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demonology, and from the doctrine of the Cabal- Part 11. ists, their religion became much corrupted : in such sort as nothing can be gathered from their confusion, both in state and religion, concerning the supremacy in either. And therefore so far forth as concerneth the Old Testament, we may conclude, that whosoever had the sovereignty of the commonwealth amongst the Jews, the same had also the supreme authority in matter of God's external worship, and represented God's person ; that is, the person of God the Father ; though he were not called by the name of Father, till such time as he sent into the world his son Jesus Christ, to redeem mankind from their sins, and bring them into his everlasting kingdom, to be saved for ever

Of which we are to speak in the chapter following

more.

CHAPTER XLI.

OF THE OFFICE OF OUR BLESSED SAVIOUR.

of the office

We find in Holy Scripture three parts of the office of the Messiah : the first of a Redeemer or Three parts Saviour; the second of a pastor, counsellor, or of Christ. teacher, that is, of a prophet sent from God to convert such as God hath elected to salvation : the third of a king, an eternal king, but under his Father, as Moses and the high-priests were in their several times. And to these three parts are correspondent three times. For our redemption he wrought at his first coming, by the sacrifice wherein he offered up himself for our sins upon the cross:

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a Redeemer.

PART 11, our conversion he wrought partly then in his own

person, and partly worketh now by his ministers, and will continue to work till his coming again. And after his coming again, shall begin that his glorious reign over his elect, which is to last eternally.

To the office of a Redeemer, that is, of one that His office as payeth the ransom of sin, which ransom is death,

it appertaineth, that he was sacrificed, and thereby bare upon his own head and carried away from us our iniquities, in such sort as God had required. Not that the death of one man, though without sin, can satisfy for the offences of all men, in the rigour of justice, but in the mercy of God, that ordained such sacrifices for sin, as he was pleased in his mercy to accept. In the old law (as we may read, Levit. xvi.) the Lord required that there should, every year once, be made an atonement for the sins of all Israel, both priests and others; for the doing whereof, Aaron alone was to sacrifice for himself and the priests a young bullock; and for the rest of the people, he was to receive from them two young goats, of which he was to sacrifice one; but as for the other, which was the scape-goat, he was to lay his hands on the head thereof, and by a confession of the iniquities of the people, to lay them all on that head, and then by some opportune man, to cause the goat to be led into the wilderness, and there to escape, and carry away with him the iniquities of the people. As the sacrifice of the one goat was a sufficient, because an acceptable, price for the ransom of all Israel ; so the death of the Messiah, is a sufficient price for the sins of all mankind, because there was no more required.

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Our Saviour Christ's sufferings seem to be here part in figured, as clearly as in the oblation of Isaac, or in any other type of him in the Old Testament. He was both the sacrificed goat, and the scapegoat;

he was oppressed, and he was afflicted (Isaiah liii. 7); he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep is dumb before the shearer, so he opened not his mouth : here he is the sacrificed goat. He hath borne our griefs (verse 4), and carried our sorrows : and again, (verse 6), the Lord hath laid upon him the iniquities of us all : and so he is the scape-goat. He was cut off from the land of the living (ver. 8) for the transgression of my people : there again he is the sacrificed goat. And again, (verse 11) he shall bear their sins : he is the scape goat. Thus is the lamb of God equivalent to both those goats; sacrificed, in that he died ; and escaping, in his resurrection; being raised opportunely by his father, and removed from the habitation of men in his ascension. For as much therefore, as he that redeemeth Christ's

kingdom not hath no title to the thing redeemed, before the of this world. redemption, and ransom paid; and this ransom was the death of the Redeemer ; it is manifest, that our Saviour, as man, was not king of those that he redeemed, before he suffered death ; that is, during that time he conversed bodily on the earth. I

he was not then king in present, by virtue of the pact, which the faithful make with him in baptism. Nevertheless, by the renewing of their pact with God in baptism, they were obliged to obey him for king, under his Father, whensoever he should be pleased to take the kingdom upon

say,

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dom not of this world.

PART 11. him. According whereunto, our Saviour himself

expressly saith, (John xviii. 36) My kingdom is Christ's king- not of this world. Now seeing the Scripture

maketh mention but of two worlds ; this that is now, and shall remain unto the day of judgment, which is therefore also called the last day; and that which shall be after the day of judgment, when there shall be a new heaven, and a new earth : the kingdom of Christ is not to begin till the general resurrection. And that is it which our Saviour saith, (Matth. xvi. 27 ) The Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works. To reward every man according to his works, is to execute the office of a king; and this is not to be till he come in the glory of his Father, with his angels. When our Saviour saith, (Matth. xxiii. 2,3) The Scribes and Pharisees sit in Moses' seat; all therefore whatsoever they bid you do, that observe and do; he declared plainly, that he ascribed kingly power, for that time, not to himself, but to them. And so he doth also, where he saith (Luke xii. 14) Who made me a judge or divider over you? And (John xii. 47) I came not to judge the world, but to save the world. And yet our Saviour came into this world that he might be a king and a judge in the world to come: for he was the Messiah, that is, the Christ, that is, the anointed priest, and the sovereign prophet of God; that is to say, he was to have all the power that was in Moses the prophet, in the high-priests that succeeded Moses, and in the kings that succeeded the priests. And St. John says erpressly (chap. v. verse 22) the Father judgeth no

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was to renew the covenant of

his office.

man, but hath committed all judgment to the Son. PART III.
And this is not repugnant to that other place, I
came not to judge the world : for this is spoken of
the world present, the other of the world to come ;
as also where it is said, that at the second coming
of Christ, (Matth. xix. 28) Ye that have followed
me in the regeneration, when the Son of Man
shall sit in the throne of his glory, ye shall also
sit on twelve thrones, judging the twelve tribes of
Israel.
If then Christ, whilst he was on earth, had no The end of

Christ's coming
kingdom in this world, to what end was his first
coming? It was to restore unto God, by a new the kingdom of
covenant, the kingdom, which being his by the old God, and to per
covenant, had been cut off by the rebellion of the to embrace it,
Israelites in the election of Saul. Which to do, he second part of
was to preach unto them, that he was the Messiah,
that is, the king promised to them by the prophets;
and to offer himself in sacrifice for the sins of them
that should by faith submit themselves thereto;
and in case the nation generally should refuse him,
to call to his obedience such as should believe in
him amongst the Gentiles. So that there are two
parts of our Saviour's office during his abode upon
the earth : one to proclaim himself the Christ ;
and another by teaching, and by working of mira-
cles, to persuade and prepare men to live so, as to
be worthy of the immortality believers were to en-
joy, at such time as he should come in majesty to
take possession of his Father's kingdom. And
therefore it is, that the time of his preaching is
often by himself called the regeneration ; which
is not properly a kingdom, and thereby a warrant
to deny obedience to the magistrates that then

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