man for the Lords fake; whether it be to the King as Supreme, or unto Governors as unto them that are fent by him for the punishment of Evil-doers, and for the praife of them that do well: And from thele Words I take it to be clear, that it was left to every People to form fuch a Conftitution of Government as beft fuited their own Inclinations; But if God had more exprefly delivered him as to the form of Government, yet that of Romans 13. Let every Soul is no warrant for the abfolute Power of Kings, for the 3d. and 4th. Verfes in that Chapter reftrains it within bounds, where it fays, For Rulers are not a Terrour to good works, but to the evil. Wilt thou then not be afraid of the Power? do that which is good, and thou shalt have praise of the fame; for he is the Minister of God to thee for good, but if thou do that which is evil, be afraid, for he beareth not the Sword in vain, for he is the Minifter of God, a Revenger to execute Wrath upon him that doeth evil. Thefe Words are as exprefly restrictive of the Kingly power, as Words can be in any cafe; where he is to Protect or Punish is po fitively directed, and not left to his difcretion, to call it Good or Evil, according to his power or fancy, but the Execution of his Power is to be guided by the Rules of Gods word, and of the Government

If God had prescribed one or more Models of Government for the World, yet he would not have allowed that to be lawful in Kings which he has fo often and feverely reproved and punifht; and under great Penalties he has reftrained their Administration within the

bounds

bounds of Juftice and Judgment, and because therein he has only delivered his pleasure in general, therefore Kings are to fubmit to fuch Explanation of what is Juft and right, as the Conftitution of the Government has declared: For if this Explanation refted in the Breaft of Kings, the Condition of Subjects would be worfe than that of Brutes, unlefs Kings were endued with the Wisdom and Purity of an Angel of Light. If Brutes be fo chafed and hunted that they are forced to leave their Native Soil. yet wherever they can find reft for the Soal of their Foot, they will meet with Food and Lodging, and all other Neceffaries. But when by reason of Oppreffion and Bondage men are neceffitated to quit their Habitations and Country,must inevitably perifh unless relieved by the Charity of others. It is therefore plain that an abfolute Power in any King must be gained either by force or fraud, be cause God has not conferred any fuch Autho rity, and it cannot be fuppofed that men in their Wits, and without conftraint, would put into anothers hand a power that may hurt them, when it depended upon their pleafure whether he should have it or not; for a power in a King to Opprefs and Burden bis Subjects, is inconfiftent with the true Nature and defign of Prerogative, which was given to the Crown to relieve the Subject, where the Law was too keen, the better to further the publick Peace.

If the Prerogative be fet above the Law, it will quickly devour it, for there is no difference betwixt making the King Abfolute, and

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destroying the Law, because then all our Laws and Statutes are only Rules during his pleasure, and a King that defires to fit at eafe will not find his reckoning in it, for if the Prerogative be once raised abovethe Law, he thereby quits his best Title to the Crown, and leaves the decifion of the Right to the Sword, and then he that has the fharpeft will prove by that Rule, to have the best Right, but he that has a better Title will not clain under the Sword.

What has been faid, may in a great meafure expose that vile and ridiculous Doctrine of Paffive Obedience and Nonrefiftance, which the Example of David fufficiently refutes, and no man can pretend to Juftify, but either because he wants common Sence, or in hopes of Preferment, will (if he can) outface all manner of Truth. However it was fo ufeful to carry on the Delign of Popery and Slavery, that all offible ways was tryed to propagate this Doctrine, and all Difcouragements put upon thofe who did any thing to leffen the credit of it: Just like the policy of the Romish Priefts, who forbid the Laity the ufe of any Books that may give them better Light, and it is very ftrange that this Doctrine did not obtain more Credit, confidering how it was fupported both by the Pulpit and Prefs. But God be praised that the Nation preferved its understanding, and that the time is come that the Truth may be fpoke in publick.

And I would have ftopt, but that I conceive it to be convenient to fay fomething to let you fee how fenceless and impudent they are who

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profefs themselves to be Proteftants, and yet are diffatisfyed that the late K. James is fet afide and King William placed upon the Throne.

And firft Ido fay, that Ithought it my Du ty to draw my Sword in the Defence of my Religion and Government, and I did, and do think it as lawful to rej & the late K. James, as to place K. William on the Throne: And I hope to fatisfy all that hear me, that the prefent Settlement is Juftifyed both by the Laws of God, of Nature and the ancient Go

vernment.

If what is done were rather expedient then lawful, yet one would think that particular perfons might acquiefce in what is done by the collective Wifdom of the Nation, I mean the Lords and Commons, and I fhall ever believe that man to be mistaken, who thinks himself either more wife or Just than the two Houfes of Parliament.

Till the Prince of Orange Landed, I am perfwaded that moft were of Opinion, that we had but this Choice left us, either to Turn or Burn, and I am inclinable to think that all fuch as are for recalling K. James, are prepa red to turn, and I with every man that has a mind to have him here again were with him; I know not whether it would be best for them, but I am fure it would be fo for every man that withes well to England.

But to speak more home and directly: 1 take it, That there was a People before there was a King; That they fet the King over them for their good; That the Obligation

of Protection and Subjection is Mutual: That a King by reafon of his Male Adminiftration may for eit his Crown; That the End of Government is Peace and Order; That it is more for Gods glory for every man to fit fafely under his Vine than to be oppreffed? That no Government can be deftitute of a Power to relieve it felf, That the whole is better than a part; That this late Settlement is no new thing, the like having been done in all Kingdoms and Governments.

To fuppofe there was a King before there was a People, is as ridiculous as to fuppofe a man to be born before he is begot, or that a man can live without Food, or run betore he can go, and it will follow that a King may be a King of nothing, for what is a King if he have no people:Miltitudes of other Abfurdities will follow, fo that I need not fay any thing more to it,

And Ithink the next thing is as plain,that it is for their good when a People fets a King over them, For to what other intent can it be done; all things are done for fome end, and a People cannot be fuppofed to be void of the Principle of felf prefervation, fince that is inherent in Brutes and Plants, and nothing that either breaths or grovs but endeavours to preferve it felf and can it then be imagined that a People would choose a King for their hurt rather than for their good? Indeed fometimes in Judg ment to a People, God has blinded their Eyes in their choice they have made, but their Intention was otherwise.

Anil take it to be as clear, that the Obligation of Protection and Subjection is Mutual;

for