II. In the second place, it being clear from these forementioned instances, that tyrants and usurpers have been disowned; and it being also as clear as light can make any thing, from the foregoing account of their government, and all the characters of truculency, treachery and tyranny, conspicuously relucent therein, that these two gentlemen, whose authority we are pressed to own, were tyrants and usurpers: it remains therefore to prove from all dictates of reason about government, that their pretended authority could not nor cannot be owned. For the argument runs thus; the authority of tyrants and usurpers cannot be owned; but the authority of Charles and James was and is the authority of tyrants and usurpers, therefore their authority cannot be owned. Now it is the major of this syllogism that I undertake to prove, the minor being so clear from their history, that to prove it by witnesses were to do what is already done. 1. All authority to be owned of men must be of God, and ordained of God: for so the apostle teacheth expresly, Rom. xiii. 1. &c. which is the alone formal reason of our subjection to them, and that which makes it a damnable sin to resist them; because it is a resisting the ordinance of God. The Lord owns himself to be the author of magistrates, Prov. viii. 15. By me kings reign and princes decree justice. As he is the author of man, and hath made him a sociable creature, so he is the author of the order of human society, which is necessary for the preservation of mankind, he being the God of order and not of confusion. And this must hold not only of the supreme authority, but of subordinate magistrates also; for they must be included in the higher powers, to whom we must be subject, Rom. xiii. and they that resist them, resist God's ordinance too. Their judgment is God's, as well as the judgment of the supreme magistrate, Deut. i. 17. 2 Chron. xix. 6, 8. They are called gods among whom the Lord judgeth, Psal. lxxxii. 1. He speaketh not there of a congregation of kings.