<h2><SPAN name="link2HCH0040" id="link2HCH0040"></SPAN> CHAPTER XL.<br/>OF THE RIGHTS OF THE KINGDOME OF GOD, IN ABRAHAM, MOSES, HIGH PRIESTS, AND THE KINGS OF JUDAH </h2>
<h3><SPAN name="link2H_4_0540" id="link2H_4_0540"></SPAN> The Soveraign Rights Of Abraham </h3>
<p>The Father of the Faithfull, and first in the Kingdome of God by Covenant,
was Abraham. For with him was the Covenant first made; wherein he obliged
himself, and his seed after him, to acknowledge and obey the commands of
God; not onely such, as he could take notice of, (as Morall Laws,) by the
light of Nature; but also such, as God should in speciall manner deliver
to him by Dreams and Visions. For as to the Morall law, they were already
obliged, and needed not have been contracted withall, by promise of the
Land of Canaan. Nor was there any Contract, that could adde to, or
strengthen the Obligation, by which both they, and all men else were bound
naturally to obey God Almighty: And therefore the Covenant which Abraham
made with God, was to take for the Commandement of God, that which in the
name of God was commanded him, in a Dream, or Vision, and to deliver it to
his family, and cause them to observe the same.</p>
<h3><SPAN name="link2H_4_0541" id="link2H_4_0541"></SPAN> Abraham Had The Sole Power Of Ordering The Religion Of His Own People </h3>
<p>In this Contract of God with Abraham, wee may observe three points of
important consequence in the government of Gods people. First, that at the
making of this Covenant, God spake onely to Abraham; and therefore
contracted not with any of his family, or seed, otherwise then as their
wills (which make the essence of all Covenants) were before the Contract
involved in the will of Abraham; who was therefore supposed to have had a
lawfull power, to make them perform all that he covenanted for them.
According whereunto (Gen 18.18, 19.) God saith, “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.” From whence may be concluded this first point, that they to whom
God hath not spoken immediately, are to receive the positive commandements
of God, from their Soveraign; as the family and seed of Abraham did from
Abraham their Father, and Lord, and Civill Soveraign. And Consequently in
every Common-wealth, they who have no supernaturall Revelation to the
contrary, ought to obey the laws of their own Soveraign, in the externall
acts and profession of Religion. As for the inward Thought, and beleef of
men, which humane Governours can take no notice of, (for God onely knoweth
the heart) they are not voluntary, nor the effect of the laws, but of the
unrevealed will, and of the power of God; and consequently fall not under
obligation.</p>
<h3><SPAN name="link2H_4_0542" id="link2H_4_0542"></SPAN> No Pretence Of Private Spirit Against The Religion Of Abraham </h3>
<p>From whence proceedeth another point, that it was not unlawfull for
Abraham, when any of his Subjects should pretend Private Vision, or
Spirit, or other Revelation from God, for the countenancing of any
doctrine which Abraham should forbid, or when they followed, or adhered to
any such pretender, to punish them; and consequently that it is lawfull
now for the Soveraign to punish any man that shall oppose his Private
Spirit against the Laws: For hee hath the same place in the Common-wealth,
that Abraham had in his own Family.</p>
<h3><SPAN name="link2H_4_0543" id="link2H_4_0543"></SPAN> Abraham Sole Judge, And Interpreter Of What God Spake </h3>
<p>There ariseth also from the same, a third point; that as none but Abraham
in his family, so none but the Soveraign in a Christian Common-wealth, can
take notice what is, or what is not the Word of God. For God spake onely
to Abraham; and it was he onely, that was able to know what God said, and
to interpret the same to his family: And therefore also, they that have
the place of Abraham in a Common-wealth, are the onely Interpreters of
what God hath spoken.</p>
<h3><SPAN name="link2H_4_0544" id="link2H_4_0544"></SPAN> The Authority Of Moses Whereon Grounded </h3>
<p>The same Covenant was renewed with Isaac; and afterwards with Jacob; but
afterwards no more, till the Israelites were freed from the Egyptians, and
arrived at the Foot of Mount Sinai: and then it was renewed by Moses (as I
have said before, chap. 35.) in such manner, as they became from that time
forward the Peculiar Kingdome of God; whose Lieutenant was Moses, for his
owne time; and the succession to that office was setled upon Aaron, and
his heirs after him, to bee to God a Sacerdotall Kingdome for ever.</p>
<p>By this constitution, a Kingdome is acquired to God. But seeing Moses had
no authority to govern the Israelites, as a successor to the right of
Abraham, because he could not claim it by inheritance; it appeareth not as
yet, that the people were obliged to take him for Gods Lieutenant, longer
than they beleeved that God spake unto him. And therefore his authority
(notwithstanding the Covenant they made with God) depended yet merely upon
the opinion they had of his Sanctity, and of the reality of his
Conferences with God, and the verity of his Miracles; which opinion coming
to change, they were no more obliged to take any thing for the law of God,
which he propounded to them in Gods name. We are therefore to consider,
what other ground there was, of their obligation to obey him. For it could
not be the commandement of God that could oblige them; because God spake
not to them immediately, but by the mediation of Moses Himself; And our
Saviour saith of himself, (John 5. 31.) “If I bear witnesse of my self, my
witnesse is not true,” much lesse if Moses bear witnesse of himselfe,
(especially in a claim of Kingly power over Gods people) ought his
testimony to be received. His authority therefore, as the authority of all
other Princes, must be grounded on the Consent of the People, and their
Promise to obey him. And so it was: for “the people” (Exod. 20.18.) “when
they saw the Thunderings, and the Lightnings, and the noyse of the
Trumpet, and the mountaine smoaking, removed, and stood a far off. And
they said unto Moses, speak thou with us, and we will hear, but let not
God speak with us lest we die.” Here was their promise of obedience; and
by this it was they obliged themselves to obey whatsoever he should
deliver unto them for the Commandement of God.</p>
<h3><SPAN name="link2H_4_0545" id="link2H_4_0545"></SPAN> Moses Was (Under God) Soveraign Of The Jews, All His Own Time, Though Aaron Had The Priesthood </h3>
<p>And notwithstanding the Covenant constituted a Sacerdotall Kingdome, that
is to say, a Kingdome hereditary to Aaron; yet that is to be understood of
the succession, after Moses should bee dead. For whosoever ordereth, and
establisheth the Policy, as first founder of a Common-wealth (be it
Monarchy, Aristocracy, or Democracy) must needs have Soveraign Power over
the people all the while he is doing of it. And that Moses had that power
all his own time, is evidently affirmed in the Scripture. First, in the
text last before cited, because the people promised obedience, not to
Aaron but to him. Secondly, (Exod. 24.1, 2.) “And God said unto Moses,
Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of
the Elders of Israel. And Moses alone shall come neer the Lord, but they
shall not come nigh, neither shall the people goe up with him.” By which
it is plain, that Moses who was alone called up to God, (and not Aaron,
nor the other Priests, nor the Seventy Elders, nor the People who were
forbidden to come up) was alone he, that represented to the Israelites the
Person of God; that is to say, was their sole Soveraign under God. And
though afterwards it be said (verse 9.) “Then went up Moses, and Aaron,
Nadab, and Abihu, and seventy of the Elders of Israel, and they saw the
God of Israel, and there was under his feet, as it were a paved work of a
saphire stone,” &c. yet this was not till after Moses had been with
God before, and had brought to the people the words which God had said to
him. He onely went for the businesse of the people; the others, as the
Nobles of his retinue, were admitted for honour to that speciall grace,
which was not allowed to the people; which was, (as in the verse after
appeareth) to see God and live. “God laid not his hand upon them, they saw
God and did eat and drink” (that is, did live), but did not carry any
commandement from him to the people. Again, it is every where said, “The
Lord spake unto Moses,” as in all other occasions of Government; so also
in the ordering of the Ceremonies of Religion, contained in the 25, 26,
27, 28, 29, 30, and 31 Chapters of Exodus, and throughout Leviticus: to
Aaron seldome. The Calfe that Aaron made, Moses threw into the fire.
Lastly, the question of the Authority of Aaron, by occasion of his and
Miriams mutiny against Moses, was (Numbers 12.) judged by God himself for
Moses. So also in the question between Moses, and the People, when Corah,
Dathan, and Abiram, and two hundred and fifty Princes of the Assembly
“gathered themselves together” (Numbers 16. 3) “against Moses, and against
Aaron, and said unto them, ‘Ye take too much upon you, seeing all the
congregation are Holy, every one of them, and the Lord is amongst them,
why lift you up your selves above the congregation of the Lord?’” God
caused the Earth to swallow Corah, Dathan, and Abiram with their wives and
children alive, and consumed those two hundred and fifty Princes with
fire. Therefore neither Aaron, nor the People, nor any Aristocracy of the
chief Princes of the People, but Moses alone had next under God the
Soveraignty over the Israelites: And that not onely in causes of Civill
Policy, but also of Religion; For Moses onely spake with God, and
therefore onely could tell the People, what it was that God required at
their hands. No man upon pain of death might be so presumptuous as to
approach the Mountain where God talked with Moses. “Thou shalt set bounds”
(saith the Lord, Exod 19. 12.) “to the people round about, and say, Take
heed to your selves that you goe not up into the Mount, or touch the
border of it; whosoever toucheth the Mount shall surely be put to death.”
and again (verse 21.) “Get down, charge the people, lest they break
through unto the Lord to gaze.” Out of which we may conclude, that
whosoever in a Christian Common-wealth holdeth the place of Moses, is the
sole Messenger of God, and Interpreter of his Commandements. And according
hereunto, no man ought in the interpretation of the Scripture to proceed
further then the bounds which are set by their severall Soveraigns. For
the Scriptures since God now speaketh in them, are the Mount Sinai; the
bounds whereof are the Laws of them that represent Gods Person on Earth.
To look upon them and therein to behold the wondrous works of God, and
learn to fear him is allowed; but to interpret them; that is, to pry into
what God saith to him whom he appointeth to govern under him, and make
themselves Judges whether he govern as God commandeth him, or not, is to
transgresse the bounds God hath set us, and to gaze upon God irreverently.</p>
<h3><SPAN name="link2H_4_0546" id="link2H_4_0546"></SPAN> All Spirits Were Subordinate To The Spirit Of Moses </h3>
<p>There was no Prophet in the time of Moses, nor pretender to the Spirit of
God, but such as Moses had approved, and Authorized. For there were in his
time but Seventy men, that are said to Prophecy by the Spirit of God, and
these were of all Moses his election; concerning whom God saith to Moses
(Numb. 11.16.) “Gather to mee Seventy of the Elders of Israel, whom thou
knowest to be the Elders of the People.” To these God imparted his Spirit;
but it was not a different Spirit from that of Moses; for it is said
(verse 25.) “God came down in a cloud, and took of the Spirit that was
upon Moses, and gave it to the Seventy Elders.” But as I have shewn before
(chap. 36.) by Spirit, is understood the Mind; so that the sense of the
place is no other than this, that God endued them with a mind conformable,
and subordinate to that of Moses, that they might Prophecy, that is to
say, speak to the people in Gods name, in such manner, as to set forward
(as Ministers of Moses, and by his authority) such doctrine as was
agreeable to Moses his doctrine. For they were but Ministers; and when two
of them Prophecyed in the Camp, it was thought a new and unlawfull thing;
and as it is in the 27. and 28. verses of the same Chapter, they were
accused of it, and Joshua advised Moses to forbid them, as not knowing
that it was by Moses his Spirit that they Prophecyed. By which it is
manifest, that no Subject ought to pretend to Prophecy, or to the Spirit,
in opposition to the doctrine established by him, whom God hath set in the
place of Moses.</p>
<h3><SPAN name="link2H_4_0547" id="link2H_4_0547"></SPAN> After Moses The Soveraignty Was In The High Priest </h3>
<p>Aaron being dead, and after him also Moses, the Kingdome, as being a
Sacerdotall Kingdome, descended by vertue of the Covenant, to Aarons Son,
Eleazar the High Priest: And God declared him (next under himself) for
Soveraign, at the same time that he appointed Joshua for the Generall of
their Army. For thus God saith expressely (Numb. 27.21.) concerning
Joshua; “He shall stand before Eleazar the Priest, who shall ask counsell
for him, before the Lord, at his word shall they goe out, and at his word
they shall come in, both he, and all the Children of Israel with him:”
Therefore the Supreme Power of making War and Peace, was in the Priest.
The Supreme Power of Judicature belonged also to the High Priest: For the
Book of the Law was in their keeping; and the Priests and Levites onely
were the subordinate Judges in causes Civill, as appears in Deut. 17.8, 9,
10. And for the manner of Gods worship, there was never doubt made, but
that the High Priest till the time of Saul, had the Supreme Authority.
Therefore the Civill and Ecclesiasticall Power were both joined together
in one and the same person, the High Priest; and ought to bee so, in
whosoever governeth by Divine Right; that is, by Authority immediate from
God.</p>
<h3><SPAN name="link2H_4_0548" id="link2H_4_0548"></SPAN> Of The Soveraign Power Between The Time Of Joshua And Of Saul </h3>
<p>After the death of Joshua, till the time of Saul, the time between is
noted frequently in the Book of Judges, “that there was in those dayes no
King in Israel;” and sometimes with this addition, that “every man did
that which was right in his own eyes.” By which is to bee understood, that
where it is said, “there was no King,” is meant, “there was no Soveraign
Power” in Israel. And so it was, if we consider the Act, and Exercise of
such power. For after the death of Joshua, & Eleazar, “there arose
another generation” (Judges 2.10.) “that knew not the Lord, nor the works
which he had done for Israel, but did evill in the sight of the Lord, and
served Baalim.” And the Jews had that quality which St. Paul noteth, “to
look for a sign,” not onely before they would submit themselves to the
government of Moses, but also after they had obliged themselves by their
submission. Whereas Signs, and Miracles had for End to procure Faith, not
to keep men from violating it, when they have once given it; for to that
men are obliged by the law of Nature. But if we consider not the Exercise,
but the Right of governing, the Soveraign power was still in the High
Priest. Therefore whatsoever obedience was yeelded to any of the Judges,
(who were men chosen by God extraordinarily, to save his rebellious
subjects out of the hands of the enemy,) it cannot bee drawn into argument
against the Right the High Priest had to the Soveraign Power, in all
matters, both of Policy and Religion. And neither the Judges, nor Samuel
himselfe had an ordinary, but extraordinary calling to the Government; and
were obeyed by the Israelites, not out of duty, but out of reverence to
their favour with God, appearing in their wisdome, courage, or felicity.
Hitherto therefore the Right of Regulating both the Policy, and the
Religion, were inseparable.</p>
<h3><SPAN name="link2H_4_0549" id="link2H_4_0549"></SPAN> Of The Rights Of The Kings Of Israel </h3>
<p>To the Judges, succeeded Kings; And whereas before, all authority, both in
Religion, and Policy, was in the High Priest; so now it was all in the
King. For the Soveraignty over the people, which was before, not onely by
vertue of the Divine Power, but also by a particular pact of the
Israelites in God, and next under him, in the High Priest, as his
Viceregent on earth, was cast off by the People, with the consent of God
himselfe. For when they said to Samuel (1 Sam. 8.5.) “make us a King to
judge us, like all the Nations,” they signified that they would no more
bee governed by the commands that should bee laid upon them by the Priest,
in the name of God; but by one that should command them in the same manner
that all other nations were commanded; and consequently in deposing the
High Priest of Royall authority, they deposed that peculiar Government of
God. And yet God consented to it, saying to Samuel (verse 7.) “Hearken
unto the voice of the People, in all that they shall say unto thee; for
they have not rejected thee, but they have rejected mee, that I should not
reign over them.” Having therefore rejected God, in whose Right the
Priests governed, there was no authority left to the Priests, but such as
the King was pleased to allow them; which was more, or lesse, according as
the Kings were good, or evill. And for the Government of Civill affaires,
it is manifest, it was all in the hands of the King. For in the same
Chapter, verse 20. They say they will be like all the Nations; that their
King shall be their Judge, and goe before them, and fight their battells;
that is, he shall have the whole authority, both in Peace and War. In
which is contained also the ordering of Religion; for there was no other
Word of God in that time, by which to regulate Religion, but the Law of
Moses, which was their Civill Law. Besides, we read (1 Kings 2.27.) that
Solomon “thrust out Abiathar from being Priest before the Lord:” He had
therefore authority over the High Priest, as over any other Subject; which
is a great mark of Supremacy in Religion. And we read also (1 Kings 8.)
that hee dedicated the Temple; that he blessed the People; and that he
himselfe in person made that excellent prayer, used in the Consecrations
of all Churches, and houses of Prayer; which is another great mark of
Supremacy in Religion. Again, we read (2 Kings 22.) that when there was
question concerning the Book of the Law found in the Temple, the same was
not decided by the High Priest, but Josiah sent both him, and others to
enquire concerning it, of Hulda, the Prophetesse; which is another mark of
the Supremacy in Religion. Lastly, wee read (1 Chro. 26.30.) that David
made Hashabiah and his brethren, Hebronites, Officers of Israel among them
Westward, “in all businesse of the Lord, and in the service of the King.”
Likewise (verse 32.) that hee made other Hebronites, “rulers over the
Reubenites, the Gadites, and the halfe tribe of Manasseh” (these were the
rest of Israel that dwelt beyond Jordan) “for every matter pertaining to
God, and affairs of the King.” Is not this full Power, both Temporall and
Spirituall, as they call it, that would divide it? To conclude; from the
first institution of Gods Kingdome, to the Captivity, the Supremacy of
Religion, was in the same hand with that of the Civill Soveraignty; and
the Priests office after the election of Saul, was not Magisteriall, but
Ministeriall.</p>
<h3><SPAN name="link2H_4_0550" id="link2H_4_0550"></SPAN> The Practice Of Supremacy In Religion, Was Not In The Time Of The Kings, According To The Right Thereof </h3>
<p>Notwithstanding the government both in Policy and Religion, were joined,
first in the High Priests, and afterwards in the Kings, so far forth as
concerned the Right; yet it appeareth by the same Holy History, that the
people understood it not; but there being amongst them a great part, and
probably the greatest part, that no longer than they saw great miracles,
or (which is equivalent to a miracle) great abilities, or great felicity
in the enterprises of their Governours, gave sufficient credit, either to
the fame of Moses, or to the Colloquies between God and the Priests; they
took occasion as oft as their Governours displeased them, by blaming
sometimes the Policy, sometimes the Religion, to change the Government, or
revolt from their Obedience at their pleasure: And from thence proceeded
from time to time the civill troubles, divisions, and calamities of the
Nation. As for example, after the death of Eleazar and Joshua, the next
generation which had not seen the wonders of God, but were left to their
own weak reason, not knowing themselves obliged by the Covenant of a
Sacerdotall Kingdome, regarded no more the Commandement of the Priest, nor
any law of Moses, but did every man that which was right in his own eyes;
and obeyed in Civill affairs, such men, as from time to time they thought
able to deliver them from the neighbour Nations that oppressed them; and
consulted not with God (as they ought to doe,) but with such men, or
women, as they guessed to bee Prophets by their Praedictions of things to
come; and thought they had an Idol in their Chappel, yet if they had a
Levite for their Chaplain, they made account they worshipped the God of
Israel.</p>
<p>And afterwards when they demanded a King, after the manner of the nations;
yet it was not with a design to depart from the worship of God their King;
but despairing of the justice of the sons of Samuel, they would have a
King to judg them in Civill actions; but not that they would allow their
King to change the Religion which they thought was recommended to them by
Moses. So that they alwaies kept in store a pretext, either of Justice, or
Religion, to discharge themselves of their obedience, whensoever they had
hope to prevaile. Samuel was displeased with the people, for that they
desired a King, (for God was their King already, and Samuel had but an
authority under him); yet did Samuel, when Saul observed not his counsell,
in destroying Agag as God had commanded, anoint another King, namely
David, to take the succession from his heirs. Rehoboam was no Idolater;
but when the people thought him an Oppressor; that Civil pretence carried
from him ten Tribes to Jeroboam an Idolater. And generally through the
whole History of the Kings, as well of Judah, as of Israel, there were
Prophets that alwaies controlled the Kings, for transgressing the
Religion; and sometimes also for Errours of State; (2 Chro. 19. 2.) as
Jehosaphat was reproved by the Prophet Jehu, for aiding the King of Israel
against the Syrians; and Hezekiah, by Isaiah, for shewing his treasures to
the Ambassadors of Babylon. By all which it appeareth, that though the
power both of State and Religion were in the Kings; yet none of them were
uncontrolled in the use of it, but such as were gracious for their own
naturall abilities, or felicities. So that from the practise of those
times, there can no argument be drawn, that the right of Supremacy in
Religion was not in the Kings, unlesse we place it in the Prophets; and
conclude, that because Hezekiah praying to the Lord before the Cherubins,
was not answered from thence, nor then, but afterwards by the Prophet
Isaiah, therefore Isaiah was supreme Head of the Church; or because Josiah
consulted Hulda the Prophetesse, concerning the Book of the Law, that
therefore neither he, nor the High Priest, but Hulda the Prophetesse had
the Supreme authority in matter of Religion; which I thinke is not the
opinion of any Doctor.</p>
<h3><SPAN name="link2H_4_0551" id="link2H_4_0551"></SPAN> After The Captivity The Jews Had No Setled Common-wealth </h3>
<p>During the Captivity, the Jews had no Common-wealth at all: And after
their return, though they renewed their Covenant with God, yet there was
no promise made of obedience, neither to Esdras, nor to any other; And
presently after they became subjects to the Greeks (from whose Customes,
and Daemonology, and from the doctrine of the Cabalists, their Religion
became much corrupted): In such sort as nothing can be gathered from
their confusion, both in State and Religion, concerning the Supremacy in
either. And therefore so far forth as concerneth the Old Testament, we
may conclude, that whosoever had the Soveraignty of the Common-wealth
amongst the Jews, the same had also the Supreme Authority in matter of
Gods externall worship; and represented Gods Person; that is the person
of God the Father; though he were not called by the name of Father, till
such time as he sent into the world his Son Jesus Christ, to redeem
mankind from their sins, and bring them into his Everlasting Kingdome, to
be saved for evermore. Of which we are to speak in the Chapter following.</p>
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