Books: Leviathan

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In the same manner, to take Inspiration in the proper sense,
or to say that Good Spirits entred into men to make them prophecy,
or Evill Spirits into those that became Phrenetique, Lunatique,
or Epileptique, is not to take the word in the sense of the Scripture;
for the Spirit there is taken for the power of God, working by causes
to us unknown. As also (Acts 2.2.) the wind, that is there said
to fill the house wherein the Apostles were assembled on the
day of Pentecost, is not to be understood for the Holy Spirit,
which is the Deity it self; but for an Externall sign of Gods
speciall working on their hearts, to effect in them the internall
graces, and holy vertues hee thought requisite for the performance
of their Apostleship.

CHAPTER XXXV

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

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

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

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

The Originall Of The Kingdome Of God
After this, it pleased God to speak to Abraham, and (Gen. 17.7,8.)
to make a Covenant with him in these words, "I will establish
my Covenant between me, and thee, and thy seed after thee
in their generations, for an everlasting Covenant, to be a God to thee,
and to thy seed after thee; And I will give unto thee, and to thy seed
after thee, the land wherein thou art a stranger, all the land
of Canaan for an everlasting possession." And for a memoriall,
and a token of this Covenant, he ordaineth (verse 11.) the Sacrament
of Circumcision. This is it which is called the Old Covenant,
or Testament; and containeth a Contract between God and Abraham;
by which Abraham obligeth himself, and his posterity, in a peculiar
manner to be subject to Gods positive Law; for to the Law Morall
he was obliged before, as by an Oath of Allegiance. And though
the name of King be not yet given to God, nor of Kingdome to Abraham
and his seed; yet the thing is the same; namely, an Institution by pact,
of Gods peculiar Soveraignty over the seed of Abraham; which in
the renewing of the same Covenant by Moses, at Mount Sinai,
is expressely called a peculiar Kingdome of God over the Jews:
and it is of Abraham (not of Moses) St. Paul saith (Rom. 4.11.)
that he is the "Father of the Faithfull," that is, of those that
are loyall, and doe not violate their Allegiance sworn to God,
then by Circumcision, and afterwards in the New Covenant by Baptisme.

That The Kingdome Of God Is Properly
His Civill Soveraignty Over A Peculiar People By Pact
This Covenant, at the Foot of Mount Sinai, was renewed by Moses
(Exod. 19.5.) where the Lord commandeth Moses to speak to the people
in this manner, "If you will obey my voice indeed, and keep my Covenant,
then yee shall be a peculiar people to me, for all the Earth is mine;
and yee shall be unto me a Sacerdotall Kingdome, and an holy Nation."
For a "Peculiar people" the vulgar Latine hath, Peculium De
Cunctis Populis: the English translation made in the beginning of
the Reign of King James, hath, a "Peculiar treasure unto me
above all Nations;" and the Geneva French, "the most precious Jewel
of all Nations." But the truest Translation is the first,
because it is confirmed by St. Paul himself (Tit. 2.14.) where he saith,
alluding to that place, that our blessed Saviour "gave himself for us,
that he might purifie us to himself, a peculiar (that is,
an extraordinary) people:" for the word is in the Greek periousios,
which is opposed commonly to the word epiousios: and as this signifieth
Ordinary, Quotidian, or (as in the Lords Prayer) Of Daily Use;
so the other signifieth that which is Overplus, and Stored Up,
and Enjoyed In A Speciall Manner; which the Latines call Peculium;
and this meaning of the place is confirmed by the reason God
rendereth of it, which followeth immediately, in that he addeth,
"For all the Earth is mine," as if he should say, "All the Nations
of the world are mine;" but it is not so that you are mine,
but in a Speciall Manner: For they are all mine, by reason of my Power;
but you shall be mine, by your own Consent, and Covenant; which is
an addition to his ordinary title, to all nations.

The same is again confirmed in expresse words in the same Text,
"Yee shall be to me a Sacerdotall Kingdome, and an holy Nation."
The Vulgar Latine hath it, Regnum Sacerdotale, to which agreeth
the Translation of that place (1 Pet. 2.9.) Sacerdotium Regale,
A Regal Priesthood; as also the Institution it self, by which no man
might enter into the Sanctum Sanctorum, that is to say, no man
might enquire Gods will immediately of God himselfe, but onely
the High Priest. The English Translation before mentioned,
following that of Geneva, has, "a Kingdome of Priests;" which is
either meant of the succession of one High Priest after another,
or else it accordeth not with St. Peter, nor with the exercise
of the High Priesthood; For there was never any but the High Priest
onely, that was to informe the People of Gods Will; nor any Convocation
of Priests ever allowed to enter into the Sanctum Sanctorum.

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

But there be many other places that clearly prove the same.
As first (1 Sam. 8.7.) when the Elders of Israel (grieved with
the corruption of the Sons of Samuel) demanded a King, Samuel displeased
therewith, prayed unto the Lord; and the Lord answering said unto him,
"Hearken unto the voice of the People, for they have not rejected thee,
but they have rejected me, that I should not reign over them."
Out of which it is evident, that God himself was then their King;
and Samuel did not command the people, but only delivered to them
that which God from time to time appointed him.

Again, (1 Sam. 12.12.) where Samuel saith to the People, "When yee
saw that Nahash King of the Children of Ammon came against you,
ye said unto me, Nay, but a King shall reign over us, when the
Lord your God was your King:" It is manifest that God was their King,
and governed the Civill State of their Common-wealth.

And after the Israelites had rejected God, the Prophets did
foretell his restitution; as (Isaiah 24.23.) "Then the Moon shall
be confounded, and the Sun ashamed when the Lord of Hosts shall
reign in Mount Zion, and in Jerusalem;" where he speaketh
expressely of his Reign in Zion, and Jerusalem; that is, on Earth.
And (Micah 4.7.) "And the Lord shall reign over them in Mount Zion:"
This Mount Zion is in Jerusalem upon the Earth. And (Ezek. 20.33.)
"As I live, saith the Lord God, surely with a mighty hand,
and a stretched out arme, and with fury powred out, I wil rule over you;
and (verse 37.) I will cause you to passe under the rod, and I will
bring you into the bond of the Covenant;" that is, I will reign over you,
and make you to stand to that Covenant which you made with me by Moses,
and brake in your rebellion against me in the days of Samuel,
and in your election of another King.

And in the New testament, the Angel Gabriel saith of our Saviour
(Luke 1.32,33) "He shall be great, and be called the Son of the
Most High, and the Lord shall give him the throne of his Father David;
and he shall reign over the house of Jacob for ever; and of his Kingdome
there shall be no end." This is also a Kingdome upon Earth;
for the claim whereof, as an enemy to Caesar, he was put to death;
the title of his crosse, was, Jesus of Nazareth, King of the Jews;
hee was crowned in scorn with a crown of Thornes; and for the
proclaiming of him, it is said of the Disciples (Acts 17.7.)
"That they did all of them contrary to the decrees of Caesar,
saying there was another King, one Jesus. The Kingdome therefore
of God, is a reall, not a metaphoricall Kingdome; and so taken,
not onely in the Old Testament, but the New; when we say,
"For thine is the Kingdome, the Power, and Glory," it is to be
understood of Gods Kingdome, by force of our Covenant, not by
the Right of Gods Power; for such a Kingdome God alwaies hath;
so that it were superfluous to say in our prayer, "Thy Kingdome come,"
unlesse it be meant of the Restauration of that Kingdome of God
by Christ, which by revolt of the Israelites had been interrupted
in the election of Saul. Nor had it been proper to say,
"The Kingdome of Heaven is at hand," or to pray, "Thy Kingdome come,"
if it had still continued.

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

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

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

The King of any Countrey is the Publique Person, or Representative
of all his own Subjects. And God the King of Israel was the
Holy One of Israel. The Nation which is subject to one earthly
Soveraign, is the Nation of that Soveraign, that is, of the
Publique Person. So the Jews, who were Gods Nation, were called
(Exod. 19.6.) "a Holy Nation." For by Holy, is alwaies understood,
either God himselfe, or that which is Gods in propriety; as by Publique
is alwaies meant, either the Person of the Common-wealth it self,
or something that is so the Common-wealths, as no private person
can claim any propriety therein.

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

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

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

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

CHAPTER XXXVI

OF THE WORD OF GOD, AND OF PROPHETS

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

The Words Spoken By God And Concerning God,
Both Are Called Gods Word In Scripture
Again, if we say the Word of God, or of Man, it may bee understood
sometimes of the Speaker, (as the words that God hath spoken,
or that a Man hath spoken): In which sense, when we say, the Gospel
of St. Matthew, we understand St. Matthew to be the Writer of it:
and sometimes of the Subject: In which sense, when we read in the Bible,
"The words of the days of the Kings of Israel, or Judah," 'tis meant,
that the acts that were done in those days, were the Subject of
those Words; And in the Greek, which (in the Scripture) retaineth
many Hebraismes, by the Word of God is oftentimes meant, not that
which is spoken by God, but concerning God, and his government;
that is to say, the Doctrine of Religion: Insomuch, as it is all one,
to say Logos Theou, and Theologia; which is, that Doctrine which wee
usually call Divinity, as is manifest by the places following
(Acts 13.46.) "Then Paul and Barnabas waxed bold, and said,
It was necessary that the Word of God should first have been
spoken to you, but seeing you put it from you, and judge your
selves unworthy of everlasting life, loe, we turn to the Gentiles."
That which is here called the Word of god, was the Doctrine of
Christian Religion; as it appears evidently by that which goes before.
And (Acts 5.20.) where it is said to the Apostles by an Angel,
"Go stand and speak in the Temple, all the Words of this life;"
by the Words of this life, is meant, the Doctrine of the Gospel;
as is evident by what they did in the Temple, and is expressed
in the last verse of the same Chap. "Daily in the Temple, and in
every house they ceased not to teach and preach Christ Jesus:"
In which place it is manifest, that Jesus Christ was the subject
of this Word of Life; or (which is all one) the subject of the
Words of this Life Eternall, that our saviour offered them.
So (Acts 15.7.) the Word of God, is called the Word of the Gospel,
because it containeth the Doctrine of the Kingdome of Christ;
and the same Word (Rom. 10.8,9.) is called the Word of Faith;
that is, as is there expressed, the Doctrine of Christ come,
and raised from the dead. Also (Mat. 13. 19.) "When any one
heareth the Word of the Kingdome;" that is, the Doctrine of
the Kingdome taught by Christ. Again, the same Word, is said
(Acts 12. 24.) "to grow and to be multiplied;" which to understand
of the Evangelicall Doctrine is easie, but of the Voice, or Speech
of God, hard and strange. In the same sense the Doctrine of Devils,
signifieth not the Words of any Devill, but the Doctrine of
Heathen men concerning Daemons, and those Phantasms which they
worshipped as Gods. (1 Tim. 4.1.)

Considering these two significations of the WORD OF GOD, as it is
taken in Scripture, it is manifest in this later sense (where it is
taken for the Doctrine of the Christian Religion,) that the whole
scripture is the Word of God: but in the former sense not so.
For example, though these words, "I am the Lord thy God, &c."
to the end of the Ten Commandements, were spoken by God to Moses;
yet the Preface, "God spake these words and said," is to be understood
for the Words of him that wrote the holy History. The Word of God,
as it is taken for that which he hath spoken, is understood
sometimes Properly, sometimes Metaphorically. Properly, as the words,
he hath spoken to his Prophets; Metaphorically, for his Wisdome, Power,
and eternall Decree, in making the world; in which sense, those Fiats,
"Let there be light," "Let there be a firmament," "Let us make man," &c.
(Gen. 1.) are the Word of God. And in the same sense it is said
(John 1.3.) "All things were made by it, and without it was nothing
made that was made; And (Heb. 1.3.) "He upholdeth all things by
the word of his Power;" that is, by the Power of his Word; that is,
by his Power; and (Heb. 11.3.) "The worlds were framed by the
Word of God;" and many other places to the same sense: As also
amongst the Latines, the name of Fate, which signifieth properly
The Word Spoken, is taken in the same sense.

Secondly, For The Effect Of His Word
Secondly, for the effect of his Word; that is to say, for the thing
it self, which by his Word is Affirmed, Commanded, Threatned,
or Promised; as (Psalm 105.19.) where Joseph is said to have been
kept in prison, "till his Word was come;" that is, till that was
come to passe which he had (Gen. 40.13.) foretold to Pharaohs Butler,
concerning his being restored to his office: for there by His Word
Was Come, is meant, the thing it self was come to passe.
So also (1 King. 18.36.) Elijah saith to God, "I have done all
these thy Words," in stead of "I have done all these things at
thy Word," or commandement: and (Jer. 17.15.) "Where is the Word
of the Lord," is put for, "Where is the Evill he threatened:"
And (Ezek. 12.28.) "There shall none of my Words be prolonged
any more:" by "Words" are understood those Things, which God
promised to his people. And in the New Testament (Mat. 24.35.)
"heaven and earth shal pass away, but my Words shall not pass away;"
that is, there is nothing that I have promised or foretold,
that shall not come to passe. And in this sense it is, that
St. John the Evangelist, and, I think, St. John onely calleth
our Saviour himself as in the flesh "the Word of God (as Joh. 1.14.)
the Word was made Flesh;" that is to say, the Word, or Promise
that Christ should come into the world, "who in the beginning
was with God;" that is to say, it was in the purpose of God the Father,
to send God the Son into the world, to enlighten men in the way
of Eternall life, but it was not till then put in execution,
and actually incarnate; So that our Saviour is there called
"the Word," not because he was the promise, but the thing promised.
They that taking occasion from this place, doe commonly call
him the Verbe of God, do but render the text more obscure.
They might as well term him the Nown of God: for as by Nown,
so also by Verbe, men understand nothing but a part of speech,
a voice, a sound, that neither affirms, nor denies, nor commands,
nor promiseth, nor is any substance corporeall, or spirituall;
and therefore it cannot be said to bee either God, or Man;
whereas our Saviour is both. And this Word which St. John in
his Gospel saith was with God, is (in his 1 Epistle, verse 1.)
called "the Word of Life;" and (verse 2.) "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.)