In this paper, I shall present some findings from my PhD project, which aims to investigate the genealogy of modern notions of religion and secularity in early modern English thought. The focus of this project is on John Spencer, a theologian who was Master of Corpus Christi College in Cambridge, Dean of Ely (Cambridgeshire) and a respected member of a circle of Cambridge Hebraists in in Restoration England. In his main monograph, De Legibus Hebraeorum et Earum Rationibus Libri Tres (1685), he argued for the rationality of the Mosaic ritual law by using the concept of divine accommodation: God sanctioned the continuation and translation of Egyptian rituals in the Mosaic Laws to gradually ween the Israelites off their pagan customs after the Exodus from Egypt where they had been corrupted during their captivity. It also contains a chapter on the period of theocracy in post-exilic ancient Israel. The Judaic theocracy as described in the Hebrew Bible, served as a historical precedent and source of inspiration to (de)legitimate a whole range of state models in the political thought of early modern Europe, including republican, constitutionalist or monarchical systems with varying understandings of the role of religious institutions and authority therein. In Spencer's presentation, the Hebrew theocracy was strictly a monarchy under the rule of God and the constitution most conducive to the happiness of the people to have ever existed. Was he developing a utopian account of monarchy as a theocracy? If so, what did the relation between religion and politics in such a polity look like? Was Spencer implicitly passing judgement on Charles II's reign? If so, positively or negatively? Based on my translation and close reading, I will contextualise Spencer's Theocratia within the tense sociopolitical climate of Restoration England struggling to reconstruct a stable societal setup after the turmoils of the Civil Wars. Spencer and his work have not received a lot of attention in contemporary scholarship, but even less his analysis of the Hebrew theocracy. I therefore hope to show Spencer's impact on early modern conceptualisations of the relation between religion and politics, as well as, to shine some more light on an intellectual figure that has been so far neglected by scholarly enquiries despite his position at the crucial threshold between early modernity and Enlightenment.