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rity; or that the hands and feet have a natural right to rule the head and heart. I grant, that if all the people will rebel against their rightful sovereign, they are able to depose and destroy him. But arguing from might to right is the logic of a tyrant, a robber, and a mob; not that of a Man, a Christian, and a Protestant. If all the sons of Adam had plotted his destruction, they probably could have effected it: But their having a power to sin, would have been no proof that they had a licence so to do. You may call this a "Jacobite doctrine," Sir, but such a name does no more make it unreasonable, than your calling Mr. Wesley a slave deprives him of his liberty.

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As this doctrine of power, so far as power is exercised in subordination to God's supreme dominion, is agreeable to reason; so is it to scripture. records, Sir, and you will see, that above described 'power, resist' not the ordinances of the people, but the ordinances of God' himself. (Rom. xiii, 2.) Kings, in the sacred pages, are said to be the Lord's anointed,' and not the anointed of the people; and the men of God inform us, that God removeth kings, and setteth up kings' in his own right. (Dan. ii. 21.)

I grant, that, when the Lord designs to punish a nation, or a tyrant, he often suffers the people, or some ambitious man from among the people, to usurp his right, and to procure an unlawful Coronation. Nor do I deny, that, in lawful Coronations, the Lord invites the people to fall in with his providential choice; and that, sometimes, he brings his choice about by means of the people. But the fullest concurrence of the people does not deprive him of his divine prerogative. Hence it is, that the Psalmist says, Promotion cometh neither from the East, nor from the West, nor yet from the South. And why? God is the [supreme] Judge: He putteth down one and setteth up another.' XXV. 7, 8. This is his incontestable right. people therefore stand in need of a rod of iron, to bruise their stubborn backs; he may give them a [cruel]

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king in his anger.' (Hos. xiii. 11.) Or, what is st worse, he may suffer them to set over themselves a tyra whose name is Legion, for they are many.' And I. gion' will drive them into a sea of trouble, as fierce and as arbitrarily as a certain Legion formerly drove a herd of unruly, obstinate animals into the sea of Gal lee. May our American brethren never be given over so dreadful a delusion!

If legislative, royal power ascended from the peopl the Lord would not have elected Moses to be the law giver, and Joshua to be the leader of Israel, withou first consulting the twelve tribes. Nor would he hav raised them judges afterwards, without previously ask ing their consent. Much less would he have anointe Saul, David, Jehu, and others to be kings over Israel in so arbitrary a manner as he did. To prove you doctrine, therefore, you must appeal to the right exer cised by some lawless citizens, mentioned by our Lord who unjustly hated their sovereign, and said, 'We will not have this man to reign over us.' (Luke xix. 14.) And, if you please, to this precedent you may add the example of those Pharisaic, tickle patriots, who once insisted upon making Christ their king, and afterwards cried, We will have no king but Cæsar; let Jesus be crucified.' From the designs of such uneasy religionists, such makers and killers of kings, may God deliver the King and bis dominions! Let a Theudas, ́a Barabbas, a Caiaphas, make insurrections'against Cæsar, and raise mobs against Christ himself; but let not pious Christians, who dissent from the Church of England, dissent from the Prophets and Apostles, when they say, My son, fear thou the Lord, and the king, and meddle not with them that are given to change.' (Prov. xxiv. 21.) Submit to the king as supreme.-Fear God. Honour the king.-Yea, honour him with thy substance, by paying tribute, or taxes, not only for wrath, but for conscience sake.' (1 Pet. ii. 3. &c. Rom. xiii. 5, 6. Prov. iii. 9.)

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The levelling scheme, on which you found your doctrine of a right to Equal Representation, is the rock

upon which rigid republicans perpetually run. Against this very rock many of the first, over-doing Protestants steered their course and dashed their ark in pieces. They had long groaned under Popish tyranny; and when the yoke which had galled them for ages was broken, they did not know how to contain themselves. Like a highspirited horse, which takes to a mad gallop, and furiously leaps over the bounds of the pasture, into which it is turned after a long confinement, they disdained all restraint. Nothing short of lawless proceedings seemed to them to deserve the name of liberty. Because they had shaken off the Anti-christian yoke of ecclesiastical tyrants, they concluded, that they had a right to shake off the Christian yoke of civil governors. They paid an unjust tribute to the Pope no more; and therefore, they would pay just taxes to their sovereign no longer. In short, they asserted that they had as much right in the legislature as their legislators. They brought on a general election, at which they elected themselves law. givers; and as you may easily conceive, one of their first laws was, that goods should be common; thus they began, facere rem-publicam, to make a republic, a commonwealth, in the strictest sense of the word. All things were theirs. They were to call no man master upon earth. They were all to be literally kings with Christ, and they anointed themselves to 'reign with him a thousand years.' This scheme could not fail to please the pot boilers in Germany, who had nothing to lose; and it was highly applauded by those who hoped to get more than they had. They rose therefore in riotous mobs, to proclaim liberty to the captives,' and 'to preach the acceptable year of the Lord.' They were to undo all heavy burdens,' to 'break off every yoke,' to bind kings with chains,' and 'nobles with fetters of iron.' They actually began their levelling march, headed by some well-meaning enthusiasts, and by some designing men, who, like Cromwell, made their way to supreme authority, by striking dreadful blows at all authority. And under pretence of asserting the liberty wherewith Christ hath made us free,' they committed all

the outrages which can be expected from a lawless populace, who mistake licentiousness for freedom.

This mischief had begun in the church. Some of the German Reformers had, at times, spoken so unguardedly of the ceremonial law of Moses, which St. Paul absolutely discards, as to pour contempt upon the moral law of Christ, which the apostle strongly enforces. Luther himself, in his zeal for salvation without works, had been ready to burn the epistle of St. James, because it speaks honourably of Christ's royal law, by which Christians shall stand or fall when they shall be 'judged [that is, justified or condemned] according to their works.' When warm men had been taught to bid defiance to God's law, as well as to iniquity and Satan ; what wonder was it, if some of them went beyond their teachers, and began to infer, that, as they were made free from the law of God, so they were made free from the law of the land! The transition from ecclesiastical to civil Antinomianism, is easy and obvious, for, as he that reverences the law of God, will naturally reverence the just commands of the King; so he that thinks himself free from the law of the Lord, will hardly think himself bound by the statutes of his sovereign.

This republican, mobbing spirit, after having tossed Germany, began to agitate England. Permit me, Sir, to transcribe some passages from Bishop Burnet's History of the Reformation. They refer to my subject, and will throw much light upon it: "At this time there were many Anabaptists+ in several parts of England. They

This word, according to its Greek etymology, means Rebaptizers. Mr. Evans, and the Protestants of his denomination, are called by this name, because their grand peculiarity is to rebaptize those who were baptized in their infancy. No Church-of-England man can enter their church, but at the door of re-baptization. Nor can he go through that door, without renouncing his former baptism and all his communions. Dreadful abjuration! Hence it is, that too many of those who have taken that rash step, are as zealous for re-baptization, as the Christians who have renounced their baptism for Turkish ablutions, are zealous for their new washings. They exceed all others in zeal for making proselytes. I do not say this to prejudice the reader against the Anabaptists: On the contrary, I would have him think, as I do, that many of them are very good people, and that most of them mean well; and I believe this is the case with my opponent.

were generally Germans, whom the revolutions there had forced to change their seats. Upon Luther's first preaching in Germany, there arose many, who, building on some of his principles, carried things much farther than he did." Here the historian candidly observes, that, although these men were called Anabaptists, because they agreed to explode the baptism of infants, they were not all of the same temper. "Some," says he, "were called the gentle or moderate Anabaptists. But others-denied almost all the principles of the Christian doctrine, and were men of fierce and barbarous tempers. They had broke out into a general revolt over Germany, and raised the war called The Rustic War: And possessing themselves of Munster, made one of their teachers, John of Leyden, their king, under the title of King of

the New Jerusalem.

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"There was another sort of people, of whom all the good men in that age made great complaints. Some there were called gospellers, or readers of the gospel, who were a scandal to the doctrine they professsed, &c. I do not find any thing objected to them as to their belief, save only that the doctrine of predestination having been generally taught by the Reformers, many of this sect began to make strange inferences from it, reckoning, that since every thing was decreed and the decrees of God could not be frustrated, therefore men were to leave themselves to be carried by the decrees. This drew some into great impiety of life, &c.-One of the ill effects of the dissoluteness of people's manners broke out violently this summer, (1549,) occasioned by the enclosing of lands. While the monasteries stood, there were great numbers of people maintained about these houses, &c. But now the number of the people increased much; marriage being universally allowed. They had also more time than formerly by the abrogation of many holidays, and the putting down of processions and pilgrimages; so that as the numbers increased, they had more time than they knew how to bestow."

The historian tells us next, how the Popish priests availed themselves of these favourable circumstances, to

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