who pretend to be her Friends too and what hath the Doctor said to remove it Why the Answer is She did not desire it She was thrust into it and She had a very good End And what then Will any of these or all together change the vicious Nature of moral Actions Will a Thing materially Evil become exceeding Good from any Reluctances Impulses or Designs of Men This is not to make God's Law but human Passions and Devices the Rule and Standard of Vertue and Vice So that this is a Fault and will be a Fault still for any Thing the Doctor hath said to the contrary And these implacable People are at Liberty to charge her with what they please in this Point for the Doctor hath not one single Word to stop their Mouths However it must be owned that this is very seasonable and fashionable Divinity and will serve all Purposes as well as this For instance suppose any Man implacable or placable it matters not should charge it as a Fault on Dr. Sherlock for taking the Oath The Answer is plain and at hand For first He did not desire it well that will be granted Secondly He was thrust upon it and that I suppose will be granted too And last of all He did it out of a good and saving End for to save Preferments or to advance them will be allowed to be a good End And therefore the Conclusion is plain That 't is very lawful to take the Oath let the matter of it be what it will In the mean time as to the Matter of this Action of taking the Throne the Doctor hath not one Word to say to it and leaves the People to judge as they please of it which notwithstanding is the only Thing concerning which a Casuist can pronounce and determine For Design 's and Ends are secret Things and are most commonly the very worst when the best is pretended Cromwel could pray and preach too in great abundance and if you will believe him He did not desire the Government but was thrust upon it to save a sinking Kingdom as he tells them expresly in a Speech to his Parliament And here are two very hideous and black Circumstances which Cromwel himself wanted That in those days there was not a Natural Father in the Case Nor Secondly The most kind and indulgent Father in the World And therefore commend me to Dr. Wake who speaks a little more plainly in his Funeral Sermon p. 19. She was so great a Lover of her Country and the Interest of it as to be willing to hazard what next her Conscience she most valued her good Name and good Opinion in the World for the Preservation of them So that it seems the Business was not very reputable by his own Account for 't is ridiculous to talk of hazarding of a good Name and good Opinion if the Thing it self in its own Nature had been of good Fame and Report and therefore the Doctor plainly gives up the Cause in this Point The Action it self was neither honourable nor praise worthy for if it had the performing of it would have been a means to gain a good Name and Opinion and not to hazard it The Doctor indeed minces the matter and speaks softly but the plain English of his Words is That it is Infamous And the Reputation and Vertues of a Prince are so nearly link'd together that 't is impossible to part them and whatsoever is infamous in a Prince I doubt is vicious too So that here we have a pretty fair Confession although it is finely dressed up that the People might not perceive it It would have looked a little ankwardly when a Man had been stretching his Wits and Eloquence to say the best Things he was able to dash all with a Couple of blunt and uncourtly Expressions She loved her Country so dearly as to be unnatural and ungrateful to her Parents But the Doctor is a Courtier and knows Language better than so and therefore it is to be let down in a genteel and mannerly Dialect only She hazarded a good Name and Opinion in the World But Things are the same let the Expressions be what they will Let him call it if he please hazarding a good Name and then tell us what he means by that or in what Instances she run that hazard and he says the very same Thing and will talk like a malicious and implacable Jacobite In the mean time these Gentlemen have as little consulted their own Reputation as hers for if the taking the Crown was an Action that hazarded her good Name the praying for supporting and abetting her in that Action must also hazard their good Names for whoever partakes of an infamous Action partakes of the Infamy too And so these Gentlemen have strained their Rhetorick to much purpose to give such an honourable Character of themselves as they have done of her I hope hereafter they will not take it so heinously if Men think they have hazarded their good Names and Reputations for why should any Body have a better Opinion of them than they have of themselves Since the first Impression of this Dr. Burnet hath undertaken the Argument and hath published a Pamphlet called An Essay on the Memory of the late Queen This Doctor you know is a Man of mighty Latitude and can say any Thing to serve a Turn whose Reverence resolves Cases of Conscience backwards and forwards disputes Pro and Con praises and dispraises by secular Measures with whom Vertue and Vice Passive Obedience and Rebellion Paricide and Filial Duty Treachery and Faithfulness and all the Contradictions in Nature are the best or the worst Things under the Sun as they are for his Purpose and according as the Wind sits Who equally and indifferently writes for and against all Men the Gospel and himself too as the World goes Who can bestow a Panegyrick upon the Seven Deadly Sins and if there be occasion can make an Invective against all the Commandments Now Sir you must confess That is a very hard Case indeed which a Man of such a Breadth and Qualifications cannot speak plainly to and does not know what to do with And thus you have him delivering himself in this Point p. 91. In those great Steps of her later Years that carried a Face which at first Appearance seemed liable to Censure and that were the single Instances of her whole Life that might be thought capable of hard Constructions You see Sir what a rare Faculty our Doctor hath at palliating and daubing But you are not at all to wonder at this for the most flagitious Crimes in the World if our Author can find his Account in them by a little turn of ungodly Rhetorick shall be diminished into nothing but Faces and Appearances and I cannot tell what In the mean time he plainly destroys the Cause he designs to maintain for it seems the matter is not so very clear but it is encumber'd with criminal Seemings and
REMARKS ON SOME Late Sermons And in particular On Dr. Sherlock's Sermon at the Temple Decemb. 30. 1694. In a Letter to a Friend The second Edition with Additions Together with a Letter to the Author of a Pamphlet entitled A Defence of the Archbishop's Sermon c. And several other Sermons c. LONDON Printed in the Year MDCXCV To the AUTHOR of the DEFENCE c. SIR I Have read over your Pamphlet called a Defence c. and I give you my most hearty Thanks for it This I know you will look upon as an unsuitable return for those Characters you have so liberally bestowed on me of Scribler Libeller Villain Cerberus Lyar And not content with these out of your abundant Charity have cloathed them with very improving and significant Epithets as black mouth'd Libeller black mouth'd Cerberus barbarous Lyar and abundance more of the same Strain in every Page whereby you have opened the inside of your Heart and convinc'd me of your good Inclinations to me-ward however unworthy and undeserving Alas Sir that a Gentleman of your Parts should have lost so much Time as after the spending many Years in Liberal Studies should at last arrive only to such a Degree of Eloquence as a Man of an ordinary Capacity would in one Hours time be compleatly Master of in the Converse and Education of Billingsgate Had you been pleased to have bestowed your good Graces on me in the Language of a Gentleman or a Scholar or in any other besides that of Scavengers and Car-men I should have taken it every Jot as well but every Man in his own way In the mean time give me leave to tell you That though you have taken abundance of Pains and said your utmost in the best manner you could yet all your Labour is perfectly lost For the World is given to judge with their own Eyes and they will not take the Character of the Remarks or of the Author of it from any Thing that you say but from the Book it self And if to come out of your Debt I should say you were a Fine Civil Well-bred Gentleman it will not turn to your Advantage for no Body will believe it who hath read but four Lines of your Pamphlet And therefore you may say all the bad Things you can think on and I may return them in as many good ones yet neither you nor I shall fare the better or the worse for it But it will be the respective Pamphlets which at last must determine who is the Scribler the Libeller the Villain the Lyar and so forth When therefore these laudable Qualities are brought to the Touchstone and tryed by the Subject Matter of the Two Books the Reader will never ask your leave to assign them to the Right Owner For though indeed he is purely beholding to you for these goodly Terms yet the Application of them is intirely in him and he will be sure to adjudge them to him that best deserves them And this Sir is all the Answer you are to expect from me to all those fair spoken Titles you have given me under what Form soever that is to half your Book But I hold my self bound to account to you for some further Favours wherewith you have obliged me and to lay before you the Grounds why I returned you my hearty Thanks For though 't is possible you might not design me any Kindness and consequently might not expect any Thanks from me being conscious to your self that you never intended to give me Occasion but I do not stand upon these Niceties nor will examin your Intentions when you have given Matter for a Man's Gratitude to work upon And I do assure you That both you and your Pamphlet have very well deserved of me whether you intended it or no And accordingly I am resolved to be Thankful to you whether you will or no and that for these Reasons 1. You have effectually convinc'd me and the World too so far as your Pamphlet hath been taken Notice of of the Hatred and ill Will you bear me for the honest and plain Truths delivered in my Book which I very much rejoice at well knowing that it will tend to my Reputation amongst all honest and sober Men and to deal plainly with you I hope I shall never deserve your good Opinion and nothing can gratify me more than to be ill spoken of by you and such as you the harder your Words are the greater Honour and Kindness you do me And my poor Pamphlet hath now one Character more to recommend it to the World That Men of your Temper are very wrathful and displeased at it Your Villain Cerberus and Lyar are Titles of Honour and Esteem and when they come from your Mouth will serve instead of so many studied and elaborate Commendations in Laudem Authoris 'T is Panegyrick in masquerade the most real Kindness a little disguised and rough clad for all the World will conclude That the Truths are very clear and evident when they see you so much provoked and your Gall and Spleen affected in so high a Degree as when the Sun shines brightest the Dunghill stinks most I pray Sir spare me that one Allusion 't is all the trouble I am like to give you for your Animals your Poisons your Bumpers Kennels Kidneys and such like Flights of your Wit 2. You have hereby given me a just Occasion of Reprinting the Remarks which I now do under a new Capacity as a direct Answer and perfect Confutation of your Defence and as such I shall leave it to the Judgment of every impartial and unprejudiced Reader For if any Man either of Sense or Honesty can think that you have said any Thing to weaken the Force or invalidate the Truth of any one Paragraph or Sentence in it I am contented to join issue with you and to own That it is as mean a Scrible as ever came from the Press for to speak plain truth that must be very mean indeed which such a Defence as yours is able to impair or discredit And I am so little concern'd in any Thing you have said that had it not been for a much better End viz. The making the Remarks more Publick you and your Defence might have lain long enough before I could think either worth the taking Notice of 3. You have taken abundance of Pains and said all that you are able to justify one of the main Charges laid down in the Remarks that is To blacken all they can whom they think are not in their ungodly Interest or obstruct it This Sir I thank you you have abundantly prov'd and made good beyond Exception And let any Man read your Pamphlet and then doubt of the Truth of this if he can it was kindly done of you to confirm my Allegations with fresh Instances of your own and to accumulate new Proofs from one end of your Book to the other For your Satyr is every jot as Fierce and Furious only a
Mufti and roots up the Foundation of Christianity For if Religion may be defended by Arms it may also be propagated by them and for Men to talk of defending their Religion and securing their Consciences by Arms is a fit Doctrin only for such Hypocritical Consciences who can hold their Principles no longer than they are backt with Secular Power And this is yet Ten times worse when 't is applied to justify Usurpation and the Rebellion of Subjects under a Prince of another Religion which is plainly the Case our Author drives at For then he might know That it is not only a Good Cause but sufficient Authority 't is not only a Good End but Lawful Means also that will warrant the entering into Arms all these must concur to justify a War and yet there is neither of these in this Case For though true Religion be the best Cause in the World yet it never was nor ever will be a sufficient Cause to take Arms upon and God never gave Authority to a Foreigner especially one who is not a Sovereign Prince to call another Prince to Account for his Religion much less to make War on him on that Account and God nor our Laws ever gave Subjects the Power ef the Sword to defend themselves and much less their Religion by Arms and downright Rebellion And therefore the Conclusion is the direct contrary to that of our Author That if the Cause the Authority the Means be all and every one of them Unjust then their Cause is so and the Case is the very same with respect to the other Proposition But to make short work of it The Impiety and Falshood of both these Propositions is plainly and irrefragably demonstrated from these following Questions Was not the Religion of our Saviour and his Apostles the true Religion And were not their Supreme Governors at that time Idolaters and the Religion of Heathen Rome Idolatry In like manner was not the whole Nation of Judea and all the Roman Empire at that time under great Tyranny and Oppression as Tyranny means the Exercise of illegal and arbitrary Power Let these Questions be but fairly and honestly answered and it will put an end to all Rebellious Hypotheses and in particular directly answer all and every one of the Assertions and Arguments of these Gentlemen And for the Two first Questions they answer themselves and for the Third let Dr. Burnet answer who in plain terms in his Pastoral Letter p. 9. 11 12. asserts That the very shew of Freedom that was left the Jews was extinct after the Death of Herod That Julius Cesar and Augustus became the Usurpers of the Liberties of their Country That the Design Tiberius pursued was to overthrow all that was â—â—â—t of their Freedom and to rob the People of such of their Liberties as yet remained which was yet more barefac'd and black under Caligula This is the direct Case of both the Doctor 's Propositions and perhaps in as severe Circumstances as the World ever saw Here was true Religion in opposition to Idolatry and under the Power of it Here was Liberty Opposed to and under the Oppression of Tyranny And I hope these Gentlemen will grant that our Saviour and his Apostles had as much Care of Religion as much Zeal against Idolatry and were as Tender of the Liberties of Mankind as any of them all And yet they determine the Case in plain Opposition and Contradiction to these Men For instead of True Religion fighting against False and Idolatrous Worship instead of vindicating Liberty against Tyranny we have the clean contrary and both Doctrine Precept Example teaching us to obey submit to not to resist Idolatrous and Tyrannical Powers And 't is very remarkable That 't is in his Epistle to the Romans that is to those very People and in these very Circumstances that St. Paul does so expresly and particularly injoyn these Duties This Gentleman is very pleasant with us and rallies us for being Blind and cannot see bare fac'd Providences And to give him a Cast of his Metaphor We are indeed so Blind that we do not See any Reason to prefer the Assertions and Determinations of any Usurping and Apostate Bishop before those of our Saviour and his Apostles but then we are not so Blind but we can See what all the World both Sees and talks on We See as well as other People their Shame their Infamy their Apostacy and intolerable Confidence not only to obtrude these scandalous Doctrines upon us but to contradict in express Terms their own Doctrines and Assertions For this very Man hath delivered a Doctrine as directly contrary to this as Words can express and that upon a very solemn and serious Occasion when he was to direct and settle the Conscience of a Dying Lord. And he had in his Life-time been often and earnestly called upon to reconcile it to his present Opinion and Practices but he could never be prevailed upon to undertake it And this is the Case of them all they have Confidence enough to talk over and repeat their new Doctrines but will neither answer our Arguments nor their own And neither the Clamour of the Jacobites nor their own Consciences nor the Satisfaction of the People nor to clear their own Reputation from so foul a Scandal could ever yet perswade Dr. Patrick to answer his Paraphrases Dr. Stillingfleet his Preface to the Jesuits Loyalty Dr. Burnet his Dialogues Dr. Sherlock his Case of Resistance his Sermons c. They have indeed advanc'd themselves to Posts of Preferment by clean contrary Doctrines which they Preach and Preach over and over but the other old Doctrines stand still Uncancelled and have not been Delivered away by any direct Act and Deed. They own and preach up other Doctrines but they will neither formally renounce these nor yet reconcile them to their new Opinions and Practices And there is good Reason for both to reconcile them is impossible and to renounce them inconvenient For there may a Time come when such Doctrines may be in Fashion again even as heretofore The last Thing that is taken Notice of concerning these Non-Jurors is their Ingratitude their horrible Ingratitude For thus Dr. Tillotson acquaints his Auditory * Serm. before the Queen Sep. 16. 1691. To whom by too many among us the most unworthy and unthankful Returns have been made that ever was made to so great and generous a Benefactor Now the Doctor does not tell us who he means by this same too many among us but sure he cannot mean those who have given him so many Millions For one would think they have been sufficiently Thankful except the Doctor thought they could not express their Gratitude unless they had given him their Bodies and their Souls too And therefore most certainly he means the poor Jacobites as they call them Well I perceive that a Few of these are too Many for the Fewness of their Number is one Argument but it seems they cannot be contented
their Hands of it They must grow Wiser once more and write new Cases of Allegiance and give some new Reasons for all the old Ones do it as plain as Words can do And if this be a Sign of great and implacable Enmity they must have the Honour among them for let them Pray and Preach and Swear never so much I defy all the Jacobites in Europe to charge her with more Faults on that account than they have done themselves And in truth even in their funeral Sermons where they have endeavoured to speak the best they are able They mention it so gingerly that any Man may see they knew not what to say to it nor how to let it alone which is the next Thing I am to observe to you Viz. 2. When they mention her taking the Crown they do it so nicely and in such a Manner as plainly shews That they think it requires an Excuse and Apology and will not admit of a Justification Dr. Sherlock says p. 13. She was always grieved at the Occasion of taking the Government and as glad to Resign it And again p. 15. She ascended the Throne indeed before she desired it but was thrust into it not by an hasty Ambition but to save a sinking Church and Kingdom I shall leave every Man to believe the Truth of this as he pleases but this strongly proves that the Doctor thought there was something in the Wind which wanted his Rhetorick to make the best of it which yet with all his Skill he is not able to clear up but hath left a black Mark upon it and stain'd it with great and evident Signs of Suspicion For let the Occasion be what it will let there be grief or no grief Men do not use to be very glad to resign any Thing and much less a Throne which they fairly and honestly come by and if she was so joyful to resign the Crown as this Gentleman would make us believe I doubt it will prove a Sign that she her self thought she could not very innocently wear it But to whom I pray was she so glad to resign it Why to her Father And if this was the Case Why did not she first Consult him and try whether there were any fair ways to save the Church and Kingdom and preserve the Crown upon her Father's Head This would have sav'd her Father and the Church and Kingdom too and moreover would have saved her the Trouble of that terrible grief the Doctor talks on Or why did not she afterwards when he had lain some Years in Exile and Affliction which must needs augment her grief if she had any before or any Spark of Duty to a tender Parent endeavour to compose the Differences and Distractions and reconcile her Father to his Subjects and his Subjects to him to gratify her joy and put an End to her grief But this joy is a very fruitless and unactive Passion and serves to talk on in funeral Sermons but is good for nothing at all besides And I perceive meer grief and aversion and no desire operate more strongly than all the Joy in the World Nay it seems those wonderful Passions operate the clean contrary way as every Thing else does in Usurpation For according to the Doctor she was grieved and had no desire to take the Crown and yet she took it and kept it she was glad to resign it and made not the least step towards it It seems these Scepters and Crowns are nothing but Mortification from one end to the other the Occasion was grief the Desire to take it none at all and to be depriv'd of it the only Comfort left in such Cases the joy of resigning it is very lamentable And I wonder these Gentlemen forgot to tell us of her Five Years severe Tryal and Affliction and her incredible Patience under them For in good truth as grievous as they were she bore them handsomely and the most critical and piercing Eye could see nothing outwardly but the greatest Gaiety Pleasure and Complacency imaginable But perhaps the grief might be the greater being kept within and because no body could perceive it The next Thing the Doctor tells us is That she was Thrust into it This is a Metaphor and means it was by Compulsion and against her Will. So that we are still upon the diminishing Point but this is an Apology with a Reflection in the Belly of it For if the matter had been clearly and manifestly Just what need is there of such thrusting and force Do Men offer violence to their Faculties when they do a very fair and honest Action or as some call it a very great and glorious One Well but she was thrust into it to Save a sinking Church and Kingdom And suppose that That is at the best but a good End and if the Means be not as good as the End the Action is stark nought and the Doctor knows well enough There was a Person who thrust out his Hand to save the Ark but because he had no Authority it cost him his Life and by the immediate Judgment of God himself Princes perhaps may mistake themselves and think themselves qualified to save Churches and Kingdoms but if they so far mistake as to thrust themselves through the Bowels of their Parents to do this I doubt they take a very wrong Course And all the Savings he can think on will not justify the Violation of the Laws of God Nature and Nations The Doctor therefore ought first to have proved at least to have said whether he could prove it or no That it is very lawful for one Prince to seize and Patrimony and Inheritance of another That 't is very lawful for Children to turn their Parents out of Doors and take their Revenues to themselves That 't is very lawful to stigmatize and brand an Infant Prince as supposititious contrary to their own Knowledge and then it was time enough to talk of Ends and Designs which no body knows but themselves whatever the Pretences may be to bring about those Ends. For let them have as many Ends as they will the Laws of God and Nature are too Sacred and Inviolable to be broken for any Ends let them be good or bad plain or mysterious and no Man can honestly do it to save himself and much less to save other Folks And this is fine Doctrine for the Pulpit and Funeral Sermons A Man may take another Man's Estate for the Good of the Tenants and a Child may trample on the Neck of his Father and send him a Begging for the Benefit of the Family However this shews that the Doctor is in great Perplexity he would fain say something but cannot tell what He hath raised an Objection and leaves it just as he found it Implacable Enemies had no other Fault to charge her with but her Throne To let Implacable and Enemies alone as being out of the Question it is certain that Fault she was charged with and by them
not to be tore up by the Roots to make another Person answer the Ends of Government Religion is not to be delivered up to the Humours of misguided Princes nor to the Humours of any Man else though he calls himself a Bishop nor can be except Men please themselves But for all that I do not think the external Preservation of Religion ought to be attempted by breaking the Commandments However at last he tells us p. 34 That being the only visible Mean left to preserve the Protestant Religion she was thereby determin'd to it Well if that were the only visible Mean then it ought to have been left to God's Providence for that visible Mean was stark nought and can never be justified as being a visible Violation of that Religion it is pretended to preserve For God never gave Authority or Allowance to Children to turn their Parents out of Doors and seize their Inheritance to themselves Thus Sir you see what kind of Divinity we have from these Men they are very copious and full of Tales about Ends and Purposes publick Good and Preservations which is always the Guise of Impostors to consecrate material Wickedness with holy Ends which must commute and attone for all the Unrighteousness they have dipt their Hands in They know well enough there are three Things that necessarily and essentially concur to the Goodness of every Action that the Matter of it be Just the Meanes Lawful and the End Right but 't is the last only they bedeck with Titles and Epithets but the other Two are left to shift for themselves which notwithstanding are the only Things that come under Consideration For Ends and Purposes are Mysteries and Secrets and lodge in every Man 's private Breast and are frequently as various as the Men are that are engaged in the same outward Action As in the Revolution one Man's End might be to get a Throne another's to gratify his Revenge a third to feed his Interest by patching up a crakt Fortune or making a new one a fourth to humour his Levity and Inconstancy and of some perhaps the Ambition of being King-makers Now these are all personal and every Man must answer for himself and no Man can be party to another Man's Intentions but the outward Action and the Means of attaining and supporting they are all more or less concerned and responsible And one would think something should be said a little to clear and smooth this and not leave it to the mercy of every hard hearted Jacobite to worry them with at his Pleasure 3. It is not the least observable That these Gentlemen should with so much Care depreciate the Person they are celebrating and fly in their own Faces Common Discretion one would think should have taught them to let this Point alone if they had no more to say for it but what reflects upon her and themselves especially since some of it is apparently False What should make Dr. Sherlock talk of Grief and having no Desire and being Thrust into the Throne when every Man in England who ever saw the Court can consute him and the Nature of the Thing it self consutes him beyond Contradiction For when a Princess hath broken through all the Sacred Bonds of Religion Justice and Humanity when she has driven over the Head of the best of Fathers to get into a Throne to talk of Grief and Aversion and Compulsion is the height of Paradox and Madness and shews only what some Men will say to serve a Purpose But what purpose was this to serve That is no hard Question to answer for you find this was one if â—ot a main Branch of their Instructions For they all have it more or less and I am told it was not forgot in most of the Sermons of that Day And by this time you may see through the Mystery It was a seasonable Doctrine and designed as a Document or Admonition to Princess Ann or at least to the People concerning her For Sir you know That in the Judgment of Nine parts of the Kingdom she hath a better Title to the Crown than another certain Person and we want not Instances in this Kingdom of Possession and de Facto giving Place to Right by the Determination of an English Parliament and the Concurrence of all the People And therefore if you would understand these Gentlemen right you must interpret them in this manner Madam your Sister had great Grief when she took the Throne and had no Will to it and it was not very reputable neither and therefore it is far better for you to consult your own Credit and Ease than to raise any Pretensions which will only multiply your Sorrow and withal blast your Reputation Besides she was thrust into it to save a sinking Church and Kingdom and that matter is taken Care of already and in the Hands of another and therefore you can have no such Pretences Furthermore it is not impossible but your Brother may have a mind to Marry and this might spoil his Fortunes and therefore most certainly 't was Grief Unwillingness and Hazarding her good Name in the World And who that is not abandon'd to the utmost neglect of themselves would in such a Case meddle with such sorrowful and hazardous Things And thus Sir you have the Mystery unfolded and the Politick End of all this talk laid open They could easily if they had pleased have celebrated this Action with the Epithets of Meritorious Glorious Godlike and have put it into the same Dialect with the rest of her Praises and I defy any Man to think that they were restrained by Religion or Conscience but it was not so convenient at this Time That might have proved a Temptation to others who had as good and the very same Pretensions with her self and therefore it was fit to add a Daâ—â— of Discouragement and mingle it at this Juncture with Sorrow Violence and Discredit From whence you plainly see what good Friends these Gentlemen are to the old English Monarchy For most certainly the Hypothesis of Abdication with all its Branches is now fallen to the Ground for let Desertion or what they will be Abdication and let the Prince of Wales be what they please the plain Consequence of this Hypothesis is That by the Constitution of the English Monarchy she ascended the Throne in her own Right and her Husband governed in Right of her but then that Right is determined with her and is now no more and by the undoubted Constitution of the English Government that Right descends to the next Heir And the single Question is no more but this Whether she sat upon the Throne of her Ancestors If she did then her Husband is no more her Heir than King Philip was Heir to Queen Mary If she did not then the Constitution is broken to Pieces our old English Monarchy is utterly abolished and destroyed and there is not the least Footstep of it remaining But Monarcy oâ— no Monarchy English