Of The Soveraign Power Between The Time Of Joshua And Of Saul
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.
Of The Rights Of The Kings Of Israel
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.
The Practice Of Supremacy In Religion, Was Not In The Time Of The Kings, According To The Right Thereof
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.
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
