A Discourse of the Two Covenants, Book 3 · Chapter 6 · Section 1
SECT. I. How and why Gods Soveraignty is made over to the Saints.
Doctr. §. 1. I Now come unto the ſecond particular implied in the fourth Head, and that is the Soveraignty of God, which is made over in this promiſe, I will be thy God, for God doth imply a Supremacy, Rom. 9.5. He is God over all: Eph. 4.6. There is one God and Father of all, who is above all, and through all, and in you all, &c. And hence the Obſervation is, That God hath in the new Covenant made over his Soveraignty and Supremacy over all things to the Saints, ſo that it ſhall be truly exerciſed as for his own glory, ſo for their good alſo. And for the handling of this point I muſt ſhew, (1) What the Soveraignty of God is: (2) That it is by the Father committed into the hands of Chriſt: (3) That it was by the Father committed and is by Chriſt exerciſed in the behalf of the Saints, in all the adminiſtrations of it. (4) The grounds or the reaſons of it, why it was neceſſary, that to whom he ſhould be a God, they ſhould have an intereſt in him as he is Lord of all. (5) The Application of all.
1. What is the Soveraignty of God? It is that abſolute and univerſal Authority which he hath over all things, as being the works of his own hands; and ſo much Chriſt teaches his Diſciples to acknowledge, Mat. 6.13. Thine is the kingdom; Pſal. 10.2, 19. The Lord hath prepared his throne in heaven, and his kingdom ruleth over all; and therefore he is called a great King, Mal. 1.14. King of kings, and Lord of lords; and therefore all things are ſaid to be in the hand of the Lord, Deut. 33.3. all the Saints are in his hand, Eſa. 50.2. Is my hand ſhortned? Iſa. 50.2.Now there is a hand-ruling, a hand-providing, a hand-protecting, a hand-aſſiſting, a hand-inflicting, and a hand-diſpenſing; for all theſe are to be underſtood by the hand of the Lord in the Scripture. And this Kingdom and Dominion of God (1) is univerſal; there is no reſtraint or limitation of his Kingdom, it doth reach unto all things in Heaven and in Earth; his Kingdom ruleth over all, he doth whatever he will in Heaven and in Earth, and in the Sea, and in all deep places; and therefore he is commonly in Scripture called The Lord of Hoſts: The Lord of Hoſts is with us, and the God of Jacob is our refuge, Jam. 5.4.&c. Jam. 5.4. The crys of them enter into the ears of the Lord of Sabbath or Hoſts: all the creatures are under his power, as their abſolute Commander in chief, all is but his Army, and he is the General of them, he doth order and marſhal them all at his pleaſure. There are four reſpects why he is called the Lord of Hoſts, [1] propter numerum & multitudinem, they are many, not a few, but the whole army of them, from the Angels in Heaven unto the meaneſt creatures, the whole hoſt of them is in his hand, under his power, and at his diſpoſe. [2] Propter ordinem & diſpoſitionem, they are not barely a number, but they are ordered and placed in their ſeveral conditions and ranks, Joel 2.7.Joel. 2.7. it is expounded of the Locuſts and Caterpillars that the Lord did threaten, and he ſaith, They ſhall every one keep their ranks; even in the moſt diſorderly condition of things there is an order that the Lord doth ſet, the ſtars in their courſes ſhall fight, Judg. 5.20.&c. the word is foreign ab exaltationibus ſuis, from their Towers: it's a Metaphor taken from fighting, from Caſtles, or ſome high places of ſtrength, from their Towers, foreign, as the Septuagint renders it, and ſo we alſo render it, in their order, and in their courſes, as God hath ſet them. [3] Propter praeparationem, they are an army, and therefore prepared for the battel, ready to go upon all ſervices, any deſign that the Lord would appoint them, for they have their weapons in their hands, Ezech. 9.1. Every man with his ſlaughter-weapon in his hand, the very Flies and the Lice, the Caterpillar and the Canker-worm, they are all of them armed, and all of them ready for ſervice when he doth command them. [4] Propter ſubordinationem & obedientiam, they all of them go at his commandment; they continue to this day according to his ordinance, for all are his ſervants, they do diſpatch his commands; for he ſaith to one, Go, and he goeth, &c. as it is ſaid of the Angels, Ezech. 1.14. Their going and returning is as a flaſh of lightning, with the greateſt readineſs and dexterity that can be, every one of them moves in their own due order with all poſſible ſpeed that can be.
(2) It is ſupreme; his government is independent upon any other; all other Authorities are from God, and therefore they all hold of him, Dan. 4.17. The moſt High rules in the kingdoms of mortal men, &c. deponit reges, & diſponit regna; à Deo ſunt omnes poteſtates, quamvis non omnium voluntate; magnus eſt Caeſar, ſed Deo minor: he depoſeth Kings, and diſpoſeth Kingdoms, &c. and therefore ſaith the Lord, Ezech. 21.26. I will overturn, overturn, remove the diadem, and take away the crown. Yea the Lord Jeſus Chriſt, though he be King of Kings, and the great and the only Potentate, foreign, yet he received the Kingdom from another, Eſa. 9.6. Dan. 7.14. he gives a Kingdom and Power and great Dominion, he doth commit all judgment to the Son; he hath a government, but it is given him, and though he be our Lord, yet he is therein but the Fathers ſervant, &c. and therefore he doth rule ſo as none other doth: [1] He gives all what being he will, according to his Soveraignty; and therefore there are ſeveral degrees of beings, they were all in his hand, and there is an election unto being, and unto the order of being. [2] He doth appoint them to their end; as he made all for his own glory, and they ſhall be unto his glory; ſo in what way he will glorifie himſelf by them, ſome in mercy, and ſome in judgment, ſome veſſels unto honour, and ſome unto diſhonour. [3] He doth give them what law he will, ſome have a law written in their nature, there are ordinances of the heavens; and ſome have a law given them upon their underſtandings from without. [4] He doth order all their actions, that there is not any thing they do but it is according to the rule and dominion that he hath over them; not a ſparrow falls to the ground without my Father; The lot is caſt into the lap, but the determination is from God: not the ſmalleſt or the meaneſt, ordinary, and caſual things but they are at his diſpoſe, all come under his government, and are ſubjected unto his dominion. [1] From him all is received. [2] Unto him all ſhall give an account; Kings and Rulers, he is the Judge of all the Earth, and they that now judge ſhall then be judged; and Chriſt himſelf ſhall give up his account unto the Father; as he is Gods King, he rules from him, and for him. [3] Unto him at laſt all ſhall be reduced: it's true, by way of oeconomy and diſpenſation, for a while, there is a Kingdom in the hand of the Angels, and the Magiſtrates, and in the hand of Chriſt; but Chriſt ſhall put down all rule and authority, and he ſhall give up his own into the hand of the Father, that God may be all in all; ſo that all Nations ſhall be returned unto him; as of him are all things, ſo to him ſhall be all things.
(3) It is an abſolute Dominion; for it's wholly according to his will. [1] He hath none to give laws unto him, or ſet him down the rules of his government; all other governours in the world have their rules ſet them, by which they are to rule and to diſpenſe all things, but he doth whatever he will in heaven and in earth; he doth pluck up, and he doth build up; he doth kill, and he doth make alive; and all is at his will, and he doth whatever he will in heaven and in earth, and in the ſea, Dan. 4.32. according to his will he works in the armies of the heavens, and in the inhabitants of the earth, and none can ſtay his hand, or ſay unto him, What doſt thou? none can reſtrain him, none can call him to an account for it, and ſay, Why haſt thou done this? Shall the clay ſay to the Potter, Why haſt thou made me thus? he gives not account of any of his matters, he only rules by will without giving a reaſon. Therefore amongſt the creatures there is no ſuch thing as an abſolute Monarchy, in which men ſhould rule by will; for men are to rule as men, that is, by reaſon and by love; an abſolute Monarchy is but abſolute Tyranny; there muſt be known rules, by which they muſt govern: but ſo doth not the Lord, there is none to preſcribe to him, for his will is the rule of goodneſs, non ideò volitum, quia bonum, ſed ideò bonum, quia volitum, a thing is not therefore willed by God, becauſe good, but it's therefore good, becauſe willed; for there is nothing that is good antecedent to the will of God. [2] It is abſolute in reſpect of the greateſt things; all being under his diſpoſe, not only mens temporal, but their eternal eſtates; he can ſhew mercy unto one becauſe he will, and he can harden another, and it is becauſe he will; one ſhall be for the glory of his grace, and another for the glory of his juſtice, and he doth it freely, and hath no reaſon but his own will; one ſhall be high, and another low; one in honour, and another in diſhonour; one ſhall be imployed, and another laid aſide; one ſhall be raiſed from the dunghil and ſet amongſt Princes, and made to inherit the Throne of Glory; for the pillars of the earth are the Lords, and he hath ſet the world upon them, 1 Sam. 28. he will ſometimes work by means, and according to their nature, and ſometimes he will lay the means aſide, and he will work without them, and ſometimes contrary unto them, that the battel ſhall not be unto the ſtrong, nor the race to the ſwift, nor favour to men of underſtanding; but there is a diſpoſing, a time and a chance, which ſhall befal them all, Eccleſ. 9.11. by which he doth mean the diſpoſing of the higheſt power; but it is called chance, quia illa ordinatio ab homine non cognoſcitur, that ordination is not known to man: and all is, that man may find nothing after him, he will not go by any ruled caſes, that ſo all the world may ſee, that he hath an abſolute Soveraignty, and hath no other rule for his government but his will only.
§. 2. This Soveraignty of God is during the ſtage of this world committed into the hand of Chriſt as Mediator: for he it is doth act and exerciſe all the attributes of God; as all threatnings are executed by him, and by him all promiſes are performed, ſo all the attributes of God are exerted by him; and therefore Col. 1.15. He is the image of the inviſible God, there we may ſee all the glory of the Lord in the face of Jeſus Chriſt, Joh. 5.22. He hath committed all judgment to the Son; judicium dominium ſignificat, he it is upon whoſe ſhoulders the government is, he bears up all things, and he rules all things by the word of his power in heaven and in earth; and therefore he is called, 1 Tim. 6.15. foreign, The only Potentate, not that God the Father is put out of authority, but he rules in and by his Son, as he will at the laſt day execute judgment by him, and he hath given him power to execute judgment, becauſe he is the Son of man, and this Kingdom that he hath received, he ſhall ſurely give up unto the Father again.1 Cor. 15.24. And the Kingdom of God which is committed unto Chriſt is twofold, ſpiritual and providential.
1. It is ſpiritual, by which he doth rule in the ſouls of the Saints in heaven and in earth, in the one it is a Kingdom of Glory, and in the other of Grace, which is called the Kingdom of God, Rom. 14.17. The kingdom of God conſiſts not in meat and drink, but in righteouſneſs and peace and joy in the Holy Ghoſt. The kingdom of God comes not with obſervation, Luk. 10.21.the kingdom of God is within you; and in this Kingdom, (1) he ſets up a Throne in the ſouls of men, and appears unto them in his glory, as a great King, and they ſee him and know him ſo to be, Rev. 4.3. there is a glorious high Throne, and the Lord ſits thereon, and they do worſhip before him, they look upon him as a King upon his Throne, though it be called a Throne of Grace. (2) As a King he gives Laws unto the ſoul, and binds the inward man, that what they do is for conſcience ſake, Rom. 13.5. Act. 23.1. I have lived in all good conſcience: for Conſcience is regulated by a Law, that's a good conſcience, and none can preſcribe laws to conſcience but God alone; for it is in vain for man to give a Law unto that which he cannot judge for the breach of it, but this is the habitation of the great King. (3) In this Kingdom he hath enemies to ſubdue;1 Joh. 3.8. and therefore he did come to deſtroy the works of the Devil, firſt to caſt out Satan, and call men to tranſlate them out of his Kingdom, Col. 1.13. and then to deſtroy the works that he had wrought in their ſouls;Col. 1.13. the word is foreign, to looſe the works of the devil; ſin and corrupt principles in the heart are the Devils works, and the great thing that he doth labour in from day to day: now firſt the word doth ſignifie to deſtroy or demoliſh, Joh. 2.19. Deſtroy this temple, and 2 Pet. 3.11. it is the deſolation of all things here below; ſo that though the Devil hath erected the building, the Lord will ſurely pull it down, he ſhall not have that habitation for himſelf to dwell in, where Gods Kingdom is to be ſet up. 2. It notes alſo ſolvere, to looſe it, ſo that a man is bound by it, and it is unto him as a ſnare, the works of the Devil in a man are an enthralling thing; but thus to fight the battels of the Saints doth belong to the ſpiritual Kingdom of Chriſt. (4) He doth beſtow and confer graces and gifts; theſe are the proper gifts that belong unto this Kingdom, he is Melchiſedeck King of Righteouſneſs, and he is alſo King of Peace; he doth give gifts unto men, and before the Throne are the ſeven Spirits of God, Rev. 4.5. all the graces of the Spirit and the gifts of the Spirit are at his diſpoſe, and he gives them out as he ſees it good. (5) He rules in their hearts and in their ways, for the Spirit of Chriſt is foreign, the guide of the way of his Saints, he doth lead them; Joh. 16.14. My ſheep hear my voice; they are his ſheep, he goes before them, and they follow him: They follow the Lamb whereſoever he goes; all that Dominion of God ſubjecting of their wills unto the will of God, and their conſciences to the rule of God alone, is the ſpiritual Dominion of Chriſt within them. (6) He hath the keys of hell and of heaven, he doth open heaven, and tranſlate his people unto glory, and they that are in enmity, he doth open hell for them; for it is he that hath his reward with him, Behold I come quickly, and my reward is with me; there is none can open and ſhut heaven but Chriſt, and this he doth as he is the ſpiritual King of his Church, this Kingdom he hath entred upon, but it is but begun, it is not come unto its perfect glory; but there will come a time, Rev. 11.16, 17. That the kingdoms of the earth ſhall be the Lord's and his Chriſt's: and the mountain of the Lords houſe ſhall be exalted upon the tops of the mountains, when the light of the Moon ſhall be as the light of the Sun, and abundance of grace ſhall be poured out, that the weak ſhall be as David; there ſhall much more of the glory of the ſpiritual Kingdom appear than now there doth; for now the Devil ſeems to rule in the hearts of all the men of the world,Rev. 20. but then ſhall Satan be bound for a thouſand years, in fine ſeculi milleſimi anni malitia omnis aboleatur è terra, & juſtitia regnet, &c. Lactant.
2. The providential Kingdom which is the government of all things in the world: (1) All the works of God are committed into the hand of the Mediator, Ezech. 1. there is the ſubordination, and ſo Pſal. 8. All ſheep and oxen are all under his feet, which cannot be ſpoken of Chriſt as God, it's ſpoken of Chriſt as he died and roſe again, Eph. 1.21. he is made the head of all things unto the Church; therefore it muſt be underſtood of him as Mediator, he hath committed all judgment unto the Son, and it is, that all men might honour the Son as they honour the Father, Phil. 2.11.that every knee might bow to him, and every tongue confeſs that Jeſus is the Lord, to the glory of God the Father; for this is the honour that the Father did promiſe Chriſt, to give him a kingdom and glory, that the government of all things ſhould be in his hands: for it is by me kings reign, Prov. 8.15. it's ſpoken of him whom the Lord poſſeſſed in the beginning of his way, before his works of old, I was ſet up foreign I was anointed, which is the ſame word uſed Pſal. 2.6. and therefore it's not ſpoken of him as God (ſo he was not anointed) but it's ſpoken of him that was God-man, Mediator.
(2) All the great things in Scripture are attributed unto him; he it was that brought the floud upon the old world, for it was his Spirit did ſtrive with the old world, 1 Pet. 3.19, 20. and he it was that deſtroyed Sodom, he it was that brought Iſrael out of Egypt, and that led the people in the wilderneſs, he it was that gave them a Law, and he it was that did ſhake heaven and earth,Heb. 12.27, 28. all the ſhakings that have been were from him, and he it is that muſt fulfil all the prophecies and all the promiſes in the word; and then his name ſhall be called the Word of God, Rev. 19.13. and he it is that fights all the battels of his people; and he is cloathed with a garment dipt in blood, and the armies of heaven do but follow him, and he hath a name upon his garments, which is the higheſt name, King of kings, and Lord of lords, &c. he doth deſtroy Antichriſt with the breath of his mouth, and the brightneſs of his coming, and he it is that doth prepare new Jeruſalem as a Bride for the Bridegroom.
(3) He it is that ſhall judge the world, and he could not judge the world, if he did not rule the world, he muſt imploy them, and he muſt reward them; for God will give unto every man as his works ſhall be; he doth rule as the Fathers ſervant, and he ſhall judge as the Fathers ſervant; Judgment being the laſt act of his Kingly Office, having ordered all things for the great accompliſhment of all the Fathers ends; for he doth all for him according unto the counſels that are in his boſom, which he hath revealed to him, &c. Judgment is committed unto the Son of man, both for government here, and the ſentence hereafter;Joh. 5.22. and therefore it is ſaid, All judgment is committed to him.
(4) He ſhall give up the Kingdom unto the Father, 1 Cor. 15.24. that is, that which he hath received; but it is the government of all things that he ſhall give up, that of the Angels as well as any other; he ſhall lay it down, having attained all the ends thereof; ſo that then God ſhall be all in all in the Saints and in the world, &c.
(5) Chriſt himſelf tells us, That he hath received ſuch a commiſſion from the Father, not only to govern the Church, but to rule and to order all things in the world for their ſake, Joh. 3.35. The Father loveth the Son, and hath given all things into his hand, that is, in his power, under his government, and at his diſpoſe, as Gen. 24.10. all the goods of his Maſter were in his hand, under his power and authority, and at his diſpoſe: and ſo Job 1.12. the Lord ſaith unto Satan concerning Job, Behold all that he hath is in thy hand; he did not give this to Satan as by commiſſion, but by permiſſion, he left all the goods of Job in the Devils power,Joh. 5.22. to do with them what he would: and Joh. 5.22. The Father judgeth no man, but hath committed all judgment to the Son; there is indeed a Kingdom which belongs unto Chriſt, as he is the ſecond perſon in the Trinity, a Kingdom which is regnum naturale, a natural Kingdom, wherein Chriſt is equal with the Father, and a Kingdom that he doth not receive from the Father, neither is he ſubordinate unto the Father in it; he is not the Fathers ſervant, as he is in the mediatory Kingdom; for this is the ſame to all the perſons, Father, Son, and Spirit, and the Son hath the ſame dominion, and is equal with them all; but this cannot be the Kingdom that is here ſpoken of, for it cannot be delegated by God, becauſe it is natural, and he cannot put the Kingdom out of himſelf; neither can it as a gift be received by the Son, becauſe it is natural unto the Son as it is unto the Father, it's his own proper right; but the Kingdom that is here ſpoken of is a power given unto the Son, in which he is the Fathers ſervant, and ſubordinate unto him; and therefore it's not ſpoken of the nature of the eſſential Kingdom, the government which belongs unto Chriſt as God, but as Mediator only; and by Judgment Interpreters generally underſtand pro imperio & adminiſtratione rerum omnium in coelo & in terra, Chemnit. ſo that the government of all things is in the hand of the Mediator; for it is a power that is given by the Father unto the Son, which could not be unto him ſimply as God, but as Mediator only.
(6) The Spirit of Chriſt doth rule, act, and order all things in the Providential, as well as in the Spiritual Kingdom; as we ſee it, Ezech. 1.12, 20.Ezech. 1.12, 20. there is Chriſt ſet forth as ruling all things in heaven and earth, and it is not ſpoken of Chriſt as he is the ſecond perſon, but as he is Mediator; for it's ſpoken of him as having a dominion given to him as he is the Son of man; the Angels move the wheels, and the Spirit acts the Angels. Now how doth Chriſt as Mediator govern? It is by the guidance of the Spirit, and this Spirit moves both the Angels and the wheels; it is not ſpoken of thoſe ſpiritual acts of the Holy Ghoſt upon the hearts of the Saints, but of the ordinary diſpenſations of Providence ordering all things here below, ſo as the ends of Chriſt may be attained. It is the Mediator therefore that doth govern all things, and the motions and impreſſions that are made both upon the Angels and the wheels, they are from the Spirit of the Mediator, who makes the Spirit to be the Viceroy in the providential as well as in the ſpiritual Kingdom, as the Father makes the Mediator to be in them both: and as the Father doth not diveſt himſelf of power, but keeps the original of it in himſelf, that we may ſtill ſay to him, Thine is the kingdom; only he doth it by the Son, who doth exerciſe it; ſo it is true of the Spirit alſo, the Son hath the power, he governs all, he doth it immediately by the Spirit, the immediate execution and adminiſtration of it is in the hand of the Spirit in the one Kingdom as well as in the other.
(7) This will further appear by the ſeſſion of Chriſt at the right hand of the Father; for it doth import poteſtatis & Majeſtatis plenitudinem, a plenitude of power and Majeſty. [1] The higheſt Majeſty and glory; for it is the higheſt degree of his exaltation, Heb. 8.1. therefore called the right hand of Majeſty in the heavens. [2] It is the higheſt Authority and Soveraignty; for ſitting at his right hand implies, that all things are put under his feet, as it is Pſal. 110.1. 1 Pet. 3. ult. ſitting down upon his Throne, Angels and Powers being made ſubject unto him, Eph. 1.20, 22. all things put under his feet, which is the higheſt Soveraignty and the greateſt ſubjection that can be, for all to be his ſervants, his vaſſals; and therefore Rev. 1.18. when he is in heaven he is ſaid to have the keys of hell and of death; keys are an enſign of authority, and ſo are uſed in the Scripture, the keys of the kingdom of heaven are his, and the keys of death and hell are his, all authority in this world and the world to come; and therefore Mat. 28.17. immediately before his aſcenſion he ſaith, All power is given to me both in heaven and in earth: it's true, that he had it given him from the Fall; and he did exerciſe it by virtue of the Covenant that was paſſed between him and the Father; for his Kingly Office and his Prieſtly Office in the efficacy of them began together, but yet he did not actually reign as Mediator, that is, as God-man, till in our nature he aſcended up on high, and ſate down in heaven with the Father upon his Throne; and though quoad poteſtatem judiviariam, according to his judiciary power, all things are now put under his feet, for the adminiſtration of all things are in his hand, yet quoad executionem actualem, as to actual execution, ſo it is not; there are many things that ſeem to oppoſe him, and to be enemies unto his government; therefore he muſt reign till he hath put all his enemies actually under his feet, 1 Cor. 15.15. ſo then he that ſits at the right hand of God rules the world; but Chriſt as God doth not ſit at the right hand of God, and as he is the ſecond perſon; therefore it is as he is Mediator that he ſits at Gods right hand, and ſo all judgment and authority are executed by him.
(8) If this be made as the ground why all authority is in the hand of Chriſt, becauſe he is the Son of man, then he hath this authority over all things, not as he is the ſecond perſon only, but as he is Mediator, as he is God-man; but this is the reaſon and the ground of it, Joh. 5.17. He hath given him power to execute judgment, becauſe he is the Son of man; Joh. 5.27.which hath ſeveral interpretations given of it, all will prove the thing. [1] Becauſe he is the Son of man, that is, becauſe he is the Son of man that was foretold, Dan. 7.13, 14.Dan. 7.13, 14. to whom the kingdom ſhould be given by the Ancient of days, and therefore is given unto him all government, becauſe he is the perſon that was foretold, to whom it ſhould be communicated. [2] Becauſe he is the Son of man, foreign is rendred quatenus, and ſo it is by Beza, that is, he hath all power given unto him, and all judgment, not only as he is God, as he is the ſecond perſon, but as he is the Son of man, quatenus homo, &c. non tantùm ſecundùm naturam divinam, ſed etiam humanam; and ſo Chemnit. doth from hence infer, humana natura in Chriſto aſſumpta eſt in communicationem gubernationis rerum omnium, praecipuè verò regno Deo in Eccleſia. [3] It is by many others interpreted by that place, Phil. 2.10. Becauſe he humbled himſelf, and took upon him the form of a ſervant, therefore God hath highly exalted him, and given him a name above every name, that to the name of Jeſus every knee ſhould bow, &c. that is, this is the reward that the Father hath given him for his obedience in his humiliation, taking upon him our nature, the form of a ſervant; therefore he is exalted unto the higheſt pitch of Majeſty and of Authority, to be next to God himſelf. Now which interpretation ſoever we take of theſe, it will appear, that this power is given unto him, not only as he is God, but as he is Mediator, and that the formalis ratio of giving it unto him is as he is the Son of man, and not as he is God; for as he is God, he had an equal hand in the Soveraignty of all things, and an equal right to it with the Father and the Spirit, and ſo it could not be ſaid to be given to him; but it is given him as the Son of man, and as a reward of his obedience, becauſe he became the Son of man.
But to anſwer an Objection or two about this. 1. It is objected, It appears plainly by Scripture, and is by you granted, That there is a double Kingdom of Chriſt, the one belonging to him by nature, and the other given to him by the Father; the one proper only unto Chriſt the Mediator, the other common to the Father and the Spirit, as well as to the Son; the one to be exerciſed for ever, and the other but for a time; wherefore there are two diſtinct Kingdoms of Chriſt; why therefore may we not ſay, that as he is the ſecond Perſon he rules in the world, and as he is the Mediator he rules in the Church only?
Anſw. I do confeſs there are two Kingdoms, and theſe are really diſtinguiſhed one from another; that Chriſt as God hath an eſſential Kingdom equal with the Father, and a Kingdom which he doth receive by donation from the Father as he is God-man; but I ſay, That the exerciſe and adminiſtration of both Kingdoms are now in the hand of the Mediator, and ſhall be unto the time of the reſtitution of all things, for the Father judges no man, Joh. 5.22. that is, natura divina abſolutè ſine Mediatore; judicium, ſive totam adminiſtrationem dedit Filio Mediatori incarnato, &c. Chemnit. i. e. totius mundi imperium, &c. The Divine nature hath committed all judgment to Chriſt, &c. ſo that the ſpiritual Kingdom is adminiſtred by the Spirit in the ordinances of the Goſpel, and the providential Kingdom by the power of his Spirit working without ordinances, who orders and diſpoſes of all the creatures unto their ſeveral ends; but yet all this is by the hand of the Mediator, and he doth not ſimply as he is God rule in the providential Kingdom only; for all judgment is committed to him, [that is, the government of all things] as he is the Son of man; as he is the Son of man ſo he rules the Angels, and they act the wheels, and as he is the Son of man, ſo he is appointed Heir of all things, and as he is the Son of man, ſo all things are put under his feet, all ſheep and oxen, and the beaſts of the field, &c. therefore it's but a conceit to ſay, That Chriſt doth rule the world indeed as he is God, but he doth rule the Church as he is Mediator; for it appears plainly, That both of them are acts of his Kingly Office as he is Mediator, as the judging of the world will be at the laſt day; and he tells us, that God gave him all this power for this end, That he might give eternal life unto as many as the Father had given him, Joh. 17.20. he doth rule all things in the world, ſo as he makes them ſerviceable unto ſpiritual ends; but it's done by him not ſimply as God, but as Mediator: and ſo much Mr. Gileſpy cannot but grant out of Calvin in Aarons Rod, pag. 203. that all things are put under the feet of Chriſt the Mediator, not only in reſpect of glory and dignity, but in reſpect of his power and over-ruling providence, whereby he can diſpoſe of all things, ſo as they make moſt for his glory, &c. which is all that I aſſert; and that the Mediator is not barely Gods ſervant in the ſpiritual Kingdom, but in the Kingdom of Providence alſo, is plain from Pſal. 8.6. Eph. 1.22.
Object. 2. But Chriſt as Mediator is King, Prieſt, and Prophet, but he is not ſo any where but in his Church; therefore to ſay, that Chriſt as Mediator doth it, is as much as to ſay, he doth it as King, Prieſt, and Prophet; and ſo he ſhall be made a King, Prieſt, and Prophet unto the Pagans, and unto all other creatures, even to the Devils, &c.
Anſw. It's not neceſſary that whatever he doth as Mediator muſt flow from all his Offices; for he doth many things as he is King, that he doth not as he is a Prieſt, or a Prophet: he is unto the Angels a King, and that as he is the Son of man; for he is the Head of all Principalities and Powers; and yet he is not unto the Angels a Prieſt; yet as Mediator he rules them, and they do belong unto his Kingdom as Mediator: and as he is King, ſo he ſhall judge the world alſo at the laſt day, ſo he ſhall judge the Heathen, he ſhall judge the Devils, and ſo he doth rule them now, and over-rule them for the good of the Church; and yet he is not unto the Heathen a Prieſt nor a Prophet, neither is he ſo unto the Devils: But his rule and dominion over the works of God is as truly part of his Kingdom, as his rule and dominion over the ſouls of the Saints; the Mediator is not a Prieſt and a Prophet to every thing to whom he is a King, and yet he is a King as Mediator, and ſo far as any thing relates unto his Kingly Office, ſo far it may be ſaid to belong unto him as Mediator, becauſe as Mediator he is King as well as Prieſt; he is indeed a Prieſt and a Prophet only to his people, but as he is a King ſo he rules over his enemies, even thoſe that will not acknowledge his kingdom over them. It's true, that none have an intereſt in any Office of Chriſt, but he that hath an intereſt in them all, and therefore he cannot be ſaid to be our King ſo as to rule us for our ſpiritual and eternal good, unleſs he be alſo our Prophet and our Prieſt; and none are in this ſenſe the Subjects of the Kingdom of Chriſt, but they that conſent to and accept of his government, they that kiſs the Son; but yet he is a King appointed by God, though he be not accepted by us, and therefore he is Gods King, that is, he rules by Gods commiſſion, and as a ſervant unto his ends, even then when we acknowledge him not to be our King, and his government is not aſſented to by us; he will judge them as a King, though he doth not ſave them as a King.
§. 3. The government of all things in his Kingdom is exerciſed by him in the behalf of the Saints, and ſo they have a right to the Soveraignty of God, and it is made over to them, as will appear, 1. In this, that it was given to Chriſt for their ſake; he hath a kingdom given him not for his own ſake, but for our ſakes, Joh. 17.2.Joh. 17.2. He hath given him power over all fleſh, that he might give eternal life unto as many as thou haſt given him, imperium accepit Chriſtus, non tam ſibi, quàm noſtrae ſalutis cauſâ, Calv. ſo that it was with ſpecial reſpect unto them, that he did undertake the government of the world; had it not been that he had a people in the world that were given him of the Father, and whoſe names were written in the Lambs book, and whom he did intend to ſave, he would not have undertaken the government of all things; for Eph. 1.22. he is made the head over all things, but it is to the Church, magna conſolatio eſt, quòd tantum imperium habet is, qui id exercet Eccleſiae bono, &c. Grot. But wherein lies the force of this reaſon, that he muſt have power over all fleſh, that he might give eternal life unto as many as God had given him? Why could not Chriſt have given them eternal life unleſs he had had power over all fleſh, unleſs the government of the world had been put into his hands? I conceive the force of it to lye in this. 1. Had the government ſtill been in the hand of God as God, ſo he muſt have proceeded according to the rules of the firſt Covenant, and according to the ſeverity of a God; and therefore the Father judgeth no man. Now the Father as God, and the Son as God have but one judgment, and they do proceed by the ſame rule; and if the Father cannot judge them but he muſt deſtroy them, then neither can the Son as God; for they have one and the ſame will and judgment: but ſuppoſing a Mediator, one that will undertake to give God ſatisfaction for ſin, then the world may ſtand, and it is fit that he ſhould rule it that hath bought it; he hath bought the perſons of the Saints, and the ſervices of all the creatures for their good; therefore it is by Chriſt that the world ſtands, the government is put into his hand as Mediator; for had not there been a Mediator, the world muſt have periſhed under the weight of the firſt tranſgreſſion; but that the world might ſtand, and men live in the world in their ſucceſſive generations, and ſo by grace attain holineſs and glory, for this cauſe there was power given him over all fleſh; and this is the reaſon given by Chemnitius, why the Father judges not immediately, Patris noſtri ſive Divinae naturae judicium cum peccatoribus agentis eſt juxta ſeveritatem & rigorem legis divinae, &c.
2. He could not give them eternal life elſe, becauſe he could not order all things for their ſpiritual good, even all the motions of the creatures, all the temptations of Satan, all the affections of men, either good or bad, ſometimes in ways of love and courteſie, ſometimes in ways of diſpleaſure and perſecution, and all providential occurrences; ſuch opportunities of ſervice, and ſuch occaſions of ſinning, which he hath the ordering of for the good of his people: All things do work together for good to them that love God, Rom. 8.28.becauſe all of them are in the hand of a Mediator, for this very end and purpoſe, that he might order all things ſo as might conduct them ſafe to heaven: how comes it to paſs, that all the creatures do ſervice to the Saints, and there is not one of them that can do them a diſſervice in reference to their ſpiritual eſtates? Cyrus in ways of kindneſs ſhall be drawn out to the ſervice of God, My ſhepherd, ſaith God, he ſhall be; and wicked men ſhall wipe them as a man doth a diſh, &c. the fire ſhall not burn them, the water ſhall not drown them, no weapon formed againſt thee ſhall proſper, &c. All this is becauſe that the adminiſtration of all things are put into the hand of a Mediator for their eternal good, and he will order all things ſo as they ſhall conduce unto that great end for which he hath undertaken the government in the Kingdom of Providence, it's all in order to the ſpiritual Kingdom, it was purely out of the love of the Father to the Saints, that he did give the Kingdom unto Chriſt, and it was purely out of love to the Saints that he did accept of it; and thus the Lord laid help on one that's mighty: Chriſt the Mediator doth adminiſter all things for their good, and that both in the ſpiritual and in the providential kingdom. In the ſpiritual kingdom all the Ordinances are for their good, it is for the edification of the Saints, and the building up of the body of Chriſt, Eph. 4.12. all the inſtitutions of Chriſt are for their good, and all the motions of the Spirit, in what kind ſoever, and the deſertions of the Spirit,Cant. 4. ult. all of them are, that their ſpices may flow forth, whether it be North wind or South wind, and they have two quite different or contrary qualities and operations, yea the very operations of the Spirit, and the deſertions of the Spirit alſo work for good: the Lord hides his face for a little moment, that he may have mercy upon them with everlaſting kindneſs, &c. So it is in the providential kingdom alſo, all is for the good of the Saints,1 Pet. 1.6. and they ſhall be gainers by it in the end; ſo much affliction they have, as they need; and ſo much proſperity, as will do them good; for the Lord delights in the proſperity of his ſervants, he feeds them with food convenient for them. We ſee in the ſtory of the four Monarchies, how they all wrought for their own ruine, and the Churches advancement in the end, and that they did all but lift at the Church as at a burdenſom ſtone, and they themſelves were broken thereby, all tended to the Churches glory and greatneſs: And the mountain of the Lords houſe ſhall be exalted upon the top of the mountains, and new Jeruſalem ſhall come down from God out of heaven, and all Nations ſhall come unto the Church, and bring their glory unto it, and lick the duſt under the ſoals of their feet; the Lord will make it manifeſt to the world, that they are a people that he hath loved; and therefore 1 Cor. 3.21, 22. All things are yours, things preſent and things to come, all are yours; the vials that are now poured out, Chriſt hath the ordering of them, and they ſhall all of them make for the good of the Church in the end.
3. Chriſt is at the right hand of the Father, and we ſit there together with him: Eph. 2.6. He is exalted unto the right hand of Majeſty, and hath all authority put into his hands, and that not for himſelf, but as a publick perſon, as a repreſentative head; and therefore we have an intereſt in all his authority which he is inveſted with; he doth adminiſter all things for us as our head, and as one that hath undertaken it in our behalf.
4. God hath ſubjected all his Soveraignty unto the prayers of his people by virtue of the Covenant, it being made over to them, Eſa. 45.11. Concerning my ſons and the works of my hands command ye me; and the people of God therefore in their prayers have deſired God to rent the heavens, to ſhake the earth, to remove mountains: Awake for thy people unto the judgment that thou haſt commanded, the hand of the Lord is not ſhortned, what Soveraignty and Power ſoever God hath over the creatures, they can deſire God to put it forth according to his wiſdom, as their neceſſity ſhall require, and they do expect that it ſhall be done; they dye in the faith of it, that Rome ſhall be ruined, and Antichriſt deſtroyed, verbo victus eſt mundus, verbo Eccleſia eſt ſervata, & Antichriſtus, ut ſine manu coepit, ità ſine manu per verbum conteretur, Luth. and they have curſed men in the name of the Lord, upon this ground, that the Soveraignty of God ſhall be put forth for their deſtruction; the Saints of God have done ſo of old, and ſo do the people of God now, blaſt men by their prayers, the fire that goes out of their mouths, Rev. 11.5. devoureth their enemies, &c. and ſo doth Luther curſe Antichriſt, Pereat igitur in aeternum, & maledicant omnes Angeli & Sancti huic portento, &c. and he dyed in the faith of it, that the Lord by his Soveraignty, even the zeal of the Lord of Hoſts, ſhould perform this.