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 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.




[18:0] CHAPTER XVIII - FROM THE COMMONWEALTH OF THE HEBREWS, AND
THEIR HISTORY, CERTAIN POLITICAL DOCTRINES ARE DEDUCED.