ALL Scripture is profitable and maketh the man of God perfect saith S. Paul , and therefore the Law of God is called a perfect Law in the nineteenth Psalme . Not that euery matter concerning this life and the common affaires of this world must bee brought from thence as some vpstart Doctours in our kingdome once did teach : For these men not knowing how to keepe within compasse , haue giuen more then it is capable of . For as one did well obserue against them , euery part of Scripture may be called perfect , as well as the whole entire body of Scripture : as euery part of a man is perfect for the end it was intended ; although it be not the whole man : Among those I haue here propounded a perfect part , like vnto the head which conteineth in it all the sences , and from which the sinewes doe spread themselues to giue life and motion to the body . The state of heauen : The state of earth : The state of hell in some sort being here described , The end of this life being set downe , and another without end .

A gouernment here , by men , there by God : vpon which causes is built the frame of our obedience and our due reuerence to the diuine Maiestie most surely confirmed . So then you see perfection in the text , concerning a perfect expounder ; that care concerneth me , whome although I finde not of worth sufficient to manage so great a prouince : I ground vpon his words that said my strength is made perfect in weakenesse . Concerning a perfect auditour that concerneth you : See then how Cyprian describes him in the second Epistle to Donatus . Tam ore , quam mente , totus auditores , & hoc amore quo diligis . An absolute hearer shewes it by a fixed countenance and stedfast gesture . Secondly , by a minde willing to be taught and to goe away better when the sermon is done , and thirdly , by a louing minde , to accept well that which is spoken , and kindely to censure . If we can thus frame to the text , then may we also bring our businesse to some perfection . I shall with prosperous speede be at my end , and if our life be but a spanne long as the Psalmist speakes , your life is like the sermon and our time vsually figured by the houre-glasse : your end shall shortly follow mine , as it is in the 〈◊〉 Psalme . Thou bringest our yeares to an end as it were a tale that is told . Let our endeauors then concurre , that we may profit by the worke , and enioy that end in the beginning of the text . Then commeth the end , &c. So may the word of God appeare perfect , for the law of God is a perfect law conuerting the soule in the seauenth verse of the forenamed Psalme , that which is perfect may make perfect : shewing in it selfe a sound perfection , because it workes in vs a sincere conuersion . These words may be taken as an argument of the resurrection , ( among sundry other reasons that I omit because of abundance of matter herein conteined . ) For Christ must be an absolute king , to honour and aduance his subiects into glory by raising them vp into life eternall , and confounding his aduersaries the last whereof is death . And as it augmenteth the glory of a king to reigne a long time , to make a manifest and a large declaration of his power , in sundry ages , and much variety : so Christ doth not on the suddaine end the world , but deferres his accomplishment thereof til he hath raigned a certaine time , To put all his enemies vnder his feete . Secondly , these words are for comfort . If any should be ouer hasty to leaue this life , to come to that better kingdome , here S. Paul seemeth to giue a reason of Christs long tarrying : we must not expect our end before our Lord appoints it , but continue in the field and keepe our rankes against the enemies vnder our captaine , till he end the warre and bring vs to a place of rest . Because as Caluin saith , Non est consentaneum medio stadio nos coronari , We must not enioy our crowne before we runne our race , but as constant runners hold out till we come at the iournies end .

We may deuide these two verses in the words of Aquinus , here is first adaptio boni , the performing of good , & remotio mali , the remoouing of euill . Both here by Christ are wrought as a patterne to all rulers , that for the time they are in office their conscience may tell them , this good haue I done , and this euill haue I represt . For he that will hurt none , and doe good to none , but thinkes it good sleeping in a whole skin , and the safest course not to meddle , carrieth a resolution not worthy the minde of a superiour , but by our Sauiours example hee must hazard and put forth himselfe . So in the 24. verse hee sets by the good ; Then shall be the end when he shall haue deliuered vp the kingdome to the Father . And in the 15. verse expels the bad . He must reigne till he hath put all his enemies vnder his seete . And as Anchises gaue counsell to his sonne in the which the Romans seemed to bragge for executing the precept . Parcere subiectis & debellare superbos . Aenec . 6.

To spare the subiects and to pull downe the proude , The first is practised here in the 24. verse , parcere subiectis , To spare or rather to honour the subiects , Then shall be the end when he shall haue deliuered the kingdome to the Father ; and the second is expressed in the 25. verse , there he pulls downe the proude . He must reigne till hee hath put all his enemies vnder his feete . Concerning the verses in themselues seuerally considered ; In the 24. verse consider first an end of the old world ▪ Then shall be the end , the estate of the new world he shall haue deliuered vp the kingdome to the Father , and the manner of gouernment without degrees of secular power by God immediately , He shall put downe all rul , and all authority and power . In the 25. consider . The kingdome , and the conquest , the kingdome , he must reigne , the Conquest , till he hath put all enemies vnder his feete . In the last consider the parties vanquished , his enemies , and their miserable ouerthrow & discomfiture vnder his feete . They are put vnder feete . In the first place we haue the last estate of all the world to consider , Then commeth the end . In euery businesse the last issue must bee first concluded , as in running a race we first agree of the end to which the swift motion of the course must aime , and approach . In shooting , the marke and scope it first set vp . Therefore it is obserued that practicall sciences must be handled per methodum analiticam ● fine admedia . We first set downe the end , and then the meanes that leadeth to the end . Of ends there are two sorts , first an end of destruction ; and secondly an end of accomplishment when a thing is finished . The one is a bad end , the other a good , by the one a thing is ended , that is , to say consumed : by the other a businesse or worke is ended , that is , it is perfected . In this place Beza vnderstands the latter , the world shall be ended , that is it shall be perfected . But to speake properly , we may vnderstand both . For an accomplishment cannot bee without the destruction of some thing . Generatio vnius est corruptio alterius , when a new thing is formed , the old thing must be altered , according to the 36. verse of this chapter . That which thou sowest is not quickned except it die .

Briefely then of these two ends in order . First , the world , and the inhabitants , and all things that we enioy , must haue an end : they must be destroyed and consumed . Euery thing that seemeth most strong and beautifull , must in the end vanish and fall away . The cause of this is sinne for when things are in their height , they abuse their time , they beare not themselues aright in the middest of their glory , the gifts of God are abused , and therefore he plagues the earth and destroyes the world : men are the abusers , and therefore that time which giueth them leaue to sin , bringeth them likewise to an end , and burieth them in a common destruction . This is the nature of sinne , it is still a destroyer . God did threaten Adam in paradise at the first with moriendo morieris , in the day that thou eatest thereof thou shalt die the death . And euer since where sinne hath bin committed with a stubborne hand , God hath punished with destruction and desolation . Euen from hence must euery one confesse that he is a sinner because he carrieth a body subiect to corruption , and in time death shal sease vpon him . When as the Lord did see that the wickednesse of man was great vpon the earth before the flood , hee brought that deluge to ouer-flow the world , that the waters might breake the heart and strength of the earth , that mens liues might be shortned by the putrefaction of the Elements , and so weakenesse bee brought vpon the world . We may see it by examples . Noe liued 950. yeares , Terah the father of Abraham liued but 205. yeares , and Ioseph that was in a neere generation in the descending line from Terah , died at the age of an hundred and ten , in the 50. of Genesis and the last verse . So the yeares of men after the flood were strangely altered , euer from 950. to 110. in some succeeding ages . Sinne is the cause of all this . Tyrants that rule enioy their kingdomes but a while as histories can testifie . For because their vices and cruelties are most vntollerable , they are soonest ended . And vngodly men they liue not out halfe their daies , the Lord hath said it , and God performeth it , when they are an impediment to his worke , & when their iniquity cannot be endured , although it be not alwaies so . For he worketh diuersly as he findeth occasion : sometime he smiteth , sometimes he suffereth , his prouidence being not tied to any limits . But sinne according to the nature of it worketh a man to his end , and still playeth the part of a destroyer . If this be so , let vs be carefull to auoide it , and carefull to amend it , make an end of sinne before God make an end of you . For know this , where iniquity is : Gods hatred followeth , and will cut down that which displeaseth him with a finall confusion . Yet sinne is of that nature that it desires to be continuall , the delight of it coueteth to bee euerlasting , when a man is taken captiue and wonne to carnall bewitching pleasure : he wisheth to dwell there without ceasing or interruption . How vnequall then is vice in the proceeding : for although it make an end of the sinner , it will make no end of it selfe . Hence it is that repentance is deferred , and suffereth so many procrastinations till a man finde a fitter time , a better inclination of his heart within , a more conuenient opportunity without , so making his transgression to continue . Hence is it that the euill seruant saith , my master doth defer his comming , therefore he smites his fellow seruants and goeth on with a presuming boldnesse . And will not forecast his heauy euents , nor consider , that although his master deferres his comming ; yet he commeth after his deferring , and at last will end his enterprises with vnwelcome issues .

And to what purpose shal the world spinne out an vngodly third ? when this fatall stroke shall cut it off : what fruite shall a man expect from a falling tree . Pleasure and content beeing once changed become more sorrowfull ; euen as a mans sorrow being changed is so much more pleasant . Alas this end is that which reacheth not sinne alone , but for our sinnes cuts off all that this earth can yeild . The principall matters of a mans estate , that he desireth to get together for his soule to rest on , by lawfull and good proceeding , his end will cut him short of a full fruition , and make his desires lame in his greatest purposes . This did Seuerus the Emperour truly see and finde by true experience , who hauing passed through many aduentures at last died in our land ouerladen with troubles weighing with himselfe what his life had beene , he broke forth into these speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — I haue beene all that might bee , and now am nothing the better . This end is that which ouerturneth all , and will giue a foule wound to the fairest member of our earthly happinesse . The second is an end of perfection .

For the Lord hath so tempered his heauy blow with mercy , that the good shall gaine by the fall , that God which consumeth others shall perfect them . And for this end the whole world may expect . Rom. 8. verse the 21. The creature shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God . And S. Paul speaketh of himselfe and the other Apostles , not onely the creatures of the world , but we doe groane within our selues waiting for the adoption , to wit the redemption of our body . Here in earth the seruice of God is not absolute , but in part , ioyned with many infirmities , the reward also of true obedience is not seene , so that the imperfection of things present seemeth to require a future accomplishment . Here wee stand by faith , and our faith is wrought by hearing and reading the word of God . Now although hearing of good newes be some comfort : and the reading of a letter doth somewhat reioyce the heart , that declareth the state of an absent friend : yet these are not like the present fruition of the thing desired . So when the Lord dealeth here by the sacred Gospell , the comfortable tidings of peace and ioy : Yet because it is but in hearing , it seemeth to point out at something beyond , for the nature of words are only to signifie or to resemble another thing besides themselues , by representing somewhat that lyeth hid . So then if in this life our state doth lie in hearing , to shew that we are farre of , neither yet attained to our full expectation . Our end shall be an end of accomplishment , to perfect that which before did want full perfection . Againe , hearing is for this life , seeing is for the next in enioying a happy and blessed vision , a mans fight is the most noble sence of the fiue , therfore that must be the guide or rather the instrument that is reserued to conueigh the blessed gifts of the other life : that the things which are most perfect in themselues , may be deriued to vs in the most perfect manner . Wherefore you see that because our religion hath not all the fulnesse that so worthy a cause requireth : Our end shall be an end of perfection , to finish those hopes , and to make vp those breaches that doe keepe vnder the minde , and doe here restrame it in some sort .

Secondly , the vices of this world doe crie out for an end , that wickednesse may not vaunt it selfe , but that a better estate and a more perfect condition may beare the sway . And indeede the vices of this world doe proclaime an end of perfection . For what infinite idolatry doth euen since the world stood , and at this very day ouer-spread the face of the whole earth ? How doe base surfets and riotous excesse abound ? How doe oathes breath forth without any reuerence or regard of him that is named ? What oppression and biting of poore men doth passe with haughtinesse and pride ? Can wee now thinke that the iust God can euer endure that these should euer stand ? Yea and flourish also , and out braue his Maiesty ? No surely hee will bring matters to a better passe , and set things in a right order by a iust gouernment , we must expect an end of perfection .

Thirdly and lastly , as our religion doth require an accomplishment , and as the vices of men that are against religion doe require a reformation , so our morall vertues that doe not immediately concerne Gods worship , but are vsed as good meanes , and helpes for it , and the ordinary things that are either for necessity or for ornament of this life : they are here so full of want that they seeme to groane for a redresse , to be better seated by a happy end . Our knowledge and vnderstanding , whereby we comprehend the deepe mysteries of God and the hidden qualities of his workes , is full of doubt and difficulty as we haue it in this life . Solomon that did wish it , and was commended for his wish , yet heare how he censured it in the first of Ecclesiastes and the last verse . Much reading is a wearinesse to the flesh , and he that encreaseth knowledge encreaseth sorrow . A mans ioy and mirth , which is of worldly blessings most principall , for men scrape all the rest together to obtaine it , because it is but a shadow , and a flying vanity as we haue it , heare how the same Author doth iudge of it who did enioy all things his heart could desire . I said of laughter thou art mad , and of mirth what is this that thou dost , Ecclesiastes the second verse the second . To leaue the minde and come to the body , eating and drinking , the meanes to preserue our naturall life , it is no priuiledge aboue the beast , therefore the basest of all delights . When a certaine Poet that loued his ease , and that content of pleasing his belly , gaue Hadrian the Emperour a verse , to this effect : the Emperour being a man giuen to versifying .

Ego nolo Caesaresse , Ambulare per Britannos , &c.

I would not be an Emperour to march among the Britans and to be nipt with the frosts of Scythia : the Emperour answered him in the like fashion .

Ego nolo Florus esse , Ambulare per tabernas , &c.

I would not be Florus to walke from tauerne to tauerne , and to bury all my daies in the graue of swinish sensuality . So meane a thing is this corporall pleasure to them that truly conceiue thereof . Let me leaue the minde , and the body , and view the outward contents that the earth affordes . The glory , the pride and honor of this life is much eclipsed with imperfection . That which is lift vp in one day , may fall downe the next . There is prepared a moth for appatell , and wormes and putrifaction doe waite for him that is aduanced : when this end shall come it plucketh the highest vnder foote , and layeth his honour in the dust . Behold then wisedome and content of minde , the pleasure of the body , the outward pompe of worldly honour , being in themselues lawfull if vsed with moderation , and directed to a right intent : Yet as we haue them in this life they suffer their diseases . We must thinke of a time when they shall be perfected , and refined , for the God of nature doth order all things aright , and whereas they seeme heere to be kept in prison or to miscarry in diuers points , they shall be rectified by an estate aboue , which doth fixe them vpon their true obiect .

Then shall wisedome and knowledge receiue accomplishment , we shall see the Lord as he is , not obscurely as in a glasse , but face to face as the Apostle speaketh .

Then shall a mans ioy be complete and substantiall , seeing he shall enioy that is better then himselfe : For earthly ioy is therefore imperfect , because nothing in the world is so excellent as a mans soule , and therefore it cannot rest in these inferiour things , till it come to the Lord who is a spirit , euen the Father of spirits , in whom alone the spirituall soule doth receiue satisfaction . Then shall bodily sustentation also cease , the belly is here for meate , and meate for the belly , and God destroyeth both it and them : there shall be a feeding onely of the soule , and a drinking of that water , whereof hee that drinketh shall neuer thirst as our Sauiour speaketh . The spirituall contents are set downe by bodily descriptions . Howbeit the happinesse is spirituall , for spirituall things are most excellent . Seeing all things must be most absolute . Aquin and Lyra haue vrged this text against the Turkes that dreame of carnall delights in a bodily paradise after death .

Lastly , that desire of honour which God hath giuen men by nature , because the earth is not able to satisfie , doth point out the right way to wandring thoughts . A man ought to eschew basenesse , that is , to detest sinne which doth worke a downefall , and to aspire to that kingdome of glory : that here by honouring God , hereafter the Lord may honour vs , according to that speech giuen out for our encouragement . To him that ouercommeth I will grant to sit with me in my throne . In the third of the Reuelation .

I haue here propounded two ends for you , an end of destruction , and an end of perfection . The first end is for all , the second for a few . For vs let it be our care seeing we must end : let vs end the best waie : let vs not loose that faire possibility wherewith God hath endowed vs , by taking vs from the multitude of aliants , and made vs members of his Church , in as much as he sheweth vs by his word what is to come : but let our life be so squared , that our consciences may tell vs we seeke perfection . For woe be to him that endeth not the best way , and happie , yea thrice happie is hee whose end is the doore to happinesse . Let that be our resolution , which was the wish of an euill man , of Balaam , who hauing a little touch giuen him , and a certaine light of the end of Gods elect , because he was a Prophet : brake out into a good desire , let vs vse it with a more sound affection , that we may prooue more then wishers and woulders in the case . O that I may die the death of therighteous , and that my last end may be like his .

So much of the end of the old world . I come now to the establishing of a new .

When hee shall haue deliuered vp the kingdome to God the Father .

AS the king doth send forth his generall with regall authoritie to the warre , who hauing subdued the enemy , returneth in triumph , and all beeing finished maketh a surrender of his place . So our Sauiour came into the world from the Father with equall authority , here he discharged his office imposed on him , and hauing confounded all his aduersaries , at the day of iudgement endeth the warre . And like a Dictatour that gouerneth only in times of danger , so the vsing his authority vpon rebellious men : When the worke is finished , leaueth his function by deliuering the kingdome vp to the Father . Wee may ferch an exposition to these words from the 28. verse of this chapter . And when all things shall be subdued vnto him , then shall the Sonne also himselfe be subiect vnto him , that put all things vnder him ; that God may be all in all . Whereas the Lord did not visibly gouerne among men by shewing the fulnesse of his owne power , but gouerned it by men , keeping as yet his Maiesty more secret : he shall then put downe all authority of men , and guide all things immediately by his owne hand . That is ; To be all in all , to deliuer the kingdome to the Father , and to put downe all rule , all authoritie , and power . Because of some obscurity in these words , I must resolue two doubts that arise from hence . First of all : some may obiect , Wherefore is our Sauiour said to resigne his kingdome to the Father ? seeing the Scripture saith , Christs kingdome must haue no end . For the prophecy of him goeth to this purpose . Daniel 2. verse 44. And in the daies of these kings , shall the King of heauen set vp a kingdome that shall neuer be destroyed , and the kingdome shall not be left to other people , but it shall consume and breake in peeces all these kingdomes , and it shall stand for euer .

Againe , Luke the 1 , and the 33. the Angell Gabriel said to the Virgin Marie . He shall reigue ouer the house of lacob for euer , and of his kingdome there shall be no end . How then doth the Apostle say , hee shall bee made subiect , and deliuer vp the kingdome to the Father . Secondly , the Arrians haue vrged this place against the diuinity of Christ , that he is not of the same nature , and equality with the Father , because he is here said to bee subiect and to giue ouer his kingdome , therefore his power and dignity is not eternall , hee that is God can be vnder none , as here the Sonneresigneth his soueraignity to the Father . I will answer both these by expounding the words , for when they are well explained , these doubts will vanish of them selues : to this purpose I lay downe these two conclusions .

First , not withstanding the words here seeme to inferre the contrary , Christ shall reigne for euer . For he sitteth at the right hand of the Father , a place of honour and aduancement . If he then reigned before in the field , much more must he reigne in his owne pallace , where he sitteth in the throne of Maiestie . Christ is the head of the Church , if he be the head , then hee must needs gouerne still , and keepe that height that is due to the highest part . His very humanity obteining honour aboue all creatures , euen aboue the Angels themselues , as it is in the first to the Hebrewes prooued from my text . To which of his Angels did he say sit at my right hand till I make thine enemies thy foote-stoole .

The second conclusion . In Scripture things that are heauenly are vsually ascribed to the Father , although they appertaine to the Sonne if they doe not appertaine to his office , to disclose to vs , and doe not concerne this life : then he puts them from himselfe to the Father . Of this we haue sundry examples . Our Sauiour Christ maketh himselfe ignorant of the day of Iudgement . Of that day and houre knoweth no man no not the Angels in heauen , nor the Sonne himselfe saue only the Father . Some haue supposed that Christ as hee was man knew not that day , and certainely he knew it not by his humanity , although it is likely he knew it in his humanity . For as he was man , hee was king , and it derogateth from the Maiesty of a king to be ignorant in his owne times or affaires . Secondly , Ioh. 3.34 . he had not the spirit by measure , therefore he knew all that a creature could know or receiue , by vertue of his vnion to the diuinity . But his meaning is , It is not a thing that appertaines to my office to declare , I came to teach things necessary to saluation , but this is a secret thing that must rest in the counsell of my Father . So Caluin vpon the place , Non dubium est quin ad munus sibi a patre impositum respiciat . He had respect to the commission that the Father had giuen him , when he said he knew not the day of iudgement .

Againe Matthew the 20. verse the 23. Christ answereth the mother of the Sons of Zebedeus . To sit at the right hand and left hand in my kingdome , is not mine to giue , but it is for them for whom it is prepared of my Father . No doubt but Christ had power to giue that as well as the Father . Mat. 11.27 . For he saith in another place , all things are deliuered vnto me of my Father .

But the meaning is , I come to teach patience , can you drinke of the cup that I must drinke of ? and be baptized with the baptisme that I must be baptized with ? that is , my office now to declare , but to satisfie these climing thoughts , to tell who shall be highest or lowest in the kingdome of God , and now at first , to answer your request , I come not to doe it in this life : but my Father reserueth it for whom he pleaseth in another world . Againe , Iohn the 14. and the 28. The Father is greater then I. The Arrians haue abused that place in the same manner , making Christ inferiour to the Father . Zanchius de tribus Elohim lib. 3. cap. 10. But the meaning is . Status ille Coelestis apud patrem praestantior est isto . The glory that I haue here is not so great as the glory of heauen . For when the disciples were grieued because he told them of his departure to the Father , he raiseth them vp with this comfortable speech . The Father is greater then I , that is , the heauenly comfort is better , then that content you haue in my earthly presence . From hence we may collect that the matters of heauen are by our Sauiour ascribed to the Father , although they belong to him . Indeede the Father and the Sonne do reigne ioyntly togither , and wheresoeuer the one reigneth , the other reigneth also . But because the Son tooke vpon him our flesh , and was incarnate among men ; whereas the Father was not made man , nor yet seene by any mortall eye , but reueileth himselfe by the Son , as by his image . Earth is the kingdome of the Sonne , and heauen the kingdome of the Father . These Heretikes call not the diuinity of the Father into question , but all confesse him to be a king , yet he saith in the second Psalme and 6. verse . I haue set my kingdome vpon my holy hill of Sion . If Christs ruling do not exclude the ruling of the Father , by the like consequence the ruling of God the Father doth no way derogate from the dignity of the Sonne .

These two conclusions being now set downe , all cauils against this truth doe vanish . For Christs dominion is as large as euer . Euen when he giueth vp the kingdome to God the Father .

Christ is said to deliuer vp the kingdome in three respects . First , because he ceaseth to execute that authority , which neuerthelesse he hath , as a Iudge that goeth from the bench , is a Iudge still : although he giue no iudgement but imployeth his time in other occasions . And as a warriour that liueth in the time of peace , or sleepeth , doth retaine his old valour although he want opportunity to set forth his might by proouing it in outward action : So Christ is said to resigne his place , not that his authority is subiect to diminution , but that he maketh no shew , for when his enemies are all put vnder , there is no neede that any more blowes should proceed from his kingly power .

Secondly , Christ deliuereth vp the kingdome to God the Father , not because his authority is impayred , but because the manner of his kingdome shall be changed . He shall not reigne in the same fashion , there needeth no preaching in heauen , because there is no sinne . There neede no sacraments , for when wee enioy Christ that is the thing signified : wee shall want no outward signes . There neede no good lawes to keepe from starting into wickednesse , whereas the felicity of Saints is confirmed by an eternall decree . In this respect therefore hee giueth ouer the kingdome , because hee changeth the orders of this life into a new kinde of gouernment .

The third and most absolute exposition is set downe by Aquin. Hee ceaseth to increase his dominion . For here our Sauiour by the preaching of his word gaineth more soules to his kingdome , so spreadeth his dominion further and further . But when the Lord shall haue made vp the number of his seruants to his minde , then he will end the world and giue vp his kingdome , namely , hee will cease to enlarge his confines any more , but be content with the number of those subiects that hee hath already . To end this point , we learne from hence how great his glory shall be , and how much it ought to draw our minds after it , Christ shall change these obscure gouernments on earth , into an absolute fulnesse , when he giueth ouer his fierce and stormy conquest , for the happy peace of a quiet calme . For here the most happie subiect that serueth the Lord , standeth in the field , and taketh on him the condition of a souldier . But when the tumults of this earthly warfare shall be appeased , when the Church Militant shall be made triumphant , when the Sonne shall end this kingdome , infinite shall bee that consolation , where the diuinity shall shine forth , and the Maiesty of the Father is declared . Let ambition refine it selfe and it shall climbe higher then yet it hath aymed by any politicke endeauour . For honour vpon earth is but a type or a shadow of that honour which is aboue . What stirring and shuffling haue we heare for high places ? how obsequious will a man shew himselfe , if that can promote him ? what flattery of great men ? sometime onely for their assistance , or to be shrouded vnder their protection . Whereas all height is but lownesse , all glory but ignominie , and all maiesty but seruitude , compared to this supreame degree of eminence . For the poorest Saint that is in Gods kingdome is in a greater state of excellency , then was the royaltie of Salomon , or Dauid , or the greatest Monarch that euer the Sunne saw . For all these are but the kingdomes of the Sonne , and the Sonne tooke vpon him onely the forme of a seruant . And therefore he will end this kingdome because it doth not sure wel with his greatnesse , neither thinketh he that it is worthy to continue , but lifteth vp his gouernment to that dignitie w●●●h is like himselfe . Hee will deliuer vp the kingdome to the Father .

I come now to the third part , which is the forme of gouernment in this kingdome .

Hee shall haue put downe all rule , and all authority and power .

I Finde three expositions of this place . Some ancient Popish writers expound it of the Angels : God shall gouerne immediately by himselfe , not vsing the Angels in their degrees , as Ministers to put his commands in execution as now they doe . Beza doth giue it a restraint to bad rulers vpon earth , God shall put them downe , and disanull their authority , For in the next verse it is said . He must reigne till hee hath put all his enemies vnder feete . Calvin vnderstandeth good gouernours as well as bad , and indeede all gouernment in generall . The best way is to agree to him , and giue the words a large sence . So when God shall come , he will not rule by substitutes or vicegerents , but he himselfe will be all in all . Concerning the superiority of the Angels , something may bee said , for the Apostles speech may in a sort be applyed to them . And the Schoolemen out of these words do dispute the continuance of their dignity . But that which I conclude shall be in probability rather then exact demonstration . Saint Austen is commended for his silence , a fit patterne for my imitation . The strange conceit wherewith Dionysius hath possessed the Schoolemen of that Coelestiall Hierarchie , of three orders or companies of Angels one aboue another , and that in euery degree there are three rankes , some Thrones , some Dominions , some Powers , some Angels , Dicunt qui possunt , si tamen probare possunt quod dicunt , ego me ista ignorare confiteor Augustinus in Enchirid ad Laurent . cap. 58. and some : Archangels , &c. Because this inuention hath neither warrant in Scripture , nor force of argument to confirme it , let it vanish of it selfe . Questionlesse , there are degrees among the Angels , some are higher , and some are lower . Wee reade of Michael the Archangel that disputed with the diuell about the body of Moses , and that Christ at the day of the resurrection shall come with the voice of an Archangel . The Lord hath beautified the creation with varietie , one starre differeth from another starre in glory , In earth among men , one man hath greater gifts then another , among sexes , the man is more excellent then the woman . Among liuing things , those that haue sence as the beasts , exceede the trees , in euery thing there is Order and difference . So likewise among the Angels . But whether it be by nature or by office , it is doubted . Perhaps by nature as in the rest , perhaps their office is according to their nature , here I must confesse ignorance . A dignitie they haue whether it bee onely for a while according to the greatnesse of their worke , or whether it continue longer . Saint Ierome is of opinion that their dignitie aboue one another shall be perpetuall , because that earthly kings haue diuersities of seruants in orders and degrees : much more the king of heauen , will haue seuerall sorts of Attendants to administer in that state of glory . Zanchie confutes him from this text . If God doe abolish all power , if the Sonne seeme to end his kingdome in some sort , then the dignitie that one Angell hath aboue another , must needs fall and Gods immediate power take place alone . These arguments doe stand vpon likelihood , neither doe they command beleefe on either side . For resolution ; I dare with safety expound the words as of Christ , the Angels shall not gouerne then , as they gouerne now , some ouer one man , some for a citie , some ouer many , some in a larger , some in a smaller prouince , as God doth place them in their stations , according to the greatnesse of particular occasions . This kinde of ruling shall be ended togither with the end of the world .