In short, the Kingdome of God is a Civill Kingdome; which consisted,

first in the obligation of the people of Israel to those Laws, which

Moses should bring unto them from Mount Sinai; and which afterwards the

High Priest of the time being, should deliver to them from before the

Cherubins in the Sanctum Sanctorum; and which kingdome having been cast

off, in the election of Saul, the Prophets foretold, should be restored

by Christ; and the Restauration whereof we daily pray for, when we

say in the Lords Prayer, "Thy Kingdome come;" and the Right whereof we

acknowledge, when we adde, "For thine is the Kingdome, the Power, and

Glory, for ever and ever, Amen;" and the Proclaiming whereof, was

the Preaching of the Apostles; and to which men are prepared, by the

Teachers of the Gospel; to embrace which Gospel, (that is to say, to

promise obedience to Gods government) is, to bee in the Kingdome of

Grace, because God hath gratis given to such the power to bee the

subjects (that is, Children) of God hereafter, when Christ shall come

in Majesty to judge the world, and actually to govern his owne people,

which is called the Kingdome of Glory. If the Kingdome of God (called

also the Kingdome of Heaven, from the gloriousnesse, and admirable

height of that throne) were not a Kingdome which God by his Lieutenant,

or Vicars, who deliver his Commandements to the people, did exercise on

Earth; there would not have been so much contention, and warre, about

who it is, by whom God speaketh to us; neither would many Priests have

troubled themselves with Spirituall Jurisdiction, nor any King have

denied it them.

Out of this literall interpretation of the Kingdome of God, ariseth also

the true interpretation of the word HOLY. For it is a word, which in

Gods Kingdome answereth to that, which men in their Kingdomes use to

call Publique, or the Kings.

The King of any Countrey is the Publique Person, or Representative of

all his own Subjects. And God the King of Israel was the Holy One of

Israel. The Nation which is subject to one earthly Soveraign, is the

Nation of that Soveraign, that is, of the Publique Person. So the Jews,

who were Gods Nation, were called (Exod. 19.6.) "a Holy Nation." For by

Holy, is alwaies understood, either God himselfe, or that which is Gods

in propriety; as by Publique is alwaies meant, either the Person of the

Common-wealth it self, or something that is so the Common-wealths, as no

private person can claim any propriety therein.

Therefore the Sabbath (Gods day) is a Holy Day; the Temple, (Gods house)

a Holy House; Sacrifices, Tithes, and Offerings (Gods tribute) Holy

Duties; Priests, Prophets, and anointed Kings, under Christ (Gods

ministers) Holy Men; The Coelestiall ministring Spirits (Gods

Messengers) Holy Angels; and the like: and wheresoever the word Holy is

taken properly, there is still something signified of Propriety, gotten

by consent. In saying "Hallowed be thy name," we do but pray to God for

grace to keep the first Commandement, of "having no other Gods but

Him." Mankind is Gods Nation in propriety: but the Jews only were a Holy

Nation. Why, but because they became his Propriety by covenant.

Sacred What

And the word Profane, is usually taken in the Scripture for the same

with Common; and consequently their contraries, Holy, and Proper, in the

Kingdome of God must be the same also. But figuratively, those men also

are called Holy, that led such godly lives, as if they had forsaken all

worldly designes, and wholly devoted, and given themselves to God.

In the proper sense, that which is made Holy by Gods appropriating or

separating it to his own use, is said to be Sanctified by God, as the

Seventh day in the fourth Commandement; and as the Elect in the New

Testament were said to bee Sanctified, when they were endued with the

Spirit of godlinesse. And that which is made Holy by the dedication of

men, and given to God, so as to be used onely in his publique service,

is called also SACRED, and said to be consecrated, as Temples, and other

Houses of Publique Prayer, and their Utensils, Priests, and Ministers,

Victimes, Offerings, and the externall matter of Sacraments.

Degrees of Sanctity

Of Holinesse there be degrees: for of those things that are set apart

for the service of God, there may bee some set apart again, for a neerer

and more especial service. The whole Nation of the Israelites were a

people Holy to God; yet the tribe of Levi was amongst the Israelites a

Holy tribe; and amongst the Levites, the Priests were yet more Holy; and

amongst the Priests, the High Priest was the most Holy. So the Land

of Judea was the Holy Land; but the Holy City wherein God was to be

worshipped, was more Holy; and again, the Temples more Holy than the

City; and the Sanctum Sanctorum more Holy than the rest of the Temple.

Sacrament

A SACRAMENT, is a separation of some visible thing from common use;

and a consecration of it to Gods service, for a sign, either of our

admission into the Kingdome of God, to be of the number of his peculiar

people, or for a Commemoration of the same. In the Old Testament, the

sign of Admission was Circumcision; in the New Testament, Baptisme. The

Commemoration of it in the Old Testament, was the Eating (at a certain

time, which was Anniversary) of the Paschall Lamb; by which they were

put in mind of the night wherein they were delivered out of their

bondage in Egypt; and in the New Testament, the celebrating of the

Lords Supper; by which, we are put in mind, of our deliverance from

the bondage of sin, by our Blessed Saviours death upon the crosse. The

Sacraments of Admission, are but once to be used, because there needs

but one Admission; but because we have need of being often put in

mind of our deliverance, and of our Allegeance, The Sacraments of

Commemoration have need to be reiterated. And these are the principall

Sacraments, and as it were the solemne oathes we make of our

Alleageance. There be also other Consecrations, that may be called

Sacraments, as the word implyeth onely Consecration to Gods service; but

as it implies an oath, or promise of Alleageance to God, there were no

other in the Old Testament, but Circumcision, and the Passover; nor

are there any other in the New Testament, but Baptisme, and the Lords

Supper.

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

Word What

When there is mention of the Word of God, or of Man, it doth not

signifie a part of Speech, such as Grammarians call a Nown, or a Verb,

or any simple voice, without a contexture with other words to make it

significative; but a perfect Speech or Discourse, whereby the speaker

Affirmeth, Denieth, Commandeth, Promiseth, Threateneth, Wisheth, or

Interrogateth. In which sense it is not Vocabulum, that signifies a

Word; but Sermo, (in Greek Logos) that is some Speech, Discourse, or

Saying.

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

In Scripture

Again, if we say the Word of God, or of Man, it may bee understood

sometimes of the Speaker, (as the words that God hath spoken, or that

a Man hath spoken): In which sense, when we say, the Gospel of St.

Matthew, we understand St. Matthew to be the Writer of it: and sometimes

of the Subject: In which sense, when we read in the Bible, "The words

of the days of the Kings of Israel, or Judah," ’tis meant, that the acts

that were done in those days, were the Subject of those Words; And in

the Greek, which (in the Scripture) retaineth many Hebraismes, by the

Word of God is oftentimes meant, not that which is spoken by God, but

concerning God, and his government; that is to say, the Doctrine of

Religion: Insomuch, as it is all one, to say Logos Theou, and Theologia;

which is, that Doctrine which wee usually call Divinity, as is manifest

by the places following (Acts 13.46.) "Then Paul and Barnabas waxed

bold, and said, It was necessary that the Word of God should first

have been spoken to you, but seeing you put it from you, and judge your

selves unworthy of everlasting life, loe, we turn to the Gentiles."

That which is here called the Word of god, was the Doctrine of Christian

Religion; as it appears evidently by that which goes before. And (Acts

5.20.) where it is said to the Apostles by an Angel, "Go stand and speak

in the Temple, all the Words of this life;" by the Words of this life,

is meant, the Doctrine of the Gospel; as is evident by what they did in

the Temple, and is expressed in the last verse of the same Chap. "Daily

in the Temple, and in every house they ceased not to teach and preach

Christ Jesus:" In which place it is manifest, that Jesus Christ was the

subject of this Word of Life; or (which is all one) the subject of the

Words of this Life Eternall, that our saviour offered them. So (Acts

15.7.) the Word of God, is called the Word of the Gospel, because it

containeth the Doctrine of the Kingdome of Christ; and the same Word

(Rom. 10.8,9.) is called the Word of Faith; that is, as is there

expressed, the Doctrine of Christ come, and raised from the dead. Also

(Mat. 13. 19.) "When any one heareth the Word of the Kingdome;" that is,

the Doctrine of the Kingdome taught by Christ. Again, the same Word, is

said (Acts 12. 24.) "to grow and to be multiplied;" which to understand

of the Evangelicall Doctrine is easie, but of the Voice, or Speech

of God, hard and strange. In the same sense the Doctrine of Devils,

signifieth not the Words of any Devill, but the Doctrine of Heathen men

concerning Daemons, and those Phantasms which they worshipped as Gods.

(1 Tim. 4.1.)

Considering these two significations of the WORD OF GOD, as it is taken

in Scripture, it is manifest in this later sense (where it is taken for

the Doctrine of the Christian Religion,) that the whole scripture is the

Word of God: but in the former sense not so. For example, though these

words, "I am the Lord thy God, &c." to the end of the Ten Commandements,

were spoken by God to Moses; yet the Preface, "God spake these words

and said," is to be understood for the Words of him that wrote the holy

History. The Word of God, as it is taken for that which he hath spoken,

is understood sometimes Properly, sometimes Metaphorically. Properly,

as the words, he hath spoken to his Prophets; Metaphorically, for his

Wisdome, Power, and eternall Decree, in making the world; in which

sense, those Fiats, "Let there be light," "Let there be a firmament,"

"Let us make man," &c. (Gen. 1.) are the Word of God. And in the same

sense it is said (John 1.3.) "All things were made by it, and without it

was nothing made that was made; And (Heb. 1.3.) "He upholdeth all things

by the word of his Power;" that is, by the Power of his Word; that is,

by his Power; and (Heb. 11.3.) "The worlds were framed by the Word

of God;" and many other places to the same sense: As also amongst the

Latines, the name of Fate, which signifieth properly The Word Spoken, is

taken in the same sense.

Secondly, For The Effect Of His Word

Secondly, for the effect of his Word; that is to say, for the thing it

self, which by his Word is Affirmed, Commanded, Threatned, or Promised;

as (Psalm 105.19.) where Joseph is said to have been kept in prison,

"till his Word was come;" that is, till that was come to passe which

he had (Gen. 40.13.) foretold to Pharaohs Butler, concerning his being

restored to his office: for there by His Word Was Come, is meant, the

thing it self was come to passe. So also (1 King. 18.36.) Elijah saith

to God, "I have done all these thy Words," in stead of "I have done all

these things at thy Word," or commandement: and (Jer. 17.15.) "Where is

the Word of the Lord," is put for, "Where is the Evill he threatened:"

And (Ezek. 12.28.) "There shall none of my Words be prolonged any

more:" by "Words" are understood those Things, which God promised to his

people. And in the New Testament (Mat. 24.35.) "heaven and earth shal

pass away, but my Words shall not pass away;" that is, there is nothing

that I have promised or foretold, that shall not come to passe. And in

this sense it is, that St. John the Evangelist, and, I think, St. John

onely calleth our Saviour himself as in the flesh "the Word of God

(as Joh. 1.14.) the Word was made Flesh;" that is to say, the Word, or

Promise that Christ should come into the world, "who in the beginning

was with God;" that is to say, it was in the purpose of God the Father,

to send God the Son into the world, to enlighten men in the way of

Eternall life, but it was not till then put in execution, and actually

incarnate; So that our Saviour is there called "the Word," not because

he was the promise, but the thing promised. They that taking occasion

from this place, doe commonly call him the Verbe of God, do but render

the text more obscure. They might as well term him the Nown of God:

for as by Nown, so also by Verbe, men understand nothing but a part

of speech, a voice, a sound, that neither affirms, nor denies, nor

commands, nor promiseth, nor is any substance corporeall, or spirituall;

and therefore it cannot be said to bee either God, or Man; whereas our

Saviour is both. And this Word which St. John in his Gospel saith was

with God, is (in his 1 Epistle, verse 1.) called "the Word of Life;" and

(verse 2.) "The eternall life, which was with the Father:" so that he

can be in no other sense called the Word, then in that, wherein he is

called Eternall life; that is, "he that hath procured us Eternall life,"

by his comming in the flesh. So also (Apocalypse 19.13.) the Apostle

speaking of Christ, clothed in a garment dipt in bloud, saith; his name

is "the Word of God;" which is to be understood, as if he had said his

name had been, "He that was come according to the purpose of God from

the beginning, and according to his Word and promises delivered by the

Prophets." So that there is nothing here of the Incarnation of a Word,

but of the Incarnation of God the Son, therefore called the Word,

because his Incarnation was the Performance of the Promise; In like

manner as the Holy Ghost is called The Promise. (Acts 1.4. Luke 24.49.)

Thirdly, For The Words Of Reason And Equity

There are also places of the Scripture, where, by the Word of God, is

signified such Words as are consonant to reason, and equity, though

spoken sometimes neither by prophet, nor by a holy man. For Pharaoh

Necho was an Idolator; yet his Words to the good King Josiah, in which

he advised him by Messengers, not to oppose him in his march against

Carchemish, are said to have proceeded from the mouth of God; and that

Josiah not hearkning to them, was slain in the battle; as is to be read

2 Chron. 35. vers. 21,22,23. It is true, that as the same History is

related in the first book of Esdras, not Pharaoh, but Jeremiah spake

these words to Josiah, from the mouth of the Lord. But wee are to

give credit to the Canonicall Scripture, whatsoever be written in the

Apocrypha.

The Word of God, is then also to be taken for the Dictates of reason,

and equity, when the same is said in the Scriptures to bee written in

mans heart; as Psalm 36.31. Jerem. 31.33. Deut.30.11, 14. and many other

like places.

Divers Acceptions Of The Word Prophet

The name of PROPHET, signifieth in Scripture sometimes Prolocutor; that

is, he that speaketh from God to Man, or from man to God: And sometimes

Praedictor, or a foreteller of things to come; And sometimes one that

speaketh incoherently, as men that are distracted. It is most frequently

used in the sense of speaking from God to the People. So Moses, Samuel,

Elijah, Isaiah, Jeremiah, and others were Prophets. And in this sense

the High Priest was a Prophet, for he only went into the Sanctum

Sanctorum, to enquire of God; and was to declare his answer to the

people. And therefore when Caiphas said, it was expedient that one man

should die for the people, St. John saith (chap. 11.51.) that "He spake

not this of himselfe, but being High Priest that year, he prophesied

that one man should dye for the nation." Also they that in Christian

Congregations taught the people, (1 Cor. 14.3.) are said to Prophecy. In

the like sense it is, that God saith to Moses (Exod. 4.16.) concerning

Aaron, "He shall be thy Spokes-man to the People; and he shall be to

thee a mouth, and thou shalt be to him in stead of God;" that which here

is Spokesman, is (chap.7.1.) interpreted Prophet; "See (saith God)

I have made thee a God to Pharaoh, and Aaron thy Brother shall be thy

Prophet." In the sense of speaking from man to God, Abraham is called

a Prophet (Genes. 20.7.) where God in a Dream speaketh to Abimelech

in this manner, "Now therefore restore the man his wife, for he is a

Prophet, and shall pray for thee;" whereby may be also gathered,

that the name of Prophet may be given, not unproperly to them that

in Christian Churches, have a Calling to say publique prayers for the

Congregation. In the same sense, the Prophets that came down from the

High place (or Hill of God) with a Psaltery, and a Tabret, and a Pipe,

and a Harp (1 Sam. 10.5,6.) and (vers. 10.) Saul amongst them, are said

to Prophecy, in that they praised God, in that manner publiquely. In the

like sense, is Miriam (Exod. 15.20.) called a Prophetesse. So is it

also to be taken (1 Cor. 11.4,5.) where St. Paul saith, "Every man that

prayeth or prophecyeth with his head covered, &c. and every woman that

prayeth or prophecyeth with her head uncovered: For Prophecy in that

place, signifieth no more, but praising God in Psalmes, and Holy Songs;

which women might doe in the Church, though it were not lawfull for them

to speak to the Congregation. And in this signification it is, that the

Poets of the Heathen, that composed Hymnes and other sorts of Poems in

the honor of their Gods, were called Vates (Prophets) as is well enough

known by all that are versed in the Books of the Gentiles, and as

is evident (Tit. 1.12.) where St. Paul saith of the Cretians, that a

Prophet of their owne said, they were Liars; not that St. Paul held

their Poets for Prophets, but acknowledgeth that the word Prophet was

commonly used to signifie them that celebrated the honour of God in

Verse

Praediction Of Future Contingents, Not Alwaies Prophecy

When by Prophecy is meant Praediction, or foretelling of future

Contingents; not only they were Prophets, who were Gods Spokesmen, and

foretold those things to others, which God had foretold to them; but

also all those Imposters, that pretend by the helpe of familiar spirits,

or by superstitious divination of events past, from false causes, to

foretell the like events in time to come: of which (as I have declared

already in the 12. chapter of this Discourse) there be many kinds, who

gain in the opinion of the common sort of men, a greater reputation

of Prophecy, by one casuall event that may bee but wrested to their

purpose, than can be lost again by never so many failings. Prophecy is

not an art, nor (when it is taken for Praediction) a constant Vocation;

but an extraordinary, and temporary Employment from God, most often of

Good men, but sometimes also of the Wicked. The woman of Endor, who

is said to have had a familiar spirit, and thereby to have raised a

Phantasme of Samuel, and foretold Saul his death, was not therefore a

Prophetesse; for neither had she any science, whereby she could raise

such a Phantasme; nor does it appear that God commanded the raising of

it; but onely guided that Imposture to be a means of Sauls terror and

discouragement; and by consequent, of the discomfiture, by which he

fell. And for Incoherent Speech, it was amongst the Gentiles taken for

one sort of Prophecy, because the Prophets of their Oracles, intoxicated

with a spirit, or vapour from the cave of the Pythian Oracle at Delphi,

were for the time really mad, and spake like mad-men; of whose loose

words a sense might be made to fit any event, in such sort, as all

bodies are said to be made of Materia prima. In the Scripture I find

it also so taken (1 Sam. 18. 10.) in these words, "And the Evill spirit

came upon Saul, and he Prophecyed in the midst of the house."

The Manner How God Hath Spoken To The Prophets

And although there be so many significations in Scripture of the word

Prophet; yet is that the most frequent, in which it is taken for him,

to whom God speaketh immediately, that which the Prophet is to say from

him, to some other man, or to the people. And hereupon a question may

be asked, in what manner God speaketh to such a Prophet. Can it (may some

say) be properly said, that God hath voice and language, when it cannot

be properly said, he hath a tongue, or other organs, as a man? The

Prophet David argueth thus, "Shall he that made the eye, not see? or he

that made the ear, not hear?" But this may be spoken, not (as usually) to

signifie Gods nature, but to signifie our intention to honor him. For

to See, and Hear, are Honorable Attributes, and may be given to God, to

declare (as far as our capacity can conceive) his Almighty power. But

if it were to be taken in the strict, and proper sense, one might argue

from his making of all parts of mans body, that he had also the same use

of them which we have; which would be many of them so uncomely, as it

would be the greatest contumely in the world to ascribe them to him.

Therefore we are to interpret Gods speaking to men immediately, for that

way (whatsoever it be), by which God makes them understand his will: And

the wayes whereby he doth this, are many; and to be sought onely in the

Holy Scripture: where though many times it be said, that God spake to

this, and that person, without declaring in what manner; yet there be

again many places, that deliver also the signes by which they were

to acknowledge his presence, and commandement; and by these may be

understood, how he spake to many of the rest.

To The Extraordinary Prophets Of The Old Testament He Spake By Dreams,

Or Visions

In what manner God spake to Adam, and Eve, and Cain, and Noah, is not

expressed; nor how he spake to Abraham, till such time as he came out of

his own countrey to Sichem in the land of Canaan; and then (Gen. 12.7.)

God is said to have Appeared to him. So there is one way, whereby God

made his presence manifest; that is, by an Apparition, or Vision. And

again, (Gen. 15.1.) The Word of the Lord came to Abraham in a Vision;

that is to say, somewhat, as a sign of Gods presence, appeared as Gods

Messenger, to speak to him. Again, the Lord appeared to Abraham (Gen.

18. 1.) by an apparition of three Angels; and to Abimelech (Gen. 20. 3.)

in a dream: To Lot (Gen. 19. 1.) by an apparition of Two Angels: And

to Hagar (Gen. 21. 17.) by the apparition of one Angel: And to Abraham

again (Gen. 22. 11.) by the apparition of a voice from heaven: And (Gen.

26. 24.) to Isaac in the night; (that is, in his sleep, or by dream):

And to Jacob (Gen. 18. 12.) in a dream; that is to say (as are the words

of the text) "Jacob dreamed that he saw a ladder, &c." And (Gen. 32. 1.)

in a Vision of Angels: And to Moses (Exod. 3.2.) in the apparition of a

flame of fire out of the midst of a bush: And after the time of Moses,

(where the manner how God spake immediately to man in the Old Testament,

is expressed) hee spake alwaies by a Vision, or by a Dream; as to

Gideon, Samuel, Eliah, Elisha, Isaiah, Ezekiel, and the rest of the

Prophets; and often in the New Testament, as to Joseph, to St. Peter, to

St. Paul, and to St. John the Evangelist in the Apocalypse.

Onely to Moses hee spake in a more extraordinary manner in Mount Sinai,

and in the Tabernacle; and to the High Priest in the Tabernacle, and in

the Sanctum Sanctorum of the Temple. But Moses, and after him the

High Priests were Prophets of a more eminent place, and degree in

Gods favour; And God himself in express words declareth, that to other

Prophets hee spake in Dreams and Visions, but to his servant Moses, in

such manner as a man speaketh to his friend. The words are these (Numb.

12. 6,7,8.) "If there be a Prophet among you, I the Lord will make my

self known to him in a Vision, and will speak unto him in a Dream. My

servant Moses is not so, who is faithfull in all my house; with him I

will speak mouth to mouth, even apparently, not in dark speeches; and

the similitude of the Lord shall he behold." And (Exod. 33. 11.) "The

Lord spake to Moses face to face, as a man speaketh to his friend."

And yet this speaking of God to Moses, was by mediation of an Angel, or

Angels, as appears expressely, Acts 7. ver. 35. and 53. and Gal. 3. 19.

and was therefore a Vision, though a more cleer Vision than was given to

other Prophets. And conformable hereunto, where God saith (Deut. 13. 1.)

"If there arise amongst you a Prophet, or Dreamer of Dreams," the later

word is but the interpretation of the former. And (Joel 2. 28.) "Your

sons and your daughters shall Prophecy; your old men shall dream Dreams,

and your young men shall see Visions:" where again, the word Prophecy is

expounded by Dream, and Vision. And in the same manner it was, that God

spake to Solomon, promising him Wisdome, Riches, and Honor; for the text

saith, (1 Kings 3. 15.) "And Solomon awoak, and behold it was a Dream:"

So that generally the Prophets extraordinary in the old Testament took

notice of the Word of God no otherwise, than from their Dreams, or

Visions, that is to say, from the imaginations which they had in their

sleep, or in an Extasie; which imaginations in every true Prophet were

supernaturall; but in false Prophets were either naturall, or feigned.

The same Prophets were neverthelesse said to speak by the Spirit; as

(Zach. 7. 12.) where the Prophet speaking of the Jewes, saith, "They

made their hearths hard as Adamant, lest they should hear the law, and

the words which the Lord of Hosts hath sent in his Spirit by the former

Prophets." By which it is manifest, that speaking by the Spirit, or

Inspiration, was not a particular manner of Gods speaking, different

from Vision, when they that were said to speak by the Spirit, were

extraordinary Prophets, such as for every new message, were to have a

particular Commission, or (which is all one) a new Dream, or Vision.

To Prophets Of Perpetuall Calling, And Supreme, God Spake In The

Old Testament From The Mercy Seat, In A Manner Not Expressed In The

Scripture. Of Prophets, that were so by a perpetuall Calling in the Old

Testament, some were Supreme, and some Subordinate: Supreme were first

Moses; and after him the High Priest, every one for his time, as long

as the Priesthood was Royall; and after the people of the Jews, had

rejected God, that he should no more reign over them, those Kings which

submitted themselves to Gods government, were also his chief Prophets;

and the High Priests office became Ministeriall. And when God was to be

consulted, they put on the holy vestments, and enquired of the Lord,

as the King commanded them, and were deprived of their office, when

the King thought fit. For King Saul (1 Sam. 13. 9.) commanded the burnt

offering to be brought, and (1 Sam. 14. 18.) he commands the Priest to

bring the Ark neer him; and (ver. 19.) again to let it alone, because he

saw an advantage upon his enemies. And in the same chapter Saul asketh

counsell of God. In like manner King David, after his being anointed,

though before he had possession of the Kingdome, is said to "enquire

of the Lord" (1 Sam. 23. 2.) whether he should fight against the

Philistines at Keilah; and (verse 10.) David commandeth the Priest to

bring him the Ephod, to enquire whether he should stay in Keilah,

or not. And King Solomon (1 Kings 2. 27.) took the Priesthood from

Abiathar, and gave it (verse 35.) to Zadoc. Therefore Moses, and

the High Priests, and the pious Kings, who enquired of God on all

extraordinary occasions, how they were to carry themselves, or what

event they were to have, were all Soveraign Prophets. But in what manner

God spake unto them, is not manifest. To say that when Moses went up to

God in Mount Sinai, it was a Dream, or Vision, such as other Prophets

had, is contrary to that distinction which God made between Moses, and

other Prophets, Numb. 12. 6,7,8. To say God spake or appeared as he

is in his own nature, is to deny his Infinitenesse, Invisibility,

Incomprehensibility. To say he spake by Inspiration, or Infusion of the

Holy Spirit, as the Holy Spirit signifieth the Deity, is to make Moses

equall with Christ, in whom onely the Godhead (as St. Paul speaketh Col.

2.9.) dwelleth bodily. And lastly, to say he spake by the Holy Spirit,

as it signifieth the graces, or gifts of the Holy Spirit, is to

attribute nothing to him supernaturall. For God disposeth men to Piety,

Justice, Mercy, Truth, Faith, and all manner of Vertue, both Morall,

and Intellectuall, by doctrine, example, and by severall occasions,

naturall, and ordinary.

And as these ways cannot be applyed to God, in his speaking to Moses, at

Mount Sinai; so also, they cannot be applyed to him, in his speaking

to the High Priests, from the Mercy-Seat. Therefore in what manner God

spake to those Soveraign Prophets of the Old Testament, whose office

it was to enquire of him, is not intelligible. In the time of the New

Testament, there was no Soveraign Prophet, but our Saviour; who was both

God that spake, and the Prophet to whom he spake.

To Prophets Of Perpetuall Calling, But Subordinate, God Spake By The

Spirit. To subordinate Prophets of perpetuall Calling, I find not any

place that proveth God spake to them supernaturally; but onely in

such manner, as naturally he inclineth men to Piety, to Beleef, to

Righteousnesse, and to other vertues all other Christian Men. Which

way, though it consist in Constitution, Instruction, Education, and the

occasions and invitements men have to Christian vertues; yet it is truly

attributed to the operation of the Spirit of God, or Holy Spirit

(which we in our language call the Holy Ghost): For there is no good

inclination, that is not of the operation of God. But these operations

are not alwaies supernaturall. When therefore a Prophet is said to speak

in the Spirit, or by the Spirit of God, we are to understand no more,

but that he speaks according to Gods will, declared by the supreme

Prophet. For the most common acceptation of the word Spirit, is in the

signification of a mans intention, mind, or disposition.

In the time of Moses, there were seventy men besides himself, that

Prophecyed in the Campe of the Israelites. In what manner God spake to

them, is declared in the 11 of Numbers, verse 25. "The Lord came down in

a cloud, and spake unto Moses, and took of the Spirit that was upon him,

and gave it to the seventy Elders. And it came to passe, when the Spirit

rested upon them, they Prophecyed, and did not cease," By which it is

manifest, first, that their Prophecying to the people, was subservient,

and subordinate to the Prophecying of Moses; for that God took of the

Spirit of Moses, to put upon them; so that they Prophecyed as Moses

would have them: otherwise they had not been suffered to Prophecy at

all. For there was (verse 27.) a complaint made against them to Moses;

and Joshua would have Moses to have forbidden them; which he did not,

but said to Joshua, Bee not jealous in my behalf. Secondly, that

the Spirit of God in that place, signifieth nothing but the Mind and

Disposition to obey, and assist Moses in the administration of the

Government. For if it were meant they had the substantial Spirit of God;

that is, the Divine nature, inspired into them, then they had it in no

lesse manner than Christ himself, in whom onely the Spirit of God dwelt

bodily. It is meant therefore of the Gift and Grace of God, that guided

them to co-operate with Moses; from whom their Spirit was derived. And

it appeareth (verse 16.) that, they were such as Moses himself should

appoint for Elders and Officers of the People: For the words are,

"Gather unto me seventy men, whom thou knowest to be Elders and

Officers of the people:" where, "thou knowest," is the same with "thou

appointest," or "hast appointed to be such." For we are told

before (Exod. 18.) that Moses following the counsell of Jethro his

Father-in-law, did appoint Judges, and Officers over the people, such as

feared God; and of these, were those Seventy, whom God by putting upon

them Moses spirit, inclined to aid Moses in the Administration of the

Kingdome: and in this sense the Spirit of God is said (1 Sam. 16. 13,

14.) presently upon the anointing of David, to have come upon David, and

left Saul; God giving his graces to him he chose to govern his people,

and taking them away from him, he rejected. So that by the Spirit is

meant Inclination to Gods service; and not any supernaturall Revelation.

God Sometimes Also Spake By Lots

God spake also many times by the event of Lots; which were ordered by

such as he had put in Authority over his people. So wee read that God

manifested by the Lots which Saul caused to be drawn (1 Sam. 14. 43.)

the fault that Jonathan had committed, in eating a honey-comb, contrary

to the oath taken by the people. And (Josh. 18. 10.) God divided the

land of Canaan amongst the Israelite, by the "lots that Joshua did cast

before the Lord in Shiloh." In the same manner it seemeth to be, that

God discovered (Joshua 7.16., &c.) the crime of Achan. And these are the

wayes whereby God declared his Will in the Old Testament.

All which ways he used also in the New Testament. To the Virgin Mary, by

a Vision of an Angel: To Joseph in a Dream: again to Paul in the way

to Damascus in a Vision of our Saviour: and to Peter in the Vision of

a sheet let down from heaven, with divers sorts of flesh, of clean and

unclean, beasts; and in prison, by Vision of an Angel: And to all the

Apostles, and Writers of the New Testament, by the graces of his Spirit;

and to the Apostles again (at the choosing of Matthias in the place of

Judas Iscariot) by lot.

Every Man Ought To Examine The Probability Of A Pretended Prophets

Calling

Seeing then all Prophecy supposeth Vision, or Dream, (which two, when

they be naturall, are the same,) or some especiall gift of God, so

rarely observed in mankind, as to be admired where observed; and seeing

as well such gifts, as the most extraordinary Dreams, and Visions, may

proceed from God, not onely by his supernaturall, and immediate, but

also by his naturall operation, and by mediation of second causes;

there is need of Reason and Judgement to discern between naturall, and

supernaturall Gifts, and between naturall, and supernaturall Visions, or

Dreams. And consequently men had need to be very circumspect, and wary,

in obeying the voice of man, that pretending himself to be a Prophet,

requires us to obey God in that way, which he in Gods name telleth us to

be the way to happinesse. For he that pretends to teach men the way of

so great felicity, pretends to govern them; that is to say, to rule, and

reign over them; which is a thing, that all men naturally desire, and

is therefore worthy to be suspected of Ambition and Imposture; and

consequently, ought to be examined, and tryed by every man, before hee

yeeld them obedience; unlesse he have yeelded it them already, in

the institution of a Common-wealth; as when the Prophet is the Civill

Soveraign, or by the Civil Soveraign Authorized. And if this examination

of Prophets, and Spirits, were not allowed to every one of the people,

it had been to no purpose, to set out the marks, by which every man

might be able, to distinguish between those, whom they ought, and those

whom they ought not to follow. Seeing therefore such marks are set out

(Deut. 13. 1,&c.) to know a Prophet by; and (1 John 4.1.&C) to know a

Spirit by: and seeing there is so much Prophecying in the Old Testament;

and so much Preaching in the New Testament against Prophets; and so much

greater a number ordinarily of false Prophets, then of true; every

one is to beware of obeying their directions, at their own perill. And

first, that there were many more false than true Prophets, appears by

this, that when Ahab (1 Kings 12.) consulted four hundred Prophets, they

were all false Imposters, but onely one Michaiah. And a little before

the time of the Captivity, the Prophets were generally lyars. "The

Prophets" (saith the Lord by Jerem. cha. 14. verse 14.) "prophecy Lies

in my name. I sent them not, neither have I commanded them, nor spake

unto them, they prophecy to you a false Vision, a thing of naught; and

the deceit of their heart." In so much as God commanded the People by

the mouth of the Prophet Jeremiah (chap. 23. 16.) not to obey them.

"Thus saith the Lord of Hosts, hearken not unto the words of the

Prophets, that prophecy to you. They make you vain, they speak a Vision

of their own heart, and not out of the mouth of the Lord."

All Prophecy But Of The Soveraign Prophet Is To Be Examined By Every

Subject

Seeing then there was in the time of the Old Testament, such quarrells

amongst the Visionary Prophets, one contesting with another, and asking

When departed the Spirit from me, to go to thee? as between Michaiah,

and the rest of the four hundred; and such giving of the Lye to one

another, (as in Jerem. 14.14.) and such controversies in the New

Testament at this day, amongst the Spirituall Prophets: Every man then

was, and now is bound to make use of his Naturall Reason, to apply to

all Prophecy those Rules which God hath given us, to discern the

true from the false. Of which rules, in the Old Testament, one was,

conformable doctrine to that which Moses the Soveraign Prophet had

taught them; and the other the miraculous power of foretelling what God

would bring to passe, as I have already shown out of Deut. 13. 1. &c.

and in the New Testament there was but one onely mark; and that was the

preaching of this Doctrine, That Jesus Is The Christ, that is, the

King of the Jews, promised in the Old Testament. Whosoever denyed that

Article, he was a false Prophet, whatsoever miracles he might seem to

work; and he that taught it was a true Prophet. For St. John (1 Epist,

4. 2, &c) speaking expressely of the means to examine Spirits, whether

they be of God, or not; after he hath told them that there would arise

false Prophets, saith thus, "Hereby know ye the Spirit of God. Every

Spirit that confesseth that Jesus Christ is come in the flesh, is of

God;" that is, is approved and allowed as a Prophet of God: not that

he is a godly man, or one of the Elect, for this, that he confesseth,

professeth, or preacheth Jesus to be the Christ; but for that he is a

Prophet avowed. For God sometimes speaketh by Prophets, whose persons he

hath not accepted; as he did by Baalam; and as he foretold Saul of his

death, by the Witch of Endor. Again in the next verse, "Every Spirit

that confesseth not that Jesus Christ is come in the Flesh, is not

of Christ. And this is the Spirit of Antichrist." So that the rule is

perfect on both sides; that he is a true Prophet, which preacheth the

Messiah already come, in the person of Jesus; and he a false one that

denyeth him come, and looketh for him in some future Imposter, that

shall take upon him that honour falsely, whom the Apostle there properly

calleth Antichrist. Every man therefore ought to consider who is the

Soveraign Prophet; that is to say, who it is, that is Gods Viceregent

on earth; and hath next under God, the Authority of Governing Christian

men; and to observe for a Rule, that Doctrine, which in the name of

God, hee commanded to bee taught; and thereby to examine and try out

the truth of those Doctrines, which pretended Prophets with miracles, or

without, shall at any time advance: and if they find it contrary to that

Rule, to doe as they did, that came to Moses, and complained that there

were some that Prophecyed in the Campe, whose Authority so to doe they

doubted of; and leave to the Soveraign, as they did to Moses to uphold,

or to forbid them, as hee should see cause; and if hee disavow them,

then no more to obey their voice; or if he approve them, then to obey

them, as men to whom God hath given a part of the Spirit of their

Soveraigne. For when Christian men, take not their Christian Soveraign,

for Gods Prophet; they must either take their owne Dreams, for the

prophecy they mean to bee governed by, and the tumour of their own

hearts for the Spirit of God; or they must suffer themselves to bee lead

by some strange Prince; or by some of their fellow subjects, that can

bewitch them, by slander of the government, into rebellion, without

other miracle to confirm their calling, then sometimes an extraordinary

successe, and Impunity; and by this means destroying all laws, both

divine, and humane, reduce all Order, Government, and Society, to the

first Chaos of Violence, and Civill warre.

CHAPTER XXXVII. OF MIRACLES, AND THEIR USE

A Miracle Is A Work That Causeth Admiration

By Miracles are signified the Admirable works of God: & therefore they

are also called Wonders. And because they are for the most part, done,

for a signification of his commandement, in such occasions, as

without them, men are apt to doubt, (following their private naturall

reasoning,) what he hath commanded, and what not, they are commonly in

Holy Scripture, called Signes, in the same sense, as they are called by

the Latines, Ostenta, and Portenta, from shewing, and fore-signifying

that, which the Almighty is about to bring to passe.

And Must Therefore Be Rare, Whereof There Is No Naturall Cause Known

To understand therefore what is a Miracle, we must first understand what

works they are, which men wonder at, and call Admirable. And there be

but two things which make men wonder at any event: The one is, if it

be strange, that is to say, such, as the like of it hath never, or very

rarely been produced: The other is, if when it is produced, we cannot

imagine it to have been done by naturall means, but onely by the

immediate hand of God. But when wee see some possible, naturall cause of

it, how rarely soever the like has been done; or if the like have been

often done, how impossible soever it be to imagine a naturall means

thereof, we no more wonder, nor esteem it for a Miracle.

Therefore, if a Horse, or Cow should speak, it were a Miracle; because

both the thing is strange, & the Naturall cause difficult to imagin: So

also were it, to see a strange deviation of nature, in the production

of some new shape of a living creature. But when a man, or other Animal,

engenders his like, though we know no more how this is done, than the

other; yet because ’tis usuall, it is no Miracle. In like manner, if a

man be metamorphosed into a stone, or into a pillar, it is a Miracle;

because strange: but if a peece of wood be so changed; because we see it

often, it is no Miracle: and yet we know no more, by what operation of

God, the one is brought to passe, than the other.

The first Rainbow that was seen in the world, was a Miracle, because the

first; and consequently strange; and served for a sign from God, placed

in heaven, to assure his people, there should be no more an universall

destruction of the world by Water. But at this day, because they

are frequent, they are not Miracles, neither to them that know their

naturall causes, nor to them who know them not. Again, there be many

rare works produced by the Art of man: yet when we know they are done;

because thereby wee know also the means how they are done, we count them

not for Miracles, because not wrought by the immediate hand of God, but

by mediation of humane Industry.

That Which Seemeth A Miracle To One Man, May Seem Otherwise To Another

Furthermore, seeing Admiration and Wonder, is consequent to the

knowledge and experience, wherewith men are endued, some more, some

lesse; it followeth, that the same thing, may be a Miracle to one, and

not to another. And thence it is, that ignorant, and superstitious men

make great Wonders of those works, which other men, knowing to proceed

from Nature, (which is not the immediate, but the ordinary work of God,)

admire not at all: As when Ecclipses of the Sun and Moon have been taken

for supernaturall works, by the common people; when neverthelesse, there

were others, could from their naturall causes, have foretold the very

hour they should arrive: Or, as when a man, by confederacy, and secret

intelligence, getting knowledge of the private actions of an ignorant,

unwary man, thereby tells him, what he has done in former time; it seems

to him a Miraculous thing; but amongst wise, and cautelous men, such

Miracles as those, cannot easily be done.

The End Of Miracles

Again, it belongeth to the nature of a Miracle, that it be wrought for

the procuring of credit to Gods Messengers, Ministers, and Prophets,

that thereby men may know, they are called, sent, and employed by God,

and thereby be the better inclined to obey them. And therefore, though

the creation of the world, and after that the destruction of all living

creatures in the universall deluge, were admirable works; yet because

they were not done to procure credit to any Prophet, or other Minister

of God, they use not to be called Miracles. For how admirable soever any

work be, the Admiration consisteth not in that it could be done, because

men naturally beleeve the Almighty can doe all things, but because he

does it at the Prayer, or Word of a man. But the works of God in Egypt,

by the hand of Moses, were properly Miracles; because they were done

with intention to make the people of Israel beleeve, that Moses came

unto them, not out of any design of his owne interest, but as sent from

God. Therefore after God had commanded him to deliver the Israelites

from the Egyptian bondage, when he said (Exod 4.1. &c.) "They will not

beleeve me, but will say, the Lord hath not appeared unto me," God gave

him power, to turn the Rod he had in his hand into a Serpent, and again

to return it into a Rod; and by putting his hand into his bosome, to

make it leprous; and again by pulling it out to make it whole, to make

the Children of Israel beleeve (as it is verse 5.) that the God of their

Fathers had appeared unto him; And if that were not enough, he gave

him power to turn their waters into bloud. And when hee had done these

Miracles before the people, it is said (verse 41.) that "they beleeved

him." Neverthelesse, for fear of Pharaoh, they durst not yet obey him.

Therefore the other works which were done to plague Pharaoh and the

Egyptians, tended all to make the Israelites beleeve in Moses, and were

properly Miracles. In like manner if we consider all the Miracles

done by the hand of Moses, and all the rest of the Prophets, till the

Captivity; and those of our Saviour, and his Apostles afterward; we

shall find, their end was alwaies to beget, or confirm beleefe, that

they came not of their own motion, but were sent by God. Wee may further

observe in Scripture, that the end of Miracles, was to beget beleef,

not universally in all men, elect, and reprobate; but in the elect

only; that is to say, is such as God had determined should become his

Subjects. For those miraculous plagues of Egypt, had not for end, the

conversion of Pharaoh; For God had told Moses before, that he would

harden the heart of Pharaoh, that he should not let the people goe: And

when he let them goe at last, not the Miracles perswaded him, but the

plagues forced him to it. So also of our Saviour, it is written, (Mat.

13. 58.) that he wrought not many Miracles in his own countrey, because

of their unbeleef; and (in Marke 6.5.) in stead of, "he wrought not

many," it is, "he could work none." It was not because he wanted power;

which to say, were blasphemy against God; nor that the end of Miracles

was not to convert incredulous men to Christ; for the end of all the

Miracles of Moses, of Prophets, of our Saviour, and of his Apostles

was to adde men to the Church; but it was, because the end of their

Miracles, was to adde to the Church (not all men, but) such as should

be saved; that is to say, such as God had elected. Seeing therefore

our Saviour sent from his Father, hee could not use his power in the

conversion of those, whom his Father had rejected. They that expounding

this place of St. Marke, say, that his word, "Hee could not," is put

for, "He would not," do it without example in the Greek tongue, (where

Would Not, is put sometimes for Could Not, in things inanimate, that

have no will; but Could Not, for Would Not, never,) and thereby lay

a stumbling block before weak Christians; as if Christ could doe no

Miracles, but amongst the credulous.

The Definition Of A Miracle

From that which I have here set down, of the nature, and use of a

Miracle, we may define it thus, "A MIRACLE, is a work of God, (besides

his operation by the way of Nature, ordained in the Creation,) done

for the making manifest to his elect, the mission of an extraordinary

Minister for their salvation."

And from this definition, we may inferre; First, that in all Miracles,

the work done, is not the effect of any vertue in the Prophet; because

it is the effect of the immediate hand of God; that is to say God hath

done it, without using the Prophet therein, as a subordinate cause.

Secondly, that no Devil, Angel, or other created Spirit, can do a

Miracle. For it must either be by vertue of some naturall science, or

by Incantation, that is, vertue of words. For if the Inchanters do it

by their own power independent, there is some power that proceedeth not

from God; which all men deny: and if they doe it by power given them,

then is the work not from the immediate hand of God, but naturall, and

consequently no Miracle.

There be some texts of Scripture, that seem to attribute the power of

working wonders (equall to some of those immediate Miracles, wrought

by God himself,) to certain Arts of Magick, and Incantation. As for

example, when we read that after the Rod of Moses being cast on the

ground became a Serpent, (Exod. 7. 11.) "the Magicians of Egypt did the

like by their Enchantments;" and that after Moses had turned the waters

of the Egyptian Streams, Rivers, Ponds, and Pooles of water into blood,

(Exod. 7. 22.) "the Magicians of Egypt did so likewise, with their

Enchantments;" and that after Moses had by the power of God brought

frogs upon the land, (Exod. 8. 7.) "the Magicians also did so with their

Enchantments, and brought up frogs upon the land of Egypt;" will not a

man be apt to attribute Miracles to Enchantments; that is to say, to the

efficacy of the sound of Words; and think the same very well proved out

of this, and other such places? and yet there is no place of Scripture,

that telleth us what on Enchantment is. If therefore Enchantment be not,

as many think it, a working of strange effects by spells, and words;

but Imposture, and delusion, wrought by ordinary means; and so far

from supernaturall, as the Impostors need not the study so much as of

naturall causes, but the ordinary ignorance, stupidity, and superstition

of mankind, to doe them; those texts that seem to countenance the power

of Magick, Witchcraft, and Enchantment, must needs have another sense,

than at first sight they seem to bear.

That Men Are Apt To Be Deceived By False Miracles

For it is evident enough, that Words have no effect, but on those

that understand them; and then they have no other, but to signifie the

intentions, or passions of them that speak; and thereby produce, hope,

fear, or other passions, or conceptions in the hearer. Therefore when a

Rod seemeth a Serpent, or the Water Bloud, or any other Miracle seemeth

done by Enchantment; if it be not to the edification of Gods people,

not the Rod, nor the Water, nor any other thing is enchanted; that is

to say, wrought upon by the Words, but the Spectator. So that all the

Miracle consisteth in this, that the Enchanter has deceived a man; which

is no Miracle, but a very easie matter to doe.

For such is the ignorance, and aptitude to error generally of all men,

but especially of them that have not much knowledge of naturall causes,

and of the nature, and interests of men; as by innumerable and easie

tricks to be abused. What opinion of miraculous power, before it was

known there was a Science of the course of the Stars, might a man have

gained, that should have told the people, This hour, or day the Sun

should be darkned? A juggler by the handling of his goblets, and other

trinkets, if it were not now ordinarily practised, would be thought

to do his wonders by the power at least of the Devil. A man that hath

practised to speak by drawing in of his breath, (which kind of men in

antient time were called Ventriloqui,) and so make the weaknesse of

his voice seem to proceed, not from the weak impulsion of the organs

of Speech, but from distance of place, is able to make very many men

beleeve it is a voice from Heaven, whatsoever he please to tell them.

And for a crafty man, that hath enquired into the secrets, and familiar

confessions that one man ordinarily maketh to another of his actions and

adventures past, to tell them him again is no hard matter; and yet there

be many, that by such means as that, obtain the reputation of being

Conjurers. But it is too long a businesse, to reckon up the severall

sorts of those men, which the Greeks called Thaumaturgi, that is to say,

workers of things wonderfull; and yet these do all they do, by their

own single dexterity. But if we looke upon the Impostures wrought by

Confederacy, there is nothing how impossible soever to be done, that is

impossible to bee beleeved. For two men conspiring, one to seem lame,

the other to cure him with a charme, will deceive many: but many

conspiring, one to seem lame, another so to cure him, and all the rest

to bear witnesse; will deceive many more.

Cautions Against The Imposture Of Miracles

In this aptitude of mankind, to give too hasty beleefe to pretended

Miracles, there can be no better, nor I think any other caution, than

that which God hath prescribed, first by Moses, (as I have said before

in the precedent chapter,) in the beginning of the 13. and end of the

18. of Deuteronomy; That wee take not any for Prophets, that teach any

other Religion, then that which Gods Lieutenant, (which at that time was

Moses,) hath established; nor any, (though he teach the same Religion,)

whose Praediction we doe not see come to passe. Moses therefore in his

time, and Aaron, and his successors in their times, and the Soveraign

Governour of Gods people, next under God himself, that is to say, the

Head of the Church in all times, are to be consulted, what doctrine

he hath established, before wee give credit to a pretended Miracle, or

Prophet. And when that is done, the thing they pretend to be a Miracle,

we must both see it done, and use all means possible to consider,

whether it be really done; and not onely so, but whether it be such, as

no man can do the like by his naturall power, but that it requires the

immediate hand of God. And in this also we must have recourse to Gods

Lieutenant; to whom in all doubtfull cases, wee have submitted our

private judgments. For Example; if a man pretend, that after certain

words spoken over a peece of bread, that presently God hath made it not

bread, but a God, or a man, or both, and neverthelesse it looketh still

as like bread as ever it did; there is no reason for any man to think

it really done; nor consequently to fear him, till he enquire of God,

by his Vicar, or Lieutenant, whether it be done, or not. If he say not,

then followeth that which Moses saith, (Deut. 18. 22.) "he hath spoken

it presumptuously, thou shalt not fear him." If he say ’tis done, then

he is not to contradict it. So also if wee see not, but onely hear tell

of a Miracle, we are to consult the Lawful Church; that is to say, the

lawful Head thereof, how far we are to give credit to the relators of

it. And this is chiefly the case of men, that in these days live under

Christian Soveraigns. For in these times, I do not know one man, that

ever saw any such wondrous work, done by the charm, or at the word,

or prayer of a man, that a man endued but with a mediocrity of reason,

would think supernaturall: and the question is no more, whether what wee

see done, be a Miracle; whether the Miracle we hear, or read of, were

a reall work, and not the Act of a tongue, or pen; but in plain terms,

whether the report be true, or a lye. In which question we are not every

one, to make our own private Reason, or Conscience, but the Publique

Reason, that is, the reason of Gods Supreme Lieutenant, Judge; and

indeed we have made him Judge already, if wee have given him a Soveraign

power, to doe all that is necessary for our peace and defence. A private

man has alwaies the liberty, (because thought is free,) to beleeve,

or not beleeve in his heart, those acts that have been given out for

Miracles, according as he shall see, what benefit can accrew by

mens belief, to those that pretend, or countenance them, and thereby

conjecture, whether they be Miracles, or Lies. But when it comes

to confession of that faith, the Private Reason must submit to the

Publique; that is to say, to Gods Lieutenant. But who is this Lieutenant

of God, and Head of the Church, shall be considered in its proper place

thereafter.

CHAPTER XXXVIII. OF THE SIGNIFICATION IN SCRIPTURE OF ETERNALL LIFE,

HELL, SALVATION, THE WORLD TO COME, AND REDEMPTION

The maintenance of Civill Society, depending on Justice; and Justice on

the power of Life and Death, and other lesse Rewards and Punishments,

residing in them that have the Soveraignty of the Common-wealth; It

is impossible a Common-wealth should stand, where any other than the

Soveraign, hath a power of giving greater rewards than Life; and of

inflicting greater punishments than Death. Now seeing Eternall Life is

a greater reward, than the Life Present; and Eternall Torment a greater

punishment than the Death of Nature; It is a thing worthy to be well

considered, of all men that desire (by obeying Authority) to avoid

the calamities of Confusion, and Civill war, what is meant in Holy

Scripture, by Life Eternall, and Torment Eternall; and for what

offences, against whom committed, men are to be Eternally Tormented; and

for what actions, they are to obtain Eternall Life.

Place Of Adams Eternity If He Had Not Sinned, The Terrestrial Paradise

And first we find, that Adam was created in such a condition of life,

as had he not broken the commandement of God, he had enjoyed it in the

Paradise of Eden Everlastingly. For there was the Tree of Life; whereof

he was so long allowed to eat, as he should forbear to eat of the tree

of Knowledge of Good an Evill; which was not allowed him. And therefore

as soon as he had eaten of it, God thrust him out of Paradise, "lest he

should put forth his hand, and take also of the tree of life, and live

for ever." (Gen. 3. 22.) By which it seemeth to me, (with submission

neverthelesse both in this, and in all questions, whereof the

determination dependeth on the Scriptures, to the interpretation of the

Bible authorized by the Common-wealth, whose Subject I am,) that Adam if

he had not sinned, had had an Eternall Life on Earth: and that Mortality

entred upon himself, and his posterity, by his first Sin. Not that

actuall Death then entred; for Adam then could never have had children;

whereas he lived long after, and saw a numerous posterity ere he dyed.

But where it is said, "In the day that thou eatest thereof, thou shalt

surely die," it must needs bee meant of his Mortality, and certitude

of death. Seeing then Eternall life was lost by Adams forfeiture, in

committing sin, he that should cancell that forfeiture was to recover

thereby, that Life again. Now Jesus Christ hath satisfied for the sins

of all that beleeve in him; and therefore recovered to all beleevers,

that ETERNALL LIFE, which was lost by the sin of Adam. And in this sense

it is, that the comparison of St. Paul holdeth (Rom. 5.18, 19.) "As by

the offence of one, Judgment came upon all men to condemnation, even

so by the righteousnesse of one, the free gift came upon all men

to Justification of Life." Which is again (1 Cor. 15.21,22) more

perspicuously delivered in these words, "For since by man came death, by

man came also the resurrection of the dead. For as in Adam all die, even

so in Christ shall all be made alive."

Texts Concerning The Place Of Life Eternall For Beleevers

Concerning the place wherein men shall enjoy that Eternall Life, which

Christ hath obtained for them, the texts next before alledged seem to

make it on Earth. For if as in Adam, all die, that is, have forfeited

Paradise, and Eternall Life on Earth; even so in Christ all shall be

made alive; then all men shall be made to live on Earth; for else

the comparison were not proper. Hereunto seemeth to agree that of the

Psalmist, (Psal. 133.3.) "Upon Zion God commanded the blessing, even

Life for evermore;" for Zion, is in Jerusalem, upon Earth: as also that

of S. Joh. (Rev. 2.7.) "To him that overcommeth I will give to eat of

the tree of life, which is in the midst of the Paradise of God." This

was the tree of Adams Eternall life; but his life was to have been on

Earth. The same seemeth to be confirmed again by St. Joh. (Rev. 21.2.)

where he saith, "I John saw the Holy City, New Jerusalem, coming down

from God out of heaven, prepared as a Bride adorned for her husband:"

and again v. 10. to the same effect: As if he should say, the new

Jerusalem, the Paradise of God, at the coming again of Christ, should

come down to Gods people from Heaven, and not they goe up to it from

Earth. And this differs nothing from that, which the two men in white

clothing (that is, the two Angels) said to the Apostles, that were

looking upon Christ ascending (Acts 1.11.) "This same Jesus, who is

taken up from you into Heaven, shall so come, as you have seen him go up

into Heaven." Which soundeth as if they had said, he should come down

to govern them under his Father, Eternally here; and not take them up

to govern them in Heaven; and is conformable to the Restauration of the

Kingdom of God, instituted under Moses; which was a Political government

of the Jews on Earth. Again, that saying of our Saviour (Mat. 22.30.)

"that in the Resurrection they neither marry, nor are given in marriage,

but are as the Angels of God in heaven," is a description of an Eternall

Life, resembling that which we lost in Adam in the point of Marriage.

For seeing Adam, and Eve, if they had not sinned, had lived on Earth

Eternally, in their individuall persons; it is manifest, they should

not continually have procreated their kind. For if Immortals should have

generated, as Mankind doth now; the Earth in a small time, would not

have been able to afford them a place to stand on. The Jews that asked

our Saviour the question, whose wife the woman that had married many

brothers, should be, in the resurrection, knew not what were the

consequences of Immortality; that there shal be no Generation, and

consequently no marriage, no more than there is Marriage, or generation

among the Angels. The comparison between that Eternall life which Adam

lost, and our Saviour by his Victory over death hath recovered; holdeth

also in this, that as Adam lost Eternall Life by his sin, and yet lived

after it for a time; so the faithful Christian hath recovered Eternal

Life by Christs passion, though he die a natural death, and remaine dead

for a time; namely, till the Resurrection. For as Death is reckoned from

the Condemnation of Adam, not from the Execution; so life is reckoned

from the Absolution, not from the Resurrection of them that are elected

in Christ.

Ascension Into Heaven

That the place wherein men are to live Eternally, after the

Resurrection, is the Heavens, meaning by Heaven, those parts of the

world, which are the most remote from Earth, as where the stars are,

or above the stars, in another Higher Heaven, called Caelum Empyreum,

(whereof there is no mention in Scripture, nor ground in Reason) is not

easily to be drawn from any text that I can find. By the Kingdome of

Heaven, is meant the Kingdome of the King that dwelleth in Heaven; and

his Kingdome was the people of Israel, whom he ruled by the Prophets

his Lieutenants, first Moses, and after him Eleazar, and the Soveraign

Priests, till in the days of Samuel they rebelled, and would have a

mortall man for their King, after the manner of other Nations. And

when our Saviour Christ, by the preaching of his Ministers, shall have

perswaded the Jews to return, and called the Gentiles to his obedience,

then shall there be a new Kingdome of Heaven, because our King shall

then be God, whose Throne is Heaven; without any necessity evident in

the Scripture, that man shall ascend to his happinesse any higher than

Gods Footstool the Earth. On the contrary, we find written (Joh. 3.13.)

that "no man hath ascended into Heaven, but he that came down from

Heaven, even the Son of man, that is in Heaven." Where I observe by the

way, that these words are not, as those which go immediately before, the

words of our Saviour, but of St. John himself; for Christ was then not

in Heaven, but upon the Earth. The like is said of David (Acts 2.34.)

where St. Peter, to prove the Ascension of Christ, using the words of

the Psalmist, (Psal. 16.10.) "Thou wilt not leave my soule in Hell, nor

suffer thine Holy one to see corruption," saith, they were spoken (not

of David, but) of Christ; and to prove it, addeth this Reason, "For

David is not ascended into Heaven." But to this a man may easily answer,

and say, that though their bodies were not to ascend till the generall

day of Judgment, yet their souls were in Heaven as soon as they were

departed from their bodies; which also seemeth to be confirmed by the

words of our Saviour (Luke 20.37,38.) who proving the Resurrection out

of the word of Moses, saith thus, "That the dead are raised, even Moses

shewed, at the bush, when he calleth the Lord, the God of Abraham, and

the God of Isaac, and the God of Jacob. For he is not a God of the Dead,

but of the Living; for they all live to him." But if these words be to

be understood only of the Immortality of the Soul, they prove not at all

that which our Saviour intended to prove, which was the Resurrection

of the Body, that is to say, the Immortality of the Man. Therefore our

Saviour meaneth, that those Patriarchs were Immortall; not by a property

consequent to the essence, and nature of mankind, but by the will of

God, that was pleased of his mere grace, to bestow Eternall Life upon

the faithfull. And though at that time the Patriarchs and many other

faithfull men were Dead, yet as it is in the text, they Lived To God;

that is, they were written in the Book of Life with them that were

absolved of their sinnes, and ordained to Life eternall at the

Resurrection. That the Soul of man is in its own nature Eternall, and

a living Creature independent on the Body; or that any meer man is

Immortall, otherwise than by the Resurrection in the last day, (except

Enos and Elias,) is a doctrine not apparent in Scripture. The whole 14.

Chapter of Job, which is the speech not of his friends, but of himselfe,

is a complaint of this Mortality of Nature; and yet no contradiction of

the Immortality at the Resurrection. "There is hope of a tree," (saith

hee verse 7.) "if it be cast down, Though the root thereof wax old, and

the stock thereof die in the ground, yet when it scenteth the water

it will bud, and bring forth boughes like a Plant. But man dyeth, and

wasteth away, yea, man giveth up the Ghost, and where is he?" and (verse

12.) "man lyeth down, and riseth not, till the heavens be no more." But

when is it, that the heavens shall be no more? St. Peter tells us, that

it is at the generall Resurrection. For in his 2. Epistle, 3. Chapter,

and 7. verse, he saith, that "the Heavens and the Earth that are now,

are reserved unto fire against the day of Judgment, and perdition of

ungodly men," and (verse 12.) "looking for, and hasting to the comming

of God, wherein the Heavens shall be on fire, and shall be dissolved,

and the Elements shall melt with fervent heat. Neverthelesse, we

according to the promise look for new Heavens, and a new Earth, wherein

dwelleth righteousnesse." Therefore where Job saith, man riseth not till

the Heavens be no more; it is all one, as if he had said, the Immortall

Life (and Soule and Life in the Scripture, do usually signifie the same

thing) beginneth not in man, till the Resurrection, and day of Judgment;

and hath for cause, not his specificall nature, and generation; but the

Promise. For St. Peter saies not, "Wee look for new heavens, and a new

earth, (from Nature) but from Promise."

Lastly, seeing it hath been already proved out of divers evident places

of Scripture, in the 35. chapter of this book, that the Kingdom of God

is a Civil Common-wealth, where God himself is Soveraign, by vertue

first of the Old, and since of the New Covenant, wherein he reigneth by

his Vicar, or Lieutenant; the same places do therefore also prove, that

after the comming again of our Saviour in his Majesty, and glory, to

reign actually, and Eternally; the Kingdom of God is to be on Earth. But

because this doctrine (though proved out of places of Scripture not few,

nor obscure) will appear to most men a novelty; I doe but propound

it; maintaining nothing in this, or any other paradox of Religion;

but attending the end of that dispute of the sword, concerning the

Authority, (not yet amongst my Countrey-men decided,) by which all sorts

of doctrine are to bee approved, or rejected; and whose commands, both

in speech, and writing, (whatsoever be the opinions of private men) must

by all men, that mean to be protected by their Laws, be obeyed. For

the points of doctrine concerning the Kingdome (of) God, have so great

influence on the Kingdome of Man, as not to be determined, but by them,

that under God have the Soveraign Power.

The Place After Judgment, Of Those Who Were Never In The Kingdome Of

God, Or Having Been In, Are Cast Out

As the Kingdome of God, and Eternall Life, so also Gods Enemies, and

their Torments after Judgment, appear by the Scripture, to have their

place on Earth. The name of the place, where all men remain till the

Resurrection, that were either buryed, or swallowed up of the Earth, is

usually called in Scripture, by words that signifie Under Ground; which

the Latines read generally Infernus, and Inferni, and the Greeks Hades;

that is to say, a place where men cannot see; and containeth as well the

Grave, as any other deeper place. But for the place of the damned after

the Resurrection, it is not determined, neither in the Old, nor New

Testament, by any note of situation; but onely by the company: as that

it shall bee, where such wicked men were, as God in former times in

extraordinary, and miraculous manner, had destroyed from off the face of

the Earth: As for Example, that they are in Inferno, in Tartarus, or in

the bottomelesse pit; because Corah, Dathan, and Abirom, were swallowed

up alive into the earth. Not that the Writers of the Scripture would

have us beleeve, there could be in the globe of the Earth, which is

not only finite, but also (compared to the height of the Stars) of no

considerable magnitude, a pit without a bottome; that is, a hole of

infinite depth, such as the Greeks in their Daemonologie (that is to

say, in their doctrine concerning Daemons,) and after them, the Romans

called Tartarus; of which Virgill sayes,

Bis patet in præceps, tantem tendítque sub umbras,

Quantus ad æthereum cœli suspectus Olympum:

for that is a thing the proportion of Earth to Heaven cannot bear: but

that wee should beleeve them there, indefinitely, where those men are,

on whom God inflicted that Exemplary punnishment.

The Congregation Of Giants

Again, because those mighty men of the Earth, that lived in the time

of Noah, before the floud, (which the Greeks called Heroes, and the

Scripture Giants, and both say, were begotten, by copulation of the

children of God, with the children of men,) were for their wicked life

destroyed by the generall deluge; the place of the Damned, is therefore

also sometimes marked out, by the company of those deceased Giants; as

Proverbs 21.16. "The man that wandreth out of the way of understanding,

shall remain in the congregation of the Giants," and Job 26.5. "Behold

the Giants groan under water, and they that dwell with them." Here

the place of the Damned, is under the water. And Isaiah 14.9. "Hell is

troubled how to meet thee," (that is, the King of Babylon) "and will

displace the Giants for thee:" and here again the place of the Damned,

(if the sense be literall,) is to be under water.

Lake Of Fire

Thirdly, because the Cities of Sodom, and Gomorrah, by the extraordinary

wrath of God, were consumed for their wickednesse with Fire and

Brimstone, and together with them the countrey about made a stinking

bituminous Lake; the place of the Damned is sometimes expressed by

Fire, and a Fiery Lake: as in the Apocalypse ch.21.8. "But the timorous,

incredulous, and abominable, and Murderers, and Whoremongers, and

Sorcerers, and Idolators, and all Lyars, shall have their part in the

Lake that burneth with Fire, and Brimstone; which is the second Death."

So that it is manifest, that Hell Fire, which is here expressed by

Metaphor, from the reall Fire of Sodome, signifieth not any certain

kind, or place of Torment; but is to be taken indefinitely, for

Destruction, as it is in the 20. Chapter, at the 14. verse; where it is

said, that "Death and Hell were cast into the Lake of Fire;" that is

to say, were abolished, and destroyed; as if after the day of Judgment,

there shall be no more Dying, nor no more going into Hell; that is, no

more going to Hades (from which word perhaps our word Hell is derived,)

which is the same with no more Dying.

Utter Darknesse

Fourthly, from the Plague of Darknesse inflicted on the Egyptians, of

which it is written (Exod. 10.23.) "They saw not one another, neither

rose any man from his place for three days; but all the Children of

Israel had light in their dwellings;" the place of the wicked after

Judgment, is called Utter Darknesse, or (as it is in the originall)

Darknesse Without. And so it is expressed (Mat. 22.13.) where the King

commandeth his Servants, "to bind hand and foot the man that had not

on his Wedding garment, and to cast him out," Eis To Skotos To Exoteron,

Externall Darknesse, or Darknesse Without: which though translated Utter

Darknesse, does not signifie How Great, but Where that darknesse is to

be; namely, Without The Habitation of Gods Elect.

Gehenna, And Tophet

Lastly, whereas there was a place neer Jerusalem, called the Valley of

the Children of Hinnon; in a part whereof, called Tophet, the Jews had

committed most grievous Idolatry, sacrificing their children to the

Idol Moloch; and wherein also God had afflicted his enemies with most

grievous punishments; and wherein Josias had burnt the Priests of Moloch

upon their own Altars, as appeareth at large in the 2 of Kings chap. 23.

the place served afterwards, to receive the filth, and garbage which was

carried thither, out of the City; and there used to be fires made, from

time to time, to purifie the aire, and take away the stench of Carrion.

From this abominable place, the Jews used ever after to call the place

of the Damned, by the name of Gehenna, or Valley of Hinnon. And this

Gehenna, is that word, which is usually now translated HELL; and

from the fires from time to time there burning, we have the notion of

Everlasting, and Unquenchable Fire.

Of The Literall Sense Of The Scripture Concerning Hell

Seeing now there is none, that so interprets the Scripture, as that

after the day of Judgment, the wicked are all Eternally to be punished

in the Valley of Hinnon; or that they shall so rise again, as to be ever

after under ground, or under water; or that after the Resurrection, they

shall no more see one another; nor stir from one place to another; it

followeth, me thinks, very necessarily, that that which is thus said

concerning Hell Fire, is spoken metaphorically; and that therefore there

is a proper sense to bee enquired after, (for of all Metaphors there is

some reall ground, that may be expressed in proper words) both of the

Place of Hell, and the nature of Hellish Torment, and Tormenters.

Satan, Devill, Not Proper Names, But Appellatives

And first for the Tormenters, wee have their nature, and properties,

exactly and properly delivered by the names of, The Enemy, or Satan;

The Accuser, or Diabolus; The Destroyer, or Abbadon. Which significant

names, Satan, Devill, Abbadon, set not forth to us any Individuall

person, as proper names use to doe; but onely an office, or quality;

and are therefore Appellatives; which ought not to have been left

untranslated, as they are, in the Latine, and Modern Bibles; because

thereby they seem to be the proper names of Daemons; and men are the

more easily seduced to beleeve the doctrine of Devills; which at that

time was the Religion of the Gentiles, and contrary to that of Moses,

and of Christ.

And because by the Enemy, the Accuser, and Destroyer, is meant, the

Enemy of them that shall be in the Kingdome of God; therefore if the

Kingdome of God after the Resurrection, bee upon the Earth, (as in the

former Chapter I have shewn by Scripture it seems to be,) The Enemy,

and his Kingdome must be on Earth also. For so also was it, in the time

before the Jews had deposed God. For Gods Kingdome was in Palestine;

and the Nations round about, were the Kingdomes of the Enemy; and

consequently by Satan, is meant any Earthly Enemy of the Church.

Torments Of Hell

The Torments of Hell, are expressed sometimes, by "weeping, and gnashing

of teeth," as Mat. 8.12. Sometimes, by "the worm of Conscience;" as

Isa.66.24. and Mark 9.44, 46, 48; sometimes, by Fire, as in the place

now quoted, "where the worm dyeth not, and the fire is not quenched,"

and many places beside: sometimes by "Shame, and contempt," as Dan.

12.2. "And many of them that sleep in the dust of the Earth, shall

awake; some to Everlasting life; and some to shame, and everlasting

contempt." All which places design metaphorically a grief, and

discontent of mind, from the sight of that Eternall felicity in others,

which they themselves through their own incredulity, and disobedience

have lost. And because such felicity in others, is not sensible but by

comparison with their own actuall miseries; it followeth that they are

to suffer such bodily paines, and calamities, as are incident to those,

who not onely live under evill and cruell Governours, but have also for

Enemy, the Eternall King of the Saints, God Almighty. And amongst these

bodily paines, is to be reckoned also to every one of the wicked a

second Death. For though the Scripture bee clear for an universall

Resurrection; yet wee do not read, that to any of the Reprobate is

promised an Eternall life. For whereas St. Paul (1 Cor. 15.42, 43.) to

the question concerning what bodies men shall rise with again, saith,

that "the body is sown in corruption, and is raised in incorruption; It

is sown in dishonour, it is raised in glory; it is sown in weaknesse, it

is raised in power;" Glory and Power cannot be applyed to the bodies of

the wicked: Nor can the name of Second Death, bee applyed to those

that can never die but once: And although in Metaphoricall speech, a

Calamitous life Everlasting, may bee called an Everlasting Death yet it

cannot well be understood of a Second Death. The fire prepared for the

wicked, is an Everlasting Fire: that is to say, the estate wherein

no man can be without torture, both of body and mind, after the

Resurrection, shall endure for ever; and in that sense the Fire shall

be unquenchable, and the torments Everlasting: but it cannot thence be

inferred, that hee who shall be cast into that fire, or be tormented

with those torments, shall endure, and resist them so, as to be

eternally burnt, and tortured, and yet never be destroyed, nor die. And

though there be many places that affirm Everlasting Fire, and Torments

(into which men may be cast successively one after another for ever;)

yet I find none that affirm there shall bee an Eternall Life therein of

any individuall person; but on the contrary, an Everlasting Death, which

is the Second Death: (Apoc. 20. 13,14.) "For after Death, and the Grave

shall have delivered up the dead which were in them, and every man be

judged according to his works; Death and the Grave shall also be cast

into the Lake of Fire. This is the Second Death." Whereby it is

evident, that there is to bee a Second Death of every one that shall bee

condemned at the day of Judgement, after which hee shall die no more.

The Joyes Of Life Eternall, And Salvation The Same Thing,

Salvation From Sin, And From Misery, All One

The joyes of Life Eternall, are in Scripture comprehended all under the

name of SALVATION, or Being Saved. To be saved, is to be secured, either

respectively, against speciall Evills, or absolutely against all Evill,

comprehending Want, Sicknesse, and Death it self. And because man

was created in a condition Immortall, not subject to corruption, and

consequently to nothing that tendeth to the dissolution of his nature;

and fell from that happinesse by the sin of Adam; it followeth, that

to be Saved From Sin, is to be saved from all the Evill, and Calamities

that Sinne hath brought upon us. And therefore in the Holy Scripture,

Remission of Sinne, and Salvation from Death and Misery, is the same

thing, as it appears by the words of our Saviour, who having cured a man

sick of the Palsey, by saying, (Mat. 9.2.) "Son be of good cheer, thy

Sins be forgiven thee;" and knowing that the Scribes took for blasphemy,

that a man should pretend to forgive Sins, asked them (v.5.) "whether

it were easier to say, Thy Sinnes be forgiven thee, or, Arise and walk;"

signifying thereby, that it was all one, as to the saving of the sick,

to say, "Thy Sins are forgiven," and "Arise and walk;" and that he used

that form of speech, onely to shew he had power to forgive Sins. And

it is besides evident in reason, that since Death and Misery, were the

punishments of Sin, the discharge of Sinne, must also be a discharge

of Death and Misery; that is to say, Salvation absolute, such as the

faithfull are to enjoy after the day of Judgment, by the power, and

favour of Jesus Christ, who for that cause is called our SAVIOUR.

Concerning Particular Salvations, such as are understood, 1 Sam. 14.39.

"as the Lord liveth that saveth Israel," that is, from their temporary

enemies, and 2 Sam. 22.4. "Thou art my Saviour, thou savest me from

violence;" and 2 Kings 13.5. "God gave the Israelites a Saviour, and

so they were delivered from the hand of the Assyrians," and the like,

I need say nothing; there being neither difficulty, nor interest, to

corrupt the interpretation of texts of that kind.

The Place Of Eternall Salvation

But concerning the Generall Salvation, because it must be in the

Kingdome of Heaven, there is great difficulty concerning the Place.

On one side, by Kingdome (which is an estate ordained by men for their

perpetuall security against enemies, and want) it seemeth that this

Salvation should be on Earth. For by Salvation is set forth unto us,

a glorious Reign of our King, by Conquest; not a safety by Escape:

and therefore there where we look for Salvation, we must look also

for Triumph; and before Triumph, for Victory; and before Victory, for

Battell; which cannot well be supposed, shall be in Heaven. But how good

soever this reason may be, I will not trust to it, without very evident

places of Scripture. The state of Salvation is described at large,

Isaiah, 33. ver. 20,21,22,23,24.

"Look upon Zion, the City of our solemnities, thine eyes shall see

Jerusalem a quiet habitation, a tabernacle that shall not be taken down;

not one of the stakes thereof shall ever be removed, neither shall any

of the cords thereof be broken.

But there the glorious Lord will be unto us a place of broad rivers, and

streams; wherein shall goe no Gally with oares; neither shall gallant

ship passe thereby.

For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our

King, he will save us.

Thy tacklings are loosed; they could not well strengthen their mast;

they could not spread the sail: then is the prey of a great spoil

divided; the lame take the prey.

And the Inhabitant shall not say, I am sicke; the people that shall

dwell therein shall be forgiven their Iniquity."

In which words wee have the place from whence Salvation is to proceed,

"Jerusalem, a quiet habitation;" the Eternity of it, "a tabernacle that

shall not be taken down," &c. The Saviour of it, "the Lord, their Judge,

their Lawgiver, their King, he will save us;" the Salvation, "the Lord

shall be to them as a broad mote of swift waters," &c. the condition of

their Enemies, "their tacklings are loose, their masts weake, the

lame shal take the spoil of them." The condition of the Saved,

"The Inhabitants shall not say, I am sick:" And lastly, all this is

comprehended in Forgivenesse of sin, "The people that dwell therein

shall be forgiven their iniquity." By which it is evident, that

Salvation shall be on Earth, then, when God shall reign, (at the coming

again of Christ) in Jerusalem; and from Jerusalem shall proceed the

Salvation of the Gentiles that shall be received into Gods Kingdome; as

is also more expressely declared by the same Prophet, Chap. 66.20, 21.

"And they," (that is, the Gentiles who had any Jew in bondage) "shall

bring all your brethren, for an offering to the Lord, out of all

nations, upon horses, and in charets, and in litters, and upon mules,

and upon swift beasts, to my holy mountain, Jerusalem, saith the Lord,

as the Children of Israel bring an offering in a clean vessell into

the House of the Lord. And I will also take of them for Priests and for

Levites, saith the Lord:" Whereby it is manifest, that the chief seat of

Gods Kingdome (which is the Place, from whence the Salvation of us that

were Gentiles, shall proceed) shall be Jerusalem; And the same is also

confirmed by our Saviour, in his discourse with the woman of Samaria,

concerning the place of Gods worship; to whom he saith, John 4.22. that

the Samaritans worshipped they know not what, but the Jews worship what

they knew, "For Salvation is of the Jews (Ex Judais, that is, begins at

the Jews): as if he should say, you worship God, but know not by whom

he wil save you, as we doe, that know it shall be one of the tribe

of Judah, a Jew, not a Samaritan. And therefore also the woman not

impertinently answered him again, "We know the Messias shall come." So

that which our saviour saith, "Salvation is from the Jews," is the

same that Paul sayes (Rom. 1.16,17.) "The Gospel is the power of God to

Salvation to every one that beleeveth; To the Jew first, and also to the

Greek. For therein is the righteousnesse of God revealed from faith to

faith;" from the faith of the Jew, to the faith of the Gentile. In

the like sense the Prophet Joel describing the day of Judgment, (chap.

2.30,31.) that God would "shew wonders in heaven, and in earth, bloud,

and fire, and pillars of smoak. The Sun should be turned to darknesse,

and the Moon into bloud, before the great and terrible day of the Lord

come," he addeth verse 32. "and it shall come to passe, that whosoever

shall call upon the name of the Lord, shall be saved. For in Mount Zion,

and in Jerusalem shall be Salvation." And Obadiah verse 17 saith

the same, "Upon Mount Zion shall be Deliverance; and there shall be

holinesse, and the house of Jacob shall possesse their possessions,"

that is, the possessions of the Heathen, which possessions he expresseth

more particularly in the following verses, by the Mount of Esau, the

Land of the Philistines, the Fields of Ephraim, of Samaria, Gilead, and

the Cities of the South, and concludes with these words, "the Kingdom

shall be the Lords." All these places are for Salvation, and the

Kingdome of God (after the day of Judgement) upon Earth. On the other

side, I have not found any text that can probably be drawn, to prove

any Ascension of the Saints into Heaven; that is to say, into any Coelum

Empyreum, or other aetheriall Region; saving that it is called the

Kingdome of Heaven; which name it may have, because God, that was King

of the Jews, governed them by his commands, sent to Moses by Angels from

Heaven, to reduce them to their obedience; and shall send him thence

again, to rule both them, and all other faithfull men, from the day of

Judgment, Everlastingly: or from that, that the Throne of this our Great

King is in Heaven; whereas the Earth is but his Footstoole. But that the

Subjects of God should have any place as high as his throne, or higher

than his Footstoole, it seemeth not sutable to the dignity of a King,

nor can I find any evident text for it in holy Scripture.

From this that hath been said of the Kingdom of God, and of Salvation,

it is not hard to interpret, what is meant by the WORLD TO COME. There

are three worlds mentioned in Scripture, the Old World, the Present

World, and the World to Come. Of the first, St. Peter speaks, (2 Pet.

2.5.) "If God spared not the Old World, but saved Noah the eighth

person, a Preacher of righteousnesse, bringing the flood upon the world

of the ungodly," &c. So the First World, was from Adam to the generall

Flood. Of the present World, our Saviour speaks (John 18.36.) "My

Kingdome is not of this World." For he came onely to teach men the way

of Salvation, and to renew the Kingdome of his Father, by his doctrine.

Of the World to come, St. Peter speaks, (2 Pet. 3. 13.) "Neverthelesse

we according to his promise look for new Heavens, and a new Earth." This

is that WORLD, wherein Christ coming down from Heaven, in the clouds,

with great power, and glory, shall send his Angels, and shall gather

together his elect, from the four winds, and from the uttermost parts

of the Earth, and thence forth reign over them, (under his Father)

Everlastingly.

Redemption

Salvation of a sinner, supposeth a precedent REDEMPTION; for he that is

once guilty of Sin, is obnoxious to the Penalty of the same; and must

pay (or some other for him) such Ransome, as he that is offended, and

has him in his power, shall require. And seeing the person offended, is

Almighty God, in whose power are all things; such Ransome is to be paid

before Salvation can be acquired, as God hath been pleased to require.

By this Ransome, is not intended a satisfaction for Sin, equivalent to

the Offence, which no sinner for himselfe, nor righteous man can ever be

able to make for another; The dammage a man does to another, he may make

amends for by restitution, or recompence, but sin cannot be taken

away by recompence; for that were to make the liberty to sin, a thing

vendible. But sins may bee pardoned to the repentant, either Gratis, or

upon such penalty, as God is pleased to accept. That which God usually

accepted in the Old Testament, was some Sacrifice, or Oblation. To

forgive sin is not an act of Injustice, though the punishment have

been threatned. Even amongst men, though the promise of Good, bind the

promiser; yet threats, that is to say, promises, of Evill, bind them

not; much lesse shall they bind God, who is infinitely more mercifull

then men. Our Saviour Christ therefore to Redeem us, did not in that

sense satisfie for the Sins of men, as that his Death, of its own

vertue, could make it unjust in God to punish sinners with Eternall

death; but did make that Sacrifice, and Oblation of himself, at his

first coming, which God was pleased to require, for the Salvation at his

second coming, of such as in the mean time should repent, and beleeve in

him. And though this act of our Redemption, be not alwaies in Scripture

called a Sacrifice, and Oblation, but sometimes a Price, yet by Price

we are not to understand any thing, by the value whereof, he could claim

right to a pardon for us, from his offended Father, but that Price which

God the Father was pleased in mercy to demand.

CHAPTER XXXIX. OF THE SIGNIFICATION IN SCRIPTURE OF THE WORD CHURCH

Church The Lords House

The word Church, (Ecclesia) signifieth in the Books of Holy Scripture

divers things. Sometimes (though not often) it is taken for Gods House,

that is to say, for a Temple, wherein Christians assemble to perform

holy duties publiquely; as, 1 Cor. 14. ver. 34. "Let your women keep

silence in the Churches:" but this is Metaphorically put, for the

Congregation there assembled; and hath been since used for the

Edifice it self, to distinguish between the Temples of Christians, and

Idolaters. The Temple of Jerusalem was Gods House, and the House of

Prayer; and so is any Edifice dedicated by Christians to the worship of

Christ, Christs House: and therefore the Greek Fathers call it Kuriake,

The Lords House; and thence, in our language it came to be called Kyrke,

and Church.

Ecclesia Properly What

Church (when not taken for a House) signifieth the same that Ecclesia

signified in the Grecian Common-wealths; that is to say, a Congregation,

or an Assembly of Citizens, called forth, to hear the Magistrate speak

unto them; and which in the Common-wealth of Rome was called Concio, as

he that spake was called Ecclesiastes, and Concionator. And when they

were called forth by lawfull Authority, (Acts 19.39.) it was Ecclesia

Legitima, a Lawfull Church, Ennomos Ecclesia. But when they were excited

by tumultuous, and seditious clamor, then it was a confused Church,

Ecclesia Sugkechumene.

It is taken also sometimes for the men that have right to be of the

Congregation, though not actually assembled; that is to say, for the

whole multitude of Christian men, how far soever they be dispersed: as

(Act. 8.3.) where it is said, that "Saul made havock of the Church:" And

in this sense is Christ said to be Head of the Church. And sometimes for

a certain part of Christians, as (Col. 4.15.) "Salute the Church that is

in his house." Sometimes also for the Elect onely; as (Ephes. 5.27.) "A

Glorious Church, without spot, or wrinkle, holy, and without blemish;"

which is meant of the Church Triumphant, or, Church To Come. Sometimes,

for a Congregation assembled, of professors of Christianity, whether

their profession be true, or counterfeit, as it is understood, Mat.

18.17. where it is said, "Tell it to the Church, and if hee neglect to

hear the Church, let him be to thee as a Gentile, or Publican."

In What Sense The Church Is One Person Church Defined

And in this last sense only it is that the Church can be taken for one

Person; that is to say, that it can be said to have power to will, to

pronounce, to command, to be obeyed, to make laws, or to doe any other

action whatsoever; For without authority from a lawfull Congregation,

whatsoever act be done in a concourse of people, it is the particular

act of every one of those that were present, and gave their aid to the

performance of it; and not the act of them all in grosse, as of one

body; much lesse that act of them that were absent, or that being

present, were not willing it should be done. According to this sense, I

define a CHURCH to be, "A company of men professing Christian Religion,

united in the person of one Soveraign; at whose command they ought to

assemble, and without whose authority they ought not to assemble." And

because in all Common-wealths, that Assembly, which is without warrant

from the Civil Soveraign, is unlawful; that Church also, which is

assembled in any Common-wealth, that hath forbidden them to assemble, is

an unlawfull Assembly.

A Christian Common-wealth, And A Church All One

It followeth also, that there is on Earth, no such universall Church as

all Christians are bound to obey; because there is no power on Earth, to

which all other Common-wealths are subject: There are Christians, in

the Dominions of severall Princes and States; but every one of them

is subject to that Common-wealth, whereof he is himself a member; and

consequently, cannot be subject to the commands of any other Person.

And therefore a Church, such as one as is capable to Command, to Judge,

Absolve, Condemn, or do any other act, is the same thing with a Civil

Common-wealth, consisting of Christian men; and is called a Civill

State, for that the subjects of it are Men; and a Church, for that the

subjects thereof are Christians. Temporall and Spirituall Government,

are but two words brought into the world, to make men see double, and

mistake their Lawfull Soveraign. It is true, that the bodies of the

faithfull, after the Resurrection shall be not onely Spirituall, but

Eternall; but in this life they are grosse, and corruptible. There

is therefore no other Government in this life, neither of State, nor

Religion, but Temporall; nor teaching of any doctrine, lawfull to any

Subject, which the Governour both of the State, and of the Religion,

forbiddeth to be taught: And that Governor must be one; or else there

must needs follow Faction, and Civil war in the Common-wealth, between

the Church and State; between Spiritualists, and Temporalists; between

the Sword Of Justice, and the Shield Of Faith; and (which is more) in

every Christian mans own brest, between the Christian, and the Man.

The Doctors of the Church, are called Pastors; so also are Civill

Soveraignes: But if Pastors be not subordinate one to another, so

as that there may bee one chief Pastor, men will be taught contrary

Doctrines, whereof both may be, and one must be false. Who that one

chief Pastor is, according to the law of Nature, hath been already

shewn; namely, that it is the Civill Soveraign; And to whom the

Scripture hath assigned that Office, we shall see in the Chapters

following.

CHAPTER XL OF THE RIGHTS OF THE KINGDOME OF GOD, IN ABRAHAM, MOSES,

HIGH PRIESTS, AND THE KINGS OF JUDAH

The Soveraign Rights Of Abraham

The Father of the Faithfull, and first in the Kingdome of God by

Covenant, was Abraham. For with him was the Covenant first made; wherein

he obliged himself, and his seed after him, to acknowledge and obey the

commands of God; not onely such, as he could take notice of, (as Morall

Laws,) by the light of Nature; but also such, as God should in speciall

manner deliver to him by Dreams and Visions. For as to the Morall law,

they were already obliged, and needed not have been contracted withall,

by promise of the Land of Canaan. Nor was there any Contract, that could

adde to, or strengthen the Obligation, by which both they, and all

men else were bound naturally to obey God Almighty: And therefore the

Covenant which Abraham made with God, was to take for the Commandement

of God, that which in the name of God was commanded him, in a Dream, or

Vision, and to deliver it to his family, and cause them to observe the

same.

Abraham Had The Sole Power Of Ordering The Religion Of His Own People

In this Contract of God with Abraham, wee may observe three points of

important consequence in the government of Gods people. First, that at

the making of this Covenant, God spake onely to Abraham; and therefore

contracted not with any of his family, or seed, otherwise then as their

wills (which make the essence of all Covenants) were before the Contract

involved in the will of Abraham; who was therefore supposed to have had

a lawfull power, to make them perform all that he covenanted for them.

According whereunto (Gen 18.18, 19.) God saith, "All the Nations of the

Earth shall be blessed in him, For I know him that he will command his

children and his houshold after him, and they shall keep the way of the

Lord." From whence may be concluded this first point, that they to

whom God hath not spoken immediately, are to receive the positive

commandements of God, from their Soveraign; as the family and seed of

Abraham did from Abraham their Father, and Lord, and Civill Soveraign.

And Consequently in every Common-wealth, they who have no supernaturall

Revelation to the contrary, ought to obey the laws of their own

Soveraign, in the externall acts and profession of Religion. As for the

inward Thought, and beleef of men, which humane Governours can take no

notice of, (for God onely knoweth the heart) they are not voluntary, nor

the effect of the laws, but of the unrevealed will, and of the power of

God; and consequently fall not under obligation.

No Pretence Of Private Spirit Against The Religion Of Abraham

From whence proceedeth another point, that it was not unlawfull for

Abraham, when any of his Subjects should pretend Private Vision, or

Spirit, or other Revelation from God, for the countenancing of any

doctrine which Abraham should forbid, or when they followed, or adhered

to any such pretender, to punish them; and consequently that it is

lawfull now for the Soveraign to punish any man that shall oppose his

Private Spirit against the Laws: For hee hath the same place in the

Common-wealth, that Abraham had in his own Family.

Abraham Sole Judge, And Interpreter Of What God Spake

There ariseth also from the same, a third point; that as none but

Abraham in his family, so none but the Soveraign in a Christian

Common-wealth, can take notice what is, or what is not the Word of God.

For God spake onely to Abraham; and it was he onely, that was able

to know what God said, and to interpret the same to his family: And

therefore also, they that have the place of Abraham in a Common-wealth,

are the onely Interpreters of what God hath spoken.

The Authority Of Moses Whereon Grounded

The same Covenant was renewed with Isaac; and afterwards with Jacob; but

afterwards no more, till the Israelites were freed from the Egyptians,

and arrived at the Foot of Mount Sinai: and then it was renewed by Moses

(as I have said before, chap. 35.) in such manner, as they became from

that time forward the Peculiar Kingdome of God; whose Lieutenant was

Moses, for his owne time; and the succession to that office was setled

upon Aaron, and his heirs after him, to bee to God a Sacerdotall

Kingdome for ever.

By this constitution, a Kingdome is acquired to God. But seeing Moses

had no authority to govern the Israelites, as a successor to the right

of Abraham, because he could not claim it by inheritance; it appeareth

not as yet, that the people were obliged to take him for Gods

Lieutenant, longer than they beleeved that God spake unto him. And

therefore his authority (notwithstanding the Covenant they made with

God) depended yet merely upon the opinion they had of his Sanctity,

and of the reality of his Conferences with God, and the verity of his

Miracles; which opinion coming to change, they were no more obliged to

take any thing for the law of God, which he propounded to them in Gods

name. We are therefore to consider, what other ground there was, of

their obligation to obey him. For it could not be the commandement of

God that could oblige them; because God spake not to them immediately,

but by the mediation of Moses Himself; And our Saviour saith of himself,

(John 5. 31.) "If I bear witnesse of my self, my witnesse is not true,"

much lesse if Moses bear witnesse of himselfe, (especially in a claim of

Kingly power over Gods people) ought his testimony to be received. His

authority therefore, as the authority of all other Princes, must be

grounded on the Consent of the People, and their Promise to obey him.

And so it was: for "the people" (Exod. 20.18.) "when they saw the

Thunderings, and the Lightnings, and the noyse of the Trumpet, and the

mountaine smoaking, removed, and stood a far off. And they said unto

Moses, speak thou with us, and we will hear, but let not God speak with

us lest we die." Here was their promise of obedience; and by this it was

they obliged themselves to obey whatsoever he should deliver unto them

for the Commandement of God.

Moses Was (Under God) Soveraign Of The Jews, All His Own Time, Though

Aaron Had The Priesthood