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for the very Nature of all Agreements proves it ; for in any thing of that nature , if one fide be bound and the other at Liberty, it des monstrate the folly or Ralnels of the one Party, and cunning or good Fortune of the other, and cannot so properly be called a Bargain as a Submission. Subjection is really an Effect of Prote&tion, and arises from it'; otherwise Parents would have it in their choice to provide for or neglect their Children, and tho' their Right is from Nature, and for that Reason more Arbitrary than when it proceeds from compact, yet no man will deny, but that Parents are bound to Educate and provide all other Necessaries for their Children, as far as their Substance will enable them, and that nothing can discharge them of this Obligation but the Notorious Disobedience and wickedness of their Children : The Nature of our Allegiance proves that the Obligation is mutual, because the King takes the Coronation Oath, before the Subjects swear to him, which thews that our Allegiance is Conditional, and such it is in all regular Governments for what can induce one man to obey another, but that he ingages to protect him ; for if I am bound to obey where I have not an Afsurance of Protection, then if a Tyger or other Monster could get

into the Throne, I Thould then be under the same Obligation of Obedience, bur the reason of this is so obvious to every one of common Sence, that I will say no more to it.

I think it will not be disputed, that the 3 End of Government is peace and Order, if not


for these, it must be for Confusion, because there is n0 Medium between Peace and Confusion; now God could not intend the latier, because he has declared himself to be a God ot Order, and therefore fince ail Governmost in general does Originally proceed from God, thac Adminiftration is rather an Vsurpation than Government that cominands or permits the Difturbance of the Subjects in the Enjoyment or Poffeffion of their Rights and Properties. And therefore it will follow, That it is more for Gods glory, that every man do sit safe and quiet under his Vine and Fig Trees than to be oppreffed. Oppresion intimates a wrong or Injustice, and God will not Authorize that which he has declared to be unjust ; for juft and righteous are all his ways: Oppreffion will make a wise man mad, which shews chat Sajects have a right in their Properties, as well as Kings have to their Crowns If there were not some fuch Right, there could be no Oppression or Injustice, for Oppression or Injustice, is when that which is anothers Right is detained or taken from him again{t his consent. If Naboth had nor had a Right in his Vineyard, Ahab need not to have Capitulated with him to have it for a Garden of Herbs, neither would God have visited Ababs Family for the Blood of Naboth. And I never knew any man to maintain the Doctrine, That all our Rights and Properties were in the Crown, but he hoped thereby to encrease his Eftate: And few ever pretended to be of that Opinion thaç were not broken in their Forcunes, or aimed at their Neigh- , bours.

If therefore Peace and Order is the end of Government, and that it is more for Gods glory, that every man fit fafe under his Vine and Fig-Tree; then it will follow, Tbat aking may forfeit bis Crown by reason of Male Adminiftration ; for otherwise it will tollow that God made the World for the Pomp and Grandure of Kings, and not for his own Glory, that there is no such thing as Property, no such thing as Right or Injustice, chat there are no Laws but his Will and Pleasure, nor any ching to guide him but his own Fancy.

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The CAS E.

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QUERY, Whetber a Conspiracy to Levy War,

is an Overt A&t of Conspiring, or Imagining the Death of the King. T has been declared ia che Afirmative by some modern Precedents; But whethep

those Judgèinents did Proceed from Ignorance of the Laws, or to serve a Turn will be enquited into when thecime comes, that the pluin English may be spoke, chat is neceffary, to open and discover the truth of the case.

There are several things which, may give occasion to make it be lo generally received in' the Affirmative, bur it has chiefly proceeded from making Distinctions where the Law has not diftinguithed, which is altogether forbid, if Rules in Law are of any. Authority, or signify any thing, for non eft diftinguendum ubi Leg non distirguise

And therefore this Opinion will easily be refuted by considering these things which follow B bb


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