therefore how it can seem reasonable to any man that understandeth Baptism and especially to our learned Teachers that one should enter a Covenant in Baptism of beleeving when the things to be confessed and beleeved are not at all rehearsed or mentioned And yet more strange it is that although they have changed the old form of singing with the signe of the Cross into singing with the signe of the Covenant yet the words of the Covenant are not at all by them rehearsed Whereas it is evident in Scripture that a confession of faith and so a Covenant of beleeving is required in Baptism for when the Noble Eunuch desired Baptism he was first required to beleeve and thereupon made a confession of his faith thus I beleeve that Jesus Christ is the Son of God and Act. 8. 37. so he was baptized As for the reforming of great Fonts into little Basons and the like lesser matters wherein how much the amendment is better then the supposed fault or defect we dispute not but we are heartily sorry that in many Congregations the Incumbents do often refuse to baptize at all except it be the children of the Rich of their own fraternity Fourthly We have also lost the grave and venerable Order Episcopal which may justly seem to argue a dis-belief or a disparagement of the Holy-Ghost of whom it is said Acts 20. 28. Spiritus sanctus posuit Episcopos for if it be indeed beleeved that the holy spirit did plant or place them it must also be believed that some contrary Ghost or Anti-spirit it is that supplanteth them Our Lord Jesus himself now since he sate at the right hand of God in Heaven yet there sitting is called a Bishop 1 Pet. 2. 25. The Shepherd and Bishop of our souls and the chief Shepherd 1 Pet. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great Shepherd of the sheep Heb. 13. 20. The Appellation of Pastor belonged only to Bishops in the Primitive Church but but now every young Curat though but an intruder will write himself Pastor too arrogantly St. John in his Revelation saw four and Rev. 4. 10. twenty Presbiters so is the original fall down before this great Bishop but our new Revelations have shewen us twenty four Bishops falling before Presbyters I suppose that the greatest adversaries of Episcopacy will not deny the Title of Bishop to be a scriptural word as it is and not an extraordinary or temporary word or appellation as some others are but a positive and fixed name and office and if it be indeed so planted by the Holy Ghost in the holy Scriptures men should be afraid to raze it out if they consider that Moses charged his Israelites neither to add nor diminish ought from the word that he had Deut. 4. 2. taught them and so St. John at the very close of the Gospel hath left a terrible threatning which surely extendeth to all holy writ If any man shall add to it God shall add plagues to him Rev. 22. 18. And if any shall take away from it God shall take away his part out of the book of life The greatest Sticklers and Dogmatical opposers and enemies to Episcopacy for I meddle not with Authoritative power are those men who would have Presbyters to be the Supream Sacerdotal order but I firmly beleeve that in the Scripture the word Presbyter was not intended to signifie any order at all of Sacerdocy but only to signifie a jurisdictive Authority annexed to the two only Orders of Bishop and Minister for Bishops are therefore called Presbyters in the Scripture because of their jurisdiction only Presbyter is an appellation of the Office or work of a Bishop but not of his Order as St. Paul doth evidently distinguish them 1 Tim. 3. 1. If a man desire the Office of a Bishop he desireth a good Work Here is 1. The Office or Work 2. The Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards inferior Ministers were called Presbyters and that very early in the Primitive Church And now all Ministers are generally called Presbyters which is improper and abusive except there be first a faculty of some part of the Ecclesiastical jurisdiction annexed to the Minister which jurisdiction in due form should be derived on them by grant of the Superiour Order of the Bishop for although it is very true that in the Primitive Church a new Order was set up and called Presbyters and placed between Bishops and Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this Order was onely Ecclesiastical but not Scriptural For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter in Scripture is promiscuously used to signifie both Ecclesiastical and civil Governours because it signifieth only a jurisdictive Authority and not a sacerdotal Order In the new Testament Presbyters of the people Mat. 21. 23. and 26. 47. and 27. 1. are mentioned And Presbyters of the Church Act. 15. 4. 6. and 1 Tim. 5. 17. And Tit. 1. 5. in all which places our English renders the word Elder But Beza varies in in the Translation of it for when it is said of the Laity he renders it Seniores i. e. Elders But when it is said of Ecclesiastical persons there he renders it Presbyteri i. e. Presbyters In the old Testament we find but two Sacerdotal Orders viz. 1. The High-Priest Aaron and his Successors 2. Inferior Priests called the Sons of Aaron So in the new-Testament we finde but two Orders of Sacerdocy viz. * Bishops the inferiour Ministers or Presbyters are both called Sacerdotes by St. Augustin de civ l. 20. c. 10. 1. Bishops 2. Ministers who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St. Paul reckons them more then once as Phil. 1. 1. The Bishops and Deacons and so 1 Tim. 3. 2. 8. So St. Jerome in that Epistle to Evagrius which hath been so tugged and stretched to make it speak for the Presbyterian design doth propound this sure rule concerning Ecclesiastical Orders a Hier. Epist 84. To. 2. Sciamus traditiones Apostolicas sumptas de veteri Testamento i. e. What the Apostles have delivered or written concerning Ecclesiastical Orders was by them taken from the patterns of Sacerdotal Orders in the old Testament which certainly is true because the same Immutable God is the Authour of Orders both in the old and new Testament St. Jerome goes on thus b Id. ibid. Quod Aaron filii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vindicent in Ecclesia i. e. That which Aaron and his Sons and the Levites were during the Temple The same may Bishops Presbyters and Deacons claim in the Church But every learned man knoweth that the Levites were not Priests therefore those that St. Jerome calls Presbyters must needs be the same that St. Paul calls Deacons or Ministers Now if Presbyters must be the highest Order in the Church by the same proportion Aarons Sons sholud have been the High-Priests in the Temple but
evers are for continuance of this world and for that which is promised after the end of this world But then it must be inquired what is meant by Christs delivering up the Kingdom And in what sence it is said that Then shall the Son himself be subject To which inquiries the reader may find a full and I trust a satisfactory answer in my former book printed An. Dom. 1655. Lib. 2. c. 10. If he peruse the tenth chapter of the second book intituled The God-head of Iesus Christ which I shall not need to reherse in this place fully but only briefly to touch First Christs delivering up the Kingdom doth not signifie his relinquishing or resigning but only a presenting of his Kingdom that is his Church his Spouse his Members and Elect so saith the Expositer c Aug. de Trin. l. 2. c. 8. Non sic tradet ut adimat sibi i. e. he will not so deliver it up as if he had deprived himself of it Just so the Father is said to have delivered all things to the Son Luc. 10. 22. as he was man and the head of his Church yet for all this delivering the Fathers Dominion over all did not cease As when a Prince committeth a Province to the Goverment of one of his Captains the Prince doth not thereby lose his Soveraignity as the Father delivered his people to the Son to be governed so that the Son re-deliver the same people to the Father but in better condition then he found them for he will present them righteous holy pure just and free from all sin or matter of reproof Christ received them to govern and he governed them so well that in the end he will present them to the just God-head to be rewarded and crowned The Church on earth whilst it is Militant is said to be Black and comely Cant. 1. 5. viz. Black by reason of some pollutions of sin and Comely because it is adorned with many graces but when Christ shall present it to the Father at the end of the world it shall be delivered up Comely and not Black So that this delivering is only a presenting of his Church which is his Kingdom as good Students after their labours are presented to the University as Candidates to be rewarded with the honour of Degrees or as Queen Esther when she was purified was so Esther 2. presented to King Ahasuerus This is all that reasonably can be gathered from the phrase of Delivering up the Kingdom Secondly The Subjection of the Son is thus to be understood We know that Christ as he is man is called the head of the Church Ephes 5. 23. And the Church is called The body of Christ Col. 1. 18. of this great body all holy Christians with Christ himself are members and parts for the head is but a part of the whole body so that Christ the head and all his Saints and members are joyntly but one mystical body or Corporation and so but one Christ So we read We are members of his body of his flesh and of his bones Ephes 5. 30. And Ye are all one in Christ Jesus Gal. 3. 28. from these and the like sayings the Ancient Fathers collected this true and excellent Doctrine That Christ the head together with all his members or Church are to be accounted but one Christ which they called Christum universum and Christum totum and Christum diffusum and Christum plenum and Plenitudinem Christi i. e. The universall whole diffused and the full Christ or fulness of Christ as I have formerly shewed at larg Now when the Apostle saith that Then shall the Son himself be subject 1 Cor. 15. 28. his meaning is only this that all the members of Christ and so the Whole Christ shall be at the resurrection fully and compleatly and perfectly subject and obediently plyable to the will of God for then all the holy members of Christ shall be delivered up or presented to God pure spotless quit and free from all the dominion of the World the flesh and the Devil which before during this mortal life had some power in them whilst they were militant and in war by the Spâ—rit against the flesh but then Christ shall have put down all Rule all Authority and Power of sin so that they shall not be any longer militant but triumphant so that then and not till then the whole Christ that is not only himself as head but all his members with him shall be perfectly obedient and subject in all things to the God-head For before this delivering up or presenting this Kingdom or Church The whole Christ or whole body of Christ as it never yet was so it never will be compleatly and perfectly subjected to the will and rule of God because all the members of Christ will not till then be fully obedient for although Christ as he is man and as he is considered only by himself in his own particular humane person without relation to us was ever obedient and subject to the God-head yet this subjection of his particular self was only in capite i. e. a subjection of one part the head only but at the Resurrection when he shall present and deliver up this his Kingdom or Church then both head and members and so the whole Christ shall be perfectly and wholy subjected Finally although Christ himself as he is the Son of Man and in the form of a servant was ever subject yet the same Lord Jesus as he is the Son of God and in the form of God Philip. 2. 6. he thought it no robbery to be equal with God and therefore as he is God the Word or the Eternal Son of the Eternal Father in this consideration of his divine Person he never was nor ever shall be subject Indeed his Man-hood or Man-head is subject but in Christ there is another head and that is his God-head as we read 1. Cor. 11. 3. The head of Christ is God This head of Christ shall never bow it self to any but all knees shall bow to it Rom. 14. 11. Philip. 2. 10. for by this head he is said to be Over all God blessed for ever Rom. 9. 5. and by vertue of his head it it said Heb. 1. 6. 8. Thy Throne O God is for ever and ever and Let all the Angels of God worship him This I trust is enough for clearing this doubt SECT II. Of Christ's Kingdom over all the world and every Creature that it ceased not at his death That neither the Roman Consistorie nor Presbyterian vestry can be called Christs Throne How it is in this World and yet not of this World That the Policy of Christs Kingdom is altogether unlike and diverse from Worldly policies Mr. Mede's argument above mentioned is grounded upon another false supposition besided the former alledged viz. That Christs Kingdom is not yet commenced or begun or that Christ hath not yet reigned as a King either in Heaven or Earth nor
Hoc praestat timor Dei ut alios timores contemnamus and St. Ambros speaking of the burning of the Martyr Laurentius saith e Ambr. Serm. 19. n. 41 Maâ—or slamma intrinsecus est The fear of God overcometh all humane fears and the fire of Gods Spirits within us wherewith our hearts burn is more ardent then the flames of Tyrants as cruel Antiochus was told by a Martyr f Ioseph de Macab Ignis tuus frigidus est O Magister crudelitatis i. e. That the Tyrants fire was but cold in respect of this Heavenly flame Thus doth the Scepter and Kingly power of Christ appear most in our weakness and this is the method of his Kingdom in this world But of the carnal domineering insulting ruffling and ranting Kingdom which Millinarians dream of Christ saith My Kingdom is not of this World SECT III. Of Christs Kingdom and Acts in Heaven of his Melchisedechical Priest-hood there The manner of his intercession Advocate-ship and Mediatorship for us in Heaven That it is not by sacrificing or praying for us there What Priestly act he there performeth WE are next to inquire whether Christ since his ascensioÌ„ hath any Kingdom or Dominion in HeaveÌ„ what he hath done there all this while for the English Socinian Commenter on the Hebrews tells us that this Epistle is a The Preface a. 3. the History of Christ in Heaven which is true in part although himself have depraved it but so are also other parcels of Scripture as may thus appear in his ascension he was attended and proclaimed King by Angels as Justin. Origen Jerom. Ambros and Chrysost understand these words Ps 24. 7. Lift up your Psal 24 heads O ye gates or O ye Princes and the King of glory shall come in for although as he is the Son of God or God the Word he was in Heaven before yet his humane nature was not there before his ascension as is well expressed by b Ruf. in Symb. apud Cyp. Ruffinus Ascendit ad Coelos non ubi verbum Deus ante non fuerat sed ubi verbum caro factum ante non sedebat being there he is said to have a Throne and that for ever and Heb. 1. 8. ever Ps 45. 6. a Throne is Kingly but this Throne is also on the right hand of God so it is the highest Throne thence he is said to give gifts unto men Eph. 4. 8. as The Holy Ghost at Pentecost was by him shed Act. 2. 3. So he gave Apostles Prophets Evangelists Pastors and Teachers Eph. 4. 11. to those more gifts are added Gifts of healing helps in government diversities of tongues 1 Cor. 12. 28. besides many other sanctifying graces to holy men and women He â—hewed himself to be in Heaven and at the right hand of God to the Protomartyr Act. 7. 56. out of Heaven he spake to Saul and restrained him from persecuting Act. 9. He is called a Priest an High-Priest and a Bishop he maketh intercession for us in Heaven Rom. 8. 34. Heb. 7. 25. He is our Advocate with the Father 1 Joh. 2. 1. And our Mediator 1 Tim. 2. 5. c. What Act of Priest-hood and what kind of intercession Christ performeth for us in Heaven and what is meant by his session at the right hand of God we will inquire anon but first his Kingly authority is to be shewed After the Passion and Resurrection of Christ and before his ascension he said All power is Mat 28. 18. given unto me in Heaven and in Earth These words are weighty The giving is meant only of a gift to his humanity thus That all power in Heaven and Earth which was naturally in the Son or Word before his incarnation is now by the God-head even his own God-head communicated to his humane nature being personally united with his divine nature so that now the Emanuel or Christ or the Word made flesh hath all power in Heaven and Earth the whole power of the God-head is in him There is nothing done by God either in Heaven or Earth but what Jesus Christ doth because there is none other God but that God which he is for he is the one and only God The Father and the Spirit are with him but one God whatsoever the Father doth he doth it by the Son and whatsoever the Son doth he doth it from the Father and by the Spirit and whatsoever the Spirit doth he doth it from the Father and the Son Christ saith The Ioh. 5. 17. Father worketh and I work this because the works of one are the works of both He saith again I can of my self do nothing 30. this he said because the Father and the Son are one therefore the works of the Son are the works of the Father also This is to be understood of the Essential or Absolute works of the God head but not of the Personal or proper works of each several person he saith again The Son can do nothing of himself but what he 19. seeth the Father do This is not so to be understood as if the Father did first perform a work to be as a Sampler or pattern for the Son to work by and then the Son after him should perform such another work but that the very same individual work of the Father is also the work of the Son for example The Father made the world so did the Son make the same world If this work be not the one and self same work of the Father and the Son then as Austin argueth a Aug. in Ioan. tract 20. Da mihi alterum mundum quem fecit Filius you can not shew me two worlds one of the Fathers making and another of the Sons making Indeed before the incarnation of the Son all the power in Heaven and earth was in the pure God-head residing in the Father Word and Spirit But since the Word or Son was incarnate all that power is communicated by the same God-head to the Son incarnate who is thereupon called Christ and Emanuel There is now none other King of glory but that God which is in Christ St. Iude calls him both The only Lord God and our Lord Iesus Christ Iude 4. Ioh. 5. 22. 27. therefore himself saith That the Father hath committed all judgment to the Son that is to Christ and this Son shall therefore in the end in his assumed and visible nature judg the world If it be said that his humane nature is a creature and therefore must always be subject to his God-head we answer that it is true but nevertheless the Emanuel i. e. The Divine and Humane Nature joyntly govern all things for so the body of a King is subject to the soul or will of the King yet the King consisting of a Body and Soul with both ruleth If it be said that the Father and the Holy Spirit do also reign and govern all things as well as the Son though neither the Father