Besides,

but the Law of Moses, which was their Civil Law. 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 Chron. 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 [255] 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

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 time of the Kings, according to the Right thereof.

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 oppresed 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 Prædictions of things to come; and though 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 Civil 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 them selves 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 2 Chro. 19. also for Errours of State; as Jehosaphat was reproved by the Prophet Jehu, for aiding [256] the King of Israel against the Syrians; and Hezekiah, by Isaiah,

2.

By

for shewing his treasures to the Ambassadors of Babylon. 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. 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 Dæmonology, 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. we are to speak in the Chapter following. [261]

After the
Captivity
the Jews
had no setled

Common-
wealth.

Of which

CHAP. XLI.

Of the OFFICE of our BLESSED SAVIOUR.

WE

Three parts of the Office of Christ.

as a Re

deemer.

E find in Holy Scripture three parts of the Office of the Messiah: The first of a Redeemer, or Saviour: The second of a Pastor, Counsellor, or Teacher, that is, of a Prophet sent from God, to convert such as God hath elected to Salvation: The third of a King, an eternall King, but under his Father, as Moses and the High Priests were in their severall times. And to these three parts are correspondent three times. For our Redemption he wrought at his first coming, by the Sacrifice, wherein he offered up himself for our sinnes upon the Crosse: our Conversion he wrought partly then in his own Person; and partly worketh now by his Ministers; and will continue to work till his coming again. And after his coming again, shall begin that his glorious Reign over his elect, which is to last eternally. To the Office of a Redeemer, that is, of one that payeth the His Office Ransome of Sin, (which Ransome is Death,) it appertaineth, that he was Sacrificed, and thereby bare upon his own head, and carryed away from us our iniquities, in such sort as God had required. Not that the death of one man, though without sinne, can satisfie for the offences of all men, in the rigour of Justice, but in the Mercy of God, that ordained such Sacrifices for sin, as he was pleased in his mercy to accept. In the Old Law (as we may read, Leviticus the 16.) the Lord required, that there should every year once, bee made an Atonement for the Sins of all Israel, both Priests, and others; for the doing whereof, Aaron alone was to sacrifice for himself and the Priests a young Bullock; and for the rest of the people, he was to receive from them two young Goates, of which he was to sacrifice one; but as for the other, which was the Scape Goat, he was to lay his hands on the head thereof, and by a confession of the iniquities of the people, to lay them all on that head, and then by some opportune man, to cause the Goat to be led into the wildernesse, and there to escape, and carry away with him the

iniquities of the people. As the Sacrifice of the one Goat was a sufficient (because an acceptable) price for the Ransome of all Israel; so the death of the Messiah, is a sufficient price, for the Sins of all mankind, because there was no more required. Our Saviour Christs sufferings seem to be here figured, as cleerly, as in the oblation of Isaac, or in any other type of him in the Old Testament: He was both the sacrificed Goat, and the Scape Goat; Hee was oppressed, and he was afflicted (Esay 53. 7.); he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep is dumbe [262] before the shearer, so opened he not his mouth: Here he is the sacrificed Goat. He hath born our Griefs, (ver. 4.) and carried our sorrows: And again, (ver. 6.) the Lord hath laid upon him the iniquities of us all: And so he is the Scape Goat. He was cut off from the land of the living (ver. 8.) for the transgression of my People: There again he is the sacrificed Goat. And again, (ver. 11.) he shall bear their sins: Hee is the Scape Goat. Thus is the Lamb of God equivalent to both those Goates; sacrificed, in that he dyed; and escaping, in his Resurrection; being raised opportunely by his Father, and removed from the habitation of men in his Ascension.

Christs

not of this
world.

For as much therefore, as he that redeemeth, hath no title to the thing redeemed, before the Redemption, and Ransome paid; and this Ransome was the Death Kingdome of the Redeemer; it is manifest, that our Saviour (as man) was not King of those that he Redeemed, before hee suffered death; that is, during that time hee conversed bodily on the Earth. I say, he was not then King in present, by vertue of the Pact, which the faithfull make with him in Baptisme: Neverthelesse, by the renewing of their Pact with God in Baptisme, they were obliged to obey him for King, (under his Father) whensoever he should be pleased to take the Kingdome upon him. According whereunto, our Saviour himself expressely saith, (John 18. 36.) My Kingdome is not of this world. Now seeing the Scripture maketh mention but of two worlds; this that is now, and shall remain to the day of Judgment, (which is therefore also called, the last day;) and that which shall bee after the day of Judgement, when there shall bee a new Heaven, and a new Earth; the Kingdome of Christ is not to begin till the generall Resurrection. And that is it which our Saviour saith, (Mat. 16. 27.) The Son of man