was saith Bishop Reynolds to be a middle Person to stand and minister between God and Man in their behalf to be impartial and faithful towards the Justice and Truth of God and not to be over-ruled by his love to Men to injure him and to be compassionate and merciful towards the errours of men and not to be over-ruled by his Zeal to God's Justice to give over the care and service of them And such an high Priest was Christ zealous of his Fathers Righteousness and Glory for he was set forth to declare the Righteousness of God Rom. 3.25 And he did Glorifie him on earth by finishing the things which he had given him to do Rom 3.25 John 17.4 compassionate also towards the errours and miseries of his Church for he was appointed to expiate and to remove them out of the way Col. 2.14 Now since Christ was ordained thus for the good of men Col. 2.14 can it be imagined that he had a care only of that sort of men that came after him into the World and none at all of those that had been before Was Abraham the Friend of God and David the man after Gods own heart of no reckoning with him If so let that accursed Opinion of the ancient Gnosticks the first-born of the Devil have a Licence to pass without controll that no man was saved all went to Hell unto the 15 year of Tiberius Caesar wherein it was from Heaven revealed concerning Christ This is my beloved Son hear him Or was there some other Mediatour before Jesus Christ took upon him our Nature who did execute that Office for 4000 years and then resign'd it up to the Son of God leaving the residue to be done by him in a time which happily may not be half so long Or were all those that lived in that long Tract of time shut up in Limbo when they died from whence they could not be delivered till Christ himself came among them These and such other Carcinomata as Bishop Mountague calls them are rather for Cauteries then curing Salves to work upon we may perhaps meet with some of them hereafter undoubtedly the Lord Jesus Christ was alwaies The man who was is and shall be the Mediatour between God and Man Lastly The high Priest was to offer Gifâ—s and Sacrifices for Sins that so Divine Justice might be satisfied which had been by sin violated Hence it was that as the Apostle saith Heb. 9.22 Almost all things were by the Law purged with bloud Heb. 9.12 and without shedding of bloud is no remission Death was to attend upon Justice as her Executioner but if Justice pass a Sentence at any time and execution follow not upon it Justice vanisheth into nothing and is become a meer Ludibrium for Execution is the very life of Justice Death therefore since he is let into the World by mans sin must do its office that so Justice may live Accordingly did the Priests who were ordained to see that a due satisfaction should be made to Divine Justice and to make an Atonement for the people never come before the Lord without bloud But first they slew the Sacrifice upon the Altar and then took of the bloud Lev. 16.11 15. and brought it before the Mercy-seat within the Veil to testifie the death of the Sacrifice whereupon Sin was expiated and Justice fully satisfied Thus did the Priests under the Law and thus also did Christ without whom all whatsoever they did had been to no purpose their sacrificing of a Lamb had been of no more account with God then the cutting off of a Dogs Neck and there offering an Oblation no better then the offering of Swines bloud Christ therefore I say once for all offered up a Sacrifice which was himself the virtue whereof was alwaies operative to make those former Sacrifices effectual to those ends and purposes before-mentioned and after that by his own bloud he entred into the Holy Place Heb 9 12.10 12. So then Christ it was that was still represented as a slain man in all those Sacrifices of old for a sentence of Death lying upon him through the determinate Counsel and fore knowledge of God made him in all those Ages before Act. 2 23. as good as dead in which regard he is called The Lamb slain from the beginning of the world Rev. 13.8 And because Justice would have Death for satisfaction else must the whole World have immediately fallen under her displeasure therefore in all likely hood the very first thing that died in the World was Christ in a Figure and consequently a Sacrifice from the beginning He was a Sacrifice ready even for Cain to make use of for his good if he had had Faith to apply it as appeareth by the words which the Lord speaks unto him If thou doest not well sin lieth at the door That is Gen. 4.7 a Sacrifice for sin for so the offering for sin is in Scripture frequently called which Interpretation because it may carry with it a sound of novelty Dr. John Harris Harden of Winchester Col. I shall take leave by the way to tell such that as I finde it owned by a late learned and reverend Divine so upon the examining of the grounds whereupon this Interpretation is built it will I doubt not appear to be very probable First God cometh not to deject Cain lower then he was but to raise him up from his dejection as is manifest both by his deigning to give him an Oracle from Heaven and also by the words wherewith he beginneth his speech unto him Why art thou wrath and why is thy Countenance fallen Secondly If the words Sin lieth at the door intend a sudden judgment to seize upon him what coherence can there be between these and the words following which are spoken concerning Abel viz. And thy brothers desire shall be subject unto thee For to read the place thus If thou doest not well thou shalt certainly be punished and thy brothers desire shall be subject unto thee This if there be any coherence at all were to threaten poor Abel more or at least as much as Cain Thirdly The Original word Chateath it is the aforesaid Authours observation as it signifieth Sin so also doth it the Sacrifice for Sin as Hos 4.8 2 Cor. 5.21 Hos 4 8. 2 Cor. 5.21 do witness And it was the custom according to which Moses speaketh as being best acquainted therewith to lay the Sacrifice at the Sanctuary door Vt populum dirigeret ad mediatorem saith Calvin to teach the people to serve God in Christ who is the true Sanctuary This sense therefore upon these Considerations may seem to be very agreeable with the scope of the Holy Ghost in that place so that a Sacrifice was ready for Cain at that time and what Sacrifice was that but Christ the Lamb then slain who alone taketh away the sin of the World and besides it seemeth to be a sacrifice distinct
did to a greater perfection making this day to be more abundant then what hath been before for in so doing we shall also resemble Jesus Christ who made his work which the Father had given him to do to appear this day under the Gospel in a more spiritual glory then it did yesterday under the Law But my meaning is that we be still the same not forsaking our first love as the manner of some is nor declining from that close and sincere walking with God whereunto we have happily by reiterated vows and solemn engagements devoted our selves after we escaped the pollutions of the world through the knowledge of Jesus Christ A needful warning it will be to us for the truth is mans nature is a wondrous masterpiece of inconstancy No creature under the whole heaven being so variable as man is Nay it is a matter of some difficulty as the world goes amongst a multitude to finde a Man that is One who for a Masculine spirit indeed may deserve the name of a Man or as some render the original word in Scripture A Man A Man Lev. 15.2 Ps 49.12.20 that is A Man both wayes in regard both of the outward and inward man For there are some Men-Men and some Men-Beasts which made the Cynick at noon-day to go up and down in a throng of people with a Lanthorne and Candle in his hand searching as he said for a Man that is A Man for Constancy and Prudence as well as in outward appearance and Seneca also in his time counted it a great rarity Sen. Epi. 128. Magnam rem puta saith he unum hominem agere It is a hard thing to Act a Man kindly meaning to be alwayes One and the Same For one that doth so How many are there that disfigure themselves with diversities of shapes One while they will be frugal and grave another while prodigal and vain Such levity Holy Bernard sweetly taxeth Non paucos frequenter experimur c. We oftentimes meet with many who scarcely one houre continue in the same minde but are like drunkards nodding and reeling too and fro changing their judgment yea without judgment wavering still from what they had determined Semper quod non habent cupientes quod habent fastidientes Alwayes desiring what they have not and loathing that which they have This inconstancy speaks men to be like unto Reuben Vnstable as water Gen. 49.4 Far unlike this our Heavenly Pattern who was alwayes the same No nor like that honest Roman of whom it was said that it was as easie to turn the Sun out of his course as to make him go from his Word or change his resolution But especially in the high and weighty matters of Religion to be wavering and inconstant argues too much feebleness of spirit unbecoming those that are separated from the world to be the followers of Jesus Christ the Rock of ages who never changeth As Nehemiah said Is it for such a man as I to flee So say I for such to fall from their stedfastness One-while to be Zealous and forward in the wayes of Holiness another while backward and indifferent taking up a Form of Godliness according as their humour and fancy leads them like unto those of old whom Hilary speaks of that had a Monethly or a Yearly-Faith what a shame is it Sunt qui menstruan vel annu m fidem habent Yet alas too many there are in these dayes among us of this halting Generation who are apt to turn with every winde of temptation I speak not here with a reference unto changes in point of external order in the Church which may sometimes be excusable as we shall shew hereafter though there be a sort of dissolute and debauched people who can finde no other change to spend their invectives upon the better to palliate their own wickedness but when the life and power of Religion is so far neglected as that we can recede from those engagements and resolutions wherewith we have solemnly devoted our selves to God To turn aside after Vanity walking according to the course of this world in wayes of Licentiousness and Profaness this surely is matter of just complaint Alas we consider not it seemes what a dishonour we bring upon our holy profession How much we grieve the spirit of God nor what advantage we give unto Satan to encroach upon us when we are not Godly and Religious in a constant and continued Course but off and on fast and loose in the Covenant of our God which we made in our Baptisme When with Pilate we are inquisitive after Truth but presently as he did turn our backs upon it seeme to consult with God and his word about our spiritual estate and in the same breath many times cast him quite out of our thoughts as if we could do well enough without him Like unto Saul who in all haste calls out Bring hither the Ark But then go to it skills not greatly Socrates lib. 3. cap. 13. carry it back again Such unsavoury Salt as Ecebolius for his treacherous halting in Religion justly stiled himself can have no rellish in it acceptable to God or his Church Away therefore with this spirit of giddiness which hath too much prevailed in these dayes and let us quit our selves like men in being still the same When we have a Rock appointed for our standing by the wisdome and Faithfulness of the Almighty whereon we may be safe against all the stormes and tempests of the Prince of the power of the air shall we turn away from it and in our Conversation swim with the stream of this present evil world or in our judgement roll our selves upon the waves of new-fangled opinions where we may be tossed to and fro and carried about with every winde of Doctrine and where nothing is to be expected but to be swallowed up at last in the bottomless gulfe of errour and confusion Oh shall we thus dally in a business of so great moment Far be it from us Rather let us Look unto JESUS and follow his Example in being still The Same And now that we may deal impartially herein Let it be a Word in season to us of this Nation who have not like our Pattern been the same of late what we have formerly been We have made it our boast since we separated from Rome and cast off the Yoke of Anti-Christ that we have received Christ Jesus the Lord professing his Gospel to be a Law unto us But how we have walked in him and been Obedient unto it as we have been taught yea taught of God in the Ministery of his faithful servants our deeds may declare Time was when truth was of so high account with us that if it had been possible we would have plucked out our own eyes rather then to have parted with it But we have seen the time wherein Servis dormientibus The Lord pardon us in this Truth was fallen in our Streets and
Being literally signifies an Age which English word is observed to have some affinity with that Greek termination and an Age of what extent soever it be hath an uninterrupted being Now this word being here put in the plural number may probably intend the several ages of both worlds First of this present world together with the sundry revolutions that are in it one generation passing another succeeding And secondly of the world to come This sense I conceive with submission may be allowed for where the word is put in the singular number there is often intended the one world or the other Sometimes it is put for this world as Luke 20.34 Matth. 28.20 Sometimes again it is written for the world to come as Joh. 6.51.58 But being here rendred in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may well be said to comprehend the several ages of both worlds Joh. 6.51.58 I confess the world to come is often in Scripture per se rendred in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with an amplification too in sundry places of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where the sense will bear a further latitude as it doth here too narrow a confinement is not to be set unto it v. g. Consider we the place of the Apostle 1 Tim. 1.17 1 Tim. 1.17 the Lord is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Ages or Worlds that is of all Ages in this world and of that everlasting Age in the world to come because indeed as the Psalmist speaketh His Dominion endureth throughout all Ages both here and hereafter So in the Doxologie affixed to the Lords Prayer as Dr. Hammond observeth The same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must intend both Ages or Worlds the present and the future For the Kingdome the Power and the Glory is the Lords not onely in this world but in the world that is to come And therefore we do well in that to ingeminate the words in our English Translation proverbially For ever and ever that is for this world which is one for ever and for the next which is another for ever The same sense and meaning very probably do the words of our Text likewise carry for the Mediatorship of the Lord Jesus Christ to which they do referre hath and shall have its virtual operation between God and his Saints for ever in this world and as we shall presently shew for ever in the world that is to come Let the words then have their utmost extent and full latitude comprehending both worlds viz. This world till time hath spun out it self to the very last mâ—nute And that which follows with all those years of Eternity that shall never cease The second thing to be considered is How Jesus Christ will be the Same to his Church for ever in the world to come For seeing as the Apostle saith 1 Cor. 15.24.28 He must reign till all enemies are put under his feet and That when all things are subdued unto him he shall deliver up the kingdome to God even the Father that so God may be all in all we may inferre that there shall be a change in him and conclude that therefore he cannot be the Same But let us not be too forward to conclude before we have understood the premises aright as we ought to do First therefore to allude unto what I said before As Jesus Christ is the Same to day under the Gospel which he was yesterday under the Law but in a different way of the dispensation of the mysterie of Godliness so he will be the Same to his Church for ever in heaven but not after the same manner As Moses delivered up his dispensation unto Christ when the mystery of God was translated from the shadow to the Substance from the letter to the Spirit so will Christ deliver up the kingdome to the Father when by his Spirit he hath done all that the Father appointed him to do Yet as he was under Moses the Same in effect to his Church which he is now so will he be under the Father Not indeed so darkly with such glimpses of his appearance and secret illapses of his Light and Love into the hearts of his people as now but with a more free and full manifestation of his own and his Fathers glory without the least interposition of any let or hinderance whatsoever For now saith the Apostle we see through a glass darkly but then face to face c. Which Beatifical Vision as Christ hath here obtained for us by his Merit so will he for ever hereafter be the efficient cause of the uninterruptible continuance thereof unto us by his being in us But that I may not seem to deliver any thing in so important a matter without my warrant let us search the Scriptures and see what Testimony they give of Jesus herein It is not expedient to enquire after or to speak of those things which we have not seen It doth not yet appear saith the Evangelist what we shall be much less can we be able fully to discern what the Lord Jesus Christ shall be either in his Subjection to his Father or in his Relation to us when God shall be all in all Good therefore is it for us to be wise unto sobriety and to content our selves with what is revealed First then this we may assert for a most infallible truth that Jesus Christ will for ever be the Same in the Hypostatical union of his Humane nature with the Divine even then when he hath delivered up the kingdome to God even the Father And in this respect shall he then be subject to God For otherwise 1 Cor. 15.28 according to the word of the Apostle seeing he subsisteth ever in the real essential Form of God so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.6 is to be understood as it is taken in the same place Phil. 2 6. where the Apostle speaks of the Form of a servant he shall as he hath ever been according to his proper right without any injurious encroachment upon the Father be equal with him Though I confess his subjection to the Father is not limited to this sense as we shall see hereafter From which Hypostatical Union of his two Natures so inseparably to be continued unto all Eternity Joy unspeakable and full of Glory will undoubtedly arise to all those who are of the same Humane nature with him that shall be accounted worthy to obtain that world O what a happiness will it be to behold this our Lord and Redeeming Kinsman sitting at the right hand of the Throne of God exalted sarre above all Principalities and Power and Might and Dominion and every Name that is named Yea and from hence it will come to pass that the Divine nature whereof by Christ we have been made partakers in the state of Regeneration shall never cease to have a being in us but shall be perfected rather by his Presence
and our Vision of him For when we shall see him as he is we shall be like him to the full extent of our susceptibility of his Likeness and the immediate irradiation of his Light and Power shall overshadow us and transform us into the same Image both in soul and body This this I say is the complement of our future happiness the perfection of our eternal glory And this the Apostle clearly testifies concerning our vile bodies that even they shall be made like unto his glorious body Phil. 3 21. Phil. 3.21 From whence we may safely collect that as the Image of Christs body shall possess our bodies so shall the Image of his soul possess our souls and the Image of his spirit our spirits Whereupon it will follow we shall be wholly possessed with his Glory when we shall see him as he is in the Glory of the Father He shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same in himself respecting his Existence which as I have said will infinitely tend to the advancement of the Saints happiness and then also the Same to his Church respecting his Power though in the exercise and administration of it he be not the Same His Power I say both over us and in us Over us he is now as our Head to guide and govern us so he will be then for his Headship over his Church as his preheminence over the creatures he will not relinquish neither will the Father deprive him of it even when God shall be all in all And this I conceive to be undeniable though it may sound strangely unto some for the Humane nature of Christ being eternally united to the Divine it is not to be imagined that as Man he should be in an equality with the Saints but have a superiority over them and to be the Head of that Triumphant Church unto all Eternity without doing any office that belongs unto that Honour is inconsistent with the dignity and wisdome of the Sonne of God If any should now require an account of the particulars wherein Christ will hereafter do the office and exercise the authority of a head over the Church Triumphant in Heaven I must tell them They are to stay for an answer to their too curious question till in Heaven we come to see him as he is for then and not before shall we know even as we are known 1 Cor. 13.12 1 Cor. 13.12 Nevertheless in the generall this we know for the present Jesus Christ shall then be the head of his Church alone without any Power subordinate unto him as now For saith the Apostle All Rule and all Authority and Power both Celestial and Terrestrial shall then be taken away 1 Cor. 15.24 No humane Ordinance or Government of whatsoever Creation it be shall there be of any use no nor the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though now as some conceive they have divers offices assign'd unto them according to the diversity of their names and titles for the discharge of their Ministery to which they are appointed of God 1 Pet 2.13 for those who shall be heirs of Salvation Hebr. 1.14 yet when all the heirs are settled in their Inheritance they shall then be devested of all their Rule Authority and Power Bruno their very Titles of distinction utterly cancelled and disannulled for to the Angels shall not be put in subjection the world to come and the Lord alone shall be exalted in that day Furthermore As a Head he will preserve and uphold all the members of his mysticall Body in their glorious Being for as all things visible and invisible both in Heaven and in Earth were made by him and for him so by him must they consist Col. 1.16.17 Col. 1.16.17 Again As a Head he will keep them in a perfect unity together that they may be one according to the Divine Patterne before them As the Father is in him and he in the Father Joh. 17.21 Joh. 17.21 Lastly As a Head he will shew unto them those glorious Mysteries which for the present are beyond their reach and capacity so as they shall be plain and obvious unto them To which particular Saint Augustine whose judgment in the Interpretation of holy Scripture is worthy of all acceptation beareth his witness whom I find giving the sense of our Saviours words in his Prayer to his Father Joh. 17.26 in this manner Clarificavi illis nomen tuum c. I have Declared unto them thy name that is saith he In this World so far as they are able to receive it And I will Declare it that is saith he In the world to come more perfectly Yea give me leave to add one Meditation more touching this weighty matter which I confess I received long since from a Divine of eminent Note in his writing unto me In Glory saith he The Relation of Head and members between Christ and us shall not cease but shall be rather perfected by the enjoyment of that for which God did appoint it which is the shedding abroad of his love upon those that are made conformable to the Image of his Son Rom. 8.29 For the end and aime which God hath in the decree of Election is to make those whom he did fore-know and predestinate to be conformable to the Image of his Son that he might be the first-born among many Brethren Now when God shall have accomplished this aime and we shall be fully conformable to the Image of his Son then shall we be susceptible of the Love wherewith he loveth his Son as he is Man for the love wherewith he loveth him as God none can partake of but he alone and when by this conformity to his Image we shall be susceptible of this Love then the brother-hood between Christ and us shall not cease or be made void nor shall then his Prerogative of being the first-born among many Brethren be taken from him but it shall rather be most gloriously compleated when not onely the Fathers Love wherewith he loveth the first-born shall be extended to all those that are fully conformable unto his Image but also the Love of the first-born himself shall have its full and glorious Influence upon his younger Brethren By all which it is clear Jesus Christ will be over his Church Triumphant in Heaven as he is now over his Church Militant here on Earth Again As he will be then over us so likewise he will be in us In us he is now by Faith but Faith which gives him entertainment in our hearts and Hope which attends upon him there shall vanish with this Life and expire in their Service as being of no use in Heaven for Faith is of things not seen and therefore ceaseth when vision cometh Hope also if it be seen is not Hope onely Love remaineth to be the constant Bond of an eternal Union betwixt Christ and us and by love it is that he will take Possession of our hearts
in Heaven as he doth by faith here upon Earth 1 Cor. 13.8 Love saith the Apostle never faileth Not the Love of Christ to his Church nor the Churches Love unto Christ even in respect of their relation to each other begun here in this life shal ever suffer the least diminution First I say the love of Christ to his Church as it is his mystical Body shall never be out-dated For amongst us saith the Prophet Malachy Mal. 2.16 He hateth putting away therefore much less will he himself give his Church in Heaven when he hath presented it a glorious Church not having spot or wrinkle or any such thing c. a Bill of Divorce but will ever own her and delight in her as his beloved Spouse having loved her he loveth her unto the end yea and beyond the end to all Eternity And for the Churches love unto Christ in Heaven How can it chose but be more enlarged Partly because she will ever look upon Christ as one that had been when time was her faithful Mediator and with eternal acclamations will applaud him as her Saviour who hath brought her to life and immortality when she was near unto death and everlasting ruine But chiefly because the love of the Father wherewith he loved Christ shall Job 17.26 according to Christs own prayer be in her that is take full possession of her and consequently as it is added in the same place will Christ himself be in us likewise as the blessed result of that infinite love of the Father towards his Elect people For a further opening of this extraordinary point and because it hath not had that regard given unto it as it deserveth it being seldom thought upon I shall here crave leave to write the more freely of it And first let me once more insert the judgement of the aforesaid Divine in his writing unto me concerning this matter whose words I do offer to the consideration of the wise and godly The Saints saith he speaking of their estate in Glory after the resurrection are sealed up to God by his name formerly written in their forehead as it is Rev. 14.1 Rev. 14.1 Nor is the name of the Father onely said to be written upon them but the new name of Christ is also written upon them and the name of the new Jerusalem which cometh down from Heaven as it is Rev. 3.12 And their names once written upon them shall never be blotted out again therefore Christ shall be for ever in them by his name written upon them Rev. 3.12 For by the impression of their names upon them they are fitted to receive eternally the influence of the Fathers and the Sons love And I conceive that when the work of Christs Mediation shall be at an end and that Christ shall give up all those whom he hath brought to glory unto the Father that the Father may be all in all in them That then Christ also as to them shall receive a new name by which he shall be in and over them for ever For Christ as he is the head of the new creature to purchase life eternal to all that are to be brought unto the Father so now since he hath purchased that life he hath gotten a name above every name And when he shall have brought all the redeemed unto the possession of the life prepared for them then shall they become his fulness and by their conjunction to him he shall have a new state of glory as the fruit and effect of his Mediatorial administration shining upon him which I take to be his new name which then also shall be written upon his redeemed for ever And they shall be exalted to sit with him in his Throne as he was exalted and sat with his Father upon his Throne Rev. 3.21 Rev. 3.21 By all which saith the said writer I conceive it is evident that in the state of eternal glory Christ shall be in us as the fountain and head-spring of life eternal unto all mankinde over whom by and in the Fathers love and name which he hath declared unto them and put upon them to remain for ever and to be all in all with them He shall shine in his own everlasting love and new name Thus he Whether or no according to truth judge ye I might in the pursuance of this subject alledge sundry other places of Scriptures that have a tendency hereunto Luk. 1.33 viz. that of Luk. 1.33 Where the Angel Gabriel tells the blessed Virgin that that holy thing that should be born of her should reign over the house of Jacob for ever and of his Kingdome there should be no end Which was also foretold by Daniel the Prophet Dan. 7.14 Where speaking of the Messiah Dan. 7.14 he saith his Dominion is an everlasting Dominion which shall not pass away and his Kingdome that which shall not be destroyed Both which places St. Austin with much vehemency referreth to Christs Kingdome over his Saints in Heaven In securda parte quaestionum ex Nov. Test Tom. 4 Rom. 8.17 Et qui horum testimonium retractandum putat saith he perfidiâ plenus est that is whosoever he be that shall judge their witness viz. of the Angel and Prophet to be of no force is himself full of falshood I might also add what the Apostle saith Rom. 8.17 That the Saints shall be heirs of God and joynt heirs with Christ which clearly implieth that his relation to his Church as the first-born among many brethren and chief heir shall continue for ever And that of Eph. 5.26.27 Where it is said that Jesus Christ gave himself for his Church Eph 5.26.27 c. That he might present it to himself a glorious Church c. Yea and that also of Rev. 19.9 might very well be insisted upon to this purpose where mention is made of the Marriage Supper of the Lamb Rev. 19.9 Coeâ—a eo quod est ultima refectio Rev. 21.23 which signifieth that ultimate rejoycing which the Church shall have with her Lord and Husband in Heaven where the light not onely of God but also of the Lamb shall shine and gloriously encompass about the Bride the Lambs Wise which is the new Jerusalem that is the Church Triumphant for ever But I forbear to prosecute this Point any further let us now summe up the Premises together and when we have answered an Objection that is considerable we shall put a period to this whole matter I say therefore if the Personal Union of both Natures Divine and Humane in Jesus Christ shall never be dissolved which will heighten marvellously the Glory of the Saints in Heaven And the Mystical Union between Christ and his Church shall also uncessantly continue in Heaven to all eternity who is there that is not destitute even of the light of Reason but will infer that Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same to his Church for ever in Glory which
he is now and ever hath been unto her in her militant estate during her abode here upon earth Objection It will be objected if it be so how shall we understand the Apostle 1 Cor. 15.24 28. in the before-mentioned place when he saith That Christ shall deliver up the Kingdome to God even the Father And that when all things are 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 Now I confess it will be very requisite to be clear and plain in resolving this doubt that we may understand aright the sense of the Spirit of God in this Scripture For it seems to be directly contrary to our present Doctrine which we have propounded and confirmed I shall therefore endeavour briefly the explanation thereof Solution First whereas it is said Christ shall deliver up the Kingdome to God the Father it is not to be understood as if Christ should not reign any more or as if the Father did not now reign but that then it should come to his turn when he received the Kingdome from the Son For the Father and the Son are not at so great a distance but that both may reign together Regnat Pater in Filio regnabit Filius in Patre said Musculus well upon the Place The Father reigneth now in the Son the Son shall hereafter reign in the Father The Scepter indeed shall be changed and the form of Government altered but of his Kingdome there shall be no end rather it shall be more glorious then it is now when all enemies being subdued Jesus Christ shall without the Ministery of Angels or men by his own Light Love Life and Power immediately with the Father and the Holy Ghost fill and govern all his Saints for ever Saint Augustine hath above others written very freely and copiously of this matter enough to give satisfaction to any that shall object this scruple It will not be amiss therefore here to render his very words as he hath written them without any alteration In loco supradicto In Evangelio legimus Angelum dicere ad Mariam Matrem Domini quod regni ejus id est Christi non erit finis Et Daniel eadem dicit Tunc exurget regnum in aternum quod nunquam corrumpetur contra Apostolus de Domino cum tradiderit regnum Deo Patri Quomodo regnum habebit quod traditurus Deo Patri In causa Patris Filii id est Dei Christi traditio non abolitio intelligitur Considera enim quomodo Pater tradiderit Filio regnum Ipso haec Domino protestante Mat. 11.27 Omnia mihi tradita sunt à Patre meo Si Pater ergo desâ—it habere seil Regnum cum tradidit potest de Salvatore dici quia cum tradidit amisit Nam Filius postquam traditum sibi à Patre regnum dixit Patrem adhuc praeferens ait Haec est autem vita aeterna ut cognoscant te solum verum Deum quem misisti Jesum Christum Joh. 17.3 That is In the Gospel we finde the Angel telling Mary the Mother of the Lord that of his Kingdom that is Christs there should be no end Daniel also said the same Then shall a Kingdom be set up for ever that shall never be destroyed The Apostle on the contrary speaking of the Lord saith He shall deliver up the Kingdom to God and the Father But how shall be have a Kingdom which he must deliver up to God even the Father In a case agitated between the Father and the Son that is between God and Christ a Resignation is not to be taken for an Abolition For consider how the Father delivered the Kingdom to the Son which thing the Lord himself witnesseth in these words All things are delivered unto me of my Father If the Father did devest himself of power when he made this deed of delivery to the Son then may it also be said of the Son that when he delivereth up the Kingdom again to the Father He himself shall be wholly deprived of it But Absit For the Son after he had said the Kingdom was delivered unto him of the Father he gives the Father notwithstanding the preheminence in these words Joh. 17.3 This is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent Secundum hunc igitur sensum filius non amittit regnum cum tradidit Accordingly neither shall the Son lose his Kingdom when he maketh a delivery of it to the Father And now consider Is not the judgement of this Holy Antient and light of the Church very clear in this point That though the oeconomy of Christs office in interceding for the Saints shall indeed finally cease yet of his Kingdom there shall be no end If any should yet enquire what it is for the Son to deliver up the Kingdom to the Father I shall again borrow Saint Austin's words to which there need no addition being so pithy and pertinent for herein also he satisfieth the scrupulous inquirer Sed nunc videamus quid sit Filium tradere Patri reguum Hoc est quod dicit Apostolus tunc ipse subjectus erit ei qui subjecit ei omnia ut sit Dens omnia in omnibus Subjectio igitur haec est ipsa traditio regni Itaque hoc loeo interpretatio videbitur necessaria ut subjectus Patri Filius non negetur nihilominns aeternum regnum habere dicatur Hoc est regnum filii quia in Nomine Jesu omnia genua flectentur ☞ tum coelestia terrestria inferna Post quam omnia Christum fuerint confessa sive vi sive voluntate mysterium unius Dei cunctis manifestabitur omnis gratiarum actio referetur à Patre ex quo sunt omnia ut cessante praedicatione unus Deus sciatur in mysterio Trinitatis Cum enim omnes potestates omnes principatus dominationes Christo genu-flexerint tunc Fi'ius manifestabit non se esse à quo sunt omnia sed filium ejus illum in se videri Sed per quem sunt omnia Ambr. haec est subjectio regni traditio Ostendens enim patrem esse à quo sunt omnia subjecit se illi cum de eo se dicit esse Tanta enim majestas claritas in adventu filii videbitur ut omnes potentiae chori Angelorum hunc singularem putent Deum Salvator autem cum se non illum esse dixerit qui dicitur Pater sed Filium ejus regnans traedit regnum Patri in hac re manifestata est subjectio regni traditio quia cum à Patre se profitetur esse quicquid habet Patris confitetur esse omnem summam referens ad eum Thus he sweetly and sufficiently Whose words may be thus translated into our own Idiome Let us now consider
what it is for the Son to deliver up the Kingdom to the Father It is even that which the Apostle saith Phil. 2.10 then shall the Son also himself be subject unto him that put all things under him that God may be all in all whence it followeth that this subjection is the same with the delivery up of the Kingdom An interpretation therefore here seems to be necessary that the Son may be acknowledged to be subject to the Father and yet nevertheless that he may be said to have an everlasting Kingdom which may be called the Kingdom of the Son because then at the Name of Jesus every knee must bow of things in heaven and things in earth and things under the Earth When all things do confess the Lord Jesus and are made subject unto him whether it be by constraint or by consent then shall the mystery of one God be made manifest unto all and all praise shall redound unto the Father of whom are all things that so when preaching that is the creatures service in proclaiming the Name of God shall cease the one onely God may be known in the mystery of the Trinity For when all rule and all authority and power shall bow the knee to Christ then shall the Son manifest himself that it is not he of whom are all things but that he is his Son and that in him he himself is to be seen according to his own words Joh. 14.10 Joh. 14.10 This then is the subjection and the yeilding up of the Kingdome Christ subjecteth himself unto the Father proclaiming the Father to be he of whom are all things confessing also that he himself is of him For so great Majesty and Glory will appear in the comming of the Son that all the powers of Heaven and company of Angels may possibly look upon him as God alone But our Saviour when he shall say I am not he that is the Father but his Son he delivers up the Kingdome to the Father and yet continueth to be King still Herein then I say is manifested both his subjection and his delivery up of the Kingdome because when he professeth that he himself is of the Father he confesseth that whatsoever he hath is of the Father ascribing unto him the glory of being the complement of all things Besides this the same Saint Austin adds yet another sense concerning Christs delivery up of the Kingdome to the Father interpreting the said Kingdome for the people of the Kingdome that is his charge of the Elect Saints which he received of the Father not suffering one of them to be lost Ad Oro. Cont. Priscillia cap. 7. tom 6. Cum tradiderit Regnum Deo Patri id est cum perduxerit sanctos suos ad contemplationem Patris c. He shall deliver up the Kingdome to the Father that is when he hath brought all his Saints to behold the Glory of the Father and his own Glory which he had with the Father before the World was Now whether we understand the Apostle in this sense or that other before either of which we may safely adhere unto and unto one or both of them without question must the words of the Apostle be reduced we may conclude infallibly that Christs delivery up of the Kingdome to the Father shall not deprive him of that power and authority which he had before over his Church but that he shall continue to be King thereof unto all eternity August eodem loco Quod autem dicit Apostolus deinde finis cum tradiderit Regnum Deo Patri ibi finem non consumentem sed perficientem significat And whereas the Apostle saith then cometh the end when Christ shall deliver up the Kingdome c. That is not to be understood of the end bringing with it destruction and dissolution but rather that which bringeth perfection wherein shall be a clearer demonstration of Christs Power and Wisdome in the governing of his Church then is possible now to be discerned For as Luther upon these very words of the Apostle saith well Est idem hic in Terris regnum quod postea in Coelis futurum erit nisi quod jam contectum oculis nostris non pateat It is the same Kingdome here upon Earth which shall be hereafter in Heaven but that we are not able now abiding in this mortal and sinful estate to perceive it being hidden from our eyes I could multiply Authours both Ancient and Modern who do all agree in this that when Christ delivers up the Kingdome to the Father he then onely layeth down his Mediatorial Office not continuing any longer the Fathers Deputy in the governing of his Church but that his Kingdome notwithstanding shall everlastingly be the Same The same in the manifestation of his Wisdome Power Love Goodness towards his redeemed people to all eternity Onely how and wherein he will exercise the Authority of a Head over his Church otherwise then is before related there is none that is wise unto sobriety that will speak of it or be inquisitive after it Such knowledge is too wonderful for us it is high we cannot attain unto it Now therefore let all the ends of the Earth that is Application all the Inhabitants of the World farre and near Look unto Jesus and be saved Consider him in his Divine Nature Es 45.22 as he is begotten of the Father from eternity to eternity consider him also in the several works of creation continual preservation and future restauration of all things look unto him in his relation to his Church what he hath been is and eternally will be without any variableness or shadow of turning you 'll finde him in all that which the Apostle here proclaims him to be the same yesterday to day and for ever Look unto him then I say that you may more and more long after his apperance love him and delight in him Look unto him that you may follow his example an example equivalent with all Rules of righteousness in those things which he did and commanded though not altogether in those things which he did but commanded not What better object can you have to fix all the thoughts of your hearts upon He is the pattern set for your imitation according to the depth of Divine Wisdome He is the gift of God to the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.10 a greater gift then which though God be great in power and infinite in love he hath not to give Eph. 1.6 He is the beloved in whom the Father is well pleased deliciae Dei humani generis the darling of the Almighty Hag. 2.7 Ps 45.2 Cant. 5.10 and the desire of all Nations fairer then the children of men white and ruddy the chiefest of ten thousand white in his Divine Nature according to the sense of some late Expositours which was the brightness of his Fathers substance and red in his humanity being of the same substance with
the first Adam who was made of red earth white in his holiness and red in his bloud and sufferings white in his own immaculate purity and innocence but red in the imputation of our sins which are like scarlet and crimson Es 1.18 White in his goodness and free grace to humble sinners but red and bloudy to all his enemies that will not suffer him to reign over them Worthy is this our Jesus that we should continually look unto him He looks unto us in all our afflictions and supports us in them In all the deadly hazards that we are liable unto through the malice of Satan and preserves us from them In all our backslidings and recovers us out of them In all the duties of Religion and by his spirit enables us unto them In all the works of our callings and commands a blessing upon them Without him we can do nothing without him we are nothing without him we can hope for nothing He looks upon our graces the fruits of his own spirit in us and cherisheth them upon our infirmities and pities them upon the purposes inclinations desires of our hearts towards him and delights in them upon our bodies and souls and will undoubtedly save them Should his eyes then run to and fro amongst us and be still set upon us for good and should not we look unto him again I call you not to an empty speculation of Jesus Christ in a picture according to the manner of superstitious dawbers who paint him out in a Crucifix sutable to their own foolish fancy for who among them can say expresly such was the fashion of his countenance and other parts of his body as we see here in the draught before us and then Pygmaleon-like dote upon it or rather like the Prophets Carpenter as they are well resembled fall down and worship it when they have done Such vanity as this let us leave to those that have their eyes full of spiritual Adulteries Sic ille manus sic ora seâ—ebat whom a deceived heart hath turned aside so that they cannot deliver their own soul nor say when they take hold of their Crucifix is there not a lie in my right hand But beloved Christians I speak as to wise men Judge ye what I say You that have been in the Holy Mount with Jesus I mean that have been conversant with him in his Word and have the anoynting which ye received of him abiding in you whereby you are made able to see him that is invisible you know better how to look unto him 1 Joh. 2.27 that you may draw virtue from him The Wise mans eyes are in his head Ec 2.14 saith Solomon he considereth well what he doth that he may do it to â—he best advantage or he lifteth them upwards saith Saint Ambrose and fixeth them upon Christ his Head sitting at the right hand of God Pro. 17.24 when the eyes of a fool are in the ends of the earth poring upon vanity to the seeding of his folly but nothing at all to the satisfying of his soul We waâ—k here by faith as the Apostle tells us and not by sight 2 Cor. 5.7 The less therefore there is of sight the more answerable to the Rule will our walk be Let Faith then have its perfect work in drawing the whole soul to look uncessantly unto Jesus as the Authour and Finisher of our Faith and Salvation who hath begun his good work in us and will also perfect it who hath given us grace to believe and will surely continue this grace with us even to the end because he is the Same for ever Faith will make us to see what he hath done for us how he was faithful in fulfilling all Righteousness what he hath suffered likewise how he was faithful unto death yea unto wrath for that which we should have been suffering in hell for ever that did he in the short time of his Passion suffer in our stead it will make us see what he is now doing dwelling in our hearts shedding abroad his love in our souls preserving us out of the hand of the enemy that seeks our destruction appearing before God in our behalf preparing a place for us that where he is there we may be also And what he will do present us before his Father proclaim our Integrity and Sincerity before his Angels crown us with Glory embrace us with the everlasting Arms of his Love continue to own us for his brethren unto all Eternity Oh then let us look unto this Jesus that our souls may be more and more ravished with his love They that thus look unto him here with the eye of Faith when their natural bodies shall become spiritual bodies shall most certainly with their eyes behold this their King in his beauty for ever with joy unspeakable and full of glory Which exceeding superlative eternal weight of glory that we may obtain both I that have here according to the grace that is given unto me written of this Subject and you that with an honest and good heart have read and perused it The Father of Mercies and the God of all Consolation grant unto us through the Mediation of that Son of his love our Lord and our Life Christ Jesus Amen Amen Bern. Serm. 22. in Cantic Currimus omnes post te O Domine Jesu in Odore Vnguentorum tuorum in omnem terram exivit Odor Vitae qui vitalem hanc sparsam ubique fragrantiam non sentit ob hoc non currit aut mortuus est aut putidus AN APPENDIX To the former TREATISE Added because of the several ADDRESSES that are therein made unto the JEWS and proving clearly from Scripture that they shall in time become a people again in whom the Lord will delight BEcause mention hath been made of the great hope that is to be conceived concerning the Jews Restauration it is fit here to shew the reason of this Hope and what good warrant may be produced for our confidence therein The rather because there are some amongst our selves who will because they will be Scepticks in this point being too apt to insult and trample upon this forlorn and desolate people though our Apostle hath given sufficient warning to the contrary Neither will our undertaking herein be impertinent to the matter we have had in hand for it will in the issue plainly demonstrate the Immutability of the Lord Jesus Christ towards this people and that his Covenant which he made with their Fathers is not forgotten but shall inviolably be kept and fulfilled to a titâ—le in this day of his power because even because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still the Same unto them as ever he was from the Beginning The ground upon which we do in the name of God proceed is this If Moses and the Prophets be of account with the Jews or the Lord Jesus Christ and his Apostles of any value with us there may be great hope for