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people。 （194） The kings were thus bound to obey the laws as much as
were the subjects； and were unable to abrogate them； or to ordain new
laws of equal authority； moreover； they were prevented by the Levites
from administering the affairs of religion； king and subject being alike
unclean。 （195） Lastly； the whole safety of their dominion depended on the
will of one man； if that man appeared to be a prophet； and of this they had
seen an example； namely； how completely Samuel had been able to
command Saul； and how easily； because of a single disobedience； he had
been able to transfer the right of sovereignty to David。 （196） Thus the
kings found a dominion within their own； and wielded a precarious
sovereignty。
（17：197） In order to surmount these difficulties； they allowed other
temples to be dedicated to the gods； so that there might be no further need
of consulting the Levites； they also sought out many who prophesied in
the name of God； so that they might have creatures of their own to oppose
to the true prophets。 （198） However； in spite of all their attempts； they
never attained their end。 （199） For the prophets； prepared against every
emergency； waited for a favourable opportunity； such as the beginning of a
new reign； which is always precarious； while the memory of the previous
reign remains green。 （200） At these times they could easily pronounce by
Divine authority that the king was tyrannical； and could produce a
champion of distinguished virtue to vindicate the Divine right； and
lawfully to claim dominion； or a share in it。 （201） Still； not even so could
the prophets effect much。 （202） They could； indeed； remove a tyrant； but
there were reasons which prevented them from doing more than setting up；
at great cost of civil bloodshed； another tyrant in his stead。 （203） Of
discords and civil wars there was no end； for the causes for the violation of
Divine right remained always the same； and could only be removed by a
complete remodelling of the state。
（17：204） We have now seen how religion was introduced into the
Hebrew commonwealth； and how the dominion might have lasted for ever；
if the just wrath of the Lawgiver had allowed it。 （205） As this was
impossible； it was bound in time to perish。 （206） I am now speaking only
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of the first commonwealth； for the second was a mere shadow of the first；
inasmuch as the people were bound by the rights of the Persians to whom
they were subject。 （207） After the restoration of freedom； the high priests
usurped the rights of the secular chiefs； and thus obtained absolute
dominion。 （208） The priests were inflamed with an intense desire to wield
the powers of the sovereignty and the high priesthood at the same time。
（209） I have； therefore； no need to speak further of the second
commonwealth。 （210） Whether the first； in so far as we deem it to have
been durable； is capable of imitation； and whether it would be pious to
copy it as far as possible； will appear from what fellows。 （211） I wish only
to draw attention； as a crowning conclusion； to the principle indicated
already … namely； that it is evident； from what we have stated in this
chapter； that the Divine right； or the right of religion； originates in a
compact： without such compact； none but natural rights exist。 （212） The
Hebrews were not bound by their religion to evince any pious care for
other nations not included in the compact； but only for their own fellow…
citizens。
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CHAPTER XVIII
FROM THE COMMONWEALTH OF THE HEBREWS； AND
THEIR HISTORY； CERTAIN POLITICAL DOCTRINES ARE
DEDUCED。
＇18：1＇ （1） Although the commonwealth of the Hebrews； as we have
conceived it； might have lasted for ever； it would be impossible to imitate
it at the present day； nor would it be advisable so to do。 （2） If a people
wished to transfer their rights to God it would be necessary to make an
express covenant with Him； and for this would be needed not only the
consent of those transferring their rights； but also the consent of God。 （3）
God； however； has revealed through his Apostles that the covenant of God
is no longer written in ink； or on tables of stone； but with the Spirit of God
in the fleshy tables of the heart。
（18：4） Furthermore； such a form of government would only be
available for those who desire to have no foreign relations； but to shut
themselves up within their own frontiers； and to live apart from the rest of
the world； it would be useless to men who must have dealings with other
nations； so that the cases where it could be adopted are very few indeed。
（18：5） Nevertheless； though it could not be copied in its entirety； it
possessed many excellent features which might be brought to our notice；
and perhaps imitated with advantage。 （6） My intention； however； is not to
write a treatise on forms of government； so I will pass over most of such
points in silence； and will only touch on those which bear upon my
purpose。
（18：7） God's kingdom is not infringed upon by the choice of an earthly
ruler endowed with sovereign rights； for after the Hebrews had transferred
their rights to God； they conferred the sovereign right of ruling on Moses；
investing him with the sole power of instituting and abrogating laws in the
name of God； of choosing priests； of judging； of teaching； of punishing …
in fact； all the prerogatives of an absolute monarch。
（18：8） Again； though the priests were the interpreters of the laws； they
had no power to judge the citizens； or to excommunicate anyone： this
could only be done by the judges and chiefs chosen from among the
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people。 （9） A