it might be the king, in whom all or some of the tribes had vested
their rights.  (8) I could cite many instances in confirmation of
what I here advance.  (9) I will confine myself to one, which appears
to me the most important of all.  (10) When the Shilomitish prophet
anointed Jeroboam king, he, in so doing, gave him the right of
consulting the high priest, of appointing judges, &c.  (11) In fact
he endowed him with all the rights over the ten tribes, which
Rehoboam retained over the two tribes.  (12) Consequently Jeroboam
could set up a supreme council in his court with as much right as
Jehoshaphat could at Jerusalem (2 Chron. xix:8).  (13) For it is
plain that neither Jeroboam, who was king by God's command, nor
Jeroboam's subjects, were bound by the Law of Moses to accept
the judgments of Rehoboam, who was not their king.  (14) Still less
were they under the jurisdiction of the judge, whom Rehoboam had
set up in Jerusalem as subordinate to himself.  (5) According,
therefore, as the Hebrew dominion was divided, so was a supreme
council setup in each division.  (16) Those who neglect the
variations in the constitution of the Hebrew States, and confuse
them all together in one, fall into numerous difficulties.

CHAPTER XIX.

[Endnote 33] (1) I must here bespeak special attention for what
was said in Chap. XVI. concerning rights.

End of Part 4 OF 4 Endnotes.

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                End of A Theologico-Political Treatise - Part 4

                  "Joseph B. Yesselman" <jyselman@erols.com>
                               August 26, 1997