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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A87129 Aphorisms political. By James Harrington. Harrington, James, 1611-1677. 1659 (1659) Wing H804; Thomason E995_8; ESTC R202590 4,480 11

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APHORISMS POLITICAL BY James Harrington LONDON Printed by J. C. for Henry Fletcher at the signe of the three Gilt Cups in St. Pauls Church-yard Aphorisms Political I. OBsequium amicos veritas odium parit The Errours and Sufferings of the People are from their Governours II. When the Foundation of a Government cometh to be changed and the Governours change not the Superstructures accordingly the people become miserable III. The Monarchy of England was not a Government by Arms but a Government by Laws though imperfect or ineffectual Laws IV. The Latter Governments in England have been Governments by Arms. V. The people cannot see but they can feel VI. The people having felt the difference between a Government by Laws and a Government by Arms will always desire the Government by Laws and abhor that of Arms. VII Where the spirit of the people is impatient of a Government by Arms and desirous of a Government by Laws there the spirit of the people is not unfit to be trusted with their Liberty VIII The spirit of the people of England not trusted with their Liberty driveth at the Restitution of Monarchy by Blood and Violence IX The spirit of the people of England trusted with their Liberty if the form be sufficient can never restore Monarchy and if the form be insufficient will restore it without Blood or Violence X. The sufficiency of the form wherein the spirit of a people may be trusted with their Liberty amounteth to a well-ordered Commonwealth or Democracy XI Where there is a well-ordered Commonwealth the people are generally satisfied XII Where the people are generally dissatisfied there is no Commonwealth XIII The parties in England declaring for a Commonwealth hold every one of them something that is inconsistent with a Commonwealth XIV To hold that the Government may be managed by a few or by a party is inconsistent with a Commonwealth XV. To hold that there can be any National Religion or Ministry without publick Indowment and Inspection of the Magistracy or any Government without a National Religion or Ministry is inconsistent with a Commonwealth XVI To hold that there may be Liberty and not Liberty of Conscience is inconsistent with a Commonwealth that hath the Liberty of her own Conscience or that is not Popish XVII Either Liberty of Conscience can have no security at all or under Popular Government must have the greatest security XVIII To hold that a Government may be introduced by a little at once is to wave prudence and commit things unto chance XIX To hold that the Wisdom of God in the Formation of an House or of a Government goeth not universally upon natural principles is inconsistent with Scripture XX. To hold that the wisdom of man in the Formation of an House or of Government may go upon supernatural principles is inconsistent with a Commonwealth and cometh to a kind of breaking of Jests as if one should say God ordained the Temple therefore it was not built by Masons He ordained the Snuffers therefore they were not made by a Smith XXI To hold that Hirelings or an endowed Ministry ought to be removed out of the Church is inconsistent with a Commonwealth XXII Nature is of God XXIII Some part in every Religion is natural XXIV An universal Effect demonstrateth an universal Cause XXV An universal Cause is not so much natural as it is Nature it self XXVI Every man either unto his terrour or consolation hath some sense of Religion XXVII Man may rather be defined a Religious then a Rational Creature in regard that in other Creatures there is something of Reason but nothing of Religion XXVIII Government is of humane Prudence and humane Prudence is adequate unto mans nature XXIX The prudence or Government that is regardless of Religion is not adequate nor satisfactory unto mans nature XXX Where the Government is not adequate or satisfactory unto mans nature it can never be quiet or perfect XXXI The major part of mankinde giveth it self up in the matter of Religion unto the publick leading XXXII That there may be a publick leading there must be a National Religion XXXIII Where the minor part taketh away the National Religion there the major part is deprived of the Liberty of Conscience by the minor XXXIV Where the major part is deprived of the Liberty of Conscience by the minor there they will deprive the minor of that Liberty of Conscience which they might otherwise enjoy XXXV In Israel there was an endowed Clergie or Priesthood and a National Religion under inspection of the Magistrate whence the Christians in Apostolick times defraying their own Ministry could have Liberty of Conscience whereas if the Christians by going about to take away Tythes and abolish the National Religion had endeavoured to violate the Consciences of the unconverted Jews these being far greater in number must needs have taken away the Liberty of Conscience from the Christians XXXVI Paul in Athens could freely and undisturbedly convert Dionysius and others therefore in Athens there was Liberty of Conscience but if Paul and his Converts had gone about to drive Hirelings or an endowed Priesthood or Clergie our of that Church who seeth not that the Athenians would have driven Paul and his Converts out of Athens XXXVII That there may be Liberty of Conscience there must be a National Religion XXXVIII That there may be a National Religion there must be an endowed Clergie XXXIX Till a Commonwealth be first framed how such a Commonwealth should make an effectual Union with another Nation is not possible to be seen XXXX The Union with Scotland as it is vulgarly discoursed of is destructive both to the hopes of a Commonwealth in England and of Liberty in Scotland XLI The Union vulgarly spoken of is by uniting Deputies of divers Commonwealths or Nations in the same standing Councils XLII If the Commonwealth of England receive Deputies from Scotland in a greater number then that of her own she receieth Law from a forraign interest and so loseth her own Liberty XLIII If Scotland be received in an equal number it obstructeth the freedom of both or occasioneth War or Dissention XLIV If Scotland be received in an inferiour number she receiveth Law from England and so loseth her Liberty XLV VVhere Countries are divers in their Laws and yet are to receive Laws one from the other neither the Common-wealth giving Law knoweth what to give nor the Common-wealth receiving Law understandeth what she receiveth in which case the Union returneth unto force or confusion XLVI The best way of holding a Nation different or not different in Laws is by way of Province XLVII A Province especially if she have strong holds may by defraying of a small guard be kept unto a just League and for the rest enjoy her own Laws her own Government and her perfect Liberty other ways of Union will be found more chargeable and less effectual on both sides for if England have no Army in Scotland Scotland will receive no