第62章

Notwithstandingthegovernmentbothinpolicyandreligionwerejoined，firstinthehighpriests，andafterwardsinthekings，sofarforthasconcernedtheright；yetitappearethbythesameholyhistorythatthepeopleunderstooditnot；buttherebeingamongstthemagreatpart，andprobablythegreatestpart，thatnolongerthantheysawgreatmiracles，or，whichisequivalenttoamiracle，greatabilities，orgreatfelicityintheenterprisesoftheirgovernors，gavesufficientcrediteithertothefameofMosesortothecolloquiesbetweenGodandthepriests，theytookoccasion，asoftastheirgovernorsdispleasedthem，byblamingsometimesthepolicy，sometimesthereligion，tochangethegovernmentorrevoltfromtheirobedienceattheirpleasure；andfromthenceproceededfromtimetotimetheciviltroubles，divisions，andcalamitiesofthenation。

Asforexample，afterthedeathofEleazarandJoshua，thenextgeneration，whichhadnotseenthewondersofGod，butwerelefttotheirownweakreason，notknowingthemselvesobligedbythecovenantofasacerdotalkingdom，regardednomorethecommandmentofthepriest，noranylawofMoses，butdideverymanthatwhichwasrightinhisowneyes；andobeyedincivilaffairssuchmenasfromtimetotimetheythoughtabletodeliverthemfromtheneighbournationsthatoppressedthem；andconsultednotwithGod，astheyoughttodo，butwithsuchmen，orwomen，astheyguessedtobeprophetsbytheirpredictionsofthingstocome；andthoughtheyhadanidolintheirchapel，yetiftheyhadaLevitefortheirchaplain，theymadeaccounttheyworshippedtheGodofIsrael。

Andafterwardswhentheydemandedaking，afterthemannerofthenations，yetitwasnotwithadesigntodepartfromtheworshipofGodtheirKing；butdespairingofthejusticeofthesonsofSamuel，theywouldhaveakingtojudgethemincivilactions；butnotthattheywouldallowtheirkingtochangethereligionwhichtheythoughtwasrecommendedtothembyMoses。Sothattheyalwayskeptinstoreapretext，eitherofjusticeorreligion，todischargethemselvesoftheirobediencewhensoevertheyhadhopetoprevail。

Samuelwasdispleasedwiththepeople，forthattheydesiredaking(forGodwastheirKingalready，andSamuelhadbutanauthorityunderHim)；yetdidSamuel，whenSaulobservednothiscounselindestroyingAgagasGodhadcommanded，anointanotherking，namely，David，totakethesuccessionfromhisheirs。Rehoboamwasnoidolater；butwhenthepeoplethoughthimanoppressor，thatcivilpretencecarriedfromhimtentribestoJeroboamanidolater。Andgenerallythroughthewholehistoryofthekings，aswellofJudahasofIsrael，therewereprophetsthatalwayscontrolledthekingsfortransgressingthereligion，andsometimesalsoforerrorsofstate；asJehoshaphatwasreprovedbytheprophetJehuforaidingtheKingofIsraelagainsttheSyrians；*andHezekiah，byIsaiah，forshowinghistreasurestotheambassadorsofBabylon。Byallwhichitappeareththatthoughthepowerbothofstateandreligionwereinthekings，yetnoneofthemwereuncontrolledintheuseofitbutsuchasweregraciousfortheirownnaturalabilitiesorfelicities。Sothatfromthepracticeofthosetimes，therecannoargumentbedrawnthattherightofsupremacyinreligionwasnotinthekings，unlessweplaceitintheprophets，andconcludethatbecauseHezekiah，prayingtotheLordbeforethecherubim，wasnotansweredfromthence，northen，butafterwardsbytheprophetIsaiah，thereforeIsaiahwassupremeheadoftheChurch；orbecauseJosiahconsultedHuldahtheprophetess，concerningtheBookoftheLaw，thatthereforeneitherhe，northehighpriest，butHuldahtheprophetesshadthesupremeauthorityinmatterofreligion，whichIthinkisnottheopinionofanydoctor。

DuringtheCaptivitytheJewshadnoCommonwealthatall；andaftertheirreturn，thoughtheyrenewedtheircovenantwithGod，yettherewasnopromisemadeofobedience，neithertoEsdrasnortoanyother：andpresentlyaftertheybecamesubjectstothetotheGreeks，fromwhosecustomsanddemonology，andfromthedoctrineoftheCabalists，theirreligionbecamemuchcorrupted：insuchsortasnothingcanbegatheredfromtheirconfusion，bothinstateandreligion，concerningthesupremacyineither。AndthereforesofarforthasconcerneththeOldTestament，wemayconcludethatwhosoeverhadthesovereigntyoftheCommonwealthamongsttheJews，thesamehadalsothesupremeauthorityinmatterofGod’sexternalworship，andrepresentedGod’sperson；thatis，thepersonofGodtheFather；thoughHewerenotcalledbythenameofFathertillsuchtimeasHesentintotheworldHisSonJesusChristtoredeemmankindfromtheirsins，andbringthemintohiseverl