make (in connection with their neighbours) a decree law of insurrection; and that every individual, in co junction with other individuals, has a supreme right dispose of property and royal honours, whether it be t equalizing ranks and fortunes, or by putting down or king and setting up another.

I own to you, Sir, that although this scheme wou! give me a significancy in life which I never dreamed o I dare not embrace it. The vanity of considering myse as a member of the body, which your doctrine repre sents, as the supreme Lawgiver, the Judge of legisla tors, and the Maker of Kings;-this flattering vanity I say, cannot induce me to renounce the dictates of Rea son, and the declarations of Scripture.

Reason informs me, that the first man was endued with a power to protect and rule mankind: That all men are born in a state of civil society, because no child was ever his own father, his own mother, his own nurse, or his own protector; and that, of consequence, all men were under as strong an obligation of submitting to the first man, (in all things agreeable to God's supreme dominion,) as the first man was, of submitting to God. If Adam had not sinned and died, to this day he would have been, under God, the monarch of all the earth; and all kings would have been bound to acknowledge his supreme authority. This divine right of dominion Adam received from God. At his death, he left it behind him; and even before his death, it began to subdivide itself into every branch of family-government, and national administration. powers that be,' are said to be that magistrates and governors Old and New Testament. It appears to me, therefore, as irrational to say, that the power of sovereigns comes originally from the people, as to say, that the sanction of the fifth commandment comes originally from man. Nor dare I any more assert, that the people have a natural right to enthrone and dethrone kings, than I dare maintain that children and scholars have a natural right to bestow or take away paternal and magisterial autho

Hence it is, that the ordained of God;' and are called gods in the

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.

Search the sacred they who resist the'

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. (Ron. riii, 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. i. 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.' IIV. 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 s worse, he may suffer them to set over themselves a tyra whose name is Legion, for they are many.' And gion' will drive them into a sea of trouble, as fierc and as arbitrarily as a certain Legion formerly drove herd of unruly, obstinate animals into the sea of G lee. May our American brethren never be given ove so dreadful a delusion!

If legislative, royal power ascended from the peo] the Lord would not have elected Moses to be the 1: giver, and Joshua to be the leader of Israel, with first consulting the twelve tribes. Nor would he h raised them judges afterwards, without previously a ing their consent. Much less would he have anoi Saul, David, Jehu, and others to be kings over Isr in so arbitrary a manner as he did. To prove y doctrine, therefore, you must appeal to the right e: cised by some lawless citizens, mentioned by our L who unjustly hated their sovereign, and said, "We not have this man to reign over us.' (Luke xix.

And, if you please, to this precedent you may add example of those Pharisaic, tickle patriots, who insisted upon making Christ their king, and afterw cried, We will have no king but Cæsar; let Jesus crucified.' From the designs of such uneasy relig ists, such makers and killers of kings, may God ver the King and his dominions! Let a Theuda: Barabbas, a Caiaphas, make insurrections against Ca and raise mobs against Christ himself; but let not p Christians, who dissent from the Church of Engla dissent from the Prophets and Apostles, when they My son, fear thou the Lord, and the king, and m dle not with them that are given to change.' (Prov. x 21.) Submit to the king as supreme.-Fear C Honour the king.-Yea, honour him with thy substa by paying tribute, or taxes, not only for wrath, for conscience sake.' (1 Pet. ii. 3. &c. Rom. xiii 6. Prov. iii. 9.)

The levelling scheme, on which you found your trine ht to Equal Representation, is the

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 eaps over the bounds of the pasture, into which it is med after a long confinement, they disdained all reint. Nothing short of lawless proceedings seemed them to deserve the name of liberty. Because they ad shaken off the Anti-christian yoke of ecclesiastical ats, they concluded, that they had a right to shake the Christian yoke of civil governors. They paid just tribute to the Pope no more; and therefore, ould pay just taxes to their sovereign no longer. tort, they asserted that they had as much right in gislature as their legislators. They brought on a al election, at which they elected themselves law. ; and as you may easily conceive, one of their laws was, that goods should be common; thus they facere rem-publicam, to make a republic, a comwealth, in the strictest sense of the word. All things theirs. They were to call no man master upon They were all to be literally kings with Christ, they anointed themselves to 'reign with him a and years.' This scheme could not fail to please pot boilers in Germany, who had nothing to lose; highly applauded by those who hoped to get than they had. They rose therefore in riotous to proclaim liberty to the captives,' and 'to the acceptable year of the Lord.' They were do all heavy burdens,' to 'break off every yoke,' and kings with chains,' and 'nobles with fetters of They actually began their levelling march, aded by

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some well-meaning enthusiasts, and by some ing men, who, like Cromwell, made their way preme authority, by striking dreadful blows at all ity. And under pretence of asserting the liberty with Christ hath made us free,' they committed all

the outrages which can be expected from a lawless popu. lace, 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.