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.