yrannical kings, either chose others from a new family, or abolished
the kingly government, and became free states. Thus the Romans upon the
expulsion of Tarquin found it inconvenient for them to be subject any
longer to the pride, the lust, the cruelty and arbitrary will of single
persons, and therefore by general consent entirely altered the whole
frame of their government. Nor do I find the proceedings of either, in
this point, to have been condemned by any historian of the succeeding
ages.

But a great deal hath been already said by other writers upon this
invidious and beaten subject; therefore I shall let it fall, though the
point is commonly mistaken, especially by the lawyers; who of all others
seem least to understand the nature of government in general; like
under-workmen, who are expert enough at making a single wheel in a
clock, but are utterly ignorant how to adjust the several parts, or
regulate the movements.

To return therefore from this digression: It is a Church of England
man's opinion, that the freedom of a nation consists in an absolute
unlimited legislative power, wherein the whole body of the people are
fairly represented, and in an executive duly limited; because on this
side likewise there may be dangerous degrees, and a very ill extreme.
For when two parties in a state are pretty equal in power, pretensions,
merit, and virtue, (for these two last are with relation to parties and
a court, quite different things) it hath been the opinion of the best
writers upon government, that a prince ought not in any sort to be under
the guidance or influence of either, because he declines by this means
from his office of presiding over the whole, to be the head of a party;
which besides the indignity, renders him answerable for all public
mismanagements and the consequences of them; and in whatever state this
happens, there must either be a weakness in the prince or ministry, or
else the former is too much restrained by the legislature.[1]

[Footnote 1: This is as given in the "Miscellanies" (1711). Scott and
Faulkner print "by the nobles, or those who represent the people." [T.
S.]]

To conclude: A Church of England man may with prudence and a good
conscience approve the professed principles of one party more than the
other, according as he thinks they best promote the good of Church and
State; but he will never be swayed by passion or interest, to advance an
opinion merely because it is that of the pa