2 King 25.3 c. iâ— Rudolphus Duke of Bavaria in Ladislaus King of Huâ—garia and many others it was also detestable among the gentiles as Tibullus sheweth Ah miser etsi quis primò perjuria celet Sera tamen tacitis poena venit pedibus Though wretch thou hide thy Perjury Yet slow-pac'd Plagues come silently The Jesuitical and Sophistical interpretations of Perjuries are equivalent to perjuries themselves neither shall they escape the sin and punâ—shment of Perjury A rash Oath is that which is taken when there is no necessity to swear Saul is an example of a rash and continual sweaâ—er 1 Sam. 14. v. 40. and 45. An unjust Oath is when we swear of things neither lawful nor honest Such was David's oath when he threatned destruction to Nabal's house by revoking of which he hath taught us that unlawful oaths are rather to be broken than kept 1 Sam 25. such are the Monkish oath of fidelity obedience â— in Popâ—ry An idolatrous Oath is when men swear by false gods or the creatures Such are these oaths that are made by Heaven Earth c. which aâ—e forbid Matt. 5 3â— and oaths also made by the Saints for without idolatry we can neither give to them the honor of invocation nor of an oath neither do the Papists metonymically by the Saints understand God but they swear by the Saints themselves So much of swearing Adjuration is an obtestation in the name of God being made either by command or intreaty that according to conscience and as it were in stead of an Oath the truth might be spoken Example Ios. 7.19 Then said Ioshua to Achan my Son give glory to the Lord God of Israel and confesse to God The RULES We must yeild to an adjuration in such things as are neither contrary to Gods glory nor the love of our Neighbour We have an example in Christ who professed himself to be the Sâ—n of God upon the adjâ—â—â—tion of the Hâ—gh Priest though a wicked man Matth 26.64 If then a Tyrant should adjure us to reveal our brethren or their meetings we should refuse it To this are contrary rash adjurations magick adjuration of Devils wicked imprecations whereby God and the creatures are adjured to mans ruine The adjuration of Devils which they call exorcisme is magical and no wayes answering the Apostles casting out of Devils which they did not by adjuration but by commanding them in the name of Christ. Sortiledge or casting of lots is a tryal or finding out that which God hath appointed to each man in divisions and this is done by external signes to compose strife Lots are either divine or humane Examples of those are in Levit. 16. Ios. 7. 1 Sam. 10. Nehem. 11. Ioh. 1. Act 1 and these are not to be imitated because we have no command But these lots called also divisorie may be used but so that we assure our selves that they are guided by Gods hand Prov. 16.33 To this are opposed superstitious elections and consultations and deceiptful lots Hitherto of the taking of Gods Name the profession of it is when freely and openly in the sight of men we confess the truth as it is known by Gods Word to his glory when we are required Matth. 10.32 Who soever confesseth me before men him will I confess before my Father who is in Heaven Rom. 10. v. 10. With the heart we believe unto righteousness and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall ask a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Ioh. 12 v. 42 43 Peter is an example of an imperfect denyal proceeding of infirmities Matth. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine leâ—t they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven To this is opposite the omission of that action which agrees with our profession and impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the later is in the Jews of which Paul speaketh Rom. 2.24 For the Name of God through you is blasphemed among the Gentiles CHAP. VII Of Vertues or Works apperteining to the Fourth Commandment HItherto of the parts of Gods worship Now follows the time peculiarly appointed for Divine worship This is handled in the fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. By which it appears that the Israelites before this had been warned to sanctifie it but that it had been â—lighted and neglected by reason of Pharaoh's oppression 2. By declaring the Precept in opposing by an anti hesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either Natives or Strangers and both are either superiours or inferiours Six dayes saith he shâ—lt thou labour do all thy work but the seventh day is the Sabbath of the Loâ—d thy God in it thou shalt do no manner of work thou nor thy son c. The Confirmation is grounded on Gods example For in six dayes the Lord made Heaven and Earth the Sea and all that theâ—â—in is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattel may be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of divine worship was prescribed to Adam even in the state of innocency II. To sanctifie the Sabbath is not to make that day holy but to separate it from prophanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2 The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 and 23.3 Ier. 17.22 and elswhere The equity is seen in two things 1. In
blessed 2. For the production of this visible world which was not altogether destitute of form but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the air by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the â—louds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the hâ—lp of seed or sun XI The fourth day the Stars and great Luminaries wâ—re placed in heaven whose motion proceedeth not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways than the earth by its innate power stands immovable XII There is a threefold use of the Stars 1. To distinguish the day night 2. To note the times seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and creeping things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men Angels are chiefly considered in Divinity because on them God bestowed his Image The RULES 1. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and Mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessednesse in the uprightness of their intellect will in their majesty dominion over the other creatures Angels are intelligent Creatures void of bodies The RULES I Angels are not accidents nor qualities but true substances II Angels are void of bodies and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There 's a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without Father and Mother the second production was out of Adam's rib without a Mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans creation Moses writes thus Gen. 2. ver 7. The Lord breathed into his nostrils the breath of life and man became a living soul. In this place three things are mentioned 1. The immediate Creation of the soul for it is call'd the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God infused into the body is proved by these subsequent Reasons 1. Because otherwayes our souls should have another original than Adam's had for ours must proceed of some pre-excistent matter where as Adam's proceeded of none Neither will that objection hold concerning the dâ—fferent way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Iob. 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Zac. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his spirit to God that gave it Eccl. 127. VVhereas then in mans dissolution the spirit returns immediatly to God doubtless it was immediatly formed by him 5 Because the Scripture doth plainly distinguish between the parts of bodies spirits Heb. 12.9.6 Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body and soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These physical Axiomes like begets like and Man begets man remaine true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and thus the whole man is brought into this World by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul. Neither again is man in this respect nobler than other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
be indeed the onely begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-borne Numb 18.16 IX The fruit of Christ 's nativity is shewed both in the speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said unto the Shepheards Fear not for behold I bring you tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth good wil toward men ib.v. 14 CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the Office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I Christ in respect of his mediatorship 〈◊〉 fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediatour of Angels and Men but not after the same manner for he is Mediatour to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa. 42.1 Behold my servant whom I uphoâ—d mine elect in whom my soul delighteth and Isa. 49.1 The Lord hath call'd me from the womb Psalm 110.4 The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedek Hebrews 5.5 Christ glorified not himself to be made an High-Priest but he 〈◊〉 said to him thou art my Son to day I have begot thee I The subject of this office is not onely all Christ but the whole of Christ for he is Mediator according to both natures This is denied by the Samosatenians Pontificians who do teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firme reason for if the works of a Mediator be the perfect operations of God and man in which is required not onely the action of man but of God also then doubtless this Office is attributed to Christ even according to his Divinity But the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdome of God nor illuminate our minds without the power of the Deity neither could his satisfaction obtaine the honor of merit with God nor could his Intercession be effectual wâ—thout the Deity neither could he have sustained that heavy buâ— then of Gods wrath nor had he bin able to subdue or abolish death Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this truth that there is one Mediator of God and man the man Christ Iesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies that prove the operation of the Deity Act. 20.28 God did redâ—eme the Church by his own blood Heb. 9.14 By the eternal Spirit he offerd himself â—oh 1.7 The blood of Iesus Christ his Son cleanseth us from all sin And although the Son be the Party that is offended yet it doth not hinder but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this Office in himself of an Intercessor by agracious dispensation No otherways than if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs Office is God offended and Man the offender VI. The manner whereby he is called to this Office consisteth in that plentifull unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.7 God even thy God hath anointed thee with the oil of gladnesse above thy fellows Isa. 61.1 The Spirit of the Lord is upon me because he hath anointed me Ioh. 3 34. God gave him not the Spirit by measure VII The end of this Office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because â—e doth effectually apply this merit to us Hence again it is apparent That this Office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our praiers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 4.12 For in no other is there salvation nor is their any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Iesus This Office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ. SO much of the Person and Office of the Mediator Christ the state thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his exaltation The state of Humiliation is in which he took the forme of a Servant being in the forme of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himselfe of the forme and glory of the Divinity He did not cast off the Divinity but hid it in the assumed form of a servant And although the Deiâ—y of
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
oecumenical Kingdom 2 Sam 7.13 I will establish the throne of his Kingdom for ever Dan. 7.14 whose dominion is an everlasting dominion which shall not pass a way Luk 1.33 of his Kingdom there shall be no end The words of the Father to Christ do not oppose these sayings vntill I make thine enemies c. For the meaning is not that Christ after his last coming shall reign no more but it sheweth this at least that it shall come to pass that he shall subdue all his Enemies For that clause until and the like exclude not the future time but they are affirmatively and negatively spoken of it and oftentimes they signifie the same that alwayes or never for example Gen. 28.15 I will not forsake thee until I have performed that which I spake to thee 2 Sam. 6.23 Michal had no child till the day of her death Matth. 1. 25. He knew her not untill she had brought forth her first begotten Son Matth. 28.20 Behold I am with you till the end of the World nor is this saying against us 1 Cor. 15.24 28. where it is affirmed That Christ will deliver up the Kingdome to his Father then shall the Son also himself be subject unto him that God may be al in all For in that place the delivering up of the Kingdome is not a laying down of Christs Regal office but by the Kingdome there is meant as commonly in Scripture the Church he wil then deliver the Kingdom to his Father when he shal present the whol Church to him therefore that subjection shal not abolish Christs Kingdome whereas Christ even as Mediator is subordinate to his father in glory so Christ shal be and shall remain our King that notwithstanding he will with us subject himself to the Father But you will say that already he is subject to the Father That is true indeed but not simply for nâ—w the Head with the Church is subjected yet not all the Church but then together with all the members of the Church and consequently all mystical Christ shall be subjected to the Father That finally God is said to be all in all it is not so to be understood as if he were not at this day all in all or that then he were onely to reign but but this is spoken after the Scripture phrase in which things are oftentimes said to be done when they are declared to be The meaning then is whereas in this World the Kingdom of God is annoyed and obscured by the Enemies thereof these Enemies being at last subdued it will be most apparent that the Kingdome will be Gods and his Christs CHAP. XX. Of the common Vocation to the state of Grace HItherto of Christ the Redeemer who is the efficient cause of the state of Grace Now follows the Vocation to the same This is either common to the elect reprobate or proper only to the elect The common calling is whereby all men are invited to the state of Grace and participation of Christ the Mediator This is also called the election of the whole people wheresoever Deut. 7.6 Thou art a holy people to the Lord thy God he hath chosen thee The RULES I. As election so vocation is either to an office or to salvation the latter is that which is here to be considered There is an example in Saul of Election and Vocation to an office 1 Sam. 10.24 Do you not see whâ—m the Lord hath chosen II. The efficient cause of this vocation is commonly the whole blessed Trinity but particularly Christ the Lord who as in the days of his ministration here on earth did immediately call sinners so he doth now by the means of his ministers Matth. 22.2 3. The kingdome of heaven is like unto a king who made a marriage for his son sent his servants who should call those that were invited to the wedding c. Mark 1.14 15. Iesus came to Galilee preaching the Gospel of God and saying the time is fulfilled and the kingdome of God is at hand Repent and believe the Gospel 2 Cor. 5.20 Therefore we are Ambassadours for Christ c. III. The matter of this vocation are not all men nor the elect onely but any of the race of mankinde That all are not called the whole History of the old Testament witnesseth for God at that time passing by other Nations called the people of Israel but in the time of the New Testament not all noâ— every one is called seeing that many never heard of Christ. And that the elect onely are not called the parable of Christ doth sufficiently witnes in which good and bad are invited many also are said to be called but few chosen Matt. 22 10 14 Now all sorts of men are called of what state condition age c. they be IV. The form of this vocation consisteth partly in the proffer of the benefit of Redemption and partly in the precept of accepting it 2. Cor 5.20 Therefore we are Ambassadors for Christ as though God did beseech you through us we pray in Christ stead that ye be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him V. The end of this is Gods glory and the salvation of the Elect now the glory of Gods mercy is seen in the elect obeying the vocation and the glory of his Iustice in the reprobate disobeying VI. Common vocation is principally for the Elect secondarily for the Reprobate VII Yet both are called seriously and without hypocrisie Of the Elect there is no doubt as for the reprobate although they are not called with any purpose in God to save â—hem yet they are called seriously and salvation is seriously promised to them on condition they will believe neither are they mocked in that they are deprived of the grace of faith but because voluntarily they fell from their originall grace and with a malicious purpose they dispise the means of salvation God notwithstanding may justly claim Faith of them and this right of claim which he hath he doth as justly use as any other creditor that their mouthes may be stoppâ—d and they made inexcusable and Gods justice may be vindicated therefore he doth not call them that he might mock them but that he might declare and make manifest his justice upon them VIII Therefore out of the common vocation we must not presently infer an election both because it is common to the Elect and Reprobate as also because it includes the condition of Faith Although a whole nation is said to be elected yet all in that natâ—on are not elected as the Jewish people are called an elect people and yet many of them were reprobates IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether yoâ— be in the Faith or