where it is said, "there was no king," is meant, "there was no sovereign power" in Israel. And so it was, if we consider the act and exercise of such power. For after the death of Joshua and Eleazar, "there arose another generation (Judges ii. 10, 11) that knew not the Lord, nor the works which He had done for Israel, but did evil 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 only 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 sovereign power was still in the high priest. Therefore whatsoever obedience was yielded 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 be drawn into argument against the right the high priest had to the sovereign power, in all matters both of policy and religion. And neither the judges nor Samuel himself had an ordinary, but an 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 wisdom, courage, or felicity. Hitherto therefore the right of regulating both the policy and the religion were inseparable.

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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 sovereignty over the people, which was before, not only by virtue of the divine power, but also by a particular pact of the Israelites, in God, and next under Him, in the high priest, as IIis vicegerent on earth, was cast off by the people, with the consent of God himself. For when they said to Samuel (1 Sam. viii. 5), "Make us a king to judge us like all the nations," they signified that they would no more be governed by the commands that should be 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 royal authority, they deposed that peculiar government of God. And yet God consented to it, saying to Samuel (1 Sam. viii. 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 me, 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 less, according as the kings were good or evil. And for the government of civil affairs, 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 go before them, and fight their battles;" 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 civil law. Besides, we read (1 Kings ii. 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 viii.), that he dedicated the temple; that he blessed the people; and that he himself in person made that excellent prayer, used in the consecration of all churches and houses of prayer; which is another great mark of supremacy in religion. Again, we read (2 Kings xxii.), 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 inquire concerning it of Huldah, the prophetess; which is another mark of supremacy in religion. Lastly, we read (1 Chron. xxvi. 30), that David made Hashabiah and his brethren, Hebronites, officers of Israel among them westward, "in all their business of the Lord, and in the service of the king." Likewise (verse 32) that he made other Hebronites "rulers over the Reubenites, the Gadites, and the half 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 "temporal" and "spiritual," as they call it that would divide it? To conclude; from the first institution of God's kingdom to the captivity, the supremacy of religion was in the same hand with that of the civil sovereignty; and the priest's office after the election of Saul, was not magisterial but ministerial.

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, what is equivalent to a miracle, great abilities, or great felicity in the enterprises of their governors, 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 governors 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 civil 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 sacerdotal kingdom, regarded no more the commandment of the priest nor any law of Moses, but did every man that which was right in his own eyes, and obeyed in civil 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 do, but with such men or women as they guessed to be prophets by their predictions of things to come; and though they had an idol in their chapel, 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 judge 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 always kept in store a pretext, either of justice or religion, to discharge themselves of their obedience, whensoever they had hope to prevail. 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 counsel, 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 always controlled the kings, for transgressing the religion; and sometimes also for errors of state; as Jehosaphat was reproved (2 Chron. xix. 2) by the prophet Jehu, for aiding the king of Israel against the Syrians; and Hezekiah, by Isaiah (xxxix. 3-7), for showing 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 natural abilities or felicities. So that from the practice of those times, there can no argument be drawn, that the right of supremacy in religion was not in the kings, unless we place it in the prophets, and conclude that because Hezekiah praying to the Lord before the cherubims, was not answered from thence, nor then, but afterwards by the prophet Isaiah, there fore Isaiah was supreme head of the Church; or because Josiah consulted Huldah the prophetess, concerning the Book of the Law, that therefore neither he nor the high priest, but Huldah the prophetess, had the supreme authority in matter of religion; which I think is not the opinion of any doctor.

During the captivity, the Jews had no commonwealth 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 customs and demonology, 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 sovereignty of the commonwealth amongst the Jews, the same had also the supreme authority in matter of God's external worship, and represented God's 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 kingdom, to be saved for evermore. Of which we are to speak in the chapter following.

CHAPTER XLI.

Of the Office of Our Blessed Saviour.

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WE find in Holy Scripture three parts of the office of the Messiah: the first of a "Redeemer" or "Saviour;" the second of a "6 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 "eternal king,' but under His Father, as Moses and the high priests were in their several 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 sins upon the cross: 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 ransom of sin, which ransom is death, it appertaineth, that He was sacrificed, and thereby bare upon His own head and carried away from us our iniquities, in such sort as God had required. Not that the death of one man, though without sin, can satisfy 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, Levit. xvi.) the Lord required that there should, every year once, be made an atonement for the sins of all Israel, both priests and others; for the doing

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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 goats, 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 wilderness, 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 ransom 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 Christ's sufferings seem to be here figured, as clearly 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 scapegoat; "He was oppressed, and He was afflicted (Isaiah liii. 7); He opened not His mouth; He is brought as a Lamb to the slaughter, and as a sheep is dumb before the shearer, so He opened not His mouth : " here He is the "sacrificed goat. "He hath borne our griefs (verse 4), and carried our sorrows" and again (verse 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 (verse 8) for the transgression of my people:" there again He is the "sacrificed goat." And again (verse 11)," He shall bear their sins:" He is the "scape-goat." Thus is the Lamb of God equivalent to both those goats; sacrificed, in that He died; and escaping, in His resurrection; being raised opportunely by His Father, and removed from the habitation of men in His ascension.

For as much therefore as he that "redeemeth" hath no title to the "thing redeemed," before "the redemption" and ransom paid; and this ransom was the death of the Redeemer; it is manifest that our Saviour, as man, was not king of those that He redeemed before He suffered death; that is, during that time He conversed bodily on the earth. I say, He was not then king in present, by virtue of the pact, which the faithful make with Him in baptism. Nevertheless, by the renewing of their pact with God in baptism, they were obliged to obey Him for king, under His Father, whensoever He should be pleased to take the kingdom upon Him. According whereunto, our Saviour himself expressly saith (John xviii. 36), 'My kingdom is not of this world." Now seeing the Scripture maketh mention but of two worlds; this that is now, and shall remain unto the day of judgment, which is therefore also called the "last day;" and that which shall be after the day of judgment, when there shall be a new heaven and a new earth: the kingdom of Christ is not to begin till the general resurrection. And that is it which our Saviour saith (Matt. xvi. 27), "The Son of man shall come in the glory of His Father, with His angels; and then He shall reward every man according to his works." To reward every man according to his works is to execute the office of a king; and this is not to be till He come in the glory of His Father, with His angels. When our Saviour saith (Matt. xxiii. 2, 3), "The Scribes and Pharisees sit in Moses' seat; all therefore whatsoever they bid you do, that observe and do; " He declared plainly, that He ascribed kingly power, for that time, not to himself, but to them. And so He doth also, where He saith (Luke xii. 14), "Who made me a judge or divider over you?" And (John xii. 47), "I came not to judge the world, but to save the world." And yet our Saviour came into this world that He might be a king and a judge in the world to come: for He was the Messiah, that is, the Christ, that is, the anointed priest, and the sovereign prophet of God; that is to say, He was to have all the power that was in Moses the prophet, in the high priests that succeeded Moses, and in the kings that succeeded the priests. And

for this is

St. John says expressly (chap. v. verse 22), "the Father judgeth no man, but hath committed judgment to the Son." And this is not repugnant to that other place, "I came not to judge the world: spoken of the world present, the other of the world to come; as also where it is said that at the second coming of Christ (Matt. xix. 28), “Ye that have followed me in the regeneration, when the Son of man shall sit in the throne of His glory, ye shall also sit on twelve thrones, judging the twelve tribes of Israel.'

If then Christ, whilst He was on earth, had no kingdom in this world, to what end was His first coming? It was to restore unto God by a new covenant, the kingdom, which being His by the old covenant, had been cut off by the rebellion of the Israelites in the election of Saul. Which to do, He was to preach unto them that He was the Messiah, that is, the king promised to them by the prophets; and to offer himself in sacrifice for the sins of them that should by faith submit themselves thereto; and in case the nation generally should refuse Him, to call to His obedience such as should believe in Him amongst the Gentiles. So that there are two parts of our Saviour's office during His abode upon the earth: one to proclaim himself the Christ, and another by teaching and by working of miracles, to persuade and prepare men to live so as to be worthy of the immortality believers were to enjoy, at such time as He should come in majesty to take possession of His Father's kingdom. And therefore it is that the time of His preaching is often by himself called the " regeneration; " which is not properly a kingdom, and thereby a warrant to deny obedience to the magistrates that then were; for He commanded to obey those that sat then in Moses' chair, and to pay tribute to Cæsar, but only an earnest of the kingdom of God that was to come, to those to whom God had given the grace to be His disciples, and to believe in Him; for which cause the godly are said to be already in the "kingdom of grace," as naturalized in that heavenly kingdom.

Hitherto, therefore, there is nothing done or taught by Christ that tendeth to the diminution of the civil right of the Jews or of Cæsar. For as touching the commonwealth which then was amongst the Jews, both they that bare rule amongst them, and they that were governed, did all expect the Messiah and kingdom of God; which they could not have done if their laws had forbidden Him, when He came, to manifest and declare himself. Seeing therefore He did nothing but by preaching and miracles go about to prove himself to be that Messiah, He did therein nothing against their laws. The kingdom He claimed was to be in another world: He taught all men to obey in the meantime them that sat in Moses' seat: He allowed them to give Cæsar his tribute, and refused to take upon himself to be a judge. How then could His words or actions be seditious, or tend to the overthrow of their then civil government? But God having determined His sacrifice for the reduction of His elect to their former covenanted obedience, for the means, whereby He would bring the same to effect, made use of their malice and ingratitude. Nor was it contrary to the laws of Cæsar. For though Pilate himself, to gratify the Jews, delivered Him to be crucified; yet before he did so he pronounced openly that he found no fault in Him: and put for title of His condemnation, not as the Jews required, "that He pretended to be king;" but simply, "that He was king of the Jews;" and notwithstanding their clamour, refused to alter it; saying, "What I have written, I have written."

As for the third part of His office, which was to be "king," I have already shown that His kingdom was not to begin till the resurrection. But then He shall be king, not only as God, in which sense He is king already, and ever shall be, of all the earth, in virtue of His omnipotence; but also peculiarly of His own elect, by virtue of the pact they make with