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fice, yet as the Son of Man he exercised no such Dominion, professing that his Kingdom was not of this world; but after he rose from the dead, then as it were in Hebron with his own. Tribe he tells the Apostles, All power is given unto him; and by virtue thereof, gives them injunctions; and at his Ascension he enters into the Jerusalem above, and there sits down at the right hand of the Throne of God, and so makes a solemn entry upon the full and entire Dominion over all things; then could St. Peter say, Let all thé Acts 2. 36. house of Israel know assuredly, That God hath made that same Jefus, whom ye have crucified, both Lord and Christ.
The immediate Effect of this regal Power, the proper Execution of this Office, is the fubduing of all his Enemies; for he is set down on the right Heb. 10. 12, hand of God, from henceforth expecting tịll his enemies be made his foot- 13. ftool. This was the ancient custom of the oriental Conquerors, to tread up.. on the Necks of their fubdued Enemies; as when Joshua had the five Kings as his Prisoners, he said unto the men of war which went with him, come Fosh. 10. 24, near, put your feet upon the necks of them. Thus to signifie the absolute and total Conquest of Christ, and the dreadful Majesty of his Throne, all his Enemies are supposed to lie down before him, and he set his feet upon
them. • The Enemies of Christ are of two kinds, either temporal or spiritual ; the
temporal Enemies I call such as visibly and actually oppose him, and his Apostles, and all those which profess to believe in his Name. Such especially and principally were the fews, who rejected, persecuted and crucified him ; who after his Resurrection, scourged, stoned, and despightfully used his Disciples; who tried all ways and means imaginable to hinder the propagation, and dishonour the profession of Christianity: A part of his regal office was to subdue these Enemies, and he fet down on the right hand of God that they might be made his Footstool : which they suddenly were according to his Prediction, There be fome standing here which shall not taste Mat. 16. 28.
of death till they see the son of man coming in his kingdom. For within · few years the Temple, the City, and the whole Polity of the Jews were
destroyed for ever in a revenging manner by the hands of the Romans, which they made use of to crucifie the Lord of Life. The Romans themfelves were the next Enemies, who first complied with the Yews in Christ's Crucifixion, and after in defence of their heathen Deities endeavoured the Extirpation of Christianity by successive Perfecutions. These were next to be made the footstool of the King of Kings ; and so they were when Rome the regnant City, the head of that vast Empire, was taken and fack'd; when the Christians were preserved, and the Heathens perished; when the Worfhip of all their Idols ceased, and the whole Roman Empire marched under the banner of Christianity. In the same manner all those Persons and Nations whatsoever, which openly oppose and persecute the name of Christ, are Enemies unto this King, to be in due time subdued under him, and when he.calleth, to be. Nain.
The spiritual Enemies of this King are of another nature ; such as by an invisible way make opposition to Christ's Dominion, as Sin, Satan, Death. Every one of these hath a Kingdom of its own, set up and opposed to the Kingdom of Christ. The Apostle hath taught us, that sin hath reigned unto Rom. §. It. death; and hath commanded us not to let it reign in our mort al bodies, that we should obey it in the lusts thereof. There is therefore a Dominion and Kingdom of Sin fet up against the Throne of the immaculate Lamb. Satan would have been like the most High, and being cast down from Heaven, hath erected his throne below; he is the Prince of this world: the spirit which John 12.13; now worketh in the children of disobedience is the Prince of the power of Ephel; 2. 2. the air; and thus the rulers of the darkness of this world oppose themselves
and 6. iz. Oo
to the true light of the world. Death also hath its dominion, and, as the Rom. 5. 14, . Apostle speaks, reigned from Adam to Mofes ; even by one offence death 17. reigned by one, and so set up a ruling and a regal Power against the Prince Atts 3. 15.
For the destruction of these Powers was Christ exalted to the right hand of God, and by his regal Office doth he subdue and destroy them all. And
yet this destruction is not so universal, but that Sin, Satan, and Death, shall 1 Cor. 15. 24. still continue. 'Tis true he shall put down all rule and authority, and powe
er, but this amounts not so much to a total destruction, as to an absolute Phil. 3. 21. fubjection : for as he is able, fo will he subdue all things unto him felf. The
principal end of the regal Office of the Mediator, is the effectual redemption and actual falvation of all those whom God hath given him; and whofoever or whatfoever opposeth the Salvation of these, is by that opposition constituted and become an enemy of Christ. And because this enmity is grounded upon that opposition, therefore so far as any thing oppofeth the Salvation of the fons of God, so far it is an enemy, and no farther : And consequently Christ, by fitting at the right hand of God, hath obtained full and absolute power utterly to destroy those three spiritual Enemies, so far as they make this opposition; and farther than they do oppose they are not destroyed by him, but subdued to him: whatsoever hindrėth and obstructeth the bringing of his own into his Kingdom, for the demonstration of God's mercy, is abolished; but whatsoever may be yet subfervient to the demonstration of his Justice, is continued.
Christ then as King destroyeth the power of Sin in all those which be* long unto his Kingdom, annihilating the guilt thereof by the vertue of his death, destroying the dominion thereof by his actual Grace, and taking away the spot thereof by Grace habitual. But in the reprobate and damned Souls, the spot of Sin remaineth in it's perfect dye, the dominion of Sin continueth in its absolute power, the guilt of Sin abideth in a perpe. tual obligation to eternal Pains : but all, this in fubjection to his Throne, the Glory of which consisteth as well in punishing Rebellion as rewarding Loyalty.
Again, Christ fitting on the right hand of God destroyeth all the strength
of Satan and the powers of Hell: by virtue of his Death perpetually reHeb. 2. 14.
presented to his father, he destroyeth him that had the power of death, that is, the Devil. But the actual destruction of these powers of dark
ness hath reference only to the elect of God. In them he preventeth the Ephef.6. 11. wiles, those he taketh out of the snare ; in them he destroyeth the works, 2 Tim. 2. 26. those he preferveth from the condemnation of the Devil. He freeth them I John 3. 8. i Tim. 3.6.
* here from the prevailing power of Satan by his Grace; he freeth them
hereafter from all Possibility of any infernal opposition by his Glory. But still the reprobate and damned Souls are continued Slaves unto the powers of Hell; and he which fitteth upon the Throne delivereth them to the Devil and his Angels, to be tormented with and by them for ever ; and this power of Satan still is left as fubfervient to the demonstration of the Divine Justice.
Thirdly, Christ sitting on the Throne of God at last destroyeth Death it 1 Cor. 15.26. self: For the last enemy which shall be destroyed is death. But this destruction
reacheth no farther than removing of all power to hinder the bring
such perfons as are redeemed actually by Christ into the full possession of his 105. 13. 14. heavenly Kingdom. He will ranfóm them from the power of the grave, he
will redeem them from death. O death, he will be thy plague; O grave, he · will be thy destručtion. The Trump shall found, the Graves shall open, the
Dead fall live, the Bodies shall be framed again out of the Dust, and the
return to Life, and Death shall be swallowed up in victory. The Sons of , cortes can God shall then be made completely happy both in Soul and Body, never again to be sepatated, but to inherit eternal Life. Thus he who liteeth a the right hand of God hath abolished death, and brought life and immortality to light. But to the reprobate and damned Persons, Death is not destroyed but improved. They rise again indeed to Life, and so the first Death is evacuated; but that Life to which they rise is a second, and a far worfe Death. And thus Christ is set down at the right hand of God, that he might fubdve all things to himself.
The regal Power of Christ, as a branch of the Mediatorship, is to continue till all those Enemies be subdued. For he must reign till he hath put all. Cor. 15. 25. enemies under his feet. But now we see not yet all things put under him. Heb. 2. 8. Therefore he must still continue there : and this necessity is grounded upon . the promise of the Father, and the expectation of the Son. Sit thou on my Pfal. 110. 1. right hand, until I make thine enemies thy foot-stool, saith the Father ; upon which words we may ground as well the Continuation as the Session. Upon this promise of the Father, the Son sate down at the right hand of God, from Heb. 16. 12, henceforth expecting till his enemies he made his foot-stool. Being then the 13. promise of God cannot be evacuated, being the Expectation of Christ cannot be frustrated, it followerh, that our Médiator Thall exercise
ower at the right hand of God till all opposition shall be fubdued.. .
When all the enemies of Christ shall be fubdued, when all the chosen of God shall be actually brought into his Kingdom, when those which re fused him to rule over them, shall be slain, that is, when the whole of fice of the Mediator shall be compleated and fulfilled, then every branch of the execution thall cease. · As therefore there shall no longer continue any act of the prophetical part to instruct us, nor any act of the priestly part to intercede for us, so there shall be no farther act of this regal Power of the Mediator necessary to defend and preserve us. The beatifical Vision shall succeed our information and instruction, a present fruition will prevent oblation and intercession, and perfect security will need no actual defence and protection. As therefore the general notion of a Mediator ceaseth when all are made one, because a Mediator is not a Mediator of Gal. 2. 20, one ; fo every part or branch of that Mediatorship, as such, must also çease, because that Unity is in all parts complete. Then cometh the end, when he Mall have delivered up the kingdom to God, even the Father, when he Jhall have put down all rule and all authority and power. For when all 1 Cor. 15.24, things shall be fubdued unto him, then shall the Son also himself be fub-28. ject nnto him that hath put all things under him, that God may be all in all. : le
Now though the Mediatorship of Cbrift be then refigned, because the end Videamus ani thereof will then be performed; though the regal Office as part of that Me-traditio regni diatorship be also resigned with the whole; yet we must not think that intelligenda Christ shall cease to be a King, or lose any of the power and honour which regnandi, ut before he had. The Dominion which he hath was given him as a reward for :
quod tradidit what he suffered: and certainly the reward shall not cease when the work is tradendo non done. He hath promised to make us Kings and Priests, which honour we teneat. S. Hil. expect in Heaven, believing we shall reign with him for ever, and therefore" for ever must believe him King. The kingdoms of this world are become the 2 Tim. 2. 12. kingdoms of the Lord, and of his Christ, and he shall reign for ever and Rev. 11. 15, ever, not only to the modificated eternity of his Mediatorship, so long as there fhall be need of regal Power to subdue the enemies of God's Elect ; but also to the complete eternity of the duration of his humanity, which for the future is co-eternal to his divinity:
Left we should imagine that Chrift should ever cease to be King, or fo interpret this Article, as if he were after the Day of Judgment to be removed
from the right hand of God, the ancient Fathers added those words to the * OS ? Basi Nicene Creed, *whose kingdom shall have no end, against the Heresie which ring on We then arose, denying the eternity of the Kingdom of Christ. : find not these . Words in the Nicene Creed, as it was in it self before the Additions at Constantinople. But not long after, s. Cyril expounds them in his Catechism, and Epiphanius in Ancorato, repeating two several Creeds, a jhorter and a longer, S. 120, and 121, bath these words in both. After this they were added expressly in the Constantinopolitan Creed. And the reason of their insertion, without question was that which s. Cyril insinuateth in bis Explication, that is the Herefie which was then newly begun. Käv Tolé Try@drásna réforra, oto tiraxs, * Xersi Baridid, piontor to agrow, tä δράκοντός έσιν· άλλη κεφαλή προσφάτως ώει τ Γαλαήίαν αν αφυάσα ετόλμησε λέιν, ότι και το τέλος τ8 κόσμο ο Χρισος και βαvinois, ac Tóa Memory GTÁV, ŐT. Nóg in Naneos igendw, sro sis 1c76ese ráno avarubois 'xéto isi. Catech. 15. This was the particular Heresie of Marcellus Bishop of Ancyra, followed by Photius born in the same place, and therefore termed by's. Cyril apei i radclicev avcepućica. It consisted of two parts; first, that the Kingdom of Christ did wholly cease at the end of this World; secondly, that the Word was resolved again into the Father, and consequently did not only cease to reign, but also cease to exist. which is yet, more plainly expressed by Eusebius in his second Book against Marcellus. Kai wány 18tv úlegais wawathorat en xerceus roueg, rõ sólo era pú8 Tu smo, as pene freegi eircut anlu' aš Obš. pö Cupxos ignus xamara poneopens who rõ sólo, as MÁTE À jou rõ Otő Wote i escévou, máte ī you rõ ár bázy v cvrianos. This Herefie of Marcellus S. Bafil properly calls an Impiety, ris m laisutu tố Kveis naar 'Incó Xerrs. Epist. 78. And again, Epift. 52. His wrlw mchaggy pad gå movoyfuõs Joórnicu. which he there more fully expresseth, og (Mexenna) nórov û sigñat ď Movoglon Nid was set xgriav rj éwi xongă wege 106v7a, wenn ġ bis † Oev i Gönde iz evaselina,
te word nižody elver, šte KTM en návodov jossavau. This Existence of the Word and the Kingdom of the Son, that Herefie made co-eval; beginning when the Word came from the Father, that is, at the Incarnation; and ending when the Word returned into the Father, that is at the Day of Judgment. Which is manifeftly delivered by the Eastern Bishops in that Profession of Faith which they sent to those in Italy. 'Ana' 'ix tole Xerson autor gelovévou sy jon rõ Ofã és uté pour s'n wapdevo Cógxa dvorange, weg Telegxociw odwv étāv, "Ex 7076 78 Xerròn áoxlu barindas iguxérou Jinsoi, et Tee Een outhis related to Cew instey sj retour. Touśtot cicin oi dro Magnéano rj Dalesvõ ñ 'Alxuegranalõv, or m segarria caotiv Tere Teórnie tý Xerró, sy átenÚTnlov autě Barraca detőorv, gaat doxan mah movos xiar. Socrat. I. 2. c. 19. But although Marcellus did thus teach the Kingdom of Chrif not to be eternal, yet his Heresie did not so much confift in the Denial of this Eternity as of the subsistence and Person of our Saviour : for otherwise he did truly téach that Christ was an eternal King; as appeareth out of his own words in his Book against Afterius the Arian, cited by Eusebius. Ουν δρον τινα δοκά έχειν η ξ άνθρωπον αυτ8 οικονομία τε και βασιλεία, έδέν γδ έτερον βάλε) και τύτο το ναι τα 'Αποσόλα ρεβεν, moc år tels in Bey's witý worádiov ñ wodwi aurš srőr érudan to's ixod's acñ woródion on a wodāv, o'x éto xen's get 's néese tourns Bariadides to av lan xadóax Baondus waaz xw. And therefore he made the same Confession with the Catholicks, when he delivered an account of his Faith to Julius Bishop of Rome. Niso6w ģitówfua rais Joans regats, oto es oross
και τότε μονοζυης υος λό/G- ο αεί ζωυπάρχων τω Παλ, και μηδεπώποτε άρχω τ8 ανακ έχηκώς, αληθώς εκ τύ Θεξ σάρav xriatris, ó arombeis, ára úr av, des Cougaosatwy TW são rj nalei, of Barricias, see Tš 'Aposóng Musgivesar, de iscu téac. Epiph. Hæres. 72. §. 2.
The profession of Faith in Christ, as fitting on the right hand of God, is necessary; First, To mind us of our Duty, which must needs consist in fubjection and obedience. The Majesty of a King claimeth the loyalty of a subject ; and if we acknowledge bis Authority, we must submit unto his power. Nor can there be a greater incitation to obedience, than the con
Tideration of the nature of his Government. Subject we must be whether
· we will or no; but if willingly, then is our service perfect freedom; if un7 Inimicus - willingly, then is our aversenels everlasting misery. Enemies we all have been; ras, eris fub W pedibus ejus under his feet we shall be, either adopted or subdued. A double Kingdom aut adoptatus, there is of Chrift; one of Power, in which all are under him; another of aut vin&tus.
Propriety, in those which belong unto him: None of us can be excepted S. Auguftine. #Becideias iš from the first; and happy are we if by our obedience we fhew our felves to Orš do cidere have an interest in the second, for then that Kingdom is not only Christ's si regoniei xat oixeiw but ours. on, eman dmjerseyler. Baginocd 789 circulave aj 'Earlwww ej 'lxduwe saj d'apórar se pa 1767e7a! pala se ompelsplies sólov. Carla abcd 3 % wisãy xj ixóa x wwolf palpebas ke te is oiresárews. S. Chryfoft. Hom. 59. in i ad Corinth...
Secondly, It is necessary to believe in Chrift fitting on the right hand of God, that we might be assured of an auspicious protection under his gracious Dominion. For God by his exaltation hath given our Saviour to be the head over all things to the Church; and therefore from him we may expect direction and preservation. There can be no illegality where Christ is the Law-giver ; there can be no danger from hoftility where the Son of God is the defender.
The very game of * head hath the signification not only of Dominion but of..
* This is the Union; and therefore while we look upon him at the right hand of God we exclamation fee our felves in Heaven. This is the special Promise which he hath made us of S.Chryfoft. since he fat down there, a To him that overcometh will I grant to fit with upon those
21 Words of me in my throne, even as I also overcame and. am fet down with my Fa: S. Paul.” ther in his throne. How should we rejoyce, yea rather how should we t fear Beoci zaštá
2:" x 7" 'Exand tremble at fo great an Honour !
. xantiev dran
yoemfon, waseg drá que Axoy unxeris, sis üya wuthi cúycle méya, saw this incéblo sy eis crévoy of Iegrov prece qS os regarded critã s ro Cause çdová roe néow diretog xepaard x to Gwrece si gs dreigleno, 8x år ein Cwrice, or åv ein nepang). Hom. 3. in Epift. äd Ebber a Rev. 3.21. f 'Evós Segrov i Barraixov, cvvórs op tiring a segbolu. Tšto većuers, exicusés, nãadon muão colocou dwóce. Ei gs men ylevyce li, to topenlévias tiulis važios obgeblü ca si xcxos, tive Ýr di Ενοι κόλασιν, τίνα τιμωρίαν και ανόησον τινα εγώς κεφαλή και κάθη3 (τ8το μόνον και λιπίχρη προς σαν ότι&ν) τίνου δεξία coqu 9. Idem ibidem.
Thirdly, The Belief of Christ's glorious Session is most necessary in respect of the immediate Consequence, which is his most gracious Intercession. Our Saviour is ascended as the true Melchifedech, not only as the King of Salem, Heb. 7.1: the Prince of Peace, but also as the Priest of the most high God; and whereas every Priest, according to the Law of Mofes, stood daily ministring and Heb. 10. II; offering often times the same Sacrifices which could never take away sins; 12. this man after he had offered one Sacrifice for fins for ever, sat down on the right hand of God." And now Christ being set down in that Power and Majesty, though the Sacrifice be but once offered, yer the virtue of it is perpetually advanced by his Session, which was founded on his Paffion : for he is entred into heaven it felf, now to appear in the presence of God for Heb. 9. 24. us. Thus, If any man fin, we have an Advocate with the Father, Jesus 1 John 2. i. Christ the righteous. And he is able also to save them to the uttermost heb. 7.25. that come unto God by him, seeing he ever liveth to make intercession for them. What then remaineth to all true Believers but that triumphant Exčlamation of the Apostle, Who Mall lay any thing to the charge of God's elect ? Rom.8.33,34. It is God that justifieth; who is be that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. For he which was accepted in his Oblation; and therefore sat down on God's right Hand, to improve this ceptation continues his Intercession; and having obtained all Power by virtue of his Humiliation, representeth them both in a most sweet Commixtion; by an humble Omnipotency, or omnipotent Humility, appearing in the Pre- *.. Austin
discoursing fence, and presenting his * Postulations at the Throne of God.
place of s. Paul, 1 Tim. 2. 1. I exhort that first of all, fupplications, prayers and interceflions be made for all men, observeth what is the nature of Interceffion. Pro Interpellationibus autem quod nofti, fecundùm codices credo vestros, poftula• tiones posuisti. Hæc interim duo, id eft, quod alii poftulationes, alii interpellationes interpretati sunt, unum verbum transferre voluerunt, quod Græcus habet locus. Et profectò advertis : Sed nofti aliud effe interpellare, aliud poftulare. Non enim folemus dicere, poftulant interpellaturi, sed interpellant poftulaturi. Veruntamen ex vicinitate verbum usurpatum, cui proquinquitas ipfa impetrat intellectum, non eft velut censoriâ notatione culpandum. Nam & de ipso Domino Jesu Christo dictum eft, quòd interpellat pro nobis. Numquid interpellat, & non etiain poftulat? Imò verò quia poftulat pro eo pofitum est interpellat. Evidenter quippe alibi de eo dicitur, si quis peccaverit, Advocatum habemus ad Patrem, Jefum Christum justum, ipfe eft exoratio pro peccatis noftris. Quanquam fortaflis codices apud vos etiam in eo loco de Domino Jesu Chrifto non habent interpellat pro nobis, sed poftulat pro nobis. In Græco enim, quo verbo hîc pofitæ sunt interpellationes, quas ipse posuisti poftulationes, ipfum & illic verbum eft, ubi fcriptum eft, interpellat pro nobis. Cùm igitur & qui precatur oret, & qui oret precetur, & qui interpellat Deuin ad hoc interpellet ut oret & precețur, &c. Epift. 59. ad Paulinum, Quaft. 5.
Having thus explicated the Session of our Saviour, we are next to consider the Description of him at whose right hand he is set down; which seems to be delivered in the same terms with which the Creed did first begin, I believe in God the Father Almighty, and indeed, as to the expression of his Essence, it is the fame Name of God; as to the setting forth his relation, it is the fame Name of Father; but as to the adjoining Attribute, though it be the fame word, it is not the same notion of Almighty. What therefore we have fpoken