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John Milton (1608-1674). The Strongest Thing in the World. David J. Brewer, et al., eds. 1900. The World's Best Essays

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John Milton (1608-1674). The Strongest Thing in the World. David J. Brewer, et al., eds. 1900. The World's Best Essays Dictionary Biographies Literary Criticism Welcome Terms of Service ⧏ Previous Next ⧐ Contents Bibliographic Record David J. Brewer, et al., eds.  The World’s Best Essays.  1900. The Strongest Thing in the World
By John Milton (1608–1674) From “Eikonoklastes.”

IT happened once, as we find in Esdras and Josephus, authors not less believed than any under sacred, to be a great and solemn debate in the court of Darius what thing was to be counted strongest of all other. He that could resolve this, in reward “of “His” excellent wisdom, should be clad in purple, drink in gold, sleep on a bed of gold, and sit next Darius. None but they, doubtless, who were reputed wise had the question propounded to them; who after some respite given them by the king to consider, in full assembly of all his lords and gravest counselors, returned severally what they thought. The first held that wine was strongest; another, that the king was strongest; but Zorobabel, prince of the captive Jews, and heir to the crown of Judah, being one of them, proved women to be stronger than the king, for that he himself had seen a concubine take his crown from off his head to set it upon her own; and others beside him have likewise seen the like feat done, and not in jest. Yet he proved on, and it was so yielded by the king himself, and all his sages, that neither wine, nor women, nor the king, but truth of all other things was the strongest.

1   For me, though neither asked, nor in a nation that gives such rewards to wisdom, I shall pronounce my sentence somewhat different from Zorobabel, and shall defend that either truth and justice are all one (for truth is but justice in our knowledge, and justice is but truth in our practice), and he, indeed, so explains himself, in saying that with truth is no accepting of persons, which is the property of justice, or else if there be any odds, that justice, though not stronger than truth, yet by her office, is to put forth and exhibit more strength in the affairs of mankind. For truth is properly no more than contemplation, and her utmost efficiency is but teaching; but justice in her very essence is all strength and activity, and hath a sword put into her hand to use against all violence and oppression on the earth. She it is most truly, who accepts no person, and exempts none from the severity of her stroke. She never suffers injury to prevail, but when falsehood first prevails over truth; and that also is a kind of justice done on them who are so deluded. Though wicked kings and tyrants counterfeit her sword, as some did that buckler fabled to fall from heaven into the capitol, yet she communicates her power to none but such as, like herself, are just, or at least will do justice. For it were extreme partiality and injustice, the flat denial and overthrow of herself, to put her own authentic sword into the hand of an unjust and wicked man, or so far to accept and exalt one mortal person above his equals, that he alone shall have the punishing of all other men transgressing, and not receive like punishment from men, when he himself shall be found the highest transgressor.

2   We may conclude, therefore, that justice, above all other things, is and ought to be the strongest; she is the strength, the kingdom, the power, and majesty of all ages. Truth herself would subscribe to this, though Darius and all the monarchs of the world should deny. And if by sentence thus written it were my happiness to set free the minds of Englishmen from longing to return poorly under that captivity of kings from which the strength and supreme sword of justice hath delivered them, I shall have done a work not much inferior to that of Zorobabel; who, by well-praising and extolling the force of truth, in that contemplative strength conquered Darius, and freed his country and the people of God from the captivity of Babylon. Which I shall yet not despair to do, if they in this land, whose minds are yet captive, be but as ingenuous to acknowledge the strength and supremacy of justice as that heathen king was to confess the strength of truth; or let them but, as he did, grant that, and they will soon perceive that truth resigns all her outward strength to justice; justice therefore must needs be strongest, both in her own and in the strength of truth. But if a king may do among men whatsoever is his will and pleasure, and notwithstanding be unaccountable to men, then, contrary to his magnified wisdom of Zorobabel, neither truth nor justice, but the king, is strongest of all other things, which that Persian monarch himself, in the midst of all his pride and glory, durst not assume.

3   Let us see, therefore, what this king hath to affirm, why the sentence of justice, and the weight of that sword, which she delivers into the hands of men, should be more partial to him offending than to all others of human race. First, he pleads that “no law of God or man gives to subjects any power of judicature without or against him.” Which assertion shall be proved in every part to be most untrue. The first express law of God given to mankind was that to Noah, as a law, in general, to all the sons of men. And by that most ancient and universal law, “Whosoever sheddeth man’s blood, by man shall his blood be shed,” we find here no exception. If a king therefore do this, to a king, and that by men also, the same shall be done. This in the law of Moses, which came next, several times is repeated, and in one place remarkably, Numbers xxxv. “Ye shall take no satisfaction for the life of a murderer, but he shall surely be put to death: the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.” This is so spoken as that which concerned all Israel, not one man alone, to see performed; and if no satisfaction were to be taken, then certainly no exception. Nay, the king, when they should set up any, was to observe the whole law, and not only to see it done, but to “do it; that his heart might not be lifted up above his brethren”; to dream of vain and useless prerogatives or exemptions, whereby the law itself must needs be founded in unrighteousness.

4   And were that true, which is most false, that all kings are the Lord’s anointed, it were yet absurd to think that the anointment of God should be, as it were, a charm against law, and give them privilege, who punish others, to sin themselves unpunishably. The high-priest was the Lord’s anointed as well as any king, and with the same consecrated oil; yet Solomon had put to death Abiathar, had it not been for other respects than that anointment. If God himself say to kings, “Touch not mine anointed,” meaning his chosen people, as is evident in that Psalm, yet no man will argue thence that he protects them from civil laws if they offend; then certainly, though David, as a private man, and in his own cause, feared to lift his hand against the Lord’s anointed, much less can this forbid the law, or disarm justice from having legal power against any king. No other supreme magistrate, in what kind of government soever, lays claim to any such enormous privilege; wherefore then should any king, who is but one kind of magistrate, and set over the people for no other end than they?

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