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<DATE>2013-02-01</DATE>
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<NAME>Geremy Carnes</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<P>The Grounds OF SOVERAIGNTY AND GREATNESS.</P>
<Q><BIBL><HI>Rom. 13.7.</HI></BIBL>
<P>Reddite ergo omnibus debita: cui tributum, tributum: cui vectigal, vectigal; cui timorem, timorem: cui HONO|REM HONOREM.</P></Q>
<P><HI>LONDON,</HI> Printed by <HI>T. R.</HI> &amp; <HI>N. T.</HI> and are to be &s;old by <HI>Anthony Lawrence,</HI> Book-&s;eller in Ordinary to Her Maje&s;ty, in <HI>Exeter-&s;tret,</HI> and <HI>James Thomp&s;on</HI> in <HI>Eagle Court</HI> near the <HI>Strand,</HI> 1675.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<OPENER><SALUTE>Reader,</SALUTE></OPENER>
<P>_THis Piece is Forreign, and as ha&s;tily put into Engli&s;h, as u&s;ually Men are into new Cloaths again&s;t &s;ome &s;uddain Solemnity; or a Traveller into the dre&s;s of the Coun|trey where he arrives. The ha&s;te, I hope, will excu&s;e the faults; and the near approach of this Se&s;sion of Parli|ament, to the undertaking, may excu&s;e the ha&s;te: Being it was a <HI>Stranger,</HI> I was loath it &s;hould lo&s;e the opportu|nity of most Authentick <HI>Naturaliza|tion;</HI> And being <HI>Loyal,</HI> it could not hope for greater applau&s;e, than from tho&s;e, who have &s;o &s;ignalized them|&s;elves in that Virtue, as in a manner to repair the ghastly Ruines of the late
<PB REF="3">Rebellion; <HI>At home,</HI> by in&s;piring com|fort to the Sufferers, and Repentance to the Guilty: <HI>And abroad,</HI> by freeing us from Reproach, and defacing the <HI>Marks</HI> of our Di&s;grace, even where the Emulation of our Neighbours ad|ded to the depth of their native <HI>Die.</HI></P>
<P>If Any one &s;hall think this Paper too &s;mall for &s;o great a Subject, as it carry|eth in the Front, Let him con&s;ider, that the nakedne&s;s of Truth ren|dreth it le&s;s bulkie, and that what is Solid, is likewi&s;e Compact: but ra|ther in&s;tead of an Apologie, Let him peru&s;e the Treati&s;e it &s;elf; Wherein, I hope, the Maje&s;ty of the &s;en&s;e will &s;hine through, and thereby illu&s;trate, the meanne&s;s of my Expre&s;sion, and whil&s;t it gathers prai&s;e for my Author, will at lea&s;t obtain pardon for me.</P>
<CLOSER><DATELINE><DATE>Octob. 11. 1675.</DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="3">
<HEAD>THE GROUNDS OF SOVERAIGNTY AND GREATNESS.</HEAD>
<DIV2 TYPE="part">
<P>_MEN have for Greatne&s;s mo&s;t contrary In&s;tincts, which notwith&s;tanding pro|ceed alike from the general Corruption of their Nature. They love it; and they hate it; They admire it, and they de&s;|pi&s;e it. They love it, becau&s;e they &s;ee therein what&s;oever they de&s;ire, <HI>viz.</HI> Wealth, Plea&s;ure, Honour and Power. They hate it, be|cau&s;e it depre&s;&s;eth and aba&s;eth them, making them &s;en&s;i|ble of their want of tho&s;e things which they love. They admire it, becau&s;e they are dazz'led with its brightne&s;s. They de&s;pi&s;e it likewi&s;e &s;ometimes, or at lea&s;t pretend to do &s;o, that they may &s;eem in their own fancies to be rai&s;ed above their Superiours, and build to them&s;elves an ima|ginary Greatne&s;s, by undervaluing tho&s;e who are high|ly e&s;teemed by the Multitude.</P>
</DIV2>
<DIV2 N="2" TYPE="part">
<HEAD>II.</HEAD>
<P>And though &s;uch differing Motions of the Mind are all Humane, yet neverthele&s;s mu&s;t it be acknowledged, that
<PB N="2" REF="4">tho&s;e, which incline us to Honour and E&s;teem the Great, are the mo&s;t &s;trong and active, becau&s;e they concern the mo&s;t Natural Objects of Concupi&s;cence; Whereas the hatred, which Men bear to Greatne&s;s, is much weakened by their Dependance on the Great, and the continual need they have of them, which doth in&s;en&s;ibly warp and bend their Soul towards a re&s;pect and veneration for that Con|dition. Men de&s;pair of rai&s;ing them&s;elves to an equal height with them, and therefore are willing to partici|pate of their enjoyments by &s;ubmitting to them.</P>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD>III.</HEAD>
<P>For which rea&s;on Humane Contempt of Greatne&s;s is not commonly found but among tho&s;e, who de&s;gui&s;e their Pride with the name of Philo&s;ophie, &s;uch as not being a|ble to &s;atisfy their Ambition by becoming Great, endea|vour to &s;atisfy their Malice by vilifying tho&s;e who are &s;o. <HI>Since we cannot arrive to Greatne&s;s, let us revenge our &s;elves by railing at it,</HI> &s;aid <HI>Montaigne;</HI> &amp; thereby aptly enough expre&s;&s;ed this Natural &s;entiment of Pride.</P>
<P>And if there were &s;ome Philo&s;ophers, who having rea|&s;on to be contented with the rank they held in the world, did notwith&s;tanding in appearance contemne and decrie Greatne&s;s by their Writings and Di&s;cour&s;es, this was the effect of more &s;ubtile and artificial Vanity. The&s;e Men took &s;ufficient care not to for&s;ake their Riches in good earne&s;t. <HI>Seneca</HI> made it his bu&s;ine&s;s to defend him&s;elf by <HI>Maximes</HI> again&s;t &s;uch an effective Renunciation. <HI>Infirmi e&s;t animi pati non po&s;se Divitias. It is</HI> (&s;aith he) <HI>the mark of a weak mind not to be able to endure Riches.</HI> Wherefore then are &s;o many fine Di&s;cour&s;es made again&s;t the Great, and again&s;t Riches? It is becau&s;e they would joyn toge|ther, both the worldly Glory of Greatne&s;s, and the Philo|&s;ophical Glory of the Contempt of Greatne&s;s, that they might be prized not only by the Commonalty, but al&s;o by Scholars and Philo&s;ophers.</P>
</DIV2>
<DIV2 N="4" TYPE="part">
<PB N="3" REF="4">
<HEAD>IV.</HEAD>
<P>Now we ought not to follow our Concupi&s;cence in &s;uch Sentiments, as That in&s;pireth either for, or again&s;t the Great: Nay, herein we mu&s;t even di&s;tru&s;t our Rea&s;on, in regard of the near union it hath with the Pa&s;&s;ions, which ordinarily corrupt the &s;ame, when it judgeth of their Objects. We mu&s;t &s;earch for Light more &s;ure and le&s;s &s;u&s;pected: And this is no where to be found, but in Chri&s;tian Religion, &s;ince it is &s;hee alone, that throughly under&s;tandeth the nature of Concupi&s;cence, and is able to &s;eparate from Greatne&s;s tho&s;e fal&s;e advantages, which our Ambition giveth it; and to re&s;tore tho&s;e true ones, which our Malice taketh from it.</P>
</DIV2>
<DIV2 N="5" TYPE="part">
<HEAD>V.</HEAD>
<P>Nothing of real value is in the World, but what hath been placed there by God, according to that Maxime of the Gho&s;pel. <HI>Non pote&s;t homo accipere quicquam, ni&s;i fuerit ei datum de Coelo.</HI> What&s;oever cometh from God is good and worthy of e&s;teem: but the productions of Self-love can de&s;erve only contempt and hatred. We ought then to e&s;teem that in the Great, which is given them by God, as we ought to de&s;pi&s;e that, which is attributed to them by Concupi&s;cence. And it belongeth to Religion to di|&s;tingui&s;h both the one and the other, and to di&s;cover to us what the Great have truly received from God, and what they hold through the errour and delu&s;ion of Men.</P>
</DIV2>
<DIV2 N="6" TYPE="part">
<HEAD>VI.</HEAD>
<P>This Principle once e&s;tabli&s;hed will ea&s;ily evince, that the Common Idea, which Men frame of Greatne&s;s, is al|together fal&s;e and deceitful, being founded on nothing el&s;e, but their own erroneous Judgments and vain Con|ceipts. For, Behold after what manner they compo&s;e this Idea. They love Power, Wealth and Plea&s;ure. They &s;ee the&s;e po&s;&s;e&s;&s;ed by the Great. For this rea&s;on they account
<PB N="4" REF="5">them happy. They prefer their Condition before that of tho&s;e, who are de&s;titute of &s;uch enjoyments, and by this Preference they rai&s;e them above others. But this Appre|hen&s;ion is very fal&s;e. Becau&s;e Plea&s;ure, Riches and Power are not true Goods; they appear not &s;o, but only to Concupi&s;cence: On the contrary they are and appear great Evils to Rea&s;on enlightned by Faith, becau&s;e they are great Impediments to Piety and Salvation. But Men do not &s;top there. Whereas they perceive that the Opi|nion, they have of Greatne&s;s, is not peculiar to them alone, but is likewi&s;e the Sentiment of the mo&s;t part of the world, who together with them re&s;pect and admire the Great: on this con&s;ideration they lay a new Ba&s;is both in them|&s;elves and others for enhancing their value for Greatne&s;s, &s;etting before the eyes of their Imagination the Great, en|compa&s;&s;ed by va&s;t Troopes of Admirers, who look on them as Per&s;onages infinitely Superiour to the re&s;t.</P>
<P>Such is the Idea, which Concupi&s;cence createth in us of this Condition. But a very little Light will &s;erve to detect the Delu&s;ion. For, All the&s;e Opinions which lift the Great above others, being only vain fancies, and &s;uch as ari&s;e from the corruption of Man's heart, it is evident that the Greatne&s;s founded thereon is meerly a Phantome and without &s;olidity.</P>
</DIV2>
<DIV2 N="7" TYPE="part">
<HEAD>VII.</HEAD>
<P>Thus far Philo&s;ophy is able to conduct us; But if we have no other Light, but what is borrowed thence, we &s;hall no &s;ooner be delivered from one errour, than ca&s;t in|to another, by being made believe that the Great are not indeed worthy of any Honour or Re&s;pect. And in effect &s;uch a Conclu&s;ion would nece&s;&s;arily deduce it &s;elf, &s;hould it once be granted, that Greatne&s;s hath no other founda|tion, but this heap of fal&s;e Opinions and Deceitful Goods: <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">t being certain that I am not bound to honour a Man,
<PB N="5" REF="5">becau&s;e he is more mi&s;erable then my &s;elf: And that De|lu&s;ion, which &s;hould make the Great to think their Con|dition happy, only becau&s;e it &s;eemeth &s;o to a Multitude of &s;illy and abu&s;ed People, would de&s;erve Pity, in&s;tead of E&s;teem and Veneration.</P>
</DIV2>
<DIV2 N="8" TYPE="part">
<HEAD>VIII.</HEAD>
<P>But the Holy Scriptures a&s;&s;ure us, that Honour is due unto the Great, and the payment thereof an Obligation, wherewith Chri&s;tian Piety ought to comply. Now Pie|ty, being in&s;eparable from Verity, cannot honour that, which is not truly worthy of Honour. It mu&s;t then be &s;aid, that there is Something of God in Greatne&s;s, &s;ince the Scrip|tures on the one &s;ide commanding us to honour the Great, and on the other teaching, that Honour is due to God al|one, <HI>Soli Deo Honor &amp; Gloria,</HI> It followeth, that we ho|nour God by honouring the Great, and con&s;equently that &s;omething of God is in them, whereunto the Re&s;pect, which is paid them, doth relate. But for the knowing what this is, we mu&s;t look back to the fir&s;t E&s;tabli&s;hment and Origine of Greatne&s;s.</P>
</DIV2>
<DIV2 N="9" TYPE="part">
<HEAD>IX.</HEAD>
<P>Concupi&s;cence, Rea&s;on and Religion unite them&s;elves, though diver&s;ly, towards the compo&s;ure of this Condi|tion, which is called <HI>Greatne&s;s.</HI> Concupi&s;cence de&s;ireth it through Pride; Rea&s;on approveth it for its nece&s;&s;ari|ne&s;s among Men; And Religion confirmeth it by the Au|thority of God him&s;elf. But for the under&s;tanding after what manner this cometh to pa&s;s, we mu&s;t con&s;ider, That if Men had continued in the &s;tate of Innocence, there had not been any <HI>Great</HI> among&s;t them, but being born alike, they would have remained alwayes in the &s;ame equality of Nature. Man was not made properly to command Men, as S. <HI>Gregory</HI> &s;ayeth, becau&s;e one Mans will is not the Rule of anothers; but all have for their only Rule
<PB N="6" REF="6">the Law of God, which before their Tran&s;gre&s;&s;ion they under&s;tood with &s;uch per&s;picuity, as not to &s;tand in need of being taught it by others.</P>
</DIV2>
<DIV2 N="10" TYPE="part">
<HEAD>X.</HEAD>
<P>Wherefore though Greatne&s;s cannot be &s;aid to be an Irregularity in it &s;elf, yet it is at lea&s;t an effect of the Irre|gularity and Di&s;order of Nature, and a nece&s;&s;ary Con&s;e|quent of the fir&s;t Sin. Becau&s;e as the &s;tate of Innocence could not admit Difference and Di&s;tinction, &s;o That of Sin could not &s;uffer Equality. Every Man would be a Ma&s;ter and Tyrant over the re&s;t, but being impo&s;&s;ible that every one &s;hould &s;ucceed in this De&s;ign, it was ne|ce&s;&s;ary either that Rea&s;on &s;hould induce Men to Order, or Force compel them: And &s;o the Strong obtain the Ma&s;tery, and the Weaker remain in &s;ubjection.</P>
</DIV2>
<DIV2 N="11" TYPE="part">
<HEAD>XI.</HEAD>
<P>Rea&s;on knoweth, that this Subjection among Men to one another, is not only inevitable, but al&s;o mo&s;t requi&s;ite and u&s;eful. It perceiveth that the Light of Man's under|&s;tanding, &s;ince his Sin, is too feeble to direct him even in Matters regarding only the Civil life, and that the Cor|ruption of his Will is &s;uch, as rendreth him incapable of be|having him&s;elf quietly in a regular Condition. It &s;eeth it therefore to be nece&s;&s;ary, that there &s;hould be &s;ome more gro&s;s and exterior Law, which might oblige him to the performance of his Duty, and &s;uch is That of Empire and Dominion. It judgeth convenient, that Laws and Policies &s;hould be e&s;tabli&s;hed, and that &s;ome Per&s;ons &s;hould have Authority to make them ob&s;erved. It approveth that Hu|mane Affaires &s;hould be regulated, and for the avoiding of Conte&s;ts, that Preference &s;hould be given to &s;ome above others. In fine, It doth not only con&s;ent to the con&s;titu|tion of Greatne&s;s, but looketh on this Order as the Ma&s;ter|piece of Humane Wit, and the mo&s;t u&s;eful thing in the World.</P>
</DIV2>
<DIV2 N="12" TYPE="part">
<PB N="7" REF="6">
<HEAD>XII.</HEAD>
<P>But although Concupi&s;cence de&s;ireth Greatne&s;s, and Rea&s;on approveth the e&s;tabli&s;hment thereof, yet neither the one nor the other are &s;ufficient to render it Lawful. Men are not in their own Power, and therefore cannot di&s;po&s;e of them&s;elves, much le&s;s of others. God alone is their Soveraign Ma&s;ter, neither can They, unle&s;s by his Command, &s;et up or acknowledge any other, without committing Trea&s;on again&s;t Him. Should a Company of Slaves, a&s;&s;embled in a Pri&s;on, confer on &s;ome among&s;t them the Power of Life and Death over the re&s;t, it is not to be doubted, but their Ma&s;ter would not only laugh at &s;o bold and ra&s;h an E&s;tabli&s;hment, but al&s;o puni&s;h him, that &s;hould make u&s;e thereof, as an U&s;urper and Tyrant, &s;ince &s;uch Authority appertained to Him alone; and therefore it was only He, that could communicate and transfer the &s;ame to another. This is our Ca&s;e in re&s;pect of God: We are all his Slaves, and cannot di&s;po&s;e of our &s;elves, but by his Order. It would therefore be in vain, that Men gave to &s;ome among&s;t them the Right and Power of governing o|thers, did not God joyn his Authority to their Choice. And for this Rea&s;on (according to the Doctrine of St. <HI>Au|gu&s;tine</HI>) all Capital Puni&s;hments &amp; Executions of Ju&s;tice would be &s;o many Homicides and Murthers, if God, who is the &s;ole Ma&s;ter of the Life &amp; Death of Men, had not given them the Power of inflicting Death on Tho&s;e, who &s;hould violate the Laws of Nature, and trouble their Society. We learn from the Scriptures, that God hath done it, That He hath ratifyed by his Authority the&s;e Humane E&s;tabli&s;h|ments, That He approveth the binding and uniting Men together by Laws and Con&s;titutions, That He authori&s;eth them to make Choice of &s;ome, for the procuring their Ob|&s;ervance, And la&s;tly, communicateth his Power to the Per&s;ons cho&s;en, for the Government of tho&s;e that are un|der them.</P>
</DIV2>
<DIV2 N="13" TYPE="part">
<PB N="8" REF="7">
<HEAD>XIII.</HEAD>
<P>The&s;e are not vain Speculations, but Truthes defined by the Holy Scriptures. It is the Apo&s;tle S. <HI>Paul,</HI> who teacheth us, that all Power cometh from God. <HI>Non e&s;t Pote&s;tas ni&s;i a Deo.</HI> That Authorities are e&s;tabli&s;hed by God. <HI>Quae au|tem &s;unt, a Deo ordinatae &s;unt.</HI> That who&s;oever re&s;i&s;teth them, doth re&s;i&s;t the Order and Appointment of God. <HI>Qui re&s;i|stit Pote&s;tati, Dei ordinationi re&s;i&s;tit.</HI> That tho&s;e who go|vern the People are the Mini&s;ters of God, for the reward|ing the Good and puni&s;hing the Evil. <HI>Dei Mini&s;ter e&s;t tibi in Bonum, Dei Mini&s;ter e&s;t vindex in Iram.</HI> And he giveth to Princes the &s;ame Title, which he taketh him&s;elf as an Apo&s;tle. <HI>Sic nos existimet Homo ut Ministros Chri&s;ti.</HI></P>
<P>By this it appeareth, that Greatne&s;s is a Participation of the Power of God to Men, which he communicateth to Some for the good of Others: That it is a Mini&s;try or Of|fice wherewith he entru&s;teth them: In &s;o much as there being nothing more real, or more ju&s;t then the Authority and Power of God; &s;o there can be nothing more real, or more ju&s;t then Greatne&s;s, in tho&s;e to whom he truly imparteth the &s;ame, and who are not U&s;urpers.</P>
</DIV2>
<DIV2 N="14" TYPE="part">
<HEAD>XIV.</HEAD>
<P>It may ea&s;ily be comprehended by this Doctrine, that although Monarchy, and the other Formes of Government may proceed originally from the Choice and Con&s;ent of the People, yet the Authority of Monarchs is not derived from the People, but from God alone. He indeed hath gi|ven the People Power to Chu&s;e their Government: But as the Election of tho&s;e who Chu&s;e the Bi&s;hop is not that which rendreth him a Bi&s;hop, but only the Pa&s;toral Au|thority of <HI>Je&s;us Chri&s;t</HI> imparted to him in his Con&s;ecration; &s;o likewi&s;e the &s;ole Con&s;ent of the People maketh not Kings, but the communication of God's Royalty and Power, by which they become Lawful, and receive a
<PB N="9" REF="7">real and &s;olid Right over their Subjects. And it is for this rea&s;on, that the Apo&s;tle calleth not Princes the Mini&s;ters of the People, but the Mini&s;ters of God; becau&s;e they hold their Power from none but God.</P>
</DIV2>
<DIV2 N="15" TYPE="part">
<HEAD>XV.</HEAD>
<P>From what hath been &s;aid may be drawn a Con&s;equence mo&s;t advantagious for &s;ucce&s;&s;ive Monarchies, which is, that although this Forme of Government might originally depend on the People, through the Choice they made of a certain Family, and the Order they appointed for the &s;ucce&s;&s;ion; Neverthele&s;s this Order being once &s;ettled, it is not in the People's Power to change the &s;ame. Becau&s;e the Authority of making &s;uch Con&s;titutions doth not re|&s;ide any longer in the People, who have deprived them|&s;elves thereof, and had good rea&s;on &s;o to do, there being nothing more profitable for them: But it re&s;ideth now in the King, to whom God communicateth his Power, for the Government of the People. Wherefore as in &s;ucce&s;&s;ive Monarchies, the Kings can never die, nor the People ever be without a King; &s;o for this cau&s;e can they never be in a Condition of Making any n<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">w Law towards the Changing the Order of the Succe&s;&s;ion, nor have any ju&s;t Authority for the &s;ame: In regard that this Authority re|&s;ideth always in the King, being imparted to him by God, according to that Con&s;titution and Order, whereunto the People did voluntarily &s;ubject them&s;elves.</P>
</DIV2>
<DIV2 N="16" TYPE="part">
<HEAD>XVI.</HEAD>
<P>And hence it is likewi&s;e clear, that it can be never law|ful for any One to ri&s;e or take Armes again&s;t his Soveraign, and engage in a Civil War. Since War cannot be made without Authority, and that Soveraign too, <HI>viz.</HI> &s;uch as hath a Power of Life and Death, and may ju&s;tify the &s;e|veral Slaughters of the War. Now in a Monarchical State
<PB N="10" REF="8">this Right over the Lives of Men appertaineth not to any, but to the King alone, and tho&s;e who exerci&s;e the &s;ame by his Authority. So that Rebels being de&s;titute of this Right, commit as many Homicides, as they &s;lay Men, in a Civil War, becau&s;e they take away their Lives without a competent Authority, and again&s;t the Order and Ap|pointment of God. It is in vain al&s;o, that they alledge for their ju&s;tification the Di&s;orders of the State, whereunto they pretend to bring a remedy; in regard that no di&s;or|der can give Subjects a liberty to draw the Sword, neither can they have any Authority to make u&s;e thereof, but by his alone, who hath received it from God.</P>
</DIV2>
<DIV2 N="17" TYPE="part">
<HEAD>XVII.</HEAD>
<P>This Regal Power and Right of Governing People, which belongeth e&s;&s;entially to God, but is communicated by him to Men, for the benefit and good of Men, as we have already &s;aid, doth indeed eminently re&s;ide in Kings, but pa&s;&s;eth al&s;o and extendeth it &s;elf to their Mini&s;ters, and all tho&s;e who are employed under them for the exerci&s;e of their Government &amp; pre&s;ervation of Order, in &s;uch manner as it compri&s;eth all that Authority, which actuateth and re|gulateth the whole State, and is variou&s;ly di&s;tributed ac|cording to the &s;everal Charges &amp; Mini&s;tries of the Realm; and who&s;oever po&s;&s;e&s;&s;eth any Portion thereof, is a Mini&s;ter of God, by rea&s;on of the part he holdeth of His Authority.</P>
</DIV2>
<DIV2 N="18" TYPE="part">
<HEAD>XVIII.</HEAD>
<P>It may be &s;aid, that there are in States certain Great|ne&s;&s;es, which con&s;i&s;t more in the rank of tho&s;e who po&s;&s;e&s;s them, then in any Authority. Such is the quality of Prin|ces of the Bloud, which giveth them a Preheminence, but includeth no Juri&s;diction, unle&s;s joyned to &s;ome Office or Charge. But this Rank it &s;elf is a kind of Authority, and proceedeth likewi&s;e from the Order of God. Becau&s;e Hu|mane
<PB N="11" REF="8">Affaires not being able to &s;ub&s;i&s;t without due Order and Regulation, it was nece&s;&s;ary that &s;uch Preheminences &s;hould be con&s;tituted, and that Some &s;hould have Right of being Preferred before Others. And this Preference hath been mo&s;t ju&s;tly accorded to the Princes of the Bloud, and nece&s;&s;arily floweth from the nature and genius of &s;uc|ce&s;&s;ive Monarchies. Becau&s;e this Forme of Government con&s;i&s;ting e&s;&s;entially in the Election of a certain Family, the People chu&s;ing &s;uch as &s;hall be of it for their Sove|raigns, according to the order of their Birth, it is manife&s;t, that all tho&s;e of that Family have right to the Regal Power, and may hereafter happen to arrive thereat, and therefore it is requi&s;ite, that the People &s;hould be accu&s;tomed before hand to look on them with greater Re&s;pect then the re&s;t, for as much as otherwi&s;e, when they &s;hould in effect obtain the Scepter, Men would hardly be able to have tho&s;e &s;en|timents of Submi&s;&s;ion for them, which ought to be had to|wards Kings.</P>
</DIV2>
<DIV2 N="19" TYPE="part">
<HEAD>XIX.</HEAD>
<P>By the&s;e Principles may be re&s;olved the Que&s;tion touch|ing That, which rendreth Great Men worthy of Re&s;pect. It is neither their Riches, nor their Plea&s;ure, nor their Pomp; but it is the part they have of the Soveraignty of God, which ought to be Honoured in their Per&s;ons, ac|cording to the mea&s;ure, which they po&s;&s;e&s;s thereof. It is the Order, wherein God hath placed them by the Di&s;po|&s;ition of his Providence; In &s;o much as this Submi&s;&s;ion having for its Object, That which is truly worthy of Re|&s;pect, it ought not only to be exteriour and a bare Cere|mony, but mu&s;t be likewi&s;e interiour; that is, mu&s;t include the acknowledgment of a real Superiority and Greatne&s;s, in Tho&s;e who are honoured after this manner. And it is for this Cau&s;e, that the Apo&s;tle commandeth Chri&s;tians to
<PB N="12" REF="9">be &s;ubject to Powers, not only for fear of puni&s;hment, but al&s;o through a motive of Con&s;cience. <HI>Non &s;olum propter I|ram, &s;ed etiam propter Con&s;cientiam.</HI></P>
</DIV2>
<DIV2 N="20" TYPE="part">
<HEAD>XX.</HEAD>
<P>The Pomp and Splendour, accompanying the State of Great Men, is not that which cau&s;eth them to de&s;erve Ho|nour, but it is neverthele&s;s that, which doth make them actually to be honoured by the greate&s;t part of the world. And becau&s;e it is ju&s;t that they &s;hould be honoured, it is al&s;o fit, that in order thereunto their Greatne&s;s &s;hould be attended by &s;ome exteriour Magnificence. For Men are not &s;piritual enough, to acknowledge and honour in them the Authority of God, &s;hould they behold them in &s;uch an Equipage, as is the ordinary object of their &s;corn and aver|&s;ion. Wherefore that Greatne&s;s may make the impre&s;&s;ion it ought on their minds, there is a nece&s;&s;ity that it be fir&s;t made on their &s;en&s;es. It is for this rea&s;on that Wealth be|cometh nece&s;&s;ary to the Great, in proportion to the de|gree wherein they are, &s;ince that without it they would not be able to maintain the Decency required by their Condition, and con&s;equently be di&s;re&s;pected and rendred u&s;ele&s;s among Men. What therefore <HI>Tertullian</HI> teacheth <HI>De Idol. Cap.</HI> 18. is a palpable mi&s;take, viz. <HI>That all out|ward marks of Dignity and Power, and all Ornaments belong|ing to Great Offices, are not allowed to Christians, and that</HI> Chri&s;t <HI>reckoned all tho&s;e things among the Pomps of the Devil, by appearing &s;o meanly him&s;elf, and in a &s;tate far enough from all Splendour and Magnificence.</HI> For, Chri&s;tian Religion is never contrary to right Rea&s;on: And though <HI>Chri&s;t</HI> did not a&s;&s;ume this outward Pomp, it was not becau&s;e he ab&s;olutely di&s;approved the &s;ame, but becau&s;e it was not proper for his Function and Mini&s;try, which was to &s;how, even in his exteriour Deportment, what
<PB N="13" REF="9">Di&s;po&s;ition all his Di&s;ciples ought inwardly to have. The Great ought then to learn from the Example of <HI>Christ</HI> not to love indeed this Pomp, but mu&s;t not ca&s;t it off, un|le&s;s God &s;hould in&s;pire them, ab&s;olutely to quit the World. But we need not wonder at this mi&s;take of <HI>Ter|tullian,</HI> &s;ince he affirmeth in the &s;ame Book, <HI>That Chri|stians are forbidden to judge in Matters concerning the Lives or Honour of Men;</HI> which is contrary to the Doctrine and Practice of the Church.</P>
</DIV2>
<DIV2 N="21" TYPE="part">
<HEAD>XXI.</HEAD>
<P>In like manner the outward &s;igns of Re&s;pect, which In|feriours pay to the Gre at, are mo&s;t ju&s;tly due unto them, and the nece&s;&s;ary attendants of their Condition and Degree. For although perhaps originally they were no|thing el&s;e, but the Inventions of Humane Pride, which de|lighteth to behold others aba&s;ed through its Greatne&s;s, yet mu&s;t it be acknowledged, that the&s;e Ceremonies &amp; Re&s;pects are in them&s;elves U&s;eful and Rea&s;onable, and therefore though Pride had not introduced them, Rea&s;on would have done it. Becau&s;e it is convenient and ju&s;t, that the Great &s;hould be honoured by a &s;incere and true acknow|ledgment of God's Order and Appointment, which hath rai&s;ed them above the re&s;t; But Men have &s;o great an Op|po&s;ition to humble them&s;elves and own the Superiority of others, that to induce their Minds thereunto, it is nece&s;&s;a|ry fir&s;t to exerci&s;e and accu&s;tome their Bodies, whereof the Soul in&s;en&s;ibly admitting the Bent and Po&s;ture, will ea&s;ily pa&s;s from Ceremony to Truth. And for this rea&s;on it was fit, that the&s;e outward demon&s;trations of Re&s;pect &s;hould be &s;omewhat incommodious and unea&s;y, other|wi&s;e they would not be &s;o manife&s;tly di&s;cerned, to be Ex|pre&s;&s;ions of Honour towards the Great, but might be looked on, as things done meerly out of plea&s;ure or con|venience,
<PB N="14" REF="10">and by that means be indifferently &s;hown to all; which could not have had an efficacy, towards the imprint|ing on the Mind any &s;entiments of Reverence, for tho&s;e that are Honoured in this manner.</P>
</DIV2>
<DIV2 N="22" TYPE="part">
<HEAD>XXII.</HEAD>
<P>Some have &s;aid that, there being two &s;orts of Greatne&s;s, the one Natural, and the other E&s;tabli&s;hed, we ought to render to the Natural only, tho&s;e Natural Re&s;pects, which con&s;i&s;t in the e&s;teem and inward Submi&s;&s;ion; and give to the Greatne&s;s of E&s;tabli&s;hment, tho&s;e Honours only, that are e&s;tabli&s;hed, <HI>viz.</HI> certain Ceremonies, invented by Men, for the honouring &s;uch Dignities, as they them&s;elves con|&s;titute. But to render this Notion altogether &s;olid, it mu&s;t be added, that the&s;e exteriour Ceremonies ought to pro|ceed from an inward Sentiment, whereby a real Superio|rity is acknowledged in the Great. For, their Degree in|cluding, as we have &s;aid, a participation of the Authority of God, it meriteth a true and interiour Re&s;pect. Neither is there as much rea&s;on to &s;ay, That the Great have right to exact none other from us, but &s;uch kind of outward Ce|remonies, without any Corre&s;pondence thereunto in the Mind; as there is, that they have no right to require the&s;e Ceremonies, but only in order to the &s;tamping on the Mind a ju&s;t &s;en&s;e and reverence for their State. In &s;o much as when they are well a&s;&s;ured, touching &s;ome Per&s;ons, that they have &s;uch inward Di&s;po&s;itions towards them as they ought, the&s;e outward Duties may be di&s;pen&s;ed with, being of no farther u&s;e.</P>
</DIV2>
<DIV2 N="23" TYPE="part">
<HEAD>XXIII.</HEAD>
<P>It is true, that the Re&s;pect due unto the Great, ought not to corrupt our Judgment concerning them, nor make us e&s;teem in them, what is not worthy thereof. This Re|&s;pect is compatible with the knowledge of their faults, nei|ther
<PB N="15" REF="10">doth it forbid us, interiourly to prefer tho&s;e, who have more real Goods and Natural Greatne&s;s. But becau&s;e Honour is their due, and it is u&s;eful to mankind, that it &s;hould be paid them, but the Common People have not enough, either of Di&s;cretion or Equity, to condemn faults, without de&s;pi&s;ing tho&s;e, in whom they ob&s;erve them; Every one is obliged, to take an extream care, in &s;peak|ing of the Great, and all tho&s;e, to whom Honour is ne|ce&s;&s;ary; That Sentence of Holy Scripture, <HI>Speak not evil of the Prince of thy People,</HI> being under&s;tood of all Superi|ours, as well Secular as Eccle&s;ia&s;tick, <HI>viz.</HI> Univer&s;ally of all &s;uch, as any wayes participate of the Power of God. Where|fore the liberty, which the Commons take, of decrying the Conduct of their Governours, is a thing mo&s;t repugnant to Piety: For be&s;ides that very often they &s;peake ra&s;hly, and without Truth, for want of &s;ufficient Information, they can hardly ever do it, without &s;in and inju&s;tice; in regard that, by &s;uch Di&s;cour&s;es, they produce in others a di&s;po&s;ition contrary to that which God requireth from them, towards tho&s;e whom he employeth to govern them.</P>
</DIV2>
<DIV2 N="24" TYPE="part">
<HEAD>XXIV.</HEAD>
<P>There are &s;ome, who would at lea&s;t, that this Authority, which is to be re&s;pected, &s;hould alwayes be joyned to Me|rit, accu&s;ing &s;uch Laws of inju&s;tice, as have fa&s;tned the &s;ame to exteriour quality. How triumphantly do they attack tho&s;e Con&s;titutions, which make Greatne&s;s to de|pend on Birth? In the choice of a Pilot (&s;ay they) it is not regarded, who among&s;t the Pretenders is of the better Family: Wherefore is the &s;ame done in the greater Go|vernments of Kingdoms and Empires? But this is, be|cau&s;e they know not the true extent of the weakne&s;s and corruption of our Nature. Their rea&s;oning would be good, were Men Ju&s;t and Rea&s;onable; but &s;ince they neither are
<PB N="16" REF="11">nor will be &s;o, it is frivolous and inconclu&s;ive. The Natu|ral and indeleble Inju&s;tice of Man's heart, rendreth the pre|&s;ent choice, not only Rea&s;onable, but the Ma&s;ter-piece of Rea&s;on. For, Whom &s;hall we chu&s;e? The mo&s;t Vertu|ous, the mo&s;t Wi&s;e, the mo&s;t Valiant. Behold! every one cryeth, that He is this mo&s;t Vertuous, mo&s;t Valiant, and mo&s;t Wi&s;e. Let us therefore fix our Choice to &s;ome|thing exteriour, manife&s;t, and inconte&s;table. He is the Kings Elde&s;t Son. This is clear, and without room for Di&s;pute. Rea&s;on cannot do better: Since that Civil War which mo&s;t commonly &s;pringeth from the other Method, is the greate&s;t of Evils, and therefore mo&s;t to be avoided.</P>
</DIV2>
<DIV2 N="25" TYPE="part">
<HEAD>XXV.</HEAD>
<P>As this is true of the Regal Power, &s;o is it likewi&s;e of the chief Dignities, and fir&s;t Ranks of the State. Were it not good (&s;ay &s;ome) that there &s;hould be Princes and Nobles of Merit, and not of Birth, and that Men &s;hould arrive at this Height by Vertue, and not by a vain Quality? Is it not unju&s;t, that the General of an Army, after the Conque&s;t of many Provinces, &s;hould be forced to give place to a Prince of the Blood without prudence or expe|rience? No, 'tis not unju&s;t, but rather the mo&s;t excellent Stratageme, which Rea&s;on hath invented, for tempering the haughty Nature of Greatne&s;s, and freeing that State from the hatred and envie of Inferiours. Should none be Great but through Merit, the Elevation of Per&s;ons to that degree, would continually adverti&s;e Men, of the prefe|rence given to others before them, whom they imagining to de&s;erve le&s;s then them&s;elves, would fill the Kingdom with clamours, and complain of the Inju&s;tice and Partiality of &s;uch Promotions. But by uniting Greatne&s;s to Birth, we calm the Pride of Inferiours, and render Greatne&s;s le&s;s piquant and incommodious to them: Men are not a&s;hamed
<PB N="17" REF="11">to give place, when they can &s;ay, <HI>I owe this to his Birth:</HI> This rea&s;on convinceth the mind, without wounding it by &s;pite or jealou&s;y: Hereunto it is accu&s;tom'd, and will not re&s;i&s;t an e&s;tabli&s;hment no waies injurious to its own credit.</P>
</DIV2>
<DIV2 N="26" TYPE="part">
<HEAD>XXVI.</HEAD>
<P>Another advantage ari&s;ing from this e&s;tabli&s;hment, is, that our Princes and Great Men will be rendred hereby more humble and free from haughtine&s;s. It is not arro|gance for us to remain in that order and degree, where|in the Providence of God hath placed us, if we u&s;e the &s;ame for tho&s;e ends, which we ought. We may, not|with&s;tanding our High Degree, retain &s;entiments of hu|mility within our hearts, and may be able to perceive and acknowledge our failings and mi&s;eries, looking on our Dignity as extrin&s;ick, and not properly belonging to us, but proceeding meerly from the appointment of God. But it would be very difficult for us, to pre&s;erve humility, &s;hould we look on our Promotion, as the fruit of our own labour and merits. Having prepo&s;&s;e&s;&s;ed it by our De&s;ires, and procured it by our Indu&s;try, we &s;hould ea&s;ily be brought to imagine, that it was our due, and that we &s;urpa&s;&s;ed others in De&s;erts, as far as we excelled them in Dignity.</P>
</DIV2>
<DIV2 N="27" TYPE="part">
<HEAD>XXVII.</HEAD>
<P>Where Merit is the pa&s;&s;age to Greatne&s;s, &s;eldom any enter, but through the Gate of Ambition. And by &s;ub|&s;tituting the Favourite and the Bribe, in the place of &s;ub|&s;tantial qualities, Men often arrive thereat without Merit; but almo&s;t ever without Vocation, being only Called ther|unto by their own Ambition: Whereas tho&s;e, who are Great by Birth, may truly &s;ay, That they were called to their State by God, and that He made them Great. So
<PB N="18" REF="12">that faithfully practi&s;ing the Duties belonging to their Condition, they are, without doubt, in much greater a&s;&s;u|rance of obtaining the Ble&s;&s;ing and Grace of God, then tho&s;e, who having rai&s;ed them&s;elves through motives altogether carnal and vitious, ought rather to leave, then retain their Dignities; &s;ince they cannot &s;ay in their con|&s;ciences, that God hath lifted them to that height, whi|ther only their own Pride hath carryed them.</P>
</DIV2>
<DIV2 N="28" TYPE="part">
<HEAD>XXVIII.</HEAD>
<P>This manner of honouring the Great, by con&s;idering in them the part, which they hold of God's Authority, is the more u&s;eful to publick Society, in regard that being independent of Per&s;onal qualities; it is &s;o likewi&s;e of all Opinions and Caprichoes concerning them: and by this means becometh fixt and invariable.</P>
<P>Behold another Cau&s;e of the rea&s;onablene&s;s of this Honour.</P>
<P>It is mo&s;t certain, that Superiours are Mini&s;ters em|ployed by God, for the procuring to Men the greate&s;t and mo&s;t e&s;&s;ential Goods of this World; &s;ince that, with|out the e&s;tabli&s;hment of this Politick order, Men could not enjoy their E&s;tates, inhabit quietly, travel in &s;afe|ty, receive any benefit from Commerce, or advantage from the Indu&s;try of others, and from humane Society. Were this Order de&s;troy'd, none could &s;ay, that he po&s;|&s;e&s;&s;ed any thing; Men would become enemies to one an|other, and &s;tir up a general Civil war, not to be decided but by force.</P>
</DIV2>
<DIV2 N="29" TYPE="part">
<HEAD>XXIX.</HEAD>
<P>But for the better under&s;tanding, how much we are obliged to the Politick Con&s;titution, we mu&s;t con&s;ider, that Men by rea&s;on of their fir&s;t tran&s;gre&s;&s;ion, becoming void of Charity, yet &s;till remained full of wants and
<PB N="19" REF="12">nece&s;&s;ities, and depending of one another, in a great number of things. In order to the &s;upplying the&s;e ne|ce&s;&s;ities, Cupidity hath taken the place of Charity, and effecteth it after a manner, which we cannot enough ad|mire, and whereunto the ordinary Charity could not arrive. For example; You &s;ee &s;pread all over the Coun|trey Per&s;ons, who are ready to a&s;&s;i&s;t you, when you tra|vel: They prepare your lodgings, and other accommo|dation: You command them what you plea&s;e; and they not only obey, but acknowledge for a favour, that you vouch&s;afe to accept their &s;ervices: They excu&s;e not them&s;elves from any attendance you require. What could be more admirable, then the&s;e Per&s;ons, were they animated by Charity? But it is Cupidity, which maketh them act, and that with &s;o good a grace and exce&s;s of duty, that (I &s;ay) they look on it as a boon, to have been employed in &s;erving you.</P>
<P>Where is that Charity, which is contented to build an Hou&s;e for you, repleni&s;h it with moveables, adorn it with Tape&s;try, and put the key thereof into your hands? Cupidity will do it, and chearfully too. What Cha|rity will run to the <HI>Indies</HI> for Medicines, &s;toop to the meane&s;t Employments, and not refu&s;e the ba&s;e&s;t and mo&s;t painful Offices? Cupidity will perform all this, without grudging.</P>
<P>There is nothing then, whereby greater &s;ervices are done to Men, than by their Cupidity it &s;elf. But that this Cupidity may be fitly di&s;po&s;ed to render them, it mu&s;t be limited by &s;omething, &s;ince of it &s;elf, it hath neither bound nor mea&s;ure; and in&s;tead of being &s;ub&s;ervient to human Society, would ruine and de&s;troy it. There is no exce&s;s, whereof it is not capable, being left alone and without check or tye, it's Inclination and natural bent
<PB N="20" REF="13">tending towards Inju&s;tice, Rapine, Murther, and the greate&s;t Di&s;orders.</P>
<P>It was nece&s;&s;ary therefore, that &s;ome Art &s;hould be found out, for the regulating Cupidity; and this Art is the <HI>Politick Order,</HI> or <HI>State-Government;</HI> which re&s;traineth Cupidity by the fear of puni&s;hment, and applyeth it to the u&s;es of Civil Society. This Order giveth us Merchants, Phy&s;itians, Arti&s;ts, and generally whatever conduceth to the plea&s;ures, or &s;atisfyeth the nece&s;&s;ities of Life. For which rea&s;on we have a great obligation to the Pre&s;er|vers thereof, <HI>viz.</HI> &s;uch as hold that Authority, which regulateth and maintaineth the State.</P>
</DIV2>
<DIV2 N="30" TYPE="part">
<HEAD>XXX.</HEAD>
<P>People would admire a Man that &s;hould tame Lyons, Bears, Tigers and other &s;avage Bea&s;ts, and make them fit for Service. This wonder is done by <HI>State-Government;</HI> &s;ince that Men filled with Cupidity, are wor&s;e then Ti|gers, Bears or Lyons; each one would devour the re&s;t, but yet by means of the Laws &amp; Policy, they are tamed after &s;uch &s;ort, that Services as u&s;eful, are performed by them, as could proceed from the pure&s;t Charity.</P>
</DIV2>
<DIV2 N="31" TYPE="part">
<HEAD>XXXI.</HEAD>
<P>State Government is the mo&s;t excellent Invention found out by Men, whereby each particular among&s;t them, obtaineth more convenience, than the greate&s;t and riche&s;t King could do, were this Order di&s;compos'd. How were it po&s;&s;ible without this Invention, that any one Man (whatever wealth he po&s;&s;e&s;&s;ed, or how many &s;ervants &s;oever attended him) &s;hould enjoy tho&s;e advan|tages, which now a Citizen of <HI>London</HI> doth, with the Rent of one thou&s;and pounds <HI>per annum?</HI> What would it co&s;t him, to &s;end Ships all over the World, that &s;ome might bring him Medicines, others Cloaths, others Cu|rio&s;ities,
<PB N="21" REF="13">and the works of di&s;tant Nations? What number of Servants would &s;uffice towards the procuring News, duly every week, from all parts of <HI>Europe?</HI> What Riches would be enough to entertain &s;o many Couriers, &s;o many Hor&s;es for their Riding, and &s;o many Inns for their Lodging, as were nece&s;&s;ary? How many Soul|diers were requi&s;ite to &s;ecure the waies, and defend them from Theeves? What a Troop of Arti&s;ans and Mechanicks to provide him Dwelling, Food, and Ray|ment? All Arts being joyn'd and link'd together, and having need one of another, a nece&s;&s;ity would be found of them all: neither would it be &s;ufficient, to get all the&s;e things for him&s;elf; &s;ince they mu&s;t be procured likewi&s;e, for all tho&s;e who are his Officers and work for him; which proceedeth to an infinity. One &s;ingle <HI>Alderman</HI> hath all this; without labour, care, or trouble. What&s;oever, not only nece&s;&s;ity, but his fancy craveth, is fetched for him from <HI>China, Peru, Aegypt, Per&s;ia,</HI> or any other part of the <HI>World.</HI> He is exempted from the pains of providing Ships; he is not expo&s;ed to the hazard and ill &s;ucce&s;s of Voyages. The waies are free and open to him throughout <HI>Europe:</HI> Po&s;ts are e&s;tabli&s;hed, that he may neither want the u&s;efulne&s;s of Advice, nor the entertainment of News. There are tho&s;e, who &s;pend their Lives in the &s;tudy of Nature, for the remedying his Di&s;ea&s;es, and are as ready to &s;erve him, as if he kept them at con&s;tant wages. It may be &s;aid with truth, that there are a million of Men, who labour for him. He may reckon in the number of his Servants, all the Arti|&s;ans of <HI>England,</HI> and even tho&s;e of neighbour Countries; &s;ince they are all di&s;po&s;ed to do him &s;ervice, and he may command them when he plea&s;eth, in laying down a &s;mall recompence, according to e&s;tabli&s;hment; which is the
<PB N="22" REF="14">lea&s;t wages, that could be given to Servants. The&s;e, who work for him, are not burthen&s;om or incommodious to him in the lea&s;t. He is neither obliged to provide for their nece&s;&s;ities, nor to make their Fortunes. There is no need of Superiour Officers to govern, or inferiour to &s;erve them; or if there be, he is not troubled therewith. Who is able to extol the&s;e advantages enough, which render the condition of private Per&s;ons, equal to that of Kings; and di&s;pen&s;ing with the Anxieties that attend great Riches, afford them all &s;orts of Convenience?</P>
</DIV2>
<DIV2 N="32" TYPE="part">
<HEAD>XXXII.</HEAD>
<P>That, which maketh the mo&s;t part of the World in|&s;en&s;ible of all this, is a principle of Vanity and Ingrati|tude: They reap the &s;ame benefit from tho&s;e, who la|bour for the Publick, wherein they them&s;elves are com|pri&s;ed, as if they wrought for them alone. Their Let|ters are as well carryed to the furthermo&s;t parts of the World, by a Courier, that carryeth ten thou&s;and, as if he carryed but one only. They are as well looked af|ter, by a Phy&s;itian, who vi&s;iteth many others, as if he waited on none but them; nay, rather better, &s;ince by ob&s;erving others, he gaineth experience, and becometh more capable of a&s;&s;i&s;ting them; neverthele&s;s becau&s;e they are not the only Per&s;ons, who enjoy the&s;e goods, they are neither touched nor concern'd. Their nece&s;&s;ities are as well &s;upply'd, but their vanity is not as well &s;atisfy'd. Becau&s;e they have no right to monopolize and arrogate to them&s;elves in particular all tho&s;e Men, who do them any &s;ervice; they account for nothing what&s;oever is done.</P>
<P>And although the utility, which accrueth to others, doth not dimini&s;h theirs, it taketh away how ever the &s;en&s;e, they ought to have of this benefit; and they think them|&s;elves obliged to no body, becau&s;e an infinity of others
<PB N="23" REF="14">&s;hare with them, in both the Advantage and Obligation.</P>
</DIV2>
<DIV2 N="33" TYPE="part">
<HEAD>XXXIII.</HEAD>
<P>Men do not ordinarily take notice of the&s;e real Goods, which they receive from Kings, and from the Great; be|cau&s;e they never reflect on the common favours of God Almighty, how con&s;iderable &s;oever they are. We ne|ver con&s;ider with one of the Antients, that we have an high obligation to the Earth, for &s;u&s;taining us, and &s;hould be &s;ufficiently perplexed, did it &s;ink from our feet. This oblivion is the proof, but cannot be the excu&s;e of our Ingratitude. For &s;ince the&s;e are benefits, and great ones too, which we receive from God, by the mini|&s;try of Men, we ought to be thankfull for them to God, and include in our acknowledgement tho&s;e, whom he appointeth to confer them on us, and maketh the Stew|ards of his Authority here in the World.</P>
</DIV2>
<DIV2 N="34" TYPE="part">
<HEAD>XXXIV.</HEAD>
<P>Human Obligations, when they are ju&s;t, become the Duties of Religion; becau&s;e Chri&s;tian Religion hath for its Rule the Supream Ju&s;tice, and con&s;i&s;teth in an exact following the &s;ame; for which rea&s;on the Apo&s;tle com|mandeth Chri&s;tians, to pray for Kings, and tho&s;e, who govern, under them, the Temporal State: And the&s;e prayers are due unto them, were it only for the Charge they have, of pre&s;erving the Publick Peace and Tran|quility. Therefore it is certainly a great fault and negli|gence, not to offer up our prayers for Kings; and we do hereby render our &s;elves unworthy of tho&s;e Goods, which God be&s;toweth on Men by their means. Few Per&s;ons make &s;ufficient reflection hereon. Men are taken up in com|plaining of the di&s;orders of the Government, which many times they are ignorant of, but never think of paying that ju&s;t acknowledgement, which is due unto God,
<PB N="24" REF="15">for the Benefits, that accrue to them, from all Regular Governments. And yet the&s;e Benefits are infinitely more con&s;iderable, then tho&s;e Di&s;orders, true or fal&s;e, which are the continual &s;ubject of their Complaint and Mur|muration.</P>
<EPIGRAPH>
<Q>Reddite ergo quae &s;unt Cae&s;aris, Cae&s;ari. <BIBL>Matth. 22.22.</BIBL></Q>
</EPIGRAPH>
<TRAILER>FINIS.</TRAILER>
</DIV2>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
