The Saints Sufferings and Sinners Sorrows, Part 24 – Part 36
Of the progreſsion and regreſsion of the Kingdome from and to the Father.
St. Paul ſetling true religion upon the ſureſt pillars, pluckes downe the rotten and ragged pillars of Pagans and Papiſts, 1 Cor. 8.6. To us there is but one God, the Father of whom are all things, and wee to him. &c. Many gods confound themſelves in their beginning and end, and therefore if creatures were from them, they ſhould bee confounded in their originall, & this confuſion would breed a greater, they ſhould not know whom to ſerve: But wee (ſaith the Apoſtle) have this errour corrected in one God, neither neede wee be confounded with many perſons, for they are our beſt helpe in religion. Take the firſt perſon, make him the beginning of all creatures, and our end in ſpeciall, and we ſhall know both to whom wee are beholding, and to whom we owe our thankes. The Heathen have no ſuch knowledge, they neither know Author nor end of their actions & praiſe.
In this wee agree with them, that to goe to God without a mediator is preſumption in both, and therefore they have their many lords to goe by to their many gods, and are here againe confounded in their praiers, not knowing to what Saint to turne. Fryer Teitis, made a ſermon that Saints might bee ſerved with the Lords prayer; for that it was a common queſtion with the Romane Chanters to demand, to whom do you ſay your Pater noſter. This is a ſtraine of the old religion, and many lords of the Heathen, and therefore Chriſt being put out, or ſhuffled in with the multitude, it was no marvaile ſuch a queſtion ſhould bee raiſed; for to God muſt we goe by a mediator: but Paul in the progreſſion of our religion hath given us better direction, that as the Father by one Lord Ieſus Chriſt hath made all things; ſo we, if we will proceede aright, muſt by the ſame Lord Ieſus Chriſt, and no other, goe to the ſame Father, and ſo in concluſion, after a long and glorious perigrination upon earth, we ſhal be brought to the Father, that hee in us (as Paul witneſſeth, 1 Cor. 15.28.) may be all in all.
Of the Sonnes mediation in this Kingdome.
It was expedient for us that the Father ſhould ſend his Sonne; for wee which are the beſt of his creatures, being lapſed, cannot without Chriſt ſerve our end. He is foreign, 1 Cor. 8.6. Ephſ. 4.5. 1 Tim: 2.5. and 6…15. &c. the alone mediator, and powerfull potentate with God for us. For this end he is incarnate, and to this purpoſe he lives and dies, riſeth from the dead, conferreth forty dayes of this Kingdome, Act. 1.3. and ſo departeth into heaven, and makes further way for progreſſe in this kingdome, and to perfect this, ſends his Spirit, telling us of a truth how expedient this is for them that are now to bee left to preach his kingdome, to have him depart that the ſecond Doctor may come. Expedient and neceſſary for all that are to be ſaved; for Chriſt being riſen againe, had all power and iudgement from his Father, Mat. 28. &c. The preſent execution of this power, had beene a woefull thing with the world, being both unrighteous and unholy. Chriſt redeemed it, and therefore will not preſently deſtroy it, but commands in the ſame place, that proclamation of his power bee made; and being with his Heraulds unto the end, will in the end call the world to an account, and ſhew both his power, & their iudgement. This great Embaſſage into all the world had need of ſome noble Agent to leade the way, and bee preſent with the holy Apoſtles and their ſucceſſours: and this honourable perſon is the third perſon in the bleſſed Trinity, in whoſe hands and adminiſtration Gods Kingdome is for this preſent age, and of which wee are now to ſpeake.
The Kingdome of Grace.
In the Lords prayer wee petition, Thy kingdome come, our underſtandings at this day abbreviate this petition, and are defective in the expreſſion of it, and ſo conſequently our prayers come ſhort of their dutie, & deale with God for no more than they know. We wil (God aſſiſting) inlarge our thoughts in the regreſſion of the Kingdome, from the Spirit to the Father againe, and ſhew, Firſt, the adminiſtration of the Spirit. Secondly, of the Sonne. Thirdly, of the Father; and ſo teach you plainely to pray for the Kingdome of grace, Kingdome of power, and Kingdome of glory when all is returned to the Father.
The Kingdome within and ſeated in mens hearts.
Luke 17.20, 21. The Phariſees would have a Kingdome by obſervation: but Chriſt knowing the Kingdomes adminiſtration, firſt to reſt in the Spirit and grace thereof, takes away that error, and according to the nature of the Kingdome ſets and ſeates it within; for ſuch as is the government; ſuch muſt bee the Kingdome. The government ſpirituall, therefore the kingdome ſpirituall. Grace and the Spirit of grace, carry no outward pompe and externall ſtate; but are all glorious within: And this is that kingdome that ſuffereth violence without, and is oppreſſed by rebels and traitours to the Lord Ieſus, and their owne ſoules.
The Kingdome of violence.
The Kingdome of Gods Spirit is the moſt pious and peaceable Kingdome in the world; yet ſuffereth more than all kingdomes, as ſhall now appeare, Math. 11.12. Luke 16.16. Gods kingdome under the Law and the Prophets ſuffered violence, and ſo ſhall it under Iohn, Chriſt, his holy Apoſtles, and Miniſters, doe for the time of the Goſpell. I know theſe texts are ſtrained to another ſenſe, and ſo my ſelfe have beene a follower of this violence, till that man of God M. Ioſeph Meade, cleared my ſight by his induſtrious and judicious obſervation of the text. It may bee we are both deceived, & it becomes humble men not to bee peremptory in croſſing and controlling others. We all agree of the violence offered to the Kingdome of grace, and diſagree in the proofe of it by theſe texts. Heare then mine arguments and reaſons which I ſubject to the ſpirit of the Prophets.
1. Chriſts anſwer by the Law & the Prophets, ſheweth the conformity betweene the old and the new Teſtament; the ancient and ſurrogate Iſrael of God. Violence waited upon the Church before Chriſt, and ſo will it now, and after him. It is your error (O fooliſh Iewes) to looke now for a kingdome by obſervation, and to ſee your ſelves more redeemed from the Romines and men, than from devils, & your ſleves, more deadly enemies: You have more neede to have Sathan diſplaced, than your ſelves placed in a temporall Monarchy: I am come to ſave your ſoules from ſinnes and not your bodies from bondage. Secondly, Iohn that now preacheth the new Kingdome is in priſon, Math. 11.2. and muſt loſe his head: I looke for no greater favour, my Apoſtles will ſucceede mee, and by ſucceſſion it will laſt till I come and take the Eagles off the carkeiſe, Luk. 17.37, 3. The Kingdome is preached, a thing that the world hateth, and therefore will every man have a blow at it, and violent men will prey upon it: this reading the texts will render, without all renting and tearing the phraſes. 4. The word ſignifying violence, or violent men, was never taken by any Author for inward violence, or motions free and voluntary, but for outward force and externall power, putting others to be patients of their perſecutions and puniſhments.
The Spirits conqueſt.
God is not wanting to his poore ſervants, but gives courage and conſolation in all their oppreſſions. The Spirit ſets up ſuch a Kingdome in the heart and ſoules of Gods people, that no paine or perill can prevaile to conquer their faith and confidence. They are reſolved to carry their lives in their hands, & rather dye than deny that truth that the holy Ghoſt hath taught them. This ſpiritual I Kingdome ſubdues all Kingdomes, yea, more than all Kingdomes, for it gaines that victory over our ſelves which is more than any earthly conqueſt.
Conqueſt by convict on.
The greateſt oppoſition to the Spirit of grace, is in our ſelves. It were eaſie to ruine all the world, and in ſuch conqueſts and converſions men have ſhewed their might and manhood: but to enter the houſe held by the ſtrong man, both of corruption in our ſelves, and ſuggeſtion of Sathan out of our ſelves, is a potent and powerfull worke of grace; Gods Spirit alone is able to beate downe theſe holds, helpe in the conqueſt of our ſelves, and ſubjection to the Kingdome preached and offered vsus in the Goſpell. He it is that brings in faith to beleeve, and excludes infidelity; That raiſeth up in us the comfort of Chriſts righteouſneſſe, and rejecteth our owne; That teacheth us holyneſſe, and how to deny all ungodlineſſe, and every worldly luſt, and to live ſoberly in our ſelves, righteouſly to others, and godly to our King and Commander: of the ſeverall branches of conviction, we ſhall intreate afterwards, and ſhew what ſinnes are convicted and controuled in us, and how wee ought to ſee them, and ſorrow for them, &c.
Conviction by ſupportation.
The Spirit in this Kingdome of grace, worketh & effecteth another ſtrange worke and operation upon the world, in giving his ſubjects power of conqueſt in trials, and to triumph over the world, and all its workings and miſchiefes, Rom. 8.37. In all theſe things we are more than conquerours: What things? even the worſt that the world can doe unto us, and that is to make us Martyres, and themſelves murtherers, yea even to murther themſelves to ſee us ſo little affected with their torments. We ſtand ſtill and do nothing, and ſee our ſalvation of God. To conquer by paſſion is cleane contrary to the world; for ſo the world is conquered, and hee that ſuffers becomes ſubject to another: but we are ſlaine (ſaith the Apoſtle) and our ſlaughter is our victory; nay, more than victory; in ſo doing we conquer the conquerours, and command our oppreſſors. More than conquerours, is more than any Caeſar achieved unto, or ever Monarch effected in his greateſt victories. Who can ſay ſo, but Chriſtians? Emperours have conquered with difficultie, and loſt with greater facility all their kingdomes. They have beene leſſe than conquerours, and never gotten victory, but left it to others to gaine it from them. O the honour of this ſpirituall kingdome, and excellency of grace, that even thriveth beſt vnderunder oppreſſions and worldly violence.
The regreſsion of the Kingdome.
All the honour of this Kingdome redoundeth unto Chriſt, and ſhall then appeare when he appeares to take his Kingdome & great dominion. He ſhould have had no ſubjects but for the Spirit, and none ſo victorious, but for Martyres, who as they have firſt honoured Chriſt by death, ſhall of him againe bee firſt graced with life. Thoſe that are alive and converted, ſhall bee a glory to Chriſt, as hee will bee a glory to them. It is for the perſons in the ſacred Trinity, mutually to raiſe glory one to another: Wee are therefore ordine retrogrado, come from the kingdome of grace to the Kingdome of power, from the adminiſtration of the Spirit, to the adminiſtration of the Son, and ſeeke after three things as glorious as the former, and yet more outward, but not leſſe ſpirituall; for perfection in the Trinity, is both wayes obſerued and effected in progreſſion, the Father perfects his worke in the Sonne, and the Sonne in the Spirit: ſo in regreſſion, the holy Ghoſt perfects grace in power, and the Son perfects power in glory. We will ſpeake of the Sons taking, ruling, and delivering up of this kingdome of power.
Chriſts taking of the Kingdome of power.
Heb. 2.5. mention is made of a world to come, and the ſubjectiō thereof to Chriſt. This wee ſee not (ſaith the Apoſtle) as yet accompliſhed, but wee ſee Ieſus Chriſt crowned and made a King in heaven. His preſence on earth as yet wee have not, ſave in the holy Ghoſt. But hee will appeare in his body, and take this Kingdome and whole world to himſelfe, and turne out of it all the ungodly in the earth. His enemies that would not ſuffer him to reigne over them by his Goſpell, are then to bee brought before him and ſlaine in his preſence.
The taking of his great power.
Revel. 11.17. At the laſt trumpet, and the laſt woe, all Kingdomes fall to Chriſt. But how I pray you? marke the text, He ſhall take to himſelfe his great power, and reigne. To himſelfe immediately, to himſelfe for forme and manner of government. He left it in the hands of the Spirit, and now takes it againe to himſelfe, no more depriving the Spirit of the honour of it in the re-aſſumption, than hee did himſelfe, when he depoſed it into the hands of his Spirit. Now the queſtion will bee how this is done? The anſwer is, with great power; greater than ever before; for it deſtroyes them all, that now deſtroy the earth.
How is it taken?
Daniel aſſoi…es this doubt, and makes it glorious and wonderfull in his extraordinary deſcription of it, Dan. 7.9, 10. &c. Firſt, the Lord Ieſus takes it from his enemies, and caſts downe their thrones, and makes them ſeates for his Saints. Rev. 20.7. he takes it from the laſt beaſt, even becauſe of the little horne, and his blaſphemous and bloody words. Secondly, hee takes it from the Ancient of daies, who in a glorious and moſt illuſtrious manner inſtalles the Lord Ieſus into his kingdome. Thirdly, he is attended and waited upon by the innumerable company of Angels, by whom hee is brought to the Ancient of dayes. Reade the reſt and admite at this inauguration and ſolemnization of the day of Chriſts coronation upon earth, who now in heaven is crowned with glory and immortality.
When it is taken.
2 Tim. 4.1. At the Epiphanie of his kingdome, Marke 13.26. Luke 21.27. when the powers of heaven are ſhaken, and the ſtarres that ſhine in them are humbled to the ground. Earthly potentates that are advanced above others ſhall bee made low. The fall of ſuch ſtarres will not hinder the ſight of Chriſt, but honour it. Other ſtarres being bigger than the earth, would overlay it and men, and ſuffer no man to ſtand upon earth to ſee the Lord Ieſus come in the clouds of heaven with power and great glory.
Hee muſt bee ſeene of all eyes, and therefore it is moſt ſafe to give the ſenſe of the Scriptures by the Scriptures, and to ſay of this day as of the former ſhadowes of it in Babylon and Aegypt, Iſa. 13.10. and 14.12, 13. Ezek. 32.7, 8. The starres of heaven and the conſtellations thereof ſhall not give their light. The Sunne ſhall bee darkned in his going forth, and the Moone ſhall not cauſe her light to ſhine, the bright lights of heaven are put out, when Pharaoh falleth by the Babilonians, and Lucifer ſonne of the morning, aſcended into heaven, above the heights of the clouds, and ſtarres themſelves to bee like the moſt High, comes downe to the ground; when by the Medes and Perſians Belſhazzar is pulled from the orbe of his height and honour. Chriſt the bright ſhining ſtarre of Iacob, and the advanced Scepter of Iſrae, is riſen, and ſhall riſe to ſmite all corners, and ſubdue all Nations. Let us therefore advance him from the taking of the kingdome, to the ruling of it.
Chriſts ruling and reigning in his kingdome.
Dan. 7.14. On this day dominion is given to Chriſt, Zech. 14.9. One Lord, one name, and that over all the earth. In this day will hee reigne in and over all mankinde. Rev. 11, 15. Now the world does not acknowledge him for one Lord, as being ruled by many; neither does it worſhip him by one name, as being diſtracted into many religions: but this will Chriſt remove at his day, and rule by a more equall power, and uniforme worſhip. Paul is our witneſſe, 1 Cor. 15.24, 25, 26. &c. that the end and delivery up of this kingdome to God, even the Father, cannot be, till rule, authority, and power of devils in hell, men upon earth, and even death, the laſt of enemies be fully vanquiſhed and ſubdued: and for this purpoſe, I might produce all the Prophets and holy Apoſtles, ſpeaking glorious things of Chriſts reigning and ruling at the ſound of the laſt trumpet, and comming of the laſt woe, Rev. 10.7. All the Prophets are witneſſes; and St. Peter ſpeaking of the ſame thing, adds to them all the Apoſtles, 2 Pet. 3 2.
They have ill done, that have muzled up the mouthes of the Prophets with a Conſummation and concluſion in Chriſts incarnation. The Iewes diſpute, Dan. 2.35. and 7.11. That Meſſiah muſt come when the Monarchies are as chaffe before the winde, and quite blowne out of the world: When the feete and foundation, even the ten divided toes in the bottome of that terrible image are cruſhed, and conquered by the victorious ſtone, whoſe kingdome becomes a mountaine, filling the whole earth. Hee muſt then take place when the laſt beaſt is ſlaine, his little horne (having eyes to watch the ten hornes, and to ſpeake blaſphemies againſt God) is conſumed. Vtter ruine muſt befall all Chriſts enemies before he take from the Ancient of dayes his dominion and univerſall command over all the world. Hence they would conclude againſt Chriſtians, that their Meſſiah is not come, for they urge us by our owne confeſſion, that hee came in the dayes of Auguſtus Caeſar, when the laſt beaſt flouriſhed moſt, & was farre enough from chaffe or clay: it was not then come to the tenne toes, or ten hornes, in which it hath held to this day, and therefore as yet Meſſiah is not yet come.
Stay (ſtubborne Iewes) wee will not take theſe texts from you but grant them, and yet deny your conſequent: for Meſſiah by the teſtimony of the ſame Prophet muſt firſt come to redeeme, Dan. 9.24. Your weekes are gone, and might aſſure you Meſſiah is come, and hath made reconciliation for you & us. He is gone to heaven, and hath left his kingdome in the hands of his Spirit; againſt him you have rebelled, and brought upon your ſelves the end in my text: repent and hee will returne to you, and you ſhal ſee him, as Daniel hath delivered unto you, and witneſſed by an Apoſtle of Chriſt, Act. 3.19, 20, 21. and is the onelyonly and laſt reaſon of the ſtay and ſlackeneſſe of his comming, and performance of his promiſe to you in ſpecial, 2. Pet. 3.9. Would God you were at as good agreement with our holy Apoſtles, as wee are with your Prophets, we ſhould ſoone and ſuddenly both meete in this kingdome of power.