A Golden Chain, Chapter 18
CHAP. 18. Of Christs Natiuitie and Office.
THus much concerning Christs incarnation, the cleere declaration thereof was by his natiuitie.
The natiuity of Christ, is that wherby Mary a Virgin, did after the course of nature, and the custome of women, bring forth Christ that Word of the father, and the Son of Dauid: so that those are much deceiued, which are of opinion that Christ, after a miraculous maner, came into the world, the wombe of the Virgin beeing shut. Luk. 2.23. EueryEvery man child which first openeth the womb, shall be called holy to the Lord. The which place of scripture is applyed to Mary & our Sauiour Christ. Hence is it, that the Virgin Marie is said (foreign) to bring forth god albeit she is not any way mother of the Godhead. For Christ as hee is God, is without mother, and as man, without Father.
It is conuenient to be thought; that Mary continued a Virgin vntill her dying day, albeit we make not this opinion any article of our beleefe. I. Christ beeing now to depart the world, committed his mother to the tuition and custodie of his disciple Iohn, which it is like he would not hauehave done, if shee had had any children, by whom, as custome was, shee might hauehave beene prouided for. Ioh. 19. 26. II. It is likely that shee who was with childe by the holy Ghost, would not after know any man. III. It is agreed of by the Church in all ages.
Christ beeing now borne, was circumcised the eight day, that he might fulfill all the righteousnes of the law: and b…g thirtie yeares of age, he was baptized, that he beeing publiquely and solemnly inuested into the office of his Mediatorship, might take vponupon him the guilt of our sinnes. He was both circumcised and baptized, that we might learne: I. That the whole efficacie of the Sacraments, depend alone and wholly vponupon him. II. That he was Mediatour of mankind, both before and after the Law, as also vnderunder grace. III. That he is the knot and bond of both couenants.
His Office followeth, to the perfect accomplishing whereof, he was annointed of his Father, that is, he was sufficiently furnished both with gifts and authoritie. Hebr. 1.9. Therefore God, euen thy God annointed thee with the oyle of gladnesse aboue thy fellowes. Esa. 61.1. The Spirit of the Lord was vponupon me, therfore be annointed me. Ioh. 3.34. God giueth him not the Spirit by measure.
If any man inforce this as a reason, that Christ could not performe the Office of a Mediatour, beeing not the meane or middle betwixt God and man, but the partie offended, & so one of the extreames: we must know that Christ is two waies said to be the middle or meane. I. Betwixt God and all men: for being both God and man, he doth participate with both extreames. II. Betwixt God and the faithfull onelyonly: first, according to his humanitie, whereby he receiued the Spirit without measure. Secondly, according to his diuine nature, namely, as he is the Word. Now the Word is middle, betwixt the Father and the faithfull: I. In regard of order, because the Word was begotten of the Father, and by it we hauehave accesse vntounto the Father. This subordination, which is of the Sonne to the Father, is not in the diuine essence, seuerally and distinctly considered, but in the relation or manner of hauing the essence. And after this manner those things which are subordinate, cannot be vnequall, if they hauehave one and the same singular essence. II. In regard of his office, the which, beeing imposed on him by his Father, he did willingly vndergoe, and of his owne accord.
Christ doth exercise this office according to both natures vnited in one person, and according to each nature distinct one from the other. For in reconciling God and man together, the flesh performeth some things distinctly, and the Word other things distinctly. Againe, some other things are done not by the Word or flesh alone, but by both together.
This office is so appropriate to Christ, that neither in whole, or in part, can it be translated to any other. Hebr. 7.24. This man because he endureth for euer, hath an euerlasting priesthood, or a priesthood that cannot passe from one to another.
Therfore Christ, as he is God, hath vnderunder him, Emperours, Kings, Princes to be his Vicegerents; who therefore are called Gods. Psal. 82.1. But as he is Mediator, that is, a Priest, a Prophet, & King of the Church, he hath no Vicegerent, Vicar, or Lieuetenant, who, in his either Kingly or Priestly office, in both, or but one, can be in his stead.
Christs office is threefold, Priestly, Propheticall, Regall, Psal. 110.1,2,3,4. Esai 42.1.
Christs Priesthood, is an office of his, wherby he performed all those things to God, whereby is obtained eternall life. Heb. 5.9. And being consecrate, was made the author of eternall saluation, vntounto all them that obey him: and is called of God an high Priest for euer after the order of Melchisedec. Chap. 7. 24,25. This man because he endureth for euer, hath an euerlasting Priesthood, wherefore he is able also perfectly to saue all them that come vntounto God by him.
His Priesthood, consisteth of two parts. Satisfaction, and Intercession.
Satisfaction, is that, whereby Christ is a full propitiation to his Father for the Elect. Iob. 23.23. If there be a messenger with him, or an interpreter, one of a thousand, to declare vntounto man his righteousnes, then will he hauehave merciemercy vponupon him, and will say, Deliuer him that he goe not downe into the pit, for I hauehave found a reconciliation. Rom. 3.24. And are iustisied freely by his grace, through the redemption that is in Christ Iesus. v. 25. Whome God hath set forth to be a reconciliation thorough faith in his blood. 1. Ioh. 2. 2. He is a propitiation for our sinnes.
Christ satisfied Gods anger for mans offence, according to his humanitie, by performing perfect obedience to the will of God, according to his Deitie, by ministring such especiall dignitie to his perfect obedience, as was both full of merit and efficacie before God, for the saluation of the Elect. Ioh. 17.19. For their sakes sanctifie I my selfe, that they also may be sanctified through the truth. Act. 20.28. To feed the flocke of God, which he hath purchased with his owne blood. 2. Cor. 5.19. God was in Christ, and reconciled the world to himselfe, not imputing their sinnes vntounto them.
Satisfaction, comprehendeth his passion, and fulfilling the Law.
His passion, is the first part of satisfaction, by which, he hauing vndergone the punishment of sinne, satisfied Gods iustice, and appeased his anger for the sinnes of the faithfull. His passion was on this manner.
aMark. 4.32. Matth. 26.38.Somewhat before his death, partly feare arising from the sense of Gods wrath imminent vponupon him, partly griefe possessing, as it were, each part of him, so disturbed his sacred minde, bIoh. 12.27, Mark. 14.35.that inwardly for a while it stroke into him a strange kinde of astonishment, or rather obliuion of his dutie imposed vponupon him: and outwardly cMatth. 26.37,42. Ioh. 12. 29. Hebr. 5.7.made him pray vntounto his Father (if he would) to remooue that cuppe from him, the which he did expresse with no small crie, many teares, and a bloody sweate, dLuk. 22.44.trickling from his bodie vntounto the ground. But when he came againe vntounto himselfe, eHebr. 9.5. 1. Cor. 5.5,7. Esa. 53.10,11.he freely yeelded himselfe vntounto his Father to satisfie vponupon the crosse for the transgression of man. After this his agonie was ouerpassed, fMatt. 26.47.by Iudas his treacherie Christ is apprehended, and gIoh. 18.13,14.first he is brought to Annas, after to Caiaphas, where Peter denieth him: hIoh. 18.29.from Caiaphas is he lead bound to Pilate, iLuk. 2….7,8.Pilate posteth him ouer to Herod, kLuk. 23. 15.he transposteth him backe againe to Pilate, lMatth. 27.24, 26.who acknowledgeth his innocencie, and yet condemneth him as an offender. This innocent thus condemned, is mthe same place.pitifully scourged, crowned with thornes, scoffed, spitted at, spitefully adiudged to the death of the crosse; nIoh. 19.18.on which his hands and feete are fastened with nayles. Here staied not his passions, but after all these, oGal. 3. 13.he became accursed to God the Father, that is, God poured vponupon him, beeing thus innocent, such a sea of his wrath, as was equiualent to the sinnes of the whole world. He now beeing vnderunder this curse, through the sense and feeling of this straunge terrour, pMatth. 27.35,46.complaineth to his Father, that he is forsaken: who notwithstanding, encountring then with Satan and his Angels, did vtterly vanquish qColoss. 1.24,15.and ouercome them. When this was ended, his heart rIoh. 19.34.was pierced with a speare, till the bloode gushed out from his sides, and he gaue vp sHeb. 9.15,16.the ghost: and tLuk. 23.43,46.commended his spirit to his Fathers protection, the which immediately went into Paradise. His bodie,uIoh. 19. 33,42. whereof not one bone was broken, was buried, and three daies was xAct. 1. 13.ignominiously captiuated of death.
In this description of Christs passion, we may note fiue circumstances especially.
I. His Agonie, namely, a vehement anguish, arising vponupon the conflict of two contrarie desires in him: The first, was to be obedient to his Father. The second, to auoid the horror of death. Luk. 22.44. Beeing in an agonie, be prayed more earnestly, and his sweate was like droppes of blood, trickling downe to the groūd. Hebr. 5.7. In the daies of his flesh did offer vp prayers and supplications with strong crying and teares vntounto him, that was able to saue him from death, and was also heard in that which he feared.
II. His Sacrifice, which is an action of Christs, offering himselfe to God the Father, as a ransome for the sinnes of the Elect. Hebr. 9.26. Nowe in the ende of the world hath he appeared once to put away sinne, by the sacrifice of himselfe. In this sacrifice, the oblation was Christ, as he was man. Heb. 10.10 By the which will we are sanctified, euen by the offering of Iesus Christ once made. The Altar also was Christ, as he was God. Heb. 13.10. We hauehave an Altar, whereof they hauehave no authoritie to eate which serue in the Tabernacle. Hebr. 9.14. How much more shall the bloode of Christ, which through the eternall spirit offered himselfe without spot to God, purge your conscience from dead workes, to serue the liuing God? Hence it is that Christ is saide to sanctifie himselfe, as he is man, Ioh. 17.19. For their sakes sanctifi… I my selfe. Math. 23.17. As the altar, the gift, and the temple, the gold. Math. 23.17. Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest for euer after the order of Melchisedec. 1. Tim. 2.5,6. One Mediatour betweene God and man, the man Christ Iesus, who gaue himselfe a ransome for all men, to be a testimonie in due time.
III. God the fathers acceptation of that his sacrifice in which he was wel pleased. For, had it beene that God had not allowed of it, Christs suffering had beene in vaine. Matth. 3.17. This is my beloued Sonne, in whome I am well pleased. Eph. 5.1. Euen as Christ loued vsus and gaue himselfe for vsus to be an offering and a sacrifice of a sweete smelling sauour to God.
IV. Imputation of mans sinne to Christ, whereby his Father accounted him as a transgressour, hauing translated the burden of mans sinnes to his shoulders. Esai 53. 4. He hath borne our infirmities, and caried our sorrowes: yet we did iudge him as plagued and smitten of God, and humbled: But he was wounded for our transgressions, he was broken for our iniquities, &c. and v. 12. He was counted with the transgressours, and he bare the sinnes of many. 2. Cor. 5.21. He hath made him to be sinne for vsus, which knew no sinne, that we should be made the righteousnes of God in him.
V. His wonderfull humiliation, consisting of two parts: I. In that he made himselfe of small or no reputation in respect of his Deitie. Philip. 2.7,8. He made himselfe of no reputation, &c. he humbled himselfe, and became obedient vntounto the death, euen the death of the crosse.
We may not thinke, that this debasing of Christ came, because his diuine nature was either wasted or weakened, but because his Deitie did, as it were, lay aside, and conceale his power and maiestie for a season. And as Irenaeus saith, The Word rested, that the humane nature might be crucified, and dead.
II. In that he became execrable, which is, by the law accursed for vsus. Gal. 3.10. Cursed is eueryevery one that remaineth not in all things written in the booke of the Law to doe them.
This accursednesse, is either inward or outward.
Inward is the sense of Gods fearefull anger vponupon the crosse. Revel. 19. 15. He it is that treadeth the winepresse of the fiercenes and wrath of Almightie God. Esai 53.5. He is grieued for our transgressions, the chastisment of our peace was vponupon him, and with his stripes we were healed. This appeared by those droppes of bloode, which issued from him, by his cryings to his Father vponupon the crosse, and by sending of Angels to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly.
His outward accursednes, standeth in three degrees. I. Death vponupon the crosse, which was not imaginarie, but true, because blood and water issued frō his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coate which inuesteth the heart called Pericardion, was pierced. As Columbus obserueth in his Anatomie, 7. booke. Ioh. 19…4.
His death was necessarie, that he might confirme to vsus the Testament, or Couenant of grace promised for our sakes. Heb. 19.15,16. For this cause is he the Mediator of the new Testament, that through death, &c. they which were called, might receiue the promise of eternall inheritance: for where a testament is there must be the death of him that made the testament, &c. ver. 17.
II. Buriall, to ratifie the certentie of his death.
III. Descension into hell, which we must not vnderstand that he went locally into the place of the damned, but that for the time of his abode in the graue he was vnderunder the ignominious dominion of death. Act. 2.24. Whome God hath raised vp and loosed the sorrowes of death; because it was vnpossible that he should be holden of it. Ephes. 4.9. In that he ascended, vvhat vvas it but that he also he descended first into the lowest part of the earth?
It was necessarie that Christ should be captiuated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victorie!
Thus we hauehave heard of Christs maruelous passion, whereby he hath abolished both the first and second death, due vntounto vsus for our sinnes, the which (as we may further obserue) is a perfect ransom for the sinnes of all and eueryevery one of the Elect. 1. Tim. 2.6. Who gaue himself a ransome for all men. For it was more, that Christ the onelyonly begotten Sonne of God, yea, God himselfe for a small while should beare the curse of the Law, then if the whole world should hauehave suffered eternall punishment.
This also is worthie our meditation, that then a man is wel grounded in the doctrine of Christs passion, when his heart ceaseth to sinne, & is pricked with the griefe of those sinnes, whereby, as with speares he pierced the side of the immaculate lambe of God. 1. Ioh. 3.6. Who so sinneth, neither hath seene him, nor knowne him. Zach. 12.10. And they shall looke vponupon him, whome they hauehave pierced, and they shall lament for him, as one lamenteth for his onelyonly sonne, and be sorie for him, as one is sorie for his first borne.
After Christs passion, followeth the fulfilling of the Law, by which he satisfied Gods iustice in fulfilling the whole Law. Rom. 8. 3,4. God sent his owne Sonne, that the righteousnes of the Law might be fulfilled by vsus.
He fulfilled the Law, partly by the holines of his humane nature, and partly by obedience in the works of the Law. Rom. 8.2. The Law of the spirit of life, which is in Christ Iesus, hath freed me from the Law of sinne, and of death. Matth. 3. 15. It becommeth vsus to fulsill all righteousnes, &c. Ioh. 17.19.
Now succeedeth the second part of Christs priesthood, namely, intercession, whereby Christ is an Aduocate, and intreater of God the Father for the faithfull. Rom. 8.34. Christ is at the right hand of God, and maketh request for vsus. Christs intercession is directed immediately to God the Father. 1. Ioh. 2.1. If any man sinne, we hauehave an Aduocate with the Father, euen Iesus Christ the iust. Now as the Father is first of the Trinitie in order, so if he be appeased, the Sonne and the holy Ghost are appeased also. For there is one and the same agreement and will of all the persons of the Trinitie.
Christ maketh intercession according to both natures. First, according to his humanitie, partly by appearing before his Father in heauen, partly by desiring the saluation of the Elect. Hebr. 9.24. Christ is entred into very heauen to appeare now in the sight of God for vsus. and chap. 7. 25. He is able perfectly to saue them that come to God by him, seeing he euer liueth to make intercession for them. Secondly, according to his Deitie, partly by applying the merit of his death; partly by making request by his holy Spirit, in the hearts of the Elect, with sighes vnspeakable. 1. Pet. 1.2. Elect according to the foreknowledge of the Father to the sanctification of the Spirit. Rom. 8.…6. The Spirit helpeth our infirmities: for we know not what to pray as we ought, but the Spirit it selfe maketh request for vsus with sighes which cannot be expressed.
We are not therefore to imagine or surmise, that Christ prostrateth himselfe vponupon his knees before his Fathers throne for vsus, neither is it necessarie, seeing his very presence before his father, hath in it the force of an humble petition.
The end of Christs intercession is, that such as are iustified by his merits, should by this meanes continue in the state of grace. Now Christs intercession preserueth the elect in couering their continuall slipps, infirmities, and imperfect actions, by an especiall and continuall application of his merits. That by this meanes mans person may remaine iust, and mans works acceptable to God. 1. Ioh. 2.2. Hee is a reconciliation for our sinnes, and not for ours onelyonly, but for the sinnes of the whole world. 1. Pet. 2.5. Yee as liuely stones, be made a spirituall house and holy Priesthood, to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Reuel. 8.3,4. And another Angell came and stood before the altar, hauing a golden censer, and much odours was giuen vntounto him that he should offer with the prayers of all Saints vponupon the golden altar, which is before the throne, and t… smoke of the odors with the prayers of the Saints, went vp before God out of the Angels hand.
Thus farre concerning Christs priesthood; nowe follow his Propheticall and Regall offices.
His Propheticall office, is that, whereby he immediately from his Father, renealeth his word and all the meanes of saluation comprised in the same. Ioh. 1.18. The Son, which is in the bosome of his father, he hath declared vntounto you. Ioh. 8.26. Those things which I heare of my father, I speake to the world. Deut. 18.18. I will raise them vp a Prophet, &c.
The word was first reuealed, partly by visions, by dreames, by speech; partly by the instinct and motion of the holy ghost. Heb. 1.1. At sundry times, & in diuers manners, God spake in old time to our Fathers the Prophets: in these last daies he hath spoken to vsus by his sonne. 2. Pet. 1.21. Prophecie came not in old time by the will of man, but holy men of God spake as they were mooued by the holy ghost.
The like is done ordinarily onelyonly by the preaching of the word, where the holy ghost doth inwardly illuminate the vnderstanding. Luk. 24.45. Then opened he their vnderstanding, that they might vnderstand the Scriptures. v. 21.15. I I will giuegive you a month and wisdome, where against all your aduersaries shall not bee able to speake, nor resist. Act. 16.14. Whose heart the Lord opened that shee attended on the things that Paul spake. For this cause, Christ is called the Doctor, Lawegiuer, and Counsellour of his Church. Matth. 23.10. Be ye not called D… ctors, for one is your Doctor, Iesus Christ. Iam. 4.12. There is one Lawgiuer which is able to saue and to destroy. Esa. 9.6. He shall call his name Counsellour, &c. Yea, he is the Apostle of our profession. Heb. 3.1. The Angell of the couenant. Malac. 3.1. And the Mediatour of the new couenant. Heb. 9.15. Therefore the soueraigne authoritie of expoūding the Scripture, only belongs to Christ: and the Church hath onelyonly the ministerie of iudgement and interpretation committed vntounto her.
Christs Regall office, is that, whereby he distributeth his gifts, and disposeth all things for the benefit of the elect. Psal. 2. and 110.31.2. The Lord said vntounto my Lord, sit t…ou on my right hand, till I make thine enimies thy footestoole.
The execution of Christs Regall office, comprehendeth his exaltation.
Christs exaltation, is that, by which he, after his humiliation, was by little and little exalted to glorie; and that in sundrie respects according to both his natures.
The exaltation of his diuine nature, is an apparant declaration of his diuine properties in his humane nature, without the least alteration thereof. Rom. 1. 4. Declared mightily to be the sonne of God, touching the spirit of sanctification by the resurrection from the dead. Act. 2.36. God hath made him both lord & Christ, whome ye hauehave crucified.
The exaltation of his humanitie, is the putting off from him his seruile cō dition, and all infirmities, and the putting on of such habituall gifts; which albeit they are created and finite; yet they hauehave so great and so marueilous perfection, as possibly can be ascribed to any creature. The gifts of his minde, are wisdome, knowledge, ioy, and other vnspeakeable vertues of his bodie, immortalitie, strength, agilitie, brightnesse. Philip. 3.21. Who shall change our vile bodies, that it may be fashioned like vntounto his glorious body. Math. 17.2. He was trāsfigured before them, & his face did shine as the sunne, and his cloathes were as white as the light. Heb. 1.9. God euen thy God hath annointed the with the oyle of gladnes aboue thy fellows. Eph. 1.20.22.
Christs bodie, although it be thus glorified, yet is it still of a solide substāce, compassed about, visible, palpable, and shall perpetually remaine in some certaine place. Luk. 24.39. Behold my hands, and my feete, it is euen I, touch me, and see: a spirit hath no flesh and bones, as ye se me hauehave.
There be three degrees of Christs exaltation.
I. His resurrection, wherein by his diuine power he subdued death, and raised vp himselfe to eternall life. 2. Cor. 13.4. Though he was crucified concerning his infirmitie, yet liueth he through the power of God. Matth. 28.6. Hee is not here, for he is risen, as he said, Come see the place where the Lord was laid. The ende of Christs resurrection, was to shewe that his satisfaction, by his passion and death, was fully absolute. For one onelyonly sinne would hauehave detai…ed the Mediatour vnderunder the dominion of death, though he had fully satisfied for all the rest. 1. Cor. 15.17. If Christ be not raised, your faith is in vaine: yee are yet in your sinnes. Rom. 4.25. Who was deliuered to death for our sinnes, and is risen againe for our iustification.
II. His ascension into heauen, which is a true, locall, and visible translation of Christs humane nature from earth into the highest heauen of the blessed, by the vertue & power of his Deitie. Act. 1.9. When he had spoken these things, while they beheld, he was taken vp: for a cloud tooke him vp out of their sight: and while they looked stedfastly towards heauen, as he went beholde, two men stood by thē in white apparell: which also said, Ye men of Galile, why stand ye gazing into heauen, this Iesus which is taken vp from you into heauen, shall come as ye hauehave seene him goe into heauen. Eph. 4.10. He ascended farre aboue all the heauens. The end of Christs ascens…on was, that he might prepare a place for the faithfull, giuegive them the holy ghost, and their eternall glorie. Ioh. 14.2. In my fathers house are many mansions: if it were not so, I would hauehave told you: I goe to prepare a place for you. c. 16.7. If I goe not away, the Comforter will not come vntounto you: but if I depart, I will send him vntounto you.
III. His sitting at the right hand of God the father, which metaphorically signifieth that Christ hath in the highest heauens actually all glorie, power, & dominion. Heb. 1.3. By himselfe he hath purged our sinnes, and sitteth at the right hand of the maiestie in the highest places. Psal. 110.1. The Lord said to my Lord, sit thou at my right hand, till I make thine enimies thy footstoole. 1. Cor. 15.25. Hee must raigne till he hath put all his enemies vnderunder his feete. Act. 7.55. He being full of the holy Ghost looked stedfastly into heauen, and sawe the glory of God, and Iesus standing at the right hand of God. Mark. 20.22.
His regall office hath two parts. The first is, his regiment of the kingdome of heauen, part whereof is in heauen, part vponupon the earth, namely the congregation of the faithfull.
In the gouernment of his Church, hee exerciseth two prerogatiues royall. The first is, to make lawes. Iames 4.12. There is one Lawgiuer which is able to saue and to destroy. The second is, to ordaine his ministers. Eph. 4.11. He gaue some to be Apostles, others Prophets, others Evangelists, some Pastours and teachers, &c. 1. Cor. 12.28. God hath ordained some in the Church, as first, Apostles, secondly Prophets, thirdly teachers, then them that doe miracles, after that the gifts of healing, helpers, gouernours, diuersitie of tongues.
Christs gouernment of the Church, is either his collection of it out of the world or conseruation being collected. Eph. 4.12. Psal. 10.
The second part of his Regall office, is the destruction of the kingdome of darknes. Col. 1.13. Who hath deliuered vsus from the kingdome of darknes. Psal. 2.9. Thou shalt crus… them with a scepter of yron, and breake them in pieces like a potters vessell. Luk. 19.27. Those mine enimies, that would not that I should raigne ouer them, bring hither, and slay them before me.
The kingdome of darkenesse, is the whole company of Christs enemies.
The prince of this kingdome, and of all the members thereof, is the diuell. Eph. 2.2. Ye walked once according to the counsell of the world, and after the prince that ruleth in the aire, enen the prince that nowe worketh in the children of disobedience. 2. Cor. 4.4. The God of this world hath blinded the eies of the infidels. 2. Cor. 6.15. What concord hath Christ with Belial, or what part hath the beleeuer with the infidel.
The members of this kingdome, and subiects to Satan, are his angels, and vnbeleeuers, among whome, the principall members are Atheistes, who say in their heart, there is no God. Psal. 14.1. And Magitians, who bargaine with the diuell, to accomplish their desires. 1. Sam. 28.7. Psal. 58.5. Idolatours, who either ador… false Gods, or the true God in an idol 1. Cor. 10.7.20. Turkes and Iewes are of this bunch; so are Heretiks, who are such as erre with pertinacie in the foundation of religion. 2. Tim. 2. 18. Apostates, or reuolters from faith in Christ Iesus. Heb. 6.6. False Christs, who b…are men in hand, they are true Christs. Matth. 24.26. There were many such about the time of our Sauiour Christ his first comming, as Iosephus witnesseth, book 20. of Iewish antiquities, the 11,12. & 14. chapters. Lastly, that Antichtist, who, as it is now apparant, can be none other but the Pope of Rome. 2. Thess. 2.3. Let no man deceiue you by any meanes, for that day shall not come, except there come a departing first, and that that man of sinne bee disclosed, euen the sonne of perdition, which is an aduersarie, and exalteth himselfe against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, shewing himselfe that he is God. Reuel. 13.11. And I beheld another beast comming out of the earth, which had two hornes like the Lambe, but he spake like the dragon: And he did all that the first beast could doe before him, and he caused the earth, and them that dwell threin, to worship the beast, whose deadly wound was healed.
There were then, first, Antichristes at Rome, when the Bishops thereof would be entitled Vniuersall, or supreame gouernours of the whole world, but then were they complete, when they, togither with Ecclesiasticall censure vsurped ciuill authoritie.
After that Christ hath subdued all his enemies, these two things shall ensue: I. The surrendering ouer of his kingdome to God the Father, as concerning the regiment: for at that time shal cease both that ciuil regiment, and spirituall policie, consisting in word and spirit together. II. The subiection of Christ, onelyonly in regard of his humanity, the which then is, when the Sonne of God shall most fully manifest his maiestie, which before was obscured by the flesh as a vaile, so that the same flesh remaining both glorious & vnited to the Sonne of God, may by infinite degrees appeare inferiour.
We may not therefore imagine, that the subiection of Christ, consisteth in diminishing the glorie of the humanitie, but in manifesting most fully the maiestie of the Word.