and a misery consequent of sin, and every man created according to God's image, is a sacred thing; and also no more subjects to kings, &c. than they; freedom being natural to all (except freedom from subjection to parents, which is a moral duty, and most kindly and natural, and subjection of the wife to the husband, &c.) but otherwise as to civil and politic subjection, man, by nature, is born as free as beasts; no lion is born king of lions, nor no man born king of men; nor lord of men, nor representative of men, nor rulers of men, either supreme or subordinate; because none, by nature, can have those things that essentially constitute rulers, the calling of God, nor gifts and qualifications for it, nor the election of the people. 2. The original of all that power, that the primores or representatives can claim, is from the people, not from themselves; from whence derived they their being representatives, but from the people's commission or compact? when at the first constitution of parliaments, or public conventions for affairs of state, necessity put the people, who could not so conveniently meet all, to confer that honour and burden upon the best qualified, and who had chief interest by delegation. Hence, if the people give such a power, they may wave it when perverted, and act without their own impowered servants. 3. The people's power is greater than the power of any delegated or constituted by them; the cause is more than the effect; parliament-men do represent the people, the people do not represent the parliament: they are as tutors and curators unto the people, and in effect their servants deputed to oversee their public affairs, therefore if their power be less the people can act without them. 4. It were irrational to imagine, the people committing the administration of their weighty affairs unto them, did denude themselves of all their radical power; or that they can devolve upon them, or they obtain any other power but what is for the good and advantage of the people; therefore they have power to act without them, in things which they never resigned to them; for they cannot be deprived of that natural aptitude, and nature's birth-right, given to them by God and nature, to provide the most efficacious and prevalent means for the preservation of their rights and liberties. 5. As the people have had power before they made peers, and have done much without them; so these primores could never do without them, therefore in acts of common interest, the peers depend more upon the people than the people do upon them. 6. All these primeve rights, that gave rise to societies, are equal to both people and peers, whereof the liberty to repress and reject tyranny is a chief one. The people as well as peers have a hand in making the king, and other judges also, as is clear from Deut. xvii. 14. Judg. ix. 6. 1 Sam. xi. 15. 2 Kings xiv. 21. therefore they may unmake them as well as they.