I.--It very greatly concerns all men on whom a higher nature has impressed[151] the love of truth, that, as they have been enriched by the labour of those before them, so they also should labour for those that are to come after them, to the end that posterity may receive from them an addition to its wealth. For he is far astray from his duty--let him not doubt it--who, having been trained in the lessons of public business, cares not himself to contribute aught to the public good. He is no "tree planted by the water-side, that bringeth forth his fruit in due season." He is rather the devouring whirlpool, ever engulfing, but restoring nothing. Pondering, therefore, often on these things, lest some day I should have to answer the charge of the talent buried in the earth, I desire not only to show the budding promise, but also to bear fruit for the general good, and to set forth truths by others unattempted. For what fruit can he be said to bear who should go about to demonstrate again some theorem of Euclid? or when Aristotle has shown us what happiness is, should show it to us once more? or when Cicero has been the apologist of old age, should a second time undertake its defence? Such squandering of labour would only engender weariness and not profit. [Footnote 151: "_In quos veritatis amorem natura superior impressit._" On the ancient idea (Aug. _De Trin._ iii. 4; Aquin. _Summ._ 1, 66, 3) of the influence or impression of higher natures on lower, cf. _Parad._ i. 103, x. 29.] But seeing that among other truths, ill-understood yet profitable, the knowledge touching temporal monarchy is at once most profitable and most obscure, and that because it has no immediate reference to worldly gain it is left unexplored by all, therefore it is my purpose to draw it forth from its hiding-places, as well that I may spend my toil for the benefit of the world, as that I may be the first to win the prize of so great an achievement to my own glory. The work indeed is difficult, and I am attempting what is beyond my strength; but I trust not in my own powers, but in the light of that Bountiful Giver, "Who giveth to all men liberally, and upbraideth not." II.--First, therefore, we must see what is it that is called Temporal Monarchy, in its idea, so to speak, and according to its purpose. Temporal Monarchy, then, or, as men call it, the Empire, is the government of one prince above all men in time, or in those things and over those things which are measured by time. Three great questions are asked concerning it. First, there is the doubt and the question, is it necessary for the welfare of the world? Secondly, did the Roman people take to itself by right the office of Monarchy? And thirdly, does the authority of Monarchy come from God directly, or only from some other minister or vicar of God?