religion-第9部分

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Kingdome；　and　crucified；　was　the　true　CHRIST；　and　King　promised
by　God；　and　sent　from　his　father　to　renew　the　new　Covenant
between　them　and　God；　both　the　Evangelists　doe　shew　（describing
his　Genealogie；　nativity；　life；　doctrine；　death；　and
resurrection）　and　by　comparing　the　things　which　he　did；　with
those　which　were　foretold　of　him；　all　Christians　doe　consent　to。
　　　　IV。　Now　from　this；　That　CHRIST　was　sent　from　God　his　Father
to　make　a　Covenant　between　him　and　the　people；　it　is　manifest；
that　though　Christ　were　equall　to　his　Father　according　to　his
nature；　yet　was　he　inferior　according　to　the　Right　of　the
Kingdom；　for　this　office　to　speak　properly；　was　not　that　of　a
King；　but　of　a　Vice…roy；　such　as　Moyses　his　Government　was。　For
the　Kingdom　was　not　his；　but　his　Fathers；　which　CHRIST　himselfe
signified　when　he　was　baptized　as　a　subject；　and　openly　profest；
when　he　taught　his　Disciples　to　pray；　Our　Father；　Thy　Kingdome
come；　&c。　And　when　he　said；　I　will　not　drink　of　the　blood　of　the
grape；　untill　that　day　when　I　shall　drink　it　new　with　you　in　the
Kingdome　of　my　Father；　Mat。　26。　vers。　29。　And　Saint　Paul。　As　in
Adam　all　die；　so　in　Christ　shall　all　be　made　alive；　but　every　man
in　his　own　order；　Christ　the　first　fruits；　afterward　they　that
are　Christs；　who　beleeved　in　his　coming；　Then　cometh　the　end　when
he　shall　have　delivered　up　the　Kingdom　to　God　even　his　Father；
&c。　1。　Cor。　15。　vers。　22；　23；　24。　The　same　notwithstanding　is
also　called　the　Kingdome　of　Christ：　for　both　the　Mother　of　the
sonnes　of　Zebedie　petitioned　Christ；　saying；　Grant　that　these　my
two　sonnes　may　sit；　the　one　on　thy　right　hand；　the　other　on　thy
left；　in　thy　Kingdome；　Mat。　20。　vers。　21。　And　the　Theef　on　the
Cross；　Lord　remember　me　when　thou　comest　into　thy　Kingdom；　Luke
23。　vers。　42。　And　Saint　Paul；　For　this　know　yee；　that　no
whormonger；　&c。　shall　enter　into　the　Kingdome　of　God；　and　of
Christ；　Ephes。　5。　ver。　5。　And　elsewhere；　I　charge　thee　before
God；　and　the　Lord　Iesus　Christ；　who　shall　judge　the　quick　and
dead　at　his　appearing；　and　his　Kingdome；　&　c。　2　Tim。　4。　ver。　1。
And　the　Lord　shall　deliver　me　from　every　evill　worke；　and　will
Preserve　me　unto　his　heavenly　Kingdome；　ver。　18。　Nor　is　it　to　be
marvelled　at；　that　the　same　Kingdome　is　attributed　to　them　both；
since　both　the　Father；　and　the　Son；　are　the　same　God；　and　the　new
Covenant　concerning　Gods　Kingdome；　is　not　propounded　in　the　Name
of　the　FATHER；　but　in　the　name　of　the　FATHER；　of　the　SON；　and　of
the　HOLY…GHOST；　as　of　one　God。
　　　　V。　But　the　Kingdome　of　God；　for　restitution　whereof　CHRIST
was　sent　from　God　his　Father；　takes　not　its　beginning　before　his
second　comming；　to　wit；　from　the　day　of　Judgement；　when　he　shall
come　in　Majesty　accompanied　with　his　Angels：　For　it　is　promis'd
the　Apostles；　that　in　the　Kingdome　of　God；　they　shall　judge　the
twelve　tribes　of　Israel。　Ye　which　have　followed　me　in　the
regeneration；　when　the　Sonne　of　man　shall　sit　in　the　Throne　of
his　glory；　ye　also　shall　sit　upon　twelve　Thrones　judging　the
twelve　tribes　of　Israel；　Mat。　19。　ver。　28。　which　is　not　to　be
done　till　the　day　of　judgement；　CHRIST　therefore　is　not　yet　in
the　throne　of　his　Majesty；　nor　is　that　time　when　CHRIST　was
conversant　here　in　the　world　call'd　a　Kingdome；　but　a
regeneration；　that　is　to　say　a　renovation；　or　restitution　of　the
Kingdome　of　God；　and　a　calling　of　them　who　were　hereafter　to　be
receiv'd　into　his　Kingdome；　And　where　it　is　said；　When　the　Son　of
man　shall　come　in　his　glory；　and　all　the　holy　Angels　with　him；
then　shall　he　sit　uPon　the　throne　of　his　glory；　and　before　him
shall　be　gathered　all　Nations；　and　he　shall　seParate　them　one
from　another；　as　a　Shepheard　divideth　his　Sheep　from　the　Goates；
Mat。　25。　ver。　31。　we　may　manifestly　gather；　that　there　will　be　no
Locall　separation　of　Gods　Subjects　from　his　Enemies；　but　that
they　shall　live　mixt　together　untill　CHRISTS　second　comming。
Which　is　also　confirm'd　by　the　comparison　of　the　Kingdome　of
heaven；　with　wheat　mingled　with　Darnell；　and　with　a　net
containing　all　sorts　of　fish。　But　a　multitude　of　men；　Enemies　and
Subjects；　living　promiscuously　together；　cannot　properly　be
term'd　a　Kingdome。　Besides；　the　Apostles；　when　they　askt　our
Saviour；　Whether　he　would　at　that　time　when　he　ascended　into
heaven；　restore　the　Kingdome　unto　Israel？　did　openly　testifie；
that　they　then；　when　CHRIST　ascended；　thought　the　Kingdome　of　God
not　to　be　yet　come。　Farthermore；　the　words　of　CHRIST；　My　Kingdome
is　not　of　this　world；　And；　I　will　not　drinke；　&c。　till　the
Kingdome　of　God　come：　And；　God　hath　not　sent　his　Son　into　the
World；　to　judge　the　World；　but　that　the　World　through　him　might
be　sav'd。　And；　If　any　man　heare　not　my　words；　and　keepe　them；　I
judge　him　not；　for　I　came　not　to　judge　the　World；　but　to　save　the
World。　And；　Man；　who　made　me　a　judge　or　divider　betweene　you？　And
the　very　Appellation　of　the　Kingdome　of　Heaven　testifies　as　much。
The　same　thing　is　gathered　out　of　the　words　of　the　Prophet
Jeremiah；　speaking　of　the　Kingdome　of　God　by　the　new　Covenant；
They　shall　teach　no　more　every　man　his　Neighbour；　saying；　Know
the　Lord；　for　they　shall　all　know　me　from　the　least　of　them；　to
the　greatest　of　them；　saith　the　Lord；　Jer。　31。　v。　34。　which
cannot　be　understood　of　a　Kingdome　in　this　World。　The　Kingdome　of
God　therefore；　for　the　restoring　whereof　CHRIST　came　into　the
world；　of　which　the　Prophets　did　Prophesie；　and　of　which　praying
wee　say；　Thy　Kingdome　come；　（if　it　must　have　Subjects　locally
separated　from　Enemies；　if　judicature；　if　Majesty；　according　as
hath　beene　foretold；）　shall　begin　from　that　time；　wherein　God
shall　separate　the　Sheep　from　the　Goats；　wherein　the　Apostles
shall　judge　the　twelve　Tribes　of　Israel；　wherein　CHRIST　shall
come　in　Majesty；　and　glory；　wherein　Lastly；　all　men　shall　so　know
God；　that　they　shall　not　need　to　be　taught；　that　is　to　say；　at
CHRIST　his　second　comming；　or　the　day　of　Judgement。　But　if　the
Kingdome　of　God　were　now　already　restor'd；　no　reason　could　be
rendered　why　CHRIST　having　compleated　the　work　for　which　he　was
sent；　should　come　againe；　or　why　we　should　pray；　Thy　Kingdome
come。
　　　　VI。　Now；　although　the　Kingdome　of　God　by　CHRIST　to　be
establisht　with　a　new　Covenant；　were　Heavenly；　we　must　not
therefore　thinke；　that　they；　who　beleeving　in　CHRIST　would　make
that　Covenant；　were　not　so　to　be　govern'd　here　on　the　Earth　too；
as　that　they　should　persevere　in　their　faith；　and　obedience
promis'd　by　that　Covenant。　For　in　vaine　had　the　Kingdome　of
heaven　beene　promis'd；　if　we　were　not　to　have　been　led　into　it。
But　none　can　be　led；　but　those　who　are　directed　in　the　way。
Moyses；　when　he　had　instituted　the　Priestly　Kingdome；　himselfe
though　he　were　no　Priest；　yet　rul'd；　and　conducted　the　People　all
the　time　of　their　Peregrination　untill　their　entrance　into　the
promis'd　Land。　In　the　same　manner　is　it　our　Saviours　office　（whom
God　in　this　thing　would　have　like　unto　Moyses）　as　he　was　sent
from　his　Father；　so　to　governe　the　future　Subjects　of　his
heavenly　Kingdome　in　this　life；　that　they　might　attaine　to；　and
enter　into　that；　although　the　Kingdome　were　not　properly　his；　but
his　Fathers。　But　the　government　whereby　CHRIST　rules　the
faithfull　ones　in　this　life；　is　not　properly　a　Kingdome；　or
Dominion；　but　a　Pastorall　charge；　or　the　Right　of　teaching；　that
is　to　say；　God　the　father　gave　him　not　a　power　to　judge　of　Meum
and　Tuum　as　he　doth　to　the　Kings　of　the　Earth；　nor　a　Coercive
power；　nor　legislative；　but　of　shewing　to　the　world；　and　teaching
them　the　way；　and　knowledge　of　Salvation；　that　is　to　say；　of
Preaching；　and　declaring　what　they　were　to　doe；　who　would　enter
into　the　Kingdome　of　Heaven。　That　CHRIST　had　receiv'd　no　power
from　his　father　to　judge　in　questions　of　Meum　and　Tuum；　that　is
to　say；　in　all　questions　of　Right　among　those　who　beleev'd　not；
those　words　above　cited　doe　sufficiently　declare：　Man；　who　made
me　a　judge；　or　divider　betweene　you？　And　it　is　confirm'd　by
reason；　for　seeing　CHRIST　was　sent　to　make　a　Covenant　between　God
and　men；　and　no　man　is　oblig'd　to　performe　obedience　before　the
Contract　be　made；　if　he　should　have　judg'd　of　questions　of　Right；
no　man　had　been　tyed　to　obey　his　sentence。　But　that　the
discerning　of　Right　was　not　committed　to　CHRIST　in　this　world；
neither　among　the　faithfull；　nor　among　infidels；　is　apparent　in
this；　that　that　Right　without　all　controversie　belongs　to　Princes
as　long　as　it　is　not　by；　But　it　is　not　derogated　God　himselfe
derogated　from　their　authority；　before　the　day　of　Judgement；　as
appeares　by　the　words　of　Saint　Paul；　speaking　of　the　day　of
Judgement；　Then　commeth　the　end　when　He　shall　have　delivered　up
the　Kingdome　to　God　even　the　Father；　when　He　shall　have　put　downe
all　rule；　and　all　authority；　and　Power；　1　Cor。　15。　ver。　24。
Secondly；　the　words　of　our　Saviour　reproving　James；　and　Iohn；
when　they　had　said；　Wilt　thou　that　we　call　for　Fyer　from　Heaven；
that　it　may　consume　them　（namely　the　Samaritans；　who　had　denyed
to　receive　him　going　up　to　Jerusalem）　and　replying；　The　Son　of
Man　is　not　come　to　destroy　soules；　but　to　save　them；　And　those
words；　Behold　I　send　you　as　Sheep　among　Wolves；　Shake　off　the
dust　of　your　Feet；　and　the　like；　And　those　words；　God　sent　not
his　Son　into　the　world；　to　judge　the　world；　but　that　the　world
through　him　might　be　sav'd；　and　those；　If　any　man　heare　my　words；
and　keep　them　not；　I　judge　him　not；　for　I　came　not　to　judge　the
world；　&　c。　doe　all　shew；　that　he　had　no　power　given　him；　to
condemne　or　punish　any　man。　We　reade　indeed　that　the　Father
judgeth　no　Man；　but　hath　committed　all　judgement　to　the　Son；　but
since　that　both　may；　and　must　be　understood　of　the　day　of　future
judgement；　it　doth　not　at　all　repugne　what　hath　beene　sayed
before。　Lastly；　that　he　was　not　sent　to　make　new　Lawes；　and　that
therefore　by　his　Office；　and　mission；　he　was　no　Legislatour
properly　so　called；　nor　Moyses　neither；　but　a　bringer　and
Publisher　of　his　Fathers　Lawes；　（for　God　only；　and　neither
Moyses；　nor　CHRIST；　was　a　King　by　Covenant）　is　collected　hence；
that　he　sayed；　I　came　not　to　destroy　（to　wit　the　Lawes　before
given　from　God　by　Moyses；　which　he　presently　interprets）　but　to
fulfill；　And；　He　that　shall　break　one　of　the　least　of　these
Commandements；　and　shall　teach