Hobbes - Leviathan.pdf

of the Lord, and in the service of the king."*(7) Likewise, that he
made other Hebronites "rulers over the Reubenites, the Gadites, and
the half tribe of Manasseh" (these were the rest of Israel that
dwelt beyond Jordan) "for every matter pertaining to God, and
affairs of the king."*(8) Is not this full power, both temporal and
spiritual, as they call it that would divide it To conclude: from the
first institution of God's kingdom, to the Captivity, the supremacy of
religion was in the same hand with that of the civil sovereignty;
and the priest's office, after the election of Saul, was not
magisterial, but ministerial.
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* I Samuel, 8. 5
*(2) Ibid., 8. 7
*(3) Ibid., 8. 20
*(4) I Kings, 2. 27
*(5) Ibid., 8
*(6) II Kings, 22
*(7) I Chronicles, 26. 30
*(8) Ibid., 26. 32
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Notwithstanding the government both in policy and religion were
joined, first in the high priests, and afterwards in the kings, so far
forth as concerned the right; yet it appeareth by the same holy
history that the people understood it not; but there being amongst
them a great part, and probably the greatest part, that no longer than
they saw great miracles, or, which is equivalent to a miracle, great
abilities, or great felicity in the enterprises of their governors,
gave sufficient credit either to the fame of Moses or to the
colloquies between God and the priests, they took occasion, as oft
as their governors displeased them, by blaming sometimes the policy,
sometimes the religion, to change the government or revolt from
their obedience at their pleasure; and from thence proceeded from time
to time the civil troubles, divisions, and calamities of the nation.
As for example, after the death of Eleazar and Joshua, the next
generation, which had not seen the wonders of God, but were left to
their own weak reason, not knowing themselves obliged by the
covenant of a sacerdotal kingdom, regarded no more the commandment
of the priest, nor any law of Moses, but did every man that which
was right in his own eyes; and obeyed in civil affairs such men as
from time to time they thought able to deliver them from the neighbour
nations that oppressed them; and consulted not with God, as they ought
to do, but with such men, or women, as they guessed to be prophets
by their predictions of things to come; and though they had an idol in
their chapel, yet if they had a Levite for their chaplain, they made
account they worshipped the God of Israel.
And afterwards when they demanded a king, after the manner of the
nations, yet it was not with a design to depart from the worship of
God their King; but despairing of the justice of the sons of Samuel,
they would have a king to judge them in civil actions; but not that
they would allow their king to change the religion which they
thought was recommended to them by Moses. So that they always kept
in store a pretext, either of justice or religion, to discharge
themselves of their obedience whensoever they had hope to prevail.
Samuel was displeased with the people, for that they desired a king
(for God was their King already, and Samuel had but an authority under
Him); yet did Samuel, when Saul observed not his counsel in destroying
Agag as God had commanded, anoint another king, namely, David, to take