in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
with natures work IV. Mans soul is immortal not simply as though God could not annhilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are realâ—y different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organical as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former appears not when the body is corrupted but these without the help of the body can exercise themselves and appear when the body is destroyed VII Liberty from coaction is an essential property of the will Otherways the will were no will CHAP. VI. of Gods actual Providence GOd's actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I To deny this Providence is to deny God himself II. Actual Providence differs from eternal as the execution from the Decrees III. As in God's eternal â—rovidence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods providence takes not away but establisheth the second causes VI. What things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondaâ—y causes but the Christian fate makes a subordination of the second cause to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which belong the preventing concomitant and subsequent assistance of Divine power X. Evil things are ruled by an actual permission and so they are permitted directed and determined XI Gods Providence remaineth ordered and undefiled even in those actions that are disordered and sinfull For in evil actions two things are observable the action it self and the irregularity thereof The action it self as all naturall motions is performed by Gods effectuall operation but the irregularity or vitiosity comes to passe by Gods actual permission For sin is ordered 1. By permitting it 2. By determining and containing it within its bounds 3. By directing it to a good issue Now God cannot be said to be author of sin by any of these wayes Not by producing the matter of it or the natural action for as there is one cause of the horses motion another of his halting even so it is one thing to be the cause of the action and another thing to be the cause of the adhering vitiosity Not by permitting the evil action because God is not forced by any law to hinder sin Not by determining it for as he who quenches a fâ—â—e that it may not spread further is not the cause of the fire so he that setteth bounds to sin is not the cause of sin Not by directing it to a good end for as it is a main skill to prepare wholsom Medicines out of venomous creatures so it is the glory of God to create light out of darkness good out of evil Hence it is apparent how frivolous their device is who that they might vindicate God from any contagion of sin they flie to a bare and idle permiâ—sion of sin XII Though the Scripture ascribes many times the same action and the same work to God to the devil and to wicked men yet sin cannot be in any wise imputed to God In this case we must not have recâ—uâ—se to a bare permission but we must give an estimate of these actions according to their scope and end for in one and the same action God hath one purpose Satan another and wicked men another Iob's affliction is imputed to God God gave saith Job and God hath taken the same is ascribed to Satan to the Sabaeans also and Chaldeans but according to the end we must judge of each of them â—t was Satans purpose to make Iob despair It was the Chaldeans intent and Sabeans to enrich themselves by plundring that holy man but God determined to try and make manifest the faith of his servant So in the crucifying of Christ it was Pilates purpose to continue in the favour of Caesar and of the Jews the Jews drift was to satisfie their desire with hatred and revenge but Gods end was to redeem mankind Hence they are said to do nothing but what the hand and counsel of God had determined Act 4.28 XIII The hardening of the wicked is ascribed to God as a most just Iudgment so as God can neither be blamed as faulty nor can the wicked be axcused The wicked are in this inexcusable because God onely hardeneth those who harden themselves neither doth he harden the soft hearted but in his just Judgment he increaseth the hardnesse of them who were hardened before Now they hardened themselves by abusing those graces which should have softned them I. Gods long suffering Rom. 2.4 5. Or dâ—spiâ—est thou the riches of his bounty patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thy hardnesse and heart that cannot repent heapest unto thy self wrath II. Gods Word 2. Cor. 2 15. For we are unto God the sweet savour of Christ in them that are saved and in them which perish to the one we are the savour of death unto death to the other the savour of life unto life III. Gods correction rod by which as an Anvil they are made harder Ier. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to return For this reason then are they most justly hardned by God who harden themselves who so often said of Pharaoh I will hold I will make obstinate I will harden his heart For not only doâ—h he harden by permission but also 1. By letting loose the bridle with which he held in their exorbitant lusts Rom. 1.24 He dilivered them up to their own lust and v. 28. God gave them up to a reprobate mind II. By delivering them to Satan as to a Hangman 1 King 22.21.22 And there came forth a Spirit who stood before the Lord and said I will perswade him to wit Achab and the Lord said to him where with And he said I will go forth and I will be a lying spirit in the mouth of all his prophets
And he said thou shalt perswade him prevail also go forth and do so As therefore when the Magistrate delivers over to the Hangman a guilty person to be punished he is neither the cause of his wickednesse nor of his destruction even so when God gives up wicked men to Satan neither is the cause of their wickednesse nor of their ruine to be imputed to God CHAP. VII Of the Governmemt of Angels GOd's actual Providence doth chiefly appeare in the government of Angels and men This government is either of good Angels or of bad the government of good Angels is that whereby God hath established them in their original integrity and happinesse in his Son as in their head to the praise of the glory of his grace The RULES I. The good Angels of their own nature were as apt to fall as the bad II. Therefore they ought to ascribe not to themselves but to the grace of God the Father and to the Son as to their head their establishment or confirmation in goodnesse III. The Son of God is the head of the Angels not by right of redemption but of creation and of that gracious Vnion with God For they could not be endowed with the Image of God nor be adopted unto Sons but only in the Son of God Who is the Image of God made visible and the first-born of every creature Col. 1.15 IV. That Angel who so often appeared to the Fathers in the shape of man as a Prologue or Fore-runner of his Incarnation was not a created Angel but the very Son of God Gen. 18.13 The Lord said to Abraham why doth Sarah laugh Gen. 32 28. the Angel said to Iacob Thou hast prevayled with an Angel which is thus explained Hos. 12.4 He prevailed with God Jos. 5.14 That man whom Iosuah saw said I am as a Captain of the host of the Lord and v. 15. And the Captain of the Lords host said to Joshua See Zach. 1. v. 2 3. V. Although there is no ataxie or confusion among the Angels yet it is not to be found in Scripture that they have any prince or other head over them than the Son of God by Michael the Archangel the Son of God is rightly understood For he is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10 Now is salvation in heaven and the Kingdom of our God and the power of his Christ. VI The good Angels are ready executors of Gods will especially in the praysing of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places eternal destruction as voluntary Delinquents having forsaken their first integrity and beeome the enemies of Christ's Kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first original and a desertion of their proper habitation IV. The evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels felâ— nor of the number we ought also in this to be silent VI. Their punishment consisteth partly in the memory of their happiness lost irrecoverably partly in the perpetual sense of their misery and torments VII The substance of the evil Angels remained simple invisible and immortal VIII There remained also in them no small knowledge and a sagacity also of searching out future things havnig these hâ—lpes 〈◊〉 Their natural knowledge 2 Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture cheifly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Matth. 8.29 Whaâ— have we to do with thee Iesus the Son of God art thou come to torment us before our timâ— Jam. 2 19. Thou believest there is one God thou doest well the devils also believe and tremble X. There remains also in them great power which they shew by removing huge bodies out of their places in raising storms in overthrowing houses and mountains in infecting the air the bodies of creatures with a venemous breath in possessing men in bewitching the outward and inward sences by altering and changing the organ or object XI But over the Stars or celestial bodies they have no right or power Because to them is granted power to rule in the air onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Matth. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of Swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures CHAP. VIII Of the government of Man in the state of Innocency SUch is the Government of Angels The government of man is seen in the state of Innocency of Misery of Grace and of Glory The government of man in the state of Innocency is that by which God made a Covenant of works with man promising him eternal happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of Grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowlâ—dge of good and evil both being planted in the midst of Paradise III. They had a double use 1. That man's obedience might be tried by using of the one and abstaining from the other 2 That the tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV Therefore the Tree of life was so called not from any innate faculty it had to give life but from a sacramental signification V. Likewise the Tree of Knowledge of good and evil hath this denomination from signifying the chief good and evil and from the evâ—nt For in effect and by experience man found out how great that happiness and good was which he lost and
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