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A49899.xml
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<title>The true notion of government shewing, I. The original of government, II. The several forms of government, III. The obligations betwixt governours and governed : in vindication of kingly-prerogative / by T.L., gent.</title>
<author>T. L., Gent.</author>
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<p>THE True Notion OF GOVERNMENT: Shewing,</p>
<list>
<item>I. The Original of Government.</item>
<item>II. The ſeveral Forms of Go<g ref="char:EOLhyphen"/>vernment.</item>
<item>III. The Obligations betwixt Go<g ref="char:EOLhyphen"/>vernours and Governed.</item>
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<p>In Vindication of KINGLY-PREROGATIVE.</p>
<p>By <hi>T. L.</hi> Gent.</p>
<p>
<hi>LONDON:</hi> Printed for <hi>Edward Gellibrand,</hi> at the Golden-Ball in St. <hi>Panl's Church-yard.</hi> 1681.</p>
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<head>The True NOTION OF Government, &c.</head>
<div type="introduction">
<head>The INTRODUCTION.</head>
<p>THe Diſcovery of our late <hi>Popiſh Plot</hi> hath been (though in its own par<g ref="char:EOLhyphen"/>ticular ſinal and good, yet) not un<g ref="char:EOLhyphen"/>like ſome bad Phyſick, which raiſes more Humours than it can carry-away; and tho perhaps working off that for which it was inten<g ref="char:EOLhyphen"/>ded, yet leaves the reſt in an unhappy fermenta<g ref="char:EOLhyphen"/>tion. The Common People had their eaſie (and it may be now not altogether panick and unneceſſa<g ref="char:EOLhyphen"/>ry) Fears magnified to prodigious Jealouſies; The Great ones ſeem'd to be at a ſtand, hardly
<pb n="2" facs="tcp:41775:3"/> knowing which way to ſteer; ſome indeed of the middle ſort would pretend to be the onely Phyſi<g ref="char:EOLhyphen"/>cians for theſe Epidemic Maladies. But the Gen<g ref="char:EOLhyphen"/>tlemen were ſomewhat too eager in their Prepara<g ref="char:EOLhyphen"/>tions, too hot and fiery; and their Applications to the Feet, ſuppoſing the Diſtemper would fly up towards the Head, were haſty, deſperate, and dangerous. This temper of Body could not but make the face of things look ill to all beholders. I (who am but a Young man) though not ſo ve<g ref="char:EOLhyphen"/>ry timorous of Affairs, yet could not but have, when every one elſe had, ſome more than ordinary apprehenſions. The Noiſes were high, and the Bluſterings great, which could not but at leaſt ſeem to be the gathering of ſome greater Storm: In the apprehenſions of which, I could not but judge it prudence to provide for ſhelter, ſuppo<g ref="char:EOLhyphen"/>ſing the black and pregnant Clouds ſhould pour down their Tempeſts in ſhowers as great as were threatned. To fly I thought mean, and indeed below a Gentleman: To ſtay at home Neuter, though ſometimes prudent, yet would now be not onely pitiful, but difficult. My onely refuge then I ſuppoſed would be, by adhering ſtoutly to one ſide or other in a manly reſolution. Which that I might do fixedly, and without wavering, I pur<g ref="char:EOLhyphen"/>poſed with a ſober and deliberate enquiry to look
<pb n="3" facs="tcp:41775:3"/> into the great Controverſie, and having found the juſteſt ſide, there to fix or fall for ever. I went about it preſently, onely ſtaid to follow the Philo<g ref="char:EOLhyphen"/>ſopher's advice to his Novices, of laying aſide all Prejudices. My circumſtances are not ſuch, as that they ſhould give me many; wherefore with ſome eaſe, ſtripping my ſelf of all the prejudices of O<g ref="char:EOLhyphen"/>pinion, Perſwaſion, and the mighty Intereſt, I ſet about ſearching into the truth of things, with ſome hopes of finding the ineſtimable Jewel. My de<g ref="char:EOLhyphen"/>ſign is to know. <hi>The true Notion of Govern<g ref="char:EOLhyphen"/>ment,</hi> (which hath of late made ſo great diſtur<g ref="char:EOLhyphen"/>bances in the world); which that I may do, I con<g ref="char:EOLhyphen"/>ſider theſe things: 1. <hi>The Original of Govern<g ref="char:EOLhyphen"/>ment. 2. The ſeveral Forms of Government.</hi> And 3. <hi>The Obligations betwixt Governours and Governed.</hi>
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<head>The Original of Government.</head>
<p>FIrſt, for the Original of Government, I ſhall not trouble my ſelf or others with a Philoſophical enquiry into the ſtate of Na<g ref="char:EOLhyphen"/>ture, whether it was Love, Convenience, or Fear, that<g ref="char:punc">▪</g> firſt brought men into Society and Communion. We muſt raiſe our thoughts ſomewhat bigher, to find out the great Truth. Which if we do, we ſhall find God himſelf the ſole Creator (as of all things elſe, ſo) both of Society and Government. God made Man at firſt indeed but one; who when he was but one, yet received from God the beſt and one<g ref="char:EOLhyphen"/>ly manner of Civil Regiment, in that Conſti<g ref="char:EOLhyphen"/>tution and Ordinance whereby he ordained Man ſhould propagate and multiply, inveſting ſome with a natural Right and Dominion o<g ref="char:EOLhyphen"/>ver others; as the Man over the Woman, and Parents over Children; from whence it is rea<g ref="char:EOLhyphen"/>dy and eaſie to approach to a Communion, and that with a Subordination. This Aſſertion ſeems to me reaſonable from the neceſſity of the thing, and the wiſdom of God himſelf. To what purpoſe was Man created, and en<g ref="char:EOLhyphen"/>dowed
<pb n="5" facs="tcp:41775:4"/> with Principle, of Self-preſervation if he muſt always live alone, whereby indeed he could not be naturally long preſerved? But to what purpoſe hath he company, or is joyn'd in Society with others, if without a Supream Ruler, where every one muſt be their own Governour? For by thoſe means his Self-pre<g ref="char:EOLhyphen"/>ſervation would be as equally deſtroyed, as if he had lived alone. The continual Jars and perpetual Animoſities which muſt neceſſarily ariſe among men of different Mindes, would quickly have brought the beautiful Frame of the new-created World into a Chaos as diſmal as the dark Confuſion it but now came out from. Wherefore the Divine Providence in<g ref="char:EOLhyphen"/>ſtill'd into man, together with his Nature, an Inclination to Society, the onely help proper for his deſigned end; and at the ſame time or<g ref="char:EOLhyphen"/>dained a Supremacy and Government, the onely way proper for the preſervation of Soci<g ref="char:EOLhyphen"/>ety. From whence it is plain to me, that God himſelf is the prime Author of Government, and ſole Inſtitutor of Governours (as ſhall far<g ref="char:EOLhyphen"/>ther appear in the Forms of Government). I cannot then but wonder how it comes in mens Minds to affirm that the groſſer Body of the People did firſt of all agree upon and conſti<g ref="char:EOLhyphen"/>tute
<pb n="6" facs="tcp:41775:5"/> their Ruler; and from thence gather, that it is in the power of the People to make and unmake Princes as they pleaſe; and being it is ſomewhere ſaid, <hi>Ye are'Gods,</hi> they will be ſure in this caſe to challenge the Prerogative, and diſpoſe of Crowns and Scepters, ſet up, and pull down Kings, as if they were all Almigh<g ref="char:EOLhyphen"/>ties; which ſurely is the way, not onely to confound themſelves and others, but to invert the whole Order of Nature; which though it be as ſtrange as unnatural, yet is not more un<g ref="char:EOLhyphen"/>natural than is commonly maintain'd and pra<g ref="char:EOLhyphen"/>ctiſed. Wherefore I ſhall take care ſo to con<g ref="char:EOLhyphen"/>fute it, that my own Breſt (I wiſh too that of others) may never harbour ſo foul a Monſter. But that we may do theſe pretenders to ſo much Right, Juſtice, let us hear their Plea, and how their bold and daring Advocates can maintain their Cauſe. They ſay they are made by God and Nature free-born Denizons of the World, and can be ſubject to none without a voluntary reſignation of their Freedom; but which yet cannot be ſo reſign'd, but it may be revoked by them when they pleaſe. All which to me ſeems extreamly falſe, upon theſe accounts: That if there be any ſuch natural Freedom, it muſt be either partial, and but given to ſome,
<pb n="7" facs="tcp:41775:5"/> or total and given to all Mankind: Now which of theſe ſoever they grant, it will be manifeſt there is no ſuch freedom; For if it be but par<g ref="char:EOLhyphen"/>tial, it altogether deſtroys their Cauſe, for whatſoever we have by Nature (eſpecially in ſuch a caſe as this) we have in common, and without exception of the thing it ſelf, though perhaps with ſome difference in the Degrees and Meaſures; ſo that to ſay there is ſuch a partial Freedom, opens a way to prove that there is no ſuch Freedom at all. But if it be granted to be Total, then they take away all manner of Subjection, even that of Children to Parents. But to make way for this great Prerogative, they will ſuppoſe that men once were all equally of years of Diſcretion, and ſo equally free; which though it be moſt uncer<g ref="char:EOLhyphen"/>tain and unreaſonable to ſuppoſe, yet ſhall for a while be ſuppoſed, and the conſequence too, that men were once all equally free; which will be aſſoon confuted as ſuppoſed: For ſup<g ref="char:EOLhyphen"/>poſing this Liberty to be ſo univerſal and natu<g ref="char:EOLhyphen"/>ral, it muſt be as all other of Natures Inſtitu<g ref="char:EOLhyphen"/>tions, immutable, and not to be changed by hu<g ref="char:EOLhyphen"/>mane advices. I would fain know then upon what Authority they diſpoſed of this Freedom to any other? Who gave them leave to make
<pb n="8" facs="tcp:41775:6"/> ſuch a breach of the Law of Nature as this muſt be, that is, to part with their Birth-right which God hath given them, together with their Lives? And ſurely it can be no leſs a crime to embezle this than to diſpoſe of ones Life, or ruine one part at ones own pleaſure. But they have an Anſwer ready, that they do not abſolutely part with this their ſo natural Right, but commit onely the Adminiſtration of ſuch Power as is radically in them to others, it be<g ref="char:EOLhyphen"/>ing neither convenient or poſſible but that it ſhould be ſo. But yet they retain to them<g ref="char:EOLhyphen"/>ſelves ſo much of this Right, as upon the Male-adminiſtration of the Power ſo delega<g ref="char:EOLhyphen"/>ted, they may revoke the Delegation, and take all the Power into their own hands again; but what is this, but moſt notoriouſly to traduce the Divine Providence? and to make the all<g ref="char:EOLhyphen"/>wiſe God act below the Principles of humane Wiſdom? For would any man conſtitute ſuch a Law which it is impoſſible to keep, but muſt neceſſarily be broke aſſoon as made? Shall then Wiſdom it ſelf commit ſuch a groſs er<g ref="char:EOLhyphen"/>rour, as to make ſuch a Sanction to ſuch ends and purpoſes which it can never attain? Such an one is Supream Power naturally placed in the People, which, according to them, is ſo
<pb n="9" facs="tcp:41775:6"/> placed by God; but yet muſt immediately be delivered over by them to a more capable Sub<g ref="char:EOLhyphen"/>ject. Wherefore to reconcile the egregious abſurdity of altering what God hath ordained, and the neceſſity of having power otherwiſe poſited than in the People, it muſt be granted that there never was any ſuch power in the Peo<g ref="char:EOLhyphen"/>ple at all; but that they have it derived to them from another Power originally. And this may ſerve to confute the right of Revocation; for if they have no power to transfer, they have none to take away: For who can juſtly take away what he hath no power to give? Thus abſurd are theſe mens Opinions; Thus abſurd muſt be their conſequent Actions. But being they are the fond Sentiments of many, and darling crimes are hardly left, I ſhall farther re<g ref="char:EOLhyphen"/>preſent the thing in all its colours, and ſhew it is not only abſurd, but ſacrilegious and ridicu<g ref="char:EOLhyphen"/>lous, impoſſible to be done, and moſt pernici<g ref="char:EOLhyphen"/>ous to the right governing of Kingdoms if at<g ref="char:EOLhyphen"/>tempted. That it is Sacrilegious, is evident from what hath been already ſaid, That God himſelf is the ſole Conſtitutor of Government and Go<g ref="char:EOLhyphen"/>vernours. For can the People challenge that to be their right which is God's peculiar, without an act of the greateſt impiety? and what can it
<pb n="10" facs="tcp:41775:7"/> be better than Sacriledge at the the creation of Princes, to mutilate that power which God hath given to ſupream Rulers? to pare and pill the Supremacy like unjuſt Guardians by Conditions of their own making, as if they were not Kings, or not to be ſo, till they had moulded them in<g ref="char:EOLhyphen"/>to Majeſty, and breath'd into them the Spirit of Ruling; whereas all the people can then pre<g ref="char:EOLhyphen"/>tend to it under God to apply the perſon to the place of Governing. Surely then it cannot be but hugely ridiculous for them to pretend to a<g ref="char:EOLhyphen"/>ny thing elſe; for it is a ſober and ſound Ma<g ref="char:EOLhyphen"/>xime, <hi>That no one can create a greater than himſelf.</hi> But they will reply, That though one can<g ref="char:EOLhyphen"/>not, yet many may, which I will grant where their Suppoſition is true; but that many in ſuch caſes as theſe have more power than one I whol<g ref="char:EOLhyphen"/>ly deny, it being ridiculous to ſuppoſe that thoſe whoſe only place it is to ſerve, ſhould more than command, it being a very true ſaying, <hi>That it is more to make a King than to be one.</hi> But they would take off all this by ſuppoſing a total fai<g ref="char:EOLhyphen"/>lure in the Succeſſion, which they enforce by an illuſtrating Similitude, That as the Lord of a Mannor re-aſſuming the Eſtate of a Tenant, whoſe legal Heirs are unknown to him, doth ar<g ref="char:EOLhyphen"/>gue, that the Eſtate firſt of all proceeded from
<pb n="11" facs="tcp:41775:7"/> him; for the right of a People to conſtitute a Prince over them upon a total ceſſation of law<g ref="char:EOLhyphen"/>ful pretenders, doth imply an original Right in the People of founding their Rulers; but this ſurely infers no ſuch thing: for it is not Choice but Power that makes Princes, which Power muſt be receiv'd from God the onely Author of it, who being (to anſwer their Similitude) the true and proper Lord of the Mannor, this Do<g ref="char:EOLhyphen"/>minion is devolv'd on him, and therefore the Prophets, in caſe of failure in Succeſſion, receiv'd from him altogether whom they ſhould anoint, and the People at beſt are but God's Stewards in admitting a new Adminiſtrator of Kingly Power. But the ridiculouſneſs of this Opinion will farther appear, if we conſider the impoſſi<g ref="char:EOLhyphen"/>bility of its performance; for how is it poſſi<g ref="char:EOLhyphen"/>ble, for the infinite variety of Humours and Minds of the Multitude, to agree in an unani<g ref="char:EOLhyphen"/>mous conſent in choice of a Ruler? Nor indeed did they ever agree in the election of any one Government or Governour. Now they are for a Parliament, and that muſt be a long one: Then for an Army, and that muſt be a great one: and then again for a Parliament, but that a Rump one. And then, forſooth, they muſt have ſome Godly man to reign over them, till
<pb n="12" facs="tcp:41775:8"/> at laſt, wearied with their excentrical and ir<g ref="char:EOLhyphen"/>regular choices, they begin to move in their own Sphear regularly, and turn to the good, the only way which they but now pull'd down, but God hath ſet up for ever. By this we may ſee (what Experience hath ſhewed to all) how pernicious theſe Opinions of the peoples ha<g ref="char:EOLhyphen"/>ving a right to Conſtitute their Ruler are to all Civil Governments. For where it is once infuſed into peoples minds (and how many are to infuſe, how many ready to imbibe the poi<g ref="char:EOLhyphen"/>ſonous infuſion!) that Power is radically and revokably in them, there can never be any Peace or Unity, nothing but Tumult and Con<g ref="char:EOLhyphen"/>fuſion. This Opinion is, like <hi>Pandora</hi>'s Box, full of all manner of Evils, which being open<g ref="char:EOLhyphen"/>ed diſperſes its Contagions to all Conditions of men; The Church is afflicted, and her Prieſts ſlain; The Supream Power driven from his Throne, and the Bloud of his Nobles (and it may be his own) mixed with common Duſt: The Laws are aſhamed, the Judges decreeing Judgment according to Avarice and Fear: The whole Government perverted and confounded, and the Kingdom overthrown and ruin'd.</p>
</div>
<div type="part">
<pb n="13" facs="tcp:41775:8"/>
<head>Of the Forms of Civil Government.</head>
<p>THeſe great imaginations of the People, that Governours are ſo much at their diſpoſe, are heightned to a belief that Govern<g ref="char:EOLhyphen"/>ment is ſo too, that with the one they can pull down the other, and Metamorphoſe States into what ſhapes they pleaſe. Monarchy they hate, 'tis as loathſome to them as Phyſick<g ref="char:EOLhyphen"/>potions to Children, being the ſtrength of its Power can purge away the ill-affected hu<g ref="char:EOLhyphen"/>mours, and keep low and in ſubjection the unruly Heats of diſtempered Bloud. 'Tis, they cry, too near Arbitrarineſs for Free-born Sub<g ref="char:EOLhyphen"/>jects, and can preſently mount into Tyranny: Wherefore upon the leaſt commotion and di<g ref="char:EOLhyphen"/>ſturbance (which an hundred to one but themſelves have made) they muſt preſently to the Royal Palace, and pull down the ſup<g ref="char:EOLhyphen"/>poſed Tyrant, and it may be the Palace too for being the Habitation of their King, and they muſt immediately be platform'd into their beloved Commonwealth, where every one may have at leaſt a Finger in the Government, where every one may be a Governour, and yet all Subjects.</p>
<pb n="14" facs="tcp:41775:9"/>
<p>Theſe things they pretend to juſtice, by tel<g ref="char:EOLhyphen"/>ling us, that though Government in general might be inſtituted by Divine Authority, yet the particular Sorts and Kinds were left by the All-wiſe Providence, to the Diſcretion of theſe ſo very wiſe men. But I would know of them, to what mens diſcretion this great Pre<g ref="char:EOLhyphen"/>rogative was given? If to all, I have ſhewed already the great Inconveniencies of ſuch a Propoſition; for all or the major part have not the Diſcretion or Wiſdom for ſuch a Choice, and few or many chuſing doth mani<g ref="char:EOLhyphen"/>feſt Injuſtice to the reſt, All being free as well as Some. But then moreover it is contrary to God's Order or Method of Creation; which is, firſt to make Particulars, and from the Be<g ref="char:EOLhyphen"/>ings of Individuals to occaſion the general na<g ref="char:EOLhyphen"/>ture of the thing to ariſe by a neceſſary con<g ref="char:EOLhyphen"/>ſequence; as he firſt made <hi>Adam,</hi> and ſo mans Nature was made, he firſt made Sun and Moon, and upon that followed that he made great Lights; and ſo he proceeds in his Mo<g ref="char:EOLhyphen"/>ral and Civil Inſtitutions: For how could he, according to humane Apprehenſions, make Government before he had conſtituted ſome Governour to adminiſter it? he muſt firſt or<g ref="char:EOLhyphen"/>dain ſome one Government in particular be<g ref="char:EOLhyphen"/>fore
<pb n="15" facs="tcp:41775:9"/> he could be ſaid to be the Author of Go<g ref="char:EOLhyphen"/>vernment. But this will not ſtop the Mouths of the many-headed Beaſt, they will ſtill be Barking and Shewing their Teeth, and great willingneſs to Bite; but if not, otherwiſe will rail the Monarch from his Throne, or Peti<g ref="char:EOLhyphen"/>tion him, and humbly deſire him to lay down his Scepter, to eaſe himſelf of the great trou<g ref="char:EOLhyphen"/>ble he takes in ruling them; whereas they had rather, and could do it themſelves better than his moſt Serene Majeſty. What would be the diſmal conſequences of ſuch wicked Opinions as theſe few can prognoſticate? but we may gueſs at the evils by the Intentions of this courteous and deſiring Multitude, which is by former Example apparent, and by preſent Practiſe to be fear'd, no leſs than the breaking the Throne in pieces, and dividing to each a ſhare, and then fancying themſelves to be the Saints of the Earth, and ſo to have Authority from God to pearch upon the pieces of the di<g ref="char:EOLhyphen"/>vided Throne, and there ſet with Apoſtolick Juriſdiction judging the Tribes of our <hi>Iſrael.</hi> Theſe things I do not love ſo much as to think of, but only to root in my mind the quite con<g ref="char:EOLhyphen"/>trary opinions, and learn not only the unlaw<g ref="char:EOLhyphen"/>fulneſs of ſuch intents, but the abſurdity of
<pb n="16" facs="tcp:41775:10"/> them, which I ſhall do by a ſhort compariſon of the fundamental Juſtice of the ſeveral ſorts of Government which have been in the world. And firſt for the darling Whelp of the Beaſt Democracy; which, be it never ſo well lick'd, I fear, will prove but an ugly Monſter. It is in the proper and genuine Notion of the thing a comprehenſion of the people generally without exception of any; but according to the aſſertors of it (who can alter any thing as they pleaſe) the meaning of it is, that many of the Inferi<g ref="char:EOLhyphen"/>our and Ignobler ſort of people are taken into the numerous Counſel, and Court of Judicature, adminiſtring the Publick. By this are people doubly chouſed; firſt, by being made believe that they have a right in the Government, and then by being forced to be content to uſe it on<g ref="char:EOLhyphen"/>ly figuratively, and by a large Synecdock alone to have any ſhare in what they ſo much pre<g ref="char:EOLhyphen"/>tend to, which in the end will prove to be none at all, and Democracy come at length to be nothing but a great contradiction. But they will ſay for themſelves, it cannot be otherwiſe but that ſome muſt be ſubject, that there muſt be ſome ſuperiour Power to bring things into ſettlement and order: All which I do readily grant, and from thence gather, that Democra<g ref="char:EOLhyphen"/>cy
<pb n="17" facs="tcp:41775:10"/> is in its genuine ſenſe a thing impoſſible, in their own ridiculous. The unfortunate and fatal pretences of the <hi>Greecian</hi> and <hi>Roman</hi> peo<g ref="char:EOLhyphen"/>ple to raiſe themſelves to have a ſhare in the Government are manifeſt teſtimonies of the Conſequences of ſuch attempts; who having no foundation of humane or divine right, quick<g ref="char:EOLhyphen"/>ly fell Deſtruction and Ruine, like the Dra<g ref="char:EOLhyphen"/>gon's Teeth which <hi>Cadmus</hi> ſowed, they are from their very birth at war one with ano<g ref="char:EOLhyphen"/>ther, and can never agree till they have with their Bloud manur'd that Ground, and are re<g ref="char:EOLhyphen"/>ſown in thoſe Furrows they but now came out from. Neither will Ariſtocracy find itſelf to be built upon any more Right, (or any o<g ref="char:EOLhyphen"/>ther ſort of Commonwealth) though the flou<g ref="char:EOLhyphen"/>riſhing of ſome States thus governed may give a ſhew of more reaſon. For either theſe per<g ref="char:EOLhyphen"/>ſons thus Ruling obtain their Authority by their powerful Uſurpations over the People, who are by nature, and ought to be continued ſtill, as free as themſelves, and ſo their Autho<g ref="char:EOLhyphen"/>rity is uniuſt; or elſe they receive it from the People delivering up their Right into their hands and conſtituting them their Rulers but whilſt the People have (as I have already ſhew'd) no ſuch power to give, or if they had could
<pb n="18" facs="tcp:41775:11"/> not, or ought not, to part with it, this their Au<g ref="char:EOLhyphen"/>thority muſt alſo be unjuſt and unnatural. Nei<g ref="char:EOLhyphen"/>ther can theſe Forms be to themſelves ſafe; for if the People can make they can too unmake both Government and Governours, being they can recal that they do but lend upon Conditions, whenſoever thoſe Conditions fail; wherefore we muſt ſeek ſome better Government and ſet<g ref="char:EOLhyphen"/>led upon more unalterable Foundations. Which we ſhall find Monarchical Government to be, if we rightly conſider its true Conſtitutions. That God is the Author of ſome particular ſort of Government muſt be granted by them who acknowledge him to be Author of Government at all; if of any, that he muſt be the Author of a Government lawfully unalterable, is plain from the end of all Government, Peace, and Unity: for if it was left to the People to alter Government as they pleaſed upon Inconveni<g ref="char:EOLhyphen"/>encies that might happen, every Diſcontent would ſtrait'be buſie in inventing new Models, or at leaſt fancy one, ſo they might be but fin<g ref="char:EOLhyphen"/>gering the old, and State-making might turn to be a Trade among them, and alter as Fa<g ref="char:EOLhyphen"/>ſhions according to the fancy of the Inventor. But Providence, if we would know it, hath bet<g ref="char:EOLhyphen"/>ter provided for our peace by conſtituting one
<pb n="19" facs="tcp:41775:11" rendition="simple:additions"/> particular Form of Government above the reſt. And if we can find any one particular Form of which he hath given any inſtances and intimati<g ref="char:EOLhyphen"/>ons of his choice; and nothing can be brought to maintain any of the other Forms proceeding from him in a direct ſpecial manner, then may that Form of Government, and that onely chal<g ref="char:EOLhyphen"/>lenge the preheminence. That Monarchy bears theſe Characters of its divine Inſtition may ap<g ref="char:EOLhyphen"/>pear to every unprejudiced mind that conſiders, firſt, that the Original of Government (which I hope is by this time granted to be from God) was Monarchical: The Paternal Regiment being ſo, the Regal and Paternal differing only as <hi>Magis</hi> and <hi>Minus,</hi> which one would ſuppoſe to be proof enough that Govern<g ref="char:EOLhyphen"/>ment in its firſt Origine was Monarchical; but they ſay there is a greater difference than ſo betwixt them; for the Paternal Regiment was purely Natural; but the Regal of Civil Inſtitution: that indeed conſtituted by God whilſt the World was ſcarce of People, but this by conſent of the People altogether, the beginning of it being to be aſcribed to humane reaſon and neceſſity: For when Men and Im<g ref="char:EOLhyphen"/>piety began to multiply, Ambition and Ava<g ref="char:EOLhyphen"/>rice, Injuſtice, and Robbery increaſed together
<pb n="20" facs="tcp:41775:12"/> the World, the ſoft and gentle bonds of Pater<g ref="char:EOLhyphen"/>nal perſwaſions were too weak to oblige Man<g ref="char:EOLhyphen"/>kind from their inclinations to evil, altogether ineffectual to reſtrain the habit; ſo that to prevent the Inundation of a flowing confuſion, neceſſity taught to underſtand, that they muſt by a general Obedience ſubmit themſelves to Order and Dominion, ſuppoſing that a tolera<g ref="char:EOLhyphen"/>ble Bondage would be far better than the Li<g ref="char:EOLhyphen"/>centious Diſorder.</p>
<p>From this Neceſſity, ſay they, aroſe the beginning of Civil Government; from which it is plain that people choſe then, and may do ſtill, what Government they pleaſe. But ſurely though theſe Premiſes be ſeemingly true, their Concluſions are drawn up falſe: For though (to ſpeak humanely) the beginning of Empire may be aſcribed to Reaſon and Neceſſity; yet it was God that kindled this Light in the Minds of men, they ſaw they could not be preſerved without a Ruler and Conductor: God himſelf having by his Eternal Providence ordained Kings, and that in the inſtitution of Paternal Authority: For though the Supremacy of its Juriſdiction was deminiſhed by the overgrown Diſobedi<g ref="char:EOLhyphen"/>ence of the encreaſing World, yet was it
<pb n="21" facs="tcp:41775:12"/> not altogether abrogated; for from it ſprung Kingly Power, and as it were from the Ty<g ref="char:EOLhyphen"/>pical Idae of Family, and oeconomical Go<g ref="char:EOLhyphen"/>vernment proceeded the Form of Kingly Re<g ref="char:EOLhyphen"/>giment: The one, being the Father of his Family, the other, of his Country. One the indulgent Protector of his Children, the other of his Subjects; they both having Mo<g ref="char:EOLhyphen"/>narchical Juriſdiction over both. Moreover, the Law of Nature having thus written in Mens Mindes, and inclined them to this ſort of Government onely does not a little prove the hand of God in its Inſtitution, that being always accounted as an Inſtitution of God and Nature, which all the World have without mutual Combination conſented to practiſe, which that they did, is evident from all Hiſtory. And it is no ſmall argument for Monarchy, that at this day, in the latter diſcoveries of Countries, there ſhould be found no other Go<g ref="char:EOLhyphen"/>vernment but Monarchical, and that almoſt Paternal being extended to a very few per<g ref="char:EOLhyphen"/>ſons; and though there be found in theſe We<g ref="char:EOLhyphen"/>ſtern parts ſome Common wealths, yet they are found onely here, and they ſo few, that they are of no force to evalidate the Divine Inſtitution of the other, they having nothing but humane policy for their Foundation, and
<pb n="22" facs="tcp:41775:13"/> no more of God's than of a common hand in their Inſtitution, whereby evil as well as good ariſes up in the World, they having moſt com<g ref="char:EOLhyphen"/>monly by Gods permiſſion aroſe by way of Rebellion and Deffection from their lawful Soveraign as a puniſhment to their Offences, and chaſtiſement for their own Iniquities.</p>
<p>But if mens conſent will not ſatisfie their curioſity, the meer inanimate Creature will tell us that Nature inſtituted among them a Mo<g ref="char:EOLhyphen"/>narchical Power even in their Regiment: For in the ſimple and imperfect Gorvernment which we finde among them, there is a reaſo<g ref="char:EOLhyphen"/>nable account of its being ſo. But if we con<g ref="char:EOLhyphen"/>ſider the State which God made more imme<g ref="char:EOLhyphen"/>diately his Peculiar, ſurely the thing will be ſo evident that it muſt be granted. For what was the Patriarchal Government of the Children of <hi>Iſrael</hi> but (purely) paternally Monarchical? In <hi>Aegypt</hi> they were under no other Government that we read of, than that of the <hi>Egyptian</hi> Kings. From the time of their going out of <hi>Egypt</hi> to their more particular inauguration of their Kings, though their Government hath ſeem'd to be only Republican, yet we ſhall find that <hi>Moſes, Joſhua,</hi> with the Judges were all in their kind Monarchs, and ſo in all the progreſs of their
<pb n="25" facs="tcp:41775:13"/> ſtate we ſhall never finde the Civil Regi<g ref="char:EOLhyphen"/>ment of the <hi>Jews</hi> to be otherwiſe; which one would ſuppoſe to be enough to re<g ref="char:EOLhyphen"/>commend the Government of one above that of many. As for Elective Govern<g ref="char:EOLhyphen"/>ments and ſuch-like, we may draw a Con<g ref="char:EOLhyphen"/>ſequence from what hath been already ſaid; But as for thoſe Monarchies which are Mixed and Temperated, (it being no Contradiction to call them ſo) much might be ſaid: But it will ſuffice my Enquiry to ſay, That great is their Happineſs, who live under ſuch Government; But as great is their Unhappineſs, who not rightly un<g ref="char:EOLhyphen"/>derſtand this their good Fortune. And they would in my mind do well to con<g ref="char:EOLhyphen"/>ſider thoſe great Priviledges, they ſo much boaſt of and ſtand upon, were at firſt the bountiful Donations of their Princes, gran<g ref="char:EOLhyphen"/>ted to their Subjects upon extraordinary Occaſions; Which though by length of Time and continued Cuſtome are grown into Eſtabliſhed Laws; yet ſurely cannot pretend to that Right or Priviledge, which is due to the Kingly Prerogative: and Princes may be Princes without them; but they can be no Governors without their
<pb n="18" facs="tcp:41775:14"/> Princes, who may act without any bodies ſaying, What doeſt Thou? But,</p>
<p>
<hi>The Obligations betwixt Governors and Governed,</hi>
</p>
<p>Moſt People will be ready to ſay, what! may Princes then Reign without controul? are they ſo Sovereign that they may do what they liſt without any Stop to be put to their Wills when grown Extravagant & Unjuſt? This is the great Queſtion. This is that which ſo much works in the heads of buſie bodies, and froths up in the Minds of the vain Multitude. The Queſtion is in<g ref="char:EOLhyphen"/>deed great, but may be anſwered without any great Difficulty; for that there is a mutual Obligation of Obedience betwixt Soveraign and Subject, is ſo undeniably true, that Kings themſelves will grant it as well as the People: But that there is a vaſt difference betwixt the Obligations of Prin<g ref="char:EOLhyphen"/>ces and that of the People, muſt be granted by the People, as well as Princes. That the moſt Abſolute Prince is ſubject to the Laws of God, his own Conſcience, and the Rules of common Juſtice, none will deny. But that the moſt petty Monarch can forfeit to any of his Subjects his Authority, upon
<pb n="19" facs="tcp:41775:14"/> breach of thoſe Obligations, though it hath frequently been practis'd, yet ought by no means to be aſſerted: For as it doth not at all follow, that becauſe Princes are not ſubject to their Subjects, therefore they are free from all Subjection; So nei<g ref="char:EOLhyphen"/>ther doth it by any means follow, that be<g ref="char:EOLhyphen"/>cauſe they are not free from all Subje<g ref="char:EOLhyphen"/>ction, therefore they are ſubject to their Subjects. For Princes are tied and cir<g ref="char:EOLhyphen"/>cumſcribed in the exerciſe of their Power by Laws; yet it is not to be underſtood that they are ſo reſtrained by the Efficient and Compulſive part of them, but by the Exemplary only. For all Laws contain in them two ſpecial Cauſalities; the one Efficient and Compulſive, whereby a Civil Penalty being denounced, and impending over the Head of the Infringers thereof; they are liable to loſs either of outward Goods, or Life itſelf, according to the Me<g ref="char:EOLhyphen"/>rit of the Offence. The other Cauſality is Exemplary, whereby a Form and Rule is preſcribed, directing thoſe that are guided thereby, to the obſervation of Juſtice and Equity, as well to Publick as Private Good; and to this Kings are no leſs bound than
<pb n="28" facs="tcp:41775:15"/> Subjects; they ought to obſerve entirely and religiouſly theſe ſound and profitable Laws, and that upon pain of Gods Dif<g ref="char:EOLhyphen"/>pleaſure; But ſurely it cannot conſiſt with the Laws of God, of natural Juſtice, or Nations to inflict Puniſhments on Princes Sovereign: Not but that the Breach of Laws, Murder, unjuſt Spoils, <hi>&c.</hi> are as great, or greater Crimes in them than o<g ref="char:EOLhyphen"/>thers; But becauſe there can be no juſt Execution of Puniſhment upon them. For all Penalties muſt be juſtly inflicted, or elſe they are mere Injuſtice, though the Per<g ref="char:EOLhyphen"/>ſons upon whom they are inflicted never ſo much deſerve them. Now there is none can execute any Malefactor without Au<g ref="char:EOLhyphen"/>thority from the Supreme Power of the Sword; and there can be butone proper ſubject of this Power. (at leaſt in Monar<g ref="char:EOLhyphen"/>chical Governments). Who then can with any pretence of Juſtice or Legality execute any Penal Laws againſt his Prince? Who can Authoriſe them for ſuch an Attempt? Or give them power even to think? I won<g ref="char:EOLhyphen"/>der then at the preuſmption of thoſe who dare lift up the leaſt of their Fingers a<g ref="char:EOLhyphen"/>gainſt their Soveraign, though but to
<pb n="29" facs="tcp:41775:15"/> the falling of one Hair from his Head. But though, this be ſo great, ſo neceſſa<g ref="char:EOLhyphen"/>ry, and ſo convincing a Truth, Yet the Multitude will find a way to ſlip the yoak off their own Necks, and put it upon that of their Leaders; they will ſay, Princes were made for them, and may too be made by them; but yet they'll bear ſuch Reverence to their King, that they'll main<g ref="char:EOLhyphen"/>tain Him and his Honours, whilſt he main<g ref="char:EOLhyphen"/>tains them and their Priviledges: but it is unreaſonable to ſuppoſe they ſhould do it any longer, that they ſhould tamely laydown their Necks, and let him tread and inſult over them, is no Duty of Subjects. In ſhort, they will be obedient to his Rule, while he is ſo to their Humours, which are very apt to riſe upon the ſuſpition of the growth of Tyranny, or Alteration in Religion; either of which they aſſert, is an account warrantable enough to juſtifie the greateſt Sedition: But whether it be ſo or no, let us examine. And firſt for Ty<g ref="char:EOLhyphen"/>ranny. And here firſt let us ſee, ſuppoſing Tyranny to be a juſt Plea for Defection, whether they underſtand it aright, and do
<pb n="22" facs="tcp:41775:16"/> not often miſtake the thing, and look up<g ref="char:EOLhyphen"/>on that to be Tyranny, which is not ſo; and ſo raiſe infinite Commotions upon no account at all; and this we may find them very apt to do. For they look upon any ſort of Plenipotency, or Illimited Power (nay and Limited too, when they have a mind to it) immediately to be Tyran<g ref="char:EOLhyphen"/>ny; affirming, that it is not ſeparable from ſome ſorts of Government, and that One Man is not capable of ſuch a maſs of Po<g ref="char:EOLhyphen"/>wer without too near an approach to that kind. Upon theſe ſlender Apprehenſions they will begin to think Treaſons, and in little Surmiſes hatch Seditious Opinions in their Minds, and then proceed to talk, and in Scandalous ſuppoſed Politicks diffuſe their Poiſons, till at length, having war<g ref="char:EOLhyphen"/>med themſelves into a Temper fit for A<g ref="char:EOLhyphen"/>ction, they'll not ſcruple to perpetrate the greateſt Rebollions. But that all this is ex<g ref="char:EOLhyphen"/>treamly Unjuſtifiable will appear from their Miſunderſtanding of Tyrannical Go<g ref="char:EOLhyphen"/>vernment; and moreover that ſuppoſing this was manifeſt Tyranny, they were yet not to be juſtifyed. As to the firſt, They moſt egregiouſly miſtake the Notion of
<pb n="23" facs="tcp:41775:16"/> Tyranny; by ſuppoſing it to be an inſepa<g ref="char:EOLhyphen"/>rable concomitant of Monarchy: For there is no ſuch thing as Government in it ſelf Tyrannical, Tyranny being but the Abuſe an unjuſt Exerciſe of Power, to which any Power is as obnoxious as Mo<g ref="char:EOLhyphen"/>narchical: And I cannot ſee, why the Go<g ref="char:EOLhyphen"/>vernment of <hi>One</hi> ſhould not be as far from it, as that of <hi>Many;</hi> the Laws here being commonly as kind and benigne as there, or at leaſt may be; and we may find the Yoke of Obedience as heavy where Liberty is moſt aſſerted among the credulous Mul<g ref="char:EOLhyphen"/>titude, among whom a bold Affirmation of Freedom goes for the thing it ſelf. But ſuppoſing it otherwiſe, that Monarchy is of ſo near a kin to Tyranny, nay, and that the Prince were an apparent Tyrant; the People indeed are unhappy who are under his Rule and to be pitied; but no ways to be remedied by their own Force: the Na<g ref="char:EOLhyphen"/>ture of Government forbids it, and God himſelf has nowhere allow'd it; but has al<g ref="char:EOLhyphen"/>ways taught his Servants Obedience unto the moſt enormous of Princes. I canthen no ways commend that ſo highly applauded Action of <hi>Junius Brutus</hi> with his Accomplices, in
<pb n="32" facs="tcp:41775:17"/> Depoſing <hi>Tarquinius,</hi> his Lawful, though Cruel Soveraign; which though it lookt like Heroick, and was agreeable to the diſ<g ref="char:EOLhyphen"/>contended Humours of the People, yet without doubt was unjuſt and wicked: But much more was he to be blamed, for not only Depoſing the King, but the Govern<g ref="char:EOLhyphen"/>ment too: For the Government being a<g ref="char:EOLhyphen"/>buſed cannot be in fault, or for any Miſ<g ref="char:EOLhyphen"/>carriages of the Prince, or any external accident lapſe to any other: For any Go<g ref="char:EOLhyphen"/>vernment may be ſo abuſed, as is apparent in <hi>Junius</hi> himſelf; who expelling his Prince who Reigned by lawful Power and Title, Uſurped a Power to which he had no Ti<g ref="char:EOLhyphen"/>tle; and then proceeded to an Act of as great Tyranny as the Depoſed Prince had ever done; <hi>viz.</hi> The thruſting out his E<g ref="char:EOLhyphen"/>qual and Colleague, becauſe poſſibly he might have committed an Offence, not that he had. And this is the Changing <hi>Kingly</hi> Government to that of <hi>Many:</hi> Which, however it may be Diſputed, ſel<g ref="char:EOLhyphen"/>dom proves more favourable to the People than the other; and ſurely then it is better living under One Tyrant, than ten Thou<g ref="char:EOLhyphen"/>ſand; under a Wiſe Man that is Cruel,
<pb n="33" facs="tcp:41775:17"/> than under the fooliſh and barbarous Cru<g ref="char:EOLhyphen"/>elty of the Multitude. The Tyrant is like a Whirlwind, whoſe Fury may over<g ref="char:EOLhyphen"/>throw ſome, may deſtroy here and there a Tree, a ſtately Cedar, or ſingle Town; but the Depoſing this Tyrant, and the Anarchy which follows it, deſtroys whole Cities, unpeoples and lays waſte Coun<g ref="char:EOLhyphen"/>tries, makes Confuſion every where, and like a general Inundation, overflows all with ſad Deſtruction. How miſerably then do People chouſe themſelves, when they are mad for a Change? Little con<g ref="char:EOLhyphen"/>ſidering, that beſides the Confuſion which they make, they commonly change for the worſe, and there is not one in an Hun<g ref="char:EOLhyphen"/>dred, it may be a Thouſand, that attains to what he aimed at, or betters his Con<g ref="char:EOLhyphen"/>dition. So that thus to ſtab real or ſup<g ref="char:EOLhyphen"/>poſed Tyranny and Monarchie at once, is not only againſt the Law of God, but Intgereſt of moſt men; which it may be many will grant, and will bear to Extre<g ref="char:EOLhyphen"/>mity, at leaſt upon force, the Oppreſſion of their Goods, Perſons and Fortune: But when their Religion is in Danger, (& no one but looks upon his own as beſt) then they judge that even God himſelf is not inte<g ref="char:EOLhyphen"/>reſted
<pb n="34" facs="tcp:41775:18"/> for civil Government, but he will per<g ref="char:EOLhyphen"/>mit them to ſtir; they can willingly bear the former Tyranny, but to have their Con<g ref="char:EOLhyphen"/>ſciences oppreſt, truly is a burden too intol<g ref="char:EOLhyphen"/>lerable for them to bear or crouch under, and even Chriſtianity it ſelf will afford them liberty here to cancel all other Obli<g ref="char:EOLhyphen"/>gations. A plauſible Plea; but of no more force than the other, if not indeed leſs. For that Religion ſhould permit thoſe things to be done, which its precepts every where forbid, is ſo abſurd an opinion that none will admit of, without making God himſelf command contradictions. That Religion doth forbid, and no where allow of ſuch proceedings, is evident from that all its pre<g ref="char:EOLhyphen"/>cepts and commands of Obedience, are de<g ref="char:EOLhyphen"/>livered in general terms without any the leaſt exception: from whence I gather, and declare, that were my Prince a Jew, Turk, Infidel, or Pagan; I would and ought in all things not abſolutely unlawfully obey him. And ſurely the firſt Ages of Chriſtia<g ref="char:EOLhyphen"/>nity judged ſo too, whileſt under the Go<g ref="char:EOLhyphen"/>vernment of the greateſt Enemies to Chri<g ref="char:EOLhyphen"/>ſtianity, (even in its purity) and moſt bar<g ref="char:EOLhyphen"/>barous executions, they did not only not reſiſt their power, but even embrac'd their cruelties, kiſt thoſe hands that
<pb n="35" facs="tcp:41775:18"/> cut them off, and in the midſt of Flames and greateſt Tor<g ref="char:EOLhyphen"/>tures continued good Subjects. I would feign learn then how our Age comes to be ſo much better, or the Religion of our days ſo much wiſer: or what Religion it is that is thus extraordinary pure, and yet teacheth ſuch diſmal Do<g ref="char:EOLhyphen"/>ctrines? The Romaniſts we all know do aſſert the Opinion, and practiſe it, but dare not own it; and there are others (who pretend to hate ſuch Doctrines, and the Abbettours of them) who do not always aſſert it, nor own it, but yet have practiſed it. But I would fain have theſe People ſpeak out, and tell the world plainly their meaning, whe<g ref="char:EOLhyphen"/>ther they do look upon it as lawful to Dethrone their Prince upon the account of Religion, or not lawful? If they do not account it lawful, why do they ſuffer themſelves to be tranſported with prejudic'd and miſtaken zeal, as to com<g ref="char:EOLhyphen"/>mit upon ſuch accounts the greateſt Villanies? But if they allow it to be lawful, let them ſpeak out I ſay. And they give Anabaptiſts, Independents, &c. to make War upon them upon their pretences to Religion, and ſo make a way for all Sects and Opinions to be lawfully at Enmity one with ano<g ref="char:EOLhyphen"/>ther. And I cannot ſee how, whileſt they depoſe or decol<g ref="char:EOLhyphen"/>late their lawful Prince for not being of their perſwaſion, they do any thing leſs than their greateſt Enemies, the Pa<g ref="char:EOLhyphen"/>piſts, for Dethroning theſe they judge and call Hereticks. Methinks it would be a greater teſtimony of their Sincerity and Religion, to obey in all things not abſolutely unlawful; and in the reſt, to ſhew their Obedience by ſubmiſſion. 'Tis indeed a fine thing to ſit in Thrones, and appear in the va<g ref="char:EOLhyphen"/>cant ſeats of depoſed Princes; but the purity of the Religion they ſo much pretend to, might teach them that there is a greatneſs which is not gaz'd at, and he that ſubjugates his will to his lawful Soveraign, hath a ſoul commanding that no Prince can force, nay, and in ſome meaſure is as great as his King, whileſt he is as able to obey, as the other to command. In ſhort, to obey in all things may be highly Crimminal; to
<pb n="36" facs="tcp:41775:19" rendition="simple:additions"/> reſiſt muſt be ſo; but to ſubmit can be nothing but ſafety and Peace.</p>
<p>I ſhould here make an end of this, it may be imperti<g ref="char:EOLhyphen"/>nent Harangue; but that there are another ſort of Peo<g ref="char:EOLhyphen"/>ple I cannot paſs by, who would aſſert againſt fix'd Obe<g ref="char:EOLhyphen"/>dience, That Dominion is founded altogether upon Power, and not Juſtice. Which to me ſeems altogether unrea<g ref="char:EOLhyphen"/>ſonable, from the notorious Miſchiefs that would croud in upon all Societies, where this Tenet is maintained. For what a powerful Motive would this be to all diſconten<g ref="char:EOLhyphen"/>ted perſons, to invade and diſpoſſeſs others, when there lyes no other difficulty before them, but the Means to At<g ref="char:EOLhyphen"/>tach ſucceſsfully whom they intend to Deſtroy? But ha<g ref="char:EOLhyphen"/>ving overcome that by whatever Villanies, they ſhall be<g ref="char:EOLhyphen"/>come as Legal Owners of what they are become Maſters<g ref="char:punc">▪</g> as the moſt Innocent and Juſt. But can there be ever any hopes of Peace or Security where this is allowed? But ſome will ſay, Power Acquired and Poſſeſs'd doth give Right to Hold, though not juſtifie the Act of acquiring it; But ſurely no unjuſt Cauſe can produce a juſt Effect, nor any Inveterateneſs of the Evil or Tract of Time wipe a<g ref="char:EOLhyphen"/>way the Injuſtice. And moreover then one could never tell how to obey. For the Obligations of Obedience muſt of neceſſity vary according to the meaſure of the Power of the Ruler; and Subjects always be perplexed and un<g ref="char:EOLhyphen"/>dermin'd in their Reſolutions. Many more are the In<g ref="char:EOLhyphen"/>conveniencies of this Opinion, and many Arguments brought for it, from God's Omnipotence- and Power o<g ref="char:EOLhyphen"/>ver the Creatures, &c. But I am weary of troubling my Reader, and ſhall only ſay, That theſe are in my Opinion the real and true Notions of Civil Government; and I hope I ſhall never be of any other. Not that of the Peo<g ref="char:EOLhyphen"/>ples having Power to Conſtitute their Ruler, of being abſurd and ridiculous: Not that of changing Governments, being Sacrilegious and Impious. Not that of Depoſing Princes upon any account, as being Unnatural, Unjuſt, Unreaſon<g ref="char:EOLhyphen"/>able, Unchriſtian.</p>
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<trailer>FINIS.</trailer>
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</TEI>