The World to Come, Part
THE VVorld to Come. OR, The Kingdome, of Chriſt aſſerted, In two Expoſitory LECTURES On Epheſ. 1. 21, 22. verſes. PROOVING That between the ſtate of this World as now it is, and the ſtate of things after the day of Judgement, when God ſhall be all in all; There is a world to come, which is of purpoſe, and in a more eſpeciall manner appointed for Jeſus Chriſt to be King, and wherein he ſhall more eminently Reign. Preached by Mr. Tho: Goodwin many yeares ſince, at ANTHOLINS, LONDON. Publiſhed for the Truths ſake.
DAN. 7. 27.
And the Kingdome and dominion, and greatneſſe of the Kingdome under the whole heaven, ſhall be given to the Saints of the moſt high, whoſe Kingdome is an everlaſting Kingdome, and all Dominions ſhall ſerve and obey him.
LONDON, Printed, and are to be ſold in Popeſ-head Alley, and in Weſtminſter Hall, 1655.
THE WORLD TO COME. OR, The Kingdome of Chriſt aſſerted. In two Expoſitory LECTURES.
EPHES. 1. 21, 22.
Farre above all principalitie, and power, and might, and dominion, and every name that is named, not only in this world, but alſo in that which is to come; and hath put all things under his feet.
THeſe words ſet forth, and proclaim the ſupremacy of our Lord and Saviour Jeſus Chriſt over all perſons, by what names or titles ſoever diſtinguiſhed, or dignified in all Gods dominions, belonging either to this world, or that which is to come. I ſhewed you before what it was, for Chriſt to ſit at Gods right hand, as alſo how it was amplified by the ſubl…mity of the condition, and by the quality of the perſons, over whom Jeſus Chriſt is ſet: by Principalities, Might, and Dominions, he would include all ſorts whatſoever, as Angels good and bad, and ſo Magiſtrates. Now I am to ſpeak of the extent of Chriſts dominion, and that is in this world, and in the world to come; the great thing to be opened, is, what is meant by the world to come; There are three interpretations given of the words.
Sence. 1 Firſt, it is taken for heaven and earth, this ſtate of the world on earth, & that ſtate of the world in heaven, which are two worlds, only here will be a queſtion, why heaven ſhould be called a world to come, when it is extant now as well as the earth, which is called the preſent world: To which it may be anſwered, that though heaven be a world now that is extant, yet to us poor creatures here below it is a world to come, though it was created at the ſame time this lower world was, its comfort to Saints that they have a world to come; for wicked men come in for the greateſt ſhare in this, therefore called men of this world; let them take it, its their world; Saints have a world to come, Luke 18. 13. but this doth not ſeem to be that which the Apoſtle aimes at here.
Sence. 2 Secondly, this phraſe may note the duration of Chriſts kingdome that it is everlaſting; for ſo in Scripture it is uſed to expreſſe eternity, Mat. 12. 32. And therefore Iſa. 9. 6. which we tranſlate the eternal Father; the Septuagint reads, the Father of the world to cōme, and ſo Chriſts kingdome is ſaid to be for ever and ever; that is, not for one ever but for all evers, the Apoſtle in Heb. 10. 12. ſaith, that Chriſt after he had offered one ſacrifice for ſinne, for ever ſate down at the right hand of God. Now that word for ever doth not relate to Chriſts ſitting at Gods right hand, but rather to the ſacrifice he offered, who for ever by one ſacrifice took away ſinne; for it may be ſaid that there are not Principalities and powers for ever, that Chriſt may ſit for ever at Gods right hand; when this world ends, there will be an end of all Principalities, and powers, 1 Cor. 15. 24. Then cometh the end, when he ſhall deliver up the Kingdome to the Father and ſhall put down all rule, &c. Take notice in what ſence Chriſt hath a kingdome, and ſits at Gods right hand for ever, and in what ſence he is ſaid to give up this kingdome to the Father, I would clear it by two diſtinctions.
Diſtinct. 1 Firſt, there is a naturall kingdome due to Jeſus Chriſt as he is in the God-head, and a naturall inheritance due to him being man, as he is joyned to the God-head: For ſo hee inherits the priviledges of that ſecond perſon, which is this naturall Kingdome, which he obtained, and which was due to him by inheritance, Heb. 1. 8. To the ſonne he ſaid, thy throne O God is for ever and ever: he ſpeaks of his naturall inheritance, though the right be involved in him as he is God, and ſo he is joyned in commiſſion for ever as God and man with the Father, and ſo in reſpect of this naturall dominion of his all things are ſaid to be made by him and for him, Col. 1. 16. Now this naturall right that Jeſus Chriſt hath remains for ever, and accordingly many of thoſe priviledges which are to be underſtood by his ſitting at the right had of God, they likewiſe muſt remaine for ever.
As firſt, a fulneſſe of joy; At thy right hand is fulneſſe of joy. Jeſus Chriſt doth enjoy a fulneſſe of joy immediately by God himſelfe.
Secondly, All that perſonall honour and thoſe glorious abilities which he was filled and crowned with, when he went firſt to heaven, Heb. 2. 9. all theſe ſhall remaine to eternity; And they are naturally due to Chriſt, though they were beſtowed on him then when he came to heaven; he is thus in commiſſion with his Father, ſo farre as naturall rule goes, though in that reſpect leſſe then the Father.
2. The ſecond part of this diſtinction is, that there is a diſpenſa…ory kingdome that Chriſt hath, and that is, as he is conſidered as Mediator between God and his Church, which kingdome is given to him, it is not by nature due to him, but as he was the Sonne of God, he was choſen our to exerciſe that power which in this kingdome is held forth, and this is pointed out by his ſitting at Gods right hand, which God gave him as the reward of his obedience, John 5. 22, 23. The Father judgeth no man, but hath committed all judgement to the Son; It is committed to Chriſt, he is that Lord that God hath ſet up to do all his buſineſſe for him viſibly and apparantly; and this kingdome is in a ſpeciall manner appropriated to Chriſt; it is ſo Chriſts, as it is not the Fathers, in a more eminent manner; the Father judgeth no man. To appropriate a work to one perſon rather then another, is an act of Gods wiſdome; hence it is that Chriſt hath his work for a time, and afterwards gives it up to another, till the day of judgement be over Jeſus Chriſt hath the government of the kingdome, and ſhall reigne; but after the day of judgment, the kingdom is to be given up to the Father, & the reaſons why God hath appointed a time of raigning to Chriſt.
Firſt, is to draw all mens thoughts to him; that is, that all men might honour the Sonne, as they honour the Father. John 5. 22. As for every work there is a ſeaſon, ſo likewiſe for every perſon, wherein they ſhall in a ſpeciall manner be more glorious.
Secondly, this was a reward exceeding due to Jeſus Chriſt, that he ſhould have a kingdome appropriated to him for a ſeaſon, that all judgment ſhould be commi…ed to him, and he ſhould draw all mens eyes to him in a more immediate manner, becauſe he vailed himſelfe in obedience to his Father; therefore the Father to recompence him, he will not appear himſelfe ſo much in the government; ſaith he, let my Sonne take it, I will commit all judgement to him; and ſee the equity of this, becauſe God will put all things under the feet of Chriſt, therefore will he againe give up all things to God, and be ſubject himſelfe to him as God-man, 1 Cor. 15. 28. Though Jeſus Chriſt hath this kingdome and means to conquer all his enemies, before he give it up: yet when he is in the height of his dominion, when he is in his full triumph, and hath cleared all the worlds accounts, then will he give up the kingdome to the Father; which may teach us, when we are higheſt, and moſt aſſiſted and raiſed, to fall down and give glory to the Lord; ſo Jeſus will do when he hath all enemies under his feet, and judged and pronounced ſentence upon all, then will he ſet up his father, deliver up the kingdome unto him, and he ſhall become all in all, this will be the laſt and great ſolemnity of all.
This is the firſt diſtinction, his naturall kingdome which is due to him as man joyned to God, that remains forever, but there is ſomething of his Mediatory kingdome to be given up.
Diſtinct. 2 The ſecond diſtiction is this; This Mediators kingdome it receives a double conſideration.
Firſt, Conſider Chriſt as a Mediator for the Church, and ſo conſider him as under imperfection, ſinne, or miſery, or any other want, till they ſhall be compleat; or
Secondly, Conſider him as he is head to the Church, made compleat, and perfected in all parts & degrees, that I may explain my ſelf: You may call to mind, that when I opened the third and fourth verſes, compared with the ſeventh verſe, I told you that in election there were two great deſignes or contrivements; the one was more principall, and cheif, which I called Gods decree of the end, what Gods deſigne was to make us, and there it was that God choſe us in Chriſt as a head unto abſolute glory, which with Chriſt and in Chriſt we ſhal have for ever in the higheſt heavens.
Secondly, God deſigned the way unto this end, and ſo God was pleaſed, that he might ſet off the glory of that perfect ſtate the more; therefore he lets us fall into ſin and miſery, and ſuffers our bodies and ſouls, to be ſeparated, before we ſhall come to that end which God hath deſigned us to; To enjoy this Canaan, we muſt go through a wilderneſſe to it. Now anſwerable to this double deſigne of God, Jeſus Chriſt hath a double relation to his Church, the one as a head ſimply conſidered, and ſo were choſen in him, to that perfect ſtate unto which God hath deſigned us; Secondly, Chriſt hath the relation of a Redeemer and Mediator for us, that as we are fallen into ſinne, and miſery, and diſtreſſe, ſo he might redeem us and helpe us; now while the Church is in an imperfect ſtate, and hath not all its members, nor they out of all danger neither; though they be in no reall danger, yet they are to give an account of their actions, and there is a final ſentence to be paſt upon them; and in that ſence, there may be ſaid to be forgiveneſs of ſinne in the world to come, and therefore Paul prayes for one, that he may finde mercy at that day; Now while there is any ſuch thing as guilt, or the appearance of it, or any imperfection, and till that finall ſentence be paſt, ſo long is Jeſus Chriſt a Mediator for us, and ſo God hath given him all power in heaven and earth, to give eternall life to them that believe: Now ſo long as Jeſus Chriſt rules in a way of conflict, and as a Conqueror is deſtroying ſinne and death, and all emnity, alſo raiſing ſoule and body, and bringing them together; in this ſence the Sripture ſpeaks of his ſitting at the right hand of God; but when once the finall ſentence is paſt, then this work of the Mediator, his reigning, as to deſtroy enemies and ſuch like is over, and then Jeſus Chriſt will preſent us to to his Father, Loe here I am, and the children which thou haſt given me; we are now as thou didſt look upon us in thy primitive thoughts in election; ſo he ſtands in relation to them as a head, there we are conſidered as perfect, and the Mediators office is laid down, and God becoms all in all both to Chriſt and us. I would add a third thing to this, & that is, how Chriſt is a King, and ſits at the right hand of God for ever; when Jeſus Chriſt hath given up this kingdom of his Redeemer-ſhip unto the Father, yet then he ſhall ſit down for ever with this honour, that it was he that did exerciſe this office, ſo that there is not a ſoule loſt, nor a ſinne unſatisfied for, nor any enemies unſubdued; it is true, he is not a Generall in Warre any longer, but he ſhall have this honour, that he did all theſe exployts, brought all theſe rebels in; ſo that indeed, & in truth, Jeſus Chriſt ſhall reign more gloriouſly with the Father after that time of judgement is over, then ever he did before; now he ſhall raigne triumphantly, whereas before he raigned as one in conflict and conqueſt. Jeſus Chriſt himſelfe will ſay, that he never was King ſo much as he ſhall be now; Jeſus Chriſt ſhall ever have the glory of it, that he was that great and glorious Dictator, that he ſubdued all enemies, and delivered up the kingdom peaceably to his Father, and in ſome ſence ſet the Crown upon his Fathers head, who was as it were in ſome ſence put out of his rule in the world by Satan and wicked men, that did what they liſt; and the Saints they lye under ſin and miſery, and Chriſt he ſubdues all theſe enemies, and preſents all theſe ſoules to the Father with a peaceable rule and government, and this he enjoys with the Father for eternity; now whereas it is ſaid, Of his kingdome ſhall be no end, the meaning is, it ſhall not be deſtroyed for ever; its a kingdome that gives way to no kingdome, it ſhall ſtill be continued, though he himſelfe give it up to the Father, and become viſibly and apparently more ſubject then he was before; not in reſpect of his Godhead, for ſo he is never ſubject; nor in reſpect of his manhood, for ſo he is always ſubject; but then Chriſt ſhall acknowledge the Father to be the Author of his kingdome, and that he gave him power, and honour, and glory, and then ſhall he reſigne up his Crown to his Father againe from whom he had it; ſo much for the ſecond ſence of the words.
Sence. 3 Now I will adde a third interpretation of theſe words (Not only in this world, but in the world to come) but not to exclude the other two I named before, but it ſhall rather take them in, and that which I ſhall ſay is this; That betweene the ſtate of this world as now it is, and the ſtate of things after the day of Judgment, when God ſhall be all in all: there is a world to come, which is of purpoſe, and in a more ſpeciall manner appointed for Jeſus Christ to be King in, and wherein he ſhall more eminently reigne.
God hath appointed a ſpeciall world, on purpoſe for Jeſus Chriſt, which in Scripture is called a world to come, and Chriſts world: That as this world was ordained for the firſt Adam, and given to the ſonnes of men: ſo there is a world to come for the ſecond Adam, even as that time after the day of Judgment, is more eminently; for God when he ſhall be all in all: So there is a world to come, which is made for Jeſus Chriſt, and which the Angels have nothing to do withall, for it is not ſubjected unto them, as this world now is. Heb. 2. 5, 6, 7, 8. Ʋnto Angels hath he not put into ſubjection the world to come, whereof wee ſpeake, but one in a certaine place teſtifieth, ſaying, What is man that thou art mindfull of him, &c. Thou madeſt him lower then the Angels, thou crownedſt him with glory and honour, &c. And hath put all things in ſubjection under his feete: But ſaith hee, Wee ſee not yet all things put under him, but wee ſee Jeſus Christ, who was made lower then the Angels, crowned with glory and honour, &c.
We ſee plainly that he ſpeaks there of Jeſus Chriſt as he doth here in the Text: And what he here in the Epheſians calls ſitting at Gods right hand, there he expreſſeth it to be his crowning with glory and honour: And then likewiſe for that paſſage of all things being under the feete of Chriſt, which is ſpoken of here in the Epheſians, the Apoſtle quotes out of Pſalm 8 6. which ſpeaks of Chriſts dominion, and that ſentence is no where found in the Old Teſtament, but only there, and quoted likewiſe in 1 Cor. 15. 27. all which places relates to Chriſt: Then againe he calls it a world to come, in Heb. 2. that is ordained for this man, and hee doth the like here in the Text; therefore theſe places compared together, we ſee how they agree. 1 Cor. 15. 25. He ſaith, Chriſt muſt reign till he hath put all things under his feet, which he quotes out of Pſalm 110. 1 So that theſe places before named, they are all parallel places with the Text, and there is another place parallel with it, 2 Pet. 3. 7. compared with the 13. verſ. The heavens and earth which are now by the ſame word, are kept in ſtore and reſerved to fire againſt the day of judgement. And at the 13. verſe, in oppoſition to the heavens and earth which are now, he ſaith, We according to his promiſe looke for new heavens, and a new earth, wherein dwelleth righteouſneſſe; that is, we look for a world to come, wherein righteouſneſſe dwels: and that theſe places hold forth the ſame thing, appeares by this, that when he had alledged there was to be a new heaven, and a new earth, that is, a world to come: At the 15. verſe, he quotes Paul, that he had written to them of theſe things, and that was in his Epiſtle to the Hebrews: For it's the beſt argument to prove that Paul wrote the Epiſtle to the Hebrewes; Hee hath written to you, ſaith he, of this new world, and that was in Heb. 2. there hee wrote of this new World: So likewiſe unto this give all the Prophets witneſſe, in Acts 3. And therefore I am not aſhamed to give witneſſe to it too, Rev. 5. 10. When they ſaw Chriſt once take the booke, and was inſtalled King, what do their thoughts preſently run out too? it is to the World to come. He hath made us Kings and Prieſts, and we ſhall reigne on earth: To be ſure at the day of Judgment they ſhall, which ſhall certainly be a long day, when all the accounts in the world ſhall be certainly rip't up, and the world ſhall be new hung againſt the approach of their new King, and the glory of the creatures then wil put down the glory of this old world. We ſee then how this place to the Epheſians, and that in Heb. 2. how parallel they are: Now I would have you conſider likewiſe the ſcope of the 8. Pſalm, as the Apoſtle brings it to prove this new World: And indeed any one that reads that Pſalm, would think the Pſalmiſt doth but ſet out old Adam in his Kingdome in Paradiſe, who was made in his nature a little lower then the Angels; One would thinke that were all the meaning, and that the Apoſtle applies it to Chriſt only by way of alluſion: but the truth is, the Apoſtle brings it to prove, and to convince theſe Hebrews, that that Pſalm was meant of the Meſſiah whom they expected; ſaith he, One in a er taine place hath teſtified: Hee brings it as an expreſſe proof and teſtimony that it was meant of Chriſt, and was not an alluſion only. Now the ſcope is this, as you read in Rom. 5. 13. that Adam was a type of him that was to come, namely Chriſt: So in the 8. Pſalm, you read there Adams world is the type of a world to come. The firſt Adam had his world where there was ſheep, and oxen, and fowles of the ayre: Now whereas it is ſayd in the Pſalm, that all things were under his feet, it is not meant of man in innocency, but of the Meſſiah, Chriſt and his world, which is made of purpoſe for him, as the other world was for Adam; That it was not meant of man in innocency properly and principally, appears,
Firſt, becauſe it's ſayd, Out of the mouths of babes and ſucklings haſt thou ordained ſtrength: There was no babes and ſucklings in Adams time, he fell before there was any.
Secondly, it's ſaid was to ſtill the enemie & avenger: But the Devill was not ſtilled by Adam, he overcame him; therefore it muſt be meant of another that ſhould ſtill this enemie: How excellent (ſaith the Pſalmiſt) is thy name in all the earth, ſpeaking of this world. Adam he had a Paradiſe, but he never propagated Gods name in all the earth, much leſſe did he ſound it in the heavens.
Again, Adam, though man, yet he was not the ſon of man, but called the ſonne of God, he came not of a man.
Againe, take the argument the Apoſtle uſeth; ſaith he, this man muſt have all ſubject to him, all but God; he muſt have Angels ſubject to him, for he hath put all things in ſubjection under his feet: This could not be Adam, no not in the ſtate of innocency; but it's true of Jeſus Chriſt, Angels and all were under his feet.
2. As it is not ment of man in innocency, ſo it cannot be meant of man fallen neither, that is as playn as the other. The Apoſtle himſelfe ſaith, that we ſee not all things ſubject to him. Some think that is an objection the Apoſtle anſwers, but indeed it's a proof to prove that man fallen cannot be meant, for we do not ſee all things ſubject to him: You have not any one man of the whole race of man-kind to whom all things are ſubject; take all the Monarchs of the world, there was never any man that was a ſinner that had all ſubject to him, therefore it is not meant of man fallen: but ſaith he, We ſee Jeſus crowned with glory and honour, and therefore it's this man, and no man elſe that is there ſpoken of: And then againe, take notice, that it is not an Angel to whom all ſhall be ſubject, but plainly man that is made a little while lower then the Angels, but then crowned with glory and honour.
And it is not only this world that ſhall be in ſubjection to this man, but it is a world to come: For ſaith he, We ſee not yet all things under his feet, but we ſee Jeſus Chriſt crowned with glory and honour: Therefore it is not this world, but there will be a world that ſhall be in ſubjection unto Chriſt, when all things ſhall be under his feete: And it is that which the 8. Pſalm ſpeaks of; beſides Chriſt interprets this Pſalm of himſelfe, Mat. 21. 16. when as they cryed Hoſanna, and made him the Saviour of the world, the Phariſees were angry at it: and our Saviour confutes them out of this Pſalm, Know you not, or have you not read, that out of the mouths of babes and ſucklings he hath ordained praiſe, quoting this Pſalm to ſpeak of himſelfe; what the meaning is, I refer to what Mr. Mead hath written upon the 8. Pſalm, he interprets it of that man Chriſt principally, that was but a babe, by whom God would ſtil the enemie, it is therefore Jeſus Chriſt to whom only all things are ſubject, & ſhal be put under his feet: He is the ſole manwhom the Pſalmiſt and Apoſtle means, that hath a world to come, ordained for him, as the firſt Adam had a world made for him, ſo ſhall Jeſus Chriſt the ſecond Adam have a world to come made for him, this world was not good enough. When I conſidered (ſaith he) thy heavens, the work-manſhip of thy hands. Jeſus Chriſt hath a better world, a better heaven and earth then Adam had: A new heaven and a new earth, according to his promiſe, when the Saints ſhall reign: This world he hath not ſubjected to Angels, none of thoſe Principalities and Powers rule there: As there are two Adams, and the one was the type of the other, ſo there are two Covenants, the Law and the Goſpel; the Angels, they by nature were above the world, and all things in it, and the Law was their Covenant, they were the deliverers and declarers of it, the Law was given by Angels.
There's a ſecond Covenant, which is the Goſpel, ond that declares and ſpeaks of this ſecond world made for Chriſt: Now the Angels, God hath not uſed them to preach the Goſpel, they do not meddle with it, that worke is not carryed on by them; but God hath appointed men to do it, who were babes, and ſucklings; out of their mouth hath he ordained ſtrength, to begin to create this new world, but then why is it a world to come? If we ſpeak of it as the Goſpel beginning of it; becauſe as the other world was 6. days in making, the work went on by degrees, ſo will it be in this new world: and we are now but at the firſt dayes worke, the perfecting of it is to come. Therefore the Kingdome of heaven is ſayd to be like to a grain of muſtard-ſeed, which is the leaſt of all ſeeds, but grows to a great bigneſſe by degrees: The Apoſtle calls converſion a delivering of us from this preſent evill world; there is the firſt days work, and God will never leave till he hath perfected this world: and becauſe the perfection of it was to be afterwards, therefore it was ſayd to be A world to come: And as the firſt world had a ſeventh day for the celebration of the Creation in it, ſo hath the new world a Lords day, a Reſt, of which hee ſpeaks in Hebr. 4. Now this world, when it is finiſhed, it ſhall not be ſubject to Angels, but to Chriſt, and his babes and ſucklings, to the man Chriſt Jeſus for whom it was made, and to the Saints who ſhall be the Citizens of this world; as they ſuffer with him, ſo they ſhall reigne with him. Wee do not read that the Angels at the day of Judgement, ſhall ſit upon thrones of Judgement: But it's ſayd of Saints, that they ſhall ſit upon thrones, Mat. 19. 20. and ſo in Rev. 20. And ſo likewiſe Chriſt promiſeth to give the government of tenn Cities to him that had ten Talents, and improved them; and five Cities to him that had five Talents. The Devils ſhall be ſhut up; and if they be gone, there needs not the Principalites of good Angels to oppoſe them. That which good Angels do to the Saints in this preſent ſtate below, that office and worke ſhall the Saints that ariſe from the dead perform unto the Saints that ſhall remaine alive in that world to come. For it is now ſuch as have part in the firſt Reſurrection that ſhall have to do in that world, and not Angels, and it's no abſurdity neither: And if Angels which have alwayes beheld the face of the Father (as Chriſt ſaith of them) yet have they beene buſied and employed about things below, why may not Saints be ſo too? It will be an honour rather to them: Thou hast made us Kings and Prieſts, and we ſhall reigne on earth: It is true, the Angels ſhall gather the Elect from all the corners of the world, and they are Executioners to throw men to hell: but they that are the Principalities and powers of this vvorld to come, they are men that ſhall judge the Angels, and then ſhall Chriſts Kingdome be at it's height; and when that is ended, the Kingdom ſhall be given up to the Father.
Ʋſe 1 Firſt of all, take notice, that here is two worlds for you that looke for happineſſe: Me-thinks you ſhould be ſatisfied with the expectation of this. Alexander wept before he had halfe conquered this world, that there were no more for him to conquer; out of a ſuppoſition, when he had conquered all, what hee ſhould do afterwards: If thou hadſt the ſame deſire, thou needſt not care for this world; for there is another world, as there are things preſent, ſo the comfort is, there are things to come. Care not for this world, it is old Adams world, it brings oft times much loſſe to Saints, it's well if thou canſt get handſomely rid of it, with little ſinning; It is called a preſent evill world. It was all Chriſt deſired for his Diſciples, John 17. Not that they might be taken out of the world, but kept from the evill of it: But there is a world to come, which Abraham and all Believers are Heyres of; for they were not only heyrs of Canaan, but it is expreſly ſayd in Rom. 4. 13. that they were Heyres of the world.
Ʋſe 2 Secondly, Admire wee this man, Chriſt Jeſus, whom God hath thus advanced and ſet up, and hath made a world of purpoſe for him, peculiarly for him and his to enjoy, and for him and his (as under him) to rule and govern: That he that was the ſcorn and deriſion of men (for ſo Chriſt was when here below) that God ſhould raiſe him up, and ſet him at his own right hand, and ſubject all Principalities and powers unto him, and uſe him in all that great buſineſſe of judging the world. If this had been ſpoken of God, it had been no wonder, for all Nations of the earth are but as the drop of the bucket to him; but to heare it ſpoken of man, who is but a drop of that bucket, that this babe or ſuckling ſhould ſtill Satan, ſubdue Angels, have them all under him: O how excellent is thy name in all the earth! This made the Pſalmiſt admire, What is man that thou viſiteſt him? Viſiting is ſometimes put for viſiting in anger, as in Pſalm 59. 9. So God viſited Chriſt at firſt; and when that was done, he viſited him with favour; hee takes that broken ſhattered man and raiſeth him up, to crown him with glory and honour: What is man? He ſpeaks of the nature of man, as being united to the God-head. What is this babe, this ſuckling, that thou ſhouldſt raiſe him up to ſuch an height? All this concerns us, for the Pſalmiſt calls him the Lord our God, how excellent will his name be one day in all the earth. This will ſwallow up the thoughts of man and Angels to eternity. Now put all together, and here is the moſt glorious appearance of a Kingdome that ever eyes beheld, more by farre than all the Kingdoms of the world that Satan ſhewed our Saviour, take but what this Chapter holds forth of it.
Firſt, here's a father of glory mentioned, verſ. 17. For as God is the fountain of glory, ſo himſelf is the father of it. This father hath an eldeſt ſonne whom he made a man, and viſited him as you have heard, and ſet him in the Throne at his owne right hand: There is your King; and to ſet out the glory of this King, he hath Nobles under him, as Principalities, and Powers, and Mights, and Dominions, he hath them all under his fect; Thoſe that are his Friends, they fall down and worſhip him, they throw down their Crowns before him; and for thoſe that are his enemies, hee hath the moſt glorious conqueſt over them; he ſits and makes them his foot-ſtoole, that he may ſit the eaſier: And for Satan that great Devill, Jeſus Chriſt triumphs ſo over him, that he makes his children ſet their feet upon his neck, here is the higheſt exaltation that ever was; What can be added to make Chriſt Jeſus more glorious? one would thinke hee hath enough? He is a King over a whole world, is advanced in the higheſt Throne, he hath the higheſt power, all is under his feet; what is there more to be added? Look upon Adam, who was the type of Chriſt, he had a world about him, he had a Paradice, a Court which was peculiarly his, as the King of the world (if he had ſtood) he was the father of our nature; what wanted this man? he wanted a wife, a helper, God himſelfe ſaith ſo, all this was in a type. This man Chriſt Jeſus, we heare of his advancement, …ar above all Principalities and powers. Here is a father of glory, and a ſonne ſet in glory, and he hath glorious Nobility enough: But where is the Queen? what ſaith the-words following; He hath given him over all to be the head of the Church, above all priviledges elſe: He counteth this the higheſt and chiefeſt flowr in the Crown, that he is a head to the Church, who is his body, and the fulneſſe of him that filleth all in all; as if our Lord and Saviour ſhould have ſaid, though I have all this honour, and am thus full, yet if I have not a body, a Church, I wan… my fulneſſe; for the Church is the fulneſſe of him that filleth all; therefore above all hath God given this to him to be a head to his Church, Chriſt hath all elſe under his feet: but come up, ſaith he to the Church, and ſit on my right hand, Pſal 45. As I ſit at my Fathers right hand, and as I ſit down in my Fathers throne, you ſhall ſit downe with mee in my Throne. And though all things elſe be under my feet, I will have my Church, my body, ſit on my right hand, for ſhe is my fulneſs. (My brethren) Jeſus Chriſt delights more in love then in power; Though he be a King, and hath all power committed to him, yet that doth no whit abate his love, he takes care that his Church ſhall ſhare with him in his glory and greatneſſe: Oh what is man that thou art mindfull of him! the Lord Chriſt and the Church made up that man.