No More Learning

For Example; if a man pretend, that after certain
words spoken over a peece of bread, that presently God hath made it not
bread, but a God, or a man, or both, and neverthelesse it looketh still
as like bread as ever it did; there is no reason for any man to think
it really done; nor consequently to fear him, till he enquire of God,
by his Vicar, or Lieutenant, whether it be done, or not. If he say not,
then followeth that which Moses saith, (Deut. 18. 22. ) "he hath spoken
it presumptuously, thou shalt not fear him. " If he say 'tis done, then
he is not to contradict it. So also if wee see not, but onely hear tell
of a Miracle, we are to consult the Lawful Church; that is to say, the
lawful Head thereof, how far we are to give credit to the relators of
it. And this is chiefly the case of men, that in these days live under
Christian Soveraigns. For in these times, I do not know one man, that
ever saw any such wondrous work, done by the charm, or at the word,
or prayer of a man, that a man endued but with a mediocrity of reason,
would think supernaturall: and the question is no more, whether what wee
see done, be a Miracle; whether the Miracle we hear, or read of, were
a reall work, and not the Act of a tongue, or pen; but in plain terms,
whether the report be true, or a lye. In which question we are not every
one, to make our own private Reason, or Conscience, but the Publique
Reason, that is, the reason of Gods Supreme Lieutenant, Judge; and
indeed we have made him Judge already, if wee have given him a Soveraign
power, to doe all that is necessary for our peace and defence. A private
man has alwaies the liberty, (because thought is free,) to beleeve,
or not beleeve in his heart, those acts that have been given out for
Miracles, according as he shall see, what benefit can accrew by
mens belief, to those that pretend, or countenance them, and thereby
conjecture, whether they be Miracles, or Lies. But when it comes
to confession of that faith, the Private Reason must submit to the
Publique; that is to say, to Gods Lieutenant. But who is this Lieutenant
of God, and Head of the Church, shall be considered in its proper place
thereafter.



CHAPTER XXXVIII. OF THE SIGNIFICATION IN SCRIPTURE OF ETERNALL LIFE,

HELL, SALVATION, THE WORLD TO COME, AND REDEMPTION


The maintenance of Civill Society, depending on Justice; and Justice on
the power of Life and Death, and other lesse Rewards and Punishments,
residing in them that have the Soveraignty of the Common-wealth; It
is impossible a Common-wealth should stand, where any other than the
Soveraign, hath a power of giving greater rewards than Life; and of
inflicting greater punishments than Death. Now seeing Eternall Life is
a greater reward, than the Life Present; and Eternall Torment a greater
punishment than the Death of Nature; It is a thing worthy to be well
considered, of all men that desire (by obeying Authority) to avoid
the calamities of Confusion, and Civill war, what is meant in Holy
Scripture, by Life Eternall, and Torment Eternall; and for what
offences, against whom committed, men are to be Eternally Tormented; and
for what actions, they are to obtain Eternall Life.




Place Of Adams Eternity If He Had Not Sinned, The Terrestrial Paradise

And first we find, that Adam was created in such a condition of life,
as had he not broken the commandement of God, he had enjoyed it in the
Paradise of Eden Everlastingly. For there was the Tree of Life; whereof
he was so long allowed to eat, as he should forbear to eat of the tree
of Knowledge of Good an Evill; which was not allowed him. And therefore
as soon as he had eaten of it, God thrust him out of Paradise, "lest he
should put forth his hand, and take also of the tree of life, and live
for ever. " (Gen. 3. 22. ) By which it seemeth to me, (with submission
neverthelesse both in this, and in all questions, whereof the
determination dependeth on the Scriptures, to the interpretation of the
Bible authorized by the Common-wealth, whose Subject I am,) that Adam if
he had not sinned, had had an Eternall Life on Earth: and that Mortality
entred upon himself, and his posterity, by his first Sin. Not that
actuall Death then entred; for Adam then could never have had children;
whereas he lived long after, and saw a numerous posterity ere he dyed.
But where it is said, "In the day that thou eatest thereof, thou shalt
surely die," it must needs bee meant of his Mortality, and certitude
of death. Seeing then Eternall life was lost by Adams forfeiture, in
committing sin, he that should cancell that forfeiture was to recover
thereby, that Life again. Now Jesus Christ hath satisfied for the sins
of all that beleeve in him; and therefore recovered to all beleevers,
that ETERNALL LIFE, which was lost by the sin of Adam. And in this sense
it is, that the comparison of St. Paul holdeth (Rom. 5. 18, 19. ) "As by
the offence of one, Judgment came upon all men to condemnation, even
so by the righteousnesse of one, the free gift came upon all men
to Justification of Life. " Which is again (1 Cor. 15. 21,22) more
perspicuously delivered in these words, "For since by man came death, by
man came also the resurrection of the dead. For as in Adam all die, even
so in Christ shall all be made alive. "




Texts Concerning The Place Of Life Eternall For Beleevers

Concerning the place wherein men shall enjoy that Eternall Life, which
Christ hath obtained for them, the texts next before alledged seem to
make it on Earth. For if as in Adam, all die, that is, have forfeited
Paradise, and Eternall Life on Earth; even so in Christ all shall be
made alive; then all men shall be made to live on Earth; for else
the comparison were not proper. Hereunto seemeth to agree that of the
Psalmist, (Psal. 133. 3. ) "Upon Zion God commanded the blessing, even
Life for evermore;" for Zion, is in Jerusalem, upon Earth: as also that
of S. Joh. (Rev. 2. 7. ) "To him that overcommeth I will give to eat of
the tree of life, which is in the midst of the Paradise of God. " This
was the tree of Adams Eternall life; but his life was to have been on
Earth. The same seemeth to be confirmed again by St. Joh. (Rev. 21. 2. )
where he saith, "I John saw the Holy City, New Jerusalem, coming down
from God out of heaven, prepared as a Bride adorned for her husband:"
and again v. 10. to the same effect: As if he should say, the new
Jerusalem, the Paradise of God, at the coming again of Christ, should
come down to Gods people from Heaven, and not they goe up to it from
Earth. And this differs nothing from that, which the two men in white
clothing (that is, the two Angels) said to the Apostles, that were
looking upon Christ ascending (Acts 1. 11. ) "This same Jesus, who is
taken up from you into Heaven, shall so come, as you have seen him go up
into Heaven. " Which soundeth as if they had said, he should come down
to govern them under his Father, Eternally here; and not take them up
to govern them in Heaven; and is conformable to the Restauration of the
Kingdom of God, instituted under Moses; which was a Political government
of the Jews on Earth. Again, that saying of our Saviour (Mat. 22. 30. )
"that in the Resurrection they neither marry, nor are given in marriage,
but are as the Angels of God in heaven," is a description of an Eternall
Life, resembling that which we lost in Adam in the point of Marriage.
For seeing Adam, and Eve, if they had not sinned, had lived on Earth
Eternally, in their individuall persons; it is manifest, they should
not continually have procreated their kind. For if Immortals should have
generated, as Mankind doth now; the Earth in a small time, would not
have been able to afford them a place to stand on. The Jews that asked
our Saviour the question, whose wife the woman that had married many
brothers, should be, in the resurrection, knew not what were the
consequences of Immortality; that there shal be no Generation, and
consequently no marriage, no more than there is Marriage, or generation
among the Angels. The comparison between that Eternall life which Adam
lost, and our Saviour by his Victory over death hath recovered; holdeth
also in this, that as Adam lost Eternall Life by his sin, and yet lived
after it for a time; so the faithful Christian hath recovered Eternal
Life by Christs passion, though he die a natural death, and remaine dead
for a time; namely, till the Resurrection. For as Death is reckoned from
the Condemnation of Adam, not from the Execution; so life is reckoned
from the Absolution, not from the Resurrection of them that are elected
in Christ.




Ascension Into Heaven

That the place wherein men are to live Eternally, after the
Resurrection, is the Heavens, meaning by Heaven, those parts of the
world, which are the most remote from Earth, as where the stars are,
or above the stars, in another Higher Heaven, called Caelum Empyreum,
(whereof there is no mention in Scripture, nor ground in Reason) is not
easily to be drawn from any text that I can find. By the Kingdome of
Heaven, is meant the Kingdome of the King that dwelleth in Heaven; and
his Kingdome was the people of Israel, whom he ruled by the Prophets
his Lieutenants, first Moses, and after him Eleazar, and the Soveraign
Priests, till in the days of Samuel they rebelled, and would have a
mortall man for their King, after the manner of other Nations. And
when our Saviour Christ, by the preaching of his Ministers, shall have
perswaded the Jews to return, and called the Gentiles to his obedience,
then shall there be a new Kingdome of Heaven, because our King shall
then be God, whose Throne is Heaven; without any necessity evident in
the Scripture, that man shall ascend to his happinesse any higher than
Gods Footstool the Earth. On the contrary, we find written (Joh. 3. 13. )
that "no man hath ascended into Heaven, but he that came down from
Heaven, even the Son of man, that is in Heaven. " Where I observe by the
way, that these words are not, as those which go immediately before, the
words of our Saviour, but of St. John himself; for Christ was then not
in Heaven, but upon the Earth. The like is said of David (Acts 2. 34. )
where St. Peter, to prove the Ascension of Christ, using the words of
the Psalmist, (Psal. 16. 10. ) "Thou wilt not leave my soule in Hell, nor
suffer thine Holy one to see corruption," saith, they were spoken (not
of David, but) of Christ; and to prove it, addeth this Reason, "For
David is not ascended into Heaven. " But to this a man may easily answer,
and say, that though their bodies were not to ascend till the generall
day of Judgment, yet their souls were in Heaven as soon as they were
departed from their bodies; which also seemeth to be confirmed by the
words of our Saviour (Luke 20. 37,38. ) who proving the Resurrection out
of the word of Moses, saith thus, "That the dead are raised, even Moses
shewed, at the bush, when he calleth the Lord, the God of Abraham, and
the God of Isaac, and the God of Jacob. For he is not a God of the Dead,
but of the Living; for they all live to him. " But if these words be to
be understood only of the Immortality of the Soul, they prove not at all
that which our Saviour intended to prove, which was the Resurrection
of the Body, that is to say, the Immortality of the Man. Therefore our
Saviour meaneth, that those Patriarchs were Immortall; not by a property
consequent to the essence, and nature of mankind, but by the will of
God, that was pleased of his mere grace, to bestow Eternall Life upon
the faithfull. And though at that time the Patriarchs and many other
faithfull men were Dead, yet as it is in the text, they Lived To God;
that is, they were written in the Book of Life with them that were
absolved of their sinnes, and ordained to Life eternall at the
Resurrection. That the Soul of man is in its own nature Eternall, and
a living Creature independent on the Body; or that any meer man is
Immortall, otherwise than by the Resurrection in the last day, (except
Enos and Elias,) is a doctrine not apparent in Scripture. The whole 14.
Chapter of Job, which is the speech not of his friends, but of himselfe,
is a complaint of this Mortality of Nature; and yet no contradiction of
the Immortality at the Resurrection. "There is hope of a tree," (saith
hee verse 7. ) "if it be cast down, Though the root thereof wax old, and
the stock thereof die in the ground, yet when it scenteth the water
it will bud, and bring forth boughes like a Plant. But man dyeth, and
wasteth away, yea, man giveth up the Ghost, and where is he? " and (verse
12. ) "man lyeth down, and riseth not, till the heavens be no more. " But
when is it, that the heavens shall be no more? St. Peter tells us, that
it is at the generall Resurrection. For in his 2. Epistle, 3. Chapter,
and 7. verse, he saith, that "the Heavens and the Earth that are now,
are reserved unto fire against the day of Judgment, and perdition of
ungodly men," and (verse 12. ) "looking for, and hasting to the comming
of God, wherein the Heavens shall be on fire, and shall be dissolved,
and the Elements shall melt with fervent heat. Neverthelesse, we
according to the promise look for new Heavens, and a new Earth, wherein
dwelleth righteousnesse. " Therefore where Job saith, man riseth not till
the Heavens be no more; it is all one, as if he had said, the Immortall
Life (and Soule and Life in the Scripture, do usually signifie the same
thing) beginneth not in man, till the Resurrection, and day of Judgment;
and hath for cause, not his specificall nature, and generation; but the
Promise. For St. Peter saies not, "Wee look for new heavens, and a new
earth, (from Nature) but from Promise. "

Lastly, seeing it hath been already proved out of divers evident places
of Scripture, in the 35. chapter of this book, that the Kingdom of God
is a Civil Common-wealth, where God himself is Soveraign, by vertue
first of the Old, and since of the New Covenant, wherein he reigneth by
his Vicar, or Lieutenant; the same places do therefore also prove, that
after the comming again of our Saviour in his Majesty, and glory, to
reign actually, and Eternally; the Kingdom of God is to be on Earth. But
because this doctrine (though proved out of places of Scripture not few,
nor obscure) will appear to most men a novelty; I doe but propound
it; maintaining nothing in this, or any other paradox of Religion;
but attending the end of that dispute of the sword, concerning the
Authority, (not yet amongst my Countrey-men decided,) by which all sorts
of doctrine are to bee approved, or rejected; and whose commands, both
in speech, and writing, (whatsoever be the opinions of private men) must
by all men, that mean to be protected by their Laws, be obeyed. For
the points of doctrine concerning the Kingdome (of) God, have so great
influence on the Kingdome of Man, as not to be determined, but by them,
that under God have the Soveraign Power.




The Place After Judgment, Of Those Who Were Never In The Kingdome

Of God, Or Having Been In, Are Cast Out

As the Kingdome of God, and Eternall Life, so also Gods Enemies, and
their Torments after Judgment, appear by the Scripture, to have their
place on Earth. The name of the place, where all men remain till the
Resurrection, that were either buryed, or swallowed up of the Earth, is
usually called in Scripture, by words that signifie Under Ground; which
the Latines read generally Infernus, and Inferni, and the Greeks Hades;
that is to say, a place where men cannot see; and containeth as well the
Grave, as any other deeper place. But for the place of the damned after
the Resurrection, it is not determined, neither in the Old, nor New
Testament, by any note of situation; but onely by the company: as that
it shall bee, where such wicked men were, as God in former times in
extraordinary, and miraculous manner, had destroyed from off the face of
the Earth: As for Example, that they are in Inferno, in Tartarus, or in
the bottomelesse pit; because Corah, Dathan, and Abirom, were swallowed
up alive into the earth. Not that the Writers of the Scripture would
have us beleeve, there could be in the globe of the Earth, which is
not only finite, but also (compared to the height of the Stars) of no
considerable magnitude, a pit without a bottome; that is, a hole of
infinite depth, such as the Greeks in their Daemonologie (that is to
say, in their doctrine concerning Daemons,) and after them, the Romans
called Tartarus; of which Virgill sayes,

Bis patet in praeceps, tantem tenditque sub umbras,
Quantus ad aethereum coeli suspectus Olympum:

for that is a thing the proportion of Earth to Heaven cannot bear: but
that wee should beleeve them there, indefinitely, where those men are,
on whom God inflicted that Exemplary punnishment.




The Congregation Of Giants

Again, because those mighty men of the Earth, that lived in the time
of Noah, before the floud, (which the Greeks called Heroes, and the
Scripture Giants, and both say, were begotten, by copulation of the
children of God, with the children of men,) were for their wicked life
destroyed by the generall deluge; the place of the Damned, is therefore
also sometimes marked out, by the company of those deceased Giants; as
Proverbs 21. 16. "The man that wandreth out of the way of understanding,
shall remain in the congregation of the Giants," and Job 26. 5. "Behold
the Giants groan under water, and they that dwell with them. " Here
the place of the Damned, is under the water. And Isaiah 14. 9. "Hell is
troubled how to meet thee," (that is, the King of Babylon) "and will
displace the Giants for thee:" and here again the place of the Damned,
(if the sense be literall,) is to be under water.




Lake Of Fire

Thirdly, because the Cities of Sodom, and Gomorrah, by the extraordinary
wrath of God, were consumed for their wickednesse with Fire and
Brimstone, and together with them the countrey about made a stinking
bituminous Lake; the place of the Damned is sometimes expressed by
Fire, and a Fiery Lake: as in the Apocalypse ch. 21. 8. "But the timorous,
incredulous, and abominable, and Murderers, and Whoremongers, and
Sorcerers, and Idolators, and all Lyars, shall have their part in the
Lake that burneth with Fire, and Brimstone; which is the second Death. "
So that it is manifest, that Hell Fire, which is here expressed by
Metaphor, from the reall Fire of Sodome, signifieth not any certain
kind, or place of Torment; but is to be taken indefinitely, for
Destruction, as it is in the 20. Chapter, at the 14. verse; where it is
said, that "Death and Hell were cast into the Lake of Fire;" that is
to say, were abolished, and destroyed; as if after the day of Judgment,
there shall be no more Dying, nor no more going into Hell; that is, no
more going to Hades (from which word perhaps our word Hell is derived,)
which is the same with no more Dying.




Utter Darknesse

Fourthly, from the Plague of Darknesse inflicted on the Egyptians, of
which it is written (Exod. 10. 23. ) "They saw not one another, neither
rose any man from his place for three days; but all the Children of
Israel had light in their dwellings;" the place of the wicked after
Judgment, is called Utter Darknesse, or (as it is in the originall)
Darknesse Without. And so it is expressed (Mat. 22. 13. ) where the King
commandeth his Servants, "to bind hand and foot the man that had not
on his Wedding garment, and to cast him out," Eis To Skotos To Exoteron,
Externall Darknesse, or Darknesse Without: which though translated Utter
Darknesse, does not signifie How Great, but Where that darknesse is to
be; namely, Without The Habitation of Gods Elect.




Gehenna, And Tophet

Lastly, whereas there was a place neer Jerusalem, called the Valley of
the Children of Hinnon; in a part whereof, called Tophet, the Jews had
committed most grievous Idolatry, sacrificing their children to the
Idol Moloch; and wherein also God had afflicted his enemies with most
grievous punishments; and wherein Josias had burnt the Priests of Moloch
upon their own Altars, as appeareth at large in the 2 of Kings chap. 23.
the place served afterwards, to receive the filth, and garbage which was
carried thither, out of the City; and there used to be fires made, from
time to time, to purifie the aire, and take away the stench of Carrion.
From this abominable place, the Jews used ever after to call the place
of the Damned, by the name of Gehenna, or Valley of Hinnon. And this
Gehenna, is that word, which is usually now translated HELL; and
from the fires from time to time there burning, we have the notion of
Everlasting, and Unquenchable Fire.




Of The Literall Sense Of The Scripture Concerning Hell

Seeing now there is none, that so interprets the Scripture, as that
after the day of Judgment, the wicked are all Eternally to be punished
in the Valley of Hinnon; or that they shall so rise again, as to be ever
after under ground, or under water; or that after the Resurrection, they
shall no more see one another; nor stir from one place to another; it
followeth, me thinks, very necessarily, that that which is thus said
concerning Hell Fire, is spoken metaphorically; and that therefore there
is a proper sense to bee enquired after, (for of all Metaphors there is
some reall ground, that may be expressed in proper words) both of the
Place of Hell, and the nature of Hellish Torment, and Tormenters.




Satan, Devill, Not Proper Names, But Appellatives

And first for the Tormenters, wee have their nature, and properties,
exactly and properly delivered by the names of, The Enemy, or Satan;
The Accuser, or Diabolus; The Destroyer, or Abbadon. Which significant
names, Satan, Devill, Abbadon, set not forth to us any Individuall
person, as proper names use to doe; but onely an office, or quality;
and are therefore Appellatives; which ought not to have been left
untranslated, as they are, in the Latine, and Modern Bibles; because
thereby they seem to be the proper names of Daemons; and men are the
more easily seduced to beleeve the doctrine of Devills; which at that
time was the Religion of the Gentiles, and contrary to that of Moses,
and of Christ.

And because by the Enemy, the Accuser, and Destroyer, is meant, the
Enemy of them that shall be in the Kingdome of God; therefore if the
Kingdome of God after the Resurrection, bee upon the Earth, (as in the
former Chapter I have shewn by Scripture it seems to be,) The Enemy,
and his Kingdome must be on Earth also. For so also was it, in the time
before the Jews had deposed God. For Gods Kingdome was in Palestine;
and the Nations round about, were the Kingdomes of the Enemy; and
consequently by Satan, is meant any Earthly Enemy of the Church.




Torments Of Hell

The Torments of Hell, are expressed sometimes, by "weeping, and gnashing
of teeth," as Mat. 8. 12. Sometimes, by "the worm of Conscience;" as
Isa. 66. 24. and Mark 9. 44, 46, 48; sometimes, by Fire, as in the place
now quoted, "where the worm dyeth not, and the fire is not quenched,"
and many places beside: sometimes by "Shame, and contempt," as Dan.
12. 2. "And many of them that sleep in the dust of the Earth, shall
awake; some to Everlasting life; and some to shame, and everlasting
contempt. " All which places design metaphorically a grief, and
discontent of mind, from the sight of that Eternall felicity in others,
which they themselves through their own incredulity, and disobedience
have lost. And because such felicity in others, is not sensible but by
comparison with their own actuall miseries; it followeth that they are
to suffer such bodily paines, and calamities, as are incident to those,
who not onely live under evill and cruell Governours, but have also for
Enemy, the Eternall King of the Saints, God Almighty. And amongst these
bodily paines, is to be reckoned also to every one of the wicked a
second Death. For though the Scripture bee clear for an universall
Resurrection; yet wee do not read, that to any of the Reprobate is
promised an Eternall life. For whereas St. Paul (1 Cor. 15. 42, 43. ) to
the question concerning what bodies men shall rise with again, saith,
that "the body is sown in corruption, and is raised in incorruption; It
is sown in dishonour, it is raised in glory; it is sown in weaknesse, it
is raised in power;" Glory and Power cannot be applyed to the bodies of
the wicked: Nor can the name of Second Death, bee applyed to those
that can never die but once: And although in Metaphoricall speech, a
Calamitous life Everlasting, may bee called an Everlasting Death yet it
cannot well be understood of a Second Death. The fire prepared for the
wicked, is an Everlasting Fire: that is to say, the estate wherein
no man can be without torture, both of body and mind, after the
Resurrection, shall endure for ever; and in that sense the Fire shall
be unquenchable, and the torments Everlasting: but it cannot thence be
inferred, that hee who shall be cast into that fire, or be tormented
with those torments, shall endure, and resist them so, as to be
eternally burnt, and tortured, and yet never be destroyed, nor die. And
though there be many places that affirm Everlasting Fire, and Torments
(into which men may be cast successively one after another for ever;)
yet I find none that affirm there shall bee an Eternall Life therein of
any individuall person; but on the contrary, an Everlasting Death, which
is the Second Death: (Apoc. 20. 13,14. ) "For after Death, and the Grave
shall have delivered up the dead which were in them, and every man be
judged according to his works; Death and the Grave shall also be cast
into the Lake of Fire. This is the Second Death. " Whereby it is
evident, that there is to bee a Second Death of every one that shall bee
condemned at the day of Judgement, after which hee shall die no more.




The Joyes Of Life Eternall, And Salvation The Same Thing,

Salvation From Sin, And From Misery, All One

The joyes of Life Eternall, are in Scripture comprehended all under the
name of SALVATION, or Being Saved. To be saved, is to be secured, either
respectively, against speciall Evills, or absolutely against all Evill,
comprehending Want, Sicknesse, and Death it self. And because man
was created in a condition Immortall, not subject to corruption, and
consequently to nothing that tendeth to the dissolution of his nature;
and fell from that happinesse by the sin of Adam; it followeth, that
to be Saved From Sin, is to be saved from all the Evill, and Calamities
that Sinne hath brought upon us. And therefore in the Holy Scripture,
Remission of Sinne, and Salvation from Death and Misery, is the same
thing, as it appears by the words of our Saviour, who having cured a man
sick of the Palsey, by saying, (Mat. 9. 2. ) "Son be of good cheer, thy
Sins be forgiven thee;" and knowing that the Scribes took for blasphemy,
that a man should pretend to forgive Sins, asked them (v. 5. ) "whether
it were easier to say, Thy Sinnes be forgiven thee, or, Arise and walk;"
signifying thereby, that it was all one, as to the saving of the sick,
to say, "Thy Sins are forgiven," and "Arise and walk;" and that he used
that form of speech, onely to shew he had power to forgive Sins. And
it is besides evident in reason, that since Death and Misery, were the
punishments of Sin, the discharge of Sinne, must also be a discharge
of Death and Misery; that is to say, Salvation absolute, such as the
faithfull are to enjoy after the day of Judgment, by the power, and
favour of Jesus Christ, who for that cause is called our SAVIOUR.

Concerning Particular Salvations, such as are understood, 1 Sam. 14. 39.
"as the Lord liveth that saveth Israel," that is, from their temporary
enemies, and 2 Sam. 22. 4. "Thou art my Saviour, thou savest me from
violence;" and 2 Kings 13. 5.
"God gave the Israelites a Saviour, and
so they were delivered from the hand of the Assyrians," and the like,
I need say nothing; there being neither difficulty, nor interest, to
corrupt the interpretation of texts of that kind.




The Place Of Eternall Salvation

But concerning the Generall Salvation, because it must be in the
Kingdome of Heaven, there is great difficulty concerning the Place.
On one side, by Kingdome (which is an estate ordained by men for their
perpetuall security against enemies, and want) it seemeth that this
Salvation should be on Earth. For by Salvation is set forth unto us,
a glorious Reign of our King, by Conquest; not a safety by Escape:
and therefore there where we look for Salvation, we must look also
for Triumph; and before Triumph, for Victory; and before Victory, for
Battell; which cannot well be supposed, shall be in Heaven. But how good
soever this reason may be, I will not trust to it, without very evident
places of Scripture. The state of Salvation is described at large,
Isaiah, 33. ver. 20,21,22,23,24.

"Look upon Zion, the City of our solemnities, thine eyes shall see
Jerusalem a quiet habitation, a tabernacle that shall not be taken down;
not one of the stakes thereof shall ever be removed, neither shall any
of the cords thereof be broken.

But there the glorious Lord will be unto us a place of broad rivers, and
streams; wherein shall goe no Gally with oares; neither shall gallant
ship passe thereby.

For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our
King, he will save us.

Thy tacklings are loosed; they could not well strengthen their mast;
they could not spread the sail: then is the prey of a great spoil
divided; the lame take the prey.

And the Inhabitant shall not say, I am sicke; the people that shall
dwell therein shall be forgiven their Iniquity. "

In which words wee have the place from whence Salvation is to proceed,
"Jerusalem, a quiet habitation;" the Eternity of it, "a tabernacle that
shall not be taken down," &c. The Saviour of it, "the Lord, their Judge,
their Lawgiver, their King, he will save us;" the Salvation, "the Lord
shall be to them as a broad mote of swift waters," &c. the condition of
their Enemies, "their tacklings are loose, their masts weake, the
lame shal take the spoil of them. " The condition of the Saved,
"The Inhabitants shall not say, I am sick:" And lastly, all this is
comprehended in Forgivenesse of sin, "The people that dwell therein
shall be forgiven their iniquity. " By which it is evident, that
Salvation shall be on Earth, then, when God shall reign, (at the coming
again of Christ) in Jerusalem; and from Jerusalem shall proceed the
Salvation of the Gentiles that shall be received into Gods Kingdome; as
is also more expressely declared by the same Prophet, Chap. 66. 20, 21.
"And they," (that is, the Gentiles who had any Jew in bondage) "shall
bring all your brethren, for an offering to the Lord, out of all
nations, upon horses, and in charets, and in litters, and upon mules,
and upon swift beasts, to my holy mountain, Jerusalem, saith the Lord,
as the Children of Israel bring an offering in a clean vessell into
the House of the Lord. And I will also take of them for Priests and for
Levites, saith the Lord:" Whereby it is manifest, that the chief seat of
Gods Kingdome (which is the Place, from whence the Salvation of us that
were Gentiles, shall proceed) shall be Jerusalem; And the same is also
confirmed by our Saviour, in his discourse with the woman of Samaria,
concerning the place of Gods worship; to whom he saith, John 4. 22. that
the Samaritans worshipped they know not what, but the Jews worship what
they knew, "For Salvation is of the Jews (Ex Judais, that is, begins at
the Jews): as if he should say, you worship God, but know not by whom
he wil save you, as we doe, that know it shall be one of the tribe
of Judah, a Jew, not a Samaritan. And therefore also the woman not
impertinently answered him again, "We know the Messias shall come. " So
that which our saviour saith, "Salvation is from the Jews," is the
same that Paul sayes (Rom. 1. 16,17. ) "The Gospel is the power of God to
Salvation to every one that beleeveth; To the Jew first, and also to the
Greek. For therein is the righteousnesse of God revealed from faith to
faith;" from the faith of the Jew, to the faith of the Gentile. In
the like sense the Prophet Joel describing the day of Judgment, (chap.
2. 30,31. ) that God would "shew wonders in heaven, and in earth, bloud,
and fire, and pillars of smoak. The Sun should be turned to darknesse,
and the Moon into bloud, before the great and terrible day of the Lord
come," he addeth verse 32. "and it shall come to passe, that whosoever
shall call upon the name of the Lord, shall be saved. For in Mount Zion,
and in Jerusalem shall be Salvation. " And Obadiah verse 17 saith
the same, "Upon Mount Zion shall be Deliverance; and there shall be
holinesse, and the house of Jacob shall possesse their possessions,"
that is, the possessions of the Heathen, which possessions he expresseth
more particularly in the following verses, by the Mount of Esau, the
Land of the Philistines, the Fields of Ephraim, of Samaria, Gilead, and
the Cities of the South, and concludes with these words, "the Kingdom
shall be the Lords. " All these places are for Salvation, and the
Kingdome of God (after the day of Judgement) upon Earth. On the other
side, I have not found any text that can probably be drawn, to prove
any Ascension of the Saints into Heaven; that is to say, into any Coelum
Empyreum, or other aetheriall Region; saving that it is called the
Kingdome of Heaven; which name it may have, because God, that was King
of the Jews, governed them by his commands, sent to Moses by Angels from
Heaven, to reduce them to their obedience; and shall send him thence
again, to rule both them, and all other faithfull men, from the day of
Judgment, Everlastingly: or from that, that the Throne of this our Great
King is in Heaven; whereas the Earth is but his Footstoole. But that the
Subjects of God should have any place as high as his throne, or higher
than his Footstoole, it seemeth not sutable to the dignity of a King,
nor can I find any evident text for it in holy Scripture.

From this that hath been said of the Kingdom of God, and of Salvation,
it is not hard to interpret, what is meant by the WORLD TO COME. There
are three worlds mentioned in Scripture, the Old World, the Present
World, and the World to Come. Of the first, St. Peter speaks, (2 Pet.
2. 5. ) "If God spared not the Old World, but saved Noah the eighth
person, a Preacher of righteousnesse, bringing the flood upon the world
of the ungodly," &c. So the First World, was from Adam to the generall
Flood. Of the present World, our Saviour speaks (John 18. 36. ) "My
Kingdome is not of this World. " For he came onely to teach men the way
of Salvation, and to renew the Kingdome of his Father, by his doctrine.
Of the World to come, St. Peter speaks, (2 Pet. 3. 13. ) "Neverthelesse
we according to his promise look for new Heavens, and a new Earth. " This
is that WORLD, wherein Christ coming down from Heaven, in the clouds,
with great power, and glory, shall send his Angels, and shall gather
together his elect, from the four winds, and from the uttermost parts
of the Earth, and thence forth reign over them, (under his Father)
Everlastingly.




Redemption

Salvation of a sinner, supposeth a precedent REDEMPTION; for he that is
once guilty of Sin, is obnoxious to the Penalty of the same; and must
pay (or some other for him) such Ransome, as he that is offended, and
has him in his power, shall require. And seeing the person offended, is
Almighty God, in whose power are all things; such Ransome is to be paid
before Salvation can be acquired, as God hath been pleased to require.
By this Ransome, is not intended a satisfaction for Sin, equivalent to
the Offence, which no sinner for himselfe, nor righteous man can ever be
able to make for another; The dammage a man does to another, he may make
amends for by restitution, or recompence, but sin cannot be taken
away by recompence; for that were to make the liberty to sin, a thing
vendible. But sins may bee pardoned to the repentant, either Gratis, or
upon such penalty, as God is pleased to accept. That which God usually
accepted in the Old Testament, was some Sacrifice, or Oblation. To
forgive sin is not an act of Injustice, though the punishment have
been threatned. Even amongst men, though the promise of Good, bind the
promiser; yet threats, that is to say, promises, of Evill, bind them
not; much lesse shall they bind God, who is infinitely more mercifull
then men. Our Saviour Christ therefore to Redeem us, did not in that
sense satisfie for the Sins of men, as that his Death, of its own
vertue, could make it unjust in God to punish sinners with Eternall
death; but did make that Sacrifice, and Oblation of himself, at his
first coming, which God was pleased to require, for the Salvation at his
second coming, of such as in the mean time should repent, and beleeve in
him. And though this act of our Redemption, be not alwaies in Scripture
called a Sacrifice, and Oblation, but sometimes a Price, yet by Price
we are not to understand any thing, by the value whereof, he could claim
right to a pardon for us, from his offended Father, but that Price which
God the Father was pleased in mercy to demand.



CHAPTER XXXIX. OF THE SIGNIFICATION IN SCRIPTURE OF THE WORD CHURCH




Church The Lords House

The word Church, (Ecclesia) signifieth in the Books of Holy Scripture
divers things. Sometimes (though not often) it is taken for Gods House,
that is to say, for a Temple, wherein Christians assemble to perform
holy duties publiquely; as, 1 Cor. 14. ver. 34. "Let your women keep
silence in the Churches:" but this is Metaphorically put, for the
Congregation there assembled; and hath been since used for the
Edifice it self, to distinguish between the Temples of Christians, and
Idolaters. The Temple of Jerusalem was Gods House, and the House of
Prayer; and so is any Edifice dedicated by Christians to the worship of
Christ, Christs House: and therefore the Greek Fathers call it Kuriake,
The Lords House; and thence, in our language it came to be called Kyrke,
and Church.




Ecclesia Properly What

Church (when not taken for a House) signifieth the same that Ecclesia
signified in the Grecian Common-wealths; that is to say, a Congregation,
or an Assembly of Citizens, called forth, to hear the Magistrate speak
unto them; and which in the Common-wealth of Rome was called Concio, as
he that spake was called Ecclesiastes, and Concionator. And when they
were called forth by lawfull Authority, (Acts 19. 39. ) it was Ecclesia
Legitima, a Lawfull Church, Ennomos Ecclesia. But when they were excited
by tumultuous, and seditious clamor, then it was a confused Church,
Ecclesia Sugkechumene.

It is taken also sometimes for the men that have right to be of the
Congregation, though not actually assembled; that is to say, for the
whole multitude of Christian men, how far soever they be dispersed: as
(Act. 8. 3. ) where it is said, that "Saul made havock of the Church:" And
in this sense is Christ said to be Head of the Church. And sometimes for
a certain part of Christians, as (Col. 4. 15. ) "Salute the Church that is
in his house. " Sometimes also for the Elect onely; as (Ephes. 5. 27. ) "A
Glorious Church, without spot, or wrinkle, holy, and without blemish;"
which is meant of the Church Triumphant, or, Church To Come. Sometimes,
for a Congregation assembled, of professors of Christianity, whether
their profession be true, or counterfeit, as it is understood, Mat.
18. 17. where it is said, "Tell it to the Church, and if hee neglect to
hear the Church, let him be to thee as a Gentile, or Publican. "




In What Sense The Church Is One Person Church Defined

And in this last sense only it is that the Church can be taken for one
Person; that is to say, that it can be said to have power to will, to
pronounce, to command, to be obeyed, to make laws, or to doe any other
action whatsoever; For without authority from a lawfull Congregation,
whatsoever act be done in a concourse of people, it is the particular
act of every one of those that were present, and gave their aid to the
performance of it; and not the act of them all in grosse, as of one
body; much lesse that act of them that were absent, or that being
present, were not willing it should be done. According to this sense, I
define a CHURCH to be, "A company of men professing Christian Religion,
united in the person of one Soveraign; at whose command they ought to
assemble, and without whose authority they ought not to assemble. " And
because in all Common-wealths, that Assembly, which is without warrant
from the Civil Soveraign, is unlawful; that Church also, which is
assembled in any Common-wealth, that hath forbidden them to assemble, is
an unlawfull Assembly.




A Christian Common-wealth, And A Church All One

It followeth also, that there is on Earth, no such universall Church as
all Christians are bound to obey; because there is no power on Earth, to
which all other Common-wealths are subject: There are Christians, in
the Dominions of severall Princes and States; but every one of them
is subject to that Common-wealth, whereof he is himself a member; and
consequently, cannot be subject to the commands of any other Person.
And therefore a Church, such as one as is capable to Command, to Judge,
Absolve, Condemn, or do any other act, is the same thing with a Civil
Common-wealth, consisting of Christian men; and is called a Civill
State, for that the subjects of it are Men; and a Church, for that the
subjects thereof are Christians. Temporall and Spirituall Government,
are but two words brought into the world, to make men see double, and
mistake their Lawfull Soveraign. It is true, that the bodies of the
faithfull, after the Resurrection shall be not onely Spirituall, but
Eternall; but in this life they are grosse, and corruptible. There
is therefore no other Government in this life, neither of State, nor
Religion, but Temporall; nor teaching of any doctrine, lawfull to any
Subject, which the Governour both of the State, and of the Religion,
forbiddeth to be taught: And that Governor must be one; or else there
must needs follow Faction, and Civil war in the Common-wealth, between
the Church and State; between Spiritualists, and Temporalists; between
the Sword Of Justice, and the Shield Of Faith; and (which is more) in
every Christian mans own brest, between the Christian, and the Man.
The Doctors of the Church, are called Pastors; so also are Civill
Soveraignes: But if Pastors be not subordinate one to another, so
as that there may bee one chief Pastor, men will be taught contrary
Doctrines, whereof both may be, and one must be false. Who that one
chief Pastor is, according to the law of Nature, hath been already
shewn; namely, that it is the Civill Soveraign; And to whom the
Scripture hath assigned that Office, we shall see in the Chapters
following.



CHAPTER XL

OF THE RIGHTS OF THE KINGDOME OF GOD, IN ABRAHAM, MOSES, HIGH PRIESTS,

AND THE KINGS OF JUDAH




The Soveraign Rights Of Abraham

The Father of the Faithfull, and first in the Kingdome of God by
Covenant, was Abraham. For with him was the Covenant first made; wherein
he obliged himself, and his seed after him, to acknowledge and obey the
commands of God; not onely such, as he could take notice of, (as Morall
Laws,) by the light of Nature; but also such, as God should in speciall
manner deliver to him by Dreams and Visions. For as to the Morall law,
they were already obliged, and needed not have been contracted withall,
by promise of the Land of Canaan. Nor was there any Contract, that could
adde to, or strengthen the Obligation, by which both they, and all
men else were bound naturally to obey God Almighty: And therefore the
Covenant which Abraham made with God, was to take for the Commandement
of God, that which in the name of God was commanded him, in a Dream, or
Vision, and to deliver it to his family, and cause them to observe the
same.




Abraham Had The Sole Power Of Ordering The Religion Of His Own People

In this Contract of God with Abraham, wee may observe three points of
important consequence in the government of Gods people. First, that at
the making of this Covenant, God spake onely to Abraham; and therefore
contracted not with any of his family, or seed, otherwise then as their
wills (which make the essence of all Covenants) were before the Contract
involved in the will of Abraham; who was therefore supposed to have had
a lawfull power, to make them perform all that he covenanted for them.
According whereunto (Gen 18. 18, 19. ) God saith, "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. " From whence may be concluded this first point, that they to
whom God hath not spoken immediately, are to receive the positive
commandements of God, from their Soveraign; as the family and seed of
Abraham did from Abraham their Father, and Lord, and Civill Soveraign.
And Consequently in every Common-wealth, they who have no supernaturall
Revelation to the contrary, ought to obey the laws of their own
Soveraign, in the externall acts and profession of Religion. As for the
inward Thought, and beleef of men, which humane Governours can take no
notice of, (for God onely knoweth the heart) they are not voluntary, nor
the effect of the laws, but of the unrevealed will, and of the power of
God; and consequently fall not under obligation.




No Pretence Of Private Spirit Against The Religion Of Abraham

From whence proceedeth another point, that it was not unlawfull for
Abraham, when any of his Subjects should pretend Private Vision, or
Spirit, or other Revelation from God, for the countenancing of any
doctrine which Abraham should forbid, or when they followed, or adhered
to any such pretender, to punish them; and consequently that it is
lawfull now for the Soveraign to punish any man that shall oppose his
Private Spirit against the Laws: For hee hath the same place in the
Common-wealth, that Abraham had in his own Family.




Abraham Sole Judge, And Interpreter Of What God Spake

There ariseth also from the same, a third point; that as none but
Abraham in his family, so none but the Soveraign in a Christian
Common-wealth, can take notice what is, or what is not the Word of God.
For God spake onely to Abraham; and it was he onely, that was able
to know what God said, and to interpret the same to his family: And
therefore also, they that have the place of Abraham in a Common-wealth,
are the onely Interpreters of what God hath spoken.




The Authority Of Moses Whereon Grounded

The same Covenant was renewed with Isaac; and afterwards with Jacob; but
afterwards no more, till the Israelites were freed from the Egyptians,
and arrived at the Foot of Mount Sinai: and then it was renewed by Moses
(as I have said before, chap. 35. ) in such manner, as they became from
that time forward the Peculiar Kingdome of God; whose Lieutenant was
Moses, for his owne time; and the succession to that office was setled
upon Aaron, and his heirs after him, to bee to God a Sacerdotall
Kingdome for ever.

By this constitution, a Kingdome is acquired to God. But seeing Moses
had no authority to govern the Israelites, as a successor to the right
of Abraham, because he could not claim it by inheritance; it appeareth
not as yet, that the people were obliged to take him for Gods
Lieutenant, longer than they beleeved that God spake unto him. And
therefore his authority (notwithstanding the Covenant they made with
God) depended yet merely upon the opinion they had of his Sanctity,
and of the reality of his Conferences with God, and the verity of his
Miracles; which opinion coming to change, they were no more obliged to
take any thing for the law of God, which he propounded to them in Gods
name. We are therefore to consider, what other ground there was, of
their obligation to obey him. For it could not be the commandement of
God that could oblige them; because God spake not to them immediately,
but by the mediation of Moses Himself; And our Saviour saith of himself,
(John 5. 31. ) "If I bear witnesse of my self, my witnesse is not true,"
much lesse if Moses bear witnesse of himselfe, (especially in a claim of
Kingly power over Gods people) ought his testimony to be received. His
authority therefore, as the authority of all other Princes, must be
grounded on the Consent of the People, and their Promise to obey him.
And so it was: for "the people" (Exod. 20. 18. ) "when they saw the
Thunderings, and the Lightnings, and the noyse of the Trumpet, and the
mountaine smoaking, removed, and stood a far off. And they said unto
Moses, speak thou with us, and we will hear, but let not God speak with
us lest we die. " Here was their promise of obedience; and by this it was
they obliged themselves to obey whatsoever he should deliver unto them
for the Commandement of God.




Moses Was (Under God) Soveraign Of The Jews, All His Own Time,

Though Aaron Had The Priesthood

And notwithstanding the Covenant constituted a Sacerdotall Kingdome,
that is to say, a Kingdome hereditary to Aaron; yet that is to be
understood of the succession, after Moses should bee dead. For
whosoever ordereth, and establisheth the Policy, as first founder of
a Common-wealth (be it Monarchy, Aristocracy, or Democracy) must needs
have Soveraign Power over the people all the while he is doing of it.
And that Moses had that power all his own time, is evidently affirmed in
the Scripture. First, in the text last before cited, because the people
promised obedience, not to Aaron but to him. Secondly, (Exod. 24. 1, 2. )
"And God said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab
and Abihu, and seventy of the Elders of Israel. And Moses alone shall
come neer the Lord, but they shall not come nigh, neither shall the
people goe up with him. " By which it is plain, that Moses who was alone
called up to God, (and not Aaron, nor the other Priests, nor the Seventy
Elders, nor the People who were forbidden to come up) was alone he, that
represented to the Israelites the Person of God; that is to say, was
their sole Soveraign under God. And though afterwards it be said (verse
9. ) "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the
Elders of Israel, and they saw the God of Israel, and there was under
his feet, as it were a paved work of a saphire stone," &c. yet this was
not till after Moses had been with God before, and had brought to
the people the words which God had said to him. He onely went for the
businesse of the people; the others, as the Nobles of his retinue, were
admitted for honour to that speciall grace, which was not allowed to
the people; which was, (as in the verse after appeareth) to see God and
live. "God laid not his hand upon them, they saw God and did eat and
drink" (that is, did live), but did not carry any commandement from
him to the people. Again, it is every where said, "The Lord spake unto
Moses," as in all other occasions of Government; so also in the ordering
of the Ceremonies of Religion, contained in the 25, 26, 27, 28, 29, 30,
and 31 Chapters of Exodus, and throughout Leviticus: to Aaron seldome.
The Calfe that Aaron made, Moses threw into the fire. Lastly, the
question of the Authority of Aaron, by occasion of his and Miriams
mutiny against Moses, was (Numbers 12. ) judged by God himself for Moses.
So also in the question between Moses, and the People, when Corah,
Dathan, and Abiram, and two hundred and fifty Princes of the Assembly
"gathered themselves together" (Numbers 16. 3) "against Moses, and
against Aaron, and said unto them, 'Ye take too much upon you, seeing
all the congregation are Holy, every one of them, and the Lord is
amongst them, why lift you up your selves above the congregation of the
Lord? '" God caused the Earth to swallow Corah, Dathan, and Abiram with
their wives and children alive, and consumed those two hundred and fifty
Princes with fire. Therefore neither Aaron, nor the People, nor any
Aristocracy of the chief Princes of the People, but Moses alone had next
under God the Soveraignty over the Israelites: And that not onely in
causes of Civill Policy, but also of Religion; For Moses onely spake
with God, and therefore onely could tell the People, what it was that
God required at their hands. No man upon pain of death might be so
presumptuous as to approach the Mountain where God talked with Moses.
"Thou shalt set bounds" (saith the Lord, Exod 19. 12. ) "to the people
round about, and say, Take heed to your selves that you goe not up into
the Mount, or touch the border of it; whosoever toucheth the Mount shall
surely be put to death. " and again (verse 21. ) "Get down, charge the
people, lest they break through unto the Lord to gaze. " Out of which we
may conclude, that whosoever in a Christian Common-wealth holdeth the
place of Moses, is the sole Messenger of God, and Interpreter of
his Commandements. And according hereunto, no man ought in the
interpretation of the Scripture to proceed further then the bounds which
are set by their severall Soveraigns. For the Scriptures since God now
speaketh in them, are the Mount Sinai; the bounds whereof are the Laws
of them that represent Gods Person on Earth. To look upon them and
therein to behold the wondrous works of God, and learn to fear him is
allowed; but to interpret them; that is, to pry into what God saith to
him whom he appointeth to govern under him, and make themselves Judges
whether he govern as God commandeth him, or not, is to transgresse the
bounds God hath set us, and to gaze upon God irreverently.




All Spirits Were Subordinate To The Spirit Of Moses

There was no Prophet in the time of Moses, nor pretender to the Spirit
of God, but such as Moses had approved, and Authorized. For there were
in his time but Seventy men, that are said to Prophecy by the Spirit of
God, and these were of all Moses his election; concerning whom God saith
to Moses (Numb. 11. 16. ) "Gather to mee Seventy of the Elders of Israel,
whom thou knowest to be the Elders of the People. " To these God imparted
his Spirit; but it was not a different Spirit from that of Moses; for
it is said (verse 25. ) "God came down in a cloud, and took of the Spirit
that was upon Moses, and gave it to the Seventy Elders. " But as I have
shewn before (chap. 36. ) by Spirit, is understood the Mind; so that the
sense of the place is no other than this, that God endued them with
a mind conformable, and subordinate to that of Moses, that they might
Prophecy, that is to say, speak to the people in Gods name, in such
manner, as to set forward (as Ministers of Moses, and by his authority)
such doctrine as was agreeable to Moses his doctrine. For they were but
Ministers; and when two of them Prophecyed in the Camp, it was thought
a new and unlawfull thing; and as it is in the 27. and 28. verses of
the same Chapter, they were accused of it, and Joshua advised Moses to
forbid them, as not knowing that it was by Moses his Spirit that they
Prophecyed. By which it is manifest, that no Subject ought to pretend to
Prophecy, or to the Spirit, in opposition to the doctrine established by
him, whom God hath set in the place of Moses.




After Moses The Soveraignty Was In The High Priest

Aaron being dead, and after him also Moses, the Kingdome, as being a
Sacerdotall Kingdome, descended by vertue of the Covenant, to Aarons
Son, Eleazar the High Priest: And God declared him (next under himself)
for Soveraign, at the same time that he appointed Joshua for the
Generall of their Army. For thus God saith expressely (Numb. 27. 21. )
concerning Joshua; "He shall stand before Eleazar the Priest, who shall
ask counsell for him, before the Lord, at his word shall they goe out,
and at his word they shall come in, both he, and all the Children of
Israel with him:" Therefore the Supreme Power of making War and Peace,
was in the Priest. The Supreme Power of Judicature belonged also to
the High Priest: For the Book of the Law was in their keeping; and the
Priests and Levites onely were the subordinate Judges in causes Civill,
as appears in Deut. 17. 8, 9, 10. And for the manner of Gods worship,
there was never doubt made, but that the High Priest till the time
of Saul, had the Supreme Authority. Therefore the Civill and
Ecclesiasticall Power were both joined together in one and the same
person, the High Priest; and ought to bee so, in whosoever governeth by
Divine Right; that is, by Authority immediate from God.




Of The Soveraign Power Between The Time Of Joshua And Of Saul

After the death of Joshua, till the time of Saul, the time between is
noted frequently in the Book of Judges, "that there was in those dayes
no King in Israel;" and sometimes with this addition, that "every
man did that which was right in his own eyes. " By which is to bee
understood, that where it is said, "there was no King," is meant, "there
was no Soveraign Power" in Israel. And so it was, if we consider the
Act, and Exercise of such power. For after the death of Joshua, &
Eleazar, "there arose another generation" (Judges 2. 10.