De Cive

by Thomas Hobbes 1651

RELIGION

Chap. XV

Of the Kingdome of God, by Nature

From: http://www.socsci.mcmaster.ca/~econ/ugcm/3ll3/hobbes/hobbes3

I. Wee have already in the foregoing Chapters, proved both by reason, and testimonies of holy Writ, that the estate of nature, that is to say, of absolute liberty, such as is theirs, who neither govern, nor are governed, is an Anarchy, or hostile state; that the precepts whereby to avoyd this state, are the Lawes of nature; that there can be no civill government without a Soveraigne; and that they who have gotten this Soveraigne command must be obey'd simply, that is to say, in all things which repugne not the Commandments of God: There is this one thing only wanting to the complete understanding of all civill duty, & that is, to know which are the Laws and Commandments of God. For else we cannot tell whether that which the civill power commands us, be against the Lawes of God, or not; whence it must necessarily happen, that either by too much obedience to the civill authority, we become stubborne against the divine Majesty; or for feare of sinning against God, we runne into disobedience against the civill power: To avoid both these rocks, its necessary to know the Divine Lawes. now because the knowledge of the Lawes, depends on the knowledge of the Kingdome, we must in what followes, speak somewhat concerning the Kingdome of God.

II. The Lord is King, the earth may be glad there of saith the Psalmist, Psal: 97 v. 1. And againe the same Psalmist, Psal. 99. v. 1. The Lord is King, be the People never so unpatient; he sitteth betweene the Cherubins, be the Earth never so unquiet; to wit, whether men will, or not, God is THE King over all the Earth, nor is he mov'd from his Throne, if there be any who deny either his existence, or his providence. Now although God governe all men so by his power, that none can doe any thing which he would not have done, yet this, to speake properly, and accurately, is not to reigne; for he is sayed to reigne, who rules not by acting, but speaking, that is to say, by precepts and threatnings. And therefore we account not inanimate, nor irrationall bodies, for Subjects in the Kingdome of God, although they be subordinate to the Divine power; because they understand not the commands, and threats of God; nor yet the Atheists, because they beleeve not that there is a God; nor yet those who beleeving there is a God, doe not yet beleeve that he rules these Inferiour things; for even these, although they be govern'd by the power of God, yet doe they not acknowledge any of his Commands, nor stand in awe of his threats. Those onely therefore are suppos'd to belong to Gods Kingdome, who acknowledge him to be the Governour of all things, and that he hath given his Commands to men, and appointed punishments for the transgressours; The rest, we must not call Subjects, but Enemies of God.

III. But none are said to governe by commands, but they who openly declare them to those who are govern'd by them; for the Commands of the Rulers are the Lawes of the Rul'd. But lawes they are not, if not perspicuously publisht, in so much as all excuse of Ignorance may be taken away. Men indeed publish their Lawes by word or voice, neither can they make their will universally knowne any other way; But Gods lawes are declar'd after a threefold manner: first, by the tacit dictates of Right reason: next, by immediate revelation, which is suppos'd to be done either by a supernaturall voice, or by a vision or dreame, or divine inspiration: Thirdly, by the voice of one man whom God recommends to the rest, as worthy of beliefe, by the working of true miracles. Now he whose voice God thus makes use of to signifie his will unto others, is called a PROPHET. These three manners may be term'd the threefold word of God, to wit the Rationall word, the sensible word, and the word of Prophecy: To which answer, the three manners whereby we are said to heare God, Right reasoning, sense, and faith. Gods sensible word hath come but to few; neither hath God spoken to men by Revelation except particularly to some, and to diverse diversely; neither have any Lawes of his Kingdome beene publisht on this manner unto any people.

IV. And according to the difference which is between the Rationall word and the word of Prophecy, we attribute a twofold Kingdome unto God: Naturall, in which he reignes by the dictates of right reason, and which is universall over all who acknowledge the Divine power, by reason of that rationall nature which is common to all; and Propheticall, in which he rules also by the word of Prophecy, which is peculiar, because he hath not given positive Lawes to all men, but to his peculiar people, and some certaine men elected by him. V. God in his naturall Kingdome hath a Right to rule, and to punish those who break his Lawes, from his sole irresistable power. For all Right over others is either from nature, or from Contract. How the Right of governing springs from Contract, we have already shewed in the 6. Chapter. And the same Right is derived from nature, in this very thing, that it is not by nature taken away. For when by nature all men had a Right over all things, every man had a Right of ruling over all as ancient as nature it selfe; but the reason why this was abolisht among men, was no other but mutuall fear; as hath been declared above in the second Chapter, the 3. art; reason namely dictating that they must foregoe that Right for the preservation of mankinde, because the equality of men among themselves according to their strength and naturall powers was necessarily accompanied with warre, and with warre joynes the destruction of mankinde. Now if any man had so farre exceeded the rest in power, that all of them with joyned forces could not have resisted him, there had been no cause why he should part with that Right which nature had given him; The Right therefore of Dominion over all the rest, would have remained with him, by reason of that excesse of power whereby he could have preserved both himselfe and them. They therefore whose power cannot be resisted, and by consequence God Almighty, derives his Right of Soveraignty from the Power it selfe. And as oft as God punisheth, or slayes a sinner, although he therefore punish him because he sinned, yet may we not say that he could not justly have punisht or killed him although he had not sinned. Neither, if the will of God in punishing, may perhaps have regard to some sin antecedent, doth it therefore follow, that the Right of afflicting, and killing, depends not on divine Power, but on mens sins.

VI. That question made famous by the disputations of the Antients, why evill things befell the good, and good things the evill, is the same with this of ours, by what Right God dispenseth good and evill things unto men. And with its difficulty, it not only staggers the faith of the vulgar concerning the divine providence, but also of Philosophers, and which is more, even of holy men. Psal. 73. v. 1, 2, 3. Truly God is good to Israel, even to such as are of a clean heart. but as for me, my feet were almost gone, my steps had well nigh slipt. And why? I was grieved at the wicked, I doe also see the ungodly in such prosperity. And how bitterly did Job expostulate with God, that being just, he should yet be afflicted with so many calamities? God himselfe with open voyce resolved this difficulty in the case of Job, and hath confirmed his Right by arguments drawn not from Jobs sinne, but from his own power. For Job and his friends had argued so among themselves, that they would needs make him guilty, because he was punisht; and he would reprove their accusation by arguments fetcht from his own innocence: But God when he had heard both him and them, refutes his expostulation, not by condemning him of injustice, or any sin, but by declaring his own power, Job. 38. v. 4. Where wast thou (sayes he) when I laid the foundation of the earth, &c. And for his friends, God pronounces himself angry against them, Job. 42. v. 7. Because they had not spoken of him the thing that is right, like his servant Job. Agreeable to this is that speech of our Saviours in the mans case who was born blind, when, his Disciples asking him whether he or his Parents had sinned, that he was born blind, he answered, John 9. v. 3. neither hath this man sinned, nor his Parents, but that the works of God should be manifest in him. For though it be said, Rom. 5. 12. That death entred into the world by sinne, it followes not, but that God by his Right might have made men subject to diseases, and death, although they had never sinned, even as he hath made the other animalls mortall, and sickly, although they cannot sinne.

VII. Now if God have the Right of Soveraignty from his power, it is manifest, that the obligation of yeelding him obedience lyes on men by reason of their weaknesse; for that obligation which rises from Contract, of which we have spoken in the second Chapter, can have no place here, where the Right of Ruling (no Covenant passing between) rises only from nature. But there are two Species of naturall obligation, one when liberty is taken away by corporall impediments, according to which we say that heaven and earth, and all Creatures, doe obey the common Lawes of their Creation: The other when it is taken away by hope, or fear, according to which the weaker despairing of his own power to resist, cannot but yeeld to the stronger. From this last kinde of obligation, that is to say from fear, or conscience of our own weaknesse (in respect of the divine power) it comes to passe, that we are obliged to obey God in his naturall Kingdome; reason dictating to all, acknowledging the divine power and providence, that there is no kicking against the pricks. (By reason of their weaknesse) If this shall seem hard to any man, I desire him with a silent thought to consider, if there were two Omnipotents, whether were bound to obey; I beleeve he will confesse that neither is bound: if this be true, then it is also true what I have set down, that men are subject unto God because they are not omnipotent. And truly our Saviour admonishing Paul (who at that time was an enemy to the Church) that he should not kick against the pricks, seems to require obedience from him for this cause, because he had not Power enough to resist.

VIII. Because the word of God ruling by nature onely, is supposed to be nothing else but right reason, and the Laws of Kings can be known by their word only, its manifest that the Laws of God ruling by nature alone, are onely the naturall Lawes; namely those which we have set down in the second and third Chapters, and deduced from the dictates of reason, Humility, Equity, Justice, Mercy, and other Morall vertues befriending Peace, which pertain to the discharge of the duties of men one toward the other, and those which right reason shall dictate besides, concerning the honour and worship of the Divine Majesty. We need not repeat what those Naturall Laws, or Morall vertues are; but we must see what honours, and what divine worship, that is to say, what sacred Lawes, the same naturall reason doth dictate.

IX. Honour, to speak properly, is nothing else but an opinion of anothers Power joyned with goodnesse; and to honour a man, is the same with highly esteeming him, and so honour is not in the Party honoured, but in the honourer. Now three Passions do necessarily follow honour thus placed in opinion; Love, which referres to goodnesse; hope, and feare, which regard Power. And from these arise all outward actions, wherewith the powerfull are appeased, and become Propitious, and which are the effects, and therefore also the naturall signes of honour it selfe. But the word honour is transferred also to those outward effects of honour, in which sense, we are said to honour him, of whose power we testifie our selves, either in word, or deed, to have a very great respect; insomuch as honour is the same with worship. Now WORSHIP is an outward act, the sign of inward honour. and whom we endeavour by our homage to appease, if they be, angry or howsoever to make them favourable to us, we are said to worship.

X. All signes of the mind are either words or deeds, and therefore all worship consists either in words or deeds. Now both the one and the other are referred to three kindes; whereof the first is Praise, or publique declaration of goodnesse; The second, a publique declaration of Present Power, which is to magnify megalunois; The third, is a publique declaration of happinesse, or of Power, secure also for the future, which is called, makariomos. I say, that all kindes of honour may be discerned, not in words only, but in deeds too. But we then praise, and celebrate in words, when we doe it by way of Proposition, or Dogmatically, that is to say by Attributes, or Titles, which may be termed praysing, and celebrating, categorically, and plainly, as when we declare him whom we honour to be liberall, strong, wise; And then, in deeds, when it is done by consequence, or by hypothesis, or supposition, as by Thanksgiving, which supposeth goodnesse; or by Obedience, which supposeth Power. or by Congratulation, which supposeth happinesse;

XI. Now whether we desire to praise a man in words, or deeds, we shall find some things which signify honour with all men, such as among attributes, are the generall words of vertues and powers, which cannot be taken in ill sense, As Good, Faire, Strong, Just, and the like; and among actions, Obedience, Thanksgiving, Prayers, and others of that kinde, by which an acknowledgement of vertue and power is ever understood: Others, which signify honour, but with some, and scorne with others, or else neither; such as in Attributes, are those words which according to the diversity of opinions, are diversly referred to vertues or vices, to honest or dishonest things; As that a man slew his enemy, that he fled, that he is a Philosopher, or an Orator, and the like, which with some are had in honour, with others in contempt. In deeds, such as depend on the custome of the place, or prescriptions of civill Lawes, as in saluting to be bareheaded, to put off the shoes, to bend the body. to petition for any thing, and the like. Now standing, prostrate, kneeling, forms of ceremony, that worship which is alwayes, and by all men accounted honourable, may be called Naturall; the other, which followes places, and customes, Arbitrary.

XII. Furthermore, worship may be enjoyned, to wit by the command of him that is worshiped, and it may bee voluntary, namely such as seems good to the worshipper: If it be enjoyned, the actions expressing it, do not signify honour, as they signify actions, but as they are enjoyned: for they signify obedience immediately, obedience power; insomuch as worship enjoyned consists in obedience. Voluntary is honourable onely in the nature of the actions, which if they doe signify honour to the beholders, it is worship, if not, it is Reproach. Again worship may be either publique or private. But publique, respecting each single worshipper, may not be voluntary; respecting the City it may. For seeing that which is done voluntarily, depends on the will of the Doer, there would not one worship be given, but as many worships as worshippers, except the will of all men were united by the command, of one. But Private worship may be voluntary, if it be done secretly; for what is done openly is restrained, either by Lawes, or through modesty, which is contrary to the nature of a voluntary action.

XIII. Now that we may know what the scope and end of worshipping others is, we must consider the cause why men delight in worship: And we must grant what we have shewed elsewhere, that Joy consists in this, that a man contemplate vertue, strength, science, beauty, friends, or any Power whatsoever, as being, or as though it were his own; and it is nothing else but a Glory, or Triumph of the mind conceiving it selfe honoured, that is to say, lov'd and fear'd, that is to say, having the services and assistances of men in readinesse. Now because men beleeve him to be powerfull whom they see honoured (that is to say) esteemed powerfull by others, it falls out that honour is increased by worship; and by the opinion of power, true power is acquired. His end therefore who either commands, or suffers himself to be worshipt, is, that by this means he may acquire as many as he can, either through love, or fear, to be obedient unto him.

XIV. But that we may understand what manner of Worship of God naturall reason doth assigne us, let us begin from his Attributes: where, first it is manifest, that existence is to be allowed him; for there can be no will to honour him, who, we think, hath no being. Next, those Philosophers who said, that God was the World, or the worlds Soul, (that is to say, a part of it) spake unworthily of God, for they attribute nothing to him, but wholly deny his being. For by the word God we understand the Worlds cause; but in saying that the World is God, they say, that it hath no cause, that is as much, as there is no God. In like manner, they who maintain the world not to be created, but eternall; because there can be no cause of an eternall thing, In denying the world to have a Cause, they deny also that there is a God. They also have a wretched apprehension of God, who imputing idlenesse to him, doe take from him the Government of the world, and of mankind. For say they should acknowledge him omnipotent, yet if he minde not these inferiour things, that same thred-bare Sentence will take place with them, Quod supra nos, nihil ad nos; What is above us, doth not concern us. And seeing there is nothing for which they should either love, or fear him, truly he will be to them as though he were not at all. Moreover in Attributes which signifie Greatnesse, or Power, those which signifie some finite, or limited thing, are not signes at all of an honouring mind. For we honour not God worthily if we ascribe lesse Power, or greatnesse to him then possibly we can; but every finite thing is lesse then we can, for most easily we may alwayes assigne and attribute more to a finite thing; No shape therefore must be assigned to God, for all shape is finite; nor must he be said to be conceived, or comprehended by imagination, or any other faculty of our soul; for whatsoever we conceive is finite: And although this word Infinite signifie a conception of the mind, yet it followes not, that we have any conception of an infinite thing: For when we say that a thing is infinite, we signifie nothing really, but the impotency in our owne mind, as if we should say we know not whether, or where it is limited: Neither speak they honourably enough of God, who say we have an Idea of him in our mind; for an Idea is our conception, but conception we have none, except of a finite thing: Nor they, who say that he hath Parts, or that he is some certaine intire thing; which are also attributes of finite things: Nor that he is in any place; for nothing can be said to be in a place, but what hath bounds and limits of its greatnesse on all sides: Nor that he is moved, or is at rest; for either of them suppose a being in some place: Nor that there are more Gods; because not more infinites. Farthermore concerning attributes of happinesse, those are unworthy of God which signify sorrow (unlesse they be taken not for any Passion, but by a Metonomy for the effect) such as Repentance, anger, Pity: Or Want, as Appetite, Hope, Concupiscence, and that love which is also called lust, for they are signes of Poverty, since it cannot be understood, that a man should desire, hope, and wish for ought, but what he wants and stands in need. of. Or any Passive faculty; for suffering belongs to a limited power, and which depends upon another. When we therefore attribute a will to God, it is not to be conceived like unto ours, which is called a rationall desire; for if God desires, he wants, which for any man to say, is a contumelie; but we must suppose some resemblance which we cannot conceive. In like manner when wee attribute sight and other acts of the senses to him, or knowledge, or understanding, which in us are nothing else but a tumult of the minde raised from outward objects pressing the Organes, wee must not think that any such thing befalls the Deity; for it is a signe of power depending upon some other, which is not the most blessed thing. He therefore who would not ascribe any other titles to God, then what reason commands, must use such as are either Negative, as infinite, eternall, incomprehensible, &c. or superlative, as most good, most great, most powerfull, &c. or Indefinite, as good, just, strong, Creatour, King, and the like; in such sense, as not desiring to declare what he is (which were to circumscribe him within the narrow limits of our phantasie), but to confesse our own admiration, and obedience, which is the property of humility, and of a minde yeelding all the honour it possibly can doe. For Reason dictates one name alone, which doth signify the nature of God (i.e.) Existent, or simply, that he is; and one in order to, and in relation to us, namely God, under which is contained both King, and Lord, and Father.

XV. Concerning the Outward actions wherewith God is to be worshipped (as also concerning his Titles) its a most generall command of Reason, that they be signes of a mind yeelding honour; under which are contained in the first place, Prayers;

Qui fingit sacros auro, vel marmore vultus, Non facit ille Deos, qui rogat, ille facit.

For Prayers are the signes of hope, and hope is an acknowledgement of the divine Power, or goodnesse. In the second place, Thanksgiving; which is a signe of the same affection, but that prayers goe before the benefit, and thanks follow it. In the third, Guifts, that is to say oblations and sacrifices, for these are thanksgivings. In the fourth, not to sweare by any other. For a mans Oath is an, Imprecation of his wrath against him if he deceive, who both knowes whether he doe, or not, and can punish him if he doe, though he be never so powerfull; which only belongs to God: for if there were any man from whom his subjects malice could not lye hid, and whom no humane power could resist, plighted faith would suffice without swearing, which, broken, might be punisht by that Man; and for this very reason there would be no need of an Oath. In the fifth place, To speak warily of God; for that is a sign of fear, and feare is an acknowledgement of Power. It followes from this precept: That we may not take the name of God in vain, or use it rashly; for either are inconsiderate. That wee must not swear where there is no need; for that is in vain; but need there is none, unlesse it be between Cities to avoyd or take away contention by force, which necessarily must arise, where there is no faith kept in promises, or in a City, for the better certainty of Judicature. Also, That we must not dispute of the Divine nature: For it is supposed that all things in the naturall Kingdom of God are enquired into by reason only, that is to say, out of the Principles of naturall Science; but we are so far off by these to attain to the knowledge of the nature of God, that we cannot so much as reach to the full understanding of all the qualities of our own bodies, or of any other Creatures. Wherefore there comes nothing from these disputes, but a rash imposition of names to the divine Majesty, according to the small measure of our conceptions. It followes also (which belongs to the Right of Gods Kingdome) that their speech is inconsiderate, and rash, who say, That this, or that, doth not stand with divine justice; for even men count it an affront that their children should dispute their Right, or measure their justice otherwise then by the rule of their Commands. In the sixth. Whatsoever is offered up in Prayers, thanksgivings, and sacrifices, must in its kind be the best, and most betokening honour; namely, Prayers must not be rash, or light, or vulgar, but beautifull, and well composed. For though it were absurd in the Heathen to worship God in an image, yet was it not against reason to use Poetry, and Musick, in their Churches. Also Oblations must be clean, and Presents sumptuous, and such as are significative either of submission, or gratitude, or commemorative of benefits received; for all these proceed from a desire of honouring. In the seventh. That God must be worshipt not privately onely, but openly, and publiquely in the sight of all men; because that worship is so much more acceptable, by how much it begets honour, and esteem in others (as hath been declared before in the 13. art.). Unlesse others therefore see it, that which is most pleasing in our worship, vanisheth. In the last place. That we use our best endeavour to keep the Lawes of Nature. For the undervaluing of our Masters command, exceeds all other affronts whatsoever; as on the other side, Obedience is more acceptable then all other sacrifices. And these are principally the naturall Lawes concerning the worship of God, those I mean which Reason dictates to every Man; but to whole Cities, every one whereof is one Person, the same naturall Reason farther commands an uniformity of publique worship. For the actions done by particular Persons, according to their private Reasons, are not the Cities actions, and therefore not the Cities worship; but what is done by the City, is understood to be done by the command of him, or them who have the Soveraignty, wherefore also together with the consent of all the subjects, that is to say, Uniformly.

XVI. The naturall Lawes set down in the foregoing Article concerning the divine worship, only command the giving of naturall signes of honour; but we must consider that there are two kindes of signes, the one naturall, the other done upon agreement, or by expresse, or tacite composition. Now because in every language, the use of words, and names, come by appointment, it may also by appointment be altered; for that which depends on, and derives its force from the will of men, can by the will of the same men agreeing be changed again, or abolisht. Such names therefore as are attributed to God by the appointment of men, can by the same appointment be taken away; now what can be done by the appointment of men, that the City may doe; The City therefore by Right (that is to say, they who have the power of the whole City) shall judge what names or appellations are more, what lesse honourable for God, that is to say, what doctrines are to be held and profest concerning the nature of God, and his operations. Now actions doe signify not by mens appointment, but naturally, even as the effects are signes of their causes; whereof some are alwayes signes of Scorn to them before whom they are committed, as those, whereby the bodies uncleannesse is discovered, and whatsoever men are ashamed to doe before those whom they respect; Others are alwayes signes of honour, as to draw near, and discourse decently and humbly, to give way, or to yeeld in any matter of private benefit: In these actions the City can alter nothing. But there are infinite others, which, as much as belongs to honour, or reproach, are indifferent; now these, by the institution of the City, may both be made signes of honour, and being made so, doe in very deed become so. From whence we may understand, that we must obey the City in whatsoever it shall command to be used for a sign of honouring God, that is to say, for Worship; provided it can be instituted for a sign of honour, because that is a sign of honour, which by the Cities command is us'd for such.

XVII. We have already declared which were the Laws of God, as wel sacred as secular, in his government by the way of Nature onely. Now because there is no man but may be deceived in reasoning, and that it so falls out, that men are of different opinions concerning the most actions, it may be demanded farther, whom God would have to be the Interpreter of right Reason, that is to say, of his Lawes. And as for the Secular Lawes, I mean those which concern justice, and the carriage of men towards men; by what hath been said before of the constitution of a City, we have demonstratively shewed it agreeable to reason, that all Judicature belongs to the City, and that Judicature is nothing else but an Interpretation of the Laws, and by consequence, that everywhere Cities, that is to say, those who have the Soveraign power, are the Interpreters of the Lawes. As for the Sacred Lawes, we must consider what hath been before demonstrated in the fifth Chap. the 13. art. that every Subject hath transferr'd as much right as he could on him, or them, who had the supreme authority, but he could have transferred his right of judging the manner how God is to be honoured, and therefore also he hath done it; That he could, it appeares hence, that the manner of honouring God before the constitution of a City was to be fetcht from every mans private Reason; but every man can subject his private Reason to the Reason of the whole. City Moreover, if each Man should follow his own reason in the worshipping of God, in so great a diversity of worshippers, one would be apt to judge anothers worship uncomely, or impious; neither would the one seem to the other to honour God: Even that therefore which were most consonant to reason, would not be a worship, because that the nature of worship consists in this, that it be the sign of inward honour; but there is no sign but whereby somewhat becomes known to others, and therefore is there no sign of honour but what seems so to others. Again, that's a true sign which by the consent of men becomes a sign; therefore also that is honourable, which by the consent of men, that is to say, by the command of the City, becomes a sign of honour. It is not therefore against the will of God, declared by the way of reason onely, to give him such signs of honour as the City shall command. Wherefore Subjects can transferre their Right of judging the manner of Gods worship on him or them who have the Soveraign power. Nay, they must doe it, for else all manner of absurd opinions, concerning the nature of God, and all ridiculous ceremonies which have been used by any Nations, will bee seen at once in the same, City. whence it will fall out, that every man will beleeve that all the rest doe offer God an affront; so that it cannot be truly said of any that he worships God; for no man worships God, that is to say, honours him outwardly, but he who doth those things, whereby hee appeares to others for to honour him. It may therefore bee concluded, that the Interpretation of all Lawes, as well Sacred, as Secular, (God ruling by the way of nature only) depends on the authority of the City, that is to say, that man, or councell, to whom the Soveraign power is committed; and that whatsoever God commands, he commands by his voyce. And on the other side, that whatsoever is commanded by them, both concerning the manner of honouring God, and concerning secular affaires, is commanded by God himselfe.

XVIII. Against this, some Man may demand, first, Whether it doth not follow, that the City must be obeyed if it command us directly to affront God, or forbid us to worship him? I say, it does not follow, neither must we obey. For to affront, or not to worship at all, cannot by any Man be understood for a manner of worshipping; neither also had any one, before the constitution of a City, of those who acknowledge God to rule, a Right to deny him the honour which was then due unto him; nor could he therefore transfer a Right on the City of commanding any such things. Next, if it be demanded whether the City must be obeyed if it command somewhat to be said, or done, which is not a disgrace to God directly, but from whence by reasoning disgracefull consequences may be derived: as for example, if it were commanded to worship God in an image, before those who account that honourable? Truly it is to be done. For Worship is instituted in signe of Honour; but to Worship him thus, is a signe of honour, and increaseth Gods Honour among those who do so account of it. Or if it be commanded to call God by a name which we know not what it signifies, or how it can agree with this word, God? That also must be done; for what we do for Honours sake, (and we know no better), if it be taken for a signe of Honour, it is a signe of Honour; and therefore if we refuse to doe it, we refuse the enlarging of Gods Honour. The same judgement must be had of all the Attributes and Actions about the meerly rationall Worship of God which may be controverted, and disputed; for though these kind of commands may be sometimes contrary to right reason, and therefore sins in them who command them, yet are they not against right reason, nor sins in Subjects, whose right reason in points of Controversie is that, which submits its selfe to the reason of the City. Lastly, if that Man, or Councell, who hath the Supreme Power, command himselfe to be Worshipt with the same Attributes, and Actions, wherewith God is to be Worshipt, the question is, whether we must obey? There are many things which may be commonly attributed both to God, and Men; for even Men may be Praised, and Magnified; and there are many actions whereby God, and Men, may be Worshipt. But the significations of the Attributes, and Actions, are onely to be regarded: Those Attributes therefore, whereby we signify our selves to be of an opinion, that there is any man endued with a Soveraignty independent from God, or that he is immortall, or of infinite power, and the like, though commanded by Princes, yet must they be abstained from. As also from those Actions signifying the same, as Prayer to the absent; to aske those things which God alone can give, as Rain, and Fair weather; to offer him what God can onely accept, as Oblations, Holocausts; or to give a Worship, then which a greater cannot be given, as Sacrifice. For these things seeme to tend to this end, that God may not be thought to rule, contrary to what was supposed from the beginning. But genuflection, prostration, or any other act of the body whatsoever, may be lawfully used even in civill Worship. for they may signifie an acknowledgment of the civill power onely. For Divine Worship is distinguisht from civill, not by the motion, placing, habit, or gesture of the Body, but by the declaration of our opinion of him whom we doe Worship; as if we cast down our selves before any man, with intention of declaring by that Signe that we esteeme him as God, it is Divine Worship; if we doe the same thing as a Signe of our acknowledgment of the civill Power, it is civill Worship. Neither is the Divine Worship distinguished from Civill by any action usually understood by the words latreia and douleia, whereof the former marking out the Duty of Servants, the latter their Destiny, they are words of the same action in degree. Truly it is to be done We said in the 14. Article of this Chapter, That they who attributed limits to God, transgrest the naturall Law concerning Gods Worship. Now they who worship him in an Image, assigne him limits; wherefore they doe that which they ought not to doe, and this place seemes to contradict the former. We must therefore know first, that they who are constrained by Authority, doe not set God any bounds, but they who command them; for they who worship unwillingly, doe worship in very deed, but they either stand or fall there, where they are commanded to stand or fall by a lawfull Soveraign. Secondly, I say it must be done, not at all times, and every where, but on supposition that there is no other rule of worshipping God beside the dictates of humane reason; for then the will of the City stands for Reason. But in the Kingdome of God by way of Covenant, whether old, or new, where idolatry is expressely forbid, though the City commands us to worship thus, yet must we not do it. Which, if he shall consider, who conceived some repugnancy between this, and the 14. Article, will surely cease to think so any longer.

XIX. From what hath been said may be gathered, that God reigning by the way of naturall reason onely, Subjects doe sinne, First, if they break the morall Laws, which are unfolded in the second and third Chapters. Secondly, if they break the Lawes, or commands of the City in those things which pertain to Justice. Thirdly, if they worship not God, kata ta nomika. Fourthly, if they confesse not before men, both in words, and deeds, that there is one God most good, most great, most blessed, the Supreme King of the World, and of all worldly Kings; that is to say, if they doe not worship God. This fourth sinne in the naturall Kingdome of God, by what hath been said in the foregoing Chapter, in the second Article, is the sinne of Treason against the Divine Majesty; for it is a denying of the Divine Power, or Atheisme. For sinnes proceed here, just as if we should suppose some man to be the Soveraign King, who being himselfe absent, should rule by his Vice-Roy; against whom sure they would transgresse who should not obey his Vice-Roy in all things, except he usurpt the Kingdome to himself, or would give it to some other; but they who should so absolutely obey him, as not to admit of this exception, might be said to be guilty of Treason.

Chap. XVI

Of the Kingdome of God under the Old Covenant

I. Mankind, from conscience of its own weaknesse, and admiration of naturall events, hath this, that most men beleeve God to be the invisible Maker of all visible things, whom they also fear, conceiving that they have not a sufficient protection in themselves; but the imperfect use they had of their Reason, the violence of their Passions did so clowd them, that they could not rightly worship him. Now the fear of invisible things, when it is sever'd from right reason is superstition. It was therefore almost impossible for men without the speciall assistance of God to avoyd both Rocks of Atheisme and Superstition: for this proceeds from fear without right reason, that, from an opinion of right reason, without feare. Idolatry therefore did easily fasten upon the greatest part of men, and almost all nations did worship God in Images, and resemblances of finite things; and they worshipt spirits, or vain visions, perhaps out of fear calling them Devills. But it pleased the Divine Majesty (as we read it written in the sacred history) out of all mankind to call forth Abraham, by whose means he might bring men to the true worship of him, and to reveal himselfe supernaturally to him, and to make that most famous Covenant with him and his seed, which is called the old Covenant, or Testament. He therefore is the head of true Religion; he was the first that after the Deluge taught, that there was one God, the Creatour of the Universe; And from him the Kingdome of God by way of Covenants, takes its beginning. Joseph. Antiq. Jewes. lib. I. cap. 7.

II. In the beginning of the world God reigned indeed, not onely naturally, but also by way of Covenant, over Adam, and Eve; so as it seems he would have no obedience yeelded to him, beside that which naturall Reason should dictate, but by the way of Covenant, that is to say, by the consent of men themselves. Now because this Covenant was presently made void, nor ever after renewed, the originall of Gods Kingdom (which we treat of in this place) is not to be taken thence. Yet this is to be noted by the way, that by that precept of not eating of the tree of the knowledge of good and evill (whether the judicature of good and evill, or the eating of the fruit of some tree were forbidden) God did require a most simple obedience to his commands, without dispute whether that were good, or evill, which was commanded; for the fruit of the tree, if the Command be wanting, hath nothing in its own nature, whereby the eating of it could be morally evill, that is to say, a sinne.

III. Now the Covenant between God and Abraham, was made in this manner. Gen. 17. v. 7, 8. I will establish my Covenant between me and thee, and thy seed after thee in their generations,for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an everlasting possession, and I will be their God. Now it was necessary to institute some sign whereby Abraham and his seed should retain the memory of this Covenant; wherefore Circumcision was added to the Covenant, but yet as a sign onely. vers 10: This is my Covenant which yee shall keep between me and thee, and thy seed after thee, every man-child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin, and it shall be a token of the Covenant between me and you. It is therefore Covenanted, that Abraham shall acknowledge God to be his God, and the God of his seed; that is to say, that he shall submit himselfe to be governed by him, and that God shall give unto Abraham the inheritance of that Land wherein he then dwelt, but as a Pilgrim, and that Abraham for a memoriall sign of this Covenant, should take care to see himselfe, and his male seed circumcised.

IV. But seeing that Abraham even before the Covenant acknowledged God to be the Creatour and King of the world, (for he never doubted either of the being, or the Providence of God) how comes it not to be superfluous, that God would purchase to himself with a price, and by contract, an obedience which was due to him by nature; namely by promising Abraham the Land of Canaan, upon condition that he would receive him for his God, when by the Right of nature he was already so? By those words therefore, To be a God unto thee and to thy seed after thee, wee understand not that Abraham satisfied this Covenant by a bare acknowledgement of the power, and Dominion which God had naturally over men, that is to say, by acknowledging God indefinitely, which belongs to naturall reason; but he must definitely acknowledge him, who said unto him, Gen. 12. v. 1. Get thee out of thy Country, &c. Gen. 13. v. 14. Lift up thine eyes. &c. who appear'd unto him, Gen. 18. v. 1. in the shape of three celestiall men, and Gen. 15. v. 1. In a vision; and vers. 13. In a dream, which is matter of faith. In what shape God appeared unto Abraham, by what kinde of sound he spake to him, is not exprest, yet it is plain that Abraham beleeved that voyce to be the voyce of God, and a true Revelation; and would have all his to worship him, who had so spoken unto him, for God the Creatour of the world; and that his faith was grounded on this, not that he beleeved God to have a being, or that he was true in his promises, that which all men beleeve, but that he doubted not him to be God, whose voice, and promises he had heard; and that the God of Abraham signified not simply God, but that God which appeared unto him, even as the worship which Abraham owed unto God in that notion, was not the worship of reason, but of Religion, and Faith, and that, which not reason, but God had supernaturally revealed. V. But we read of no Lawes given by God to Abraham, or by Abraham to his family, either then, or after, secular, or sacred (excepting the Commandement of Circumcision, which is contained in the Covenant it selfe); whence it is manifest, that there were no other Lawes, or worship, which Abraham was obliged to, but the Lawes of nature, rationall worship, and circumcision.

VI. Now Abraham was the Interpreter of all Lawes, as well sacred as secular, among those that belonged to him, not meerly naturally, as using the Lawes of nature onely, but even by the form of the Covenant it selfe, in which obedience is promised by Abraham not for himselfe onely, but for his seed also; which had been in vain, except his children had been tyed to obey his Commands: And how can that be understood, which God sayes Gen. 18. vers. 18. 19. (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 to doe justice, and judgement) unlesse his children and his houshold were supposed to be obliged to yeeld obedience unto his Commands.

VII. Hence it followes, that Abrahams subjects could not sinne in obeying him, provided that Abraham commanded them not, to deny Gods Existence, or Providence, or to doe somewhat expresly contrary to the honour of God. In all other things, the word of God was to be fetcht from his lips only, as being the Interpreter of all the Lawes, and words of God. For Abraham alone could teach them who was the God of Abraham, and in what manner he was to be worshipped. And they who after Abrahams death were subject to the Soveraignty of Isaac or Iacob, did by the same reason obey them in all things without sin, as long as they acknowledged, and profest the God of Abraham to be their God. For they had submitted themselves to God simply, before they did it to Abraham; and to Abraham before they did it to the God of Abraham; againe, to the God of Abraham before they did it to Isaac. In Abrahams subjects therefore, To deny God was the only Treason against the Divine Majesty; but in their posterity it was also Treason to deny t he God of Abraham, that is to say, to worship God otherwise then was instituted by Abraham, to wit, in Images made with hands, as other Nations did, which for that reason were called Idolators. And hitherto subjects might easily enough discern what was to be observed, what avoyded in the Commands of their Princes. In Images made with hands In the 15. Chap. 14. Article, There wee have shewed such a kinde of worship to be irrationall; but if it be done by the command of a City to whom the written word of God is not known, nor received, we have then shewed this worship in the 15. Chap. art. 18. to be rationall. But where God reigns by way of Covenant, in which it is expresly warned not to worship thus, as in the Covenant made with Abraham, there, whether it be with, or without the Command of the City, it is ill done.

VIII. To goe on now, following the guidance of the holy Scripture, The same Covenant was renewed, Gen. 26. vers. 3, 4. with Isaac, and Gen. 28. vers. 14. with Iacob, where God stiles himselfe not simply God, whom nature doth dictate him to be, but distinctly the God of Abraham and Isaac; afterward being about to renew the same Covenant, by Moyses, with the whole People of Israel, Exod. 3. v. 6. I am saith he the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. Afterward when that People, not only the freest, but also the greatest enemy to humane subjection, by reason of the fresh memory of their AEgyptian bondage, abode in the wildernesse near mount Sinai, that antient Covenant was propounded to them all to be renewed in this manner, Exod. 19. ver. 5. Therefore if yee will obey my voice indeed, and keep my Covenant, (to wit, that Covenant which was made with Abraham, Isaac, and Iacob) then shall yee be a peculiar Treasure unto me, above all People; for all the earth is mine, and yee shall be to me a Kingdome of Priests, and an holy Nation. And all the People answered together, and said, All that the Lord hath spoken, will we doe, vers. 8.

IX. In this Covenant, among other things, we must consider well the appellation of Kingdom not used before. For although God both by nature & by Covenant made with Abraham, was their King, yet owed they him an obedience and worship only naturall, as being his subjects; & religious such as Abraham instituted, as being the Subjects of Abraham, Isaac, & Iacob, their naturall Princes; For they had received no word of God beside the naturall word of right reason, neither had any Covenant past between God and them, otherwise then as their wils were included in the will of Abraham, as their Prince. But now by the Covenant made at mount Sinai, the consent of each man being had, there becomes an institutive Kingdome of God over them. That Kingdom of God so renowned in Scriptures and writings of Divines, took its beginning from this time, and hither tends that which God said to Samuel, when the Israelites asked a King, 1. Sam. 8. 7. They have not rejected thee, but they have rejected me, that I should not reign over them; and that which Samuel told the Israelites, 1. Sam. 12. 12. Yee said unto me, nay, but a King shall reign over us, when the Lord your God was your King; and that which is said, Jer. 31. vers. 31. I will make a new Covenant, &c. Although I was an Husband unto them; And the doctrine also of Judas Galilaeus, where mention is made in Ioseph. Antiq. of the Iewes, 18. Book, 2. Chap. in these words: But Judas Galilaeus was the first authour of this fourth way of those who followed the study of wisdome. These agree in all the rest with the Pharisees, excepting that they burn with a most constant desire of liberty, beleeving God alone to be held for their Lord and Prince, and will sooner endure even the most exquisite kinds of torments, together with their kinsfolks, and dearest friends, then call any mortall man their Lord.

X. The Right of the Kingdome being thus constituted by way of Covenant, let us see in the next place, what lawes God propounded to them; now those are knowne to all, to wit, the Decalogue, and those other, as well judiciall as ceremoniall lawes, which we find from the 20. Chap. of Exodus to the end of Deuteronomie, and the death of Moyses. Now of those lawes deliver'd in generall by the hand of Moyses, some there are which oblige naturally, being made by God, as the God of nature, and had their force even before Abrahams time; others there are which oblige by vertue of the Covenant made with Abraham, being made by God as the God of Abraham, which had their force even before Moyses his time, by reason of the former Covenant; but there are others which oblige by vertue of that Covenant onely which was made last with the people themselves, being made by God, as being the Peculiar King of the Israelites. Of the first sort are all the Precepts of the Decalogue which pertaine unto manners, such as, Honour thy Parents, thou shalt not Kill, thou shalt not commit Adultery, thou shalt not Steale, thou shalt not beare false witnesse, thou shalt not Covet; For they are the Lawes of nature; Also the precept of not taking Gods name in vaine, for it is a part of naturall worship, as hath beene declar'd in the foregoing Chap. Art. 15. In like manner the second Commandement of not worshipping by way of any Image made by themselves; for this also is a part of naturall Religion, as hath beene shewed in the same Article. Of the second sort is the first Commandment of the Decalogue, of not having any other Gods; for in that consists the essence of the Covenant made with Abraham, by which God requires nothing else, but that he should be his God, and the God of his seede: Also the Precept of keeping holy the Sabbath; for the Sanctification of the seventh day is instituted in memoriall of the six dayes Creation, as appeares out of these words, Exod. 31. ver. 16, 17. It is a perpetuall Covenant, (meaning the Sabbath) and a signe betweene me, and the Children of Israel for ever, for in sixe dayes the Lord made Heaven, and Earth, and on the seventh day he rested, and was refreshed. Of the third kind are the Politique, judiciall and Ceremoniall lawes, which onely belong'd to the Jewes. The lawes of the first and second sort written in Tables of stone, to wit the Decalogue, was kept in the Ark it selfe. The rest written in the volume of the whole Law, were laid up in the side of the Arke. Deut. 31. ver. 26. For these retaining the faith of Abraham might be chang'd, those could not.

XI. All Gods Lawes are Gods Word; but all Gods Word is not his Law. I am the Lord thy God which brought thee out of the Land of AEgypt, is the word of God, it is no Law: Neither is all that which for the better declaring of Gods Word is pronounc't, or written together with it, instantly to be taken for Gods Word: For, Thus saith the Lord, is not the voice of God, but of the Preacher or Prophet. All that, and onely that, is the word of God which a true Prophet hath declar'd God to have spoken. Now the writings of the Prophets comprehending as well those things which God, as which the Prophet himselfe speaks, are therefore called the word of God, because they containe the word of God. Now because all that, and that alone, is the Word of God which is recommended to us for such, by a true Prophet, it cannot be knowne what Gods Word is, before we know who is the true Prophet; nor can we beleeve Gods Word, before we beleeve the Prophet. Moyses was beleev'd by the People of Israel for two things, His Miracles, and his Faith; for how great, and most evident Miracles soever he had wrought, yet would they not have trusted him, at least he was not to have beene trusted, if he had call'd them out of AEgypt to any other worship then the worship of the God of Abraham, Isaac, and Jacob their Fathers. For it had beene contrary to the Covenant made by themselves with God. In like manner two things there are, to wit, supernaturall Prediction of things to come, which is a mighty miracle; and Faith in the God of Abraham their deliverer out of AEgypt, which God propos'd to all the Jews to be kept for marks of a true Prophet. He that wants either of these is no Prophet, nor is it to be receiv'd for Gods word which he obtrudes for such. If Faith be wanting, he is rejected in these words, Deut. 13. ver. 1, 2, 3, 4, 5. If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a signe, or a wonder, and the signe or the wonder come to Passe, whereof he spake unto thee, saying, Let us goe after other Gods, & c. That Prophet, or that dreamer of dreames shall be put to death. If Praediction of events be wanting, he is condemn'd by these, Deut. 18. ver. 21, 22. And if thou say in thine heart, how shall we know the word which the Lord hath not spoken? When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to Passe, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously. Now, that that is the word of God which is publisht for such by a true Prophet, and that he was held to be a true Prophet among the Jewes, whose faith was true, and to whose praedictions the events answer'd, is without controversie. But what it is to follow other Gods, and whether the events which are affirm'd to answer their praedictions, doe truly answer them, or not, may admit many controversies, specially in praedictions which obscurely, & aenigmatically foretell the Event, such as the praedictions of almost all the Prophets are, as who saw not God apparently like unto Moyses, but in darke speeches, and in figures. Numb. 12. ver. 8. But of these we cannot judge otherwise then by the way of naturall reason; because that Judgment depends on the Prophets interpretation, and on its proportion with the Event.

XII. The Jewes did hold the booke of the whole Law which was called Deuteronomie, for the written word of God, and that onely, (forasmuch as can be collected out of sacred history) untill the Captivity; for this booke was deliver'd by Moyses himselfe to the Priests to be kept, and layd up in the side of the Ark of the Covenant, and to be copyed out by the Kings; and the same a long time after by the authority of King Josiah acknowledg'd againe for the Word of God. Kings 23. ver. 2. But it is not manifest when the rest of the books of the Old Testament were first receiv'd into Canon. But what concernes the Prophets, Isaiah and the rest, since they foretold no other things then what were to come to passe, either in or after the Captivity, their writings could not at that time be held for Prophetique, by reason of the Law cited above. Deut. 18. ver. 21, 22. Whereby the Israelites were commanded not to account any man for a true Prophet but him whose Prophecies were answer'd by the events; And hence peradventure it is that the Jews esteem'd the writings of those whom they slew when they Prophesied, for Prophetique afterward, that is to say, for the word of God.

XIII. It being known what Lawes there were under the old Covenant, and that Word of God receiv'd from the beginning; we must farthermore consider with whom the authority of judging, whether the writings of the Prophets arising afterward, were to be receiv'd for the Word of God, that is to say, whether the Events did answer their praedictions or not, and with whom also the authority of interpreting the Lawes already receiv'd, and the written Word of God, did reside; which thing is to be trac't through all the times, and severall changes of the Commonwealth of Israel. But it is manifest that this power during the life of Moyses, was intirely in himselfe; for if he had not been the Interpreter of the Lawes and Word, that office must have belong'd either to every private Person, or to a congregation, or Synagogue of many, or to the High-Priest, or to other Prophets. First, that that office belong'd not to private men, or any Congregation made of them, appeares hence, that they were not admitted, nay they were prohibited, with most heavy threats, to heare God speake, otherwise then by the means of Moyses; for it is written, Let not the Priests and the people break through to come up unto the Lord, lest he break forth upon them. So Moyses went downe unto the people, and spake unto them. Exod. 19. 24, 25. It is farther manifestly, and expresly declar'd, upon occasion given by the Rebellion of Core, Dathan and Abiram, and the two hundred and fifty Princes of the Assembly, that neither private men, nor the Congregation should pretend that God had spoken by them, and by Consequence that they had the right of interpreting Gods Word; for they contending, that God spake no lesse by them then by Moyses, argue thus, Yee take too much upon you, seeing all the Congregation are holy, every one of them, and the Lord is among them; wherefore then lift yee up your selves above the Congregation of the Lord? Numb. 16. ver. 3. But how God determin'd this controversie is easily understood by the 33. and 35. verses of the same Chapter, where Corah, Dathan, and Abiram went downe alive into the Pit, and there came out fire from the Lord, and consumed the two hundred and fifty men that offer'd Incense: Secondly, that Aaron the high Priest had not this authority, is manifest by the like controversie betweene him (together with his Sister Miriam) and Moyses; For the question was, whether God spake by Moyses only, or by them also, that is to say, whether Moyses alone, or whether they also were interpreters of the Word of God. For thus they said, Hath the Lord indeed spoken onely by Moyses? Hath he not also spoken by us? Numb. 12. ver. 2. But God reprov'd them, and made a distinction betweene Moyses and other Prophets, saying, If there be a Prophet among you, I the Lord will make my selfe knowne unto him in a vision, and will speake unto him in a dreame: My Servant Moyses is not so, &c. For with him will I speake mouth to mouth, even apparently, and not in darke speeches, and the Similitude of the Lord shall he behold; wherefore then were yee not afraid to speake against my Servant Moyses? Ibid. ver. 6, 7, 8. Lastly, that the interpretation of the Word of God as long as Moses liv'd, belong'd not to any other Prophets whatsoever, is collected out of that place which we now cited concerning his eminency above all others, and out of naturall reason, for as much as it belongs to the same Prophet who brings the Commands of God to unfold them too; but there was then no other Word of God, beside that which was declar'd by Moyses. And out of this also, that there was no other Prophet extant at that time, who Prophesied to the people, excepting the 70. Elders who Prophesied by the Spirit of Moyses; and even that Joshuah, who was then Moyses his Servant, his successour afterward, beleev'd to be injuriously done, till he knew it was by Moyses his Consent; which thing is manifest by Text of Scripture, And the Lord came downe in a clowd, & c. and tooke of the spirit that was upon Moyses, and gave it unto the 70. Elders. Numb. 11. ver. 25. Now after it was told that they Prophesied, Joshuah said unto Moyses, Forbid them my Lord. But Moyses answered, Why enviest thou for my sake? Seeing therefore Moyses alone was the Messenger of Gods Word, and that the authority of interpreting it pertain'd neither to private men, nor to the Synagogue, nor to the High Priest, nor to other Prophets; it remaines, that Moyses alone was the Interpreter of Gods Word, who also had the supreme power in civill matters; And that the conventions of Corah with the rest of his complices against Moses and Aaron; and of Aaron with his Sister against Moyses, were rais'd, not for the salvation of their soules, but by reason of their ambition, and desire of Dominion over the People.

XIV. In Joshuahs time the interpretation of the Lawes, and of the Word of God, belong'd to Eleazar the High Priest, who was also under God, their absolute King. Which is collected first of all out of the Covenant it selfe, in which the Common-wealth of Israel is called a Priestly Kingdome, or as it is recited in the 1 Pet. 2. 9. A Royall Priesthood; which could in no wise be sayd, unlesse by the institution and Covenant of the People, the regall power were understood to belong to the High Priest. Neither doth this repugne what hath beene said before, where Moyses, and not Aaron, had the Kingdome under God; since it is necessary that when one man institutes the forme of a future Common-wealth, that one should governe the Kingdome which he institutes, during his life, (whether it be Monarchie, Aristocraty, or Democraty) and have all that power for the present, which he is bestowing on others for the future. Now, that Eleazar the Priest, had not onely the Priesthood, but also the Soveraignty, is expressely set downe in Joshuahs call to the administration; for thus it is written. Take thee Joshuah the Son of Nun, a man in whom is the Spirit, and lay thine hand upon him, and set him before Eleazer the Priest, and before all the Congregation, and give him a charge in their sight, and thou shalt put some of thine honour uPon him, that all the Congregation of the Children of Israel may be obedient, and he shall stand before Eleazar the Priest, who shall aske Counsell for him after the judgment of Urim, before the Lord: at his word shall they goe out, and at his word shall they come in, and all the Children of Israel with him, even all the Congregation. Num. 27. ver. 18, 19, 20, 21. where to aske Counsell of God for whatsoever is to be done, (that is) to interpret Gods word, and in the name of God to Command in all matters, belongs to Eleazar; and to goe out, and, to come in at his word, that is to say, to obey, belongs both to Joshuah, and to all the People. Its to be observ'd also, that that speech, Part of thy glory; clearely denotes that Joshuah had not a power equall with that which Moyses had. In the meane time it is manifest, that even in Ioshuahs time, the Supreme power and authority of interpreting the word of God, were both in one Person.

XV. After Ioshuahs death follow the times of the Iudges untill King Saul, in which it is manifest that the right of the Kingdome instituted by God, remained with the High Priest. For the Kingdome was by Covenant Priestly, that is to say, Gods government by Priests; and such ought it to have been untill that form with Gods consent were changed by the people themselves: which was not done, before that requiring a King God consented unto them, and said unto Samuel, Hearken unto the voyce of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me that I should not reign over them. 1. Sam. 8. 7. The supreme civill power was therefore Rightly due by Gods own institution to the High-Priest; but actually that power was in the Prophets, to whom (being raysed by God in an extraordinary manner) the Israelites (a people greedy of the Prophets) submitted themselves to be protected, and judged, by reason of the great esteem they had of Prophecies. The Reason of this thing, was, because that though penalties were set, and Judges appointed in the institution of Gods priestly Kingdome, yet, the Right of inflicting punishment, depended wholly on private judgement; and it belonged to a dissolute multitude, and each single Person, to punish or not to punish according as their private zeale should stirre them up. And therefore Moyses by his own command punisht no man with death; but when any man was to be put to death, one or many stirred up the multitude against him or them, by divine authority, and saying, Thus saith the Lord. Now this was conformable to the nature of Gods peculiar Kingdome. For there God reignes indeed where his Lawes are obeyed, not for fear of men, but for fear of himselfe. And truly, if men were such as they should be, this were an excellent state of civill government; but as men are, there is a coercive power (in which I comprehend both right and might) necessary to rule them. And therefore also God from the beginning prescribed Lawes by Moyses for the future Kings. Deut. 17. vers. 14. and Moyses foretold this in bis last words to the people, saying, I know that after my death ye will utterly corrupt your selves, and turn aside from the way that I have commanded you, &c. Deut. 31. 29. When therefore according to this prediction there arose another generation who knew not the Lord, nor yet the works which he had done for Israel, the children of Israel did evill in the sight of the Lord, and served Balaam, Iud. 2. 10, 11. to wit, they cast off Gods government, that is to say, that of the Priest, by whom God ruled, and afterward, when they were overcome by their enemies, and opprest with bondage, they looked for Gods will, not at the hands of the Priest any more, but of the Prophets. These therefore actually judged Israel, but their obedience was rightly due to the High Priest; Although therefore the Priestly Kingdome after the death of Moyses, & Ioshuah, was without power, yet was it not without Right. Now that the interpretation of Gods word did belong to the same High Priest, is manifest by this, That God, after the Tabernacle, & the Ark of the Covenant was consecrated, spake no more in mount Sinai, but in the Tabernacle of the Covenant, from the propitiatory which was between the Cherubims, whether it was not lawfull for any to aproach except the High Priest. If therefore regard be had to the Right of the Kingdome, the supreme civill Power, and the authority of interpreting Gods word, were joyned in the High Priest; If we consider the fact, they were united in the Prophets who judged Israel. For as Iudges, they bad the civill authority, as Prophets, they interpreted Gods word, and thus every way hitherto these two powers continued inseparable.

XVI. Kings being once constituted, its no doubt but the civill authority belonged to them, for the Kingdome of God by the way of Priesthood, (God consenting to the request of the Israelites) was ended; which Hierom also marks speaking of the books of Samuel: Samuel (sayes he) Eli being dead, and Saul slain, declares the old Law abolisht; Furthermore the Oaths of the new Priesthood, and new Soveraignty in Zadok, and David, do testifie, that the Right whereby the Kings did rule, was founded in the very concession of the People. The Priest could rightfully do only what God had commanded, but the King had by right whatsoever power over every man that each man by right had over himself; for the Israelites granted him a Right to judge of all things, and to wage warre for all men; in which two are contained all Right whatsoever can be conceived from man to man. Our King (say they) shall judge us, and goe out before us, and fight our battails, 1. Sam. 8. 20. Iudicature therefore belonged to the Kings; but to judge is nothing else then by interpreting to apply the facts to the Lawes; to them therefore belonged the interpretation of Lawes too. And because there was no other written word of God acknowledged beside the Law of Moyses, untill the Captivity, the authority of interpreting Gods word, did also belong to the Kings; Nay, forasmuch as the word of God must be taken for a Law, if there had been another written word beside the Mosaicall Law, seeing the interpretation of Lawes belonged to the Kings, the interpretation of it must also have belonged to them. When the book of Deuteronomie (in which the whole Mosaicall Law was contained) being a long time lost, was found again, the Priests indeed asked Counsell of God concerning that book; but not by their own authority, but by the Commandement of Iosiah, and not immediately neither, but by the meanes of Holda the Prophetesse. Whence it appears that the authority of admitting books for the word of God, belonged not to the Priest; neither yet followes it that that authority belonged to the Prophetesse, because others did judge of the Prophets whether they were to be held for true, or not. For to what end did God give signes, and tokens to all the People, whereby the true Prophets might be discerned from the false, namely, the event of predictions, and conformity with the Religion establisht by Moyses, if they might not use those marks? The authority therefore of admitting books for the word of God belonged to the King, & thus that book of the Law was approved, and received again by the authority of King Iosiah, as appears by the fourth book of the Kings, 22. 23. Chap. where it is reported that he gathered together all the severall degrees of his Kingdome, the Elders, Priests, Prophets, and all the people, and he read in their eares all the words of the Covenant, that is to say, he caused that Covenant to be acknowledged for the Mosaicall Covenant, that is to say, for the word of God, and to be again received, and confirmed by the Israelites. The civill power therefore, and the power of discerning Gods word from the word of men, and of interpreting Gods word even in the dayes of the Kings was wholly belonging to themselves. Prophets were sent not with authority, but in the form, and by the Right of Proclaimers, and Preachers, of whom the hearers did judge; and if perhaps these were punisht who did not listen to them plainly, teaching easie things, it doth not thence follow, that the Kings were obliged to follow all things which they in Gods name did declare, were to be followed. For though Iosiah the good King of Iudah were slain because he obeyed not the word of the Lord from the mouth of Necho King of AEgypt, that is to say, because he rejected good Counsell though it seemed to come from an enemy, yet no man I hope will say that Iosiah was by any bond either of divine, or humane Lawes obliged to beleeve Pharoah Necho King of AEgypt, because he said that God had spoken to him. But what some man may object against Kings, that for want of learning, they are seldome able enough to interpret those books of antiquity in the which Gods word is contained, and that for this cause it is not reasonable that this office should depend on their authority, he may object as much against the Priests, and all mortall men, for they may erre; and although Priests were better instructed in nature, and arts then other men, yet Kings are able enough to appoint such interpreters under them; and so, though Kings did not themselves interpret the word of God, yet the office of interpreting them might depend on their authority; and they who therefore refuse to yeeld up this authority to Kings, because they cannot practise the office it selfe, doe as much as if they should say that the authority of teaching Geometry must not depend upon Kings, except they themselves were Geometricians. We read that Kings have prayed for the People, that they have blest the people, that they have consecrated the Temple, that they have commanded the Priests, that they have removed Priests from their office, that they have constituted others. Sacrifices indeed they have not offered, for that was hereditary to Aaron, and his sonnes; but it is manifest, as in Moyses his life time, so throughout all ages from King Saul to the captivity of Babylon, that the Priesthood was not a Maistry, but a Ministry.

XVII. After their returne from Babylonian bondage, the Covenant being renewed, and sign'd, the Priestly Kingdome was restor'd to the same manner it was in from the death of Ioshuah to the beginning of the Kings; excepting that it is not expresly set downe that the return'd Jewes did give up the Right of Soveraignty either to Esdras (by whose directions they ordred their State) or to any other, beside God himselfe. That reformation seemes rather to be nothing else then the bare promises, and vowes of every man to observe those things which were written in the booke of the Law. Notwithstanding, (perhaps not by the Peoples intention) by virtue of the Covenant which they then renewed, (for the Covenant was the same with that which was made at Mount Sinai) that same state was a Priestly Kingdome, that is to say, the supreme civill authority, and the sacred were united in the Priests. Now, howsoever through the ambition of those who strove for the Priesthood, and by the interposition of forraigne Princes, it was so troubled till our Saviour Iesus Christs time, that it cannot be understood out of the histories of those times, where that authority resided; yet it's plaine, that in those times, the power of interpreting Gods Word was not severed from the supreme civill power. XVIII. Out of all this, we may easily know how the Iewes in all times from Abraham unto Christ were to behave themselves in the Commands of their Princes. For as in Kingdomes meerly humane men must obey a subordinate Magistrate in all things, excepting when his Commands containe in them some Treason; so in the Kingdome of God, the Iewes were bound to obey their Princes, Abraham, Isaac, Jacob, Moyses, the Priest, the King, every one during their time in all things, except when their commands did containe some treason against the Divine Majesty. Now treason against the Divine Majesty was, first, the deniall of his divine providence, for this was to deny God to be a King by nature; next, Idolatry, or the worship not of other (for there is but one God) but of strange Gods, that is to say, a worship though of one God, yet under other Titles, Attributes, and Rites, then what were establisht by Abraham, and Moyses. For this was to deny the God of Abraham to be their King by Covenant made with Abraham, and themselves. In all other things they were to obey; and if a King or Priest having the Soveraign authority, had commanded somewhat else to be done which was against the Lawes, that had been his sinne, and not his subjects, whose duty it is, not to dispute, but to obey the Commands of his superiours.

Chap. XVII

Of the Kingdome of God by the new Covenant

I. There are many cleare prophesies extant in the old Testament concerning our Saviour Jesus Christ, who was to restore the Kingdome of God by a new Covenant, partly foretelling his regall Dignity, partly his Humility and Passion. Among others concerning his Dignity, these; God blessing Abraham, makes him a promise of his sonne Isaac, and addes, And Kings of People shall be of him, Gen. 17. vers. 16. Jacob blessing his sonne Judah, The Scepter (quoth he) shall not depart from Judah, Gen. 49. vers. 10. God to Moyses, A Prophet (saith he) will I raise them up from among their brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him, and it shall come to Passe, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, Deut. 18. vers. 18. Isaias, The Lord himselfe shall give thee a signe, Behold a Virgin shall conceive, and bear a Sonne, and shall call his name Emanuel, Isai 7. v. 14. The same Prophet, Unto us a child is born, unto us a Sonne is given, and the government shall be upon his shoulders; and his name shall be called Wonderfull, Counsellour, the mighty God, the Everlasting Father, the Prince of Peace, Isai 9. vers. 6. And again, There shall come forth a Rod out of the stemme of Jesse, and a branch shall grow out of his roots; the spirit of the Lord shall rest upon him, &c. he shall not judge after the sight of his eyes, neither reProve after the hearing of his eares, but with righteousnesse shall he judge the Poor, &c. and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, Isay 11. vers. 1, 2, 3, 4, 5. Furthermore in the 51, 52, 53, 54, 56, 60, 61, 62. Ch. of the same Isay, there is almost nothing else contained but a description of the coming, and the works of Christ. Jeremias, Behold the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Judah, Jerem. 31. 31. And Baruch, This is our God. &c. Afterward did he shew himselfe upon earth, and conversed with men; Baruch 3. vers. 35, 37. Ezekiel, I will set up one Shepheard over them, and he shall feed them, even my Servant David, And I will make with them a Covenant of Peace, &c. Ezek. 34. vers. 23, 25. Daniel, I saw in the night visions, and behold one like the Sonne of man came with the clouds of heaven, and came to the antient of dayes, and they brought him near before him, and there was given him Dominion, and Glory, and a Kingdome, that all People, Nations, and Languages should serve him, his Dominion is an everlasting Dominion, &c. Dan. 7. vers. 13, 14. Hagga, Yet once it is a little while, and I will shake the Heaven, and the Earth, and the Sea, and the drye Land, and I will shake all Nations, and the desire of all Nations shall come, Hagga 2. v. 8. Zachariah, Under the type of Joshuah the High Priest: I will bring forth my servant the Branch, &c. Zach. 3. v. 8. And again, Behold the man whose name is the Branch, Zach. 6. v. 12. And again, Rejoyce greatly O Daughter of Sion, Shout O Daughter of Jerusalem, behold thy King cometh to thee, he is just, having salvation, Zach. 9. v. 9. The Jewes moved by these, and other Prophesies, expected Christ their King to be sent from God, who should redeem them, and furthermore bear rule over all Nations. Yea this Prophesie had spread over the whole Roman Empire (which Vespasian too, though falsly, interpreted in favour of his own enterprises) That out of Judea should come he that should have dominion.

II. Now the Prophesies of Christs Humility and Passion, amongst others are these. Isa 53. v. 4 He hath born our griefes, and carried our sorrowes; yet we did esteem him stricken, smitten of God, & afflicted, and by and by, He was oPpressed, he was afflicted, yet he opened not his mouth; He is brought as a Lamb to the slaughter, and as a sheep before her Shearer is dumb, so opened he not his mouth, &c. vers. 7. And again, He was cut out of the Land of the living,for the transgression of my People was he stricken, &c. vers. 8. Therefore will I divide him a portion with the great, and he shall divide the spoyle with the strong, because he hath poured out his soule unto death, and he was numbred with the transgressours, and he bare the sinne of many, and made intercession for the transgressours, vers. 12. And that of Zachary, He is lowly, riding upon an Asse, and upon a Colt the foale of an Asse. Zach. 9. vers. 9.

III. In the reign of Tiberius Cesar, JESUS our Saviour a Galilaean began to preach, the sonne (as was supposed) of Joseph, declaring to the people of the Jewes, that the Kingdome of God expected by them, was now come; and that himselfe was a King, that is to say, THE CHRIST: Explaining the Law; choosing twelve Apostles, and seventy Disciples, after the number of the Princes of the Tribes, and seventy Elders (according to the pattern of Moyses) to the Ministry; teaching the way of salvation by himselfe and them; purging the Temple; doing great signes, and fulfilling all those things which the Prophets had foretold of Christ to come. That this man, hated of the Pharisees, (whose false doctrine and hypocriticall sanctity he had reproved) and by their means, of the People accused of unlawfull seeking for the Kingdome, and crucified, was the true CHRIST, and King promised by God, and sent from his father to renew the new Covenant between them and God, both the Evangelists doe shew (describing his Genealogie, nativity, life, doctrine, death, and resurrection) and by comparing the things which he did, with those which were foretold of him, all Christians doe consent to.

IV. Now from this, That CHRIST was sent from God his Father to make a Covenant between him and the people, it is manifest, that though Christ were equall to his Father according to his nature, yet was he inferior according to the Right of the Kingdom; for this office to speak properly, was not that of a King, but of a Vice-roy, such as Moyses his Government was. For the Kingdom was not his, but his Fathers; which CHRIST himselfe signified when he was baptized as a subject, and openly profest, when he taught his Disciples to pray, Our Father, Thy Kingdome come, &c. And when he said, I will not drink of the blood of the grape, untill that day when I shall drink it new with you in the Kingdome of my Father, Mat. 26. vers. 29. And Saint Paul. As in Adam all die, so in Christ shall all be made alive; but every man in his own order; Christ the first fruits, afterward they that are Christs, who beleeved in his coming; Then cometh the end when he shall have delivered up the Kingdom to God even his Father, &c. 1. Cor. 15. vers. 22, 23, 24. The same notwithstanding is also called the Kingdome of Christ: for both the Mother of the sonnes of Zebedie petitioned Christ, saying, Grant that these my two sonnes may sit, the one on thy right hand, the other on thy left, in thy Kingdome, Mat. 20. vers. 21. And the Theef on the Cross, Lord remember me when thou comest into thy Kingdom, Luke 23. vers. 42. And Saint Paul, For this know yee, that no whormonger, &c. shall enter into the Kingdome of God, and of Christ, Ephes. 5. ver. 5. And elsewhere, I charge thee before God, and the Lord Iesus Christ, who shall judge the quick and dead at his appearing, and his Kingdome, & c. 2 Tim. 4. ver. 1. And the Lord shall deliver me from every evill worke, and will Preserve me unto his heavenly Kingdome, ver. 18. Nor is it to be marvelled at, that the same Kingdome is attributed to them both, since both the Father, and the Son, are the same God; and the new Covenant concerning Gods Kingdome, is not propounded in the Name of the FATHER, but in the name of the FATHER, of the SON, and of the HOLY-GHOST, as of one God.

V. But the Kingdome of God, for restitution whereof CHRIST was sent from God his Father, takes not its beginning before his second comming, to wit, from the day of Judgement, when he shall come in Majesty accompanied with his Angels: For it is promis'd the Apostles, that in the Kingdome of God, they shall judge the twelve tribes of Israel. Ye which have followed me in the regeneration, when the Sonne of man shall sit in the Throne of his glory, ye also shall sit upon twelve Thrones judging the twelve tribes of Israel, Mat. 19. ver. 28. which is not to be done till the day of judgement; CHRIST therefore is not yet in the throne of his Majesty, nor is that time when CHRIST was conversant here in the world call'd a Kingdome, but a regeneration, that is to say a renovation, or restitution of the Kingdome of God, and a calling of them who were hereafter to be receiv'd into his Kingdome; And where it is said, When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit uPon the throne of his glory, and before him shall be gathered all Nations, and he shall seParate them one from another, as a Shepheard divideth his Sheep from the Goates, Mat. 25. ver. 31. we may manifestly gather, that there will be no Locall separation of Gods Subjects from his Enemies, but that they shall live mixt together untill CHRISTS second comming. Which is also confirm'd by the comparison of the Kingdome of heaven, with wheat mingled with Darnell; and with a net containing all sorts of fish. But a multitude of men, Enemies and Subjects, living promiscuously together, cannot properly be term'd a Kingdome. Besides, the Apostles, when they askt our Saviour, Whether he would at that time when he ascended into heaven, restore the Kingdome unto Israel? did openly testifie, that they then, when CHRIST ascended, thought the Kingdome of God not to be yet come. Farthermore, the words of CHRIST, My Kingdome is not of this world; And, I will not drinke, &c. till the Kingdome of God come: And, God hath not sent his Son into the World, to judge the World, but that the World through him might be sav'd. And, If any man heare not my words, and keepe them, I judge him not; for I came not to judge the World, but to save the World. And, Man, who made me a judge or divider betweene you? And the very Appellation of the Kingdome of Heaven testifies as much. The same thing is gathered out of the words of the Prophet Jeremiah, speaking of the Kingdome of God by the new Covenant, They shall teach no more every man his Neighbour, saying, Know the Lord, for they shall all know me from the least of them, to the greatest of them, saith the Lord, Jer. 31. v. 34. which cannot be understood of a Kingdome in this World. The Kingdome of God therefore, for the restoring whereof CHRIST came into the world, of which the Prophets did Prophesie, and of which praying wee say, Thy Kingdome come, (if it must have Subjects locally separated from Enemies, if judicature, if Majesty, according as hath beene foretold,) shall begin from that time, wherein God shall separate the Sheep from the Goats; wherein the Apostles shall judge the twelve Tribes of Israel; wherein CHRIST shall come in Majesty, and glory; wherein Lastly, all men shall so know God, that they shall not need to be taught, that is to say, at CHRIST his second comming, or the day of Judgement. But if the Kingdome of God were now already restor'd, no reason could be rendered why CHRIST having compleated the work for which he was sent, should come againe, or why we should pray, Thy Kingdome come.

VI. Now, although the Kingdome of God by CHRIST to be establisht with a new Covenant, were Heavenly, we must not therefore thinke, that they, who beleeving in CHRIST would make that Covenant, were not so to be govern'd here on the Earth too, as that they should persevere in their faith, and obedience promis'd by that Covenant. For in vaine had the Kingdome of heaven beene promis'd, if we were not to have been led into it. But none can be led, but those who are directed in the way. Moyses, when he had instituted the Priestly Kingdome, himselfe though he were no Priest, yet rul'd, and conducted the People all the time of their Peregrination untill their entrance into the promis'd Land. In the same manner is it our Saviours office (whom God in this thing would have like unto Moyses) as he was sent from his Father, so to governe the future Subjects of his heavenly Kingdome in this life, that they might attaine to, and enter into that, although the Kingdome were not properly his, but his Fathers. But the government whereby CHRIST rules the faithfull ones in this life, is not properly a Kingdome, or Dominion, but a Pastorall charge, or the Right of teaching, that is to say, God the father gave him not a power to judge of Meum and Tuum as he doth to the Kings of the Earth; nor a Coercive power; nor legislative; but of shewing to the world, and teaching them the way, and knowledge of Salvation, that is to say, of Preaching, and declaring what they were to doe, who would enter into the Kingdome of Heaven. That CHRIST had receiv'd no power from his father to judge in questions of Meum and Tuum, that is to say, in all questions of Right among those who beleev'd not; those words above cited doe sufficiently declare: Man, who made me a judge, or divider betweene you? And it is confirm'd by reason; for seeing CHRIST was sent to make a Covenant between God and men, and no man is oblig'd to performe obedience before the Contract be made, if he should have judg'd of questions of Right, no man had been tyed to obey his sentence. But that the discerning of Right was not committed to CHRIST in this world, neither among the faithfull, nor among infidels, is apparent in this, that that Right without all controversie belongs to Princes as long as it is not by, But it is not derogated God himselfe derogated from their authority; before the day of Judgement, as appeares by the words of Saint Paul, speaking of the day of Judgement, Then commeth the end when He shall have delivered up the Kingdome to God even the Father, when He shall have put downe all rule, and all authority, and Power, 1 Cor. 15. ver. 24. Secondly, the words of our Saviour reproving James, and Iohn, when they had said, Wilt thou that we call for Fyer from Heaven, that it may consume them (namely the Samaritans, who had denyed to receive him going up to Jerusalem) and replying, The Son of Man is not come to destroy soules, but to save them; And those words, Behold I send you as Sheep among Wolves; Shake off the dust of your Feet, and the like; And those words, God sent not his Son into the world, to judge the world, but that the world through him might be sav'd; and those, If any man heare my words, and keep them not, I judge him not, for I came not to judge the world, & c. doe all shew, that he had no power given him, to condemne or punish any man. We reade indeed that the Father judgeth no Man, but hath committed all judgement to the Son, but since that both may, and must be understood of the day of future judgement, it doth not at all repugne what hath beene sayed before. Lastly, that he was not sent to make new Lawes, and that therefore by his Office, and mission, he was no Legislatour properly so called, nor Moyses neither, but a bringer and Publisher of his Fathers Lawes, (for God only, and neither Moyses, nor CHRIST, was a King by Covenant) is collected hence, that he sayed, I came not to destroy (to wit the Lawes before given from God by Moyses, which he presently interprets) but to fulfill; And, He that shall break one of the least of these Commandements, and shall teach men so, He shall be called least in the Kingdome of Heaven. CHRIST therefore had not a Royall, or Soveraigne power committed to him from his Father in this world, but consiliary, and doctrinall onely; which himselfe signifies, as well then when he call his Apostles, not Hunters, but Fishers of men; as when he compares the Kingdome of God to a graine of mustard seed, and to a little Leaven hid in meale.

VII. God promis'd unto Abraham first, a numerous seed, the possession of the Land of Canaan, and a blessing upon all Nations in his seed, on this Condition, that he, and his seed should serve him; next unto the seed of Abraham according to the flesh, a Priestly Kingdome, a Government most free, in which they were to be Subject to no humane power, on this Condition, that they should serve the God of Abraham on that fashion which Moyses should teach. Lastly, both to them, and to all Nations, a heavenly, and eternall Kingdome, on Condition that they should serve the God of Abraham, on that manner which Christ should teach. For by the new, that is to say, the Christian Covenant, it's covenanted on mens part, to serve the God of Abraham, on that manner which JESUS should teach: On Gods part, to pardon their sinnes, and bring them into his caelestiall Kingdome. We have already spoken of the quality of the heavenly Kingdome above in the 5. Article; but it is usually call'd, sometimes the Kingdome of Heaven, sometimes the Kingdome of Glory, sometimes the life Eternall. What's required on mens part, namely to serve God as CHRIST should teach, containes two things, Obedience to be performed to God, (for this is to serve God) and Faith in JESUS, to wit, That we beleeve JESUS TO BE THAT CHRIST who was promis'd by God: for that only is the cause why his Doctrine is to be followed, rather then any others. Now in holy Scriptures, Repentance is often put in stead of Obedience, because Christ teacheth every where, that with God the Will is taken for the deed; but Repentance is an infallible sign of an obedient mind. These things being understood, it will most evidently appear out of many places of sacred Scripture, that those are the Conditions of the Christian Covenant which we have nam'd, to wit, giving remission of sins, and eternall life on Gods part; and Repenting, and Beleeving in JESUS CHRIST, on Mens part. First, the words, The Kingdom of God is at hand. Repent yee and beleeve the Gospell, Mark 1. 15. contain the whole Covenant: In like manner those, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance, and remission of sinnes should be preached in his Name among all Nations, begining at Jerusalem, Luke 24. vers. 46, 47. And those, Repent and be converted, that your sins may be blotted out, when the times of refreshing shall come, &c. Acts 3. vers. 19. And sometimes one part is expresly propounded, and the other understood, as here, He that beleeveth in the Sonne, hath everlasting life; He that beleeveth not the Sonne, shall not see life, but the wrath of God abideth on him, Iohn 3. vers. 36, Where Faith is exprest, Repentance not mentioned. And in CHRISTS preaching, Repent, for the Kingdome of heaven is at hand, Mat. 4. 17. Where Repentance is exprest, Faith is understood. But the parts of this new Contract are most manifestly, and formally set down there, where a certain Ruler bargaining as it were for the Kingdom of God, asketh our Saviour, Good Waster, what shall I doe to inherit eternall life, Luke 18. v. 18. But CHRIST first propounds one part of the price, namely observation of the Commandements, or obedience, which when he answered that he had kept, he adjoynes the other, saying, Yet lackest thou one thing; Sell all that thou hast, and distribute to the Poor, and thou shalt have Treasure in Heaven, and come, follow me, v. 22. This was matter of Faith. He therefore not giving sufficient credit to CHRIST, and his heavenly Treasures, went away sorrowfull. The same Covenant is contained in these words: Hee that beleeveth, and is baptized, shall be saved, he that beleeveth not, shall be damned, Mark 16. vers. 15, 16. Where Faith is exprest, Repentance is supposed in those that are baptized; and in these words, Except a man be born again of water, and the Holy Ghost, he cannot enter into the Kingdome of Heaven, Iohn 3. vers. 5. Where to be born of water, is the same with regeneration, that is to say, Conversion to CHRIST. Now that Baptisme is required in the two places cited just before, and in divers others, we must understand, that what Circumcision was to the old Covenant, that Baptisme is to