Chap. XVI.

Of the Kingdome of God under the Old Covenant.

   I. Mankind, from conscience of its own weaknesse, and
admiration of naturall events, hath this, that most men beleeve
God to be the invisible Maker of all visible things, whom they
also fear, conceiving that they have not a sufficient protection
in themselves; but the imperfect use they had of their Reason,
the violence of their Passions did so clowd them, that they could
not rightly worship him. Now the fear of invisible things, when
it is sever'd from right reason is superstition. It was therefore
almost impossible for men without the speciall assistance of God
to avoyd both Rocks of Atheisme and Superstition: for this
proceeds from fear without right reason, that, from an opinion of
right reason, without feare.

    Idolatry therefore did easily fasten upon the greatest part
of men, and almost all nations did worship God in Images, and
resemblances of finite things; and they worshipt spirits, or vain
visions, perhaps out of fear calling them Devills. But it pleased
the Divine Majesty (as we read it written in the sacred history)
out of all mankind to call forth Abraham, by whose means he might
bring men to the true worship of him, and to reveal himselfe
supernaturally to him, and to make that most famous Covenant with
him and his seed, which is called the old Covenant, or Testament.
He therefore is the head of true Religion; he was the first that
after the Deluge taught, that there was one God, the Creatour of
the Universe; And from him the Kingdome of God by way of
Covenants, takes its beginning. Joseph. Antiq. Jewes. lib. I.
Cap. 7.

    II. In the beginning of the world God reigned indeed, not
onely naturally, but also by way of Covenant, over Adam, and Eve;
so as it seems he would have no obedience yeelded to him, beside
that which naturall Reason should dictate, but by the way of
Covenant, that is to say, by the consent of men themselves. Now
because this Covenant was presently made void, nor ever after
renewed, the originall of Gods Kingdom (which we treat of in this
place) is not to be taken thence. Yet this is to be noted by the
way, that by that precept of not eating of the tree of the
knowledge of good and evill (whether the judicature of good and
evill, or the eating of the fruit of some tree were forbidden)
God did require a most simple obedience to his commands, without
dispute whether that were good, or evill, which was commanded;
for the fruit of the tree, if the Command be wanting, hath
nothing in its own nature, whereby the eating of it could be
morally evill, that is to say, a sinne.

    III. Now the Covenant between God and Abraham, was made in
this manner. Gen. 17. v. 7, 8. I will establish my Covenant
between me and thee, and thy seed after thee in their
generations,for an everlasting Covenant, to be a God unto thee,
and to thy seed after thee. And I will give unto thee, and to thy
seed after thee, the Land wherein thou art a stranger, all the
Land of Canaan, for an everlasting possession, and I will be
their God. Now it was necessary to institute some sign whereby
Abraham and his seed should retain the memory of this Covenant;
wherefore Circumcision was added to the Covenant, but yet as a
sign onely. vers 10: This is my Covenant which yee shall keep
between me and thee, and thy seed after thee, every man-child
among you shall be circumcised, and ye shall circumcise the flesh
of your foreskin, and it shall be a token of the Covenant between
me and you. It is therefore Covenanted, that Abraham shall
acknowledge God to be his God, and the God of his seed; that is
to say, that he shall submit himselfe to be governed by him, and
that God shall give unto Abraham the inheritance of that Land
wherein he then dwelt, but as a Pilgrim, and that Abraham for a
memoriall sign of this Covenant, should take care to see
himselfe, and his male seed circumcised.

    IV. But seeing that Abraham even before the Covenant
acknowledged God to be the Creatour and King of the world, (for
he never doubted either of the being, or the Providence of God)
how comes it not to be superfluous, that God would purchase to
himself with a price, and by contract, an obedience which was due
to him by nature; namely by promising Abraham the Land of Canaan,
upon condition that he would receive him for his God, when by the
Right of nature he was already so? By those words therefore, To
be a God unto thee and to thy seed after thee, wee understand not
that Abraham satisfied this Covenant by a bare acknowledgement of
the power, and Dominion which God had naturally over men, that is
to say, by acknowledging God indefinitely, which belongs to
naturall reason; but he must definitely acknowledge him, who said
unto him, Gen. 12. v. 1. Get thee out of thy Country, &c. Gen.
13. v. 14. Lift up thine eyes. &c. who appear'd unto him, Gen.
18. v. 1. in the shape of three celestiall men, and Gen. 15. v.
1. In a vision; and vers. 13. In a dream, which is matter of
faith. In what shape God appeared unto Abraham, by what kinde of
sound he spake to him, is not exprest, yet it is plain that
Abraham beleeved that voyce to be the voyce of God, and a true
Revelation; and would have all his to worship him, who had so
spoken unto him, for God the Creatour of the world; and that his
faith was grounded on this, not that he beleeved God to have a
being, or that he was true in his promises, that which all men
beleeve, but that he doubted not him to be God, whose voice, and
promises he had heard; and that the God of Abraham signified not
simply God, but that God which appeared unto him, even as the
worship which Abraham owed unto God in that notion, was not the
worship of reason, but of Religion, and Faith, and that, which
not reason, but God had supernaturally revealed.

    V. But we read of no Lawes given by God to Abraham, or by
Abraham to his family, either then, or after, secular, or sacred
(excepting the Commandement of Circumcision, which is contained
in the Covenant it selfe); whence it is manifest, that there were
no other Lawes, or worship, which Abraham was obliged to, but the
Lawes of nature, rationall worship, and circumcision.

    VI. Now Abraham was the Interpreter of all Lawes, as well
sacred as secular, among those that belonged to him, not meerly
naturally, as using the Lawes of nature onely, but even by the
form of the Covenant it selfe, in which obedience is promised by
Abraham not for himselfe onely, but for his seed also; which had
been in vain, except his children had been tyed to obey his
Commands: And how can that be understood, which God sayes Gen.
18. vers. 18. 19. (All the Nations of the earth shall be blessed
in him; for I know him, that he will command his children, and
his houshold after him, and they shall keep the way of the Lord
to doe justice, and judgement) unlesse his children and his
houshold were supposed to be obliged to yeeld obedience unto his
Commands.

    VII. Hence it followes, that Abrahams subjects could not
sinne in obeying him, provided that Abraham commanded them not,
to deny Gods Existence, or Providence, or to doe somewhat
expresly contrary to the honour of God. In all other things, the
word of God was to be fetcht from his lips only, as being the
Interpreter of all the Lawes, and words of God. For Abraham alone
could teach them who was the God of Abraham, and in what manner
he was to be worshipped. And they who after Abrahams death were
subject to the Soveraignty of Isaac or Iacob, did by the same
reason obey them in all things without sin, as long as they
acknowledged, and profest the God of Abraham to be their God. For
they had submitted themselves to God simply, before they did it
to Abraham; and to Abraham before they did it to the God of
Abraham; againe, to the God of Abraham before they did it to
Isaac. In Abrahams subjects therefore, To deny God was the only
Treason against the Divine Majesty; but in their posterity it was
also Treason to deny t he God of Abraham, that is to say, to
worship God otherwise then was instituted by Abraham, to wit, in
Images made with hands, as other Nations did, which for that
reason were called Idolators. And hitherto subjects might easily
enough discern what was to be observed, what avoyded in the
Commands of their Princes. In Images made with hands In the 15.
Chap. 14. Article, There wee have shewed such a kinde of worship
to be irrationall; but if it be done by the command of a City to
whom the written word of God is not known, nor received, we have
then shewed this worship in the 15. Chap. art. 18. to be
rationall. But where God reigns by way of Covenant, in which it
is expresly warned not to worship thus, as in the Covenant made
with Abraham, there, whether it be with, or without the Command
of the City, it is ill done.

    VIII. To goe on now, following the guidance of the holy
Scripture, The same Covenant was renewed, Gen. 26. vers. 3, 4.
with Isaac, and Gen. 28. vers. 14. with Iacob, where God stiles
himselfe not simply God, whom nature doth dictate him to be, but
distinctly the God of Abraham and Isaac; afterward being about to
renew the same Covenant, by Moyses, with the whole People of
Israel, Exod. 3. v. 6. I am saith he the God of thy Father, the
God of Abraham, the God of Isaac, and the God of Jacob. Afterward
when that People, not only the freest, but also the greatest
enemy to humane subjection, by reason of the fresh memory of
their AEgyptian bondage, abode in the wildernesse near mount
Sinai, that antient Covenant was propounded to them all to be
renewed in this manner, Exod. 19. ver. 5. Therefore if yee will
obey my voice indeed, and keep my Covenant, (to wit, that
Covenant which was made with Abraham, Isaac, and Iacob) then
shall yee be a peculiar Treasure unto me, above all People; for
all the earth is mine, and yee shall be to me a Kingdome of
Priests, and an holy Nation. And all the People answered
together, and said, All that the Lord hath spoken, will we doe,
vers. 8.

    IX. In this Covenant, among other things, we must consider
well the appellation of Kingdom not used before. For although God
both by nature & by Covenant made with Abraham, was their King,
yet owed they him an obedience and worship only naturall, as
being his subjects; & religious such as Abraham instituted, as
being the Subjects of Abraham, Isaac, & Iacob, their naturall
Princes; For they had received no word of God beside the naturall
word of right reason, neither had any Covenant past between God
and them, otherwise then as their wils were included in the will
of Abraham, as their Prince. But now by the Covenant made at
mount Sinai, the consent of each man being had, there becomes an
institutive Kingdome of God over them. That Kingdom of God so
renowned in Scriptures and writings of Divines, took its
beginning from this time, and hither tends that which God said to
Samuel, when the Israelites asked a King, 1. Sam. 8. 7. They have
not rejected thee, but they have rejected me, that I should not
reign over them; and that which Samuel told the Israelites, 1.
Sam. 12. 12. Yee said unto me, nay, but a King shall reign over
us, when the Lord your God was your King; and that which is said,
Jer. 31. vers. 31. I will make a new Covenant, &c. Although I was
an Husband unto them; And the doctrine also of Judas Galilaeus,
where mention is made in Ioseph. Antiq. of the Iewes, 18. Book,
2. Chap. in these words: But Judas Galilaeus was the first
authour of this fourth way of those who followed the study of
wisdome. These agree in all the rest with the Pharisees,
excepting that they burn with a most constant desire of liberty,
beleeving God alone to be held for their Lord and Prince, and
will sooner endure even the most exquisite kinds of torments,
together with their kinsfolks, and dearest friends, then call any
mortall man their Lord.

    X. The Right of the Kingdome being thus constituted by way of
Covenant, let us see in the next place, what lawes God propounded
to them; now those are knowne to all, to wit, the Decalogue, and
those other, as well judiciall as ceremoniall lawes, which we
find from the 20. Chap. of Exodus to the end of Deuteronomie, and
the death of Moyses. Now of those lawes deliver'd in generall by
the hand of Moyses, some there are which oblige naturally, being
made by God, as the God of nature, and had their force even
before Abrahams time; others there are which oblige by vertue of
the Covenant made with Abraham, being made by God as the God of
Abraham, which had their force even before Moyses his time, by
reason of the former Covenant; but there are others which oblige
by vertue of that Covenant onely which was made last with the
people themselves, being made by God, as being the Peculiar King
of the Israelites. Of the first sort are all the Precepts of the
Decalogue which pertaine unto manners, such as, Honour thy
Parents, thou shalt not Kill, thou shalt not commit Adultery,
thou shalt not Steale, thou shalt not beare false witnesse, thou
shalt not Covet; For they are the Lawes of nature; Also the
precept of not taking Gods name in vaine, for it is a part of
naturall worship, as hath beene declar'd in the foregoing Chap.
Art. 15. In like manner the second Commandement of not
worshipping by way of any Image made by themselves; for this also
is a part of naturall Religion, as hath beene shewed in the same
Article. Of the second sort is the first Commandment of the
Decalogue, of not having any other Gods; for in that consists the
essence of the Covenant made with Abraham, by which God requires
nothing else, but that he should be his God, and the God of his
seede: Also the Precept of keeping holy the Sabbath; for the
Sanctification of the seventh day is instituted in memoriall of
the six dayes Creation, as appeares out of these words, Exod. 31.
ver. 16, 17. It is a perpetuall Covenant, (meaning the Sabbath)
and a signe betweene me, and the Children of Israel for ever, for
in sixe dayes the Lord made Heaven, and Earth, and on the seventh
day he rested, and was refreshed. Of the third kind are the
Politique, judiciall and Ceremoniall lawes, which onely belong'd
to the Jewes. The lawes of the first and second sort written in
Tables of stone, to wit the Decalogue, was kept in the Ark it
selfe. The rest written in the volume of the whole Law, were laid
up in the side of the Arke. Deut. 31. ver. 26. For these
retaining the faith of Abraham might be chang'd, those could not.

    XI. All Gods Lawes are Gods Word; but all Gods Word is not
his Law. I am the Lord thy God which brought thee out of the Land
of AEgypt, is the word of God, it is no Law: Neither is all that
which for the better declaring of Gods Word is pronounc't, or
written together with it, instantly to be taken for Gods Word:
For, Thus saith the Lord, is not the voice of God, but of the
Preacher or Prophet. All that, and onely that, is the word of God
which a true Prophet hath declar'd God to have spoken. Now the
writings of the Prophets comprehending as well those things which
God, as which the Prophet himselfe speaks, are therefore called
the word of God, because they containe the word of God. Now
because all that, and that alone, is the Word of God which is
recommended to us for such, by a true Prophet, it cannot be
knowne what Gods Word is, before we know who is the true Prophet;
nor can we beleeve Gods Word, before we beleeve the Prophet.
Moyses was beleev'd by the People of Israel for two things, His
Miracles, and his Faith; for how great, and most evident Miracles
soever he had wrought, yet would they not have trusted him, at
least he was not to have beene trusted, if he had call'd them out
of AEgypt to any other worship then the worship of the God of
Abraham, Isaac, and Jacob their Fathers. For it had beene
contrary to the Covenant made by themselves with God. In like
manner two things there are, to wit, supernaturall Prediction of
things to come, which is a mighty miracle; and Faith in the God
of Abraham their deliverer out of AEgypt, which God propos'd to
all the Jews to be kept for marks of a true Prophet. He that
wants either of these is no Prophet, nor is it to be receiv'd for
Gods word which he obtrudes for such. If Faith be wanting, he is
rejected in these words, Deut. 13. ver. 1, 2, 3, 4, 5. If there
arise among you a Prophet, or a dreamer of dreams, and giveth
thee a signe, or a wonder, and the signe or the wonder come to
Passe, whereof he spake unto thee, saying, Let us goe after other
Gods, & c. That Prophet, or that dreamer of dreames shall be put
to death. If Praediction of events be wanting, he is condemn'd by
these, Deut. 18. ver. 21, 22. And if thou say in thine heart, how
shall we know the word which the Lord hath not spoken? When a
Prophet speaketh in the name of the Lord, if the thing follow
not, nor come to Passe, that is the thing which the Lord hath not
spoken, but the Prophet hath spoken it presumptuously. Now, that
that is the word of God which is publisht for such by a true
Prophet, and that he was held to be a true Prophet among the
Jewes, whose faith was true, and to whose praedictions the events
answer'd, is without controversie. But what it is to follow other
Gods, and whether the events which are affirm'd to answer their
praedictions, doe truly answer them, or not, may admit many
controversies, specially in praedictions which obscurely, &
aenigmatically foretell the Event, such as the praedictions of
almost all the Prophets are, as who saw not God apparently like
unto Moyses, but in darke speeches, and in figures. Numb. 12.
ver. 8. But of these we cannot judge otherwise then by the way of
naturall reason; because that Judgment depends on the Prophets
interpretation, and on its proportion with the Event.

    XII. The Jewes did hold the booke of the whole Law which was
called Deuteronomie, for the written word of God, and that onely,
(forasmuch as can be collected out of sacred history) untill the
Captivity; for this booke was deliver'd by Moyses himselfe to the
Priests to be kept, and layd up in the side of the Ark of the
Covenant, and to be copyed out by the Kings; and the same a long
time after by the authority of King Josiah acknowledg'd againe
for the Word of God. Kings 23. ver. 2. But it is not manifest
when the rest of the books of the Old Testament were first
receiv'd into Canon. But what concernes the Prophets, Isaiah and
the rest, since they foretold no other things then what were to
come to passe, either in or after the Captivity, their writings
could not at that time be held for Prophetique, by reason of the
Law cited above. Deut. 18. ver. 21, 22. Whereby the Israelites
were commanded not to account any man for a true Prophet but him
whose Prophecies were answer'd by the events; And hence
peradventure it is that the Jews esteem'd the writings of those
whom they slew when they Prophesied, for Prophetique afterward,
that is to say, for the word of God.

    XIII. It being known what Lawes there were under the old
Covenant, and that Word of God receiv'd from the beginning; we
must farthermore consider with whom the authority of judging,
whether the writings of the Prophets arising afterward, were to
be receiv'd for the Word of God, that is to say, whether the
Events did answer their praedictions or not, and with whom also
the authority of interpreting the Lawes already receiv'd, and the
written Word of God, did reside; which thing is to be trac't
through all the times, and severall changes of the Commonwealth
of Israel. But it is manifest that this power during the life of
Moyses, was intirely in himselfe; for if he had not been the
Interpreter of the Lawes and Word, that office must have belong'd
either to every private Person, or to a congregation, or
Synagogue of many, or to the High-Priest, or to other Prophets.
First, that that office belong'd not to private men, or any
Congregation made of them, appeares hence, that they were not
admitted, nay they were prohibited, with most heavy threats, to
heare God speake, otherwise then by the means of Moyses; for it
is written, Let not the Priests and the people break through to
come up unto the Lord, lest he break forth upon them. So Moyses
went downe unto the people, and spake unto them. Exod. 19. 24,
25. It is farther manifestly, and expresly declar'd, upon
occasion given by the Rebellion of Core, Dathan and Abiram, and
the two hundred and fifty Princes of the Assembly, that neither
private men, nor the Congregation should pretend that God had
spoken by them, and by Consequence that they had the right of
interpreting Gods Word; for they contending, that God spake no
lesse by them then by Moyses, argue thus, Yee take too much upon
you, seeing all the Congregation are holy, every one of them, and
the Lord is among them; wherefore then lift yee up your selves
above the Congregation of the Lord? Numb. 16. ver. 3. But how God
determin'd this controversie is easily understood by the 33. and
35. verses of the same Chapter, where Corah, Dathan, and Abiram
went downe alive into the Pit, and there came out fire from the
Lord, and consumed the two hundred and fifty men that offer'd
Incense: Secondly, that Aaron the high Priest had not this
authority, is manifest by the like controversie betweene him
(together with his Sister Miriam) and Moyses; For the question
was, whether God spake by Moyses only, or by them also, that is
to say, whether Moyses alone, or whether they also were
interpreters of the Word of God. For thus they said, Hath the
Lord indeed spoken onely by Moyses? Hath he not also spoken by
us? Numb. 12. ver. 2. But God reprov'd them, and made a
distinction betweene Moyses and other Prophets, saying, If there
be a Prophet among you, I the Lord will make my selfe knowne unto
him in a vision, and will speake unto him in a dreame: My Servant
Moyses is not so, &c. For with him will I speake mouth to mouth,
even apparently, and not in darke speeches, and the Similitude of
the Lord shall he behold; wherefore then were yee not afraid to
speake against my Servant Moyses? Ibid. ver. 6, 7, 8. Lastly,
that the interpretation of the Word of God as long as Moses
liv'd, belong'd not to any other Prophets whatsoever, is
collected out of that place which we now cited concerning his
eminency above all others, and out of naturall reason, for as
much as it belongs to the same Prophet who brings the Commands of
God to unfold them too; but there was then no other Word of God,
beside that which was declar'd by Moyses. And out of this also,
that there was no other Prophet extant at that time, who
Prophesied to the people, excepting the 70. Elders who Prophesied
by the Spirit of Moyses; and even that Joshuah, who was then
Moyses his Servant, his successour afterward, beleev'd to be
injuriously done, till he knew it was by Moyses his Consent;
which thing is manifest by Text of Scripture, And the Lord came
downe in a clowd, & c. and tooke of the spirit that was upon
Moyses, and gave it unto the 70. Elders. Numb. 11. ver. 25. Now
after it was told that they Prophesied, Joshuah said unto Moyses,
Forbid them my Lord. But Moyses answered, Why enviest thou for my
sake? Seeing therefore Moyses alone was the Messenger of Gods
Word, and that the authority of interpreting it pertain'd neither
to private men, nor to the Synagogue, nor to the High Priest, nor
to other Prophets; it remaines, that Moyses alone was the
Interpreter of Gods Word, who also had the supreme power in
civill matters; And that the conventions of Corah with the rest
of his complices against Moses and Aaron; and of Aaron with his
Sister against Moyses, were rais'd, not for the salvation of
their soules, but by reason of their ambition, and desire of
Dominion over the People.

    XIV. In Joshuahs time the interpretation of the Lawes, and of
the Word of God, belong'd to Eleazar the High Priest, who was
also under God, their absolute King. Which is collected first of
all out of the Covenant it selfe, in which the Common-wealth of
Israel is called a Priestly Kingdome, or as it is recited in the
1 Pet. 2. 9. A Royall Priesthood; which could in no wise be sayd,
unlesse by the institution and Covenant of the People, the regall
power were understood to belong to the High Priest. Neither doth
this repugne what hath beene said before, where Moyses, and not
Aaron, had the Kingdome under God; since it is necessary that
when one man institutes the forme of a future Common-wealth, that
one should governe the Kingdome which he institutes, during his
life, (whether it be Monarchie, Aristocraty, or Democraty) and
have all that power for the present, which he is bestowing on
others for the future. Now, that Eleazar the Priest, had not
onely the Priesthood, but also the Soveraignty, is expressely set
downe in Joshuahs call to the administration; for thus it is
written. Take thee Joshuah the Son of Nun, a man in whom is the
Spirit, and lay thine hand upon him, and set him before Eleazer
the Priest, and before all the Congregation, and give him a
charge in their sight, and thou shalt put some of thine honour
uPon him, that all the Congregation of the Children of Israel may
be obedient, and he shall stand before Eleazar the Priest, who
shall aske Counsell for him after the judgment of Urim, before
the Lord: at his word shall they goe out, and at his word shall
they come in, and all the Children of Israel with him, even all
the Congregation. Num. 27. ver. 18, 19, 20, 21. where to aske
Counsell of God for whatsoever is to be done, (that is) to
interpret Gods word, and in the name of God to Command in all
matters, belongs to Eleazar; and to goe out, and, to come in at
his word, that is to say, to obey, belongs both to Joshuah, and
to all the People. Its to be observ'd also, that that speech,
Part of thy glory; clearely denotes that Joshuah had not a power
equall with that which Moyses had. In the meane time it is
manifest, that even in Ioshuahs time, the Supreme power and
authority of interpreting the word of God, were both in one
Person.

    XV. After Ioshuahs death follow the times of the Iudges
untill King Saul, in which it is manifest that the right of the
Kingdome instituted by God, remained with the High Priest. For
the Kingdome was by Covenant Priestly, that is to say, Gods
government by Priests; and such ought it to have been untill that
form with Gods consent were changed by the people themselves:
which was not done, before that requiring a King God consented
unto them, and said unto Samuel, Hearken unto the voyce of the
people in all that they say unto thee; for they have not rejected
thee, but they have rejected me that I should not reign over
them. 1. Sam. 8. 7. The supreme civill power was therefore
Rightly due by Gods own institution to the High-Priest; but
actually that power was in the Prophets, to whom (being raysed by
God in an extraordinary manner) the Israelites (a people greedy
of the Prophets) submitted themselves to be protected, and
judged, by reason of the great esteem they had of Prophecies. The
Reason of this thing, was, because that though penalties were
set, and Judges appointed in the institution of Gods priestly
Kingdome, yet, the Right of inflicting punishment, depended
wholly on private judgement; and it belonged to a dissolute
multitude, and each single Person, to punish or not to punish
according as their private zeale should stirre them up. And
therefore Moyses by his own command punisht no man with death;
but when any man was to be put to death, one or many stirred up
the multitude against him or them, by divine authority, and
saying, Thus saith the Lord. Now this was conformable to the
nature of Gods peculiar Kingdome. For there God reignes indeed
where his Lawes are obeyed, not for fear of men, but for fear of
himselfe. And truly, if men were such as they should be, this
were an excellent state of civill government; but as men are,
there is a coercive power (in which I comprehend both right and
might) necessary to rule them. And therefore also God from the
beginning prescribed Lawes by Moyses for the future Kings. Deut.
17. vers. 14. and Moyses foretold this in bis last words to the
people, saying, I know that after my death ye will utterly
corrupt your selves, and turn aside from the way that I have
commanded you, &c. Deut. 31. 29. When therefore according to this
prediction there arose another generation who knew not the Lord,
nor yet the works which he had done for Israel, the children of
Israel did evill in the sight of the Lord, and served Balaam,
Iud. 2. 10, 11. to wit, they cast off Gods government, that is to
say, that of the Priest, by whom God ruled, and afterward, when
they were overcome by their enemies, and opprest with bondage,
they looked for Gods will, not at the hands of the Priest any
more, but of the Prophets. These therefore actually judged
Israel, but their obedience was rightly due to the High Priest;
Although therefore the Priestly Kingdome after the death of
Moyses, & Ioshuah, was without power, yet was it not without
Right. Now that the interpretation of Gods word did belong to the
same High Priest, is manifest by this, That God, after the
Tabernacle, & the Ark of the Covenant was consecrated, spake no
more in mount Sinai, but in the Tabernacle of the Covenant, from
the propitiatory which was between the Cherubims, whether it was
not lawfull for any to aproach except the High Priest. If
therefore regard be had to the Right of the Kingdome, the supreme
civill Power, and the authority of interpreting Gods word, were
joyned in the High Priest; If we consider the fact, they were
united in the Prophets who judged Israel. For as Iudges, they bad
the civill authority, as Prophets, they interpreted Gods word,
and thus every way hitherto these two powers continued
inseparable.

    XVI. Kings being once constituted, its no doubt but the
civill authority belonged to them, for the Kingdome of God by the
way of Priesthood, (God consenting to the request of the
Israelites) was ended; which Hierom also marks speaking of the
books of Samuel: Samuel (sayes he) Eli being dead, and Saul
slain, declares the old Law abolisht; Furthermore the Oaths of
the new Priesthood, and new Soveraignty in Zadok, and David, do
testifie, that the Right whereby the Kings did rule, was founded
in the very concession of the People. The Priest could rightfully
do only what God had commanded, but the King had by right
whatsoever power over every man that each man by right had over
himself; for the Israelites granted him a Right to judge of all
things, and to wage warre for all men; in which two are contained
all Right whatsoever can be conceived from man to man. Our King
(say they) shall judge us, and goe out before us, and fight our
battails, 1. Sam. 8. 20. Iudicature therefore belonged to the
Kings; but to judge is nothing else then by interpreting to apply
the facts to the Lawes; to them therefore belonged the
interpretation of Lawes too. And because there was no other
written word of God acknowledged beside the Law of Moyses, untill
the Captivity, the authority of interpreting Gods word, did also
belong to the Kings; Nay, forasmuch as the word of God must be
taken for a Law, if there had been another written word beside
the Mosaicall Law, seeing the interpretation of Lawes belonged to
the Kings, the interpretation of it must also have belonged to
them. When the book of Deuteronomie (in which the whole Mosaicall
Law was contained) being a long time lost, was found again, the
Priests indeed asked Counsell of God concerning that book; but
not by their own authority, but by the Commandement of Iosiah,
and not immediately neither, but by the meanes of Holda the
Prophetesse. Whence it appears that the authority of admitting
books for the word of God, belonged not to the Priest; neither
yet followes it that that authority belonged to the Prophetesse,
because others did judge of the Prophets whether they were to be
held for true, or not. For to what end did God give signes, and
tokens to all the People, whereby the true Prophets might be
discerned from the false, namely, the event of predictions, and
conformity with the Religion establisht by Moyses, if they might
not use those marks? The authority therefore of admitting books
for the word of God belonged to the King, & thus that book of the
Law was approved, and received again by the authority of King
Iosiah, as appears by the fourth book of the Kings, 22. 23. Chap.
where it is reported that he gathered together all the severall
degrees of his Kingdome, the Elders, Priests, Prophets, and all
the people, and he read in their eares all the words of the
Covenant, that is to say, he caused that Covenant to be
acknowledged for the Mosaicall Covenant, that is to say, for the
word of God, and to be again received, and confirmed by the
Israelites. The civill power therefore, and the power of
discerning Gods word from the word of men, and of interpreting
Gods word even in the dayes of the Kings was wholly belonging to
themselves. Prophets were sent not with authority, but in the
form, and by the Right of Proclaimers, and Preachers, of whom the
hearers did judge; and if perhaps these were punisht who did not
listen to them plainly, teaching easie things, it doth not thence
follow, that the Kings were obliged to follow all things which
they in Gods name did declare, were to be followed. For though
Iosiah the good King of Iudah were slain because he obeyed not
the word of the Lord from the mouth of Necho King of AEgypt, that
is to say, because he rejected good Counsell though it seemed to
come from an enemy, yet no man I hope will say that Iosiah was by
any bond either of divine, or humane Lawes obliged to beleeve
Pharoah Necho King of AEgypt, because he said that God had spoken
to him. But what some man may object against Kings, that for want
of learning, they are seldome able enough to interpret those
books of antiquity in the which Gods word is contained, and that
for this cause it is not reasonable that this office should
depend on their authority, he may object as much against the
Priests, and all mortall men, for they may erre; and although
Priests were better instructed in nature, and arts then other
men, yet Kings are able enough to appoint such interpreters under
them; and so, though Kings did not themselves interpret the word
of God, yet the office of interpreting them might depend on their
authority; and they who therefore refuse to yeeld up this
authority to Kings, because they cannot practise the office it
selfe, doe as much as if they should say that the authority of
teaching Geometry must not depend upon Kings, except they
themselves were Geometricians. We read that Kings have prayed for
the People, that they have blest the people, that they have
consecrated the Temple, that they have commanded the Priests,
that they have removed Priests from their office, that they have
constituted others. Sacrifices indeed they have not offered, for
that was hereditary to Aaron, and his sonnes; but it is manifest,
as in Moyses his life time, so throughout all ages from King Saul
to the captivity of Babylon, that the Priesthood was not a
Maistry, but a Ministry.

    XVII. After their returne from Babylonian bondage, the
Covenant being renewed, and sign'd, the Priestly Kingdome was
restor'd to the same manner it was in from the death of Ioshuah
to the beginning of the Kings; excepting that it is not expresly
set downe that the return'd Jewes did give up the Right of
Soveraignty either to Esdras (by whose directions they ordred
their State) or to any other, beside God himselfe. That
reformation seemes rather to be nothing else then the bare
promises, and vowes of every man to observe those things which
were written in the booke of the Law. Notwithstanding, (perhaps
not by the Peoples intention) by virtue of the Covenant which
they then renewed, (for the Covenant was the same with that which
was made at Mount Sinai) that same state was a Priestly Kingdome,
that is to say, the supreme civill authority, and the sacred were
united in the Priests. Now, howsoever through the ambition of
those who strove for the Priesthood, and by the interposition of
forraigne Princes, it was so troubled till our Saviour Iesus
Christs time, that it cannot be understood out of the histories
of those times, where that authority resided; yet it's plaine,
that in those times, the power of interpreting Gods Word was not
severed from the supreme civill power.

    XVIII. Out of all this, we may easily know how the Iewes in
all times from Abraham unto Christ were to behave themselves in
the Commands of their Princes. For as in Kingdomes meerly humane
men must obey a subordinate Magistrate in all things, excepting
when his Commands containe in them some Treason; so in the
Kingdome of God, the Iewes were bound to obey their Princes,
Abraham, Isaac, Jacob, Moyses, the Priest, the King, every one
during their time in all things, except when their commands did
containe some treason against the Divine Majesty. Now treason
against the Divine Majesty was, first, the deniall of his divine
providence, for this was to deny God to be a King by nature;
next, Idolatry, or the worship not of other (for there is but one
God) but of strange Gods, that is to say, a worship though of one
God, yet under other Titles, Attributes, and Rites, then what
were establisht by Abraham, and Moyses. For this was to deny the
God of Abraham to be their King by Covenant made with Abraham,
and themselves. In all other things they were to obey; and if a
King or Priest having the Soveraign authority, had commanded
somewhat else to be done which was against the Lawes, that had
been his sinne, and not his subjects, whose duty it is, not to
dispute, but to obey the Commands of his superiours.

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