No More Learning

CHAPTER XXXIV. OF THE SIGNIFICATION OF SPIRIT, ANGEL, AND INSPIRATION IN
THE BOOKS OF HOLY SCRIPTURE




Body And Spirit How Taken In The Scripture

Seeing the foundation of all true Ratiocination, is the constant
Signification of words; which in the Doctrine following, dependeth not
(as in naturall science) on the Will of the Writer, nor (as in common
conversation) on vulgar use, but on the sense they carry in the
Scripture; It is necessary, before I proceed any further, to determine,
out of the Bible, the meaning of such words, as by their ambiguity, may
render what I am to inferre upon them, obscure, or disputable. I will
begin with the words BODY, and SPIRIT, which in the language of the
Schools are termed, Substances, Corporeall, and Incorporeall.

The Word Body, in the most generall acceptation, signifieth that
which filleth, or occupyeth some certain room, or imagined place; and
dependeth not on the imagination, but is a reall part of that we call
the Universe. For the Universe, being the Aggregate of all Bodies, there
is no reall part thereof that is not also Body; nor any thing properly
a Body, that is not also part of (that Aggregate of all Bodies) the
Universe. The same also, because Bodies are subject to change, that is
to say, to variety of apparence to the sense of living creatures, is
called Substance, that is to say, Subject, to various accidents, as
sometimes to be Moved, sometimes to stand Still; and to seem to our
senses sometimes Hot, sometimes Cold, sometimes of one Colour, Smel,
Tast, or Sound, somtimes of another. And this diversity of Seeming,
(produced by the diversity of the operation of bodies, on the organs
of our sense) we attribute to alterations of the Bodies that operate, &
call them Accidents of those Bodies. And according to this acceptation
of the word, Substance and Body, signifie the same thing; and therefore
Substance Incorporeall are words, which when they are joined together,
destroy one another, as if a man should say, an Incorporeall Body.

But in the sense of common people, not all the Universe is called Body,
but only such parts thereof as they can discern by the sense of Feeling,
to resist their force, or by the sense of their Eyes, to hinder them
from a farther prospect. Therefore in the common language of men, Aire,
and Aeriall Substances, use not to be taken for Bodies, but (as often
as men are sensible of their effects) are called Wind, or Breath, or
(because the some are called in the Latine Spiritus) Spirits; as when
they call that aeriall substance, which in the body of any living
creature, gives it life and motion, Vitall and Animall Spirits. But for
those Idols of the brain, which represent Bodies to us, where they
are not, as in a Looking-glasse, in a Dream, or to a Distempered brain
waking, they are (as the Apostle saith generally of all Idols) nothing;
Nothing at all, I say, there where they seem to bee; and in the brain
it self, nothing but tumult, proceeding either from the action of the
objects, or from the disorderly agitation of the Organs of our Sense.
And men, that are otherwise imployed, then to search into their causes,
know not of themselves, what to call them; and may therefore easily be
perswaded, by those whose knowledge they much reverence, some to
call them Bodies, and think them made of aire compacted by a power
supernaturall, because the sight judges them corporeall; and some to
call them Spirits, because the sense of Touch discerneth nothing in the
place where they appear, to resist their fingers: So that the proper
signification of Spirit in common speech, is either a subtile, fluid,
and invisible Body, or a Ghost, or other Idol or Phantasme of the
Imagination. But for metaphoricall significations, there be many: for
sometimes it is taken for Disposition or Inclination of the mind; as
when for the disposition to controwl the sayings of other men, we say,
A Spirit Contradiction; For A Disposition to Uncleannesse, An Unclean
Spirit; for Perversenesse, A Froward Spirit; for Sullennesse, A Dumb
Spirit, and for Inclination To Godlinesse, And Gods Service, the Spirit
of God: sometimes for any eminent ability, or extraordinary passion,
or disease of the mind, as when Great Wisdome is called the Spirit Of
Wisdome; and Mad Men are said to be Possessed With A Spirit.

Other signification of Spirit I find no where any; and where none
of these can satisfie the sense of that word in Scripture, the place
falleth not under humane Understanding; and our Faith therein consisteth
not in our Opinion, but in our Submission; as in all places where God
is said to be a Spirit; or where by the Spirit of God, is meant God
himselfe. For the nature of God is incomprehensible; that is to say, we
understand nothing of What He Is, but only That He Is; and therefore the
Attributes we give him, are not to tell one another, What He Is, Nor
to signifie our opinion of his Nature, but our desire to honor him with
such names as we conceive most honorable amongst our selves.




Spirit Of God Taken In The Scripture Sometimes For A Wind, Or Breath

Gen. 1. 2. "The Spirit of God moved upon the face of the Waters. " Here
if by the Spirit of God be meant God himself, then is Motion attributed
to God, and consequently Place, which are intelligible only of Bodies,
and not of substances incorporeall; and so the place is above our
understanding, that can conceive nothing moved that changes not place,
or that has not dimension; and whatsoever has dimension, is Body. But
the meaning of those words is best understood by the like place, Gen.
8. 1. Where when the earth was covered with Waters, as in the beginning,
God intending to abate them, and again to discover the dry land, useth
like words, "I will bring my Spirit upon the Earth, and the waters shall
be diminished:" in which place by Spirit is understood a Wind, (that is
an Aire or Spirit Moved,) which might be called (as in the former place)
the Spirit of God, because it was Gods Work.




Secondly, For Extraordinary Gifts Of The Understanding

Gen. 41. 38. Pharaoh calleth the Wisdome of Joseph, the Spirit of God.
For Joseph having advised him to look out a wise and discreet man, and
to set him over the land of Egypt, he saith thus, "Can we find such a
man as this is, in whom is the Spirit of God? " and Exod. 28. 3. "Thou
shalt speak (saith God) to all that are wise hearted, whom I have filled
with the Spirit of Wisdome, to make Aaron Garments, to consecrate him. "
Where extraordinary Understanding, though but in making Garments, as
being the Gift of God, is called the Spirit of God. The same is found
again, Exod. 31. 3,4,5,6. and 35. 31. And Isaiah 11. 2,3. where the Prophet
speaking of the Messiah, saith, "The Spirit of the Lord shall abide upon
him, the Spirit of wisdome and understanding, the Spirit of counsell,
and fortitude; and the Spirit of the fear of the Lord. " Where manifestly
is meant, not so many Ghosts, but so many eminent Graces that God would
give him.




Thirdly, For Extraordinary Affections

In the Book of Judges, an extraordinary Zeal, and Courage in the
defence of Gods people, is called the Spirit of God; as when it excited
Othoniel, Gideon, Jeptha, and Samson to deliver them from servitude,
Judg. 3. 10. 6. 34. 11. 29. 13. 25. 14. 6,19. And of Saul, upon the newes of
the insolence of the Ammonites towards the men of Jabeth Gilead, it is
said (1 Sam. 11. 6. ) that "The Spirit of God came upon Saul, and his Anger
(or, as it is in the Latine, His Fury) was kindled greatly. " Where it is
not probable was meant a Ghost, but an extraordinary Zeal to punish the
cruelty of the Ammonites. In like manner by the Spirit of God, that came
upon Saul, when hee was amongst the Prophets that praised God in Songs,
and Musick (1 Sam. 19. 20. ) is to be understood, not a Ghost, but an
unexpected and sudden Zeal to join with them in their devotions.




Fourthly, For The Gift Of Prediction By Dreams And Visions

The false Prophet Zedekiah, saith to Micaiah (1 Kings 22. 24. ) "Which way
went the Spirit of the Lord from me to speak to thee? " Which cannot be
understood of a Ghost; for Micaiah declared before the Kings of Israel
and Judah, the event of the battle, as from a Vision, and not as from a
Spirit, speaking in him.

In the same manner it appeareth, in the Books of the Prophets, that
though they spake by the Spirit of God, that is to say, by a speciall
grace of Prediction; yet their knowledge of the future, was not by a
Ghost within them, but by some supernaturall Dream or Vision.




Fiftly, For Life

Gen. 2. 7. It is said, "God made man of the dust of the Earth, and
breathed into his nostrills (spiraculum vitae) the breath of life, and
man was made a living soul. " There the Breath of Life inspired by God,
signifies no more, but that God gave him life; And (Job 27. 3. ) "as long
as the Spirit of God is in my nostrils;" is no more then to say, "as
long as I live. " So in Ezek. 1. 20. "the Spirit of life was in the
wheels," is equivalent to, "the wheels were alive. " And (Ezek. 2. 30. )
"the spirit entred into me, and set me on my feet," that is, "I
recovered my vitall strength;" not that any Ghost, or incorporeal
substance entred into, and possessed his body.




Sixtly, For A Subordination To Authority

In the 11 chap. of Numbers. verse 17. "I will take (saith God) of the
Spirit, which is upon thee, and will put it upon them, and they shall
bear the burthen of the people with thee;" that is, upon the seventy
Elders: whereupon two of the seventy are said to prophecy in the campe;
of whom some complained, and Joshua desired Moses to forbid them; which
Moses would not doe. Whereby it appears; that Joshua knew not they had
received authority so to do, and prophecyed according to the mind of
Moses, that is to say, by a Spirit, or Authority subordinate to his own.

In the like sense we read (Deut. 34. 9. ) that "Joshua was full of the
Spirit of wisdome," because Moses had laid his hands upon him: that is,
because he was Ordained by Moses, to prosecute the work hee had himselfe
begun, (namely, the bringing of Gods people into the promised land), but
prevented by death, could not finish.

In the like sense it is said, (Rom. 8. 9. ) "If any man have not the
Spirit of Christ, he is none of his:" not meaning thereby the Ghost of
Christ, but a Submission to his Doctrine. As also (1 John 4. 2. ) "Hereby
you shall know the Spirit of God; Every Spirit that confesseth that
Jesus Christ is come in the flesh, is of God;" by which is meant the
Spirit of unfained Christianity, or Submission to that main Article of
Christian faith, that Jesus is the Christ; which cannot be interpreted
of a Ghost.

Likewise these words (Luke 4. 1. ) "And Jesus full of the Holy Ghost"
(that is, as it is exprest, Mat. 4. 1. and Mar. 1. 12. "of the Holy
Spirit",) may be understood, for Zeal to doe the work for which hee was
sent by God the Father: but to interpret it of a Ghost, is to say, that
God himselfe (for so our Saviour was,) was filled with God; which is
very unproper, and unsignificant. How we came to translate Spirits, by
the word Ghosts, which signifieth nothing, neither in heaven, nor earth,
but the Imaginary inhabitants of mans brain, I examine not: but this I
say, the word Spirit in the text signifieth no such thing; but either
properly a reall Substance, or Metaphorically, some extraordinary
Ability of Affection of the Mind, or of the Body.




Seventhly, For Aeriall Bodies

The Disciples of Christ, seeing him walking upon the sea, (Mat. 14. 26.
and Marke 6. 49. ) supposed him to be a Spirit, meaning thereby an Aeriall
Body, and not a Phantasme: for it is said, they all saw him; which
cannot be understood of the delusions of the brain, (which are not
common to many at once, as visible Bodies are; but singular, because of
the differences of Fancies), but of Bodies only. In like manner, where
he was taken for a Spirit, by the same Apostles (Luke 24. 3,7. ): So also
(Acts 12. 15) when St. Peter was delivered out of Prison, it would not
be beleeved; but when the Maid said he was at the dore, they said it
was his Angel; by which must be meant a corporeall substance, or we must
say, the Disciples themselves did follow the common opinion of both Jews
and Gentiles, that some such apparitions were not Imaginary, but Reall;
and such as needed not the fancy of man for their Existence: These the
Jews called Spirits, and Angels, Good or Bad; as the Greeks called the
same by the name of Daemons. And some such apparitions may be reall, and
substantiall; that is to say, subtile Bodies, which God can form by
the same power, by which he formed all things, and make use of, as of
Ministers, and Messengers (that is to say, Angels) to declare his
will, and execute the same when he pleaseth, in extraordinary and
supernaturall manner. But when hee hath so formed them they are
Substances, endued with dimensions, and take up roome, and can be moved
from place to place, which is peculiar to Bodies; and therefore are not
Ghosts Incorporeall, that is to say, Ghosts that are in No Place;
that is to say, that are No Where; that is to say, that seeming to be
Somewhat, are Nothing. But if corporeall be taken in the most vulgar
manner, for such Substances as are perceptible by our externall Senses;
then is Substance Incorporeall, a thing not Imaginary, but Reall;
namely, a thin Substance Invisible, but that hath the same dimensions
that are in grosser Bodies.




Angel What

By the name of ANGEL, is signified generally, a Messenger; and most
often, a Messenger of God: And by a Messenger of God, is signified, any
thing that makes known his extraordinary Presence; that is to say, the
extraordinary manifestation of his power, especially by a Dream, or
Vision.

Concerning the creation of Angels, there is nothing delivered in the
Scriptures. That they are Spirits, is often repeated: but by the name of
Spirit, is signified both in Scripture, and vulgarly, both amongst Jews,
and Gentiles, sometimes thin Bodies; as the Aire, the Wind, the Spirits
Vitall, and Animall, of living creatures; and sometimes the Images
that rise in the fancy in Dreams, and Visions; which are not reall
Substances, but accidents of the brain; yet when God raiseth them
supernaturally, to signifie his Will, they are not unproperly termed
Gods Messengers, that is to say, his Angels.

And as the Gentiles did vulgarly conceive the Imagery of the brain, for
things really subsistent without them, and not dependent on the fancy;
and out of them framed their opinions of Daemons, Good and Evill; which
because they seemed to subsist really, they called Substances; and
because they could not feel them with their hands, Incorporeall: so also
the Jews upon the same ground, without any thing in the Old Testament
that constrained them thereunto, had generally an opinion, (except the
sect of the Sadduces,) that those apparitions (which it pleased God
sometimes to produce in the fancie of men, for his own service, and
therefore called them his Angels) were substances, not dependent on the
fancy, but permanent creatures of God; whereof those which they thought
were good to them, they esteemed the Angels of God, and those they
thought would hurt them, they called Evill Angels, or Evill Spirits;
such as was the Spirit of Python, and the Spirits of Mad-men, of
Lunatiques, and Epileptiques: For they esteemed such as were troubled
with such diseases, Daemoniaques.

But if we consider the places of the Old Testament where Angels are
mentioned, we shall find, that in most of them, there can nothing else
be understood by the word Angel, but some image raised (supernaturally)
in the fancy, to signifie the presence of God in the execution of some
supernaturall work; and therefore in the rest, where their nature is not
exprest, it may be understood in the same manner.

For we read Gen. 16. that the same apparition is called, not onely an
Angel, but God; where that which (verse 7. ) is called the Angel of
the Lord, in the tenth verse, saith to Agar, "I will multiply thy seed
exceedingly;" that is, speaketh in the person of God. Neither was this
apparition a Fancy figured, but a Voice. By which it is manifest,
that Angel signifieth there, nothing but God himself, that caused Agar
supernaturally to apprehend a voice supernaturall, testifying Gods
speciall presence there. Why therefore may not the Angels that appeared
to Lot, and are called Gen. 19. 13. Men; and to whom, though they were
but two, Lot speaketh (ver. 18. ) as but one, and that one, as God, (for
the words are, "Lot said unto them, Oh not so my Lord") be understood of
images of men, supernaturally formed in the Fancy; as well as before by
Angel was understood a fancyed Voice? When the Angel called to Abraham
out of heaven, to stay his hand (Gen. 22. 11. ) from slaying Isaac, there
was no Apparition, but a Voice; which neverthelesse was called properly
enough a Messenger, or Angel of God, because it declared Gods will
supernaturally, and saves the labour of supposing any permanent Ghosts.
The Angels which Jacob saw on the Ladder of Heaven (Gen. 28. 12. ) were
a Vision of his sleep; therefore onely Fancy, and a Dream; yet being
supernaturall, and signs of Gods Speciall presence, those apparitions
are not improperly called Angels. The same is to be understood
(Gen. 31. 11. ) where Jacob saith thus, "The Angel of the Lord appeared to
mee in my sleep. " For an apparition made to a man in his sleep, is
that which all men call a Dreame, whether such Dreame be naturall, or
supernaturall: and that which there Jacob calleth an Angel, was God
himselfe; for the same Angel saith (verse 13. ) "I am the God of Bethel. "

Also (Exod. 14. 9. ) the Angel that went before the Army of Israel to the
Red Sea, and then came behind it, is (verse 19. ) the Lord himself; and
he appeared not in the form of a beautifull man, but in form (by day)
of a Pillar Of Cloud and (by night) in form of a Pillar Of Fire; and yet
this Pillar was all the apparition, and Angel promised to Moses (Exod.
14. 9. ) for the Armies guide: For this cloudy pillar, is said, to have
descended, and stood at the dore of the Tabernacle, and to have talked
with Moses.

There you see Motion, and Speech, which are commonly attributed to
Angels, attributed to a Cloud, because the Cloud served as a sign of
Gods presence; and was no lesse an Angel, then if it had had the form of
a Man, or Child of never so great beauty; or Wings, as usually they are
painted, for the false instruction of common people. For it is not the
shape; but their use, that makes them Angels. But their use is to be
significations of Gods presence in supernaturall operations; As when
Moses (Exod. 33. 14. ) had desired God to goe along with the Campe, (as
he had done alwaies before the making of the Golden Calfe,) God did not
answer, "I will goe," nor "I will send an Angel in my stead;" but thus,
"my presence shall goe with thee. "

To mention all the places of the Old Testament where the name of Angel
is found, would be too long. Therefore to comprehend them all at once,
I say, there is no text in that part of the Old Testament, which the
Church of England holdeth for Canonicall, from which we can conclude,
there is, or hath been created, any permanent thing (understood by the
name of Spirit or Angel,) that hath not quantity; and that may not be,
by the understanding divided; that is to say, considered by parts; so
as one part may bee in one place, and the next part in the next place
to it; and, in summe, which is not (taking Body for that, which is some
what, or some where) Corporeall; but in every place, the sense will bear
the interpretation of Angel, for Messenger; as John Baptist is called
an Angel, and Christ the Angel of the Covenant; and as (according to the
same Analogy) the Dove, and the Fiery Tongues, in that they were signes
of Gods speciall presence, might also be called Angels. Though we find
in Daniel two names of Angels, Gabriel, and Michael; yet is cleer out of
the text it selfe, (Dan. 12. 1) that by Michael is meant Christ, not as
an Angel, but as a Prince: and that Gabriel (as the like apparitions
made to other holy men in their sleep) was nothing but a supernaturall
phantasme, by which it seemed to Daniel, in his dream, that two Saints
being in talke, one of them said to the other, "Gabriel, let us make
this man understand his Vision:" For God needeth not, to distinguish
his Celestiall servants by names, which are usefull onely to the short
memories of Mortalls. Nor in the New Testament is there any place, out
of which it can be proved, that Angels (except when they are put for
such men, as God hath made the Messengers, and Ministers of his word,
or works) are things permanent, and withall incorporeall. That they
are permanent, may bee gathered from the words of our Saviour himselfe,
(Mat. 25. 41. ) where he saith, it shall be said to the wicked in the last
day, "Go ye cursed into everlasting fire prepared for the Devil and his
Angels:" which place is manifest for the permanence of Evill Angels,
(unlesse wee might think the name of Devill and his Angels may be
understood of the Churches Adversaries and their Ministers;) but then
it is repugnant to their Immateriality; because Everlasting fire is no
punishment to impatible substances, such as are all things Incorporeall.
Angels therefore are not thence proved to be Incorporeall. In like
manner where St. Paul sayes (1 Cor. 6. 3. ) "Knew ye not that wee shall
judge the Angels? " And (2 Pet. 2. 4. ) "For if God spared not the Angels
that sinned, but cast them down into Hell. " And (Jude 1,6. ) "And the
Angels that kept not their first estate, but left their owne habitation,
hee hath reserved in everlasting chaines under darknesse unto the
Judgement of the last day;" though it prove the Permanence of Angelicall
nature, it confirmeth also their Materiality. And (Mat. 22. 30. ) In the
resurrection men doe neither marry, nor give in marriage, but are as
the Angels of God in heaven:" but in the resurrection men shall be
Permanent, and not Incorporeall; so therefore also are the Angels.

There be divers other places out of which may be drawn the like
conclusion. To men that understand the signification of these words,
Substance, and Incorporeall; as Incorporeall is taken not for subtile
body, but for Not Body, they imply a contradiction: insomuch as to say,
an Angel, or Spirit is (in that sense) an Incorporeall Substance, is
to say in effect, there is no Angel nor Spirit at all. Considering
therefore the signification of the word Angel in the Old Testament, and
the nature of Dreams and Visions that happen to men by the ordinary way
of Nature; I was enclined to this opinion, that Angels were nothing
but supernaturall apparitions of the Fancy, raised by the speciall
and extraordinary operation of God, thereby to make his presence and
commandements known to mankind, and chiefly to his own people. But the
many places of the New Testament, and our Saviours own words, and in
such texts, wherein is no suspicion of corruption of the Scripture, have
extorted from my feeble Reason, an acknowledgement, and beleef, that
there be also Angels substantiall, and permanent. But to beleeve they be
in no place, that is to say, no where, that is to say, nothing, as they
(though indirectly) say, that will have them Incorporeall, cannot by
Scripture bee evinced.




Inspiration What

On the signification of the word Spirit, dependeth that of the word
INSPIRATION; which must either be taken properly; and then it is nothing
but the blowing into a man some thin and subtile aire, or wind, in such
manner as a man filleth a bladder with his breath; or if Spirits be not
corporeal, but have their existence only in the fancy, it is nothing but
the blowing in of a Phantasme; which is improper to say, and impossible;
for Phantasmes are not, but only seem to be somewhat.
That word
therefore is used in the Scripture metaphorically onely: As (Gen. 2. 7. )
where it is said, that God Inspired into man the breath of life, no more
is meant, then that God gave unto him vitall motion. For we are not to
think that God made first a living breath, and then blew it into Adam
after he was made, whether that breath were reall, or seeming; but only
as it is (Acts 17. 25. ) "that he gave him life and breath;" that is,
made him a living creature. And where it is said (2 Tim. 3. 16. ) "all
Scripture is given by Inspiration from God," speaking there of the
Scripture of the Old Testament, it is an easie metaphor, to signifie,
that God enclined the spirit or mind of those Writers, to write that
which should be usefull, in teaching, reproving, correcting, and
instructing men in the way of righteous living. But where St. Peter (2
Pet. 1. 21. ) saith, that "Prophecy came not in old time by the will
of man, but the holy men of God spake as they were moved by the Holy
Spirit," by the Holy Spirit, is meant the voice of God in a Dream, or
Vision supernaturall, which is not Inspiration; Nor when our Saviour
breathing on his Disciples, said, "Receive the Holy Spirit," was that
Breath the Spirit, but a sign of the spirituall graces he gave unto
them. And though it be said of many, and of our Saviour himself, that he
was full of the Holy Spirit; yet that Fulnesse is not to be understood
for Infusion of the substance of God, but for accumulation of his gifts,
such as are the gift of sanctity of life, of tongues, and the like,
whether attained supernaturally, or by study and industry; for in all
cases they are the gifts of God. So likewise where God sayes (Joel
2. 28. ) "I will powre out my Spirit upon all flesh, and your Sons and
your Daughters shall prophecy, your Old men shall dream Dreams, and your
Young men shall see Visions," wee are not to understand it in the
proper sense, as if his Spirit were like water, subject to effusion, or
infusion; but as if God had promised to give them Propheticall Dreams,
and Visions. For the proper use of the word Infused, in speaking of
the graces of God, is an abuse of it; for those graces are Vertues, not
Bodies to be carryed hither and thither, and to be powred into men, as
into barrels.

In the same manner, to take Inspiration in the proper sense, or to
say that Good Spirits entred into men to make them prophecy, or Evill
Spirits into those that became Phrenetique, Lunatique, or Epileptique,
is not to take the word in the sense of the Scripture; for the Spirit
there is taken for the power of God, working by causes to us unknown. As
also (Acts 2. 2. ) the wind, that is there said to fill the house wherein
the Apostles were assembled on the day of Pentecost, is not to be
understood for the Holy Spirit, which is the Deity it self; but for an
Externall sign of Gods speciall working on their hearts, to effect in
them the internall graces, and holy vertues hee thought requisite for
the performance of their Apostleship.



CHAPTER XXXV. OF THE SIGNIFICATION IN SCRIPTURE OF KINGDOME OF GOD, OF
HOLY, SACRED, AND SACRAMENT




Kingdom Of God Taken By Divines Metaphorically But In The Scriptures

Properly

The Kingdome of God in the Writings of Divines, and specially in
Sermons, and Treatises of Devotion, is taken most commonly for Eternall
Felicity, after this life, in the Highest Heaven, which they also call
the Kingdome of Glory; and sometimes for (the earnest of that felicity)
Sanctification, which they terme the Kingdome of Grace, but never
for the Monarchy, that is to say, the Soveraign Power of God over
any Subjects acquired by their own consent, which is the proper
signification of Kingdome.

To the contrary, I find the KINGDOME OF GOD, to signifie in most places
of Scripture, a Kingdome Properly So Named, constituted by the Votes
of the People of Israel in peculiar manner; wherein they chose God
for their King by Covenant made with him, upon Gods promising them the
possession of the land of Canaan; and but seldom metaphorically;
and then it is taken for Dominion Over Sinne; (and only in the New
Testament;) because such a Dominion as that, every Subject shall have in
the Kingdome of God, and without prejudice to the Soveraign.

From the very Creation, God not only reigned over all men Naturally by
his might; but also had Peculiar Subjects, whom he commanded by a Voice,
as one man speaketh to another. In which manner he Reigned over Adam,
and gave him commandement to abstaine from the tree of cognizance of
Good and Evill; which when he obeyed not, but tasting thereof, took upon
him to be as God, judging between Good and Evill, not by his Creators
commandement, but by his own sense, his punishment was a privation of
the estate of Eternall life, wherein God had at first created him: And
afterwards God punished his posterity, for their vices, all but eight
persons, with an universall deluge; And in these eight did consist the
then Kingdome Of God.




The Originall Of The Kingdome Of God

After this, it pleased God to speak to Abraham, and (Gen. 17. 7,8. ) to
make a Covenant with him in these words, "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 to 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 for a memoriall, and a token of this Covenant, he
ordaineth (verse 11. ) the Sacrament of Circumcision. This is it which is
called the Old Covenant, or Testament; and containeth a Contract between
God and Abraham; by which Abraham obligeth himself, and his posterity,
in a peculiar manner to be subject to Gods positive Law; for to the Law
Morall he was obliged before, as by an Oath of Allegiance. And though
the name of King be not yet given to God, nor of Kingdome to Abraham and
his seed; yet the thing is the same; namely, an Institution by pact,
of Gods peculiar Soveraignty over the seed of Abraham; which in the
renewing of the same Covenant by Moses, at Mount Sinai, is expressely
called a peculiar Kingdome of God over the Jews: and it is of Abraham
(not of Moses) St. Paul saith (Rom. 4. 11. ) that he is the "Father of the
Faithfull," that is, of those that are loyall, and doe not violate their
Allegiance sworn to God, then by Circumcision, and afterwards in the New
Covenant by Baptisme.




That The Kingdome Of God Is Properly His Civill Soveraignty Over

A Peculiar People By Pact

This Covenant, at the Foot of Mount Sinai, was renewed by Moses (Exod.
19. 5. ) where the Lord commandeth Moses to speak to the people in this
manner, "If you will obey my voice indeed, and keep my Covenant, then
yee shall be a peculiar people to me, for all the Earth is mine; and
yee shall be unto me a Sacerdotall Kingdome, and an holy Nation. " For a
"Peculiar people" the vulgar Latine hath, Peculium De Cunctis Populis:
the English translation made in the beginning of the Reign of King
James, hath, a "Peculiar treasure unto me above all Nations;" and the
Geneva French, "the most precious Jewel of all Nations. " But the truest
Translation is the first, because it is confirmed by St. Paul himself
(Tit. 2. 14. ) where he saith, alluding to that place, that our blessed
Saviour "gave himself for us, that he might purifie us to himself, a
peculiar (that is, an extraordinary) people:" for the word is in the
Greek periousios, which is opposed commonly to the word epiousios: and
as this signifieth Ordinary, Quotidian, or (as in the Lords Prayer) Of
Daily Use; so the other signifieth that which is Overplus, and Stored
Up, and Enjoyed In A Speciall Manner; which the Latines call Peculium;
and this meaning of the place is confirmed by the reason God rendereth
of it, which followeth immediately, in that he addeth, "For all the
Earth is mine," as if he should say, "All the Nations of the world are
mine;" but it is not so that you are mine, but in a Speciall Manner: For
they are all mine, by reason of my Power; but you shall be mine, by your
own Consent, and Covenant; which is an addition to his ordinary title,
to all nations.

The same is again confirmed in expresse words in the same Text, "Yee
shall be to me a Sacerdotall Kingdome, and an holy Nation. " The Vulgar
Latine hath it, Regnum Sacerdotale, to which agreeth the Translation of
that place (1 Pet. 2. 9. ) Sacerdotium Regale, A Regal Priesthood; as also
the Institution it self, by which no man might enter into the Sanctum
Sanctorum, that is to say, no man might enquire Gods will immediately of
God himselfe, but onely the High Priest. The English Translation before
mentioned, following that of Geneva, has, "a Kingdome of Priests;" which
is either meant of the succession of one High Priest after another, or
else it accordeth not with St. Peter, nor with the exercise of the High
Priesthood; For there was never any but the High Priest onely, that was
to informe the People of Gods Will; nor any Convocation of Priests ever
allowed to enter into the Sanctum Sanctorum.

Again, the title of a Holy Nation confirmes the same: For Holy
signifies, that which is Gods by speciall, not by generall Right. All
the Earth (as is said in the text) is Gods; but all the Earth is
not called Holy, but that onely which is set apart for his especiall
service, as was the Nation of the Jews. It is therefore manifest enough
by this one place, that by the Kingdome of God, is properly meant a
Common-wealth, instituted (by the consent of those which were to be
subject thereto) for their Civill Government, and the regulating of
their behaviour, not onely towards God their King, but also towards one
another in point of justice, and towards other Nations both in peace and
warre; which properly was a Kingdome, wherein God was King, and the
High priest was to be (after the death of Moses) his sole Viceroy, or
Lieutenant.

But there be many other places that clearly prove the same. As first (1
Sam. 8. 7. ) when the Elders of Israel (grieved with the corruption of
the Sons of Samuel) demanded a King, Samuel displeased therewith, prayed
unto the Lord; and the Lord answering said unto him, "Hearken unto the
voice of the People, for they have not rejected thee, but they have
rejected me, that I should not reign over them. " Out of which it is
evident, that God himself was then their King; and Samuel did not
command the people, but only delivered to them that which God from time
to time appointed him.

Again, (1 Sam. 12. 12. ) where Samuel saith to the People, "When yee saw
that Nahash King of the Children of Ammon came against you, ye said unto
me, Nay, but a King shall reign over us, when the Lord your God was your
King:" It is manifest that God was their King, and governed the Civill
State of their Common-wealth.

And after the Israelites had rejected God, the Prophets did foretell his
restitution; as (Isaiah 24. 23. ) "Then the Moon shall be confounded, and
the Sun ashamed when the Lord of Hosts shall reign in Mount Zion, and
in Jerusalem;" where he speaketh expressely of his Reign in Zion, and
Jerusalem; that is, on Earth. And (Micah 4. 7. ) "And the Lord shall
reign over them in Mount Zion:" This Mount Zion is in Jerusalem upon the
Earth. And (Ezek. 20. 33. ) "As I live, saith the Lord God, surely with a
mighty hand, and a stretched out arme, and with fury powred out, I wil
rule over you; and (verse 37. ) I will cause you to passe under the rod,
and I will bring you into the bond of the Covenant;" that is, I will
reign over you, and make you to stand to that Covenant which you made
with me by Moses, and brake in your rebellion against me in the days of
Samuel, and in your election of another King.

And in the New testament, the Angel Gabriel saith of our Saviour (Luke
1. 32,33) "He shall be great, and be called the Son of the Most High,
and the Lord shall give him the throne of his Father David; and he shall
reign over the house of Jacob for ever; and of his Kingdome there shall
be no end. " This is also a Kingdome upon Earth; for the claim whereof,
as an enemy to Caesar, he was put to death; the title of his crosse,
was, Jesus of Nazareth, King of the Jews; hee was crowned in scorn with
a crown of Thornes; and for the proclaiming of him, it is said of
the Disciples (Acts 17. 7. ) "That they did all of them contrary to
the decrees of Caesar, saying there was another King, one Jesus. The
Kingdome therefore of God, is a reall, not a metaphoricall Kingdome; and
so taken, not onely in the Old Testament, but the New; when we say, "For
thine is the Kingdome, the Power, and Glory," it is to be understood of
Gods Kingdome, by force of our Covenant, not by the Right of Gods Power;
for such a Kingdome God alwaies hath; so that it were superfluous to
say in our prayer, "Thy Kingdome come," unlesse it be meant of the
Restauration of that Kingdome of God by Christ, which by revolt of the
Israelites had been interrupted in the election of Saul. Nor had it been
proper to say, "The Kingdome of Heaven is at hand," or to pray, "Thy
Kingdome come," if it had still continued.

There be so many other places that confirm this interpretation, that it
were a wonder there is no greater notice taken of it, but that it gives
too much light to Christian Kings to see their right of Ecclesiastical
Government. This they have observed, that in stead of a Sacerdotall
Kingdome, translate, a Kingdome of Priests: for they may as well
translate a Royall Priesthood, (as it is in St. Peter) into a Priesthood
of Kings. And whereas, for a Peculiar People, they put a Pretious Jewel,
or Treasure, a man might as well call the speciall Regiment, or Company
of a Generall, the Generalls pretious Jewel, or his Treasure.

In short, the Kingdome of God is a Civill Kingdome; which consisted,
first in the obligation of the people of Israel to those Laws, which
Moses should bring unto them from Mount Sinai; and which afterwards the
High Priest of the time being, should deliver to them from before the
Cherubins in the Sanctum Sanctorum; and which kingdome having been cast
off, in the election of Saul, the Prophets foretold, should be restored
by Christ; and the Restauration whereof we daily pray for, when we
say in the Lords Prayer, "Thy Kingdome come;" and the Right whereof we
acknowledge, when we adde, "For thine is the Kingdome, the Power, and
Glory, for ever and ever, Amen;" and the Proclaiming whereof, was
the Preaching of the Apostles; and to which men are prepared, by the
Teachers of the Gospel; to embrace which Gospel, (that is to say, to
promise obedience to Gods government) is, to bee in the Kingdome of
Grace, because God hath gratis given to such the power to bee the
subjects (that is, Children) of God hereafter, when Christ shall come
in Majesty to judge the world, and actually to govern his owne people,
which is called the Kingdome of Glory. If the Kingdome of God (called
also the Kingdome of Heaven, from the gloriousnesse, and admirable
height of that throne) were not a Kingdome which God by his Lieutenant,
or Vicars, who deliver his Commandements to the people, did exercise on
Earth; there would not have been so much contention, and warre, about
who it is, by whom God speaketh to us; neither would many Priests have
troubled themselves with Spirituall Jurisdiction, nor any King have
denied it them.

Out of this literall interpretation of the Kingdome of God, ariseth also
the true interpretation of the word HOLY. For it is a word, which in
Gods Kingdome answereth to that, which men in their Kingdomes use to
call Publique, or the Kings.

The King of any Countrey is the Publique Person, or Representative of
all his own Subjects. And God the King of Israel was the Holy One of
Israel. The Nation which is subject to one earthly Soveraign, is the
Nation of that Soveraign, that is, of the Publique Person. So the Jews,
who were Gods Nation, were called (Exod. 19. 6. ) "a Holy Nation. " For by
Holy, is alwaies understood, either God himselfe, or that which is Gods
in propriety; as by Publique is alwaies meant, either the Person of the
Common-wealth it self, or something that is so the Common-wealths, as no
private person can claim any propriety therein.

Therefore the Sabbath (Gods day) is a Holy Day; the Temple, (Gods house)
a Holy House; Sacrifices, Tithes, and Offerings (Gods tribute) Holy
Duties; Priests, Prophets, and anointed Kings, under Christ (Gods
ministers) Holy Men; The Coelestiall ministring Spirits (Gods
Messengers) Holy Angels; and the like: and wheresoever the word Holy is
taken properly, there is still something signified of Propriety, gotten
by consent. In saying "Hallowed be thy name," we do but pray to God for
grace to keep the first Commandement, of "having no other Gods but
Him. " Mankind is Gods Nation in propriety: but the Jews only were a Holy
Nation. Why, but because they became his Propriety by covenant.




Sacred What

And the word Profane, is usually taken in the Scripture for the same
with Common; and consequently their contraries, Holy, and Proper, in the
Kingdome of God must be the same also. But figuratively, those men also
are called Holy, that led such godly lives, as if they had forsaken all
worldly designes, and wholly devoted, and given themselves to God.
In the proper sense, that which is made Holy by Gods appropriating or
separating it to his own use, is said to be Sanctified by God, as the
Seventh day in the fourth Commandement; and as the Elect in the New
Testament were said to bee Sanctified, when they were endued with the
Spirit of godlinesse. And that which is made Holy by the dedication of
men, and given to God, so as to be used onely in his publique service,
is called also SACRED, and said to be consecrated, as Temples, and other
Houses of Publique Prayer, and their Utensils, Priests, and Ministers,
Victimes, Offerings, and the externall matter of Sacraments.




Degrees of Sanctity

Of Holinesse there be degrees: for of those things that are set apart
for the service of God, there may bee some set apart again, for a neerer
and more especial service. The whole Nation of the Israelites were a
people Holy to God; yet the tribe of Levi was amongst the Israelites a
Holy tribe; and amongst the Levites, the Priests were yet more Holy; and
amongst the Priests, the High Priest was the most Holy. So the Land
of Judea was the Holy Land; but the Holy City wherein God was to be
worshipped, was more Holy; and again, the Temples more Holy than the
City; and the Sanctum Sanctorum more Holy than the rest of the Temple.




Sacrament

A SACRAMENT, is a separation of some visible thing from common use;
and a consecration of it to Gods service, for a sign, either of our
admission into the Kingdome of God, to be of the number of his peculiar
people, or for a Commemoration of the same. In the Old Testament, the
sign of Admission was Circumcision; in the New Testament, Baptisme. The
Commemoration of it in the Old Testament, was the Eating (at a certain
time, which was Anniversary) of the Paschall Lamb; by which they were
put in mind of the night wherein they were delivered out of their
bondage in Egypt; and in the New Testament, the celebrating of the
Lords Supper; by which, we are put in mind, of our deliverance from
the bondage of sin, by our Blessed Saviours death upon the crosse. The
Sacraments of Admission, are but once to be used, because there needs
but one Admission; but because we have need of being often put in
mind of our deliverance, and of our Allegeance, The Sacraments of
Commemoration have need to be reiterated. And these are the principall
Sacraments, and as it were the solemne oathes we make of our
Alleageance. There be also other Consecrations, that may be called
Sacraments, as the word implyeth onely Consecration to Gods service; but
as it implies an oath, or promise of Alleageance to God, there were no
other in the Old Testament, but Circumcision, and the Passover; nor
are there any other in the New Testament, but Baptisme, and the Lords
Supper.



CHAPTER XXXVI. OF THE WORD OF GOD, AND OF PROPHETS




Word What

When there is mention of the Word of God, or of Man, it doth not
signifie a part of Speech, such as Grammarians call a Nown, or a Verb,
or any simple voice, without a contexture with other words to make it
significative; but a perfect Speech or Discourse, whereby the speaker
Affirmeth, Denieth, Commandeth, Promiseth, Threateneth, Wisheth, or
Interrogateth. In which sense it is not Vocabulum, that signifies a
Word; but Sermo, (in Greek Logos) that is some Speech, Discourse, or
Saying.




The Words Spoken By God And Concerning God, Both Are Called Gods Word

In Scripture

Again, if we say the Word of God, or of Man, it may bee understood
sometimes of the Speaker, (as the words that God hath spoken, or that
a Man hath spoken): In which sense, when we say, the Gospel of St.
Matthew, we understand St. Matthew to be the Writer of it: and sometimes
of the Subject: In which sense, when we read in the Bible, "The words
of the days of the Kings of Israel, or Judah," 'tis meant, that the acts
that were done in those days, were the Subject of those Words; And in
the Greek, which (in the Scripture) retaineth many Hebraismes, by the
Word of God is oftentimes meant, not that which is spoken by God, but
concerning God, and his government; that is to say, the Doctrine of
Religion: Insomuch, as it is all one, to say Logos Theou, and Theologia;
which is, that Doctrine which wee usually call Divinity, as is manifest
by the places following (Acts 13. 46. ) "Then Paul and Barnabas waxed
bold, and said, It was necessary that the Word of God should first
have been spoken to you, but seeing you put it from you, and judge your
selves unworthy of everlasting life, loe, we turn to the Gentiles. "
That which is here called the Word of god, was the Doctrine of Christian
Religion; as it appears evidently by that which goes before. And (Acts
5. 20. ) where it is said to the Apostles by an Angel, "Go stand and speak
in the Temple, all the Words of this life;" by the Words of this life,
is meant, the Doctrine of the Gospel; as is evident by what they did in
the Temple, and is expressed in the last verse of the same Chap. "Daily
in the Temple, and in every house they ceased not to teach and preach
Christ Jesus:" In which place it is manifest, that Jesus Christ was the
subject of this Word of Life; or (which is all one) the subject of the
Words of this Life Eternall, that our saviour offered them. So (Acts
15. 7. ) the Word of God, is called the Word of the Gospel, because it
containeth the Doctrine of the Kingdome of Christ; and the same Word
(Rom. 10. 8,9. ) is called the Word of Faith; that is, as is there
expressed, the Doctrine of Christ come, and raised from the dead. Also
(Mat. 13. 19. ) "When any one heareth the Word of the Kingdome;" that is,
the Doctrine of the Kingdome taught by Christ. Again, the same Word, is
said (Acts 12. 24. ) "to grow and to be multiplied;" which to understand
of the Evangelicall Doctrine is easie, but of the Voice, or Speech
of God, hard and strange. In the same sense the Doctrine of Devils,
signifieth not the Words of any Devill, but the Doctrine of Heathen men
concerning Daemons, and those Phantasms which they worshipped as Gods.
(1 Tim. 4. 1. )

Considering these two significations of the WORD OF GOD, as it is taken
in Scripture, it is manifest in this later sense (where it is taken for
the Doctrine of the Christian Religion,) that the whole scripture is the
Word of God: but in the former sense not so. For example, though these
words, "I am the Lord thy God, &c. " to the end of the Ten Commandements,
were spoken by God to Moses; yet the Preface, "God spake these words
and said," is to be understood for the Words of him that wrote the holy
History. The Word of God, as it is taken for that which he hath spoken,
is understood sometimes Properly, sometimes Metaphorically. Properly,
as the words, he hath spoken to his Prophets; Metaphorically, for his
Wisdome, Power, and eternall Decree, in making the world; in which
sense, those Fiats, "Let there be light," "Let there be a firmament,"
"Let us make man," &c. (Gen. 1. ) are the Word of God. And in the same
sense it is said (John 1. 3. ) "All things were made by it, and without it
was nothing made that was made; And (Heb. 1. 3. ) "He upholdeth all things
by the word of his Power;" that is, by the Power of his Word; that is,
by his Power; and (Heb. 11. 3. ) "The worlds were framed by the Word
of God;" and many other places to the same sense: As also amongst the
Latines, the name of Fate, which signifieth properly The Word Spoken, is
taken in the same sense.




Secondly, For The Effect Of His Word

Secondly, for the effect of his Word; that is to say, for the thing it
self, which by his Word is Affirmed, Commanded, Threatned, or Promised;
as (Psalm 105. 19. ) where Joseph is said to have been kept in prison,
"till his Word was come;" that is, till that was come to passe which
he had (Gen. 40. 13. ) foretold to Pharaohs Butler, concerning his being
restored to his office: for there by His Word Was Come, is meant, the
thing it self was come to passe. So also (1 King. 18. 36. ) Elijah saith
to God, "I have done all these thy Words," in stead of "I have done all
these things at thy Word," or commandement: and (Jer. 17. 15. ) "Where is
the Word of the Lord," is put for, "Where is the Evill he threatened:"
And (Ezek. 12. 28. ) "There shall none of my Words be prolonged any
more:" by "Words" are understood those Things, which God promised to his
people. And in the New Testament (Mat. 24. 35. ) "heaven and earth shal
pass away, but my Words shall not pass away;" that is, there is nothing
that I have promised or foretold, that shall not come to passe. And in
this sense it is, that St. John the Evangelist, and, I think, St. John
onely calleth our Saviour himself as in the flesh "the Word of God
(as Joh. 1. 14. ) the Word was made Flesh;" that is to say, the Word, or
Promise that Christ should come into the world, "who in the beginning
was with God;" that is to say, it was in the purpose of God the Father,
to send God the Son into the world, to enlighten men in the way of
Eternall life, but it was not till then put in execution, and actually
incarnate; So that our Saviour is there called "the Word," not because
he was the promise, but the thing promised. They that taking occasion
from this place, doe commonly call him the Verbe of God, do but render
the text more obscure. They might as well term him the Nown of God:
for as by Nown, so also by Verbe, men understand nothing but a part
of speech, a voice, a sound, that neither affirms, nor denies, nor
commands, nor promiseth, nor is any substance corporeall, or spirituall;
and therefore it cannot be said to bee either God, or Man; whereas our
Saviour is both. And this Word which St. John in his Gospel saith was
with God, is (in his 1 Epistle, verse 1. ) called "the Word of Life;" and
(verse 2.