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condition of mankind, and in the opinion of God himself, better for his own people; for himself appointed it, and could hardly be prevailed withal a great while after, and at their own importunate desire, to let them change it into a monarchy. But to make it appear, that he gave them their choice to be governed by a single person, or by more, so they were justly governed, in case they should in time to come resolve upon a king, he prescribes laws for this king of theirs to observe, whereby he was forbidden to multiply to himself horses and wives, or to heap up riches: whence he might easily infer, that no power was put into his hands over others, but according to law, since even those actions of his life, which related only to himself, were under a law. He was commanded therefore to transcribe with his own hand all the precepts of the law, and having writ them out, to observe and keep them, that his mind might not be lifted up above his brethren. It is evident from hence, that as well the prince as the people was bound by the law of Moses. To this purpose Josephus writes, a proper and able interpreter of the laws of his own country, who was admirably well versed in the Jewish policy, and infinitely preferable to a thousand obscure ignorant rabbins: he has it thus in the fourth book of his Antiquities, Αρισοκρατία μὲν ἐν κράτισον, &c. " An Aristocracy is the best form of government; wherefore do not you endeavor to settle any other; it is enough for you, that God presides over ye, but if you will have a king, let him guide himself by the law of God, rather than by his own wisdom; and lay a restraint upon him, if he offer at more power than the state of your affairs will allow of." Thus he expresses himself upon this place in Deuteronomy. Another Jewish author, Philo Judæus, who was Josephus contemporary, a very studious man in the law

of Moses, upon which he wrote a large commentary: when in his book concerning the creation of the king, he interprets this chapter of Deuteronomy, he sets a king loose from the law no otherwise than as an enemy may be said to be so: "They," says he," that to the prejudice and destruction of the people acquire great power to themselves, deserve not the name of kings, but that of enemies for their actions are the same with those of an irreconcilable enemy. Nay, they, that under a pretence of government are injurious, are worse than open enemies. We may fence ourselves against the latter, but the malice of the former is so much the more pestilent, because it is not always easy to be discovered." But when it is discovered, why should they not be dealt with as enemies? The same author in his second book, Allegoriar. Legis, "A king," says he, "and a tyrant, are contraries." And a little after, "A king ought not only to command, but also to obey." All this is very true, you will say, a king ought to observe the laws, as well as any other man. But what if he will not, what law is there to punish him? I answer, the same law that there is to punish other men; for I find no exceptions. There is no express law to punish the priests, or any other inferior magistrates, who all of them, if this opinion of the exemption of kings from the penalties of the law would hold, might, by the same reason, claim impunity, what guilt soever they contract, because there is no positive law for their punishment; and yet I suppose none of them ever challenged such a prerogative, nor would it ever be allowed them, if they should. therto we have learned from the very text of God's own law, that a king ought to obey the laws, and not lift himself up above his brethren. Let us now consider whether Solomon preached up any other doctrine, chap.

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viii. ver. 2. "I counsel thee to keep the king's commandment, and that in regard of the oath of God. Be not hasty to go out of his sight; stand not in an evil thing; for he doth whatsoever pleaseth him. Where the word of a king is, there is power; and who may say unto him, what dost thou ?" It is well enough known, that here the preacher directs not his precepts to the Sanhedrim, or to a parliament, but to private persons; and such he commands to "keep the king's commandment, and that in regard of the oath of God." But as they swear allegiance to kings, do not kings likewise swear to obey and maintain the laws of God, and those of their own country? So the Reubenites and Gadites promise obedience to Joshua, Josh. i. 17. "According as we hearkened unto Moses in all things, so will we hearken unto thee; only the Lord thy God be with thee, as he was with Moses." Here is an express condition. Hear the preacher else, ch. ix. ver. 17. "The words of wise men are heard in quiet, more than the cry of him that ruleth among fools." The next caution that Solomon gives us, is, "Be not hasty to go out of his sight; stand not in an evil thing; for he doth whatsoever pleaseth him." That is, he does what he will to malefactors, whom the law authorizes him to punish, and against whom he may proceed with mercy or severity, as he sees occasion. Here is nothing like tyranny; nothing that a good man needs be afraid of. "Where the word of a king is, there is power; and who may say to him, What dost thou?" And yet we read of one, that not only said to a king, "What dost thou ?" but told him, "Thou hast done foolishly." But Samuel, you may say, was an extraordinary person. I answer you with your own words, which follow in the fortyninth page of your book, "What was there extraordi

And so say I,

nary," say you, "in Saul or David?" what was there in Samuel extraordinary? He was a prophet, you will say; so are they that now follow his example; for they act according to the will of God, either his revealed, or his sacred will, which yourself grant in your 50th page. The preacher therefore in this place prudently advises private persons not to contend with princes; for it is even dangerous to contend with any man, that is either rich or powerful. But what then? must therefore the nobility of a nation, and all the inferior magistrates, and the whole body of the people, not dare to mutter when a king raves and acts like a madman? Must they not oppose a foolish, wicked, and outrageous tyrant, that perhaps seeks the destruction of all good men? Must they not endeavour to prevent his turning all divine and human things upside down? Must they suffer him to massacre his people, burn their cities, and commit such outrages upon them daily; and finally, to have perfect liberty to de what he lists without control?

O de Cappadocis eques catastis!

Thou slavish knight of Cappadocia !

Whom all free people, if you can have the confidence hereafter to set your foot within a free country, ought to cast out from amongst them, and send to some remote parts of the world, as a prodigy of dire portent; or to condemn to some perpetual drudgery, as one devoted to slavery, solemnly obliging themselves, if they ever let you go, to undergo a worse slavery under some cruel, silly tyrant: no man living can either devise himself, or borrow from any other, expressions so full of cruelty and contempt, as may not justly be applied to you. But go on. “When the Israelites asked a king of God,

they said, they would set up a king that should have the same rule and dominion over them, that the kings of their neighbour countries exercised over their subjects. But the kings of the East we know had an unlimited power," as Virgil testifies,

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Regem non sic Ægyptus & ingens

"Lydia, nec populi Parthorum, & Medus, Hydaspses "Observant."

"No Eastern nation ever did adore

"The majesty of sovereign princes more."

First, what is that to us, what sort of kings the Israelites desired? Especially since God was angry with them, not only for desiring such a king as other nations bad, and not such a king as his own law describes, but barely for desiring a king at all? Nor is it credible, that they should desire, an unjust king, and one that should be out of the reach of all laws, who could not bear the government of Samuel's sons, though under the power of laws; but from their covetousness sought refuge in a king. And lastly, the verse that you quote out of Virgil does not prove, that the kings of the East had an absolute unlimited power; for those bees, that he there speaks of, and who reverence their kings, he says, more than the Egyptians or Medes do theirs, by the authority of the same poet:

"Magnis agitant sub legibus ævum."

"Live under certain fundamental laws."

They do not live under a king then, that is tied to no law. But now I will let you see how little reason you have to think I bear you an ill-will. Most people think you a knave; but I will make it appear, that you have

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