Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The second common Place, concerning Christ.

What doth this word Christ signifie?

IT signifieth Annointed (being deriued of a Greeke word that signifieth commonly to annoint) as Esa. 45.1.* 1.1 The Lord said to king Cyrus his christ, that is, his annointed. But in way of excellencie it is ascribed to the Sauiour of the world: who is called in Hebrew Messias,a 1.2 because he was annoin∣ted with the oyle of gladnesse aboue his fellowes, as we reade in Psalm. 45.8. And indeed he is that King, that onely Priest and Prophet

which was promised vnto mankind.b 1.3

Doth this name Christ signifie his nature or his person?

His person subsisting in both his natures, and not this or that na∣ture alone: for it is a name concrete, as the Grammarians speake, and not abstract.

What do you call a word Concrete, and what an Abstract?

This word Concrete in the discourse of Christ, is said to be that which signifieth the nature together with the subiect, and doth comprehend in his signification both the thing, and the subiect wherein the thing is, that is to say, it doth designe the person of Christ, as he is the Sonne of God; because the Sonne of God doth not simply signifie the nature of God, but the person of the Sonne of God: so the sonne of man when it is spoken of Christ, signifieth the Person, and not his humanitie simply. But this name Abstract is a word that signifieth the nature simply: as the Diuinitie of Christ, the humanitie of Christ.

How many things are especially necessarie to know Christ, and which be they?

Two: his person, and his office.

What is Christ?

He is the onely begotten Sonne of God,a 1.4 who of his meere loue towards mankindb 1.5, did create vnto himselfe of the seedc 1.6 of the Vir∣gin Maried 1.7, being sanctified by the holy Ghoste 1.8, and by creating did assumef 1.9, and did personally and inseparably for euer vnite a true humane bodieg 1.10 indued with a reasonableh 1.11 soule. And so being true God, became true man like to vs in all thingsi 1.12 sin onely excepted.

What things are we especially to consider in the person of Christ?

Foure:

• 1. That Christ is God.
• 2. That the same Christ is man.
• 3. That he is God and man in one person.
• 4. The phrases and the vsuall speeches which are affirmed of Christ in the Scriptures.

By how many, and by what kind of testimonies do you proue that Christ is God?

By three.

• 1. By apparant and manifest sentences of scripture, wherein the Diuinitie of Christ is auerred.
• 2. By his workes, which were altogether diuine.
• 3. By the worship and honour which was yeelded vnto Christ both of the Saints that beleeued, and of the Angels.

Shew some pregnant testimonies whereby you can proue that Christ is God.

Esa. 9.6. This is the name whereby they shall call him (speaking of the Messias) to wit, the mightie God, the Father of eternitie. Ier. 23.6. The name whereby the braunch of Dauid shall be called, shall be the Iehouah our righteousnesse. Iud. 6.11. &c. That Angel which appeared to the holy Patriarches, cals himselfe Iehouah. In the new Testament, Mat. 16.16. Thou art Christ the Sonne of the liuing God. Iohn 20.28. My Lord and my God. Rom. 9.5. Christ being God, was of the Fathers accor∣ding to the flesh, who is God for euer. 1. Iohn 5.20. And we are in his Son Iesus Christ, who is very God and life eternall. 1. Tim. 3.16. God is ma∣nifest in the flesh. In which places Christ is absolutely called God, and the name Iehouah so giuen to him, not by a trope, or symboli∣cally, by reason of the presence of God, as Exod. 17.15. it is giuen to the altar, Psal. 24.8. it is giuen to the arke, Ier. 33.16. it is giuen to Ierusalem.

Which be the testimonies of the second sort?

The workes which none can doe but God alone, which are ascribed to him, to wit, to create and preseruea 1.13, to redeemeb 1.14, to blot out iniquitiesc 1.15, to search the heartd 1.16, to heare our prayerse 1.17, to quickenf 1.18, to iudgeg 1.19: moreouer, the miracles which he wrought by his owne power, according to that prophesie Esa. 53.5.6. vnto which also euen Christ himselfe sendeth vsh 1.20, and for the working whereof he gaue power to his Apostlesi 1.21: moreouer, those attributes which do agree onely to the nature of God, and ascribed vnto him: as eter∣nallk 1.22, almightiel 1.23, infinitem 1.24, King of Kingsn 1.25, Sauiouro 1.26, and the rest, testi∣fie him to be God by nature.

Which is the third kind of testimonies?

The worship and honor which is performed vnto Christ, namely,

inuocation, adoration, faith, hope. Psal. 72.11. All the kings of the earth shall worship him, and all people shall serue him, Esa. 11.10. and Rom. 15.12. All nations shall call vpon him, and trust in him. Psalm. 2.12. Blessed are they that put their trust in him. Euery knee shall bow vnto himp 1.27. And Iohn. 14.1. Ye beleeue in God, beleeue also in me. Act. 7.39. Lord Iesu receiue my spirit. All which do proue that hee is true God.

Why is it necessary that Christ the Redeemer should be God?

For two causes especially, whereof the former is the greatnesse of the euill, wherewithall mankind was ouerwhelmed, which could be taken away by no creature: The latter is the greatnesse of the good, which could be restored by none to man againe, but by God, who alone is truly goodq 1.28.

What is the greatnesse of the euill?

It standeth in foure things, which be these, The greatnesse of mans sin, The infinit & vnsupportable weight of Gods anger, The power of death, The tyrannie of the diuell: which to take away, to abolish, to appease, to ouercome, none was able but God alone.

What is the greatnesse of the good, which could be restored by no creature?

The restoring againe of the image of Godr 1.29: therefore Christ (1. Cor. 1.31.) is made to vs wisedome, righteousnesse, sanctification and redemption, not onely by reuealing and teaching of them, but by performing and restoring of thems 1.30.

Why is he called the Word?

Basil saith, because he proceeded from the mind, and is the image of the Father, wholy in himselfe manifesting the Father, and hauing his being of himselfe, euen as our speech is the patterne of all that we thinke: but he (as Ignatius saith) is the Word of the Father, not because he floweth from him, but that he is the essentiall Word of the Father. Or else as Irenaeus speaketh, because he is the Fathers in∣terpreter,* 1.31 and is called his speech, as it were speaking, speaking with the Fathers. Or else because it is he of whom speech is made, that is, of whom the Lord hath spoken, or whom the Lord hath promised: or else because it is he who spake the word, and all things were made.

According to which nature is he called the image of God? Col. 1.15.

Not according to his humane nature alone, as man is said to be made after the image of God, but especially according to his diuine nature, but manifested in the flesh; or so farre forth as God hath truly manifested himselfe in Christa 1.32: whereupon he is called the brightnesse of the glorie of the Father, Hebr. 1.3. and the character or ingrauen forme of his person, because he is not some vanishing representation, but ingrauen and durable.

Proue that Christ is very man.

Gen. 3.15. The seede of the woman is promised, which shall breake the Serpents head. Gen. 22.18. God promised Abraham, that in his seed all the nations of the earth should be blessed. 2. Sam. 7.12. it is promised to Dauid, that his sonne must sit vpon his throne and raigne for euer. Esa. 7.14. Behold a virgin shall conceiue and bring forth a sonne. Besides all these, the historie of the Gospell doth plainly proue that Christ was conceiuedb 1.33, bornec 1.34, circumcisedd 1.35, had a true body and soulee 1.36, was hungrief 1.37, thirstieg 1.38, shed his bloodh 1.39, that he died,i 1.40 and that he had all the properties and affections of mans nature, yet without sinne,k 1.41 that he ascended visibly and locally into heauen, and thence that he shall come againe to iudgementl 1.42.

Why must Christ needes be true man?

1. The iustice of God required it should be so, that the disobe∣dience committed in our flesh might in the same be repairedm 1.43.

2. The reason of our adoption: for it pleased the Sonne of God to take the nature of man vpon him, and to become our brother, and by that means to become our nearest kinsman, and most neare allied vnto vs, that we being made his members, might be made the sons of God, Gal. 3.26. and that he might haue right to redeeme and ran∣some vsn 1.44. Hence is matter of comfort in euery kind of temptation. Therfore the Apostle to the Hebrewes, 2.17. & 4.5. saith: He tooke not vpon him the nature of the Angels, but the seed of Abraham, and in all things became like to his brethren, that he might haue compassion of his brethren.

3. For the confirmation of our resurrection: for in that Christ tooke on him our nature, and hath raised it vp, and giuen vnto it immortalitie, and hath exalted it in the heauen, by vertue of that communion (which we haue with him) shall we be raised vp at the

last day, and this our vile bodie shall be made conformable to the glorious bodie of Christ, Phil. 3.21. & 1. Cor. 15.22. As in Adam all are dead, so in Christ shall all be made aliue.

Why was neither the Father nor the holy Ghost incarnate, but the Sonne?

1. Because it was meet that the world should be redeemed, and all things restored by him, by whom all things were created, or that man should be redeemed from death by him, by whom he was first created, and should haue bene brought vnto life eternall if he had not sinned.

2. It would haue bene vnconuenient, that there should be two Sonnes, one in the diuine nature, another in the humane nature.

3. It was the eternall decree of the Father, whereby he purposed to saue mankind by the Sonne.a 1.45

Whether is Christ God and man, diuided or ioyned together?

Ioyned and vnited, but not diuided.

By what kind of vnion?

Not by inhabitation onely, as God dwelleth in the Saints, not by consent onely,b 1.46 as the faithfull are one in the Father and the Son: not by mixture, as when water is mingled with wine: not by com∣bination, as two boords be ioyned together: lastly, not by compo∣sition, whereby of the mixture of two things there ariseth a third: but by personall vnion, which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incorporation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because neither the whole Deitie, nor any part of it is subiectiuely communicated to the humanitie of Christ, but onely the humane nature was assumed of the Sonne of God into the same person, Leu. 2.16.

What is the personall vnion in Christ?

It is that whereby the person of the Sonne of God, being a per∣son from all eternitie existing, did assume the most pure nature of man, wanting all personall existing of it owne, into the vnitie of his person, and made it his owne, the proprieties of each nature being preserued. Or as Paul defines it, Colos. 2.9. Whereby in Christ doth dwell all the fulnesse of the godhead bodily. Whereof we haue a mani∣fest resemblance in the vnion of the soule and the bodie, but that it doth not fit in euery point. For in man from the nature of the soule,

and the nature of the bodie, there ariseth a third nature com∣pounded of two, which is called the nature of man. But in Christ there is not made a frame of one third nature of the diuine and hu∣mane, but each remaines pure and vnconfounded. Neither doth that similitude of the iron red hote agree in euery point, because the heate and the light in the iron being hote, are but qualities, not the very substance of the fire. And therefore the Apostle doth well call it a great mysterie of godlinesse, 1. Tim. 3.16.

How is this vnion made?

Without all confusion, without all conuersion of one nature into the other, indiuisibly, inseparably. The difference of the natures by no meanes being taken away by the vnion: but rather the proprie∣tie of either nature being saued, and ioyned together or concurring into one person, and one subsisting, as the Calcedon Synode spea∣keth in the historie of Euagrius, lib. 2. cap. 4. And from that time that the Word did assume our humane nature, he neuer left it, no not in his death. And to this purpose make those verses:

Sum quod eram, nec eram quod sum, nunc dicor vtrumque: Ignoras, nisime stirpe ab vtraque tenes. I am that I was, nor I was that I am, now both am I called: Thou knowest me not, except thou know me subsisting of both natures.

By what testimonies will you proue, that the diuine and humane nature in Christ did ioyne together into one and the same person?

Esa. 7.14. & 9.6. Luk. 1.35. That which shall be borne of thee, shall be called the Sonne of God, Ioh. 1.4. And the word was made flesh: not by sacramentall vnion, in which respect Christ was said to be a rocke: not by confusion of the natures: not by commutation, as wa∣ter is turned into wine, Ioh. 2.14. but by assuming the flesh into the vnitie of the person. The voice of God speaketh thus of Iesus the sonne of Marie: This is my welbeloued Sonne, Mat. 3.17. He that des∣cendeth is euen the selfe same that ascended aboue all heauens, that he might fulfill all things, Ephes. 4.10. God sent his Sonne borne of a wo∣man. Gal. 4.4.

But what meanes this, that the flesh of Christ is said by Damas∣cene and Gregorius Nyssenus to be deified?

Not because it is turned into the diuine nature, but because it is ioyned vnto it into one person: and we must vnderstand it of the be∣stowing of gifts vpon it, whereby the humane nature of Christ doth excell all creatures, yet so as they do not abolish his nature.

Why is it necessarie that Christ should be both God and man in one and the same person?

1. To the end he might reconcile God and man, or that he might make God and man one.

2. That he might be a fit Mediator betweene God and men, by reason of his participation and affinitie with them botha 1.47.

3. That he might reconcile God vnto vs by his death, which if he had bene God alone, he could neuer haue suffered; if onely man, he could neuer haue ouercome.

4. That the workes of redemption performed in the flesh of the Sonne, might become a sufficient price for sinne, whereby God, that infinite good, was offended. For although certaine actions do properly proceed from the diuine nature, and some are done by the humane nature, yet all of them do equally receiue their price and worthinesse from the diuine nature. So the flesh of Christ hath po∣wer to quicken, because it is the flesh of that person who is God: the obedience of the man Christ doth iustifie, because it is the o∣bedience of that person who is God: the bloud of Christ redeemes the Church, because it is the bloud of God, Act. 20.28.

Of the Phrases.

What is the communication of proprieties?

IT is called of the Grecians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which cannot well be englished; and it is not the effusion of the proprieties of one nature into the other, or a mutuall confusion of proprieties: but the attributing, by Synecdo∣che, a part for the whole, or an affirmation one of the other, where∣by (because in Christ the two natures and one person is* 1.48 one thing and another; and not one person and another) that which is proper to one nature in Christ, is attributed not to the other nature, but to the person, taking the name of one of the natures, whether it be

the diuine or humane. As Theodoret saith: Those things which be common to the person, are made proper to the natures by reason of the i∣dentitie of the person: (as Damascene saith) and the affinitie of the na∣tures one towards another, and because there is but one person, Orthod. fid. lib. 3. cap. 3. & 4. Or else it is such a manner of predication whereby those things which be proper to the natures are indiffe∣rently attributed to the person of Christ which is but one: and that because Christ in his two natures is both, to wit, perfect God and perfect man, to whom therefore those things are truly and indeed attributed as well which are proper to God, as those which be pro∣per to man.

Therefore it is well and truly said: God, or else the Son of God was borne of the Virgin Marie, suffered, was crucified: and God purchased vnto himselfe the Church with his owne bloud. 1. Cor. 2.8. Act. 20.28. Not simply, principally, and by himselfe, as he is God, but by accident, and in another respect, or in regard of ano∣ther thing: because that which is proper to one nature, namely, to be conceiued, borne, crucified, to die, is not attributed to his diui∣nitie, but to the person taking the name of one, namely, the diuine nature. For this word the Sonne of God, or God (which is the sub∣iect of the proposition) is the Concrete and not the Abstract, and signifieth not the diuine nature, but the person, who is God and man.

Therefore it is well said: The Sonne of man or Christ man, is e∣ternall, almightie, al-present; saueth, raiseth the dead, giueth eter∣nall life. And Ioh. 31.13. No man ascendeth into heauen, but he that commeth downe from heauen: both in respect of the vnion, seeing that the selfe same person is both man and God: for as God by reason of the vnitie doth account those things which belong to the humane nature proper to himselfe, saith Cyril of the incarnation of the onely begotten, cap. 26: so as he is man by reason of the vnion, doth ac∣count those things which belong to the diuine nature to be proper to it selfe: and also because the Sonne of man is a word Concrete, which signifieth the person of Christ, being but one, consisting of the diuine and humane nature: and therefore whole Christ is euery where present, but not all that is in Christ.

Totus Christus, non totum Christi est vbique.

On the contrarie, it is wickedly said, that the diuinitie of Christ was borne of the Virgin, suffered, and that the humanitie of Christ is eternall, euery where present, almightie: for the diuinitie is a word abstract, which simply signifieth the diuine nature in Christ, which is most free from all manner of suffering. Now the predication of diuerse natures by reason of the hypostaticall vnion is of no force, but in those things which are signified as whole and perfect Suppo∣sita: for as we do not vse to say, the bodie is the soule, or the man is the soule: so neither do we say, this God (Christ) is the bodie of Christ, or the soule of Christ, but onely God is man.

Is the communication of proprieties verball onely, or reall?

It is a true and reall speech, because the person of whom, by the trope Synecdoche, as well the diuine as the humane either names or proprieties, or effects are indifferently and equally affirmed, contai∣neth all those things in it selfe truly and indeed, which do agree to very God and very man: those things which be diuine as he is God: those also which be humane as the same is man, but not in respect of both natures, but according to the one and the other, as in the same place Cyrill teacheth. For then should be brought in the Eu∣tychian heresie of the confounding of the natures or proprieties, and it should cease to be a speech by Synecdoche.

But those titles which belong to the office of Redemption, are they to be attributed to the natures seuerally a sunder, or to the person?

To the person: as Christ is a Mediator, Pastor, Priest according to both natures, although each of them in that worke retaineth his owne* 1.49 proper efficacie or operation.

What is the effect of that personall vnion?

The bestowing of gifts, whereby the humane nature in the person of Christ is adorned, and whereby it excelleth all other creatures in wisedome, goodnesse, holinesse, power, maiestie and glorie; which the Fathers call the Deifying of the flesh: the Schoolemen, Habi∣tuall grace, of the communion of proprieties (which is mutuall one of another, and the reciprocation of the names) altogether distinct.

How manifold is the state of Christ?

Twofold: one of humiliation, whereby he willingly vndergoing

the burdens, reproches and punishments of our nature, did humble himselfe to the death of the crosse; the Diuinitie in the meane while (according to Irenaeus) resting or hiding it selfe, that he might be crucified, and die.

The other, of exaltation, whereby after his death, his humane na∣ture did lay aside all the infirmities of his humane nature (but not the essentiall properties) and was wonderfully exalted aboue all creatures vnto most great honor, yet not in any case matched, and equalled to the diuine nature of Christa 1.50.

What are the doctrines contrary to this?

The 1. heresie of Macedonius and Ʋalentinus, who affirmed that Christ brought with him a celestiall body from heauen: as also of Apelles, who said his bodie was ayrie, his flesh starlike, and that he passed from the virgin as water from a pipe.

2. Of the Manichees, who fained vnto him an imaginarie bodie.

3. Of Apollinaris, who denied that Christ did assume a reasona∣nable soule, but that his Diuinitie was vnto him in stead of his mind.

4. Of Eunomius, who affirmed Christ to be a meere man, and that he was called the sonne of God by adoption: and of Ebi∣on, who said that Christ was borne by humane generation.

5. Of Nestorius, who taught, that as there be two natures in Christ, so there are two persons; and that the Diuinitie is present with the humanitie by* 1.51 circumstance and combination, but not by personall vnion. Therfore he denied that Marie was* 1.52 the mother of God, or brought forth God: and affirmed that man, not God, was crucified of the Iewes.

6. Eutyches heresie contrary to the former: for he taught, that the humane nature after the vnion, was endued with the proprieties of the Diuinitie.

7. Of the Manichees, who auouched that Christ had but one onely will, not two, a diuine and humane will.

8. Of the Vbiquitaries, who attribute to the humanitie of Christ the essentiall properties of the Diuinitie, altogether forgetting that saying, He that taketh away the proprieties, taketh away the nature: and on the contrary, He that attributeth the proprieties, attributeth

the nature: and of whatsoeuer the Essence cannot be affirmed, no more can the essentiall proprieties thereof be affirmed of the same.

Of the office of Christ.

How manifold is the office of Christ?

THreefold; Propheticall, Priestly, Kingly, as it is expressed, Heb. 2.10.

What is his Propheticall office?

It is that office, whereby he hath reuealed to mankind the Gos∣pell, that is, the secret counsell of the Father concerning the redem∣ption of mankind, by the Word, by the holy Ghost, by the Sacra∣ments, both by himselfe, as also by the Ministers of the word. Ioh. 1.18. Ephes. 4.10.11.

Shew some testimonies.

Deut. 18.18. I will raise a Prophet like you, &c. Esa. 61.1. He hath sent me that I should preach the Gospell to the poore. Math. 17.5. This is that my welbeloued Son, in whom I am well pleased, heare him. For this cause he is called a Pastora 1.53, the publisher of peaceb 1.54, the most faithfull witnesse of Godc 1.55; which office he doth execute vntill the end of the worldd 1.56.

What is his Priestly office?

It is that, whereby he is Mediator betweene God and man; or that, whereby he hath set himselfe a Mediator betweene God and mene 1.57; which agreeth to no man, saue to Christ alonef 1.58.

How many parts be there of this office?

Two: his satisfaction, whereby he fulfilled the lawg 1.59, and paid the ransome for the sins of the worldh 1.60. In respect of which part of his office, he is called a Redeemeri 1.61, and a Sauiork 1.62, and a Lambe or a sa∣crificel 1.63. And his intercession, whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father, for the reconciliation of his electm 1.64.

According to which nature is Christ a Mediator and a Priest?

According to neither of them asunder, but according to both, his diuine and humane ioyntly togethern 1.65. 1. Because he is in one and the same person, the same God & man. 2. Because he was after

the order of Melchisedech, without father as man, and without mo∣ther as God. 3. Because he must be partaker of them both, that he might reconcile God to man, and man to God: as Irenaeus saith, It was necessary by reason of his habitation with both, that he should reduce both into loue and concord; and procure that God should receiue man, and that man should be restored to God. 4. Because the workes of the Mediator are of him that is both God and man, that God might accept them. 5. Because none could satisfie Gods iustice but God, none ought but man.

Was Christ Mediator before his Incarnation?

He was, because in the foreknowledge, predestination, and ac∣ceptance of God, the two natures were reputed as vnited: and with him things done and to be done, present and to come, are all one. Thus Heb. 13.8. Iesus Christ is to day, yesterday, and the same for euer. So 1. Pet. 1.20. And as the Lambe is said to be slaine from the begin∣ning of the world, Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made.

How doth the Sonne make intercession to the Father?

Surely as a person, but yet as man; but so, as that the dignitie of those prayers issue from the excellencie of his Diuinitie, which in Christ is personally vnited with his humanitie.

Have you any pregnant testimonie concerning the Priesthood of Christ?

Psal. 110.4. The Lord hath sworne, and it shall not repent him, Thou art a Priest for euer after the order of Melchisedech, who was a type of Christa 1.66, as were Aaron also and Isaacb 1.67.

May the Ministers of the Gospell be called Priests?

They may; but onely in two respects.

1. Because they, together with others, are ingrafted into Christ; and so farre forth as they be true Christians.

2. Because they teach the Gospel, and sacrifice men themselues, and offer them vp a liuing sacrifice vnto God by the Gospell. For this cause Paul testifieth of himselfe, that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel, that they might be an acceptable sacrifice vnto God, being sanctified by the holy Ghost, Rom. 15.16. Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell, be∣cause

Christ hath no copartners of his Priesthood.

What is the Kingly office of Christ?

It is that, whereby he doth according to both natures wittingly and willingly moderate, rule and gouerne the whole world.

Shew some plaine testimonies concerning this office.

Psal. 2.6. He hath set his King vpon his holy mountaine. Mat. 28.18. All power is giuen me in heauen and in earth. Ioh. 13.3. All things are giuen me of my Father. And for this cause he is called the eternall Kingc 1.68, the King of righteousnessed 1.69, the King of Kingse 1.70.

How manifold is the administration of this office?

It is two-fold in this world; Generall or powerfull, whereby he rules all creatures by his power: Speciall, or of grace, where∣by he doth in speciall manner and peculiarly rule, defend, and gouerne his Church, and doth enrich it here on earth, and glorifie it in heauen. In which respect he is also properly called a Kingf 1.71. 1. Be∣cause he hath redeemed his Church, which Satan had inuadedg 1.72. 2. Because he hath vanquished the prince of darknesse. 3. Because he doth defend and make blessed all those that flie vnto him.

Who are citizens of this kingdome, and what be the lawes?

The citizens are Christians, so called of the King, Act. 11.26. 1. Pet. 2.3. the lawes are the word of God; the enemies are sinne, Satan, hell, death; and the rewards are the things of this and a bet∣ter life.

What be the benefites or the effects of this kingdome of grace?

Righteousnesse, peace, and ioy in the holy Ghosth 1.73, that is peace, ioy, happinesse, light, the knowledge of God, begunne indeede here, but made perfect in heauen or in the kingdome of glorie: whereby it is manifest, that this kingdome is not earthly, but spiri∣tuall and heauenlyi 1.74.

Which be the parts of the kingly office of Christ?

Two: Vocation and Iudgement.

Vocation or calling by the word of truth, and that double; 1. whereby in generall Christ inuiteth all men indifferently to the em∣bracing of his Gospell, hauing appointed the ministery of the word to that end and purposek 1.75. 2. Speciall, whereby by the labour of his Ministers, he doth effectually illuminate and call vnto the know∣ledge of himselfe the elect, by the inward operation of his spirit

in his time appointedl 1.76.

The other part of his kingly office, is Iudgementm 1.77, which he exerciseth after two maner of wayes: 1. In this life, both toward the elect, partly in iustifying them, or absoluing them from their sins, which is the office of a Iudge: partly by defending them against all kind of enemies: as also toward the reprobate, afflicting them with temporall punishments, or else killing them with the word: and moreouer by casting forth superstitions, and brideling the furie of Satan and vngodly menn 1.78. 2. In the world to come, by summoning both of them before his Tribunall seate, and giuing sentence accor∣ding to his word. 3. By glorifying his elect, and adiudging the wic∣ked to eternall punishment.

Seeing the kingdome of Christ is eternall, Psal. 45.7.o 1.79 Why is it said that in the last day (1. Cor. 15.24) he shal render vp the kingdome to God euen the Father?

Not because he shall vtterly depriue himselfe of his kingdome, but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world, shall then cease.

What things are contrary to the doctrine of the office of Christ?

1. The error of Stancarus, who referred those things which be∣long to the whole person (as to be Mediator) to the humane na∣ture apart: and of Osiander, who ascribed the office of a Mediator to the Diuinitie alone.

2. The error of the Papists concerning the authoritie of the Pope, of the Church, of Councels, in deuising new articles of our faith, and expounding of scriptures, and bringing in mens traditions into the Church. The same mens error concerning the merites of workes, satisfactions, and the sacrifice of the Masse substituted into the roome of Christ, and of the priesthood and sacrifice (wherein most blasphemously they say they offer vp Christ for the quicke and the dead) and of inuocation and intercession of Saints.

3. The errour of the Popes supremacie, of Christ his Vicarship, whereof he hath no need.

4. The error of the Iewes, who dreame of Christ his earthly king∣dome.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.2

  Ioh. 1.14.
• b 1.3

  Psal. 2.6. & 110.4. Esa. 61.1.
• a 1.4

  Joh. 1.14.
• b 1.5

  Tit. 3.4.5.
• c 1.6

  Heb. 2.16.
• d 1.7

  Luk. 1.31.
• e 1.8

  Luk. 1.35.
• f 1.9

  Heb. 2.16.
• g 1.10

  Heb. 2.14.
• h 1.11

  Mat. 26.38. & 27.50.
• i 1.12

  Heb. 2.17. & 4.15.
• a 1.13

  Ioh. 1.3. & 5.17. Col. 1.16. Heb. 1.2.3.
• b 1.14

  1. Cor. 1.30. 1. Thess. 1.10.
• c 1.15

  Mat. 9.6.
• d 1.16

  Matth. 9.4. Mar. 2.8. & 14 13.
• e 1.17

  Iohn 14.14.
• f 1.18

  Iohn 5.27.
• g 1.19

  Iohn 5.22.
• h 1.20

  Iohn 10.25. Mat. 11.4.5.
• i 1.21

  Math. 10.8.
• k 1.22

  Mic. 5.2. Ioh. 1.1. & 17.5.
• l 1.23

  Iohn 3.31. Phil. 3.21.
• m 1.24

  Mat. 18.20. & 28.20.
• n 1.25

  Reu. 19.26.
• o 1.26

  Math. 1.21. Act. 4.12.
• p 1.27

  Rom. 14.11. Phil. 2.10.
• q 1.28

  Mat. 19.17.
• r 1.29

  Col. 3.10.
• s 1.30

  Luk. 1.77. 2. Cor. 5.21. Mat. 20.28. Rom. 3.24. Gal. 3.13. & 4 5. Tit. 2.14. 1. Pet. 1.18. Heb. 5.9.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.32

  2. Tim. 3.16.
• b 1.33

  Luke 1.31.
• c 1.34

  Luke 2.7.
• d 1.35

  Verse 21.
• e 1.36

  Luke 22.20. Heb. 2.4. Mat. 26.38.
• f 1.37

  Mat. 4.2.
• g 1.38

  Iohn. 19.29.
• h 1.39

  Iohn. 19.34.
• i 1.40

  Mat. 27.50.
• k 1.41

  Math. 9.36. Iohn 2.17. Ioh. 11.33.35. Mat. 26.37.38
• l 1.42

  Act. 1.9.11.
• m 1.43

  Rom. 5.17.18.19. Hebr. 2.14.
• n 1.44

  Ier. 32.8. Ruth. 3.12.13.
• a 1.45

  Heb. 2.10.
• b 1.46

  Ioh. 17.21.
• a 1.47

  1. Tim. 2.5. Heb. 8.6.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. 3.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.50

  Phil. 2.7.9.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.53

  Esa. 40..1. John 10.11.
• b 1.54

  Zach. 9.10. Ephes. 2.17.
• c 1.55

  Iohn 3.32. Reu. 1.5.
• d 1.56

  Ephes. 4.11.
• e 1.57

  1. Tim. 25. Heb. 11.24.
• f 1.58

  Heb. 2.17.
• g 1.59

  Mat 5.17. Rom. 10.4.
• h 1.60

  Mat. 20.28.
• i 1.61

  Mat. 20.28. Gal. 3.13.
• k 1.62

  Esa. 25.8.9. & 53.4.5.6. Iohn. 3 17▪ 1. Pet. 2.24.
• l 1.63

  Esa. 53.7. Ioh. 1.29.36. Reuel. 13.8.
• m 1.64

  Rom. 8.24. Heb 7.25.
• n 1.65

  Gen. 3.15. & 22.18. Dan. 9.17. 2. Cor. 5.15. Heb 4.15. & 9.14.
• a 1.66

  Heb. 7.3.
• b 1.67

  Gen. 22.6.9.
• c 1.68

  Esa. 9.7. Psal. 45.7. Luke 1.33.
• d 1.69

  Heb. 7.2.
• e 1.70

  Reu. 7.2.
• f 1.71

  Psal. 2.9.
• g 1.72

  Psal. 20.
• h 1.73

  Rom. 14.17
• i 1.74

  Ioh. 18.6.36.
• k 1.75

  Mat. 22.14.
• l 1.76

  Rom. 8.30.
• m 1.77

  Ioh. 5.17.
• n 1.78

  Psal. 110.12
• o 1.79

  Mat. 16.27. & 25.31.32. &c.