God for so hath he no Superior so is he not substituted and so not receiving from any but having in himself all power originally Not therefore as God 2. But as Man is this understood of Christ as he is the Son this day begotten so is this by the Father given him that he have the Heathen for his Inheritance And to the Son hath the Father committed Judgment because or as he is the Son of man and he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained Thus as man is Christ in this considered 3. Yet not simply as man for no man no more than man were capable of that Rule The first man Adams Dominion although large Thou hast put all things under him yet was that limited to the lower creatures not reaching to Angels which were above him he being made a little lower than the Angels but there was to be a man indeed more than man a second Adam Christ whose Dominion was in that enlarged and that Limitation in the other withdrawn For repeating that to Adam thou hast put all things under his feet to which there was before an Exception it is now thence thus argued as to Christ in that he hath put all things in subjection under him he left nothing that is not put under him no not Angels Christ being set at Gods right hand far above all principality and power and might and dominion Angels and Authorities and Powers being made subject unto him This Kingdom therefore thus given unto Christ is understood of him as the Mediator God and Man as God he hath that power in himself originally as man he receiveth it and as that man who is God he exerciseth it Christ therefore the Mediator God and man is the King and this his Kingdom that of his Mediatorship Thus hath been shewed what this Christs Kingdom is and how he is in that considered II. See next his work in that Reigning and Subduing these respecting his Subjects and those as Good and Bad. 1. As to his good Subjects over them and in them is his Kingdom in righteousness and peace and joy in the holy Ghost He calling them by his word and Spirit and ordering gathering and perfecting them by Grace for Glory 2. But as to Enemies and rebel Subjects these doth he tread under his feet these are Satan Sin the World and Death Of these the last only Death is here named that answering the Resurrection here principally intended this also being the last of Enemies For when all other cease and have no more that they can do Death still holds In Death Satans power over the Godly ceaseth and he that is dead is freed from sin And as to the World the utmost that this can do is to kill the Body and after that hath no more that it can do But death after all holds and that until the Resurrection which being an hindrance so far to Gods Kingdom it is therefore esteemed and reckoned in the number of Enemies although to those who are Gods many ways happy and being an enemy it shall be destroyed and the last of those which shall be destroyed As to these Enemies being destroyed 1. By Christ our King are they already in himself overcome and having spoiled Principalities and Powers he made shew of them openly triumphing over them in it his Cross and in himself 2. All these are by Christ meritoriously vanquished for us 3. And in us also is here power through Christ by Sanctification yet but gradually and imperfectly over Sin it not reigning so in us as formerly and over Satan also have we our victory by Christ He the Prince of Peace bruising Satan under our feet and over the World our great Enemy is our victory by Faith in Christ And even Death although terrible yet is it not so to Gods Children over which we can in Christ insult triumphantly 4. In our Souls also separated in death have we our victory over all these our enemies only what then yet remains of Deaths dominion as to the body for a time in the Grave 5. But in that great day of the general Resurrection shall the last enemy Death be destroyed the Soul returning and the body quickned and both joyned to live for ever in Glory Thus of Christs Kingdom and the work of it that taking up this world to the Resurrection he shall reign till he hath put all enemies under his feet II. See now the state of the Church after the Resurrection and thenceforth to Eternity This is here expressed by 1. Christs then delivering up the Kingdom to the Father 2. The Son himself then subject to him who hath put all things under him 3. And God then All in All. I. Christ then delivering up the Kingdom to the Father Obj. This with what is also said of Christs reigning till he haih put all enemies under his feet may seem to limit his Kingdom and his Reign to one certain work and to a certain time as if that work being done and that day or time over then and thenceforth were his Kingdom to cease and determine which were contrary to that said of his Kingdom never ending Res For clearing this the Kingdom of Christs Mediatorship so here considered is two fold 1. His Kingdom of Grace 2. His Kingdom of Glory These answer the double state of the Church Christs Kingdom as here and hereafter now Militant after Triumphant To the Church here on Earth militant answers that called Christs Kingdom of Grace to his Church Triumphant in Heaven answers his Kingdom of Glory I. As to his Kingdom of Glory that shall never end so shall he reign for ever and ever This is the voice from heaven and how can that Christs Kingdom end when ours with him shall never end II. It remains then that this be considered as to this Kingdom of Grace Under this is the state of the Church here Militant this is only for this world and with the world shall this end Grace makes way for Glory and gives way to Glory and shall end in Glory of this Kingdom of Christ is to be understood this his delivering up the Kingdom to the Father And how is that 1. This Christs delivering up the Kingdom to the Father is answerable to the end for which that Kingdom was by the Father to him his Son committed That was to order it and to establish it to order it as to his good Subjects and to establish it as to his Enemies the Rebellious As if a King should send his Son with power to reduce Rebels risen up against him which being done those enemies subdued and all ordered and settled in peace then he returns and delivers up the Kingdom to his Father free from all disturbances every thing being cast out of his Kingdom that did offend the Father then taking to himself his
great power and reigning And thus shall this Kingdom of Grace be then by Christ delivered up to his Father in peace 2. This Christ delivering up this his Kingdom to his Father implies that happy state to which the Church Militant shall be translated being to that end by Christ delivered up and put into the Fathers hand translated from Grace to glory The Ark of the Testament was a Type of the Church Militant that having had but a Tabernacle and a Tent habitation having no other foundation than what Pins and cords could give it and for movings and removings which were frequent It had its Staves ever joyned for portage beside its being sometimes even in the hands of Enemies whereas the Temple was a Type of the Church Triumphant having firm foundations And as the Ark after many wandrings and long unsettlements was at length placed in the Temple in rest no more to be carried about or removed therefore the Staves taken out so shall Christ deliver up his Church Militant to his Father to be ever with the Father settled in his Temple in heaven To which may allude St. John's seeing the Temple of God opened in heaven and that there was seen the Ark of his Testament and to that end shall the Kingdom of Grace the Church Militant be by Christ delivered up to his Father to be triumphantly settled in glory in the heavens for ever 3. But this is not all intended in this Christs delivering up the Kingdom to the Father this reaching even to very Government also For this way and manner of Christs Government of his Kingdom of Grace which is now in the world shall cease and determin it not being consistent after with Glory This will appear if it be considered That Christ the Mediator governs his Kingdom of Grace here in this world by his three great Offices of his Mediatorship Prophetical Priestly and Kingly 1. As our Prophet Christ here rules his Church by his Word the Scepter of his Kingdom he also is in that described with a sharp two edged Sword out of his mouth his word being sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit He is also described riding on a white Horse and out of his mouth a sharp Sword smiting the Nations and ruling them with a Rod of Iron with that name the word of God By this his word Christ our Prophet here rules and orders his Church and for that is the outward ministry of the word here necessary being profitable for Doctrine for Reproof for Correction and instruction in righteousness which after in heaven shall not need all being there taught of God Which being taught of God may be understood of Christ himself personally even he himself applying that to himself It is saith he written in the Prophets they shall be all taught of God every man therefore that hath learned of the Father cometh to me All teachings before under the old Testament were by men only but under the Gospel have we bin taught by God himself God the Word made Flesh and dwelling amongst us Conversing with Men and teaching them personally 2. Or this being taught of God may be understood of the manner of teaching our being taught by men is by the outward ministry of the word but God teacheth inwardly and effectually Or thirdly in that our being taught of God may be our differing way of knowing now and hereafter now by the word teaching and hearing and learning of others and that but imperfectly which shall be in Heaven otherwise our way of knowing then being a being taught there of God himself immediately so as Christs prophetical Office as to its outward ministry a way of teaching here necessary shall there cease as needless being all then taught of God so as to Christs prophetical Office 2. As to Christs priesthood Here he Expiates for Sin satisfying Gods Justice in his Blood making reconciliation for the sins of his People and having offered one Sacrifice for sins for ever he is set down on the right hand of God from hence forth expecting till his Enemies be made his footstool Till then therefore is this work of Christs priesthood necessary but after not so all Sin being then done away and peace and reconciliation with God by him made perfectly that work therefore of Christs priesthood then to cease also 3. So also as to Christ our King he here Reigns in midst of Enemies subduing them and defending his preparing them also by Grace and gathering them for Glory But then shall all this cease as needless then shall no Enemies remain all being subdued and then shall all Gods Children be perfected and gathered and setled in Glory That therefore of Christs kingly Office so far as it is only consistent with Grace and inconsistent with Glory shall cease And so shall this kingdom of Christs Mediatorship as to the manner of its Government here be delivered up to the Father But what then shall this conclude Christs Kingdom and reign then to cease and end No in no wise for so far shall it be from that that in comparison of what is till then his Kingdom shall be then but as in a manner beginning and he thenceforth to appear unto all to reign more gloriously and that for ever This is set forth in that Parable of a certain Nobleman going into a far Country to receive a Kingdom against whom his Citizens rose up rebelliously saying we will not have this man to rule over us But he after returns and then receiving the Kingdom rewards his good servants and causeth his Enemies to be slain before his face In that is Christ's now absence from the World and his return and his then receiving his Kingdom for the good of his and destruction of Enemies Then when returning is the Kingdom said to be received So in the Lords Prayer in our petition that his Kingdom may come and his will be done as in Heaven so in Earth In that appears his Kingdom to be come when his will is done in perfect obedience and that is done in Heaven our Pattern for it In Heaven therefore is his Kingdom come and there perfected Nor doth Christs delivering up the Kingdom to the Father exclude his own then also reigning For as the Father who committed that Kingdom to his Son to be here governed did not in that devest himself of the Government For even he himself the Father acts still in that with his Son For setting Christ at his right Hand I saith the Father will make thine Enemies thy Footstool So the Sons after delivering up the Kingdom to his Father he doth not in that denude himself of the Government But as the Father by the Son now reigns so shall the Son after with the Father reign also for ever It is the voice of Heaven The Kingdoms of this World are become the Kingdoms of our Lord and
A SERMON AT THE FUNERAL OF James Margetson D. D. Late Arch-Bishop of Armagh and Primate of all Ireland PREACHED At Christ Church Dublin Aug. 30. 1678. By the R. R. Father in God Henry Lord Bishop of Meath WHEREUNTO IS ADDED A Funeral Oration on that occasion in the name of the University of Dublin at the Herse of him their Vice Chancellor LONDON Printed for Nathanael Ranew at the King's Arms in St. Paul's Church yard 1679. Imprimatur Ex Aedibus Lambethanis Decemb. 18. 1678. Geo. Thorp R mo in Christo P. D. D. Guliel Archi-Episc Cant. Ã Sacris Domesticis TO THE READER THe preserving the blessed memory of a great and Pious Prelate to a publick goood hath occasioned the publishing of this thereunto introductory In doing whereof Opportunity is given for adding and enlarging some things which had bin omitted by reason of the shortness of time both for preparation and delivery The subject matter of the following discourse was not it is confest for every auditory but purposely chosen for those who then heard it there being beside the Crowd a confluence of learned and Judicious persons of every condition and from all quarters which might be well foreseen on that occasion The design in this was the vindicating the honour and greatness of Christ our Lord from lessening Doctrines of Socinians troubling the Church although blessed be God not so among us as elsewhere This being here rather in way of Caveat and prevention which may not be unnecessary the finest Wits being apt to be tickled with Subtilties which is the way with those whose plain and downright speaking might end in Blasphemy whereas by sly and covert Insinuations some desirous of Novelties may be unawares inveigled and enticed by shew and sweetness not considering it to be that of Poyson Hereunto is added what was foregoing an Elegant Oration in name of the University of Dublin by one of the principal and learned Members of that Society at the Herse of this great Prelate lately their Vicechancellor whose Life and Death and surviving Vertues therein described might have spared further labours in that did not a mixed Auditory after require it to be in some sort declared in a Language to most there more Intelligible Of all which these short Advertisements being thus premised the rest Reader is for thy further Consideration 1. Cor. 15. 24 25 26 27 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule authority and power For he must reign till he hath put all Enemies under his feet The last Enemy that shall be destroyed is Death For he hath put all things under his feet but when he saith all things are put under him it is manifest that he is excepted which did put all things under him And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all THat great Doctrine and Article of our Faith the Resurrection is the subject of this Chapter entirely both Christs Resurrection and ours Christs in the former part of this Chapter ours after to the end Both these are fundamental to our Happiness and the denying either destructive to Faith and Salvation Direful were the consequences of Christs not bin risen and miserable were it with us if the Dead rise not but for our comfort Christ is risen and our Resurrection in that assured Obj. But Christ is risen and yet are not the dead raised notwithstanding Res The answer to this is the design of the words now read v. 24. shewing that a great work is to be first done by Christ in this World His reigning and putting all his Enemies under his feet That this takes up the worlds whole duration that till this be done that general Resurrection cannot be expected But that work done then the end to be then shall Christ deliver up the Kingdom to God even the Father and then shall the Son himself be subject unto him that put all things under him that God may be all in all This is the Sum and intent of the words In which we find the double state of the Church 1. As here till the Resurrection Christ Reigning till he hath put his Enemies under his feet 2. After his Resurrection to eternity Then cometh the End c. 1. Here is the state of the Church till the resurrection He shall reign till c. 1. Where is Christs Kingdom 2. And his work in that reigning and subduing 1. As to Christs Kingdom here described concerning that is to be enquired 1. What this his Kingdom 2. With the nature of it and how Christ is in that considered 1. As to Christs Kingdom This is two fold 1. Generall 2. Special 1. General taking in the whole Creation Heaven and Earth and all the Host of them All being by him created preserved and ordered in all their motions at his will he riding upon the Heavens as upon an Horse Where as upon an horse is added in the vulgar reading as a fitting paraphrase a Rider ordering his Horse turning about his whole body going forward or backward or stopping at pleasure Whatsoever the Lord pleased that did he in Heaven and in Earth and in the Seas and in all deep places This is Christs general Kingdom 2. His special Kingdom is taken out of that his general this respecting not all but some only of the creatures and of them the principal and chief of them the Rational Angels and men and the best of these These make up the Church Christs Kingdom in which he reigneth unto which all the rest of the Creation come in also as subservient So is Christ described set at Gods right hand in the heavenly places far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come God having put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all This is that Kingdom of Christ in which he here reigneth II. See now the nature of this his Kingdom 1. It is a Kingdom by the Father given unto his Son and that in way of delegation and substitution The Father hath committed all judgment to the Son having given him Authority to execute Judgment they are Christs words And again Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him saith the Son to the Father And Ask of me saith the Father to Christ his Son and I will give thee the Heathen for thine Inheritance Hence is the Son called the Lords Christ or his Anointed and his King But how is Christ in that considered 1. Not as
whom they shall be all vanquished and 〈◊〉 delivered Use III. That this being done then cometh the End the World 〈◊〉 ending For the Church is the World made and continued for â—t was the World made that thenc Christ might gaâ—r out for himself a People prepared for Glory and 〈◊〉 perfecting that work and number is the World yet â—â—tinued and not till then ending But that Work 〈◊〉 finished and that great end attained for which all these things are then shall the World end Let the wicked of the World consider this they are the men of the World they bustle it out here as if all were theirs and for them alone taking up all till there be no more place in the Earth whereas not they but the Godly are those of God here regarded the other being of no other consideration in the World but as Enemies to God and to his Christ and so for Destruction Use IV. And when all this is done then cometh the End then follows Glory and happiness to Eternity This shall be to all generally and perfectly in the General Resurrection when Soul and Body shall meet again and joyn never to be after parted but both stated in Glory everlasting and this shall be and even now is thiâ— daily to some those blessed Spirits separated from this Body of Corruption called the Spirits of the just made perfect whose Bodies till that great Day and blessed Change are laid up in the general Wardrobe the Grave And although the State of the Dead be termed a being out of mind Ps 31. 12. and the Grave 〈◊〉 place of silence Ps 115. 17. and the most sumptuous Tombs and Sepulchres by Kings and Councellors builâ— for themselves but desolate places Job 3. 14. yeâ— is not the State of the Dead to be in all that esteemeâ— unhappy but blessed to them that dy in the Lord thaâ— being so declared by a Voice from Heaven and comâ—manded to be Written and so to be understood 〈◊〉 heard a Voice from Heaven saying unto me saith 〈◊〉 John write blessed are the dead which dy in the Lorâ— from henceforth yea saith the Spirit for that they reâ— from their Labours and their Works do follow theâ— In which happy State is this Saint I doubt not so to call him his Life and End considered whose Obsequies we now celebrate of whom I know it is expected that something be spoken which I must not omit both for doing thereby right to his memory and for others good HE was born at Drighlington in Yorkeshire and at Peterhouse in Cambridge Educated and after in the Parish of Watlass in his own Countrie preferred and beneficed There that great Strafford then Lord Viscount Wentworth designed for the chief Government of Ireland taking notice of his Piety and Parts and of his good report generally he brought him over with him for being near him in his devotions Having thereupon given up that his Preferment in England he was after in Ireland plentifully provided for and setled in the Deanery of the Cathedral of the blessed Trinity commonly called Christ Church Dublin But here after a while was he as were all surprised with that general Calamity and Deluge of Evil overwhelming the whole Kingdom That grand Rebellion breaking out on the 23th of October 1641 wherein thousands of poor Protestants were cruelly murdered Thousands also naked and famished escaping but with the Skin of their Teeth miserable Jobs sad expression of himself in his Sufferings These came in daily from all Quarters flocking and swarming to Dublin a City of Refuge then for those miserable sufferers Of those poor Creatures woful objects of Compassion so many in fresh numbers had been continually by this charitable Person fed clad and relieved that he was himself thereby brought to streights the course of his Revenues here being every way stopt By which and by the Dangers daily drawing nearer even to the very Gates he was at length enforced from hence into England for security and subsistance But there also not long after was he as by some fatality overtaken with Evils unexpected as great and general by which Church and State were together overturned As if one fleeing from a Lion should meet with a Bear and going into an House and leaning his Hand on a Wall a Serpent should bite him for he was by the disloyal party there taken and cast into Manchester Goale where he continued untill he was by exchange of three or four Officers thence delivered And having thus weathered that Storm he considered of some more private retirement and freer from danger which he thought might be best found in London there hiding himself in his Chamber Gods advice to his in times of Evil until that Indignation also read Tyranny were overpast After that monstrous and horrible Murder of that Royal Martyr whose innocent Blood was a filling up the full Measure of the wickedness of that evil Generation This worthy person at London happened on a Gentleman sick and on his deathbed to whom he administred spiritual comforts together with the holy Offices of the Church on such occasions By that dying Person he was told that he had bin somtimes one near in attendance on that late Sacred Martyr King Charles 1. in his solitude That to him had bin by the King delivered and committed to his Charge and care to be preserved those Papers which he said he knew to have been written by the Kings own Hand and which were after published with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is here observed for obviating Malicious speakings detracting from that excellent Work breathing Piety and Devotion and vindicating the sincerity of that great Soul in all his actings and occurrences therein mentioned Malice suggesting to the World that although that work carried the King's Name yet was it not said they his own but by some of his Chaplains composed intending thereby the lessoning his Majesties great and excelling parts and the rendring that most excellent piece less regarded that thereby their own wickedness might be less observed Whereas the contrary to that false assertion appears now in this and the Royal Author of the precious Work found to be the King himself that being declared by one dying whose advantages then by it could be then nothing any way and those being his last words which may be concluded serious and sacred he averring those very Papers to have been written with the King 's own Hand which he well knew And that they were by the King himself delivered into his hand and committed to his charge and care for preserving them as now they are This also in Manner and Form as is from that dying Mouth declared being after attested by this grave Prelate whose words pass with all that knew him for unquestionable And now to return to what concerns himself His Sufferings were of long continuance from 1641 to 1660. but by the glorious Sunrise of his sacred Majesty Charles the
of his Christ and he shall reign for ever and ever And such are those lowd Acclamations there saying with a loud Voice worthy is the Lamb which was slain to receive Power and Riches and Wisdom and Honour and Glory and Blessing and every Creature which is in Heaven and on the Earth and under the Earth and such as are in the Sea heard I saying Blessing Honour Glory and Power be to him that sitteth on the Throne and unto the Lamb for ever and ever Thus of Christs then delivering up the Kingdom to the Father with whom yet in that he reigns for ever II. On that Christs delivering up the Kingdom to the Father follows that then shall the Son himself be subject to him that put all things under him This of the Sons being then subject is not to be understood of him as God for so is he most high And most high is Gods proper Attribute nor can he be God who is not most high therefore none higher no not among the three sacred Persons in the blessed Trinity none being there before or after another none greater or less than another but the whole three Persons Coeternal together and Coequal Athanas. to make therefore the Son as God less or under or subject to any were to deny him to be God So as this of the Sons being subject to the Father is to be understood of him only as man Obj. But so the Question still holds For why should it be said of Christ as man that he should be then subject the Kingdom being delivered as if not till then subject whereas as man he is ever so Res This Christ being then subject to the Father the Kingdom being to him so delivered is to be understood as to manifestation and it s then so appearing As a Deputy or Lieutenant supreme in Government of a Kingdom under the King while he is vested with the Kings authority and power and in his place and stead he commands in chief and is as the King himself who is in him personated and he as the King honoured of all yet in all that with owned subordination and subjection which subjection then appears when his work is done his Commission determined and the Government delivered up While Christ acts as supreme by that Power delegated by the Father and all things to that end put under him that his Subordination though so as man yet appears not to all so clearly as after when that Kingdom and Government shall be by him to the Father delivered then shall the Son himself appear subject to him who hath put all things under him In which Christs being then so subject to the Father is not intended any lessening or diminishing of his greatness This making much more to his Glory and Majesty which is in that manifested For Observe that God the Father having put all things under his Christ his Sons Feet It is on that inferred that in that he hath put all things under him the man Christ he left nothing that is not put under him But here comes in the Text an Exception to that that when he saith that he the Father hath put all things under his Feet it is in that manifest that he the Father is excepted which did put all things under him Therefore it follows that the man Christ is next unto God above all things This shewing the high and exalted Glory and Honour of Christs humane Nature next unto God himself above all created beings and Glories whatsoever even above Angels who are commanded to worship him And he having by himself purged our Sins being now set down on the right hand of the majesty on high So as this Christs being subject to the Father is as if said subject to him only or alone and his being in that next to God himself above all others whatsoever which is not a diminishing but a magnifying of his greatness and Glory above all III. And then shall God be all in all or that God may be all in all This is the last and highest consideration of the state of all things after the Resurrection to Eternity where God is to be understood personally for the Father this appearing by his relation to his Son here mentioned he also being here expressely named and distinguished God even the Father v. 24. Here also is this God the Fathers being all in all made a special work and the great end of Christ so delivering up the Kingdom to the Father that he the Father may be all in all This premised see now how God is all in all and what is in that intended This may be understood so 1. As to acknowledgment He seen and known and owned so of all that he is all in all 2. All in all also in respect of dependence on him 3. And in respect of our happiness also in him and by him I. This may be understood of Christ the Sons delivering up the Kingdom to the Father in peace God the Father thereby and thenceforth being acknowledged all in all For there are Enemies as was said to be destroyed who rise up against God to the disturbance of his Kingdom and obscuring his soveraignty in the World 1. Such are Atheists denying God and his Governance of all things in the World and others lessening what they can Christs Glory and will not have that man to reign over them Let such consider in what rank they stand even as Enemies to God and his Kingdom whose end shall be destruction 2. The grand Enemy of God and his Kingdom is the Devil called Prince of the Air working in the Children of disobedience He would be accounted the God of this World laying claim to all that here is Gods as his even all the Kingdoms of the World and that impudently to Christ the Heir 's own Face all this Power saith he I will give thee and the Glory of them for that is delivered to me and to whomsoever I will I give it if thou therefore wilt worship me all shall be thine 3. And let it be added that as God hath his Christ to whom all power in Heaven and Earth is given So hath the Devil his Antichrist usurping the same universal Monarchy and that even in the â—ame words with Christ All Power in Heaven and Earth is given me and in the same words as did the Devil to Christ that all the Kingdoms of the World are his with power to give it to whom soever he will deposing and disposing all at pleasure nay not sticking at the very name of God to be so called and opposing and exalting himself above all that is called God sitting in the Temple of God shewing himself that he is God But him shall the Lord consume with the Spirit of his Mouth and destroy with the brightness of his coming even him whose coming is after the working of Satan And the Devil that deceived them shall be cast into
the Lake of Fire and Brimstone with the Beast and the false Prophet and shall be tormented Day and Night for ever and ever So shall it be with all the Enemies of God and his Kingdom Then shall those Voices be heard in Heaven saying the Kingdoms of this World are become the Kingdoms of the Lord and of his Christ and he shall Reign for ever and ever And we give thee thanks O Lord God Almighty because thou hast taken to thee thy great Power and hath reigned or shewed thy self to Reign so as God the Father having the Kingdom by his Son delivered to him in Peace free from all Competition he shall then be as to his Kingdom by a general acknowledgment owned all in all II. As to dependance on him shall God the Father be then to us all in all Our dependance on God is Mediate or Immediate Dependance on God mediately is such as is here in this World Immediate dependance on him is what shall be hereafter and in both is God to us all in all 1. Here in this World is God to us all in all by a mediate dependance on him In him we live and move and have our being This is by constant influences of Providence without which we could not subsist one Moment he also sustaining us mediatly with Meat and Drink and Cloaths giving us Rain from Heaven and fruitful Seasons filling our Hearts with food and gladness which yet without Gods special Blessing would avail us nothing That our Cloaths are comfortably warm is from God that our Meat nourisheth is from him otherwise we may have Meat and not have a Stomach to eat or what we eat might be rather hurtful and our Table made a Snare and that which should be for our welfare become a Trap so is God here to us as to our outward State all in all mediately by second causes and means so it is also in our spiritual State In that are we now by his Words and Sacraments supported in Grace yet not that without his Blessing on those Ordinances so as in all concerning us here in any kind is God to us all in all mediately which is to be understood so Ordinarily 2. But in Heaven it shall be otherwise God shall be then to us all in all immediately not there needing what here we do worldly Injoyments which we now call necessaries God himself being all that to us immediately There shall be no Night there and they in that State need no Candle neither light of the Sun for the Lord God giveth them light and they shall Reign with him for ever so also as to our everlasting Worship of God that shall not be there as here by Ordinances Word and Sacraments nor is a solemn House for Prayer there as here necessary Therefore in the description of the heavenly Jerusalem St. John observes that he saw not any Temple there it needed not For the Lord God Almighty and the Lamb are the Temple of it And to this seem those words of our Lord Christ to encline In that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you Hitherto have ye asked nothing in my name Ask and ye shall receive that your joy may be full These things have I spoken unto you in Proverbs the time cometh when I shall shew you plainly of the Father At that day ye shall ask in my name and I say not to you that I will pray the Father for you For the Father himself loveth you Where observe 1. That here and before we find Christ in this discourse with his Disciples speaking much of the Father insomuch that occasion is thereby given to some to desire him to shew them the Father And here he promiseth that tbe time shall come when he shall shew them plainly of the Father that time being called that day 2. He minds them that there was a time when even he himself was not so expresly known in the world nor his name then so much used in addresses to the Father Hitherto saith he that is under the Old Testament ye asked nothing in my name It was then understood that Christ was to come and when he was come he was by his miracles supposed to be that Prophet that should come into the world And of old also sometimes yet but rarely were Petitions expresly in his name or for his sake Cause said Daniel in his prayer thy Face to shine upon thy Sanctuary which is desolate for the Lords sake 3. But now under the Gospel our Lord here shews that thenceforth all addresses should be to the Father by him Whatsoever ye ask the Father in my name he will give it you Ask and ye shall receive which is now the concluding style of all Christian prayers through Jesus Christ our Lord. 4. But he tells them withal that there shall come a day when addresses should be to the Father himself also and in that day saith he ye shall ask me nothing and though ye ask in my name I say not to you that I will pray the Father for you for the Father himself loveth you In all shewing how in that it was and how it is and how it shall be Yet understand not this as any way abating our dependance then on Christ our dependance on Christ ever holding he being yesterday and to day and the same for ever 1. For as now so then and ever shnll Christ be head of all If man had not fallen Christ had been over Angels and men the head of all gloriously and now is he the head of the glorious standing Angels and of men redeemed So shall he be of both after in glory ever the head of his Church his Body and that not only in this world but in that also which is to come 2. As the head influenceth the body in all its parts so doth Christ the head the Church his body from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to that effectual working in the measure of every part making increase of the body unto the edifying of it self in love So is it here in Grace and so shall it be after in glory in both Christ filling all in all 3. As now our dependance on Christ is such that by him it is that we have access to and acceptance with the Father and by him all our good so shall it be then also He leads us then by the hand to the Father and presents us to him in glory Behold I and the children which God hath given me And as the Father shall be then to us all in all in immediate dependance on him he himself in himself being all things to us so shall it be then as to Christ also he with the Father both being to us all in
all which is to be observed that like dependance is then on Christ as on the Father In the description of the heavenly Jerusalem that there is no night there and they need no Candle neither light of the Sun For the Lord God understand it as of God essentially so personally also for the Father He the Lord God giveth them light the same being spoken of Christ also I saw no Temple saith St. John in that holy City for the Lord God Almighty and the Lamb are the Temple of it and the City had no need of the Sun neither of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof intimating the glory of Christs humane nature and of his glorious body above all created glories A glory which heaven wanted till Christs glorious body had ascended thither this being now an excelling light additional to what was before in heaven St. John also speaking of the immediate dependance of glorified Saints in heaven on Christ as on the Father They are saith he before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne the Father shall dwell among them They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat For the Lamb which is in the midst of the Throne shall feed them and shall lead them unto living fountains of water and God shall wipe all tears from their eyes The Lamb shall lead them and they shall follow him wheresoever he goeth And from Christ shall all then own their good past and present and that in a new Song to his praise for ever saying Thou art worthy for thou wast slain and hast redeemed us to our God by thy blood out of every Kindred and Tongue and People and Nation and hast made us unto our God Kings and Priests so as our dependance ever holds on Christ then and there more perfectly as our state shall be then more perfected and capacitated for it more than here in this world it can be Thus in way of immediate dependance shall God be then to us all in all that not excluding Christs being so also but as the Father then reigning Christ shall then also reign with him so the Father being all in all so shall Christ be to his also and our dependance then on both immediate and for ever III. As in our dependance so in our happiness also shall God be then also all in all In that of the Fathers being all in all is happiness intended in the highest in our fellowship with the Father and the Son is our joy full So is it here in Grace but then in Glory much more when we shall be present with and have full Communion with both immediately The difference of our satisfactions here and in heaven is described by present and absent in that case compared While we are here in the Body we are absent from the Lord but after we shall be present with him and here we walk not by sight as after Our absent and distant sight of God is here that by faith which is a seeing God in a glass or by a perspective which is for a distant object and that a seeing darkly But then shall our converse be with God himself immediately and being present and seeing Face to Face seeing and knowing even as we are known Knowledge is the happiness of a rational Soul and our immediate seeing and knowing God that beatifical Vision the top of all happiness It is not for any to attempt a description of what in that shall be that being beyond all humane Apprehension or Comprehension For eye hath not seen and strange things have many seen nor ear heard and more is heard and spoken than most have seen neither have entred into the heart of man and what cannot the heart and imagination fancy We may imagine Glories that never were or can be supposed real as Gates and Streets and Windows and pavements of Agats and Carbuncles and pleasant Stones Go to then let Eye and Ear and Heart and all together put themselves to the utmost yet is all that short infinitely of what God hath prepared for them that love him All which is in this Gods being then to us all in all Use I. Now for Application Here you have the differing states of the Church here and hereafter and how we are to conceive of Christ in both which was that herein principally intended Thereby asserting the greatness of Christ our Lord against Socinian Principles lessening him as far as they can and dare acting therein covertly to be the less observed In which use is by them made dangerously as of some other Scriptures so of this now before us which occasionâ— my now insisting on this more particularly Whence is groundlesly inferred That Christ as to his person is less and the Father greatâ— or than he being to him subject and Christ but his substiâ—tute that his Kingdom being delivered up to the Fatherâ— his Reign shall thenceforth cease and God the Father onlâ— shall be all in all Christ being thenceforth of no fartheâ— use for dependance on him But all this on grounds mistaken and it is to be fearedâ— by some wilfully Whereas Christ as you have heard is not in this coâ—â—sidered as God for of God can nothing of all this be in anâ— wise conceived But that this is said of Christ as the Mediator in whicâ— he is God and man in one person and here considered 〈◊〉 that man who is God That this Christs Kingdom by the Father committed 〈◊〉 him to be settled is the Kingdom of his Mediatorship 〈◊〉 far as to the manner of its Government and as it respecâ— his Church here on earth which being inconsistent wiâ—â— the following state of Glory is to be therefore first delivered up to the Father he being then All in All and to be thenceforth by him ordered and settled in glory everlasting But not so as that Christs so delivering up that his Kingdom of Grace answering his Church as here Militant and that the Fathers being then All in All should conclude Christs Kingdom thenceforth determined and all depenâ—ance on Christ as formerly to end But that Christ as to â—is Kingdom and Glory and greatness and general depenâ—ance shall be for ever as he was Reigning with the Father â—nd with the Father depended on by all for ever and ever This is the substance of all in that spoken nothing in â—â—at grounding what is by some therein blasphemously asâ—rted Use II. Here we also see the Church in midst of Enemies as â—â—eep among Wolves subject to troubles and sufferings 〈◊〉 every kind Sickness and Pain and Death But for 〈◊〉 comfort Christ our King hath here his Kingdom and â—now Ruling in midst of his and our Enemies our Eâ—mies being his Enemies and he ruling in the midst 〈◊〉 them by