The vvorld to come. Or, The kingdome of Christ asserted. In two expository lectures of 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 is a more especiall manner appointed for Jesus Christ to be king, and wherein he shall more eminently reign.
Goodwin, Thomas, 1600-1680.

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 un∣der 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, be∣longing 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 Page  2 was amplified by the sublmity of the condition, and by the quality of the persons, over whom Jesus Christ is set: by Principalities, Might, and Domi∣nions, he would include all sorts whatsoever, as An∣gels 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 grea∣test 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 Scrip∣ture it is used to expresse eternity, Mat. 12. 32. And therefore Isa. 9. 6. which we translate the eternal Fa∣ther; 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 Apo∣stle in Heb. 10. 12. saith, that Christ after he had offe∣red Page  3 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 e∣ver, and in what sence he is said to give up this king∣dome to the Father, I would clear it by two distin∣ctions.

[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 Fa∣ther, 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 pri∣viledges 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 Page  4 of joy. Jesus Christ doth enjoy a fulnesse of joy im∣mediately 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 re∣maine 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 dispensaory 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 Page  5 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 com∣mied 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 him∣selfe 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 a∣gaine give up all things to God, and be subject him∣selfe to him as God-man, 1 Cor. 15. 28. Though Jesus Christ hath this kingdome and means to con∣quer 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 ac∣counts, then will he give up the kingdome to the Fa∣ther; 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 ene∣mies under his feet, and judged and pronounced sen∣tence 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 Page  6 which is due to him as man joyned to God, that re∣mains forever, but there is something of his Media∣tory kingdome to be given up.

[Distinct. 2] The second distiction is this; This Mediators king∣dome 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 com∣pleat; 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, com∣pared with the seventh verse, I told you that in e∣lection there were two great designes or contrive∣ments; the one was more principall, and cheif, which I called Gods decree of the end, what Gods de∣signe 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 high∣est 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 Ca∣naan, 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 de∣signed us; Secondly, Christ hath the relation of a Re∣deemer Page  7 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 im∣perfect 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 acti∣ons, 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 ap∣pearance 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 Media∣tor, 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 Page  8 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 unsubdu∣ed; it is true, he is not a Generall in Warre any lon∣ger, but he shall have this honour, that he did all these exployts, brought all these rebels in; so that in∣deed, & in truth, Jesus Christ shall reign more glori∣ously 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 subdu∣ed all enemies, and delivered up the kingdom peace∣ably 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 Au∣thor of his kingdome, and that he gave him power, Page  9 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 Judg∣ment, when God shall be all in all: there is a world to come, which is of purpose, and in a more speciall man∣ner 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 Je∣sus 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 subje∣ction 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 ho∣nour, &c.

Page  10 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 sen∣tence 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 be∣fore 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 dwel∣leth 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 He∣brews: For it's the best argument to prove that PaulPage  11 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 like∣wise 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 ap∣proach of their new King, and the glory of the crea∣tures 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 King∣dome in Paradise, who was made in his nature a lit∣tle 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,Page  12 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 be∣fore there was any.

Secondly, it's said was to still the enemie & avenger: But the Devill was not stilled by Adam, he over∣came 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 pro∣pagated 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 un∣der his feet.

2. As it is not ment of man in innocency, so it can∣not be meant of man fallen neither, that is as playn Page  13 as the other. The Apostle himselfe saith, that we see not all things subject to him. Some think that is an ob∣jection 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 subje∣ction 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 Je∣sus 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 Phari∣sees 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 or∣dained praise, quoting this Psalm to speak of him∣selfe; 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 Page  14 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 hea∣vens, 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 Principali∣ties 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 An∣gels, 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 Gos∣pel 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. Page  15 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 Citi∣zens 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 go∣vernment 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 An∣gels 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 a∣live 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 absur∣dity neither: And if Angels which have alwayes be∣held Page  16 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 King∣dome 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 ano∣ther world, as there are things present, so the com∣fort 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 hand∣somely rid of it, with little sinning; It is called a pre∣sent evill world. It was all Christ desired for his Dis∣ciples, 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.

Page  17 [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 spo∣ken of man, who is but a drop of that bucket, that this babe or suckling should still Satan, subdue An∣gels, 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 some∣times 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.

Page  18 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 ea∣sier: 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 exal∣tation 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 ad∣vanced 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 glori∣ous Nobility enough: But where is the Queen? what saith the-words following; He hath given him o∣ver all to be the head of the Church, above all priviled∣ges Page  19 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 un∣der 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.