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Which question cannot bee resolved, without a more particular
consideration of the Kingdome of God; from whence also, wee are
to judge of the Authority of Interpreting the Scripture.
For, whosoever hath a lawfull power over any Writing, to make it Law,
hath the power also to approve, or disapprove the interpretation
of the same.

CHAPTER XXXIV

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

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

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

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

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

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

Secondly, For Extraordinary Gifts Of The Understanding
Gen. 41. 38. Pharaoh calleth the Wisdome of Joseph, the Spirit of God.
For Joseph having advised him to look out a wise and discreet man,
and to set him over the land of Egypt, he saith thus, "Can we find
such a man as this is, in whom is the Spirit of God?" and Exod. 28.3.
"Thou shalt speak (saith God) to all that are wise hearted,
whom I have filled with the Spirit of Wisdome, to make Aaron Garments,
to consecrate him." Where extraordinary Understanding, though but in
making Garments, as being the Gift of God, is called the Spirit of God.
The same is found again, Exod. 31.3,4,5,6. and 35.31. And Isaiah 11.2,3.
where the Prophet speaking of the Messiah, saith, "The Spirit of
the Lord shall abide upon him, the Spirit of wisdome and understanding,
the Spirit of counsell, and fortitude; and the Spirit of the fear
of the Lord." Where manifestly is meant, not so many Ghosts,
but so many eminent Graces that God would give him.

Thirdly, For Extraordinary Affections
In the Book of Judges, an extraordinary Zeal, and Courage in the
defence of Gods people, is called the Spirit of God; as when it
excited Othoniel, Gideon, Jeptha, and Samson to deliver them
from servitude, Judg. 3.10. 6.34. 11.29. 13.25. 14.6,19. And of Saul,
upon the newes of the insolence of the Ammonites towards the men
of Jabeth Gilead, it is said (1 Sam.11.6.) that "The Spirit of God
came upon Saul, and his Anger (or, as it is in the Latine, His Fury)
was kindled greatly." Where it is not probable was meant a Ghost,
but an extraordinary Zeal to punish the cruelty of the Ammonites.
In like manner by the Spirit of God, that came upon Saul, when hee
was amongst the Prophets that praised God in Songs, and Musick
(1 Sam.19.20.) is to be understood, not a Ghost, but an unexpected
and sudden Zeal to join with them in their devotions.

Fourthly, For The Gift Of Prediction
By Dreams And Visions.
The false Prophet Zedekiah, saith to Micaiah (1 Kings 22.24.)
"Which way went the Spirit of the Lord from me to speak to thee?"
Which cannot be understood of a Ghost; for Micaiah declared before
the Kings of Israel and Judah, the event of the battle, as from
a Vision, and not as from a Spirit, speaking in him.

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

Fiftly, For Life
Gen. 2.7. It is said, "God made man of the dust of the Earth,
and breathed into his nostrills (spiraculum vitae) the breath of life,
and man was made a living soul. There the Breath of Life inspired
by God, signifies no more, but that God gave him life; And (Job 27.3.)
"as long as the Spirit of God is in my nostrils;" is no more then to say,
"as long as I live." So in Ezek. 1.20. "the Spirit of life was
in the wheels," is equivalent to, "the wheels were alive."
And (Ezek. 2.30.) "the spirit entred into me, and set me on my feet,"
that is, "I recovered my vitall strength;" not that any Ghost,
or incorporeal substance entred into, and possessed his body.

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

In the like sense we read (Deut. 34.9.) that "Joshua was full
of the Spirit of wisdome, because Moses had laid his hands upon him:
that is, because he was Ordained by Moses, to prosecute the work
hee had himselfe begun, (namely, the bringing of Gods people into
the promised land), but prevented by death, could not finish.

In the like sense it is said, (Rom. 8.9.) "If any man have not
the Spirit of Christ, he is none of his: not meaning thereby the
Ghost of Christ, but a Submission to his Doctrine. As also
(1 John 4.2.) "Hereby you shall know the Spirit of God; Every Spirit
that confesseth that Jesus Christ is come in the flesh, is of God;"
by which is meant the Spirit of unfained Christianity, or Submission
to that main Article of Christian faith, that Jesus is the Christ;
which cannot be interpreted of a Ghost.

Likewise these words (Luke 4.1.) "And Jesus full of the Holy Ghost"
(that is, as it is exprest, Mat. 4.1. and Mar. 1.12. "of the Holy
Spirit",) may be understood, for Zeal to doe the work for which hee
was sent by God the Father: but to interpret it of a Ghost,
is to say, that God himselfe (for so our Saviour was,) was
filled with God; which is very unproper, and unsignificant.
How we came to translate Spirits, by the word Ghosts, which
signifieth nothing, neither in heaven, nor earth, but the Imaginary
inhabitants of mans brain, I examine not: but this I say, the word
Spirit in the text signifieth no such thing; but either properly
a reall Substance, or Metaphorically, some extraordinary Ability
of Affection of the Mind, or of the Body.

Seventhly, For Aeriall Bodies
The Disciples of Christ, seeing him walking upon the sea, (Mat. 14.26.
and Marke 6.49.) supposed him to be a Spirit, meaning thereby an
Aeriall Body, and not a Phantasme: for it is said, they all saw him;
which cannot be understood of the delusions of the brain, (which are
not common to many at once, as visible Bodies are; but singular,
because of the differences of Fancies), but of Bodies only.
In like manner, where he was taken for a Spirit, by the same Apostles
(Luke 24.3,7.): So also (Acts 12.15) when St. Peter was delivered out
of Prison, it would not be beleeved; but when the Maid said he was
at the dore, they said it was his Angel; by which must be meant
a corporeall substance, or we must say, the Disciples themselves
did follow the common opinion of both Jews and Gentiles, that some
such apparitions were not Imaginary, but Reall; and such as needed
not the fancy of man for their Existence: These the Jews called
Spirits, and Angels, Good or Bad; as the Greeks called the same
by the name of Daemons. And some such apparitions may be reall,
and substantiall; that is to say, subtile Bodies, which God can form
by the same power, by which he formed all things, and make use of,
as of Ministers, and Messengers (that is to say, Angels) to declare
his will, and execute the same when he pleaseth, in extraordinary
and supernaturall manner. But when hee hath so formed them they
are Substances, endued with dimensions, and take up roome, and can be
moved from place to place, which is peculiar to Bodies; and therefore
are not Ghosts Incorporeall, that is to say, Ghosts that are in No Place;
that is to say, that are No Where; that is to say, that seeming to be
Somewhat, are Nothing. But if corporeall be taken in the most vulgar
manner, for such Substances as are perceptible by our externall Senses;
then is Substance Incorporeall, a thing not Imaginary, but Reall;
namely, a thin Substance Invisible, but that hath the same dimensions
that are in grosser Bodies.

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

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

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

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

For we read Gen. 16. that the same apparition is called, not onely
an Angel, but God; where that which (verse 7.) is called the Angel
of the Lord, in the tenth verse, saith to Agar, "I will multiply
thy seed exceedingly;" that is, speaketh in the person of God.
Neither was this apparition a Fancy figured, but a Voice.
By which it is manifest, that Angel signifieth there, nothing but
God himself, that caused Agar supernaturally to apprehend a voice
supernaturall, testifying Gods speciall presence there. Why therefore
may not the Angels that appeared to Lot, and are called Gen. 19.13. Men;
and to whom, though they were but two, Lot speaketh (ver. 18.) as but one,
and that one, as God, (for the words are, "Lot said unto them,
Oh not so my Lord") be understood of images of men, supernaturally
formed in the Fancy; as well as before by Angel was understood
a fancyed Voice? When the Angel called to Abraham out of heaven,
to stay his hand (Gen. 22.11.) from slaying Isaac, there was
no Apparition, but a Voice; which neverthelesse was called properly
enough a Messenger, or Angel of God, because it declared Gods will
supernaturally, and saves the labour of supposing any permanent Ghosts.
The Angels which Jacob saw on the Ladder of Heaven (Gen. 28.12.)
were a Vision of his sleep; therefore onely Fancy, and a Dream;
yet being supernaturall, and signs of Gods Speciall presence,
those apparitions are not improperly called Angels. The same is to be
understood (Gen.31.11.) where Jacob saith thus, "The Angel of the Lord
appeared to mee in my sleep." For an apparition made to a man in
his sleep, is that which all men call a Dreame, whether such Dreame
be naturall, or supernaturall: and that which there Jacob calleth
an Angel, was God himselfe; for the same Angel saith (verse 13.)
"I am the God of Bethel."

Also (Exod.14.9.) the Angel that went before the Army of Israel to
the Red Sea, and then came behind it, is (verse 19.) the Lord himself;
and he appeared not in the form of a beautifull man, but in form (by day)
of a Pillar Of Cloud and (by night) in form of a Pillar Of Fire;
and yet this Pillar was all the apparition, and Angel promised
to Moses (Exod. 14.9.) for the Armies guide: For this cloudy pillar,
is said, to have descended, and stood at the dore of the Tabernacle,
and to have talked with Moses.

There you see Motion, and Speech, which are commonly attributed
to Angels, attributed to a Cloud, because the Cloud served as a sign
of Gods presence; and was no lesse an Angel, then if it had had
the form of a Man, or Child of never so great beauty; or Wings,
as usually they are painted, for the false instruction of common people.
For it is not the shape; but their use, that makes them Angels.
But their use is to be significations of Gods presence in
supernaturall operations; As when Moses (Exod. 33.14.) had desired
God to goe along with the Campe, (as he had done alwaies before
the making of the Golden Calfe,) God did not answer, "I will goe,"
nor "I will send an Angel in my stead;" but thus, "my presence
shall goe with thee."

To mention all the places of the Old Testament where the name
of Angel is found, would be too long. Therefore to comprehend
them all at once, I say, there is no text in that part of the
Old Testament, which the Church of England holdeth for Canonicall,
from which we can conclude, there is, or hath been created,
any permanent thing (understood by the name of Spirit or Angel,)
that hath not quantity; and that may not be, by the understanding divided;
that is to say, considered by parts; so as one part may bee in one place,
and the next part in the next place to it; and, in summe, which is not
(taking Body for that, which is some what, or some where) Corporeall;
but in every place, the sense will bear the interpretation of Angel,
for Messenger; as John Baptist is called an Angel, and Christ the
Angel of the Covenant; and as (according to the same Analogy) the Dove,
and the Fiery Tongues, in that they were signes of Gods speciall presence,
might also be called Angels. Though we find in Daniel two names
of Angels, Gabriel, and Michael; yet is cleer out of the text it selfe,
(Dan. 12.1) that by Michael is meant Christ, not as an Angel,
but as a Prince: and that Gabriel (as the like apparitions made
to other holy men in their sleep) was nothing but a supernaturall
phantasme, by which it seemed to Daniel, in his dream, that two Saints
being in talke, one of them said to the other, "Gabriel, let us make
this man understand his Vision:" For God needeth not, to distinguish
his Celestiall servants by names, which are usefull onely to
the short memories of Mortalls. Nor in the New Testament is there
any place, out of which it can be proved, that Angels (except when
they are put for such men, as God hath made the Messengers,
and Ministers of his word, or works) are things permanent,
and withall incorporeall. That they are permanent, may bee gathered
from the words of our Saviour himselfe, (Mat. 25.41.) where he saith,
it shall be said to the wicked in the last day, "Go ye cursed into
everlasting fire prepared for the Devil and his Angels:" which place
is manifest for the permanence of Evill Angels, (unlesse wee might
think the name of Devill and his Angels may be understood of the
Churches Adversaries and their Ministers;) but then it is repugnant
to their Immateriality; because Everlasting fire is no punishment
to impatible substances, such as are all things Incorporeall.
Angels therefore are not thence proved to be Incorporeall.
In like manner where St. Paul sayes (1 Cor. 6.3.) "Knew ye not
that wee shall judge the Angels?" And (2 Pet. 2.4.) " For if God
spared not the Angels that sinned, but cast them down into Hell."
And (Jude 1,6.) "And the Angels that kept not their first estate,
but left their owne habitation, hee hath reserved in everlasting
chaines under darknesse unto the Judgement of the last day;" though
it prove the Permanence of Angelicall nature, it confirmeth also
their Materiality. And (Mat. 22.30.) In the resurrection men doe
neither marry, nor give in marriage, but are as the Angels of God
in heaven:" but in the resurrection men shall be Permanent,
and not Incorporeall; so therefore also are the Angels.

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

Inspiration What
On the signification of the word Spirit, dependeth that of
the word INSPIRATION; which must either be taken properly;
and then it is nothing but the blowing into a man some thin
and subtile aire, or wind, in such manner as a man filleth a bladder
with his breath; or if Spirits be not corporeal, but have their
existence only in the fancy, it is nothing but the blowing in
of a Phantasme; which is improper to say, and impossible;
for Phantasmes are not, but only seem to be somewhat. That word
therefore is used in the Scripture metaphorically onely: As (Gen. 2.7.)
where it is said, that God Inspired into man the breath of life,
no more is meant, then that God gave unto him vitall motion.
For we are not to think that God made first a living breath,
and then blew it into Adam after he was made, whether that breath
were reall, or seeming; but only as it is (Acts 17.25.) "that he gave
him life and breath;" that is, made him a living creature.
And where it is said (2 Tim. 3.16.) "all Scripture is given
by Inspiration from God," speaking there of the Scripture of the
Old Testament, it is an easie metaphor, to signifie, that God enclined
the spirit or mind of those Writers, to write that which should
be usefull, in teaching, reproving, correcting, and instructing men
in the way of righteous living. But where St. Peter (2 Pet. 1.21.)
saith, that "Prophecy came not in old time by the will of man,
but the holy men of God spake as they were moved by the Holy Spirit,"
by the Holy Spirit, is meant the voice of God in a Dream, or Vision
supernaturall, which is not Inspiration; Nor when our Saviour breathing
on his Disciples, said, "Receive the Holy Spirit," was that Breath
the Spirit, but a sign of the spirituall graces he gave unto them.
And though it be said of many, and of our Saviour himself, that he was
full of the Holy Spirit; yet that Fulnesse is not to be understood
for Infusion of the substance of God, but for accumulation of his gifts,
such as are the gift of sanctity of life, of tongues, and the like,
whether attained supernaturally, or by study and industry; for in all
cases they are the gifts of God. So likewise where God sayes
(Joel 2.28.) "I will powre out my Spirit upon all flesh, and your Sons
and your Daughters shall prophecy, your Old men shall dream Dreams,
and your Young men shall see Visions," wee are not to understand it
in the proper sense, as if his Spirit were like water, subject to
effusion, or infusion; but as if God had promised to give them
Propheticall Dreams, and Visions. For the proper use of the word
Infused, in speaking of the graces of God, is an abuse of it;
for those graces are Vertues, not Bodies to be carryed hither and
thither, and to be powred into men, as into barrels.