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 Jacob, 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 the God of Abraham, that is to say, to worship God otherwise than was
instituted by Abraham, to wit, in Images made with hands, 1 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.
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 Jacob, 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 Jacob) 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, & Jacob, 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 than 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 Joseph. Antiq. of the Jewes, 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, than call any mortal 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 than 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 than 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 than 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 than 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 than 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 al 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 Joshuahs time, the Supreme power and authority of interpreting the word of
God, were both in one Person.
XV. After Joshuahs death follow the times of the Judges 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, Jud. 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