Biblical Meanings: Kingdom of God, Holy, Sacred, and Sacrament

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.

In the writings of theologians, especially sermons and devotional works, the Kingdom of God usually means eternal happiness after death. This happiness is in the highest heaven, also called the Kingdom of Glory. Sometimes the Kingdom of God means sanctification, a foretaste of that happiness, called the Kingdom of Grace. But these writers never use the term to mean a monarchy: God's sovereign power over subjects who have consented to his rule. Yet this is the proper meaning of a kingdom.

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.

On the contrary, I find that in most places in Scripture, the KINGDOM OF GOD means a kingdom in the literal sense. This kingdom was established in a special way by the votes of the people of Israel. They chose God as their King through a covenant with him, in return for his promise of Canaan. Only rarely does the phrase have a metaphorical meaning, and then only in the New Testament. In those cases, it means rule over sin. This is because every subject in the Kingdom of God will have such rule without undermining the Sovereign’s authority.

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.

From the very beginning of Creation, God ruled naturally over all people by his power. But he also had particular subjects whom he commanded by speaking, as one person speaks to another. In this way he ruled over Adam and commanded him not to eat from the tree of knowledge of Good and Evil. But Adam disobeyed and ate from the tree, taking it upon himself to be like God, judging Good and Evil. He judged not by his Creator’s command, but by his own perception. As punishment, Adam lost the eternal life with which God had originally created him. Afterwards, God punished Adam’s descendants for their vices with a worldwide flood, sparing only eight people. Those eight people made up the Kingdom of God at that time.

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.

After this, God chose to speak to Abraham and make a covenant with him (Gen. 17.7,8.) in these words: “I will establish my covenant between me and you and your descendants throughout their generations as an everlasting covenant. I will be God to you and to your descendants after you. And I will give you and your descendants the land where you live as a foreigner. All the land of Canaan will be yours forever.” As a reminder and sign of this covenant, God established the sacrament of circumcision (verse 11.). This covenant is called the Old Covenant, or Testament. It contains a contract between God and Abraham. Through this contract, Abraham binds himself and his descendants to special obedience to God’s explicitly established laws. Abraham was already bound to obey the moral law, as though by an oath of allegiance. Although God is not yet called King, nor Abraham and his descendants a kingdom, the arrangement is the same. An agreement establishes God’s special sovereignty over Abraham’s descendants. When Moses renews the same covenant at Mount Sinai, God’s rule over the Jews is expressly called his special kingdom. And St. Paul calls Abraham, not Moses, the “Father of the Faithful” (Rom. 4.11.). He means the father of those who remain loyal and do not break their sworn allegiance to God. That allegiance was sworn then through circumcision, and later, under the New Covenant, through baptism.

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.

Moses renewed this covenant at the foot of Mount Sinai (Exod. 19.5.). There the Lord commands Moses to speak to the people in these words: “If you truly obey my voice and keep my covenant, then you shall be my special people. For all the earth is mine. And you shall be a priestly kingdom and a holy nation to me.” For “special people,” the Latin Vulgate has Peculium De Cunctis Populis. The English translation made at the beginning of King James’s reign has “a special treasure to me above all nations.” The Geneva French has “the most precious jewel of all nations.” But the first translation is the most accurate, because St. Paul himself confirms it (Tit. 2.14.). Referring to that passage, Paul says that our blessed Saviour “gave himself for us, to purify for himself a special (that is, an extraordinary) people.” The Greek word is periousios, which is commonly contrasted with epiousios. Epiousios means ordinary, daily, or, as in the Lord’s Prayer, for daily use. Periousios, by contrast, means something extra, stored up, and possessed in a special way. The Latins call this Peculium. God’s reason, given immediately afterward, confirms this meaning of the passage. He adds, “For all the earth is mine,” as if he were saying, “All the nations of the world are mine. But you are mine in a special way, not in the same way as the others. For all nations are mine because of my power. But you shall be mine by your own consent and covenant.” This consent and covenant give God an additional claim beyond his ordinary claim 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.

The same passage confirms this again in clear words: “You shall be to me a priestly kingdom and a holy nation.” The Latin Vulgate has Regnum Sacerdotale, meaning a priestly kingdom. This agrees with the wording in 1 Peter 2:9, Sacerdotium Regale, a royal priesthood. The institution itself also confirms this: no one but the High Priest could enter the Sanctum Sanctorum. That is, only the High Priest could ask God himself directly about his will. The English translation mentioned earlier follows the Geneva translation and has “a kingdom of priests.” This must mean a succession of High Priests, one after another. Otherwise, the translation agrees neither with St. Peter nor with the practice of the High Priesthood. For no one but the High Priest was ever authorized to tell the people God’s will. Nor was any assembly of priests ever allowed to enter 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.

Again, the title of a Holy Nation confirms the same point. For Holy means something belonging to God by a special right, not by his general right over everything. All the Earth belongs to God, as the text says. But not all the Earth is called Holy. Only what is set apart for his special service is called Holy, as the Nation of the Jews was. So this passage alone makes it clear enough what the Kingdom of God properly means. It means a commonwealth established by the consent of those who would be its subjects, for their civil government. Its purpose was to regulate their conduct toward God their King and toward one another in matters of justice. It also regulated their conduct toward other Nations, both in peace and in war. This commonwealth was a kingdom in the proper sense, with God as King. After the death of Moses, the High Priest was to be God's sole viceroy, or representative.

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.

But many other passages clearly prove the same point. First, in (1 Sam. 8.7.), the Elders of Israel demanded a King because Samuel’s sons were corrupt. Samuel was displeased by their demand and prayed to the Lord. The Lord answered him: “Listen to the people, for they have not rejected you. They have rejected me, so that I should not reign over them.” This clearly shows that God himself was their King at that time. Samuel did not command the people, but only passed on what God instructed him to say from time to time.

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.

Again, in (1 Sam. 12.12.), Samuel says to the people, “When you saw Nahash, King of the Children of Ammon, coming against you, you told me, No, a king must rule over us. Yet the Lord your God was your King.” It is clear that God was their King and governed the civil affairs of their commonwealth.

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 after the Israelites had rejected God, the Prophets foretold the restoration of his rule. As Isaiah 24:23 says, “Then the Moon will be confounded, and the Sun ashamed when the Lord of Hosts reigns in Mount Zion and Jerusalem.” Here the prophet speaks explicitly of God’s reign in Zion and Jerusalem, that is, on Earth. And Micah 4:7 says, “And the Lord will reign over them in Mount Zion.” This Mount Zion is in Jerusalem, on Earth. And Ezekiel 20:33 says, “As I live, says the Lord God, I will surely rule over you with a mighty hand, an outstretched arm, and fury poured out.” And verse 37 says, “I will make you pass under the rod, and I will bind you to the Covenant.” That is, I will reign over you and make you keep the Covenant you made with me through Moses. You broke that Covenant when you rebelled against me in the days of Samuel and chose 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.

And in the New Testament, the Angel Gabriel says of our Saviour (Luke 1:32,33): “He will be great and be called the Son of the Most High. The Lord will give him the throne of his Father David. He will reign over the house of Jacob forever, and his kingdom will have no end.” This too is a kingdom on Earth. For claiming this kingdom, Jesus was put to death as an enemy of Caesar. The inscription on his cross was, Jesus of Nazareth, King of the Jews. He was mockingly crowned with a crown of thorns. And because the disciples proclaimed him king, Acts 17:7 says of them: “They all acted against Caesar’s decrees, saying there was another king, one Jesus.” The kingdom of God, therefore, is a real kingdom, not a metaphorical one. It is understood this way in both the Old Testament and the New. When we say, “For yours is the kingdom, the power, and the glory,” we mean God’s kingdom established through our covenant. We do not mean his kingdom based on his right to rule by his power, because God always has that kingdom. So praying, “Your kingdom come,” would be needless unless we meant the restoration of God’s kingdom through Christ. That kingdom had been interrupted by the Israelites’ rebellion when they chose Saul as king. Nor would it have been appropriate to say, “The kingdom of Heaven is near,” or pray, “Your kingdom come,” if that kingdom had 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.

So many other passages confirm this interpretation that it would be surprising that so little attention has been paid to it. But the interpretation makes Christian Kings too clearly aware of their right to govern the Church. The translators have guarded against this by translating a priestly kingdom as a kingdom of priests. They might just as well translate a royal priesthood (as St. Peter calls it) as a priesthood of kings. And where the text says a people specially set apart, they put a precious jewel or treasure. A man might just as well call a General's special regiment or company the General's precious jewel or 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.

In short, the Kingdom of God is a civil kingdom. It first consisted in the people of Israel’s obligation to obey the laws Moses would bring them from Mount Sinai. Later, the High Priest of the time would deliver these laws from before the Cherubim in the Sanctum Sanctorum (the Holy of Holies). This kingdom was rejected when Saul was chosen as king. But the Prophets foretold that Christ would restore it. We pray daily for this restoration when we say in the Lord’s Prayer, “Your kingdom come.” We acknowledge God’s right to this kingdom when we add, “For yours is the kingdom, the power, and the glory, for ever and ever, Amen.” The Apostles proclaimed this kingdom in their preaching, and teachers of the Gospel prepare people for it. To embrace the Gospel is to promise obedience to God’s government. Those who embrace it are in the Kingdom of Grace. This is because God has freely given them the power to become his subjects (that is, his children) hereafter. They will become his subjects when Christ comes in majesty to judge the world and actually govern his own people. This is called the Kingdom of Glory. The Kingdom of God is also called the Kingdom of Heaven because of its throne’s glory and astonishing height. Suppose it were not a kingdom in which God ruled on Earth through his representatives, who delivered his commandments to the people. Then there would not have been so much conflict and war over who speaks to us for God. Nor would many priests have concerned themselves with spiritual jurisdiction, or any king have denied them that authority.

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.

This literal interpretation of the Kingdom of God also gives us the true meaning of the word HOLY. For in God’s Kingdom, HOLY corresponds to what people in their kingdoms call public or the king’s.

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.

The King of any country is the public person, or representative, of all his subjects. And God, the King of Israel, was the Holy One of Israel. A nation subject to one earthly sovereign belongs to that sovereign, who is the public person. So the Jews, who were God’s nation, were called “a Holy Nation” (Exod. 19.6.). For holy always means either God himself or something that belongs exclusively to God. Likewise, public always means either the person representing the commonwealth itself or something belonging exclusively to the commonwealth. No private person can claim ownership of anything belonging to the commonwealth in this way.

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.

Therefore, the Sabbath (God’s day) is a holy day. The Temple (God’s house) is a holy house. Sacrifices, tithes, and offerings (God’s tribute) are holy duties. Priests, Prophets, and anointed Kings under Christ (God’s ministers) are holy men. The heavenly spirits who serve God (God’s messengers) are holy angels, and so on. Whenever the word holy is used in its proper sense, it implies ownership established by consent. In saying “Hallowed be thy name,” we simply ask God for grace to keep the first Commandment. That Commandment requires “having no other Gods but Him.” Humanity is God’s nation because he owns it, but only the Jews were a holy nation. Why? Because the Jews became his property through a 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 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.

In Scripture, the word profane usually means the same as common. Consequently, their opposites, holy and belonging exclusively to someone, must also mean the same in the Kingdom of God. But people are also called holy in a figurative sense because they led such godly lives. They lived as if they had abandoned all worldly aims and devoted themselves entirely to God. In the strict sense, something is said to be sanctified by God when he sets it apart for his own use. The seventh day in the fourth Commandment is an example. Similarly, the Elect in the New Testament were said to be sanctified when they received the Spirit of godliness. Something made holy through human dedication is also called SACRED and is said to be consecrated. Such things are given to God to be used only in his public worship. Examples include Temples, other Houses of Public Prayer, and their utensils, as well as Priests and Ministers. They also include sacrificial victims, offerings, and the physical materials used in Sacraments.

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.

There are degrees of holiness. Some things set apart for God's service may be set apart again for a closer and more special service. The whole Nation of the Israelites was a people holy to God. Yet among the Israelites, the tribe of Levi was a holy tribe. Among the Levites, the Priests were even holier. And among the Priests, the High Priest was the holiest. Similarly, the Land of Judea was the Holy Land. But the Holy City, where God was to be worshipped, was holier. And the Temples were holier than the City. The Sanctum Sanctorum was holier than the rest of the Temple.

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.

A SACRAMENT sets apart some visible thing from ordinary use and dedicates it to God’s service as a sign. The sign marks either our admission into the Kingdom of God, among his own people, or commemorates that admission. In the Old Testament, the sign of admission was Circumcision. In the New Testament, it is Baptism. In the Old Testament, admission was commemorated by eating the Passover lamb at a fixed time each year. Eating the lamb reminded them of the night they were freed from slavery in Egypt. In the New Testament, admission is commemorated by celebrating the Lord’s Supper. The Lord’s Supper reminds us of our deliverance from slavery to sin through our Blessed Saviour’s death on the cross. The sacraments of admission are to be performed only once, because only one admission is needed. But we need frequent reminders of our deliverance and our allegiance, so the sacraments of commemoration must be repeated. These are the principal sacraments and are, in a sense, the solemn oaths by which we pledge our allegiance. Other acts of dedication may also be called sacraments, if the word means only dedication to God’s service. But when the word means an oath or promise of allegiance to God, the list is limited. In the Old Testament, there were no others besides Circumcision and the Passover. In the New Testament, there are no others besides Baptism and the Lord’s Supper.