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PART III. tention, and war, about who it is, by whom God

speaketh to us; neither would many priests have troubled themselves with spiritual jurisdiction, nor

any king have denied it them. Holy, what. Out of this literal interpretation of the kingdom

of God, ariseth also the true interpretation of the word Holy. For it is a word, which in God's kingdom answereth to that, which men in their kingdoms use to call public, or the king's.

The king of any country is the public 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 sovereign, is the nation of that sovereign, that is, of the public person. So the Jews, who were God's nation, were called (Exod. xix. 6) a holy nation. For by holy, is always understood either God himself, or that which is God's in propriety; as by public is always meant, either the person of the commonwealth itself, or something that is so the commonwealth's, as no private person can claim any propriety therein.

Therefore the Sabbath, God's day, is a holy day; the temple, God's house, a holy house ; sacrifices, tithes, and offerings, God's tribute, holy duties ; priests, prophets, and anointed kings, under Christ, God's ministers, holy men ; the celestial ministering spirits, God's 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 commandment, of having no other Gods but him. Mankind is God's nation in propriety: but




the Jews only were a holy nation. Why, but be- PART III. cause they became his propriety by covenant ?

And the word profane, is usually taken in the Scripture for the same with common; and consequently their contraries, holy and proper, in the kingdom 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 designs, and wholly devoted and given themselves to God. In the proper sense, that which is made holy by God's appropriating or separating it to his own use, is said to be sanctified by God, as the seventh day in the fourth commandment; and as the elect in the New Testament were said to be sanctified, when they were endued with the spirit of godliness. And that which is made holy by the dedication of men, and given to God, so as to be used only in his public service, is called also SACRED, and said to be consecrated, as temples, Sacred, what. and other houses of public prayer, and their utensils, priests, and ministers, victims, offerings, and the external matter of sacraments. Of holiness there be degrees : for of those things Degrees of

sanctity. that are set apart for the service of God, there may be some set apart again, for a nearer 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 Temple more holy than the city, and the sanctum sanctorum more holy than the rest of the Temple.



A SACRAMENT, is a separation of some visible

thing from common use; and a consecration of it Sacrament: to God's service, for a sign either of our admission

into the kingdom 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 admis-
sion was circumcision; in the New Testament,
baptism. The commemoration of it in the Old
Testament, was the eating, at a certain time which
was anniversary, of the Paschal 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
Lord's Supper; by which, we are put in mind of
our deliverance from the bondage of sin, by our
blessed Saviour's death upon the cross.
craments of admission, are but once to be used,
because there needs but one admission; but be-
cause we have need of being often put in mind of
our deliverance, and of our allegiance, the sacra-
ments of commemoration have need to be reiterated.
And these are the principal sacraments, and as it
were the solemn oaths we make of our allegiance.
There be also other consecrations, that may be
called sacraments, as the word implieth only conse-
cration to God's service; but as it implies an oath,
or promise of allegiance 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 baptism and the Lord's Supper.

The sa




When there is mention of the word of God, or PART III. of man, it doth not signify a part of speech, such as grammarians call a noun, or a verb, or any

Word, what 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 doyos) that is, some speech, discourse, or saying. Again, if we say the word of God, or of man, The words

spoken by God, it may be understood sometimes of the speaker : as and concerning the words that God hath spoken, or that a man called God's hath spoken; in which sense, when we say, the word in ScripGospel 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, it is 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 Hebraisms, 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 dóyoç Otoī, and theologia ; which is, that doctrine which we usually call divinity, as is ma


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The words


PART III. nifest by the places following, (Acts, xiii. 46) Then

Paul and Barnabas waxed bold, and said, it was

necessary that the word of God should first have spoken by God been spoken to you, but seeing you put it from called God'se you, and judge yourselves unworthy of everlastword in Scrip- ing life, lo, 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 v. 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 chapter, 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 eternal, that our Saviour offered them. So
(Acts xv. 7) the word of God, is called the word of
the Gospel, because it containeth the doctrine of
the kingdom of Christ ; and the same word (Rom.
x. 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 (Matth. xiii. 19) When
any one heareth the word of the kingdom ; that
is, the doctrine of the kingdom taught by Christ.
Again, the same word, is said (Acts xii. 24) to
grow and to be multiplied; which to understand
of the evangelical doctrine is easy, but of the voice or
speech of God, hard and strange. In the same sense
Tim. iv. 1) the doctrine of devils signifieth not
words of any devil, but the doctrine of heathen

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