: By that name of powers, they are tropidully underſtood, which are lac…d in thoſe dignities, that we …ay know this ſubjection is to be given to the Powers, though they are unworthy that are advanc'd to them. Beſides, all that can be hinted in the name of Powers ſo often uſed, is but according to the diſtinction between the will, & Authority of the Magiſtrate for conſcience ſake, further, then it is cloathed, with Power, that is, legally, and that is plainly the inraning of Pareus cited by you, He names Powers rather then Kings and Princes, for in the perſons vices … cauſes of diſobedience are found; therefore he would have the Powers different from the perſons. That is, their corruptions will put them on to ſeek to have their will a Law, & their Power extends no farther then Law, nor further are wee bound to obey. But what need we ſtand upon this terme any longer, ſith S. Peter expreſly mentioneth the perſons both of the King, as Supreame, and all that are in Authoty under him? Therefore Mr Goodw. without juſt ground, Limits the ſubjection to Magiſtrates only, while they act regularly, and with a ſingle eye on procurement of Good. Though I doubt not but our Parliament men feiſed for endeavouring agreement with King, were both regular in their way and aimes: I may conclude therefore, for all Mr Goodwins ſleek Apology, the Armies forcible Act upon the Parliament ſtands convict of grievous guilt, and yet we ſee the old adage …ue. Durum telum neceſſitas; for behold that Army, that hath ſo often prevailed againſt the ſharped weapons of their Enemies, fallen and expiring in their honours, vanquiſht by this one poore dart of pre…ended neceſſity.
And yet this Act of theirs, that is ſo unwarrantable in it ſelfe, is made much more abominable, by the intention of it, which the iſſue diſcovers; for its evident it was to make a Party, to proceed to the depoſition and deſtruction of the King, if God prevent them not: A thing directly contrary to their ſworn Allegeance, to the Doctrine of the Church of England, to which they are alſo engaged by Proteſtation, to the conſtant Profeſſion of the Parliament in generall; their partakers in their Apologeticall Declarations, and*Amongſt wh… Miſter … in his Anti cavalieriſme hath ſpo … as plain and ſenſibly as any, That it is a just Prerogative of Perſons of Kings to be ſecure from the violence of men in what cauſes ſoever; and their lives to be as conſecrated corn, meet to bee reaped and gathered onelyonly by the hand of God himſelfe: with other words which may be ſeen: … ſent unto him by a learned godly and …orthy Knight, Sir …ra. Nethe…ſole. Books whereby they engaged many people in their quarrell, who will now deteſt the preſent Act, the more becauſe they have been made ſomewhat to contribute to it, by the former hypocrifie and preſent treachery of others. And this alſo heightens the injury of the Armies Act, that they ſhould exclude the Truſtees of ſo many Shieres, Cities and Burroughes, when a thing of ſo great a concernment to them, as the life of their King is to come in queſtion; is this juſtice? If their Truſtees be degenerate, ſhould they not have leave and time to have choſen other before ſuch a matter had been taken in hand? For that of Aquinas you cited to no purpoſe, pag. 15. will not take place here neither; for you confeſſe their choyce was good, but the men are degenerate. I may therefore conclude, little reaſon had Mr Goodwin to conclude his Book with ſuch hyperbolicall (that I ſay not blaſphemous) flattery, as to compare ſo ſinfull an Act of the Army, to the ſufferings of Jeſus Christ to ſave a loſt world &c. But the concluſion ſutes with the premiſes both Popiſh; for its the manner of Papiſts to extoll their aſſaſſinates, ſo they doe it with a good intent adificandicauſa, and in caſe of neceſſity to ſave the lives, or prevent the ruines of many Catholiks. And I now ſeriouſly propoſe it to Mr Goodwin and his Aſſociates, Whether the nec…ſſity harpt upon, be any other then danger to a ſort of people in the land, that out of pretended new Light, would live exempt from the ordinary and received rules of Government. Danger I ſay to ſuch, leſt they ſhould meet with trouble; looſe thoſe preferments and that Ruledome that they draw, and many times uſurpt to themſelves in Parliament, City, Countrey, by the Power of the ſword intruſted to more Publike ends. If this be the neceſſity, as there be hints many, that it is: How much more ſuteable were it for men of conſcience, not to diſturb the Treaty for Peace, but interpoſe in it for their own Intereſt? And if they think exemption from the coercieve Power of the civill ſword in matters of Religion be a native Liberty of Chriſtians: Let them deſire it may be debated freely, before a free Parliament; and if we convince not the impiety and iniquity of it, let them carry it. If they fall ſhort in that, yet whatever indulgence may bee conſiſtent with duty to Truth, and the peace of the Church will never be denyed them. Oh! did any relenting appeare to procure return from thoſe irregular wayes, how would all godly hearts imbrace them with joy, looking on them in their irregularities paſt, as men under a ſtrong tentation, and with conſideration that they alſo may be tempted. But if they bee reſolved, that what they have uſurpt they will hold, I hope I ſhall no…, I am ſure, I need not envie their ſlippery places; for when they have done Gods whole work on thoſe under their oppr…ſſive power, I am confident God will viſit the fruit of the great hearts of this aſpiring Faction, and the glory of their high looks.
DEO GLORIA.
FINIS.
End of the text · John Geree, Might Overcoming Right (1649)