thing of Athens, Sparta, Thebes, and other republicks of Greece, as well as the greater ones of Carthage and Rome.
Besides, it is to be considered, that when these doctrines began to be preached among us, the kingdom had not quite worn out the memory of that horrid rebellion, under the consequences of which it had groaned almost twenty years. And a weak prince, in conjunction with a succession of most prostitute ministers, began again to dispose the people to new attempts, which it was, no doubt, the clergy's duty to endeavour to prevent; though some of them, for want of knowledge in temporal affairs, and others, perhaps from a worse principle, proceeded upon a topick, that, strictly followed, would enslave all mankind.
Among other theological arguments made use of in those times in praise of monarchy, and justification of absolute obedience to a prince, there seemed to be one of a singular nature: it was urged, that Heaven was governed by a monarch, who had none to control his power, but was absolutely obeyed: then it followed, that earthly governments were the more perfect, the nearer they imitated the government in Heaven. All which I look upon as the strongest argument against despotick power, that ever was offered; since no reason can possibly be assigned, why it is best for the world, that God Almighty has such a power, which does not directly prove, that no mortal man should ever have the like.
But though a church of England man thinks every species of government equally lawful, he does not think them equally expedient; or for every country
