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A Hind Let Loose by Alexander Shields

And consequently the magistrate


From the resistance allowed in all governments, it may be argued thus; if it be duty to defend our religion, lives and liberties, against an invading army of cut-throat papists, Turks or Tartars, without or against the magistrates warrant; then it must be duty to defend the same against invading home-bred tyrants, except we would subscribe ourselves home-born slaves: but the former is true; therefore--The minor cannot be doubted, because the magistrates power cannot be privative and destructive to defence of our religion, lives and liberties; nor can it take away nature's birth-right to defend these, or make it fare the worse, than if we had no magistrates at all. Now, if we had no magistrates at all, we might defend these against invaders; and whether we have magistrates or not, we are under moral obligations of the law of God to endeavour the defence of these: but this needs not be insisted on. The connexion of the proposition is clear; if princes be more tyrannical in invading religion and liberties themselves, than in suffering others to do it, or hindering them to be opposed: and if their invasion be more tyrannical, hurtful and dangerous, than the invasion of strangers, then if it be duty to resist strangers invading their interests, it is more duty to resist home-bred tyrants invading the same; but the former is true: therefore the latter. Resisting in the one case is no more resisting the ordinance of God than in the other.

12. From the

motives of resistance we may draw this argument, which might be branched out into several, but I shall reduce it to this complex one: if when we are in a capacity, we cannot acquit ourselves in the duties that we owe to our covenanted religion, and our covenanted brethren, and posterity, and ourselves, nor absolve exoner ourselves from the sin and judgment of tyrants, who overturn religion, oppress our brethren, impose slavery on ourselves, and entail it upon posterity, by a passive subjection, submission to and not opposing these mischiefs; then resistance is necessary: but the former is true: therefore--. The connexion is clear, for there cannot be a medium; if we cannot discharge these duties by subjection, submission, and not opposing, then we must do them by non-subjection, non-submission, and opposing, since they must be done some way. The assumption is thus confirmed. 2. The duties we owe to religion, when it is corrupted, declined from, and overturned, are not only to reform our own hearts and ways, and keep ourselves pure from the corruptions established, and to rebuke and witness against the compliers with the same, and so by work, doing and suffering, keep and contend for the word of our testimony; but further, when, by the constitution of the kingdom, religion is become a fundamental law, and consequently the magistrate, overturning it, is violating and everting the main grounds and ends of the government, and turning grassant and ingrained tyrant, especially when it is not only so authorised and confirmed by law, but corroborated by solemn vows and covenants made and sworn unto God by all ranks of people, to maintain and defend this religion with their lives and

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