dexterously stuck his groat in Lambeth wainscot, it may easily be conceived he would be unwilling to lose it; and therefore he concern'd himself highly, and even to jealousie, in upholding now that palace, which, if falling, he would out of instinct be the first should leave it. His Majesty about that time labouring to effect his constant promises of Indulgence to his people, the Author therefore walking with his own shadow in the evening, took a great fright lest all were agoe. And in this conceit being resolv'd to make good his figure, and that one government should not last any longer than the other, he set himself to write those dangerous Books which I have now to do with; wherein he first makes all that he will to be Law, and then whatsoever is Law to be Divinity."[176:1] The Second Part is not all raillery. There is much wisdom in it and a trace of Machiavelli:-- "But because you are subject to misconstrue even true English, I will explain my self as distinctly as I can, and as close as possible, what is mine own opinion in this matter of the magistrate and government; that, seeing I have blamed you where I thought you blame-worthy, you may have as fair hold of me too, if you can find where to fix your accusation. "The power of the magistrate does most certainly issue from the divine authority. The obedience due to that power is by divine command; and subjects are bound, both as men and as Christians, to obey the magistrate actively in all things where their duty to God intercedes not, and however passively, that is, either by leaving their countrey, or if they cannot do that (the magistrate, or the reason of their own occasions hindring them), then by suffering patiently at home, without giving the least publick disturbance. But the dispute concerning the magistrate's power ought to be superfluous; for that it is certainly founded upon his commission from God, and for the most part sufficiently fortified with all humane advantages. There are few soveraign princes so abridged, but that, if they be not contented, they may envy their own fortune. But the modester question (if men will needs be medling with matters above them) would be, how far it is advisable for a prince to exert and push the rigour of that power which no man can deny him; for princes, as they derive the right of succession from their ancestors, so they inherit from that ancient and illustrious extraction a generosity that runs in the blood above the allay of the rest of mankind. And being moreover at so much ease of honour and fortune, that they are free from the gripes of avarice and twinges of ambition, they are the more disposed to an universal benignity toward their subjects. What prince that sees so many millions of men, either labouring industriously toward his revenue, or adventuring