CHAPTER XXXI. OF THE KINGDOME OF GOD BY NATURE

The Scope Of The Following Chapters

That the condition of meer Nature, that is to say, of absolute Liberty,

such as is theirs, that neither are Soveraigns, nor Subjects, is

Anarchy, and the condition of Warre: That the Praecepts, by which men

are guided to avoyd that condition, are the Lawes of Nature: That

a Common-wealth, without Soveraign Power, is but a word, without

substance, and cannot stand: That Subjects owe to Soveraigns, simple

Obedience, in all things, wherein their obedience is not repugnant

to the Lawes of God, I have sufficiently proved, in that which I have

already written. There wants onely, for the entire knowledge of Civill

duty, to know what are those Lawes of God. For without that, a man knows

not, when he is commanded any thing by the Civill Power, whether it be

contrary to the Law of God, or not: and so, either by too much civill

obedience, offends the Divine Majesty, or through feare of offending

God, transgresses the commandements of the Common-wealth. To avoyd both

these Rocks, it is necessary to know what are the Lawes Divine. And

seeing the knowledge of all Law, dependeth on the knowledge of the

Soveraign Power; I shall say something in that which followeth, of the

KINGDOME OF GOD.

Who Are Subjects In The Kingdome Of God

"God is King, let the Earth rejoice," saith the Psalmist. (Psal. 96. 1).

And again, "God is King though the Nations be angry; and he that sitteth

on the Cherubins, though the earth be moved." (Psal. 98. 1). Whether

men will or not, they must be subject alwayes to the Divine Power. By

denying the Existence, or Providence of God, men may shake off their

Ease, but not their Yoke. But to call this Power of God, which extendeth

it selfe not onely to Man, but also to Beasts, and Plants, and Bodies

inanimate, by the name of Kingdome, is but a metaphoricall use of

the word. For he onely is properly said to Raigne, that governs his

Subjects, by his Word, and by promise of Rewards to those that obey

it, and by threatning them with Punishment that obey it not. Subjects

therefore in the Kingdome of God, are not Bodies Inanimate, nor

creatures Irrationall; because they understand no Precepts as his: Nor

Atheists; nor they that believe not that God has any care of the actions

of mankind; because they acknowledge no Word for his, nor have hope of

his rewards, or fear of his threatnings. They therefore that believe

there is a God that governeth the world, and hath given Praecepts, and

propounded Rewards, and Punishments to Mankind, are Gods Subjects; all

the rest, are to be understood as Enemies.

A Threefold Word Of God, Reason, Revelation, Prophecy

To rule by Words, requires that such Words be manifestly made known;

for else they are no Lawes: For to the nature of Lawes belongeth a

sufficient, and clear Promulgation, such as may take away the excuse of

Ignorance; which in the Lawes of men is but of one onely kind, and that

is, Proclamation, or Promulgation by the voyce of man. But God

declareth his Lawes three wayes; by the Dictates of Naturall Reason, By

Revelation, and by the Voyce of some Man, to whom by the operation of

Miracles, he procureth credit with the rest. From hence there ariseth

a triple Word of God, Rational, Sensible, and Prophetique: to which

Correspondeth a triple Hearing; Right Reason, Sense Supernaturall, and

Faith. As for Sense Supernaturall, which consisteth in Revelation, or

Inspiration, there have not been any Universall Lawes so given, because

God speaketh not in that manner, but to particular persons, and to

divers men divers things.

A Twofold Kingdome Of God, Naturall And Prophetique From the difference

between the other two kinds of Gods Word, Rationall, and Prophetique,

there may be attributed to God, a two-fold Kingdome, Naturall, and

Prophetique: Naturall, wherein he governeth as many of Mankind as

acknowledge his Providence, by the naturall Dictates of Right Reason;

And Prophetique, wherein having chosen out one peculiar Nation (the

Jewes) for his Subjects, he governed them, and none but them, not onely

by naturall Reason, but by Positive Lawes, which he gave them by the

mouths of his holy Prophets. Of the Naturall Kingdome of God I intend to

speak in this Chapter.

The Right Of Gods Soveraignty Is Derived From His Omnipotence The Right

of Nature, whereby God reigneth over men, and punisheth those that

break his Lawes, is to be derived, not from his Creating them, as if

he required obedience, as of Gratitude for his benefits; but from his

Irresistible Power. I have formerly shewn, how the Soveraign Right

ariseth from Pact: To shew how the same Right may arise from Nature,

requires no more, but to shew in what case it is never taken away.

Seeing all men by Nature had Right to All things, they had Right every

one to reigne over all the rest. But because this Right could not be

obtained by force, it concerned the safety of every one, laying by that

Right, to set up men (with Soveraign Authority) by common consent,

to rule and defend them: whereas if there had been any man of Power

Irresistible; there had been no reason, why he should not by that Power

have ruled, and defended both himselfe, and them, according to his own

discretion. To those therefore whose Power is irresistible, the dominion

of all men adhaereth naturally by their excellence of Power; and

consequently it is from that Power, that the Kingdome over men, and

the Right of afflicting men at his pleasure, belongeth Naturally to God

Almighty; not as Creator, and Gracious; but as Omnipotent. And though

Punishment be due for Sinne onely, because by that word is understood

Affliction for Sinne; yet the Right of Afflicting, is not alwayes

derived from mens Sinne, but from Gods Power.

Sinne Not The Cause Of All Affliction

This question, "Why Evill men often Prosper, and Good men suffer

Adversity," has been much disputed by the Antient, and is the same

with this of ours, "By what Right God dispenseth the Prosperities and

Adversities of this life;" and is of that difficulty, as it hath shaken

the faith, not onely of the Vulgar, but of Philosophers, and which is

more, of the Saints, concerning the Divine Providence. "How Good," saith

David, "is the God of Israel to those that are Upright in Heart; and yet

my feet were almost gone, my treadings had well-nigh slipt; for I was

grieved at the Wicked, when I saw the Ungodly in such Prosperity."

And Job, how earnestly does he expostulate with God, for the many

Afflictions he suffered, notwithstanding his Righteousnesse? This

question in the case of Job, is decided by God himselfe, not by

arguments derived from Job’s Sinne, but his own Power. For whereas the

friends of Job drew their arguments from his Affliction to his Sinne,

and he defended himselfe by the conscience of his Innocence, God

himselfe taketh up the matter, and having justified the Affliction by

arguments drawn from his Power, such as this "Where was thou when I

layd the foundations of the earth," and the like, both approved

Job’s Innocence, and reproved the Erroneous doctrine of his friends.

Conformable to this doctrine is the sentence of our Saviour, concerning

the man that was born Blind, in these words, "Neither hath this man

sinned, nor his fathers; but that the works of God might be made

manifest in him." And though it be said "That Death entred into the

world by sinne," (by which is meant that if Adam had never sinned, he had

never dyed, that is, never suffered any separation of his soule from his

body,) it follows not thence, that God could not justly have Afflicted

him, though he had not Sinned, as well as he afflicteth other living

creatures, that cannot sinne.

Divine Lawes

Having spoken of the Right of Gods Soveraignty, as grounded onely on

Nature; we are to consider next, what are the Divine Lawes, or Dictates

of Naturall Reason; which Lawes concern either the naturall Duties of

one man to another, or the Honour naturally due to our Divine Soveraign.

The first are the same Lawes of Nature, of which I have spoken already

in the 14. and 15. Chapters of this Treatise; namely, Equity, Justice,

Mercy, Humility, and the rest of the Morall Vertues. It remaineth

therefore that we consider, what Praecepts are dictated to men, by their

Naturall Reason onely, without other word of God, touching the Honour

and Worship of the Divine Majesty.

Honour And Worship What

Honour consisteth in the inward thought, and opinion of the Power, and

Goodnesse of another: and therefore to Honour God, is to think as Highly

of his Power and Goodnesse, as is possible. And of that opinion, the

externall signes appearing in the Words, and Actions of men, are called

Worship; which is one part of that which the Latines understand by the

word Cultus: For Cultus signifieth properly, and constantly, that labour

which a man bestowes on any thing, with a purpose to make benefit by it.

Now those things whereof we make benefit, are either subject to us, and

the profit they yeeld, followeth the labour we bestow upon them, as a

naturall effect; or they are not subject to us, but answer our labour,

according to their own Wills. In the first sense the labour bestowed on

the Earth, is called Culture; and the education of Children a Culture of

their mindes. In the second sense, where mens wills are to be wrought to

our purpose, not by Force, but by Compleasance, it signifieth as much as

Courting, that is, a winning of favour by good offices; as by praises,

by acknowledging their Power, and by whatsoever is pleasing to them from

whom we look for any benefit. And this is properly Worship: in which

sense Publicola, is understood for a Worshipper of the People, and

Cultus Dei, for the Worship of God.

Severall Signes Of Honour

From internall Honour, consisting in the opinion of Power and Goodnesse,

arise three Passions; Love, which hath reference to Goodnesse; and Hope,

and Fear, that relate to Power: And three parts of externall worship;

Praise, Magnifying, and Blessing: The subject of Praise, being

Goodnesse; the subject of Magnifying, and Blessing, being Power, and the

effect thereof Felicity. Praise, and Magnifying are significant both by

Words, and Actions: By Words, when we say a man is Good, or Great:

By Actions, when we thank him for his Bounty, and obey his Power. The

opinion of the Happinesse of another, can onely be expressed by words.

Worship Naturall And Arbitrary

There be some signes of Honour, (both in Attributes and Actions,) that

be Naturally so; as amongst Attributes, Good, Just, Liberall, and the

like; and amongst Actions, Prayers, Thanks, and Obedience. Others are

so by Institution, or Custome of men; and in some times and places are

Honourable; in others Dishonourable; in others Indifferent: such as are

the Gestures in Salutation, Prayer, and Thanksgiving, in different

times and places, differently used. The former is Naturall; the later

Arbitrary Worship.

Worship Commanded And Free

And of Arbitrary Worship, there bee two differences: For sometimes it is

a Commanded, sometimes Voluntary Worship: Commanded, when it is such

as hee requireth, who is Worshipped: Free, when it is such as the

Worshipper thinks fit. When it is Commanded, not the words, or gestures,

but the obedience is the Worship. But when Free, the Worship consists

in the opinion of the beholders: for if to them the words, or actions by

which we intend honour, seem ridiculous, and tending to contumely; they

are not Worship; because a signe is not a signe to him that giveth it,

but to him to whom it is made; that is, to the spectator.

Worship Publique And Private

Again, there is a Publique, and a Private Worship. Publique, is the

Worship that a Common-wealth performeth, as one Person. Private, is that

which a Private person exhibiteth. Publique, in respect of the whole

Common-wealth, is Free; but in respect of Particular men it is not so.

Private, is in secret Free; but in the sight of the multitude, it is

never without some Restraint, either from the Lawes, or from the Opinion

of men; which is contrary to the nature of Liberty.

The End Of Worship

The End of Worship amongst men, is Power. For where a man seeth another

worshipped he supposeth him powerfull, and is the readier to obey him;

which makes his Power greater. But God has no Ends: the worship we do

him, proceeds from our duty, and is directed according to our capacity,

by those rules of Honour, that Reason dictateth to be done by the weak

to the more potent men, in hope of benefit, for fear of dammage, or in

thankfulnesse for good already received from them.

Attributes Of Divine Honour

That we may know what worship of God is taught us by the light of

Nature, I will begin with his Attributes. Where, First, it is manifest,

we ought to attribute to him Existence: For no man can have the will to

honour that, which he thinks not to have any Beeing.

Secondly, that those Philosophers, who sayd the World, or the Soule of

the World was God, spake unworthily of him; and denyed his Existence:

For by God, is understood the cause of the World; and to say the World

is God, is to say there is no cause of it, that is, no God.

Thirdly, to say the World was not Created, but Eternall, (seeing that

which is Eternall has no cause,) is to deny there is a God.

Fourthly, that they who attributing (as they think) Ease to God, take

from him the care of Mankind; take from him his Honour: for it takes

away mens love, and fear of him; which is the root of Honour.

Fifthly, in those things that signifie Greatnesse, and Power; to say he

is Finite, is not to Honour him: For it is not a signe of the Will to

Honour God, to attribute to him lesse than we can; and Finite, is lesse

than we can; because to Finite, it is easie to adde more.

Therefore to attribute Figure to him, is not Honour; for all Figure is

Finite:

Nor to say we conceive, and imagine, or have an Idea of him, in our

mind: for whatsoever we conceive is Finite:

Not to attribute to him Parts, or Totality; which are the Attributes

onely of things Finite:

Nor to say he is this, or that Place: for whatsoever is in Place, is

bounded, and Finite:

Nor that he is Moved, or Resteth: for both these Attributes ascribe to

him Place:

Nor that there be more Gods than one; because it implies them all

Finite: for there cannot be more than one Infinite: Nor to ascribe to

him (unlesse Metaphorically, meaning not the Passion, but the Effect)

Passions that partake of Griefe; as Repentance, Anger, Mercy: or of

Want; as Appetite, Hope, Desire; or of any Passive faculty: For Passion,

is Power limited by somewhat else.

And therefore when we ascribe to God a Will, it is not to be understood,

as that of Man, for a Rationall Appetite; but as the Power, by which he

effecteth every thing.

Likewise when we attribute to him Sight, and other acts of Sense; as

also Knowledge, and Understanding; which in us is nothing else, but

a tumult of the mind, raised by externall things that presse the

organicall parts of mans body: For there is no such thing in God; and

being things that depend on naturall causes, cannot be attributed to

him.

Hee that will attribute to God, nothing but what is warranted by

naturall Reason, must either use such Negative Attributes, as Infinite,

Eternall, Incomprehensible; or Superlatives, as Most High, Most Great,

and the like; or Indefinite, as Good, Just, Holy, Creator; and in such

sense, as if he meant not to declare what he is, (for that were to

circumscribe him within the limits of our Fancy,) but how much wee

admire him, and how ready we would be to obey him; which is a signe of

Humility, and of a Will to honour him as much as we can: For there is

but one Name to signifie our Conception of his Nature, and that is, I

AM: and but one Name of his Relation to us, and that is God; in which is

contained Father, King, and Lord.

Actions That Are Signes Of Divine Honour

Concerning the actions of Divine Worship, it is a most generall Precept

of Reason, that they be signes of the Intention to Honour God; such as

are, First, Prayers: For not the Carvers, when they made Images, were

thought to make them Gods; but the People that Prayed to them.

Secondly, Thanksgiving; which differeth from Prayer in Divine Worship,

no otherwise, than that Prayers precede, and Thanks succeed the benefit;

the end both of the one, and the other, being to acknowledge God, for

Author of all benefits, as well past, as future.

Thirdly, Gifts; that is to say, Sacrifices, and Oblations, (if they be

of the best,) are signes of Honour: for they are Thanksgivings.

Fourthly, Not to swear by any but God, is naturally a signe of Honour:

for it is a confession that God onely knoweth the heart; and that no

mans wit, or strength can protect a man against Gods vengence on the

perjured.

Fifthly, it is a part of Rationall Worship, to speak Considerately

of God; for it argues a Fear of him, and Fear, is a confession of his

Power. Hence followeth, That the name of God is not to be used rashly,

and to no purpose; for that is as much, as in Vain: And it is to

no purpose; unlesse it be by way of Oath, and by order of the

Common-wealth, to make Judgements certain; or between Common-wealths,

to avoyd Warre. And that disputing of Gods nature is contrary to his

Honour: For it is supposed, that in this naturall Kingdome of God, there

is no other way to know any thing, but by naturall Reason; that is, from

the Principles of naturall Science; which are so farre from teaching us

any thing of Gods nature, as they cannot teach us our own nature, nor

the nature of the smallest creature living. And therefore, when men out

of the Principles of naturall Reason, dispute of the Attributes of God,

they but dishonour him: For in the Attributes which we give to God, we

are not to consider the signification of Philosophicall Truth; but the

signification of Pious Intention, to do him the greatest Honour we are

able. From the want of which consideration, have proceeded the volumes

of disputation about the Nature of God, that tend not to his Honour, but

to the honour of our own wits, and learning; and are nothing else but

inconsiderate, and vain abuses of his Sacred Name.

Sixthly, in Prayers, Thanksgivings, Offerings and Sacrifices, it is a

Dictate of naturall Reason, that they be every one in his kind the

best, and most significant of Honour. As for example, that Prayers, and

Thanksgiving, be made in Words and Phrases, not sudden, nor light, nor

Plebeian; but beautifull and well composed; For else we do not God

as much honour as we can. And therefore the Heathens did absurdly, to

worship Images for Gods: But their doing it in Verse, and with Musick,

both of Voyce, and Instruments, was reasonable. Also that the Beasts

they offered in sacrifice, and the Gifts they offered, and their actions

in Worshipping, were full of submission, and commemorative of benefits

received, was according to reason, as proceeding from an intention to

honour him.

Seventhly, Reason directeth not onely to worship God in Secret; but

also, and especially, in Publique, and in the sight of men: For without

that, (that which in honour is most acceptable) the procuring others to

honour him, is lost.

Lastly, Obedience to his Lawes (that is, in this case to the Lawes

of Nature,) is the greatest worship of all. For as Obedience is

more acceptable to God than sacrifice; so also to set light by his

Commandements, is the greatest of all contumelies. And these are the

Lawes of that Divine Worship, which naturall Reason dictateth to private

men.

Publique Worship Consisteth In Uniformity

But seeing a Common-wealth is but one Person, it ought also to exhibite

to God but one Worship; which then it doth, when it commandeth it to be

exhibited by Private men, Publiquely. And this is Publique Worship; the

property whereof, is to be Uniforme: For those actions that are done

differently, by different men, cannot be said to be a Publique Worship.

And therefore, where many sorts of Worship be allowed, proceeding from

the different Religions of Private men, it cannot be said there is any

Publique Worship, nor that the Common-wealth is of any Religion at all.

All Attributes Depend On The Lawes Civill

And because words (and consequently the Attributes of God) have their

signification by agreement, and constitution of men; those Attributes

are to be held significative of Honour, that men intend shall so be; and

whatsoever may be done by the wills of particular men, where there is no

Law but Reason, may be done by the will of the Common-wealth, by Lawes

Civill. And because a Common-wealth hath no Will, nor makes no Lawes,

but those that are made by the Will of him, or them that have the

Soveraign Power; it followeth, that those Attributes which the Soveraign

ordaineth, in the Worship of God, for signes of Honour, ought to be

taken and used for such, by private men in their publique Worship.

Not All Actions

But because not all Actions are signes by Constitution; but some are

Naturally signes of Honour, others of Contumely, these later (which are

those that men are ashamed to do in the sight of them they reverence)

cannot be made by humane power a part of Divine worship; nor the former

(such as are decent, modest, humble Behaviour) ever be separated from

it. But whereas there be an infinite number of Actions, and Gestures, of

an indifferent nature; such of them as the Common-wealth shall ordain to

be Publiquely and Universally in use, as signes of Honour, and part of

Gods Worship, are to be taken and used for such by the Subjects. And

that which is said in the Scripture, "It is better to obey God than

men," hath place in the kingdome of God by Pact, and not by Nature.

Naturall Punishments

Having thus briefly spoken of the Naturall Kingdome of God, and his

Naturall Lawes, I will adde onely to this Chapter a short declaration of

his Naturall Punishments. There is no action of man in this life, that

is not the beginning of so long a chayn of Consequences, as no humane

Providence, is high enough, to give a man a prospect to the end. And

in this Chayn, there are linked together both pleasing and unpleasing

events; in such manner, as he that will do any thing for his pleasure,

must engage himselfe to suffer all the pains annexed to it; and these

pains, are the Naturall Punishments of those actions, which are the

beginning of more Harme that Good. And hereby it comes to passe, that

Intemperance, is naturally punished with Diseases; Rashnesse, with

Mischances; Injustice, with the Violence of Enemies; Pride, with Ruine;

Cowardise, with Oppression; Negligent government of Princes, with

Rebellion; and Rebellion, with Slaughter. For seeing Punishments

are consequent to the breach of Lawes; Naturall Punishments must be

naturally consequent to the breach of the Lawes of Nature; and therfore

follow them as their naturall, not arbitrary effects.

The Conclusion Of The Second Part

And thus farre concerning the Constitution, Nature, and Right of

Soveraigns; and concerning the Duty of Subjects, derived from the

Principles of Naturall Reason. And now, considering how different

this Doctrine is, from the Practise of the greatest part of the world,

especially of these Western parts, that have received their Morall

learning from Rome, and Athens; and how much depth of Morall Philosophy

is required, in them that have the Administration of the Soveraign

Power; I am at the point of believing this my labour, as uselesse,

and the Common-wealth of Plato; For he also is of opinion that it is

impossible for the disorders of State, and change of Governments by

Civill Warre, ever to be taken away, till Soveraigns be Philosophers.

But when I consider again, that the Science of Naturall Justice, is the

onely Science necessary for Soveraigns, and their principall Ministers;

and that they need not be charged with the Sciences Mathematicall, (as

by Plato they are,) further, than by good Lawes to encourage men to

the study of them; and that neither Plato, nor any other Philosopher

hitherto, hath put into order, and sufficiently, or probably proved all

the Theoremes of Morall doctrine, that men may learn thereby, both how

to govern, and how to obey; I recover some hope, that one time or other,

this writing of mine, may fall into the hands of a Soveraign, who will

consider it himselfe, (for it is short, and I think clear,) without the

help of any interested, or envious Interpreter; and by the exercise of

entire Soveraignty, in protecting the Publique teaching of it, convert

this Truth of Speculation, into the Utility of Practice.

PART III.

OF A CHRISTIAN COMMON-WEALTH

CHAPTER XXXII. OF THE PRINCIPLES OF CHRISTIAN POLITIQUES

The Word Of God Delivered By Prophets Is The Main Principle

Of Christian Politiques

I have derived the Rights of Soveraigne Power, and the duty of Subjects

hitherto, from the Principles of Nature onely; such as Experience has

found true, or Consent (concerning the use of words) has made so; that

is to say, from the nature of Men, known to us by Experience, and

from Definitions (of such words as are Essentiall to all Politicall

reasoning) universally agreed on. But in that I am next to handle, which

is the Nature and Rights of a CHRISTIAN COMMON-WEALTH, whereof there

dependeth much upon Supernaturall Revelations of the Will of God; the

ground of my Discourse must be, not only the Naturall Word of God, but

also the Propheticall.

Neverthelesse, we are not to renounce our Senses, and Experience; nor

(that which is the undoubted Word of God) our naturall Reason. For they

are the talents which he hath put into our hands to negotiate, till the

coming again of our blessed Saviour; and therefore not to be folded up

in the Napkin of an Implicate Faith, but employed in the purchase of

Justice, Peace, and true Religion, For though there be many things in

Gods Word above Reason; that is to say, which cannot by naturall reason

be either demonstrated, or confuted; yet there is nothing contrary

to it; but when it seemeth so, the fault is either in our unskilfull

Interpretation, or erroneous Ratiocination.

Therefore, when any thing therein written is too hard for our

examination, wee are bidden to captivate our understanding to the Words;

and not to labour in sifting out a Philosophicall truth by Logick, of

such mysteries as are not comprehensible, nor fall under any rule of

naturall science. For it is with the mysteries of our Religion, as with

wholsome pills for the sick, which swallowed whole, have the vertue to

cure; but chewed, are for the most part cast up again without effect.

What It Is To Captivate The Understanding

But by the Captivity of our Understanding, is not meant a Submission of

the Intellectual faculty, to the Opinion of any other man; but of

the Will to Obedience, where obedience is due. For Sense, Memory,

Understanding, Reason, and Opinion are not in our power to change; but

alwaies, and necessarily such, as the things we see, hear, and consider

suggest unto us; and therefore are not effects of our Will, but our Will

of them. We then Captivate our Understanding and Reason, when we forbear

contradiction; when we so speak, as (by lawfull Authority) we are

commanded; and when we live accordingly; which in sum, is Trust, and

Faith reposed in him that speaketh, though the mind be incapable of any

Notion at all from the words spoken.

How God Speaketh To Men

When God speaketh to man, it must be either immediately; or by mediation

of another man, to whom he had formerly spoken by himself immediately.

How God speaketh to a man immediately, may be understood by those well

enough, to whom he hath so spoken; but how the same should be understood

by another, is hard, if not impossible to know. For if a man pretend to

me, that God hath spoken to him supernaturally, and immediately, and I

make doubt of it, I cannot easily perceive what argument he can produce,

to oblige me to beleeve it. It is true, that if he be my Soveraign,

he may oblige me to obedience, so, as not by act or word to declare I

beleeve him not; but not to think any otherwise then my reason perswades

me. But if one that hath not such authority over me, shall pretend the

same, there is nothing that exacteth either beleefe, or obedience.

For to say that God hath spoken to him in the Holy Scripture, is not

to say God hath spoken to him immediately, but by mediation of the

Prophets, or of the Apostles, or of the Church, in such manner as he

speaks to all other Christian men. To say he hath spoken to him in a

Dream, is no more than to say he dreamed that God spake to him; which is

not of force to win beleef from any man, that knows dreams are for

the most part naturall, and may proceed from former thoughts; and such

dreams as that, from selfe conceit, and foolish arrogance, and false

opinion of a mans own godlinesse, or other vertue, by which he thinks he

hath merited the favour of extraordinary Revelation. To say he hath

seen a Vision, or heard a Voice, is to say, that he hath dreamed between

sleeping and waking: for in such manner a man doth many times naturally

take his dream for a vision, as not having well observed his own

slumbering. To say he speaks by supernaturall Inspiration, is to say he

finds an ardent desire to speak, or some strong opinion of himself, for

which he can alledge no naturall and sufficient reason. So that

though God Almighty can speak to a man, by Dreams, Visions, Voice, and

Inspiration; yet he obliges no man to beleeve he hath so done to him

that pretends it; who (being a man), may erre, and (which is more) may

lie.

By What Marks Prophets Are Known

How then can he, to whom God hath never revealed his Wil immediately

(saving by the way of natural reason) know when he is to obey, or not

to obey his Word, delivered by him, that sayes he is a Prophet? (1 Kings

22) Of 400 Prophets, of whom the K. of Israel asked counsel, concerning

the warre he made against Ramoth Gilead, only Micaiah was a true one.(1

Kings 13) The Prophet that was sent to prophecy against the Altar set up

by Jeroboam, though a true Prophet, and that by two miracles done in

his presence appears to be a Prophet sent from God, was yet deceived by

another old Prophet, that perswaded him as from the mouth of God, to eat

and drink with him. If one Prophet deceive another, what certainty is

there of knowing the will of God, by other way than that of Reason? To

which I answer out of the Holy Scripture, that there be two marks, by

which together, not asunder, a true Prophet is to be known. One is the

doing of miracles; the other is the not teaching any other Religion than

that which is already established. Asunder (I say) neither of these is

sufficient. (Deut. 13 v. 1,2,3,4,5 ) "If a Prophet rise amongst you, or

a Dreamer of dreams, and shall pretend the doing of a miracle, and the

miracle come to passe; if he say, Let us follow strange Gods, which thou

hast not known, thou shalt not hearken to him, &c. But that Prophet and

Dreamer of dreams shall be put to death, because he hath spoken to you

to Revolt from the Lord your God." In which words two things are to

be observed, First, that God wil not have miracles alone serve for

arguments, to approve the Prophets calling; but (as it is in the third

verse) for an experiment of the constancy of our adherence to himself.

For the works of the Egyptian Sorcerers, though not so great as those

of Moses, yet were great miracles. Secondly, that how great soever the

miracle be, yet if it tend to stir up revolt against the King, or him

that governeth by the Kings authority, he that doth such miracle, is

not to be considered otherwise than as sent to make triall of their

allegiance. For these words, "revolt from the Lord your God," are in

this place equivalent to "revolt from your King." For they had made God

their King by pact at the foot of Mount Sinai; who ruled them by Moses

only; for he only spake with God, and from time to time declared Gods

Commandements to the people. In like manner, after our Saviour Christ

had made his Disciples acknowledge him for the Messiah, (that is to say,

for Gods anointed, whom the nation of the Jews daily expected for their

King, but refused when he came,) he omitted not to advertise them of the

danger of miracles. "There shall arise," (saith he) "false Christs, and

false Prophets, and shall doe great wonders and miracles, even to the

seducing (if it were possible) of the very Elect." (Mat. 24. 24) By

which it appears, that false Prophets may have the power of miracles;

yet are wee not to take their doctrin for Gods Word. St. Paul says

further to the Galatians, that "if himself, or an Angell from heaven

preach another Gospel to them, than he had preached, let him be

accursed." (Gal. 1. 8) That Gospel was, that Christ was King; so that

all preaching against the power of the King received, in consequence

to these words, is by St. Paul accursed. For his speech is addressed to

those, who by his preaching had already received Jesus for the Christ,

that is to say, for King of the Jews.

The Marks Of A Prophet In The Old Law, Miracles, And Doctrine

Conformable To The Law

And as Miracles, without preaching that Doctrine which God hath

established; so preaching the true Doctrine, without the doing of

Miracles, is an unsufficient argument of immediate Revelation. For if

a man that teacheth not false Doctrine, should pretend to bee a Prophet

without shewing any Miracle, he is never the more to bee regarded for

his pretence, as is evident by Deut. 18. v. 21, 22. "If thou say in

thy heart, How shall we know that the Word (of the Prophet) is not that

which the Lord hath spoken. When the Prophet shall have spoken in the

name of the Lord, that which shall not come to passe, that’s the word

which the Lord hath not spoken, but the Prophet has spoken it out of

the pride of his own heart, fear him not." But a man may here again ask,

When the Prophet hath foretold a thing, how shal we know whether it will

come to passe or not? For he may foretel it as a thing to arrive after

a certain long time, longer then the time of mans life; or indefinitely,

that it will come to passe one time or other: in which case this mark

of a Prophet is unusefull; and therefore the miracles that oblige us to

beleeve a Prophet, ought to be confirmed by an immediate, or a not

long deferr’d event. So that it is manifest, that the teaching of

the Religion which God hath established, and the showing of a present

Miracle, joined together, were the only marks whereby the Scripture

would have a true Prophet, that is to say immediate Revelation to be

acknowledged; neither of them being singly sufficient to oblige any

other man to regard what he saith.

Miracles Ceasing, Prophets Cease, The Scripture Supplies Their Place

Seeing therefore Miracles now cease, we have no sign left, whereby to

acknowledge the pretended Revelations, or Inspirations of any private

man; nor obligation to give ear to any Doctrine, farther than it is

conformable to the Holy Scriptures, which since the time of our Saviour,

supply the want of all other Prophecy; and from which, by wise and

careful ratiocination, all rules and precepts necessary to the knowledge

of our duty both to God and man, without Enthusiasme, or supernaturall

Inspiration, may easily be deduced. And this Scripture is it, out of

which I am to take the Principles of my Discourse, concerning the

Rights of those that are the Supream Govenors on earth, of Christian

Common-wealths; and of the duty of Christian Subjects towards their

Soveraigns. And to that end, I shall speak in the next Chapter, or the

Books, Writers, Scope and Authority of the Bible.

CHAPTER XXXIII. OF THE NUMBER, ANTIQUITY, SCOPE, AUTHORITY, AND

INTERPRETERS OF THE BOOKS OF HOLY SCRIPTURE

Of The Books Of Holy Scripture

By the Books of Holy SCRIPTURE, are understood those, which ought to be

the Canon, that is to say, the Rules of Christian life. And because all

Rules of life, which men are in conscience bound to observe, are Laws;

the question of the Scripture, is the question of what is Law throughout

all Christendome, both Naturall, and Civill. For though it be not

determined in Scripture, what Laws every Christian King shall constitute

in his own Dominions; yet it is determined what laws he shall not

constitute. Seeing therefore I have already proved, that Soveraigns

in their own Dominions are the sole Legislators; those Books only are

Canonicall, that is, Law, in every nation, which are established for

such by the Soveraign Authority. It is true, that God is the Soveraign

of all Soveraigns; and therefore, when he speaks to any Subject, he

ought to be obeyed, whatsoever any earthly Potentate command to the

contrary. But the question is not of obedience to God, but of When,

and What God hath said; which to Subjects that have no supernaturall

revelation, cannot be known, but by that naturall reason, which guided

them, for the obtaining of Peace and Justice, to obey the authority

of their severall Common-wealths; that is to say, of their lawfull

Soveraigns. According to this obligation, I can acknowledge no other

Books of the Old Testament, to be Holy Scripture, but those which have

been commanded to be acknowledged for such, by the Authority of the

Church of England. What Books these are, is sufficiently known, without

a Catalogue of them here; and they are the same that are acknowledged

by St. Jerome, who holdeth the rest, namely, the Wisdome of Solomon,

Ecclesiasticus, Judith, Tobias, the first and second of Maccabees,

(though he had seen the first in Hebrew) and the third and fourth of

Esdras, for Apocrypha. Of the Canonicall, Josephus a learned Jew, that

wrote in the time of the Emperor Domitian, reckoneth Twenty Two, making

the number agree with the Hebrew Alphabet. St. Jerome does the same,

though they reckon them in different manner. For Josephus numbers Five

Books of Moses, Thirteen of Prophets, that writ the History of their own

times (which how it agrees with the Prophets writings contained in the

Bible wee shall see hereafter), and Four of Hymnes and Morall Precepts.

But St. Jerome reckons Five Books of Moses, Eight of Prophets, and Nine

of other Holy writ, which he calls of Hagiographa. The Septuagint, who

were 70. learned men of the Jews, sent for by Ptolemy King of Egypt, to

translate the Jewish Law, out of the Hebrew into the Greek, have left us

no other for holy Scripture in the Greek tongue, but the same that are

received in the Church of England.

As for the Books of the New Testament, they are equally acknowledged for

Canon by all Christian Churches, and by all sects of Christians, that

admit any Books at all for Canonicall.

Their Antiquity

Who were the originall writers of the severall Books of Holy Scripture,

has not been made evident by any sufficient testimony of other History,

(which is the only proof of matter of fact); nor can be by any arguments

of naturall Reason; for Reason serves only to convince the truth (not

of fact, but) of consequence. The light therefore that must guide us in

this question, must be that which is held out unto us from the Bookes

themselves: And this light, though it show us not the writer of every

book, yet it is not unusefull to give us knowledge of the time, wherein

they were written.

The Pentateuch Not Written By Moses

And first, for the Pentateuch, it is not argument enough that they were

written by Moses, because they are called the five Books of Moses; no

more than these titles, The Book of Joshua, the Book of Judges, The Book

of Ruth, and the Books of the Kings, are arguments sufficient to prove,

that they were written by Joshua, by the Judges, by Ruth, and by the

Kings. For in titles of Books, the subject is marked, as often as the

writer. The History Of Livy, denotes the Writer; but the History Of

Scanderbeg, is denominated from the subject. We read in the last Chapter

of Deuteronomie, Ver. 6. concerning the sepulcher of Moses, "that no man

knoweth of his sepulcher to this day," that is, to the day wherein those

words were written. It is therefore manifest, that those words were

written after his interrement. For it were a strange interpretation, to

say Moses spake of his own sepulcher (though by Prophecy), that it was

not found to that day, wherein he was yet living. But it may perhaps

be alledged, that the last Chapter only, not the whole Pentateuch, was

written by some other man, but the rest not: Let us therefore consider

that which we find in the Book of Genesis, Chap. 12. Ver. 6 "And Abraham

passed through the land to the place of Sichem, unto the plain of Moreh,

and the Canaanite was then in the land;" which must needs bee the

words of one that wrote when the Canaanite was not in the land; and

consequently, not of Moses, who dyed before he came into it. Likewise

Numbers 21. Ver. 14. the Writer citeth another more ancient Book,

Entituled, The Book of the Warres of the Lord, wherein were registred

the Acts of Moses, at the Red-sea, and at the brook of Arnon. It is

therefore sufficiently evident, that the five Books of Moses were

written after his time, though how long after it be not so manifest.

But though Moses did not compile those Books entirely, and in the form

we have them; yet he wrote all that which hee is there said to have

written: as for example, the Volume of the Law, which is contained, as

it seemeth in the 11 of Deuteronomie, and the following Chapters to the

27. which was also commanded to be written on stones, in their entry

into the land of Canaan. (Deut. 31. 9) And this did Moses himself

write, and deliver to the Priests and Elders of Israel, to be read

every seventh year to all Israel, at their assembling in the feast of

Tabernacles. And this is that Law which God commanded, that their Kings

(when they should have established that form of Government) should take

a copy of from the Priests and Levites to lay in the side of the Arke;

(Deut. 31. 26) and the same which having been lost, was long time after

found again by Hilkiah, and sent to King Josias, who causing it to be

read to the People, renewed the Covenant between God and them. (2 King.

22. 8 & 23. 1,2,3)

The Book of Joshua Written After His Time

That the Book of Joshua was also written long after the time of Joshua,

may be gathered out of many places of the Book it self. Joshua had

set up twelve stones in the middest of Jordan, for a monument of their

passage; (Josh 4. 9) of which the Writer saith thus, "They are there

unto this day;" (Josh 5. 9) for "unto this day", is a phrase that

signifieth a time past, beyond the memory of man. In like manner, upon

the saying of the Lord, that he had rolled off from the people the

Reproach of Egypt, the Writer saith, "The place is called Gilgal unto

this day;" which to have said in the time of Joshua had been improper.

So also the name of the Valley of Achor, from the trouble that Achan

raised in the Camp, (Josh. 7. 26) the Writer saith, "remaineth unto

this day;" which must needs bee therefore long after the time of Joshua.

Arguments of this kind there be many other; as Josh. 8. 29. 13. 13. 14.

14. 15. 63.

The Booke Of Judges And Ruth Written Long After The Captivity

The same is manifest by like arguments of the Book of Judges, chap. 1.

21,26 6.24 10.4 15.19 17.6 and Ruth 1. 1. but especially Judg. 18. 30.

where it is said, that Jonathan "and his sonnes were Priests to the

Tribe of Dan, untill the day of the captivity of the land."

The Like Of The Bookes Of Samuel

That the Books of Samuel were also written after his own time, there

are the like arguments, 1 Sam. 5.5. 7.13,15. 27.6. & 30.25. where, after

David had adjudged equall part of the spoiles, to them that guarded

the Ammunition, with them that fought, the Writer saith, "He made it a

Statute and an Ordinance to Israel to this day." (2. Sam. 6.4.) Again,

when David (displeased, that the Lord had slain Uzzah, for putting out

his hand to sustain the Ark,) called the place Perez-Uzzah, the Writer

saith, it is called so "to this day": the time therefore of the writing

of that Book, must be long after the time of the fact; that is, long

after the time of David.

The Books Of The Kings, And The Chronicles

As for the two Books of the Kings, and the two books of the Chronicles,

besides the places which mention such monuments, as the Writer saith,

remained till his own days; such as are 1 Kings 9.13. 9.21. 10. 12.

12.19. 2 Kings 2.22. 8.22. 10.27. 14.7. 16.6. 17.23. 17.34. 17.41. 1

Chron. 4.41. 5.26. It is argument sufficient they were written after the

captivity in Babylon, that the History of them is continued till that

time. For the Facts Registred are alwaies more ancient than such Books

as make mention of, and quote the Register; as these Books doe in divers

places, referring the Reader to the Chronicles of the Kings of Juda,

to the Chronicles of the Kings of Israel, to the Books of the Prophet

Samuel, or the Prophet Nathan, of the Prophet Ahijah; to the Vision of

Jehdo, to the Books of the Prophet Serveiah, and of the Prophet Addo.

Ezra And Nehemiah

The Books of Esdras and Nehemiah were written certainly after their

return from captivity; because their return, the re-edification of

the walls and houses of Jerusalem, the renovation of the Covenant, and

ordination of their policy are therein contained.

Esther

The History of Queen Esther is of the time of the Captivity; and

therefore the Writer must have been of the same time, or after it.

Job

The Book of Job hath no mark in it of the time wherein it was written:

and though it appear sufficiently (Exekiel 14.14, and James 5.11.)

that he was no fained person; yet the Book it self seemeth not to be

a History, but a Treatise concerning a question in ancient time much

disputed, "why wicked men have often prospered in this world, and good

men have been afflicted;" and it is the most probably, because from the

beginning, to the third verse of the third chapter, where the complaint

of Job beginneth, the Hebrew is (as St. Jerome testifies) in prose; and

from thence to the sixt verse of the last chapter in Hexameter Verses;

and the rest of that chapter again in prose. So that the dispute is all

in verse; and the prose is added, but as a Preface in the beginning, and

an Epilogue in the end. But Verse is no usuall stile of such, as either

are themselves in great pain, as Job; or of such as come to comfort

them, as his friends; but in Philosophy, especially morall Philosophy,

in ancient time frequent.

The Psalter

The Psalmes were written the most part by David, for the use of the

Quire. To these are added some songs of Moses, and other holy men; and

some of them after the return from the Captivity; as the 137. and the

126. whereby it is manifest that the Psalter was compiled, and put into

the form it now hath, after the return of the Jews from Babylon.

The Proverbs

The Proverbs, being a Collection of wise and godly Sayings, partly of

Solomon, partly of Agur the son of Jakeh; and partly of the Mother

of King Lemuel, cannot probably be thought to have been collected by

Solomon, rather then by Agur, or the Mother of Lemues; and that, though

the sentences be theirs, yet the collection or compiling them into this

one Book, was the work of some other godly man, that lived after them

all.

Ecclesiastes And The Canticles

The Books of Ecclesiastes and the Canticles have nothing that was not

Solomons, except it be the Titles, or Inscriptions. For "The Words of

the Preacher, the Son of David, King in Jerusalem;" and, "the Song of

Songs, which is Solomon’s," seem to have been made for distinctions

sake, then, when the Books of Scripture were gathered into one body of

the Law; to the end, that not the Doctrine only, but the Authors also

might be extant.

The Prophets

Of the Prophets, the most ancient, are Sophoniah, Jonas, Amos, Hosea,

Isaiah and Michaiah, who lived in the time of Amaziah, and Azariah,

otherwise Ozias, Kings of Judah. But the Book of Jonas is not properly

a Register of his Prophecy, (for that is contained in these few words,

"Fourty dayes and Ninivy shall be destroyed,") but a History or Narration

of his frowardenesse and disputing Gods commandements; so that there is

small probability he should be the Author, seeing he is the subject of

it. But the Book of Amos is his Prophecy.

Jeremiah, Abdias, Nahum, and Habakkuk prophecyed in the time of Josiah.

Ezekiel, Daniel, Aggeus, and Zacharias, in the Captivity.

When Joel and Malachi prophecyed, is not evident by their Writings. But

considering the Inscriptions, or Titles of their Books, it is manifest

enough, that the whole Scripture of the Old Testament, was set forth in

the form we have it, after the return of the Jews from their Captivity

in Babylon, and before the time of Ptolemaeus Philadelphus, that caused

it to bee translated into Greek by seventy men, which were sent him

out of Judea for that purpose. And if the Books of Apocrypha (which

are recommended to us by the Church, though not for Canonicall, yet for

profitable Books for our instruction) may in this point be credited, the

Scripture was set forth in the form wee have it in, by Esdras; as may

appear by that which he himself saith, in the second book, chapt. 14.

verse 21, 22, &c. where speaking to God, he saith thus, "Thy law is

burnt; therefore no man knoweth the things which thou has done, or the

works that are to begin. But if I have found Grace before thee, send

down the holy Spirit into me, and I shall write all that hath been done

in the world, since the beginning, which were written in thy Law, that

men may find thy path, and that they which will live in the later days,

may live." And verse 45. "And it came to passe when the forty dayes were

fulfilled, that the Highest spake, saying, ‘The first that thou hast

written, publish openly, that the worthy and unworthy may read it; but

keep the seventy last, that thou mayst deliver them onely to such as

be wise among the people.’" And thus much concerning the time of the

writing of the Bookes of the Old Testament.

The New Testament

The Writers of the New Testament lived all in lesse then an age after

Christs Ascension, and had all of them seen our Saviour, or been his

Disciples, except St. Paul, and St. Luke; and consequently whatsoever

was written by them, is as ancient as the time of the Apostles. But

the time wherein the Books of the New Testament were received, and

acknowledged by the Church to be of their writing, is not altogether so

ancient. For, as the Bookes of the Old Testament are derived to us, from

no higher time then that of Esdras, who by the direction of Gods Spirit

retrived them, when they were lost: Those of the New Testament, of which

the copies were not many, nor could easily be all in any one private

mans hand, cannot bee derived from a higher time, that that wherein the

Governours of the Church collected, approved, and recommended them to

us, as the writings of those Apostles and Disciples; under whose names

they go. The first enumeration of all the Bookes, both of the Old,

and New Testament, is in the Canons of the Apostles, supposed to be

collected by Clement the first (after St. Peter) Bishop of Rome. But

because that is but supposed, and by many questioned, the Councell of

Laodicea is the first we know, that recommended the Bible to the then

Christian Churches, for the Writings of the Prophets and Apostles: and

this Councell was held in the 364. yeer after Christ. At which time,

though ambition had so far prevailed on the great Doctors of the Church,

as no more to esteem Emperours, though Christian, for the Shepherds of

the people, but for Sheep; and Emperours not Christian, for Wolves; and

endeavoured to passe their Doctrine, not for Counsell, and Information,

as Preachers; but for Laws, as absolute Governours; and thought such

frauds as tended to make the people the more obedient to Christian

Doctrine, to be pious; yet I am perswaded they did not therefore

falsifie the Scriptures, though the copies of the Books of the New

Testament, were in the hands only of the Ecclesiasticks; because if they

had had an intention so to doe, they would surely have made them more

favorable to their power over Christian Princes, and Civill Soveraignty,

than they are. I see not therefore any reason to doubt, but that the

Old, and New Testament, as we have them now, are the true Registers of

those things, which were done and said by the Prophets, and Apostles.

And so perhaps are some of those Books which are called Apocrypha, if

left out of the Canon, not for inconformity of Doctrine with the

rest, but only because they are not found in the Hebrew. For after the

conquest of Asia by Alexander the Great, there were few learned Jews,

that were not perfect in the Greek tongue. For the seventy Interpreters

that converted the Bible into Greek, were all of them Hebrews; and we

have extant the works of Philo and Josephus both Jews, written by them

eloquently in Greek. But it is not the Writer, but the authority of the

Church, that maketh a Book Canonicall.

Their Scope

And although these Books were written by divers men, yet it is manifest

the Writers were all indued with one and the same Spirit, in that they

conspire to one and the same end, which is the setting forth of the

Rights of the Kingdome of God, the Father, Son, and Holy Ghost. For

the Book of Genesis, deriveth the Genealogy of Gods people, from the

creation of the World, to the going into Egypt: the other four Books of

Moses, contain the Election of God for their King, and the Laws which

hee prescribed for their Government: The Books of Joshua, Judges, Ruth,

and Samuel, to the time of Saul, describe the acts of Gods people,

till the time they cast off Gods yoke, and called for a King, after the

manner of their neighbour nations; The rest of the History of the

Old Testament, derives the succession of the line of David, to the

Captivity, out of which line was to spring the restorer of the Kingdome

of God, even our blessed Saviour God the Son, whose coming was foretold

in the Bookes of the Prophets, after whom the Evangelists writt his

life, and actions, and his claim to the Kingdome, whilst he lived one

earth: and lastly, the Acts, and Epistles of the Apostles, declare the

coming of God, the Holy Ghost, and the Authority he left with them, and

their successors, for the direction of the Jews, and for the invitation

of the Gentiles. In summe, the Histories and the Prophecies of the old

Testament, and the Gospels, and Epistles of the New Testament, have had

one and the same scope, to convert men to the obedience of God; 1. in

Moses, and the Priests; 2. in the man Christ; and 3. in the Apostles and

the successors to Apostolicall power. For these three at several times

did represent the person of God: Moses, and his successors the High

Priests, and Kings of Judah, in the Old Testament: Christ himself, in

the time he lived on earth: and the Apostles, and their successors, from

the day of Pentecost (when the Holy Ghost descended on them) to this

day.

The Question Of The Authority Of The Scriptures Stated.

It is a question much disputed between the divers sects of Christian

Religion, From Whence The Scriptures Derive Their Authority; which

question is also propounded sometimes in other terms, as, How Wee Know

Them To Be The Word Of God, or, Why We Beleeve Them To Be So: and the

difficulty of resolving it, ariseth chiefly from the impropernesse of

the words wherein the question it self is couched. For it is beleeved

on all hands, that the first and originall Author of them is God; and

consequently the question disputed, is not that. Again, it is manifest,

that none can know they are Gods Word, (though all true Christians

beleeve it,) but those to whom God himself hath revealed it

supernaturally; and therefore the question is not rightly moved, of our

Knowledge of it. Lastly, when the question is propounded of our Beleefe;

because some are moved to beleeve for one, and others for other reasons,

there can be rendred no one generall answer for them all. The question

truly stated is, By What Authority They Are Made Law.

Their Authority And Interpretation

As far as they differ not from the Laws of Nature, there is no doubt,

but they are the Law of God, and carry their Authority with them,

legible to all men that have the use of naturall reason: but this is

no other Authority, then that of all other Morall Doctrine consonant to

Reason; the Dictates whereof are Laws, not Made, but Eternall.

If they be made Law by God himselfe, they are of the nature of written

Law, which are Laws to them only to whom God hath so sufficiently

published them, as no man can excuse himself, by saying, he know not

they were his.

He therefore, to whom God hath not supernaturally revealed, that they

are his, nor that those that published them, were sent by him, is not

obliged to obey them, by any Authority, but his, whose Commands have

already the force of Laws; that is to say, by any other Authority, then

that of the Common-wealth, residing in the Soveraign, who only has the

Legislative power. Again, if it be not the Legislative Authority of

the Common-wealth, that giveth them the force of Laws, it must bee

some other Authority derived from God, either private, or publique:

if private, it obliges onely him, to whom in particular God hath been

pleased to reveale it. For if every man should be obliged, to take for

Gods Law, what particular men, on pretence of private Inspiration, or

Revelation, should obtrude upon him, (in such a number of men, that out

of pride, and ignorance, take their own Dreams, and extravagant Fancies,

and Madnesse, for testimonies of Gods Spirit; or out of ambition,

pretend to such Divine testimonies, falsely, and contrary to their

own consciences,) it were impossible that any Divine Law should be

acknowledged. If publique, it is the Authority of the Common-wealth, or

of the Church. But the Church, if it be one person, is the same thing

with a Common-wealth of Christians; called a Common-wealth, because it

consisteth of men united in one person, their Soveraign; and a Church,

because it consisteth in Christian men, united in one Christian

Soveraign. But if the Church be not one person, then it hath no

authority at all; it can neither command, nor doe any action at all; nor

is capable of having any power, or right to any thing; nor has any Will,

Reason, nor Voice; for all these qualities are personall. Now if the

whole number of Christians be not contained in one Common-wealth, they

are not one person; nor is there an Universall Church that hath any

authority over them; and therefore the Scriptures are not made Laws,

by the Universall Church: or if it bee one Common-wealth, then all

Christian Monarchs, and States are private persons, and subject to

bee judged, deposed, and punished by an Universall Soveraigne of all

Christendome. So that the question of the Authority of the Scriptures is

reduced to this, "Whether Christian Kings, and the Soveraigne Assemblies

in Christian Common-wealths, be absolute in their own Territories,

immediately under God; or subject to one Vicar of Christ, constituted

over the Universall Church; to bee judged, condemned, deposed, and put

to death, as hee shall think expedient, or necessary for the common

good."

Which question cannot bee resolved, without a more particular

consideration of the Kingdome of God; from whence also, wee are to judge

of the Authority of Interpreting the Scripture. For, whosoever hath a

lawfull power over any Writing, to make it Law, hath the power also to

approve, or disapprove the interpretation of the same.

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.