than according to the goodness or holiness of their lives; and that
power, wealth, and the like outward advantages, are so far from
being the marks of God's approving or preferring those on whom they
are bestowed, that, on the contrary, He is pleased to suffer them to
be almost engrossed by those who have least title to His favour.
Now, according to this equality wherein God hath placed all mankind
with relation to Himself, you will observe that in all the relations
between man and man there is a mutual dependence, whereby the one
cannot subsist without the other. Thus no man can be a prince
without subjects, nor a master without servants, nor a father
without children. And this both explains and confirms the doctrine
of the text; for where there is a mutual dependence there must be a
mutual duty, and consequently a mutual subjection. For instance,
the subject must obey his prince, because God commands it, human
laws require it, and the safety of the public makes it necessary;
for the same reasons we must obey all that are in authority, and
submit ourselves not only to the good and gentle, but also to the
froward, whether they rule according to our liking or not. On the
other side, in those countries that pretend to freedom, princes are
subject to those laws which their people have chosen; they are bound
to protect their subjects in liberty, property, and religion, to
receive their petitions and redress their grievances, so that the
best prince is, in the opinion of wise men, only the greatest
servant of the nation--not only a servant to the public in general,
but in some sort to every man in it. In the like manner a servant
owes obedience, and diligence, and faithfulness to his master, from
whom, at the same time, he hath a just demand for protection, and
maintenance, and gentle treatment. Nay, even the poor beggar hath a
just demand of an alms from the rich man, who is guilty of fraud,
injustice, and oppression if he does not afford relief according to