The Glorious Revolution implies the November 1688 consequent replacement of King James II of England and seventh ruler of the Scots after his deportation by his daughter Mary and her husband William of Orange, a Dutch. While the revolution was typically bloodless, what followed after the succession led to momentous casualties, thereby establishing the development of democratic rights among the people.
Under context, the Glorious Revolution was indeed legitimate. Essentially, despite widespread criticism, James became King under the Catholicism banner in 1685. Considered tyrannical and, under stifled options, the citizenry of England chose to elect him on the premise of a short-term tenure bearing in mind the protestant affiliation of his daughter Mary. Nonetheless, when James had a son, a long-term tenure of Catholicism became plausible causing immense discomfort among the people
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Fundamentally, James employed grueling tactics to silence nonconformists. On one occasion, he suspended parliament due to their refusal to repeal the anti-catholic Test Acts. By doing so, he effectively bypassed statutes and laws set forth, thereby resulting in instability; an issue vehemently opposed by his supporters. Such acts, compounded by the prosecution of several Anglican Bishops went beyond tolerance, thus beckoning the Glorious Revolution.
Ultimately, through the Glorious Revolution, parliament received a voice as representative of the people; severing autocratic tendencies within the monarchy. Through John Locke’s publication in his “two treatises on Civil Government,” the declaration of the Bill of Rights came into existence as a notarized contract between the subjects and the King. Fundamentally, John Locke’s writings embodied the Whig doctrine of the social contract at a time when the Kingdom faced the Exclusion Crisis.
Therefore, the implementation of Locke’s reason in politics justifies modern participation in the sense that Locke believed man was a being in communion with nature. Since he possesses reason, man exercises cooperation with other men in the discernment of nature’s laws. Consequently, such unity affirms man’s right to liberty, property, and life; three essential aspects of political participation.
