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Article ON THE SACRED CHARACTERS OF KINGS. Page 1 of 4 →
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On The Sacred Characters Of Kings.
ON THE SACRED CHARACTERS OF KINGS .
FROM MANUSCRIPTS . IN the First Book of Kings , the Children of Israel demand a king to judge them : In the same' book it is-said , that Samuel exercised the office of jud in the city of Israel ' .. -Aristotle affirmsthat the
a ge . , King is the chief of the war , the judge of differences , and the master of Divine Ceremonies . Josephus relates , that when Philip , brother to Herod Antipa ' ter , went through the country , he caused his judgment-seat to be carried after him , in order to administer justice to the first who should demand it . Octavius Augustus very ; frequently ( Cgave judgment in the nig ht and in liis bed , and often rose to go to the
-tribunal . God speaking by the mouth of his prophet , said " that , kings were gods , and forbids the offending them , because they are sacred . " God promised Abraham , as a farther blessing , to establish him above all nations , and that kings should descend from him , which g ives sufficiently to understand the grandeur of the royal dignity , and to convince all those of blasphemy who look it as not more perfeft than the
conupon dition of the subjeft . It is God tvhich institutes princes , and crowns kings . The sar . ie Royal ProphetXsays , that on no pretext whatever shall any man lay his hands on the Lord ' s anointed . For at . that time , when to save his life , he was obliged to defend himself against King Saul ; and at another time when he came with Abisai to the King's camp , whom he found asleep in his tent ; Abisai said to David , God him with
has g iven thee thy enemy into thy hands , I will pierce my launce to the ground , and shall not need to repeat it a second time : David answered , do not kill him ; the man who shall extend his hand on the Lord ' s anointed shall not be deemed guiltless— " For Divine Wisdom has declared , thou shalt not lay hands on my anointed . " The SovereiPrinceafter Godknows none so mihty as himself . The
gn , , g magistrate in the same manner holds his power of the Sovereign Prince , and remains always subjeft to him and his laws . The inferior subjects know likewise , that after God they place their king as chief , his laws and his magistrates , each in their proper place , and are bound , to obey him , though his commands should even be against public utility , and against civil justice , provided there be nothing against the law of God ,, has been
and that of nature . The respeft due to tl > e charade , s of kings practised from the earliest age—for , as Cyrus King of Persia , had taken the City of Sardis ; and that Crcesus , in his flig ht from the fury of the conquero . s , concealed himself ( with a friend who was born dumb ) in a retired place in- his palace ; where being found by a Persian soldier , _ he ran a great risk of his life , by the sword already raised against him : Cod then made use of a miracle , b y loosening . the tongue of the dumb
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
On The Sacred Characters Of Kings.
ON THE SACRED CHARACTERS OF KINGS .
FROM MANUSCRIPTS . IN the First Book of Kings , the Children of Israel demand a king to judge them : In the same' book it is-said , that Samuel exercised the office of jud in the city of Israel ' .. -Aristotle affirmsthat the
a ge . , King is the chief of the war , the judge of differences , and the master of Divine Ceremonies . Josephus relates , that when Philip , brother to Herod Antipa ' ter , went through the country , he caused his judgment-seat to be carried after him , in order to administer justice to the first who should demand it . Octavius Augustus very ; frequently ( Cgave judgment in the nig ht and in liis bed , and often rose to go to the
-tribunal . God speaking by the mouth of his prophet , said " that , kings were gods , and forbids the offending them , because they are sacred . " God promised Abraham , as a farther blessing , to establish him above all nations , and that kings should descend from him , which g ives sufficiently to understand the grandeur of the royal dignity , and to convince all those of blasphemy who look it as not more perfeft than the
conupon dition of the subjeft . It is God tvhich institutes princes , and crowns kings . The sar . ie Royal ProphetXsays , that on no pretext whatever shall any man lay his hands on the Lord ' s anointed . For at . that time , when to save his life , he was obliged to defend himself against King Saul ; and at another time when he came with Abisai to the King's camp , whom he found asleep in his tent ; Abisai said to David , God him with
has g iven thee thy enemy into thy hands , I will pierce my launce to the ground , and shall not need to repeat it a second time : David answered , do not kill him ; the man who shall extend his hand on the Lord ' s anointed shall not be deemed guiltless— " For Divine Wisdom has declared , thou shalt not lay hands on my anointed . " The SovereiPrinceafter Godknows none so mihty as himself . The
gn , , g magistrate in the same manner holds his power of the Sovereign Prince , and remains always subjeft to him and his laws . The inferior subjects know likewise , that after God they place their king as chief , his laws and his magistrates , each in their proper place , and are bound , to obey him , though his commands should even be against public utility , and against civil justice , provided there be nothing against the law of God ,, has been
and that of nature . The respeft due to tl > e charade , s of kings practised from the earliest age—for , as Cyrus King of Persia , had taken the City of Sardis ; and that Crcesus , in his flig ht from the fury of the conquero . s , concealed himself ( with a friend who was born dumb ) in a retired place in- his palace ; where being found by a Persian soldier , _ he ran a great risk of his life , by the sword already raised against him : Cod then made use of a miracle , b y loosening . the tongue of the dumb