Conscience Satisfied: IN A Cordial and Loyal Submitting to the Present GOVERNMENT of King WILLIAM AND Queen MARY, In Three Discourses: Justifying the Williamites against the Jacobites.  
The first being Animadversions on a Book entitled, The Doctrine of Nonresistance or Passive Obedience no way concerned in the Controversies now depending between the Williamites and the Jacobites.  The second on 1 Sam. 23.30. 
Then said David, Will the men of Keilah deliver me and my men into the hands of Saul? And the Lord said, They will deliver thee up.  The third on Dan. 5.20. 
But when his heart was l●fted up, and his mind hardened in Pride, he was deposed from his Throne, and they took his glory from him.  
By TIM. WILSON, Rector of Kingsnoth in Kent.  
Licenced and Entered according to Order.  
LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside, near Mercer's Chapel. 1690.   

To the Impartial Reader.  
Reader,  
THE Justification of my own Actions in this present Revolution engages me, and the love of Truth constrains me to this Task. What I have done, upon the strictest Examination of my own heart, I have done with a pure Conscience, and with just abhorrence of Popery and Slavery, And I am ready to Answer all Objections that may be made against those Principles of Government, and unmoveable Foundations which I have laid. I assert nothing but what agrees with the Reason of Man, with the Word of God, and with the Practice of all Ages in like Exigents. I give to Caesar the things that are Caesar's, and to God the things that are Gods; and I also justify the Liberty of my Native Country. And this occasioned me to make Reflections upon the Discourse of this Gentleman. For my own part, I desire to Fear God with the most Devout; I Honour King William and Queen Mary with the foremost, and I love the Liberty of an Englishman with my whole Soul. I confess, I was zealous against Reading the Declaration of the late King in Churches.  
First, Because it was Illegal, and seemed to me to own Arbitrary Government, and the Dispensing Powers.  
Secondly, Because it evidently conduced to the Change of the established Protestant Religion, and the Introduction of Popery as the National Worship. But I was then, and am now for the Ease of Tender Consciences: only I would have all done Orderly by the Legislative Power of the Nation; that is, by King, Lords, and Commons.  
Now as for this Gentleman, I have plainly shown his Mistakes about Conquest; about God's Providence; about the Lawfulness of Defensive Arms, etc.  
I submit the whole to thee, Christian Reader, Lay aside Prejudice, Consider exactly, Judge impartially, and God be with us all.   

A Justification OF The Williamites.  

I Cannot but greatly approve the Design of this Gentleman, which seems to be the Glory of God, in asserting his Providence about disposing Kingdoms; the Honour of King William, in making him a lawful Prince; the Peace of the Nation, in persuading the Jacobites to Submission; the Preserving the Reputation of the Church of England, in allaying the heats and animosities of the Williamites, etc.  
And I will not accuse him of lukewarmness, in neither assisting, nor resisting the late King; because he that is not against us, is on our side, in some sense. And this was the case of Hundreds in England, who could not sound the depth of these Doctrines, and did not trouble themselves about Passive Obedience.  
And no doubt, many will commend him for his Prudence and calm temper, in standing by unconcerned, and observing which side would have Success. But if all Men had been as wise as this Gent. or as subtle, I fear we should have been overrun by Popery and Arbitrary Power before this day. For who should help us? not this Gent. nor any of his Persuasion; because he must in no case resist. Who should then invite the Prince of Orange over, and Promise him Assistance? Let Fools and Rebels do that, this Gent. hath more wit, and is bound in Conscience to be Passive. Prayers and Tears are his only Weapons. And I make no doubt (for truly I believe him to be a devout Man) but he prayed to God for Deliverance: But when the Deliverer came, join with him who will be him, he must not assist, nor resist. Now in all others cases, Divines call this a Tempting of God.  
But let us see particularly wherein we agree, and wherein we differ.  
First, It is agreed, That the Prince of Orange, (now our Gracious Sovereign) had just Cause to make War upon James the Second, P. 5. And if he had a just Cause (I will not say to invade us, or the injurious Prince, as this Gent. saith, but) to right himself, and come over and help us to right, then surely our cause was just also, and it could be no Sin, but a Virtue to join with him against our Common Enemies.  
Secondly, It is agreed, That this Prince was no Subject to King James, nor to any other Prince, and consequently was no Rebel, P. 5. And if He could not have Right without Force, He might lawfully compel him by force to do what He ought to have done without it, but would not.  
Thirdly, The Author very sensibly and pathetically represents the Tyranny, Oppression, and Grievances of the Nation. He saith, P. 5. All Protestants grant the late King's design was certainly to Extirpate the Protestant Religion; to Enslave, and consequently to Extirpate the English Nation. And P. 16. He Persecuted that Church he Promised and was bound to Protect, and did not treat us like Englishmen, but like Slaves. And P. 18. It may suffice to say in general, Never any of our Princes so openly attempted the Ruin of an Established Religion, or by more Illegal Courses than Herald Nor Law, nor Oaths, nor Promises, nor Gratitude could restrain Him. He broke through all the Barriers God and Man had put in his way, and seemed resolved to ruin us, or himself, etc. And Pag. 23. All his Solemn Promises were easily broken, or rather never intended to be kept at the very time they were made, and all those He hath since made have been violated in Ireland, where only He had Power to keep or break his word, etc.  
Fourthly, It is agreed, That the Doctrine of the Lawfulness of defensive Arms is not proper at all seasons, or may be an unseasonable Dispute, P. 2. And that very great Caution must be used, lest the People Rebel; and it is a sign of a crazy Nation, when the Fundamentals of Government must be laid open. But yet if it be a truth, in extreme Necessity, it must be manifested to satisfy men's Consciences. And this Gentleman confesses, P. 1. That the Doctrine of Passive Obedience was indeed dangerous to them, (that is, Their present Majesties) when He first entered England; because all that believed themselves bound by it, were obliged not to take up Arms for Him against King James, and so consequently it deprived Him of their Assistance: and for this reason I conclude (if it be false, as I have elsewhere demonstrated) it ought to be extirpated out of the World.  
Fifthly, It is Agreed, That they that believe Passive Obedience, were not thereby bound to Assert the Misgovernment of James the Second. Because tho' they are to justify His Authority, yet they must not His Crimes.  
Sixthly, As for Desertion, I need not meddle with it; be it as he saith, P. 6.  
Let us now see wherein we differ.  
First, I have with some Impatience (to use this Gentleman's words in the beginning) read the Scandalous Reflections that He makes upon those who have of late opposed Passive Obedience, and justified Defensive Arms in some Case: without which we had been all Slaves. His Design in this Discourse (he says) is to put an end, as far as he can, to this unseasonable Dispute; P. 2. and yet he justifies Passive Obedience at a very high Rate; as if a Man could not be a Son of the Church of England, yea, scarce a good Christian that denies it. And he loads it with this Odium, P. 2. They can be no Friends to Government in General, nor to Him, (that is, K. W.) or His, in Particular, who are so Zealous to have the Doctrine of Nonresistance Extirpated out of the World. And he charges us with this ridiculous Consequence, That it is Lawful for every man to Rebel against his Lawful Prince, whenever he thinks it necessary.  
Answ. This is a foul Aspersion. We say the Cause must be real, plain and evident. And in this present Case, supposing Defensive Arms lawful, I desire no better Advocate or Orator to represent our Grievances than this Gent. See P. 5, 8, 16, 18, 23. And yet I suppose few Men accuse him of Irreverence to Crowned Heads, as the Phrase is: Tho' a man that opposes Passive Obedience, would be invidiously declaimed against for half so much. But we know that St. Paul, speaking of the Emperor's Persecution, calls him a Lion, the most fierce and cruel of Beasts: But at another time, owning his Authority, and in respect of that, (to use the words of a Learned and Eloquent Presbyter, of my Acquaintance) His Christianity allows him as high Compliments to King Agrippa, Acts 26.2, 3. With great deference to his Authority and Knowledge, nay, and to his Honour and Goodness, tho' a Heathen, or little better, and otherwise very obnoxious. But because we are so often charged, as if we did not give due Honour to Kings, give me leave to illustrate our Case in no very long Speech.  
Great Sir, We are your Majesty's most humble and most dutiful Servants and Subjects, we look upon ourselves as bound in Conscience to hazard our Lives and Fortunes in the Preservation of your Majesty's Person, Crown, and Dignity, and of our Religion, Liberty, and Property. But we fear that Evil Counsellors move your Majesty against us, and endeavour Innovations, and our Ruin by Illegal Courses. It is a great Grief and Sorrow of heart to us to see these Evils, and in all Humility uponour Knees, we beseech your Majesty to Redress our Grievances: But if your Majesty is resolved to persist in these mischievous Courses, as we humbly conceive, we believe we may with a good Conscience defend ourselves, and not offend God and his Laws. The King perhaps may wax hot with anger, and call us Factious, Seditious, Rebels, and cast us into Prison, etc.  
Then comes another sort of the King's Subjects,  
Dread Sovereign, We your Majesty's most faithful Subjects and Servants, without any Reserve, will stand by your Majesty against all Enemies whatsoever; and we esteem it our bounden Duty Actively to obey all your Commands, that are not contrary to the Word of God, and our Religion, and when they are, Passively to submit to your Majesty's Pleasure under our Oppressions, and never to Resist.  
The King trusts these Men; is exceedingly pleased with their great Expressions of Loyalty; Honours them, makes them his Confidents, takes them into his Counsels; rewards them with great Preferments in Church and State.  
Not long after, the King is in great Fear and Distress by reason of Enemies. He sets forth a Proclamation to all his Loving Subjects to assist Him, and Repel the Force of the Invader, and his Rebellious Subjects, who join with him.  
They return this Answer. Great Sir, Our Lives are at your Majesty's Service, but we have many Grievances first to be redressed, and we see your Majesty is resolved on these illegal Exorbitant Courses, p. 8. and therefore we are not to be blamed, tho' we withdraw from your Service: And the best of the Primitive Christians would have done the same thing, if it had been their Lot to have fallen under such a Prince. We deny that we your Majesty's Subjects are bound to stand by you, and fight for you, p. 7. For your Majesty hath notoriously invaded and destroyed all our Civil and Religious Rights and Liberties, and designed the Ruin and Destruction both of them and us, and would give us no assurance we could rely on, to do otherwise for the future. And therefore if it be unlawful to Resist, it is also as unlawful to Assist and Enable your Majesty to destroy the true Religion, the English Liberties and Immunities; nay, the very Nation.  
I dare swear, if the late K. were made Judge, He would say, the first sort of Subjects were honest, plain dealing, truehearted Men, and if He had harkened to their Counsel, both He and His Subjects might have been happy. But what He would say of the other sort of Subjects, I cannot tell, tho' I can shrewdly guests. And Now I hope they will never tell us more of being irreverent to Crowned Heads.  
Adam got Fig-leaves to hid his Nakedness: and the Sons of Adam are too like him, and love to hid their Sins, rather than confess them. But what a Juggle is this? God forbidden that I should stretch forth my hand against the Lord's anointed; but if my Neighbour will, tho' I have strength enough, I will not oppose him, I am not bound to assist the Lord's Anointed: for He will not call a Free and Legal Parliament, and redress our Grievances, P. 2. & 6. and elsewhere. If this be the Doctrine of Passive Obedience, I dare say every wise Prince (as soon as he understands it) will root it out of his Dominions, by not trusting such men. If I resist, I am damned: if I assist, our Religion and our Nation is ruined. I never taught Active Obedience to the lawful Commands of the King, (if I did, I have forgotten it) tho' I taught Passive Obedience, when he commanded illegally. And therefore if Cutthroats with a barbarous Assassination will Murder the King, I will stand by, and see them, and wash mine hands in Innocency when I have done, because the King would not call a Free Parliament, when I thought it necessary. I perceive, that tho' this Gentleman would not Subscribe the Association with David's Confederates, and take up defensive Arms against Saul's Tyranny and Oppression; yet if Saul would not Redress Grievances, when he thought it necessary, if Abishai would kill King Saul, he might for him, he is not bound to assist: It is God's Providence, who pulls down one, and sets up another. Doth not God and Man abhor such Sophistry and Collusion? Well far Passive Obedience: it deserves contempt and scorn, and to be rooted out of the world, if this be it. And Good men will make it their business to ridicule and confute it, P. 37. for this is one of the worst and most exploded Doctrines of the whole World, P. 35. I am sorry he gives such advice (as I cannot hearken to) to speak modestly of it, especially as he hath represented it, P. the last. And indeed Passive Obedience began to be ridiculed and exploded by divers of the Clergy and Laity, in my hearing, some Months before we dreamt of the Prince of Orange's coming to deliver us from our cruel Taskmasters, the Jesuits and Evil Councillors, being convinced of this Error, and the many Mischiefs thereof, by sense and experience the Mistress of Fools, according to the Proverb, as this Gentleman saith, P. 22. And now (I dare say, without transgressing that Rule of Christianity of not rendering railing for railing) we are even with this Gentleman for calling us Rebels, and inferring this absurd Consequence from our Doctrine, That it is Lawful for every man to rebel against his Lawful Prince, whenever he thinks it necessary.  
Object. But if Defensive Arms are Lawful, who shall be Judge when we are oppressed?  
Answ. In our Case this Gentleman hath already determined for us, that never any Nation was more oppressed. And if any man will not stand to his Determination, he must, I think be wilfully blind. However there is no Judge but right Reason; for, what hath God made us reasonable Creatures, but to Judge between Good and Evil? Why even of yourselves judge ye not what is right? is our Saviour's question, Luk. 12.57. But indeed great and universal oppression is commonly a thing sensible, of which our Senses may be Judges. We who justify Defensive Arms in some Case, are as zealous for Government in General, and for Monarchy and the English Government, and for King William in particular, as this Gent. For we have ventured Lives and Fortunes with Him, which the Author confesses he hath not. And at the rate that he Writes, all the Subjects of England or Scotland, who came over in Arms with King William, are Rebels; all that Joined with Him; all that Prayed for his Good Success; all the Protestants who defended themselves in Ireland, especially Mr. Walker, and the London-Derry Protestant's, are all Damned Rebels, because they were Subjects, and ought not in any Case to resist the late King. And is this the manner of Man, O Lord God? as he saith. But let this Gent. know, that the Innocent, (I mean the Legally Innocent) may defend themselves by the Law of Nature, and this is written in his, and every man's heart. And he saith, P. 1. The contrary Doctrine was dangerous to the Prince of Orange at his first Landing. And indeed if half the People had believed Passive Obedience, as most of the Clergy taught, and most of the Army seemed to believe, He might have lost his Head by venturing to Save us. But blessed be God, Englishmen would not be frighted out of their senses by a causeless Curse from some weak Prophets, or full of prejudice. And how any man could declare too soon for the Prince of Orange, his now Majesty, and so forget his Duty as he saith, P. 3. is a Mystery that I would have this Gent. unfold. If his Cause was good and just, as this Author acknowledgeth, who could declare too soon for him? Passive Obedience deserves to be rooted out of the World, if for no other reason, yet for this, because it hath blinded this honest Gentleman, that he cannot speak well of his best Friends; I mean of those who have been Instruments of his Deliverance from that Infatuated Monarch, as he writes, under whose Government he dreads to live again. I hope we have no Court-Parasites, and Flatterers, who follow the old Maxim, Oblige your Enemies, Neglect and slight your Friends. Cursed be such Policy. I confess I am for forgiving Enemies, and encouraging the Penitent: I hate Cruelty, or Severity, especially considering so many misled Souls as we have had in England. May the King's Throne be Established in Righteousness, and may Mercy and Truth preserve the King: But let not those, who have cheerfully spent their strength in this Cause be slighted, or exposed to the Malice of their Enemies.  
Object. Christ, and his Apostles, and the Primitive Christians did not resist the Heathen Roman Persecuting Emperors. And this was true Doctrine in Tertullian's time (Apol. 1. Cap. 37.) as he quotes, Pag. 10. If we Christians would become your public and declared Enemies, or secret Revengers of our own Wrongs, (should we want Force and Number to support it?) We exceed the Moors, the Marcomans, and the Parthians, or any other one single Nation in the whole World; we are but of Yesterday, and yet we have filled all your Places, your Cities, your Islands, Castles, Corporations, Counsels, Tribes, Companies, Palace, Senate, and Forum or Marketplace: and we have left you nothing to Enjoy alone, but your Temples; Now we who so willingly lay down our Lives, are we not thereby fitted and prepared, do you think, to manage any War, tho' we were very much inferior in Number, if our Religion did not oblige us, rather to suffer Death than to Inflict it? We might without Arms or Resistance, barely by disagreeing with you, and the Envy of a Separation, very much endanger and disquiet you; for if so great a part of the Empire, as we now make, should break itself off from the rest; and retire into any remote Corner of the World, it would certainly confound your Dominions, to lose so many Subjects, be their quality what it will; yea, our very departure from you would be a severe Punishment; the Desolation and Silence we should leave behind us, would strike you with an Horror and Amazement, as if the World were expiring; you would be forced to seek for new Subjects to supply our places; and perhaps we should leave you more Enemies than Subjects or Defenders. This place hath been often cited to prove the Doctrine of Passive Obedience; and in truth it is a Noble Testimony, of the Faith and Patience of those Saints.  
Answ. The Laws of the Empire were against them: Now Christ came not to destroy or alter Political Government, but left, it, as he found it. And he sent his Apostles to reform the world, to turn men from darkness to light, and from the Power of Satan unto God: And accordingly their Weapons were not Carnal, but Spiritual. They did not, like Mahomet and his Followers, Conquer the World by force of Arms, but did Convince and Convert Jews and Gentiles by working Miracles, by the Sword of the Spirit, by the Word of God, and by Reason, Disputation, and Argument. But this is not our Case. I will state the Case; Suppose a whole Nation Christian, and the true Religion fixed by Law, so that it is our Birthright and Property, as it were, and we have a Legal and Civil Right, or Human Right as well as a Divine to our Religion, and yet this is evidently Invaded by Evil Councillors about the King, and he is drawn to destroy Religion. If this Gentleman can show any Primitive Christian, or ancient Father and Doctor of the Church, who saith in this Case it is not Lawful to Defend our Religion, Laws, Liberties, and Properties, I yield the Cause. Otherwise we grant all his Examples and Instances, as nothing to our purpose. They show indeed the Peaceableness, Meekness, Humility, Patience, and Faith of those Primitive Christians, their Zeal and Affection for the Happiness of the Empire, and their Submission to the Government, Laws and Usages of their Country, and to their Superiors in their most rigorous Execution of them, to the destruction of them and their Religion, which is called the Abuse of Power, and Legal Tyranny, in which case we also own Passive Obedience.  
Secondly, I differ from this Gent. about Conquest. He would have King William a Conqueror, tho' He claims not by it. And so though he was none of them that did, or durst have resisted or rebelled against King James, yet after his Desertion, he forsook him, P. 13.  
Answ. If the Prince of Orange had designed an Invasion and Conquest, as this Gent. calls it, both he and we had been bound in Conscience to Oppose him, because there is a Loyalty to our Country, as well as to our King. And Invasion and Conquest are dismal things, as well as shameful. But blessed be God, He came not as the Enemy of our Country, but as our Friend; as our Joshua, our Saviour; to deliver us from Popery and Slavery. He ventured his Life to save us from Oppression, not to Conquer us. Besides, if he conquered King James, and this Gentleman, He did not Conquer those that joined with him, which were by far the greatest part of the Nation. I am sure in our County multitudes Subscribed the Association, to stand by the Cause with their Lives and Fortunes, not to Enslave themselves by Conquest. And then it followed, That they humbly desired the Prince of Orange to take the Government upon him, and Circular Letters were issued out for a Convention; and that Convention (or Parliament) Elected him King, and the Princess Queen, and He accepted it as a Trust: (and all Government is a Trust, and founded in Covenant, as I have elsewhere proved) and then we honoured Him, and prayed for Him as our King. According to those Exhortations in Scripture, which order us to Fear God and the King, Prov. 24.21. to be subject to the higher Powers, which are of God, Rom. 13.1. and to pray for Kings, and all in Authority, that under them we may lead a peaceable and quiet life in all Godliness and honesty, 1 Tim. 2.1. & 2. All which are as much now due to Their present Majesties, as to any that ever sat on the Throne.  
It is true, by His Affection to our Nation, and Zeal for our Religion and Liberties, he conquered our Hearts, and will for ever reign there, and He merits our Lives and Fortunes: but it is not for the Honour of our Nation to say, He Conquered us. And indeed 14000 Men cannot subdue England by force, which is properly Conquest. We received him as sent from God, with hearts full of joy, and with cheerful countenances. And were it not for that Doctrine of Passive Obedience in its vast extent, (with which many devout Christians, and many Learned, Pious, and great Bishops and Doctors, through prejudice were possessed, I will not say infected) the whole Nation had sounded with Songs of Triumph and our Churches and Pulpits with Praises and Hallelujahs, as if we had had Heaven upon Earth. So great was the Mercy of our God in delivering us and our Posterity from Popish Ignorance, Error, Superstition, and Idolatry, and restoring our Laws and Liberties! For my own part, I was transported with joy, and I care not, if all the world saith, as some said in Hosea his time, c. 9 v. 7. The Prophet is a Fool, the spiritual Man is Mad. But surely in truth and reason, they are Fools and Madmen, that reject so great Deliverance and Salvation out of fondness to a silly Opinion. There need no Eloquence, (if I could use it) our great Fears and imminent Dangers are Oratory sufficient, Popish Judges, Popish Officers in the Army, Popish Priests and Jesuits at Court, Popish Heads of Colleges in the University, Popish Justices of the Peace, Mayor, etc. with the Dispensing Power, might well affright us. And tho' we perhaps might have spun out a slavish life without great Persecution, yet our Children could expect nothing but French Dragoons and Torture, or voluntary Exile, if not the Marian days of Fire and Faggot. But as for those who plead Conquest for the King, they know not what they do in making this Plea, as a Learned Man speaks. For if there were no other right, neither Precedent, nor consequent, but merely because such an one was stronger and got it, and so holds it now; than whosoever is strongest at any time he hath right, and if a stronger than he comes, he shall have right. This is no good Divinity, nor Policy to Plead thus. That which subjects my Conscience to such an one, is Submission upon some Compact, Covenant, or Agreement. Besides, this sort of Men, by flattering Monarches, and deluding the People, with crying out, The King, the King; have wholly forgotten the very Heathens Lesson, It is sweet and comely to Die for our Country, that is, our Laws, Liberty, Property, etc. I must confess, Conquest makes way for Subjection, as it did in Caesar over the Jews: but I hope no man will say this is our case: nor do they do their King or Country any Service, who put the Controversy upon this Issue.  
Thirdly, I must consider what this Gentleman saith about God's Providence in disposing Kingdoms. And here I must needs say, that he is honest in the main, but he hath not read and digested Divinity enough to handle this subject, and therefore he is very confused. And I will not arrogate so much to myself, as to say, I have sounded this depth, which hath cost me some years study, and yet I must admire (for I am ignorant or unsatisfied about many things concerning) God's Providence. I will not at this time engage in the Controversy between the Remonstrants, and Contra-Remonstrants. God's Providence, and Man's free acting are not inconsistent, that is certain. How they concur is most mysterious, and the Highest Point in School-Divinity. And I may safely say, that it is above my strength to cut asunder, or my wit to untie this knot. But it is mine, and every man's Duty, to do God's Will, and submit to his Pleasure, who doth whatsoever pleaseth him in Heaven, and in Earth, in the Seas, and all deep places. However I beg leave of the Learned and Judicious to make a favourable Interpretation of my design upon this abstruse subject.  
First, It is certain, and agreed upon by the Calvinists, and Arminians, that God is not Author of Sin. He is the Author of the Evil of Punishment, but not of the Evil of Sin, Amos 3.6.  
Secondly, God permits many things, which he doth not approve; as the Persecution of good men for righteousness sake.  
Thirdly, God in his Providence, for the wickedness of a people, or for their probation and trial, may suffer his Church to fall into the hands of Tyrants and Oppressors, and to be carried Captive, or to be Exiles.  
Fourthly, Tho' such wicked Instruments as Tyrant's sin greatly in their Pride, Cruelty, and Oppression of Gods own Inheritance, yet in his Providence he may make use of them, as Scourges and Rods to punish the wicked, and chastise the good, for their trial, as the exercise of their Faith, Patience, Humility, etc.  
Fifthly, God in his Providence may, and sometimes doth create Deliverance for his People in an unexpected manner. And we may well say of this great Deliverance of our Nation, This is the Lords doing, and it is marvellous in our eyes, Psal. 118.23. So much for God's Providence.  
Now I must distinguish about Governors; which this Gent. doth not. Governors are either Lawful Princes, or Usurpers.  
First, A lawful King is he, who hath a true Title to the Throne, either by Succession, or Election.  
Secondly, An Usurper is he who hath gotten Possession, but hath no right. This latter is by God's Permission. This Usurpers have; for God suffers them to rule: and some call this a Providential Right, very incongruously. For this gives no just Title, and consequently there is no Subjection due. The vilest person may have this, in Judgement to a Nation, (as one speaks) on purpose to try them, that so by such unlawful Subjection, that Nation may fill up the measure of their Iniquities, and God may destroy both them, and their Governors: of which there are many dreadful Examples in History.  
This Gent. is very confused. He saith, That the Primitive Christians never regarded the Right, Title, or the Claim of Princes and Emperors. And by this seems to own Oliver Cromwell, as well as any Lawful King. And he makes no Distinction between a Lawful King, and an Usurper.  
I must confess, the History of the Primitive Christians about Governors is very imperfect. (Because they minded Religion more than Political Government, and an Heavenly Kingdom more than an Earthly.) But it will be very hard for this Gent. to prove, That the Primitive Christians owned any Emperor, that was not first owned by the Senate, and People of Rome. In times of Confusion, many things are suffered or endured, which are not approved. And when the Empire was in Distraction, through Emulation of men aspiring to the Throne, both the Christians, and the Senate, and the 〈…〉 might not know what to do in Prudence, or what course to take, as well as this Gentleman in our late Confusions, and yet not be blame-worthy, nor own an Usurper.  
And it is a Case of Conscience of great concernment sometimes, How far we may live quietly under an Usurper.  
First, No man is bound in Conscience to tell an Usurper that he is so, no more than he is bound to tell a Thief upon the Highway that he is a Rogue.  
Secondly, Any man may with a good Conscience take upon him the Office of a Judge, or any other Legal Trust, or a Preacher of God's Word, in time of Confusion under an Usurper, provided he owns not his Authority, nor Swears Allegiance as to a Lawful Prince. Because Government must be, and Good Laws may be put in Execution in any time of Confusion, and somebody must do these things. In short, in my opinion, a Conscientious man, living under an Usurper, may do whatsoever conduceth to Order, Natural Right, Public Good and Justice, and the Preservation of the true worship of God, without owning his Authority. But this I am sure is very unseasonable, and I almost tremble to say this little about it at this time, for fear of giving Scandal. But I think myself able to prove against any man, that King William and Queen Mary, by the Election of the People (in Convention) have as true a Title, as ever any Prince had. And if this Gent. can prove what he saith, P. 10. with all my heart be it done, I must out of awful fear and reverence say nothing of it more. I hope by God's grace I shall ever render fear to whom fear, honour to whom honour, Rom. 13.7.  
Thirdly, Every man is bound (tho' not unseasonably, rashly, and furiously, when there is no probability of good Success) to endeavour that the right Governor be placed on the Throne. As for instance, when O. C. had possession, all the true Sons of the Church of England, and many of our Presbyterian Brethren, to my knowledge never owned his Authority, but were very zealous, and hearty prayed for the Restauration of the King and Royal Family. And they thought it their Duty, when they could not actively serve and obey the King, to suffer with him, and lie at the Mercy of the Usurper, till God should pardon the Sins of the Nation, and send Deliverance.  
Now, as this Gentleman writes, P. 13. Did God give the Empire of the World to Nero, to Domitian, to Julian the Apostate, all Usurpers, and some of them Murderers of their Predecessors? nay, to Marius, who was the very Image of O. C.? And hath he not since that done any thing of that Nature? Did not he that gave the Kingdom of England to King James, give it also to King William?  
Here he seems to own O. C. as much as King William, I hope he means not so; and I will not positively charge him, tho' I grievously suspect him. Sure I am, this is no Doctrine of the Church of England.  
O. C. was permitted by God's Providence, as a Scourge and Plague to this sinful and unworthy Nation; both to Prince, and People: according to the third Premise. And for the transgressions of a land many are the Princes thereof, Prov. 28.2.  
But King William was sent to us by Divine Providence as a gracious Gift, and the greatest Temporal Blessing, that God could vouchsafe a poor, distressed, distracted Nation: according to the fifth Premise.  
And indeed (to do this Gent. right) I charitably presume that it is want of Distinction in Divinity, not in his thoughts to compare O C. and King William. For, P. 12. he applieth Dan. 4.17. where God is said to set over Kingdoms the basest of men, such as O. C. was, Kings given to a sinful Nation in his wrath, and sometimes as suddenly again taken away in his anger, and at other times continued longer for the Trial of his People, or the Chastisement of wicked men: which is good Divinity.  
I shall conclude this about God's Providence with the words of our Royal Martyr, of ever Blessed Memory, King Charles the First, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 295. with me) Gods wise Providence (we know) often permits many Events, which his revealed Word (the only clear, safe, and fixed Rule of good Actions and good Consciences) in no sort approves.  
Let not the meanest in understanding mistake me, I am not for Election every Reign, but for Succession, just as it is in England. But I say, Election is the true Title of all Government originally, and this is the Foundation of all the various Forms in the World. Power is Gods: but the Form (as St. Peter saith) is an Humane Creation, Constitution, or Ordinance. I never loved to lie for God's Cause: (it needs it not) nor daub with untempered Mortar; (God forbids it).  
For my part, if I did not in Conscience believe that the late King by his Maladministration deserved what he hath suffered, not only from the hand of God, but also from the hand of his Subjects: and that in this Revolution they are innocent, who defended themselves and the Laws of their Country against his Arbitrary Proceed, I should think myself bound by the Oath of Allegiance to pray for his Restauration. But because he hath broken his Covenant, Coronation Oath, and Promise, I am sure our part of the Bond and Covenant is canceled also. And that Kings were at first by Election, I prove thus, in the words of a great Divine not much altered:  
What first invested such a Family with Regal Power more than another? It must be either God from Heaven designing it, as David: or man appointing it; or taken by Force; there is no fourth. It was not the first, and to say the third is right, is an extreme wrong to the King. If mere Force can give right, than whosoever is most forcible hath right. It must therefore be something else. What can that be but the consent of the People in Parliament to such a Family? which is in effect all one with Election: you may give it what name you will.  
But saith this Gentleman, P. 28. The Primitive Church in the best times took the words of S. Paul in their plain and literal sense, The Powers that are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i.e. in Possession) are ordained, or ordered of God, Rom. 13. They never formalize or make any Exception, but Conquest, Election, Usurpation, were to them all alike, if once the man was Established in the Throne.  
Answ. I will not here take occasion to consider what learned Critics say about the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on which he seems to lay some stress, (but they say it signifies the True (or Lawful) Powers) nor will I expatiate in Analyzing this Text, tho' I have a Discourse upon this subject by me. And I have read such Doctrine as this in some Oliverian Pamphlets in our late Anarchy and Confusion. And if occasion be, I can produce one, which perhaps this Gent. hath seen, and hath been corrupted by it, or by some like it. But sure he never read this Doctrine in any Book, written by any Divine of the Church of England.  
I have before distinguished between a Lawful and an Usurped Magistracy, according to the best Divines of all Churches, that ever I read: insomuch that I wonder at this Gentleman, who professeth himself of the Communion of the Church of England. According to this Doctrine it is a poor, weak thing to be a Martyr, or to suffer for Loyalty to our King or Country. Whereas it hath in all Ages, not only among Christians, but also among Heathens, by the light of Nature, been accounted a most Heroic Virtue to lay down our Lives for these. If this Gent. had been alive, and of years to advise, no Subject should have suffered with King Charles the First, if he had been their Counsel. I am so angry, that if I knew Thiefs designed to rob this Gent. House, I would not counsel one Neighbour to assist against these Rogues, but would commit it to God to determine as he thought fit, as his Cant is, P. 3. which vergeth very near to Blasphemy. And this very Phrase makes me think that this honest Gent. hath been misled by some Fanatic Book. I cannot think that he ran into this Error wittingly, and willingly, and deliberately: he is a good Christian surely: because, P. l. he speaks against those that despise all revealed Religion, and that sort of Men who have their All in this world, and pretend to nothing in the next: (and therefore I must in Charity believe he hath the Hope of a Christian) but I cannot but explode his Doctrine. O puted Divinity! Phy upon this gross machiavellian and Hobbean Policy!  
But to be serious, seeing this Gent. hath advised us, I will return kindness for kindness, and for once be so free with him as to advise him.  
Good Sir, In the fear of God review that part of your Discourse which concerns God's Providence, and the Government of Kingdoms and States: and learn to distinguish between good and bad, perhaps your second thoughts may be wiser. Consult with some learned and conscientious Divine, and see if he will tell you, that in the Primitive times their Loyalty was one of their lesser Virtues, upon which they never valued themselves as you say, P. 3. You discourse in so lose and extravagant a manner, that I must beg leave to enter my Dissent, and Protest against this Dose of Opium. And I never read so much Poison administered with a good design before in my life. And if any applaud you for this Discourse, I will pray with our Church in the Litany, Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us; for surely we are not in our senses. God save King William and Queen Mary from such Defenders of their Right and Title. If you will not be admonished to revoke this, in my Opinion you deserve (to speak plain English: for by God's Providence, and King William's Protection, we Priests of the Church of England breathe in a free Air. I wish all of us could see our own happiness: I hope in time mens Prejudices will be removed: and through the Clemency of His most Gracious Majesty cheerfully perform their Duty, I say, you deserve) not only to be Excommunicated the Church of England, but also the whole Church of God, for this wicked Error.  
But I hope our English Blood is still Noble, and will count it their Honour, and the Glory of their Religion, to die for their King and Country, when occasion is, and God shall call them thereunto. And this is true Church of England Loyalty, and approved by all the Churches of God. But at the rate that you talk, if Corah, Dathan, and Abiram had had success, it had been God's Providence, and Approbation, and so farewell Moses. If Absalon had been prosperous, and in Possession of the Throne, right or wrong, see to thy house, David. What need we commend the Fidelity of Ittai, (that loyal Heart; that noble and constant Spirit) when he saith, As the Lord liveth, and as my Lord the King liveth, surely in what place my Lord the King shall be, whether in death or life, even there also will thy Servant be, 2 Sam. 15.21. And they that furnished David with Provisions, especially Barzillai the Gileadite, (according to this Gent. Doctrine, and indeed his whole Discourse of this Matter is mere Enthusiasm, as if God did all things without means) might have been wiser and saved Charges, and committed the thing to God to determine as he thought fit. But I am weary of lashing this Doctrine, (with which none but poor, weak, crazy Heads can be deceived, or vile, lewd, and Atheistical men) because it teacheth such Nonsensical, Disloyal, Unchristian, and Unnatural Behaviour towards our King and Country. Voluptuous and Effeminate Epicures indeed by this Doctrine may sleep in a whole skin, as we say: but if they do not betray, they will do no service to the Throne and Kingdom in time of Difficulty. And as much as I think the late King was to blame, I cannot but pity him, if all his Adherents were of this Gent. Mind. But let God be true: and every Man a Liar. Is there no distinction to be made between Lawful Kings, and Usurqers, or Tyrants in Title? And again, between Lawful Kings having Authority, and ruling according to Law, and Princes, that have Authority, but are Tyrants in Exercise, and would subvert the Ancient Government, and rule Arbitrarily. Again, he doth not distinguish between God's extraordinary and immediate, and his ordinary and mediate Providence; between what he doth by his Almighty Power immediately, and what he doth mediately, by Men as Instruments: and these Instruments are Good, or Bad. And here should be considered in what manner he works by good Instruments, and in what manner by bad. And tho' this Subject is difficult, yet surely the Primitive Doctors and Fathers of the Church made distinction. I have ever thought that all Government in Church and State stands most firm upon its own Foundation. Let us have true Divinity, and true Policy once more in England for God's sake.  
Fourthly, I must consider what he saith to the Williamites. And here what he saith, P. 35. is true, We are satisfied and highly pleased with the present state of Affairs. But I observe here, that he fails in the usual Compliment and Address of a Gent. He might (if he had thought of it) have honeyed the bow with us, as we say in our Country: and at his first Aggress given us thanks for assisting in our several Callings and Places, to preserve our Religion, and that Church, (of which, this Gent. saith he is a Member) and our Laws, Liberties, and Properties. But oh! this Passive Obedience. I have a mind to say once more, that I would have it rooted out of the world, because this ingenious Gent. (and, verily in my heart I believe, a good Christian) hath forgotten the common courtesy of the Nation, and falls foul upon us with some morosity. He saith, We have appeared very pertly against the Doctrine of Nonresistance and Passive Obedience. Very pretty! This Gent. in Conscience could neither resist, nor assist: and therefore tho' he is glad of the Deliverance, yet he cannot thank the Deliverers. Well, but at least he might be silent, and not speak evil of those who with a good Conscience could, and through God's blessing did deliver him from that Bondage under which he ●●●ned. If I were in the mire, and the greatest Villain upon Earth helper me out, so far I would be thankful to him, and own his kindness, as not to expose him, when I am not bound in Conscience. But this Gent. design is to put an End to this unseasonable Controversy, p. 2. Very well: Why then does he assert and defend Passive Obedience, as the Glory of the Church of England, and the Bulwark of all Religious Kings and States, against the rage of mutinous and rebellious Spirits, who pretend to fight for God's Truth, against the Laws and Governments of their Countries? P. 36. This foolish and sottish Charge would move a stone, as we say. Surely he had a mind to provoke us, and quicken this Controversy, almost buried in the Grave of Silence.  
I could here fairly illustrate, and make it probable, that Passive Obedience hath been (I will not say the Cause, but) the Occasion of the Ruin of two Kings, and of a Civil War, and of the Church of England once, and almost the second time: (for what reasonable man, endued with flesh and blood, can endure this Church Tyranny, that in any case whatsoever we must not resist?) Would to God this Gent. would have been quiet. Does he think that we will be beat out of our Senses once more, and that so soon after our eyes have been opened? I will rebuke him in the words of Job, cap. 27. verses 5, 6, 7, 8. God forbidden that I should justify you: till I die, I will not remove my Integrity from me. My righteousness I hold fast, and will not let it go: My heart shall not reproach me so long as I live. Let my Enemies be as the wicked, and he that riseth up against me as the unrighteous. For what is the hope of the Hypocrite, tho' he hath gained, when God taketh away his Soul? I will stand by it, there is no other way in Conscience to justify our cause, but by asserting defensive Arms in some Case.  
But says this Gent. We had no disloyal Exhortations from the Press or Pulpit to persuade men to sight against their Prince: nor had we any to persuade us to sight for Him: but the thing was committed to God to determine as he thought fit, P. 3.  
God a mercy Prejudice I Suppose our Reverend Fathers, and Brethren can give an Account to the world of their own Behaviour, without asserting God's Providence in this Gent. wild notion. But for once I will write a Latin Sentence, Turdus sibi●●●lum cacat. Every man must Answer for himself. I'll blame no man that does not blame me. But some Writings from the Press we had, and from the hand of a Person, who is now dignified in the Church, if we are not all mistaken. And he is highly approved of by His present Majesty, and all the Clergy that are without Prejudice, and honour real worth, speak honourably of him.  
As for our Gracious King, the whole series of his Proceed since He Landed on English Ground, shows his most Excellent Virtues, Justice, Mercy, Clemency, Fortitude, and Magnanimity. And I am confident He can say, what the Emperor Trajan said to a Tribune, when he set him over the Praetorian Band, delivering the Sword, Use this for me, when I Command just things; and against me, when I Command unjust things. And now (with due Submission to my Governors in Church and State) I come to the main Matter of Controversy.  
First, I assert, That Defensive Arms are in some case Lawful, and consequently that the Doctrine of Passive Obedience and Nonresistance is false. This I have proved in a Sermon on 1 Sam. 23.12.  
Secondly, That this Doctrine of Defensive Arms in some case was never censured by the Church of England, till Innovation began to creep into the Church, and Arbitrary Power into the State. The Church of England hath always been so wise and moderate, as to allow difference of Judgement in these Speculative Matters. No man can Preach Obedience to Governors, who are God's Ministers, God's Vicegerents, and called Gods, too Zealously. But to say, that if we are never so innocent, nor never so much oppressed, we may not defend ourselves, is worse than to make us Galleyslaves and Asses of Burden.  
Thirdly, I never read any Church in the Christian World, which did not justify defensive Arms in some case; and tho' I never read that any man called Passive Obedience an Antichristian Doctrine; yet, I say, it is an Unnatural Doctrine. I have read that the every renowned Luther, the Author of the Reformation, and the first Defender of the Protestant Cause against the Tyranny and Innovation of the Papists, was called (Tuba Rebellionis) the Trumpeter of Rebellion. And I remember not long since, that divers Popish Officers in the Army Drank such a kind of Health is this, Confusion to the Cornet and his Trampeters. But God hath abated their Pride, assuaged their Malice and confounded their Devices. And He, who was the first Confessor (as I may say) of our Church, I mean, the Right Reverend Father in God, the Lord Bishop of London, by his Constancy in the true Religion, now shines like a Star of the first Magnitude in the Firmament of our Church. We know that Elijah was called the Troubler of Israel. St. Paul was called a mover of Sedition. And the best men, and most zealous for God's Truth, in their several Ages have been revi'ed by Insolent, Imperious, and Devilish Spirits. But what hath the Righteous done? We have helped to save the Nation. We have been Instruments under God to set a Protestant King and Queen over us, who are so humble in their Greatness, that they are greater in Goodness, than in Place; to whom we are obliged, not only in Duty, but in Gratitude, for accepting the Rule over us. (For His Sacred Majesty hath the trouble, but we have nothing but ease and quiet; we sit under our own Vines, that is, enjoy all that is ours with great Security.) We have a Nursing Father and a Nursing Mother to our Church. Is there, or can there be a Murmurer in our Israel? O foolish People and unwise! O miserable Mortals that are never contented! What can we wish? what can God do more for us? Those Protestants, that are not pleased with the Government, must go to Heaven, for they will never be pleased on Earth, if they are not now.  
But after this rapture, let us return to our Honest Gentleman. He says, P. 35. The Doctrine of Nonresistance hath been often proved the genuine Doctrine of the best Ages of the Church, and that so fully and clearly, that they who would not yield to the force of the Proof, have not been able to deny the truth of it, but have been forced to Pretend it was only Temporary, and doth not oblige all Ages: which is hardly sense.  
Answ. If any of our side say, that it was only Temporary, let them justify it, I cannot undertake their defence; but I could never meet with any of those that say so. I confess I have read this Objection before now. And some Popish Author saith, that it was Occasional, which in this case is equivalent to Temporary: but I believe what the Scripture saith in this case obligeth all Ages. But then I deny, That the Doctrine of Nonresistance hath been often proved the Genuine Doctrine of the best Ages of the Church. This Gentleman knows, That the Old Testament was given by Inspiration of God, as well as the New. And he knows (I suppose) that the Jews were under the same Covenant for Substance that we Christians are, tho' not under the same Administration thereof. They (says Nazianzen) were Christians in Work or Deed, tho' not in Name. Now we know that the Primitive Church of Christ was under Heathen Emperors, and that the Civil State was never Christian. But the Precepts. Rules, and Examples of Governors in Samuel, Kings, and Chronicles, are Patterns for us in like case. And here, we say, David's Example is plain and undeniable. And this Gent. produces no Scripture but Romans the 13th, which I have already considered, and (if occasion be offered) have much more to say.  
Object. The Church is now in other Circumstances than she was then; which is not true neither.  
Answ. I am sure it is true of the Church of England. We do not li●●encer Heathen Emperors, neither are there any Laws against us, but all are for us. Our Religion is Established, and is part of our Property as it were, which no man can invade, as I have said before, and need not repeat. It is confessed that Christians under the Turk must submit to Death, or Fly, because the Laws of the Country are against them: and Christ came not to alter Political Government. But what is this to us, where Governors and Governed are all Christians, and make one Political as well as Ecclesiastical Body? And what David did, being causelessly and illegally wronged by Saul, we may do in like case.  
He hath some more Rhetorications, and Amplifications; but there is nothing new, and all is already answered: only I must take notice of one thing that he saith, P. last. It is certain the greatest part of the Nation did not Resist, but refused to Assist. This Notion he hugs dearly: but I think I have showed the weakness of it, in all that justify Passive Obedience. As for others, I blame them not. There are degrees of Knowledge, and degrees of Virtue, and degrees of Zeal. Some have Heroic Zeal, which is not indispensably required of all. And God knows what Circumstances many were in, who wished well to the Cause. And no Divine thinks that the Protestants in the West of Ireland are at this day bound to Publish their Thoughts with the hazard of their Lives. But be it ●s it will, I dare Poll with this Gentleman. I am sure about us there were five to one, to speak within compass: Nay, scarce a man that was not Zealous for the Prince of Orange, but was branded, and perhaps misrepresented. But I confess Number, great or small, makes not a Cause Good or Evil; yet in our Case it shows, that most of the Lay-Members of the Church of England, did not believe the Doctrine of Passive Obedience, and Nonresistance. But God forbidden that I should justify some of the things that were done in the Heat of the late Revolution, as this Gent. speaks, P. 36. Some were guilty of Irregularities, which according to the strict Rules of the Gospel cannot be justified. And O that God would give all that were Active in this Cause his Grace, that they may be true Christians as well as true Protestants, and their Souls Eternally happy. I hope that God will accept of what was well done, and Pardon our Infirmities, through the Son of his Love.  
Let us now come to the hardest Task, and most unpleasing Subject, The Power of Deposing Kings, and disposing of their Kingdoms. There are Learned, Pious and Judicious Protestant Divines that are of this Opinion; whose Arguments I imagine this Gentleman would be puzzled to Answer. Our Convention (if I mistake not) did declare that the late King Abdicated the Kingdom, broke his Original Contract, and vacated the Throne; and what is this but that he deposed himself? Almost all, Nobility, Clergy, and Commons were for a Regency without Scruple, and what is that but a milder word for Deposing? This was a Fig-leaf to hid the Nakedness of those who rashly had asserted the Divine Right of Monarchy, and Passive Obedience, and Nonresistance in any Case. But I suppose the late King would not thank these Gentlemen for putting him into the state of a natural Fool, a Madman, or a Lunatic. I confess those Noble Persons, and Wise Lords, and Great Councillors of State, who did never believe Divine Right, Antecedent to Agreement, in Prudence might Vote for a Regency: Because all Alteration in Government, (much more so great an Alteration) is troublesome, as shaking the very Foundations of the Building. And all wise Men and Politicians never change but in extreme Necessity, taking Solomon's Advice, Meddle not with them that are given to Change. But yet if a Nation be forced to take up Defensive Arms, they must be Secured before they lay them down; and if the King be so Perfidious, as this Gent. represents him, even at this time to the Irish Protestants, p. 23. it would have been (as he says in the same place) Incorrigible folly to have trusted him; and consequently in this Case, it is my Opinion and Conscience, that he was justly Deposed. See Discourse on Dan. 5.20. And this Gentleman if he is consistent with himself about his Notions of God's Providence, must needs say, that it is not only God's Permission, but Approbation: tho' P. 35. he rails at it, as from the Devil. But I leave him to reconcile his own Sentences, for to me they seem a contradiction. I beg His Sacred Majesties Pardon upon my knees, and I am sorry if I have Scandalised the great Councillors of State in revealing this Mystery: But I am a Preacher of God's Word, and I believe in my Conscience our present Cause can be justified no other way. And seeing all was at stake, as this Gent. confesses, our Religion, our Laws, Liberty, Property, Wives, Children, and Posterity, and whatsoever is done is God's Providence; methinks this Gent. might pronounce us Innocent, and not Damn us. But however if he will Damn us, we possibly may escape his hands: for he is not God, but a poor, weak man. And I could afford to give him another piece of my advice, but I will let it alone for this time. Let me add, The Church of England, being truly Loyal, could not dream of such an extraordinary Case. But blessed be God, some were wise as Serpents, tho' harmless as Doves: Let me use the words of St. Paul, Rom 9.1. I speak the truth in Christ, I lie not: my Conscience also bearing me witness in the Holy Ghost; Those Noble Patriots of the Protestant Religion, and Liberties of their Country, into whose Hearts God put it to invite the Prince of Orange over, deserve this Motto. And tho' we Canonize no Saints, nor give Divine Worship to any but God, yet I wish their Names were known, that the Nation might Erect a Monument for them, with this Inscription, Hitherto hath the Lord helped us, and these are the Names of those Great Souls, who run the hazard of being accursed by the Papists for us their Protestant Brethren. O most Sage Politicians, and most Heroic Christians! tho' this Gentleman's Doctrine calls them Traitors and Rebels. O brutish and ungrateful Prejudice! what can any free Mind think of these Effects of Passive Obedience? Had it been an uncircumcised Philistin, a subtle Jesuit, who had thus defied the Armies of the Living God, and called them Rebels, it had been no wonder: But for a Gent. a Subject to King William and Queen Mary, a Protestant thus to dip his Pen in Gall, and sadden the hearts of those who should fight the Lord's Battle in Ireland, by calling them Rebels, is a Riddle that I cannot unfold. I dare say that the most Reverend Father in God the Archbishop, and the other Right Reverend Bishops, who cannot satisfy their own Scruples, (which is their Calamity, and our Grief, tho' there is all the reason in the world, that all should swear Allegiance to Their present Majesties, and they cannot be helped) do not censure us as Rebels, who according to our Consciences have assisted the Prince of Orange in this Revolution. When I reflect on this, I am tempted to lay aside my former good opinion of this Gentleman, and must say what Michael the Archangel said, when he contended with the Devil about the Body of Moses, The Lord rebuke thee. God give him repentance and a better mind; for he seems like wicked Doeg and his Confederates, that Enemy of David, and false accuser of his Brethren, of whom the Prophet saith, Psal. 140.3. They have sharpened their tongues like a Serpent: Adders Poison is under their lips.  
I have Studied these Controversies about Government in Church and State for some Years: but more exactly upon the rising of the Disputes about the Bill of Exclusion, I have always been Inquisitive, and have striven to give a Reason of my Faith, and to search to the Bottom, that my Principles might be unmoveable, and unblameable with Wise and Good men. And what I have written by way of Assertion, (to use Dr. Fern's words,) Conclusion, or General Rule, is but a Sacrificing to Truth from a Conscience not simply devoted to man. And I have always esteemed it the greatest Preferment to have Liberty to speak Truth. I was not for the Bill of Exclusion, because necessity of Change was not palpable to me; but I was against it, as an Act of Imprudence, not an Act of Injustice, (as I then said) if King, Lords and Commons should think fit. But as for Monmouth's Rebellion, I abhor it at this day; because the late King had Promised upon the word of a King, that he would Protect us, and Rule accordding to Law, and he might have made himself and us happy, notwithstanding his Religion, and I do not remember, that he had commanded any thing against Law at that time. And I have been taught, and teach others, that Subjects must not be Jealous of their Prince, and that Defensive Arms are Lawful only in Extreme Necessity. And I verily believe that the late King designed not at the first, what he Acted afterwards. His Bosom Friend, his Priests, and his Jesuits (like a pack of half-witted Knaves and Fools) stirred him up to his own, and the Destruction of them all.  
Thus I have (discreetly, or indiscreetly, rationally or not, I must leave the indifferent Reader to judge, but I am sure with greatest Satisfaction of my own Conscience) laid open my heart to my Countrymen. And I am ready to Answer this Gentleman, or any of my Brethren, in these Problems following.  
First, That the Church of Rome is an Idolatrous Church.  
Secondly, In some Case Defensive Arms are Lawful.  
Thirdly, In some Case it is Lawful to Abdicate a King.  
Fourthly, King William and Queen Mary, by the free consent and Election of the People (in Convention) have as good a Title as ever any had.  
Fifthly, Neither Monarchy, nor Episcopacy, nor Presbytery, nor any one Form of Government in Church or State, is of Divine Right Antecedent to Law and Agreement.  
Sixthly, That if the Bishops and Fresbyterians could Unite in one National Church and Worship by a Comprehension, it would be a blessed Agreement.  
Seventhly, That Liberty of Conscience for all Dissenting Protestants, of what Sect soever, with some Limitations and Restrictions as to Government; yea, Papists themselves in some Degree not Excepted, is a piece of Prudence and harmless Policy at least, if not of Christianity, which commands universal Charity.  
Lastly, I think that I can show that these Problems are not contrary to the Practice of this Church and State in the Beginning of Queen Elizabeth's Reign, whose Memory is for ever blessed among Protestants. And if I could have the Licence of the Press, I doubt not to make these things probable, notwithstanding the Present Prejudices of many.  
I have read that there was no Persecution for Religion in the Beginning of Queen Elizabeth's Reign, and if I were worthy to advise, there should be no Persecution for Religion in the beginning, nor in the whole Reign of King William and Queen Marry, that Glory may be to God on High (as the Angel's Song is) on Earth Peace, good will towards Men; that Man may be at Peace with Man, and all Men may be reconciled to God. I hate Bigotism for an Opinion, tho' I think every Man is bound in Conscience to lay down his life for his King and Country (when God shall call him thereunto) and earnestly contend for the Faith which was once delivered to the Saints, against the Abominations of the Roman Synagogue. As for Protestants, they agree in the Main: and tho' I approve of the Saying of a Learned Presbyter, if Opinions make Saints, or Saints make Opinions, we shall quickly have more Opinions than Saints; yet St. Paul says, They that are strong aught to bear the infirmities of the weak, and not to please themselves, Rom. 15.1. And I like Gamaliel's Council, as most seasonable for our times, for this reason among others, because it is a good natured thing, and all men's Minds are so full of Prejudice, that what one calls Saint, another calls Devil. Wherefore refrain from these men, and let them alone: for if this Counsel, or this Work be of men, it will come to nought. But if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God, Acts 5.38, 39 I believe in my Conscience, that the Church of England in her Liturgy and Ceremonies, as by Law established, is fairly defensible against all Antagonists: But the Church herself never thought them equal to God's Word, or unalterable in some Exigents, as the Right Reverend the Bishops and Great Men of our Church have with no less Prudence than Piety acknowledged in all times, and more especially in their late Petition to King James, wherein they say, that they want not due tenderness towards Dissenters, and that they shall willingly come to such a Temper as shall be thought fit when Matters come to be settled in Parliament and Convocation. And this is all that ever I designed, for the great End of Peace and Union among Protestants. And now I have Cause to be angry with this Gent. for he hath heated me, and set me on fire, and that in Hell too. But if he will Damn the Priests and Jesuits, he may for me; for they deserve the Curses of the Nation, but if ever he Damns us again, I think what I'll do, and I need not care if I tell him, tho' I am a Reprobate, and the worst of Reprobates, a Rebel, I will do what I can to save his Soul, by reducing him to a more Charitable Opinion of the Friends of his King and Country, and that he shall never produce Rom. 13. against us more, tho' perhaps I may shame him in this world. The Righteous is as bold as a Lion, says Solomon, Prov. 28.1. What Evil have we done? Nay, what Good for this Cause have we not done? Was ever any Man before Damned for helping to Save his Country? What does this Gent. mean? I tell him again, we have Cause to be Angry. But I have read excellent advice of St. Paul, Eph. 4.28. Be ye angry and Sin not: let not the Sun go down upon your wrath. Neither give place to the Devil, v. 27. And therefore before I bid him, God be with you, Sir, this Gent. and I will shake hands, and be Friends: for we are resolved that (if we can hinder it) the late King shall never return to England again. Hear what he says to the Jacobites, p. 24. If they admit all the dreadful Consequences that attend this relapse, and yield up both Church and Nation to certain and inevitable ruin, only that they may not be Damned for Perjury and Disobedience to a King, that has left them when he might have stayed, and now offereth to return and do what he then refused; What shall we also Consent and Sacrifice ourselves and our Posterity to the humour or scruples of these men? Shall we suffer the English Church, Liberties, and the very People of England to be destroyed to gratify two or three hundred Persons? And it is a remarkable Speech, if it be true, which, he saith, he hath been told from good hands, that one of our Bishops, (Bishop Ken) said, Tho' he could not satisfy his own Scruples, yet he thought the English Nation fools, if ever they suffered King James to return. And Pag. 33. he saith, It is now the same Sin to resist them, (that is, King William and Queen Marry) it was formerly to resist Him (that is, King James.) And we will Join our hearts in Prayer, Cloth all their Majesty's Enemies with shame, O Lord: but upon themselves (and their Posterity) may the Crown flourish (for ever) Ps. 132.18. Long live King William and Queen Mary, (Deliciae humani Generis) the Darlings of England, and the Favourites of Heaven, and may they late enter into Celestial Joys. Amen.   
1 Sam. 23.12. 
Then said David, Will the men of Keilah deliver me and my men into the hands of Saul? And the Lord said, They will deliver thee up.  
Soul was appointed by God, anointed by the Prophet Samuel, and chosen by the Children of Israel to be their King. And in the beginning of his Reign, being the first King of Israel, he was very prosperous against the Ammonites, and other Enemies of God's People: and all the Men of Israel rejoiced greatly. But Saul did not long continue in this happy Condition. He rebelled against God, to whom Kings ought to be subject, and did not hearken to his Commands. Whereupon God rejected him, and determined to translate the Kingdom to David. The Spirit of the Lord departed from Saul, and a evil Spirit from the Lord troubled him. Which melancholic Distemper occasioned him to seek out a Skilful Musician to divert his perplexed Mind. And one of his Servants mentioned David as an excellent Artist, and a mighty valiant Man, and a Man of War, and Prudent in Matters, and a comely Person, and one much in God's favour.  
This wrought upon the King, and he sent for him: and was well pleased, and much refreshed with David's Music. David had not been long at Court, but by his Prudent Behaviour, Integrity, and great Valour he became very renowned. Saul made him General, and he was accepted in the sight of all the People, and also in the sight of Saul's Servants. And after David's Victory over the Philistines, they, Playing on Instruments, highly exalted David in their Songs of Triumph. This filled Saul's heart with envy: and from that day forward he eyed David. The King greatly jealous of him, would have killed him with a Javelin: and was very angry with his Son Jonathan for holding Correspondence, and making a League of Amity with him. When David understood the King's wrath, he fled. But Saul's envy and malice increased, and he persecuted him from place to place David still protested his Innocence and Loyalty: and not only barely protested, but sufficiently manifested it by saving the King's life, when it was in his power to kill him. In this his Distress, David, being a Man of Valour, gathered together about Four hundred Men, and became Captain over them. And did good Service to his People against the Enemies of the Lord. Particularly, in this Chapter, he saved the Inhabitants of Keilah from the Philistines. When Saul heard that David was at Keilah, he resolved to Besiege him. David, being informed of this, inquired of God, whether King Saul would certainly come down with his Army: and whether the men of Keilah would deliver him up into Saul's hands. The Lord answered him, and said, Saul will come down, and that the men of Keilah would deliver him up.  
The words are a Question proposed by David to God. And from this place some, both Divines, and Statesmen, have been of Opinion, That it is very lawful for Subjects to defend themselves by force of Arms against the oppression and violence of their Kings. Which matter, being very great and weighty, (and of present practice) is worthy of most serious Consideration.  
This may well occasion two Questions.  
First, Whether it may be deduced from this Text, that it is lawful for Subjects to defend themselves by force of Arms against the Oppression and Violence of their Kings.  
Secondly, Whether it may be deduced from any other grounds.  
First, I shall consider whether it may be deduced from this Text. They, who are for the Affirmative, say, That it is very clear that David did intent to defend himself against King Saul by force of Arms. And to this purpose desired to know of the Lord, whether the Keilites would prove treacherous to him, or would stand by him, and fight to defend him. They say, that David would not have fled, if he had not understood their design to deliver him up into the hands of Saul. Now it cannot be denied, that David was the Servant of God, a very good and religious man, and therefore if this had been Rebellion, and Rebellion so heinous a Crime, David would not have intended, that which they say he did intent, to defend himself by fortifying the place; yea, and giving Saul Battel. Again, it cannot be denied, that David was Saul's Subject; that he was injuriously treated, oppressed, and persecuted by Saul. And upon the whole matter they conclude, That this example or instance of David will justify Defensive Arms in case of Oppression of Governors. And I must confess that I cannot answer the Arguments, if what they, who maintain this Opinion, say, be true, to wit, That David did intent to oppose Saul by force of Arms.  
I am of Opinion, and fully convinced, that David intended to defend himself against his King in Keilah, if he could have been sure that they would have helped him. Because he might have fled before the Inquiry, seeing David knew that Saul secretly practised mischief against him, v. 9 Whether David (saith not mean Divine) would have defended Keilah against Saul, I leave to the Conscience of the Reader, considering that this only is made the reason of his removing from Keilah, because the men of Keilah would not be faithful to him. For he did not inquire of the Lord whether it were lawful for him to abide in Keilah: but having inquired whether Saul would come down against him, and whether the Keilites would deliver him up into Saul's hands, he removed from Keilah, because the Lord answered him, that they would deliver him up: not because it was unlawful for him to keep the City, but because the City would be false to him. And the end, why he desired to know whether the Keilites would deal falsely with him, or no, was, that he might by his more early flight prevent their design of delivering him up into the hands of Saul. It is certain by the event, that as soon as their ungrateful treachery was discovered to David, he forthwith arose, departed out of Keilah, and escaped. And Pelacher (a very Learned Analyzer) saith, that this flight was commanded to David by the Divine Oracle, at which he inquired.  
The Supposition than is plain and clear, that David would have defended himself in Keilah against Saul, if the Keilites would have been true to him.  
Which may be proved by these Considerations.  
First, It is certain by Scripture, that David had a Company, Six handred men at least. And why should he gather so many men together, or what use of such an Army, if not to defend himself by force of Arms against the injustice of Saul? This will be more plain, if we reflect on Chap. 22. the Chapter before the Text. Where we read that David departed from Achish King of Gath, and escaped to the Cave of Adullam: and when his Brethren, and all his Father's house heard it, they went down thither to him. It is supposed to be a Town in the Tribe of Judah, fortified by Nature and Art. He received all that came to him, and was their Captain. He secured his Father and Mother with the King of Moab, to whom Saul was an Enemy at that time, 1 Sam. 14.47. Which had been needless, if there had not been an Association to defend themselves. The Prophet Gad, one of God's holy Prophets was on his side: and commanded him in God's Name to go into the Land of Judah. Then David departed, and came into the Forest of Hareth, where were many secret places, v. 5. And Abiathar, the Priest, who escaped Saul's cruelty, fled to David, and joined with him, v. 20, etc. Which still justifies Self-defence in case of Oppression. He had the Ephod in his hand. Whether this were by chance, (as some Expositors say) or by choice, he light upon the High Priest's Ephod, (saith Mr. Trappe) that had the Vrim and Thummim in it. It was surely a sweet Providence of God for the comfort of his poor Servant David. Hence God answered not Saul by Urim and Thummim, 1 Sam. 28.8. For it was now with David, not with Saul. This Ephod thus brought, saith one, was more than if many thousand Soldiers had come to David. After his departure from Keilah, David abode in the wilderness in strong holds, and remained in the Mountains in the wilderness of Ziph: and God still preserved him, v. 14. of this Chapter of our Text. Ziph belonged to the Tribe of Judah: and the Mountains of this Region were craggy, and full of clefts of Rocks: and therefore places of good shelter and defence. Yea, David's cause was so plain and good, that Jonathan, Saul's Son, would not join with his Father agianst David, but made a League with him, v. 18. Again, v. 29. David dwelled in strong holds at Engedi. He would not trust Saul. For he knew the disposition of Saul, his inconstant mind, and unbridled violence, especially since an evil Spirit had troubled him. Again, 1 Sam. 24.2. Saul took three thousand chosen men out of all Israel, and went to seek David, and his men upon the rocks of the wild goats. What need Saul have three thousand men, if David did not defend himself? And, v. 22. David and his men got them up into the hold. He would not trust Saul, who had so often promised, and broke his word. And verily in Matters of so great concernment Credulity argues great Folly. (Tr.) Saul was faithless, and David had no reason to believe him. And, 1 Chron. 12.8. the men of might, and the men of war forsook Saul, and joined themselves to David. The Tribe of Gad was near to Moab, and in a desert place, through which David wandered, and therefore they joined with him. And, v. 17. David went out to meet them, and answered and said unto them: If ye be come peaceably to me to help me, my heart shall be knit to you: but if ye be come to betray me to mine Enemies, seeing there is no wrong in my hand, the God of our Fathers look thereon, and rebuke it. Did not David (tho' yet a Subject to Saul) take up Arms, and make forcible Resistance? It is said expressly, v. 18, 19 Then David received them, and made them Captains of bands. And there fell some of Manasseh to David, when he came with the Philistines against Saul to Battle. And when ever Amasai uttered those words, v. 18. (whether before, or after David had the Kingdom, I need not dispute) it is evident, that they argue the goodness of David's cause. The Spirit came upon Amasai, who was chief of the Companies, and he said, Thine are we, David, and on thy side, thou Son of Jesse: Peace, Peace be unto thee, and Peace be to thy helpers: for thy God helpeth thee. It was a Form of Salutation familiar with the Jews, when they wished prosperity and good success to any person. And the Ingemination shows their Zeal. And the whole demonstrates, that for the Innocent to defend themselves, even by force of Arms, is very pleasing to God. Thus I have demonstrated, that it may be deduced from this Text, That it is lawful for Subjects to defend themselves by force of Arms against the oppression and violence of their Kings.  
I shall now enter upon the second Question, Whether it may be deduced from any other Grounds.  
I am for the Affirmative of this Question, It may be deduced from Scripture, or Reason, That it is lawful for Subjects to defend themselves, etc.  
And here it will be convenient to set down what is agreed upon on both sides.  
First, That all Governors in their several Dominions and Places are to be honoured according to their several Dignities and Titles with due homage and Allegiance of all their Subjects. We must render to Caesar the things that are Caesar's: Honour to whom Honour is due: Fear to whom Fear: Tribute to whom Tribute. And this out of Conscience, and for the Lord's sake, who hath made them his Ministers.  
Secondly, It is a most heinous Sin; a Crime of a deep dye, by thought, word, or deed to derogate from the honour of our Governors, or to endeavour to raise Factions and Discontents among their Subjects. He that any way despiseth Dominion, or speaketh evil of Dignities is a vile Transgressor.  
Thirdly, To resist Governors, when they rule according to Law, is to oppose God's own Ordinance. And therefore Rebels aught to be most severely punished by Governors themselves, and shall certainly endure God's wrath, without Repentance, and receive Damnation.  
Fourthly, Every Subject is bound by all good means to assist his Governors in the due Execution of Law and Justice: and to hazard Life itself upon his Lawful Commands: and to discover all Conspiracies, Treasons, or Violence offered or intended to be offered to his Person.  
Fifthly, Every Christian Subject, living under the Government of a Prince of an idolatrous, heathenish, or false Religion, is not therefore loosed from the Bond of his Allegiance. But he must readily yield Active Obedience to all lawful Commands of his Governors, and Passive Obedience, so called, that is, He must quietly and meekly suffer, when the Laws of his Governors Command that which is against the Laws of his God, and his Saviour, whom he ought to fear in the first place.  
Sixthly, Every Governor is bound in Conscience to defend and protect his Subjects in their lawful Rights and Liberties: and not to Command any thing that God hath forbidden. And if he doth oppress them by illegal Impositions, or punish them for a good Conscience, he is guilty before God, and must expect the vengeance of God, who is King of Kings, and Lord of Lords.  
Seventhly, Every Oppression or Corruption in Government is not presently sufficient to defend ourselves by force. But it must be such Oppression, as tends to the Dissolution of the Government; to the Destruction of Liberty; to the Ruin of the Subjects; or to the Change of Religion by Law Established. And in this Case also Defensive Arms are not Lawful, till Petitions, and all other good means, which may prevail with our Governors, be used, and yet fail of their end.  
Thus (as I conceive) I have impartially represented both parts. And I know no man of Worth, Piety, or Learning, who will not easily assent to these Conclusions.  
I shall now confirm my Opinion, that it is lawful for Subjects to defend themselves by force of Arms against the Oppression and Violence of their Kings.  
First, Because God never gave the Magistrate Power or Authority to tyrannise and oppress.  
Secondly, Because Governors are appointed for the good of the People.  
Thirdly, Because this is a violation of the Law of Nature.  
First, Because God never gave the Magistrate Power or Authority to tyrannize and oppress. So that to resist illegal Oppression is not to resist God's Ordinance, but man's Usurpation; not the King's Authority, but his Lust. Hence the Prophet Elisha defended himself, 2 King. 6.32. Elisha sat in his house (and the Elders sat with him) and the King sent a man from before him, and ere the Messenger came to him, he said to the Elders, See ye how this Son of a Murderer hath sent to take away my head? Look when the Messenger cometh, shut the door, and hold him fast at the door: Is not the sound of his Master's feet behind him? He calls him the Son of a Murderer, because his Father Ahab had killed God's Prophets, and he was like him in disposition. But that which is to our purpose is, that he resisted the King's Messenger: he calls upon the Elders to assist him, as knowing that God gives no Power to Princes to punish the Innocent. And therefore they may defend themselves.  
There is, First, Private defence. Secondly, Public. Private defence is proved by this Text. It is lawful against a sudden and illegal assault of a Messenger sent by the King. If against a sudden, (as one saith) why not against deliberated and plotted? for they are worse. This example of Elisha is brought to prove the lawfulness of using force against a King in using violence. Prayers and Tears are very good means against tyranny, but they are not the only means. To kneel down, and say, Lord help us, and not stretch forth an hand to help our souls, is not to trust God's Providence, but to tempt God, and to try whether he will work a Miracle for our safety. It is Presumption, and not Piety, so to trust to a good Cause, as not to use all lawful means to maintain it. Here is forcible Opposition allowed against a Messenger Commissioned by the King. The Elders are desired to seize him. This act of Elisha was plainly contrary to the King's Command.  
Secondly, Because Governors are appointed for the good of the People. He is the Minister of God to thee for good, Rom. 13.4. But if thou dost that which is evil, be afraid: for he beareth not the sword in vain: for he is the Minister of God, a Revenger to execute wrath upon him that doth evil. He hath not Arbitrary Power, but his Power is limited. And this is the end of his Government, even the welfare of the Kingdom. Now if the Subversion of the Government be designed, and the Destruction of the People aimed at by Evil Counsellors, than the Law of God allows, and the Law of Nature requires the People to defend themselves. The Magistrate is the Minister of God. He sustains the Person of God, as a Legate, (as one glosses) and as is the Lord, so is the Minister. But God doth not punish the good, but praise them. Therefore the end of Government is, that we may live justly and quietly: and that the Body Politic, and Public Honesty may be defended. If these are violated in an high measure, the People are not bound to stand still, and have their Throats cut. The Sword is to defend the good, and punish the evil: but if the Sword be used to the contrary, than the People must defend themselves. Finally, The cause of the Institution of Magistracy is to defend and honour the Good. This is the call that Magistrates have: for they ought not to rule for their own sakes only, but for the public good. And they are not possessors of an unbridled Power, but with such as is for the safety of their Subjects.  
Thirdly, Because this is a Violation of the Law of Nature. The Subject (as several Authors speak) may be said to take up Arms, either, First, As an Act of Self-Preservation. Or, Secondly, As an Act of Jurisdiction exercised towards his Prince. The first way, we say it is lawful: The second way we contend not for it: because Jurisdiction properly signifies Power of Office. The Schools out of Aristotle (saith Wendol. Philos. Mor. b. 1. c. 29.) distinguish Natural and Civil right by the Properties. He assigns three Properties of Natural right.  
The first is taken from the Efficient. For Natural right hath its Original and Authority from God: who first put it into the Minds of men in the Creation, and after the Fall also in some manner preserved it in the Posterity of the first Men. Hence it is called by Aristotle, The first Right, or the first thing that is Just.  
The second is from the Force and Efficacy. The Right of Nature is understood by all endued with a sound Mind, and every where among all hath the same Force. Hence it is immutable, and cannot be abrogated.  
The third is from the end. The Right of Nature is chief referred to Honesty.  
There are also three Properties of Civil and Legal Right taken from the same Arguments.  
The first is from the Efficient. Civil Right hath its rise and authority from men, by whom it is constituted with common consent with probable Reasons taken from the Law of Nature, or some Circumstances.  
The second is from the Force and Efficacy. This Right obliges no body, before it is established and constituted: but after it is established and confirmed, it gins to oblige under pain of Transgression. Hence it may be changed and abrogated.  
The third is from the End. It is chief referred to Profit: tho' it presupposeth Honesty from Natural Right.  
Here it will not be amiss to lay down a few Definitions, and Rules, for the more ease understanding what we mean by the Law of Nature.  
First There is an Eternal Law, which the Schoolman out of S. Aug. (b. 6. Of Free Will) describes thus, The Eternal Law is the highest reason, which we must always obey: by which Evil Men deserve Misery, and Good Men a good Life: by which that which is Temporal is rightly made, and rightly changed.  
From this Eternal Law flows the Law of Nature. And accordingly Aquinas tells us, The Law of Nature is nothing but a Participation of the Eternal Law in the reasonable Creature. And Grotius (saith Culverwell) describes it thus, The Law of Nature is the Dictate of right Reason, showing that there is Moral filthiness, or Moral necessity in some Act, from the convenience or inconvenience (or disagreement) thereof with the reasonable Nature itself: and consequently that such an Act is either forbidden, or commanded by God himself, the Author of Nature. The Laws of Reason (saith the ever-renowned Hooker, Eccl. Pol. b. 1. Parag. 8) have these Marks to be known by.  
First, Such as keep them, resemble most lively in their voluntary acts that very manner of working which Nature herself doth necessarily observe in the course of the whole World. The works of Nature are behooveful, beautiful, without superfluity or defect: even so theirs, if they be so framed according to that which the Law of reason teacheth.  
Secondly, Those Laws are investigable by Reason, without help of Revelation supernatural and divine. Finally, in such sort they are investigable, that the knowledge of them is general. The World hath always been acquainted with them. It is not agreed upon by one, or two, or a few, but by all. Which we may not so understand, as if every particular man in the whole world did know and confess whatsoever the Law of Reason doth contain: but this Law is such, that being proposed, no man can reject it as unreasonable and unjust. Again, there is nothing in it, but any man (having natural Perfection of Wit, and ripeness of Judgement) may by Labour and Travel find out. And to conclude, the general Principles thereof are such, as it is not easy to find men ignorant of them.  
Now the Primary right of Nature, so called, cannot be changed, because it is written in the hearts of men, as S. Paul testifies. Hence it cannot be blotted out, unless Nature be blotted out, and Reason cease to be Reason. No Pope, (saith a witty Author) nor Prince, nor Parliament, nor People, nor Angel, nor Creature can absolve you from it. This Law (Tully) doth not put on one Aspect at Rome, and another face at Athens, but looks upon all Nations and Persons with an impartial eye. It shines upon all Ages and Times, and Conditions, with perpetual Light. It is yesterday, and to day the same for ever. There is but one Lawgiver, one Lord and Supreme Judge of this Law, God blessed for evermore.  
Natural Right is that which a man knows and can execute without peculiar Institution. And the Primary Right of Nature is that which to know and execute a man is carried by an inbred (impeius, or) motion: whose Precepts are as it were born with us.  
As for Example, In natural Theology, God is to be worshipped. He will reward the good, and punish the wicked. In Economics, our Parents are to be honoured. In Politics, Defend thyself against force. Hence are drawn these Conclusions:  
First, No man ought to hurt us, when we are Innocent.  
Secondly, If any man endeavours to hurt us, when we are innocent, we may defend ourselves.  
Thirdly, Neither God, nor Man gives Authority to Governors to hurt the Innocent.  
Fourthly, If Governors hurt the Innocent, they may defend themselves by the Law of Nature. So that Rom. 13. is to be understood of Authority, Power, or Jurisdiction in itself, according to the first Institution: as also when it is lawfully laid upon any person. For otherwise when it is either wrongfully taken, or unjustly used, it may be resisted in divers cases: for than it is not Lawful Authority. May Papists take up Arms with Royal Countenance, and Privilege, and Prerogative, against Law, and to destroy Law? And may not Protestants take up Arms to defend their Laws? Surely he must needs be full of Prejudice, very malicious, or very weak in his Judgement, who cannot see the unreasonableness of the one, and the reasonableness of the other. All Nations in all Ages, by the very Light of Nature, have constantly defended themselves by force of Arms, when their Princes have turned Tyrants, and by their Instruments sought to spoil them of their Liberties, Privileges and Estates. What Nation ever denied Defensive Arms against the unjust Encroachments, Invasions, and Oppressions of their Princes to be Lawful? In England the Barons, Prelates and Commons took a Solemn Oath; to maintain their Laws, Liberties, and Charter, yea, and to wage War against the King, if he refused, and to compel him to confirm their Charter in the year 1214. Likewise in King Henry the Third's days, in the year 1258: and they threatened Death to all that resisted. Again, in the reign of King Edward the Second, they confederated to live and die together for Justice, and to their Power to destroy the Traitors of the Realm, especially the two Spencer's.  
All the Reformed Churches have taken Arms to defend themselves. The Lutheran Churches against the Emperor Charles 5th, and they were justified by Luther Melancthon, and other Divines.  
The Protestants in France defended themselves against the French King, 1559. The netherlands Provinces against the Duke of Alva, and the Spanish Tyranny. And Queen Elizabeth, King James the First, and King Charles the First, did countenance and aid all these. Which (any well minded man ought to presume) they would not have done so constantly and deliberately, if they had thought Defensive Arms had not been Lawful.  
And Dr. Bilson (who was a zealous Defender of our Church and Realm, both against the Papists and against the Puritans, in his Book of The True Difference between Christian Subjection and  Rebellion, Perused and allowed by Public Authority, P. 3. Page with me 279.) saith, I will not rashly pronounce all that resist to be Rebels. The Case may fall out even in a Christian Kingdom where the People may plead their right against the Prince, and not be charged with Rebellion. If the Prince should go about to subject his Kingdom to a Foreign Realm, or change the Form of the Commonwealth from Empery to Tyranny; or neglect the Laws established by common consent of Prince and People, to execute his own pleasure. In these and other Cases, which might be named, if the Nobles and Commons join together to defend their ancient and accustomed Liberty, Regiment, and Laws, they may not well be counted Rebels.  
Fifthly, The Doctrine of Passive Obedience and Nonresistance is the high way to bring in Popery and Arbitrary Power. For if the King is a Papist, and Zealous for the Propagation of his Religion, the Jesuits, who account Protestant's damned Heretics, will never cease to stir up such a Prince to promote his own Principles, and to discountenance those that resolutely adhere to the established Religion. And what will Prayers and Tears signify to such a Prince? when his Prejudice, or his erroneous Conscience, or his Priests, or his Desire of being Absolute, or some such like Affections furiously carry him to promote the Catholic Cause, as they call it. Yea, this Persuasion may tempt a just Prince other ways, (for all Kings have Flatterers) to forget his Faith and Promise, and to take such courses, as will in the event ruin and subvert his Crown and Dignity. I wish Experience did not confirm this.  
Now to say, We may and aught to deny Obedience to such Commands of the Prince as are unlawful by the Law of God, (as all grant) yea, by the established Laws of the Kingdom, (as few will deny). This doth no way destroy Arbitrary Government, but rather erect it; (Saith a Learned Author.) For Government is not said to be not Arbitrary, because the Subjects may deny in word, and so left to suffer. For then the Turkish Government is not Arbitrary: for when the Great Turk Commands his Subjects to do any thing, if they will deny and suffer for their denial, they may, and do sometimes deny their Obedience. If there be Laws whereby a King is to rule, which he shall command his Subjects to break, and his Subjects are neither bound to obey, nor suffer by him, than his Government is not Arbitrary. But if there be Laws made, and he may enforce his Subjects either to keep them, or break them, and punish them at his pleasure that shall refuse, and the whole Kingdom bound in Conscience to suffer whatsoever he shall inflict for not breaking those Laws, then is his Government Arbitrary. For Arbitrary Government is that whereby a Prince doth rule ex arbitrio: which he doth, when either there is no Law to rule by but his own Will, or when he hath a Power to break those Laws at his will, and to punish the Subject at his pleasure for not breaking them. And in truth, this latter is rather an Arbitrary Government than the former, as it shows more Liberty in the will, that it hath a Power to act, when Reason persuades to the contrary, than if there were no Reason dissuading, and else there should be no Arbitrary Government in the world. For no State but hath some Laws whereby they rule and are ruled, even the very Indians: only here lies the Arbitrariness of a Government, that notwithstanding the Law, the Ruler may pro arbitrio force his Subjects according to his own pleasure.  
In our present Case (December 88) we may well consider these things.  
First, The Matter of Fact is evident, That the King's evil Counsellors, Popish Priests and Jesuits have tyrannised over us, and oppressed us in an high measure. This is known to the whole Nation.  
Secondly, I believe in my Conscience that it is the most Heroic and Virtuous Action that Mortal Man can do to deliver poor Innocents' from Tyranny and Oppression.  
Thirdly, The Prince of Orange, under God, hath been the great Instrument of our Deliverance from Popish Tyranny, and Slavery.  
Fourthly, We ought to give Thanks to God first, and then to his Servant, our David, the Captain of our Israel, for saving us from our Enemies.  
In short, This Cause, (which I account God's Cause, and the Cause of the whole Nation) and the Prince of Orange, (now our most Gracious Sovereign, whom I account God's Instrument) have conquered my Heart: and consequently shall have my Tongue, my Pen, the utmost of my Strength and Zeal. Yea, I hope through God's grace, that I shall neither be ashamed, nor afraid to lay down my life for the Protestant Religion and Interest, and the Liberties, Laws, and Properties of my Native Country.  
There are some Objections, taken from Examples out of Scripture, which seem to favour the contrary Opinion, but I need not, nor cannot consider them all: and I persuade myself that they are obviated by what I have said. And I am sure that he that confirms Truth, by it confounds Error.  
Yet I shall consider the main Objection. See (say many) David's behaviour to Saul, 1 Sam. 24. Ye know that King Saul persecuted David causelessly: he sought his life for no reason. David was a good and loyal Subject, neither did Saul 's violence and persecution tempt him, or prevail with him to change his Loyalty, or forget his Duty. David did but cut off the skirt of Saul 's Robe privily, and his heart smote him for it. And he said to his Men, The Lord forbidden that I should do this thing unto my Master the Lord's Anointed, to stretch forth my hand against him. And he hindered his Servants from hurting Saul. And when he called to Saul, he said, My Lord the King. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. He called him my Father, which is a Title of reverence. Insomuch that Saul, his Enemy, was melted into kind Expressions by his goodness and righteousness. Read and consider the whole Chapter at your leisure. David heaped Coals of fire on Saul 's head, as the Apostles Phrase is, not to burn, consume, or destroy him, but to win him to a good Opinion, both of his Innocence, and Loyalty. Hence they infer, that the Supreme Magistrate, the King, though he suffers his Subjects to be never so much oppressed, is not to be resisted, but we must submit with Patience, commit our Cause to God by Prayer, and make our Appeal to Heaven, who judgeth righteously, and suffer our Throats to be cut, or flee away, leave our Posterity to Slavery, and so expect a Reward in Heaven for suffering.  
I Answer. The Subject (as several Divines say) may be considered two ways. First, Divisively. Secondly, Conjunctively, The Subject considered Divisively hath always applied himself to Prayers and Tears, the oppression being only Personal, and perhaps without remedy. Some Inconveniences and Grievances will be in the best Government, and we must not think to have all that we desire, or perhaps may really deserve in this world. And therefore we ought to get Public Spirits, and hate Private Designs and Self interest, when it would destroy the Public Good.  
Secondly, The Subject may be considered Conjunctively. And thus when the Oppression is General, and Universal almost, than the People must look to their own Preservation: all Government being for the good of the whole Body Politic. And in this case the safety of the People is the Highest Law. All Government, and all Laws suppose this as a Principle or Foundation.  
Again, The Subject is said to take up Arms against the King, either, First, As against the King's Person: and of this we do not speak. Thus who can stretch forth his hand against the Lords Anointed, and be guiltless? Hence it may be inferred, That private Assassination of a Prince is wicked and abominable. Secret, or open Murder of any Man, much more of a Prince is an heinous Crime. We are taught by this Example, that the hand is not to be lift up against the Magistrate: but still David defended himself by force of Arms.  
Some Expositors (as I find in the Author of the Synopsis) say, That David had Power to kill Saul. Power was given by these words, v. 14. The men of David said unto him, Behold the day of which the Lord said unto thee, Behold, I will deliver thine Enemy into thine hand, that thou mayst do to him as shall seem good to thee. He that is invaded, may prevent the Invader; as Lessius, and S. Thomas teach. (Lavater.) No Subject or Private person (saith a great Divine) may invade a Tyrant, (without lawful Defence) tho' he hath occasion: as David could indeed kill Saul, whom yet he dismissed: because there was not extreme Necessity. I will not (saith he) put forth my hand against my Lord, for he is the Lords Anointed, v. 10. For God knows to draw Tyrants to Punishment, either by the ordinary Power of every Kingdom, or by any other miraculous way. The Consequence (saith another rational Divine) that follows from hence is clearly this; That no private man in his own Cause (for so was David's then) by his own Power may seize upon the Person of a King in an offensive way, especially such a King, who had his Call immediately from Heaven: what farther Consequence, that concerns our business in hand, let any show from this place that can.  
And some say, That David arose with a purpose to slay Saul: but changed his Mind in the midst of his Proceed. But I think that David was but a private Person, and so had no Authority: It is plain that David's heart smote him, because he had cut off Saul's Skirt, v. 5. Some think his Conscience checked him for the thought of his heart to kill the King. But still his Conscience never checked him for keeping men in Arms to defend himself from Saul's oppression: for this he did many Years The Person of the King ought to be Sacred; but our persons and lives also aught to be defended. We may zealously defend our own Innocence.  
Secondly, The Subjects may be said to take up Arms as against the King's Command for their own Preservation: so we affirm it, That it is lawful for Subjects Conjunctively considered, (or when the Laws of the Country are generally violated, and the Oppression is almost Epidemical) to take up Arms for Self-preservation against the King's Commands. And justify their Cause by the Law of Nature, and right Reason: which is not only the Common Law of England; but of all Nations. For the Law of Nature (as Alex. de Alice saith) is in us without our Cooperation, and of God's putting in and impression. Thus having heard my Judgement, and our present Cause defended, pray have a little Patience to hear my Affection.  
It is written, Psal. 2.11. Rejoice with trembling. First, Let us rejoice, that God of his infinite goodness hath delivered us from our merciless Enemies; from a Religion so false, and from such foolish Counsellors, as would have made us Slaves.  
But, Secondly, Let it be with trembling, when we consider, First, Our own sinfulness and unworthiness of so good and gracious a Providence.  
Secondly, When we consider the dismal Calamities that have befallen His Sacred Majesty through evil Counsellors. Let us rejoice that the snare is broken, and we are delivered: let us tremble to think of God's righteous Judgements. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the calamities that have befallen this Nation, and the Royal Family, as the Prophet speaks, Jer. 9.1. Our Religion teacheth us Love, Goodness, Mercy, and Compassion. Let us not rejoice at the Calamities of our Enemies; but at God's wonderful Mercy to us, that our Religion, our Laws, our Liberties, our Lives, and our Posterity should be freed from the sink of all Mankind, the Tyranny of Jesuits, and bloodthirsty Papists. Let us bewail our Sins, the Cause of Afflictions. Necessity, nothing but Necessity to defend ourselves, and our Religion, and our Posterity from Popery and Slavery, forced us to this last Remedy. I rejoice that we are escaped: I am sorry even for the trouble of our very Enemies. Well then, let us Sin no more, lest a worse thing befall us. It is true, (as the Prophet saith) The whole head is sick, and the whole heart faint. From the sole of the foot even to the head, there is no soundness in it, but wounds and bruises, and putrifying sores, Isai. 1.5, 6. Sacred Majesty, laid in the dust, requires our Tears: our Religion and our Laws revived, require our joy. Let us be grieved that the Crown is fallen from our Heads, for we have sinned: Let us rejoice that God's Honour and Glory is manifested in the Salvation of his Church. And as a Testimony of our Thankfulness to God.  
First, Let us be humble and lowly in heart, ascribing all our Deliverances to God's gracious Providence over his Church.  
Secondly, Let us be merciful to others in their distress. Let us lighten every burden, and break every yoke. Let us be patiented towards all men, and zealous of nothing more than good works, and easy to be entreated in a good Matter. Let us not oppress the Poor and Needy: Let us ease Tender Consciences, and perform our Vows made in our distress, and do as we would be done by. Let us be wise as Serpents, and harmless as Doves. Let us practise that Religion, which we have defended with our utmost Zeal and Lives. And this consists in Faith and Good Works; Love and Peace; Courtesy and Mercy, that Glory may be to God in Heaven, on Earth Peace, and good Will towards Men.  
Thirdly, Let us strive for Union among ourselves. A Kingdom divided against itself cannot stand. Let us join against the common Enemy of our Faith and Religion. Let us lay aside our Animosities, and not strive for private Interest, but for the Public good. Let us seek Peace, and ensue it, as those who love life, and may see good days. Let us imitate David's Example, not seeking private Revenge: but the Peace of our Jerusalem, and the Prosperity of our Zion, that is, the Happiness of Church and State. Let us heap Coals of Fire on our Adversaries, giving them what they denied to us, the tenderest thing in the World, except God's Glory, even Liberty of Conscience. It is true, (as Solomon saith) He that winneth Souls is wise. But this must be done by Arguments convincing the Judgement, not by force and violence. He that wins the Heart, gains a sure Friend; but he that forceth the outward man, loseth with great disadvantage what he seemed to have gained, when the Compulsion ceaseth. Faction may be promoted by rigorous Execution of Laws: but Religion never got footing but by Reason and Argument. Not that I am against preserving true Religion by Civil Laws, if any be so wicked as to invade the Rights of the Established Religion, but I am against Persecution for Conscience sake. We have all suffered for our Divisions. Let this not be a price in the hand of a Fool (as Solomon saith, Prov. 17.16.) to get wisdom, seeing he hath no heart to it. I hope God hath taught all Protestants by their Afflictions to lay hold of this present Opportunity, to Unite: else we are very mean Proficients in the School of Christ. It is true, very few (or perhaps none) of us here present this day before God, have suffered in our Persons, Estates, or Livelihoods. But if we are Christians, we should have a Sympathy and  with our Brethren in Affliction; we should be grieved for the Afflictions of Joseph, I mean, for the Calamities, Disgraces, Reproaches, and Imprisonment of our Fathers and Brethren; of the Nobility, Gentry, Clergy, and Commons, who opposed Popish Innovations and Arbitrary Power. And even we ourselves were just at the Pits brink, almost fallen: but God, who heard the Publicans Prayer, hath been merciful to us Sinners. If we are stubborn, obstinate, and will nothing relent, God can yet consume us by sending an evil Spirit among us: but I hope there is a Blessing behind for us, and our Posterity. If we are Atheists, Neuters, or Lukewarm; like the Church of Laodicea, neither hot, nor cold; if it be indifferent to us, whether God, or Baal; the Ark, or Dagon; Christ Jesus, or Saints and Images be invocated, and worshipped; if we care not whether Papists, or Protestants rule over us, than our Condition must needs be miserable. But let us take Jacob's Advice to his Sons, see that you fall not out by the way. Let us with one heart and one voice earnestly contend for the Faith that was once delivered to the Saints. In short, if we have wise Heads, and Christian Hearts and Spirits, we may easily unite. We read in Holy Scripture of an hot dissension between Paul and Barnabas, and they separated one from another, but it continued not long. Let us be English Men, and Christian Spirits, Valiant for the Truth, and full of Mercy and good Fruits. We took up Arms, not to hurt others, but save ourselves.  
Let it then be known to all Men, what the (late) King is reported to say of us, when he returned to London, that though we hated his Religion, yet we loved, honoured, and pitied his Person, so grievously misled by foolish and evil Counsellors.  
Fourthly, Let us beware of a Relapse into the same Misery. Let us be joyful, but not secure and careless: Such a condition ruined the men of Laish. Let us so triumph, as to be sober and watchful. For if we fall again, who shall raise us up? A Relapse, we know, is worse than the first Sickness. Therefore let us pray for Men over us, who fear God, and hate Covetousness; Men of Knowledge, and Men of Courage; Men of Fidelity and Merit; such as cease to do Evil, and learn to do Well; that seek Judgement, and relieve the oppressed. So God will rejoice over us to do us good, and will never leave us, nor forsake us. Amen.   
Daniel 5.20. 
But when his heart was lifted up, and his mind hardened in Pride, he was deposed from his kingly Throne, and they took his glory from him.  
IN these words we may observe these two general parts.  

First, Nebuchadnezzars's Crime; His heart was lifted up, and his mind hardened in pride.  
Secondly, His Correction and Judgement; He was deposed from his kingly Throne, and they took his glory from him.   
For the illustration of the former, I may briefly consider, First, Who this Nabuchadnezzar was. Secondly, Wherein his Pride chief consisted.  
First, I shall consider who this Nabuchadnezzar was. He was Emperor of Babylon, the Queen of Nations, and the most famous City of the world. And he was the greatest Monarch of his Age. He fought against the Syrians, Phoenicians and Egyptians. He made the Ammonites, Moabites, Philistines, Idumeans, and all Egypt Tributaries. He conquered Tyrus also: As ye may see in Jeremy and Ezekiel: He took the City of Jerusalem, and put Jehoiachin to death. He made Jehoiachin (or Jeconiah, or Coniah, Jer. 2.24) King, and returned to Babylon. In the eighth year of his Reign, going back to Jerusalem, (for he feared that Jeconiah would rebel, and revenge the death of his Father) he took Jeconias, Mordecai, and three thousand Jews of the Nobility, and carried them Captives to Babylon. Nine years after he came again to Jerusalem, and besieged the City, because of the Impiety and Rebellion of Zedekiah, and within a while utterly destroyed the City of Jerusalem, carrying then the Vessels and Ornaments of the Temple to Babylon. But it is thought that he took Daniel, and his Companions captive, and brought them to Babylon in his first Expedition.  
Secondly, I shall consider wherein his Pride chief consisted. I shall name these three things. First, In not giving God the glory of all his Victories. Secondly, In commanding Image-worship. Thirdly, In persecuting the Servants of God for not worshipping Images.  
First, Nebuchadnezars Pride consisted in not giving God the glory of all his Victories. God prospered Nabuchadnezzar, but he sacrificed to his own Net, that is, he ascribed it to his own Policy, Strength and Wisdom, and did not give glory to God: This was his Pride. Thou, O King! (saith Daniel, c. 2. v. 37.) art King of Kings, for the God of Heaven hath given thee a Kingdom, power, and strength, and glory. And wheresoever the Children of Men dwell, the Beasts of the Field, and the Fowls of Heaven hath he given into thine hand, and hath made thee Ruler over them all. Notwithstanding this, the King gloried in an Arm of flesh, and Boasted in the multitude of his Hosts.  
Secondly, His Pride consisted in commanding Image-worship. Of this we read, c. 3. He made an Image of Gold, and commanded all to fall down, and worship it. It was not the Image of Bel or of other Gods of Babylon, but of Nabuchadnezzar himself. Neither was this unusual among the proud Heathen Tyrants. For Alexander the Great, Antiochus Epiphanes, Caligula, and others, would be worshipped as Gods, while they lived.  
Thirdly, Nebuchadnezars Pride consisted in persecuting the Servants of God for not worshipping his Image. He was not contented, that the Heathens, who had been bred up in Slavery and Idolatry, worshipped the Image, but he must force God's Servants against their Consciences to fall down and worship also. Maldonate (saith Cor. à Lap.) probably conjectures that the King had erected this Image upon the suggestion of the Chaldees, who envied the three Jews, Shadrach, Meshach and Abednego, the Government of the Province of Babylon: and therefore to make them odious to the King, and turn them out of Office, they put the King upon making this Image, which they knew that the Jews would by no means worship, and thereby the King would be provoked against them, as it fell out. They served the King faithfully in the Trust committed to them, but they obeyed God rather than Man; and therefore told the King, that they could not commit Idolatry to please him: For they were the Servants of God, and must adore him only with Religious Worship. This incensed the King against them, and in his wrath he commanded them to be cast into the burning fiery Furnace, and that it should be heated seven times more than it was wont to be heated. The Chaldees accused them, and with all malicious insinuation stirred up the King against them: As it is the nature of envious and wicked men to inflame Princes against the true Worshippers of God. But the Jews, notwithstanding all this fury, and threats, and cruelty, continued resolute, and persevered in the Faith, and God miraculously delivered them.  
When God pleases to show his power, the proud Helpers must stoop under him. They destroy themselves that go about to destroy God's Servants. The flame of fire slew those men that took them up, c. 3. v. 22.  
The righteous is bold as a Lion, saith Solomon. They answered the King with a mighty courage: As who should say, It is plain, O King! that there is only one God, whom we worship, and he can deliver us out of thine hand; but if not, yet we will worship him only, and not thy Idols. Observe here the undaunted resolution, liberty, fortitude, and courage of these three Servants of God.  
I go on to the second general part of the Text, Nebuchadnezars Correction and Judgement, He was deposed from his kingly Throne, and they took his glory from him.  
Here I shall show these three things.  

1. By whom he was deposed.  
2. Why he was deposed.  
3. That it was just.   
1. By whom Nabuchadnezzar was deposed. 1. By God. 2. By his Subjects.  
1. He was deposed by God. Tho' God is not the Author of the evil of sin, yet he is the principal Efficient in the evil of punishment. Now this was the punishment of the King for his Pride, Oppression and Impiety. And the Prophet tells, Psal. 75.6, 7. Promotion cometh neither from the East, nor from the West, nor from the South. But God is the Judge: he putteth down one, and setteth up another. This the King acknowledgeth, c. 4. v. 2, 3. I thought it good to show the signs and the wonders that the high God hath wrought towards me. How great are his signs? and how mighty are his wonders? his Kingdom is everlasting, and his Dominion is from generation to generation. And v. 17. This matter is by the Decree of the Watchers, and the Demand by the word of the holy ones. The Watchers, that is, the Angels of God, who are God's Instruments and Servants, in punishing the evil, and rewarding the good. See v. 31, 32. God, who gives grace to the humble, resists, or fights against the proud.  
This may comfort those that are oppressed. God is the Avenger of all such. I, even I am he that comforteth you (saith God by the Prophet, Isa. 51.12, 13.) Who art thou, that thou shouldst be afraid of a man that shall die, and of the Son of man, who shall be made as grass? And forgettest the Lord thy Maker, that hath stretched forth the Heavens, and laid the foundations of the Earth? And hast feared continually every day, because of the fury of the Oppressor, as if he were ready to destroy; and where is the fury of the Oppressor?  
2. Nabuchadnezzar was deposed by his own Subjects. They shall drive thee from men. c. 4. v. 25. And if any say, this is spoken neutrally, Thou shalt be driven; yet still here is the person understood, be it spoken neutrally, or impersonally. Some body must do it. And v. 33. He was driven from men.  
By whom? I answer. He was either driven out by Tumult, as it often happens to Tyrants; or by the Conspiracy of the Nobles and Commons; or by his Son Evilmerodach, who (as the Hebrews report) affected the Kingdom, while his Father lived. Some think that he had oppressed, and tyrannically used the Chaldeans, Magicians, and Wisemen of his Kingdom, because they could not tell his dream. See c. 2. v. 5. where he threatens that they should be cut in pieces, and their houses should be made as a dunghill. This Tyranny over their Liberties, Properties, and Lives, engaged them to depose the King according to the Law of Nature.  
And this leads me to the second, Why he was deposed.  
1. Because he was in a deep Melancholy, and so unable to rule.  
2. Because he was a Tyrant and Oppressor, and so his Subjects would not trust him with their Liberties and Lives.  
1. He was in a deep Melancholy, and so unable to Rule. See c. 4. v. 33. He was driven from men, and did eat grass as the Ox, and his body was wet with the dew of Heaven, till his hairs were grown like eagle's feathers, and his nails like Birds claws. The sense is, that his hair, beard and nails, were very much grown out, because there was no body to cut them, and he himself did not think of cutting them, loving the likeness of beasts through black Choler or Melancholy. His heart was changed from man's, and he had a beasts heart given to him, v. 16. He was not truly transformed into a beast, as I believe; but, because his imagination was corrupt, and his reason eclipsed, through this adust humour, he seemed to himself a beast. And the most learned Physicians speak of this kind of Melancholy: And our own Experience may confirm it in some of our own Age, that have been troubled with Hypochondriack Passions and Melancholy. He remained a man truly; but Humane Sense and Reason, as to the Exercise, was taken from him.  
2. He was deposed, because he was a Tyrant and Oppressor, and so his Subjects would not trust him with their Liberties and Lives. His severe and cruel Edict against the Magicians and Wisemen was intolerable, and they could not but resent it. See c. 2. Nabuchadnezzar dreamt. and forgot his dream, and yet would imperiously and tyrannically force his Magicians to tell the dream, and the interpretation. They make humble supplication to the King, and tell him, that no Ruler ever asked such a thing of any Magician, or ginger, or Chaldean. None but God could reveal such secrets. But notwithstanding the King was angry and very furious, and commanded to destroy them. This cruelty (as it is thought) stuck in their minds: they treasured it up in their hearts, and, as soon as opportunity served, were glad to throw off his tyrannical Yoke.  
The word Magician, (to tell you that by the way) among the Persians, and other Eastern Countries, at first was used in a good sense, for a wise and understanding man; for a Philosopher, who spends his days in contemplation and meditation. These were Astronomers, and Astrologers, or Mathematicians, who by the influence of Stars, and calculating Nativities, foretold many strange things. And, for my part, I believe there is much Truth and Innocence in this Art: at least I am far from condemning so many wise men of all Ages: But as for Sorcerers, Diviners, etc. they are deluders of the People, full of Imposture and Superstition. And this sort of Diabolick creatures were forbidden by Moses Law, Levit. 19.31. Regard not them that have familiar Spirits, neither seek after Wizards, to be defiled by them. And Deut. 18.10, 11. There shall not be found among you any one that makes his Son, or his Daughter to pass through the fire, or that useth Divination, or an Observer of times, or an Enchanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits, or a Wizard, or a Necromancer. (But to return) This Demand and Decree of the King in itself was unjust: for man, though most skilful, and most wise, (Lap.) cannot reveal secret dreams, especially already past, much less their signification. But some, who writ of Oneirocriticks, do own that great Conjectures may be made from some certain and unwonted dreams. A learned Author saith, That the Chief Priests of the Chaldeans were addicted to Astrology: And you will easily believe, that Priests do not love to be oppressed, and murdered without cause. This was (saith Synop. out of Calvin) a beastly rage of the King, because he demanded that which was above the power of man, and that which the Chaldeans never arrogated to themselves. Yet this was a reward of their arrogance, because they assumed to themselves more than was meet.  
3. I shall show that it was just to depose Nabuchadnezzar.  
To this purpose we must consider, 

1. That all Government is a Trust.  
2. That all Government is for the safety and good of the Community.  
3. That there may be such crimes, as may forfeit the Crown and Throne, and reduce all to first Principles.    
1. We must consider that all Government is a Trust. The Dominion of one man over another is by consent, and is founded in Covenant. All men are free by the Law of Nature to choose what kind of Government they think most convenient. And the Positive Law of God hath left this to their Election. The Nomination of the person, and the Limitation of the power is originally and radically in the Community. Hence some Nations have Lords, Dukes, etc. their supreme Governors. Some Nations have Kings by Election every Reign: Others have Succession in one Family. Some have Queens to rule over them; others will not allow Women to reign. Some are absolute Monarches; others are limited. Some have Aristocratical; others Democratical Government. And almost all Nations vary in these Circumstances.  
It is true, Authority is from God. There is no Power but of God, saith St. Paul, Rom. 13.1. And, By me King's reign, and Princes decree Justice, saith God by Solomon, Prov. 8.15. But tho' the Donation of the Power is of God, yet the Designation of the Person, and the Limitation of the Power, how much, or how little, or in what manner Mankind must be ruled, and give Obedience, and own Submission, is wholly by Positive Law and Agreement at the first Constitution, or afterwards.  
Thus we read, 2 Sam. 5.3. All the Elders of Israel came to the King to Hebron, and King David made a League with them in Hebron before the Lord: and they anointed David King over Israel. Here was an Assembly or Parliament, who chose David King and covenanted with him. God, and Man are not opposite, but subordinate in this case. That which is of God (saith a learned Divine) may be of Man also. For the second cause doth not exclude the first, or contrarily. Because the fruits and increase of the Earth are obtained by the care and labour of Man, therefore are they not given of God? So that as the Prophets and Apostles in old time were called immediately by God, not by Men: but other Pastors and Bishops of the Church, being not immediately called by God, but by men, yet cease not to have their Vocation from God. Because God ceaseth not to do what he doth by means. As God designed Timothy Bishop, not immediately, as Paul: but by the Imposition of the hands of Paul, and the Presbytery. So God in old time by an immediate call set Magistrates, and some Kings upon the Throne, as Moses, Joshua, the Judges, David, Jehu, etc. But he gave Power and doth not cease to give Power to others, as to the seventy Elders, by Man's counsel and means, and that according to the Laws and received Customs of the People: either by Election and the consent of the Senate, as now the Roman Empire; or by the Suffrages of the People, as Consuls, Governors of Cities, either merely, or mixedly Democratical: or by the will of the Soldiers, as the old Empire of Rome: or finally by Hereditary Succession, as the Kings of France, of Spain, and of Great Britain, etc. and the Princes of the Empire. For there is no Power but of God. And certainly the Authority of one, or a few, in humane Consideration would not suffice to govern and contain so many in Duty, and many times very cruel and evil Men, unless there were something of the hand of God in it. Therefore God himself is the proper and first Cause of Magistracy, tho' Men are the next Cause.  
The Prince is bound (saith not mean Divine) to look to the safety and welfare of the Kingdom, as is agreed by all. And therefore he is bound to it, because he receives this Power originally (I speak not in opposition to God, but, I say, originally) from the People themselves: as appears by the Government of Judah, and the Kings of Israel. For, Judg. 8.22. The men of Israel came to Gideon to make him their King. It is true, Gideon refused this offer (saith Mr. Rogers in his Commentary) with great resolution and wisdom, telling them that the Lord should rule over them, v. 23. His meaning was, that the Order that God had set (of Governing by such as had no continued Government) should stand, and not be perverted by or for him, or his: but contrarily, to his Power he would hinder it. And God reigned indeed in the Commonwealth of Israel, which flourished in Gideon's time: wherein the Elders were chosen by common consent: some Ecclesiastical, to give the meaning of the Law: and others Civil and Temporal, as men call it, to rule the people thereby, etc. And if any War fell out, the Lord himself stirred up Guides and Judges: and they were not chosen (I suppose, he means only, or in a usual course) by Men, as appears, c. 1. v. 1. neither did their Children succeed them. And thus the Lord both in Peace and War ruled over them: and so Gideon meant that the Office of a Judge was no ordinary Magistracy, such as the King is: but a Temporary and Occasional, much like to the Dictatorship of the Romans, in respect of the use whereto it served: tho' otherwise of divine Election, immediately, not by Men. And, Judg. 9.6. They gathered together, and made Abimelech their King. And, Judg. 11.8, 9, 10, 11. the people covenanted with Jephtha, and made him their King. And as for Saul, (tho' he was designed by God for the Kingdom, yet) the people themselves chose the kind of their Government first, when they said, Give us a King to rule over us after the manner of the Nations. After that God had anointed Saul, it is said, 1 Sam. 11.15. And all the people went to Gilgal, and there they made Saul King before the Lord in Gilgal. And as for David, tho' he was anointed King by Samuel, yet we find that he continued subject unto Saul after that. And, 2 Sam. 2. He came to Hebron, & thither the men of Judah came, and there they anointed David King over the House of Judah, v. 4. After that he was thus anointed by Judah to be King over them, yet he did not rule over Israel, till the other Tribes also went out and made him King over them, 1 Chro. 12.38. It is said, That all these men of war came with a perfect heart to Hebron to make David King over all Israel. And as for Solomon, (tho' he was designed by God to the Kingdom, yet) it is said of him also, 1 Chro. 29.22. That all the Congregation did eat and drink before the Lord, and they made Solomon the Son of David King the second time, and anointed him to the Lord to be Chief Governor. Solomon being dead, 2 Chro. 10.1. it is said of Rehoboam, that he went to Shechem, where all Israel came to make him King. And in Deut. 17.15. Thou shalt in any wise set him King over thee, whom the Lord thy God shall choose. One from among thy brethren shalt thou set King over thee. The Election of a King is attributed to God, but the Constitution to the People. God's choice, and the People's choice are consistent. So God approved Saul and David, and they were anointed by the Prophet Samuel, and chosen by the People also. In the Commonwealth, Magistrates are called the Ordinance of Man, or an Humane Creation, 1 Pet. 2.13. Because, tho' Magistracy in general be the Ordinance of God, yet this or that special kind of Magistracy, whether Monarchy, Aristocracy, etc. is of man. Governors' covenant to defend the people, as well as the people covenant to obey them: and the Obligation of Conscience is consequent to this Agreement. And our present Sovereign Lord and Lady King William and Queen Mary, have as good a Title, and we are bound in Conscience as willingly and hearty to honour and obey them, according to the Law of God, and our Country, as ever we were to submit to any Prince.  
2. We must consider that all Government is for the safety and good of the Community. We must eye (as one saith in another case) the end, which always steers the Action among such as be Agents by counsel. In all Combinations there is, and will be some common end: that end must have means to attain it: to these means and rules each man must bind himself to attend, and in case he doth not, to submit to another, to be directed and reform or else to yield to the whole, that he may be censured and removed therefrom. For otherwise the End cannot be attained, nor the Means attended with profit, or any powerful success in reason. For if each man may do what is good in his own eyes, proceeding according to his own pleasure, so that none may cross him, or control him by any power, there must of necessity follow Distraction and Desolation of the whole, when each man hath liberty to follow his own Imagination and humoursome devices, and seeks his Particular, but oppose one another, and all prejudice the Public. Mutual subjection is as it were the sinews of Society, by which it is sustained. As for the Governor, S. Paul saith plainly, He is the Minister of God to thee for good, Rom. 13.4. This is the End of Government, That the People may be happy. The Preservation of our Lives, Liberties, and Properties is the Reason of Rule and Subjection. See the former Discourse. King's are not set over us to make us in a worse condition than we were by the Law of Nature: (which I am sure is the unwritten Law of God, only written in the heart, as S. Paul saith) but that we may be safe, and live without fear of wicked men, who have extinguished the Light of Nature and Reason. And like Brutes, that have no understanding; like Beasts of prey, Lions and Wolves would devour the poor innocent man; the good and righteous, who lives according to his reason and conscience. It concerns all Mankind with utmost zeal to preserve their Laws; for otherwise the Sons of Belial will conspire, and oppress the poor righteous man: and they will make their Strength the Law of Justice, as the Son of Sirach saith, This I Will, and this I Command, and my Will shall stand for Reason. This is the Voice of Proud Oppressors. They make their Lusts their Law, and their Will their Ruler. But Reason, the Candle of the Lord, and Scripture, the revealed Will of God, inform us, that Order, and Dominion, and Rule is, not to make us slaves, but that we may lead a quiet and peaceable Life in all godliness and honesty.  
3. We must consider that there may be such Crimes, as may forfeit the Crown and Throne, and reduce all to first Principles.  
Here it will be convenient to consider, 1. What Crimes we suppose make a Forfeiture. 2. To demonstrate that such Crimes forfeit the Crown.  
1. I shall consider what Crimes we suppose make a Forfeiture. And this may be done for more plain understanding, 1. Negatively. 2. Affirmatively.  
1. Negatively. Personal Crimes do not forfeit a Crown. A bad Man, morally, may be a good King Politically. Dominion is not founded in Grace: tho' it is much to be desired, as being their bounden Duty, that Kings would live in the Fear of God. However (as a most zealous Divine on our side grants) There is required in Subjects a Toleration of the spots, blemishes, or infirmities of Magistrates. For the Magistrate hath a burden no less laborious than dangerous, under which he must necessarily often faint, and endure Extremities: so that sometimes he hath scarce place or time to breath. And therefore it is no wonder, if he be sometimes drawn away by Humane Affections, as Pride, Ambition, Intemperance, Pleasure, Sloth, Forgetfulness, Security, Anger, Fury, and Passions of like kind. To which they are wont to be more obnoxious than others, as they are urged with greater Troubles and Assaults. Therefore than it is the Duty of Loyal Subjects patiently to bear those Infirmities, as it is meet that Children should hid the blemishes of their Parents. It is true, a Prince ought to be just, and judge as for God; but a wicked Prince, as Ahab, must have Obedience, and a good Obadiah may be his servant. An habitual sinner, whom God will judge and condemn, may not be questioned by his Subjects. David's Adultery and Murder of Vriah was not sufficient to depose him. Such Crimes must be left to God's vengeance. And private Oppressions are not Causes sufficient; but here Prayers and Tears must take place: and we must (as our Saviour adviseth) in Patience possess our Souls.  
2. Affirmatively. Such Crimes as are Epidemical, or Universal, and are of great concern to the whole Body Politic, to the whole Nation. As invalidating Laws made for Public Security, endeavouring to subvert the Rights of the Subject, Liberty and Property; or subverting of the Religion by Law established, whereby Thousands of poor Innocents' must be ruined; breach of Covenant, Oath, and Promise, whereby Public Faith is endangered, and all Subjects with reason are made jealous. And here pray imagine me in Utopia, and take it for a supposition, If a Kingdom is in such danger, whether they ought not to secure themselves.  
I could wish it had consisted with God's Providence that I had not lived in such unhappy days, wherein a man that speaks truth is envied by his Neighbour: Or I could wish that I had not such unlucky Stars, as that I must necessarily go against my Conscience, if I should justify or connive at the late Proceed of the Court Faction, and Jesuitical Society.  
I was as true and faithful to the late King, notwithstanding his Religion as long as he kept his Oath and Promise, as any Subject in Reason, Knowledge, or Conscience could be. But when I evidently perceived that the design was to Subject us to Rome, and Arbitrary power, my Heart grew cold, my Affection was lost, and I could not, as an English man, nor a Christian, nor a Priest, who ought to teach Truth, comply with such wicked and mischievous designs. And I have ever since prayed (or wished in my heart) that God would send us a Deliverer. He hath sent us a Deliverer: And blessed be his holy Name. And this discourse I may well call a justification of their present sacred Majesties, and of the Proceed of the Lords, and Commons, and all the People of the Land at this day. And I hope that every good man, who makes Conscience of his ways, will not be backward to advance this public design. All that hate Popery and Slavery, and have any love for true Religion, will stand to this cause. There is Loyalty to our Country: and an Heathen could say, It is sweet and comely to die for our Country. And the true Protestant Religion by Law established is of unexpressible value.  
To this purpose consider seriously, and without prejudice, the Distinction mentioned by Civilians, and applied almost to our case by a great Scholar.  
There is a difference between disposing of things by way of Donation and Sale, and disposing things by way of Trust. True, those things which we dispose of by way of Donation and Sale, are not afterwards in our power to recall, as they were before the Donation and Sale. As if a man gives his Land to Children, or sells Land to his Neighbour, it is not in the power of the Father, or Neighbour to recall or dispose of the Land, as before the Donation or Sale. But if a thing be disposed of by way of Trust, then if the Fiduciary or Trusted shall not discharge his Trust, it is in the power at least of the Trusting to look to the matter himself. As in case a Steward be trusted with a man's house. And thus when any Governor is set up in a Land by the People, they trust the Governor, they do not give away Liberty or Right, but trust them in the hands of the Governor; who, if abused, that he do not perform his stewardly Trust as he should, the People or Representative Body, as an act of self-preservation (I do not say as an act of Jurisdiction) are to look to it. Neither do they herein so reassume their Power, as to take away any thing which they gave to the King, but so as to act that power which they always had left in themselves, (as the power of self-preservation.) (By the way observe, I do not believe that the People have power of Jurisdiction; for that properly connotates an Office, which the People have not: but they can never give away power to preserve themselves; and they have power virtually to elect an Officer, to rule and exercise all Jurisdiction.) And the end of the King's Trust being to look to the Kingdom, tho' there be no such words expressed in the Covenant or Agreement between the King and his People, that in case he shall not discharge his Trust, than it shall be lawful for the State of the Kingdom by Arms to resist, and to look to their own safety; yet their safety being the end of this Trust, and the reason of the Law is Law, in reason that must be implied.  
As for Nabuchadnezzar, his impious Pride and Oppression, and perhaps consequently the Magician's hatred and opposing of him, brought him into a deep Melancholy and Distraction, and so he was Abdicate. And from this Example very Learned Divines and Statesmen infer the lawfulness of Abdicating a Prince for such Maladministration. And I shall prove it thus.  
What the wisest and best men in all Ages and Kingdoms have done by the Light of Nature, and have been commended for it, that is lawful and agreeable to the Will of God.  
But the wisest and best men in all Ages and Kingdoms have deposed Kings by the Light of Nature, and have been commended for it: Therefore it is lawful and agreeable to the Will of God.  
I suppose none will deny the Major, because the Law of Nature is the unwritten Law of God, and acknowledged by all Divines to be the most certain Rule of Life.  
It is the Minor that I must establish, which is, The wisest and best men in all Ages and Kingdoms have deposed Kings by the Light of Nature, and have been commended for it.  
I need not here mention the Feats of Semiramis, related by the Historian Justin, and (as he saith) admired by all wise men of Babylon, and honoured for her Prudence in Government, and Valour, (not two hundred years after Noah's Flood.) Neither shall I speak of Sardanapalus, King of Assyria, mentioned by the same Justin, an effeminate Prince, deposed by Arbactus, Precedent over Media, and his Associates, for ill Government. I will also omit the Monarchy of the Medes and Persians; in which ye will sinned that Darius was chosen by the neighing of his Horse; and that the best Kings among them, and their Posterity, were not esteemed so sacred, but for Misrule they might be deposed.  
In the Grecian Monarchy, which was the next, all the World knows what strange changes happened After the death of Alexander the Great, the Empire was divided according to Tumult, or Prudence, and several Dukes or Captains obeyed. And this was divided into the Kingdoms of Egypt, Syria, and Macedonia. All which by all wise and conscientious men of those days were required to obey their several Governors.  
The next Monarchy was the Roman. And as to the Roman, it is evident by the Historian Livy, etc. that Tarqvinius Superbus was justly deposed. And all that opposed him were accounted Patriots and Defenders of their Country; good men and true, that would not see common Justice excluded, and their native Country enslaved. Brutus (saith Livy, b. 2. decad. 1.) deserved glory for expelling King (Tarqvinius) Supcrbus. They expelled wicked Rulers and Tyrants, especially Nero: and are commended in all Authors for it. When the Head of Maximinus (that tyrannical Emperor) with his Sons were brought to Rome, all ran to the Altars to thank the Gods. And Balbinus Sacrificed Hecatombs for his deliverance, commanding the same to be done through the Empire. I do not hereby intent to justify all circumstances, or all persons, or all their actions: But I bring these Instances to show, That by the Light of nature Government is alterable, and that a Supreme Prince may be deposed.  
And Dr. Bilson, Warden of Winchester confesseth, (in his book entitled, The true difference between Christian Subjection and Unchristian Rebellion, perused and allowed by public Authority, and dedicated to Queen Elizabeth) There may fall Extremities, when Princes are not able to guide themselves much less their Realms. (P. 3. p. 145.) As if the right Heir to any Crown be a Natural fool, or he that is invested in the Crown wax mad, and runs beside himself: In either of these two cases any Realm by public consent and advice may choose another. As Childerick was deposed for a Fool, (and Pipin elected.) And Charles the the third, the last Emperor of Pipins' Line, was deposed by the same people for a Bedlam. As also when Justinus the younger was distracted of his wits, Tiberius was placed in the Empire. So he.  
And if Governors may be deposed, and the Succession altered for natural defects, and calamities, then much more for Moral defects, such as universal Oppression and Tyranny over their Subjects. Because the other might be helped by Protectors and Guardians: but this neither will nor can. Again, p. 179. If any Prince were repressed, (since the Foundation of the Earth for five thousand years) it was done by their own States and Realms, and that for their Extreme Tyranny. Priests always refrained those attempts, and never thought it any part of their vocation, to meddle with the changes and alterations of Kingdoms, (as Gregory the seventh, called Pope Hildebrand, did.)  
Now to return to Nabuchadnezzar, that which happened (saith a learned Divine) to the furious King in his madness by the decree of God, why may not, ought not that be done to other impious Kings also? Calvin indeed speaks dubiously, in his Commentary on Dan. 4. It is uncertain, whether he was cast out by Tumult, and the Conspiracy of the Nobles, or also by the consent of the whole people. This is doubtful, because the Histories of that time are unknown to us. While Calvin thus doubts, he denies not in the mean time, that the furious King was removed by public Authority. The Text is express, They shall drive thee from men, v. 32. And verily by force of God's Decree & Command. Therefore other impious Kings, taken with like fury, may fear the same punishment. Like Oppression at any time will justify like defence & proceed.  
The famous Doctor of the Church, Oecolampadius, judgeth right, whose words are these in his Commentary; Observe the equity of the Judge, that the Lord measures to us with the same measure that we measure to others. He was much exalted, and much humbled: he received many gifts from God, many are taken away: he banished many, and he also is driven from men: he had delicious meats, now he feeds with beasts: he was clothed with purple, now he is wholly covered with frightful hair: he was anointed with balm and precious Ointments, now he is wet with showers and the dew of Heaven.  
And here I shall sum up the whole in principles according to the use of Mathematicians in Postulata, Definitions, and Axioms. Such things (saith the renowned Hooker, Eccl. Pol. b. 1. par. 8) As soon as they are alleged, all men acknowledge to be good. As, God is to be worshipped: Parents are to be honoured. The main Principles of reason are in themselves apparent. For to make nothing evident of itself to man's understanding, were to make away all possibility of knowing any thing. And herein that of Theophrastus is true, They that seek a reason of all things, do utterly overthrow it. In every kind of knowledge some such grounds there are as that being proposed, the mind doth presently embrace them as free from all possibility of error, clear and manifest without proof.  
Postulatum 1. Every creature by the instinct of nature preserves itself, and promotes its well being. For, as the Philosopher saith, all desire Good, and Happiness naturally is to be sought.  
2. No Positive law ought to, or can invalidate, or destroy the Law of nature, which is the highest reason in man. Because positive Laws are to better the condition of mankind, not to make it worse.  
3. The primary right of nature so called cannot be changed, because it is written in the heart of man, as S. Paul testifies. Hence it cannot be blotted out, unless nature be blotted out, and reason cease to be reason. See the former discourse.  
4. The great End of Government is the security of the Community. Were the People first, or the King first? Surely there were People to be governed, before there were Governors. Did Kings descend from Heaven, and were they immediately appointed by God, or mediately by the Election of the People? Surely the Fathers of Families and Elders of the People chose one to be their Head and Governor. Did they choose him to make themselves in a better condition, or in a worse? Surely that they might live better, and more secure; that no one Person or Family might wrong another, because they were stronger. The Law of Nature tells us, it is not necessary (as one saith in another case) That they that give, should always formally have beforehand received that Power which they give: it is enough if they have received it virtually. For instance, a multitude of free People may Elect and Ordain a King over them, and yet none of them had beforehand received Kingly Power: It is enough they have a Virtual Power, to set up, and to submit to any Lawful Form of Government, which they see good for themselves in the Land.  
5. Defend thyself against Foroe is the first Principle of true Politics. There can be no Time, Age, Person, wherein this is not true, according to the former Postulata. Hence are drawn these Conclusions, mentioned in my former Discourse.  

1. No man ought to hurt us, when we are innocent.  
2. If any man endeavours to hurt us, when we are innocent, we may defend ourselves.  
3. Neither God, nor Man gives Authority to Governors to hurt the Innocent.  
4. If Governors hurt the Innocent, they may defend themselves. All this presupposeth my former Discourse, to which I refer the Reader.   
The general and perpetual Voice of men (saith Hooker) is as the Sentence of God himself. For that which all men have at all times learned, Nature herself must needs have taught: and God being the Author of Nature, her Voice is but his Instrument. By her from him we receive whatsoever in such sort we learn. Infinite duties there are, the good whereof is by this Rule sufficiently manifest, tho' we had no other warrant besides to approve them. The Apostle Paul having speech concerning the Heathens, saith of them, They are a Law to themselves, Rom. 2.14. His meaning is, that by force of the Light of Reason, wherewith God illuminates every one that comes into the world, men being enabled to know truth from falsehood, and good from evil, do thereby learn in many things what the Will of God is. Which Will himself not revealing by any extraordinary means to them, but they by natural discourse attaining the knowledge thereof, seem the makers of those Laws which indeed are his, and they but only the finders of them our.  
I now proceed to Definitions.  
1. Defence is the preserving the Innocent from wrong.  
2. Tyranny is the wilful Oppression of the Innocent, against Law, or Conscience. Yet there is Tyranny in the Legislative Power, when Princes, and men in Authority make wicked and unjust Laws: and here submission is due, or Passive Obedience so called. Thus Daniel, and his Companions could not Actively obey Nabuchadnezzar, (because we must obey God rather than Man) but they humbly submitted to the King's pleasure, and cruel Edict. Thus the Primitive Christians cheerfully laid down their Lives for the Name of Jesus, and resisted not; because the Laws of the Heathen Roman Empire, as those of the Chaldeans before, were against them. This is called Abuse of Power in Kings and Governors. And in this case Prayers and Tears are the Weapons of Christians, and all upright men, or flying from Persecution. But where there is no Law, there is no transgression, Rom. 4.15. This is an universal Proposition mentioned by Paul. If I defend myself against the Illegal Will, or Lust of a Governor, who hath received no such Authority from God, nor Man, it is neither transgression, nor resisting of the Power.  
Defin. 3. Obedience is a willing and hearty performance of the Commands of our Governors according to Law.  
Defin. 4. Law, the Rule of Obedience, is a Sentence proceeding from the right Reason of the Commander. And therefore no man must yield Active Obedience to Laws against the Law of Nature, or against the written Law of God. I go on to Axioms.  
1. The whole is to be preferred before any one part, and the greater good before the less. Therefore self-preservation is before the preservation of another; because Charity gins at home. And the whole Kingdom is to be preferred before the King himself, when be, who is the principal part, stands in opposition to the good of the whole.  
Axiom 2. All natural good may be desired; and all natural evil may be avoided. And here comes in the Rule of Justice, and first Principle, mentioned by our Saviour, Mat. 7.12. All things whatsoever ye would that men should do to you, do you even so to them: for this is the Law and the Prophets. And what you will not have done to you, do not you do to another. This is a clear and undeleble Principle; a first and Alphabetical Notion, as one speaks. Therefore I may preserve my Liberty and Property; and oppose those that would by violence and illegal precedings invade them. And here I shall offer four or five more Postulata.  
1. Our Saviour did not countenance Oppression, nor taught no Doctrine in favour thereof.  
2. Nothing in Christian Religion contradicts natural Religion. The reason is, both are from God. So that if Natural Religion allows Defence, than Christian Religion forbids it not. As for Mysteries of Faith, they are said to be above, but not against Reason.  
3. Our Saviour never designed to set down a Form of Government and Polity; but taught Obedience to Lawful Authority. Render to Caesar the things that are Caesar ' s. Polity was before the Law of Moses, or the Law of Christ. The Law of Moses commanded Moral, and Ceremonial performances. And as for Judicial Laws, they bind us only as to the Equity, as all acknowledge. And the Law of Christ completes, fulfils, or advances the Moral Law indeed; and withal, adds some Mysteries of Faith to be believed of all Christians. But Christ, and his Apostles leave Political Government as they found them in the world.  
The Gospel (say Theol. Wit.) is a Doctrine of a Spiritual and Eternal Kingdom in the hearts of men; neither doth it externally overthrow Political Regiment, but rather establish and confirm it. Therefore it follows that the Gospel permits all Natural and Legal Defence, agreeing with the Civil Laws. The Gospel takes not away Polity, or Political Laws.  
4. No People could be so sottish as to set Governors over them to undo them: For safety, happiness, or well-being, is the End of Government. It is a self-evident Principle, No man is bound to think well, or speak well, or do well to his Oppressors, but may throw off their Yoke, as soon as be can. And so may a whole Kingdom likewise.  
Again, This is another self-evident Principle and needs no proof, Trust not him with thy Life, Goods, and Posterity, who hath once endeavoured to ruin thee. I am confident few men would lend such a man Ten pounds upon his word. A man cannot make any doubt of it, but that it is most agreeable to reason, and the common Interest of those in Society, that they should be true to their Compacts. Out of what Author (as an ingenious Scholar questions) can they show us a Nation that ever did allow the breach of solemn Compacts? The lowest inanimate beings have a power and propensity to their own welfare; a blind tendency and inclination to their own Security. And such a noble being as man is, must needs have it in a more sublime and eminent manner. A noble Author of our own tells us, in his Book of Truth, That he for his part takes them for the Catholic Church that are constant and faithful to first Principles; that common Notions are the bottom and foundation upon which the Church is built. Excuse our diffidence here, great Sir, The Church is built upon a surer and higher Rock; upon a more Adamantine and precious Foundation; yet thus much is acceptable and undeniable, That whoever they are that by any Practice, or Custom, or Tradition, or Tenet, shall stop the passage of first Principles, and sound Reason that flows from them, they are in this farther from the Church than Indians or Americans, while they are not only Antichristian, but Unnatural.  
5. If any should consent to such unreasonable Conditions, their Posterity could not be bound by their mistakes. The Precepts of the Law of Nature are so potent and triumphant (as he speaks) as that some Acts which rebel against it, become not only unlawful, but void, as both Schoolmen and Lawyers observe: they are not only Irregularities, but mere Nullities. Because man wants power to make such Laws. God gives no man Authority to contradict the Law of Nature, which is his own Law, and Commands nothing but what is reasonable: so that what contradicts this, must be unreasonable. He that lays violent hands upon himself for wickedness committed, tho' commanded by the Magistrate, (saith Wendelin. Philos. Mor. b. 1. c. 28.) wrongs himself by executing that Command: because the Command of such a Magistrate is unjust, and against Natural & Divine right: therefore Obedience performed to it must be unjust.  
And verily if a Kingdom may not defend itself by Force of Arms, when grievously oppressed, than this Absurdity will follow, that we, our Liberties, Wives, Children, and Religion may be destroyed, when Tyrants and evil Rulers please. And all the Remedy is, Lord have mercy upon us, and our Children. But surely this is against common Sense and Reason: (as I have showed) and God, and Nature hath not placed Mankind in such circumstances. If this be so, than we are in worse case than the Heathens, and all other Humane Commonwealths: (as an Enemy of ours saith) which both before, and after Christ, have had means to deliver themselves from such Tyrants as were intolerable, and evidently pernicious to Humane Society, and the good of the People: for whose peace and preservation they were created by Men, or ordained by God. This wicked Doctrine may put us into the hands of men as cruel as the Irish were in 41. At which time King Charles I. said, Those barbarous Rebels practised such inhuman and unheard of outrages upon his miserable People, that no Christian Ear can hear witthout horror, nor Story parallel.  
Let us conclude with Application.  
1. This teacheth us the vanity and uncertainty of all worldly things. Kingdoms themselves are not so fixed, as not to be subject to change. God changeth the times and seasons, (saith Dan. c. 2. v. 21.) he removeth Kings, and sets up Kings. God hath rejected many Kings for their wickedness. He rejected Saul, and took his Kingdom from him. The most High ruleth in the Kingdoms of men, and giveth it to whomsoever he will, c. 4. v. 25. God hath an hand in all these changes. His Providence ruleth over all. Of this no Christian doubts. And this some call (how properly I need not dispute) a Providential Right, which is by God's Permission. Traitors and Usurpers have this Right to the Thrones that they possess. This Right (as one saith) a Slave (through God's just Judgement on a Nation) may have to the Throne: for not a Sparrow falls to the ground without God's Permission. This Right both lawful Kings and Usurpers have to the Thrones they possess. Athaliah, that Murderer of the Royal Family, had only this Providential Right, which she made appear only by Possession. But this Right (being neither by Succession, nor Conquest, nor Compact, nor lawful Call of the People) gives not just Title, nor can expect any Subjection merely upon that, and no other right. And the Reason is, because when Providential Right crosseth Civil Right, a man is not bound to follow Providence, but to guide himself by Moral and Divine Precepts. For Divine Precepts are perpetual standing Laws, by which the Actions of men ought to be guided. But Providential Acts were never ordained for Laws or Rules by which men should walk: and therefore to such a Right there is no Subjection due.  
2. It teacheth us the heinous nature, and ill consequent of Pride. It is enough to ruin a whole Nation; the King as well as his Subjects. A proud Man is not under God's Protection, but forsaken of Him.  
3. It teacheth the great Mischief of Tyranny and Oppression. God and Man hate Oppressors, who obstinately refuse good and reasonable Advice. Any Bishop or Teacher (saith Dr. Bilson, P. 3. pag. 1.) may reprove Princer, when they violate the Precepts of God. For God hath placed them in his Church to teach, reprove, correct, and instruct in righteousness; 2 Tim. 3.16. as well Princes as others, and chargeth them not to conceal one word of that he hath spoken, neither for favour, nor terror of any Prince. The Will of God must be declared to all, and Sin reproved in all without dissembling, or flattering any sort, or state of men. And that is most expedient for all, even for Princes themselves, rather to hear with Humility what God hath decreed for their Salvation, than to run to their own destruction without recalling or warning. So Samuel reproved King Saul, 1 Sam. 15. Ahijah King Jeroboam, 1 Kings 14. Elijah King Ahab, 1 Kings 21. Elisha King Jehoram, 2 Kings 3. John Baptist King Herod, Mar. 6. Neither were wicked Princes only, but also the good and virtuous Kings of Judah reproved by the Prophets. As namely, King David by Nathan, 2 Sam. 12. King Jehosaphat by Jehu, 2 Chro. 19 And Hezekiah by the Prophet Isaiah, 2 Kings 20. But this reproof reached no farther than to putting them in mind of God's Grace and Mercy towards them, and their Duty again towards him, etc.  
4. It teacheth Kings to rule justly: for otherwise their wickedness will flnd them out. If in stead of saving the lives of their Subjects, they endeavour to destroy them, if instead of punishing the wicked, they punish the good and God's Servants; if instead of reasonable and lawful Commands, they will have their Lusts their Wills, and strive to ruin the People committed to their charge without Law: or with cruelty, rigour, and severity without mercy, rage against their Subjects, they may well expect Divine vengeance and the Judgements of God, either immediately, or by the hand of their own Subjects, who have been threatened, or cruelly used, and unmercifully or illegally dealt with. God hates Oppression in all, even in Princes: especially the Persecution of his Servants for his true worship, and renouncing Idolatry. King's must give Account to God, as well as meaner Men: for there is no respect of persons with him. God is the Judge, and he putteth down one, and setteth up another, as he pleaseth. To him be Glory and Dominion for ever. Amen.   
FINIS.