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never come to a compromise； but are bound to split into sects。
（18：22） II。 It is worthy of remark that the prophets； who were in a private
station of life； rather irritated than reformed mankind by their freedom of
warning； rebuke； and censure； whereas the kings； by their reproofs and
punishments； could always produce an effect。 （23） The prophets were often
intolerable even to pious kings； on account of the authority they assumed
for judging whether an action was right or wrong； or for reproving the kings
themselves if they dared to transact any business； whether public or
private； without prophetic sanction。 （24） King Asa who； according to
the testimony of Scripture； reigned piously； put the prophet Hanani into a
prison…house because he had ventured freely to chide and reprove him for
entering into a covenant with the king of Armenia。
（18：25） Other examples might be cited； tending to prove that religion
gained more harm than good by such freedom； not to speak of the further
consequence； that if the prophets had retained their rights； great
civil wars would have resulted。
（26） III。 It is remarkable that during all the period； during which the
people held the reins of power； there was only one civil war； and that one
was completely extinguished； the conquerors taking such pity on the
conquered； that they endeavoured in every way to reinstate them in their
former dignity and power。 （27） But after that the people； little accustomed
to kings； changed its first form of government into a monarchy； civil war
raged almost continuously； and battles were so fierce as to exceed all
others recorded； in one engagement （taxing our faith to the utmost）
five hundred thousand Israelites were slaughtered by the men of Judah； and
in another the Israelites slew great numbers of the men of Judah （the
figures are not given in Scripture）； almost razed to the ground the walls of
Jerusalem； and sacked the Temple in their unbridled fury。 （28） At length；
laden with the spoils of their brethren； satiated with blood； they took
hostages； and leaving the king in his well…nigh devastated kingdom； laid
down their arms； relying on the weakness rather than the good faith of their
foes。 （29） A few years after； the men of Judah； with recruited strength；
again took the field； but were a second time beaten by the Israelites； and
slain to the number of a hundred and twenty thousand； two hundred thousand
of their wives and children were led into captivity； and a great booty again
seized。 （30） Worn out with these and similar battles set forth at length in
their histories； the Jews at length fell a prey to their enemies。
（18：31） Furthermore； if we reckon up the times during which peace prevailed
under each form of government； we shall find a great discrepancy。 （32）
Before the monarchy forty years and more often passed； and once eighty years
（an almost unparalleled period）； without any war； foreign or civil。 （33）
After the kings acquired sovereign power； the fighting was no longer for
peace and liberty； but for glory； accordingly we find that they all； with
the exception of Solomon （whose virtue and wisdom would be better displayed
in peace than in war） waged war； and finally a fatal desire for power gained
ground； which； in many cases； made the path to the throne a bloody one。
（18：34） Lastly； the laws； during the rule of the people； remained
uncorrupted and were studiously observed。 （35） Before the monarchy there
were very； few prophets to admonish the people； but after the establishment
of kings there were a great number at the same time。 （36） Obadiah saved a
hundred from death and hid them away； lest they should be slain with the
rest。 （37） The people； so far as we can see； were never deceived by false
prophets till after the power had been vested in kings； whose creatures many
of the prophets were。 （38） Again； the people； whose heart was generally
proud or humble according to its circumstances； easily corrected it…self
under misfortune； turned again to God； restored His laws； and so freed
itself from all peril； but the kings； whose hearts were always equally
puffed up； and who could not be corrected without humiliation； clung
pertinaciously to their vices； even till the last overthrow of the city。
＇18：2＇ （39） We may now clearly see from what I have said：…
（40） I。 How hurtful to religion and the state is the concession to ministers
of religion of any power of issuing decrees or transacting the business of
government： how； on the contrary； far greater stability is afforded； if the
said ministers are only allowed to give answers to questions duly put
to them； and are； as a rule； obliged to preach and practise the received and
accepted doctrines。
（18：41） II How dangerous it is to refer to Divine right matters merely
speculative and subject or liable to dispute。 （42） The most tyrannical
governments are those which make crimes of opinions； for everyone has an
inalienable right over his thoughts … nay； such a state of things leads to
the rule of popular passion。
（18：43） Pontius Pilate made concession to the passion of the Pharisees in
consenting to the crucifixion of Christ； whom he knew to be innocent。 （44）
Again； the Pharisees； in order to shake the position of men richer than
themselves； began to set on foot questions of religion； and accused the
Sadducees of impiety； and； following their example； the vilest … hypocrites；
stirred； as they pretended； by the same holy wrath which they called zeal
for the Lord； persecuted men whose unblemished character and distinguished
virtue had excited the popular hatred； publicly denounced their opinions；
and inflamed the fierce passions of the people against them。
（18：45） This wanton licence being cloaked with the specious garb of
religion could not easily be repressed； especially when the sovereign
authorities introduced a sect of which they； were not the head； they were
then regarded not as interpreters of Divine right； but as sectarians … that
is； as persons recognizing the right of Divine interpretation assumed by the
leaders of the sect。 （46） The authority of the magistrates thus became of
little account in such matters in comparison with the authority of sectarian
leaders before whose interpretations kings were obliged to bow。
（18：47） To avoid such evils in a state； there is no safer way； than to make
piety and religion to consist in acts only … that is； in the practice of
justice and charity； leaving everyone's judgment in other respects free。
（48） But I will speak of this more at length presently。
＇18：3＇ （49） III。 We see how necessary it is； both in the interests of the
state and in the interests of religion； to confer on the sovereign power the
right of deciding what is lawful or the reverse。 （