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A Hind Let Loose by Alexander Shields

Yet it may incapacitate a person


But, as shall be cleared further

afterwards, Caesar was not an usurper over Judea; which not obscurely is insinuated by Paul himself, who asserts, that both his person, and his cause criminal, of which he was accused (it was not an ecclesiastical cause, and so no advantage hence for the supremacy) appertained to Caesar's tribunal, and that not only in fact, but of right, Acts xxv. 10. 'I stand at Caesar's judgment-seat, where I ought to be judged.' We cannot say this of any tribunal; fenced in the name of them that tyrannize over us. 5. I will not stand neither upon the names and titles of kings, &c. to be given to tyrants and usurpers, in speaking to them or of them, by way of appellation or compellation: for we find even tyrants are called by these names in scripture, being kings in fact, though not by right and indeed not impertinently, kings and tyrants for the most part are reciprocal terms. But in no case can we give them any names or titles, which may signify our love to them whom the Lord hates, or who hate the Lord, 2 Chron. xix. 2. or which may flatter them, whom Elihu durst not give, for fear his Maker should take him away, Job xxxii. 22. or which may be taken for honouring of them, for that is not due to the vilest of men, when exalted never so high, Psal. xii. ult. a vile person must be contemned in our eyes, Psal. xv. 4. nor which may any way import or infer an owning of a magistratical relation between them and us, or any covenant-transaction or confederacy with them, which is no terms with
them, as such, we will say or own. Isa. viii. 12. Hence many sufferers upon this head forbear to give them their titles.

8. It will be yielded very readily by us, that a magistrate is not to be disowned, merely for his differing in religion from us: yea, though he were a heathen. We do not disown our pretended rulers merely upon that account, but cheerfully do grant and subscribe to that truth in our Confession of Faith, chap. xxiii. sect. 4. That infidelity, or difference in religion, doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him: on which our adversaries have insulted, as if our principle and practice were thereby disproved. But it is easy to answer, 1. Let the words be considered, and we are confident, 'That no sober man will think, the acknowledgement of just and legal authority, and due obedience a rational ground to infer, that tyranny is thereby either allowed or privileged,' Napht. p. 60 prior edition. 2. Though infidelity or difference of religion, does not make void authority, where it is lawfully invested; yet it may incapacitate a person, and lawfully seclude him from authority, both by the word of God, which expressly forbids to set a stranger over, who is not our brother, Deut. xvii. 15. which includes as well a stranger of a strange religion, as one of a strange country, and by the laws of the land, which do incapacitate a papist of all authority, supreme or subordinate. And so, if this James VII. II. had been king before he was a Roman Catholic, if we had no more to object, we should not have quarrelled his succession. 3. We both give and grant all that is the confession, to wit, that dominion is not founded in grace: yet this remains evident, that a prince, who not only is of another religion, but an avowed enemy to, and overturner of the religion established by law, and intending and endeavouring to introduce a false, heretical, blasphemous and idolatrous


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