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law? He would not kill a king; must not an assembly of the states therefore punish a tyrant? he scrupled the killing of God's anointed; must the people therefore scruple to condemn their own anointed? especially one. that after having so long professed hostility against his own people, and washed off that anointing of his, whether sacred or civil, with the blood of his own subjects. I confess that those kings, whom God by his prophets anointed to be kings, or appointed to some special service, as he did Cyrus, Isa, xliv. may not improperly be called the Lord's anointed; but all other princes, according to the several ways of their coming to the government, are the people's anointed, or the army's, or many times, the anointed of their own faction only. But taking it for granted, that all kings are God's anointed, you can never prove, that therefore they are above all laws, and not to be called in question, what villanies soever they commit. What if David laid a charge upon himself and other private persons, not to stretch forth their hands against the Lord's anointed? Does not God himself command princes not so much as "to touch his anointed ?" Which were no other than his people, Psal. cv. He preferred that anointing, wherewith his people were anointed, before that of kings, if any such thing were. Would any man offer to infer from this place of the Psalmist, that believers are not to be called in question, though they offend against the laws, because God commands princes not to touch his anointed? King Solomon was about to put to death Abiathar the priest, though he were God's anointed too; and did not spare him because of his anointing, but because he had been his father's friend. If that sacred and civil anointing, wherewith the high priest of the Jews was anointed, whereby he was not only constituted high priest, but a temporal

magistrate in many cases, did not exempt him from the penalty of the laws; how comes a civil anointing only to exempt a tyrant? But you say, "Saul was a tyrant, and worthy of death :" What then? It does not follow, that because he deserved it, that David in the circumstances he was then under had power to put him to death without the people's authority, or the command of the magistracy. But was Saul a tyrant? I wish you would say so; indeed you do so, though you had said before in your second Book, page 32, That "he was no tyrant, but a good king, and chosen of God." Why should false accusers, and men guilty of forgery be branded, and you escape without the like ignominious mark? For they practise their villanies with less treachery and deceit than you write, and treat of matters of the greatest moment. Saul was a good king, when it served your turn to have him so; and now he is a tyrant, because it suits with your present purpose. But it is no wonder, that you make a tyrant of a good king; for your principles look as if they were invented for no other design, than to make all good kings so. But yet David, though he would not put to death his father-in-law, for causes and reasons that we have nothing to do withal, yet in his own defence, he raised an army, took and possessed cities that belonged to Saul, and would have defended Keilah against the king's forces, had he not understood, that the citizens would be false to him. Suppose Saul had besieged the town, and himself had been the first that had scaled the walls; do you think David would presently have thrown down his arms, and have betrayed all those that assisted him to his anointed enemy? I believe not. What reason have we to think David would have stuck to do what we have done, who when his occasions and circumstances so required, proffered his assistance to the

Philistines, who were then the professed enemies of his country, and did that against Saul, which I am sure we should never have done against our tyrant? I am weary of mentioning your lies, and ashamed of them. You say, it is a maxim of the English, "That enemies are rather to be spared than friends;" and that therefore "we con ceived we ought not to spare our king's life, because he had been our friend." You impudent liar, what mortal ever heard this whimsy before you invented it? But we will excuse it. You could not bring in that thread-bare flourish, of our being more fierce than our own mastiffs, (which now comes in the fifth time, and will as oft again before we come to the end of your book) without some such introduction. We are not so much more fierce than our own mastiffs, as you are more hungry than any dog whatsoever, who return so greedily to what you have vomited up so often. Then you tell us, that David commanded the Amalekite to be put to death, who pretended to have killed Saul. But that instance, neither in respect to the fact, nor the person, has any affinity with what we are discoursing of. I do not well understand what cause David had to be so severe upon that man, for pretending to have hastened the king's death, and in effect to have put him out of his pain, when he was dying; unless it were to take away from the Israelites all suspicion of his own having been instrumental in it, whom they might look upon as one that had revolted to the Philistines, and was part of their army. Just such another action as this of David's do all men blame in Domitian, who put to death Epaphroditus, because he had helped Nero to kill himself. After all this, as another instance of your impudence, you call him not only the "anointed of the Lord," but " the Lord's Christ," who a little be fore you had said was a tyrant, and acted by the impulse

of some evil spirit. Such mean thoughts you have of that reverend name, that you are not ashamed to give it to a tyrant, whom you yourself confess to have been possessed with the devil. Now I come to that precedent, from which every man that is not blind, must needs infer the right of the people to be superior to that of kings. When Solomon was dead, the people assembled themselves at Sichem to make Rehoboam king. Thither himself went, as one that stood for the place, that he might not seem to claim the succession as his inheritance, nor the same right over a freeborn people, that every man has over his father's sheep and oxen. The people propose conditions, upon which they were willing to admit him to the government. He desires three days time to advise; he consults with the old men; they tell him no such thing, as that he had an absolute right to succeed, but persuade him to comply with the people, and speak them fair, it being in their power whether he should reign or not. Then he advises with the young men that were brought up with him; they, as if Salmasius's phrenzy had taken them, thunder this right of kings into his ears; persuade him to threaten the people with whips and scorpions: and he answered the people as they advised him. When all Israel saw, that the king hearkened not to them, then they openly protest the right of the people, and their own liberty; "What portion have we in David? To thy tents, O Israel! now look to thine own house, David." When the king sent Adoram to them, they stoned him with stones, and perhaps they would not have stuck to have served the king himself so, but he made haste and got out of the way. The next news is of a great army raised by Rehoboam, to reduce the Israelites to their allegiance. God forbids him to proceed, "Go not up," says he, "to war against your

brethren the children of Israel; for this thing is of me.” Now consider, heretofore the people had desired a king; God was displeased with them for it, but yet permitted them to make a king according to that right that all nations have to appoint their own governors. Now the people reject Rehoboam from ruling them; and this God not only suffers them to do, but forbids Rehoboam to make war against them for it, and stops him in his undertaking; and teaches him withal, that those that had revolted from him were not rebels in so doing; but that he ought to look upon them as brethren. Now recollect yourself: you say, that all kings are of God, and that therefore the people ought not to resist them, be they never such tyrants. I answer you, the convention of the people, their votes, their acts, are likewise of God, and that by the testimony of God himself in this place; and consequently according to your argument, by the authority of God himself, princes ought not to resist the people. For as certain as it is, that kings are of God, and whatever argument you may draw from thence to enforce a subjection and obedience to them so certain is it, that free assemblies of the body of the people are of God, and that naturally affords the same argument. for their right of restraining princes from going beyond their bounds, and rejecting them if there be occasion : nor is their so doing a justifiable cause of war, any more than the people of Israel's rejecting Rehoboam was. You ask why the people did not revolt from Solomon ? Who but you would ask such an impertinent question? You see they did revolt from a tyrant, and were neither punished nor blamed for it. It is true, Solomon fell into some vices, but he was not therefore a tyrant; he made amends for his vices by many excellent virtues, that he was famous for, by many benefits which accrued to the

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