same time he was both called, and really was King there. The Divine Plato likewise in his Eight Epistle, Lycurgus, says he, introduced the power of the Senate and of the Ephori, a thing very preservative of Kingly Govern∣ment, which by this means hath honourably flourished for so many ages, because the Law in effect was made King. Now the Law cannot be King, unless there be some, who, if there should be occasion, may put the Law in exe∣cution against the King. A Kingly Government so bounded and limited, he himself commends to the Si∣cilians,Let the people enjoy their Liberty under a Kingly Government; let the King himself be ac∣countable; let the Law take place even against Kings themselves, if they act contrary to Law.Ari∣stotle likewise in the third Book of his Politicks,Of all Kingdoms, says he, that are govern'd by Laws, that of the Lacedemonians seems to be most truly and properly so. And he says, all forms of Kingly Go∣vernments are according to setled and establisht Laws, but one, which he calls , or Absolute Mo∣narchy, which he does not mention ever to have ob∣tain'd in any Nation. So that Aristotle thought such a Kingdom, as that of the Lacedemonians was, to be and deserve the name of a Kingdom more properly than any other; and consequently that a King, tho sub∣ordinate to his own people, was nevertheless actually a King properly so called. Now since so many and so great Authors assert that a Kingly Government both in name and thing may very well subsist even where the people, tho they do not ordinarily exercise the Su∣ Power, yet have it actually residing in them, and exercise it upon occasion. Be not you of so mean a soul as to fear the down-fall of Grammer, and the of the signification of words to that de∣, as to betray the Liberty of Mankind, and the 0