<h2><SPAN name="link2HCH0035" id="link2HCH0035"></SPAN> CHAPTER XXXV.<br/>OF THE SIGNIFICATION IN SCRIPTURE OF KINGDOME OF GOD, OF HOLY, SACRED, AND SACRAMENT </h2>
<h3><SPAN name="link2H_4_0493" id="link2H_4_0493"></SPAN> Kingdom Of God Taken By Divines Metaphorically But In The Scriptures Properly </h3>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<h3><SPAN name="link2H_4_0494" id="link2H_4_0494"></SPAN> The Originall Of The Kingdome Of God </h3>
<p>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.</p>
<h3><SPAN name="link2H_4_0495" id="link2H_4_0495"></SPAN> That The Kingdome Of God Is Properly His Civill Soveraignty Over A Peculiar People By Pact </h3>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<h3><SPAN name="link2H_4_0496" id="link2H_4_0496"></SPAN> Sacred What </h3>
<p>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.</p>
<h3><SPAN name="link2H_4_0497" id="link2H_4_0497"></SPAN> Degrees of Sanctity </h3>
<p>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.</p>
<h3><SPAN name="link2H_4_0498" id="link2H_4_0498"></SPAN> Sacrament </h3>
<p>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.</p>
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