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ment, that no Perfons or Body of Men had any Coercive Power over the King, and all pretence of Refiftance difavow'd by a Solemn Oath, which I am fure a great Part of the Clergy ought to Remember, their own Subscriptions to the fame, are still upon Record.

I conclude, if any Perfon hereafter, can without Blushing, affert the Laws to favour Rebellion, he muft have affurance proper only to fuch a fcandalous Profeffion,

APPENDIX.

SIR,

Y

OUR Preface to the Prefervative divides the Difcourfe into three Parts. 1st. The Present Civil Establshment. 2ly, A Right in Governours to Preserve themselves against all Ecclefiaftical Perfons. 3dly, And, Laftly, The Vitals of Religion, and the Caufe of Jefus Chrift.

The First I fhall concern my felf with no farther, than as you have made Excurfions from your Purpofe, and have been Monroding upon the common Principles of Humane Understanding. The Second I fhall briefly and particularly Examine and draw forth the Dark Confequences, and Expofe them to the World. As to the Third, I fhall endeavour to find, whether the Caufe of Jefus Christ has receiv'd any additional Confirmation and Vigour from this Prefervative, pretendedly fo call'd.

P. 15. You Challenge any Man to prove that God ever in Scripture Inftituted any particular Form of Humane Government, except one for a Nation, whom I fuppofe to be the Jews, from whence I

draw

draw thefe Obfervations. 1st. That according to your Scheme, God in the Holy Scriptures never Infti tuted any Form of Government. 2dly, That no Form of Government is of Divine Appointment. 3dly, That. altering the Form of Government is a Branch of the Peoples Natural Rights. 4thly, That Monarchy was a Form of Government difpleafing to God, and bestow'd upon the Jews as a Punishment for their obftinate and peevish Demands. The 3d and 4th Obfervations flow from your own Words, viz.

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"Search with your own Eyes, and fee whether you can poffibly find a plain and express Pallage "of Scripture, in which God Inftituted any parti"cular Form of Humane Government for any. Nation in the World, except one, which first "wilfully and refolutely chofe it for themselves, " or in which he Commands all Nations either to keep firm to that one Form, or when once they! "have for any length of time been under Subjection to a Race of Princes, that they are oblig'd upon pain of Damnation, not to put by the next" <in Blood.

As to the Firit, We fhall find this falfe in Fact. The Jewish Government was Divinely Inftituted after their Paffage thro' the Red Sea, and was moreover, purely Monarchical. The 70 Elders Chofen by Mofes were Subfervient to him, and he Communicated to the People God's Commands as a Vicegerent, the only difference between their Government, and that of their Neighbours, was; the peculiar Revelation of the Will of God vouchfaf'd to 'em after Mofes's Death. God himself transfer'd the Supream Command to Joshua, after whofe Death every Tribe Govern'd themfelves. But under the immediate Inspection of God who rais'd up all thofe Captains, who Deltver'd them

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from their Enemies. This Theocracy was therefore a Monarchical Government.

1st. The Judges who occafionally arofe, acted as his Subftitutes. Moreover, Whatever Malicious Infinuation you are pleas'd to put upon the Choice of Monarchical Government to fatisfie the Demands of the People; you cannot deny but that the Inftitution was from God: If he gave Kings in his Anger, why did he not take them away when his Anger was remov'd. The Plague, the Sword, and the Famine, were but short liv'd Miferies, but God Entail'd, according to you, a long Series of Monarchical Plagues upon his People.

God afterwards Erected a New Government upon the Division of the Tribes, and Conftituted Jeroboam King over Ifrael, and we Read of his frequent Interpofition in Depofing and Making Kings, both over Ifrael and Judah, which Revolutions cou'd not Involve the People in Rebellion, because they were done by the Immediate Authority of the Supream Power of the Universe. But the Treafon of Athaliah was of another Nature, I fuppofe, fhe had fome Theological Cafuift who wanted to be Baal's High Prieft, and perfwaded her, fhe ought, for the fake of Religion, to Imbrue her Hands in the Blood of a Young King. But however, this Fact ftands Recorded to Pofterity as a Rebellion, I fuppofe, for fome other Reafon, befides its being Unfortunate.

I fhou'd be very forry if the Bishop of Bangor, fhou'd make any farther Demand of this Nature upon me for the future. I obferve from the Second, you wou'd infer that no Form of Government is of Divine Appointment, for if no particular Form of Government was ever Appointed by God, he confequently never Appointed any Government at all; if Government therefore is a meer Humane Inftitution,

tion, the fame Power that Instituted Government firft, may Diffolve the fame, I cannot fee therefore why a Highway-Man in the Road to Tyburn may not declare the Institution Void, and reafonably Demand of the Sheriff to be Untied, and fent about his Business.

From the Third, That the Particular Form of Government may be chang'd by the People, and that they are not Tied to Subjection to a Race of Princes. I obferv'd, that you ftruck at the Prefent Government, you give 'em to understand, That if a Prince of Wales fhould not give hopes to the People of proving a Good King when it hou'd come to his turn, they might Diffolve the Monarchy, and turn it into a Commonwealth at their Pleafure.

From the Fourth, I obferv'd a moft Contemptuous Expreffion against Monarchy, as if it was only the Result of Divine Vengeance, furely for this Notion you was not made a Bishop, for my Part, if what you say is true, I fhon'd add this Prayer to the Litany, from all Monarchical Government, Good Lord de liver us.

You are pleas'd in the fucceeding Page to crave a very small Requeft, which feems not at fitft uns reasonable to Grant; but the Confequences your draw therefrom, I am fure deferves not that Cha racter, because from a pretended Liberty of Dif obeying Ideots and Lunaticks, you take occafion to Depofe Princes as much in their Senfes as your felf; you might know that the Actions of Ideots and Lu-> naticks are not properly Humane or Moral, but Brutal, and are Confequently no more Objects of Obedience or Difobedience, than Contradictions are the Objects of Power.

If a King of England fhou'd have the Misfortune to have a Son, Heir to his Crown, a Lunatick, or an Ideot, his Right wou'd not Revolve to the

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