Trin-unus-deus, or, The trinity and unity of God ... by Edm. Porter ...

SECT. II.

Of Christ's Kingdom over all the world, and every Creature that it ceased not at his death. That neither the Roman Con∣sistorie, nor Presbyterian vestry can be called Christs Throne. How it is in this World, and yet not of this World. That the Policy of Christs Kingdom is altogether unlike, and diverse from Worldly policies.

Mr. Mede's argument, above mentioned, is grounded upon another false supposi∣tion (besided the former alledged) viz. That Christs Kingdom is not yet commenced or begun, or that Christ hath not yet reigned as a King, either in Heaven or Earth, nor shall begin his reign until his apearing (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in fla∣ming fire, mentioned 2 Thes. 1. 8. which asser∣tion I conceive to be exceedingly injurious a∣gainst the divine and humane Nature of Christ, and also contrary to the Holy Scriptures.

For to deny the Kingdom of the Son, or Word, considered before, or without his in∣carnation in his pure Divinity, is all one as to deny his God-head: for who can doubt, but that he who is the Creator, and the only and eternal God, both doth reigne, and hath reign∣ed from the beginning of the World, and shall

reigne until the end thereof, and after also to eternity: and that he hath and doth govern all things in Heaven and Earth, working together with the Father, as himself saith, The Father worketh hitherto, and I work] and both these work by the Holy Ghost, which is the Spirit of both.

The Kingdom of the God head is by divines thus distinguished:

1. The Kingdom of power, which even Hea∣thens acknowledged in their supposed God.

—O qui res ••ominumque Deumque, Aeteruis Regis Imp••riis & fulmine terris.

2. The Kingdome of grace whereby he reign∣eth in the hearts of the people, inclining them to obedience by the Scepter of his Spirit, against their carnal inclinations either lucriferous, or voluptuous, for this wee dayly pray, Thy Kingdom come, thy w••ll be done: as on the con∣trary, Satan, or Sin is said to reign in the diso∣bedient; drawing them to evil.

3. The Kingdom of Glory in Heaven, in re∣spect whereof the Son is expresly called The King of Glory. This I presume no Christian will deny.

But our question now, is not concerning the Son, as he is in his single and pure divinity, or as he is God the Word, or the Son of God. But we must now consider him as he is The Son of Man, and since his incarnation, as he is Ema∣nuel, or the Word made flesh, or the Anoynted of God, or Christ (for the pure God-head can

not be anoynted, because it is the anoynting) neither could the Son of God be called Christ, until he was incarnate, nor can Christ be said to reign, until he was made Christ, that is, until the Son of God, by his humane nativity be∣came the Son of Man. For, though the Son of God, hath been a Son from eternity, yet he was not Christ or Anoynted from eternity, but his unction, and title Christ began then, as the Apostle saith, Gal. 4. 4. When the fulness of time was come, God sent forth his Son made of a Woman.

By this double consideration of Jesus, wee may perceive the reason why the Scripture di∣stinguisheth between God and Christ, as 2 Tim. 4. 1. I charge thee before God, and the Lord Je∣sus Christ] and why we so often read The Lord Christ; and the Christ, or Anoynted of the Lora, as Act. 4. 26. Ps. 2. 2. The Lord Jesus in re∣spect of his God-head is called Christus Dominus; and the same Lord Jesus in consideration of his humane nature assumed, is called Christus Do∣mini, i. e. he is both the Lord Christ, and The Christ or the Anoynted of the Lord. So that we may truly say, The Son of Man, is the Christ, or the Anoynted of himself as he is the Son of God. These considerations being premised. Our Question of Christs Kingdom is thus to be stated.

QUESTION, Whether our Lord Iesus Christ ever yet had, or now hath any Kingdom in, and over this World?

FOr if it may appear that Christ formerly had, and still hath a Kingdom here, there will be no need of his corporal descending from Heaven in this fag end of the World, to take possession of that which he had before, and still retaineth.

Answer. The answer to this question is: That Christ now reigneth on earth, and hath so done ever since he was Christ (that is) from the time that The word was made flesh; that he reigneth in this world, though his Kingdom is not of this world, because it is not a visible reigning, after a worldly way, but in a hea∣venly manner; he beareth not the Sword Ma∣terial, but a Spiritual Sword; he raiseth not Armies of men, but commandeth Legions of Angels, his strong hold, is Heaven, his prison is Hell, as 1 Pet. 3. 19. his Jaylors, Divels, his executioners Plagues, Famines, Winds, Storms, Serpents, Wild-beasts, evil Angels, Sicknesses, Deaths, Temporal, and Eternal: his Laws are mild, written in Milk, the easie yoak of the Go∣spel; his tribute and taxes are faithfulness, and obedience, his Kingdom doth not invade or disturb other worldly Kingdoms, but establi∣sheth them, for he refused a worldly Kingdom

when it was offered and refused to judg or arbi∣trate in a petty title of inheritance, between two brethren, much less will he in this world judg the grand titles of Monarchies, and great possessions to be taken from the rightfull pos∣sessors, to the use of Pretended Saints.

Let us see what the Scriptures say concerning the Kingdom of this Emanuel here on earth. Isaiah saith of Christ as of a child born whom he called In manuel] which must needs be meant of the Son of God considered as incarnate, That the government shall be upon his shoulders, of the increase of his government and peace, there shall be no end upon the throne of David, and upon his Kingdom, to order it from henceforth for ever.] Surely Davids throne must be upon this earth, although it signifie the Church, whilest it is Militant.

Consider we next, what David himself saith concerning this Son of David, in that memora∣ble passage Psal. 89 I have sound David my ser∣vant, I will make hi•• my first born higher then the Kings of the earth, his Seed will I make to endure for ever, and his Throne as the dayes of Heaven, and as the Sun before me.] The David here meant, must needs be this Son of David, that is Christ, who is often called David, as J••r. 30. 9 They shall serve the Lord, and David their King, whom I will raise up.] and Ezech. 34. 23. My servant David shall feed them.—] so Hos. 3. 5. The children of Israel shall seek the Lord their God, and David their King.] These Prophecies must needs be meant of Christ, be∣cause the old David was dead before any of

those Prophets were born; Christ is called Da∣vid, because he was to be the Son of David, and so is called by his Fathers name as o her children now are, and the prophecies must needs be understood of the Man Christ, because by his manhood only, he is the Son of David, and not otherwise, nor can these sayings be ve∣rified of any other seed, or Son of David.

Besides; These speeches can not be meant of any worldly temporal Kingdom of David, for that was taken of Davids posterity long before the birth of Christ and this David himself foresaw, and confessed in the same Psalm: But thou hast cast off thine Anoynted Thou hasi profa∣ned his Crown by casting it to the ground▪ Thou hast broken down all his hedges, and brought his strong holds to ruin. Thou hast set up the right hand of his adversaries. Thou hast turned the Edg of his Sword Thou hast made his glorie to cease, &c.?] Therefore this prophesied Kingdom can not be meant of the old David, or any of his posterity, but only of Christ, in whom on∣ly this Davidical Kingdom still resteth, and shall last on earth, as long as the Sun endureth.

Of this Kingdom of Christ (as he is the Son of David) are those prophecies to be under∣stood Ps. 72. He shall come down like rain upon the mowen grass (or fleece of wool) This is said of the secret birth of Christ, of a Virgin, without noyse or clamor. He shall have dominion unto the ends of the earth] So had not any other of Davids posterity. All Kings shall fall before him, and all Nations shall serve him. This is not verified of any King but only Christ. Prayer

shall be made ever to him (or for him by his in∣stitution) and dayly shall he be praised, his name shall endure for ever, as long as the Sun, and men shall be blessed in him, all Nations shall call him blessed.] any man that is but of meane pro∣gress in Religion, may easily apprehend, that these speeches can fit none other but Christ, even Balaam, an Heathen and a Magician; when the Spirit of God came upon him, prophe∣cied of a Star to come out of Jacob, and a Scepter out of Israel,] The Star signifieth the Heaven∣ly or Divine part of Christ, which should con∣descend to take flesh from Jacob. The Scepter signifieth the Kingdom of this Heavenly Star, or Son of God so incarnate; or as he is the Son of Jacob, or Israel: and so it must signifie the Kingdom of Christ.

Neither is the Gospel silent concerning the universal Kingdom of Christ in this world. The Angel said, He shall reigne over the house of Ja∣cob for ever, and of his Kingdom there shall be no end] This was said of Jesus as he is the Son of Mary, therefore of the Man Christ. The Wise men of the East call him King, and they offer Gold, Frankincense, and Myrrhe, as to a King and to a God, and to a Mortall, as the Fathers generally agree. The news of this King∣dom came to Rome in the days of Nero, and is reported by a Suetonius, That by an old Pro∣phecie it was foretold, That about those times, there should come out of Judaea some who should have dominion over the whole world,] This by flat∣terers was applied to Vespasian, though he thought it to be meant of another, and not of

himself, and therefore caused inquisition to be made among the Jews for the posterity of David to be put to death: so did his Son Domitian; and when two of them were brought before him of mean condition, he asked them what estates they had, they answered, they had but b 39 Acres of Land: then he looked on their hands, and perceived them to be hard, and brawny with labour, and so dismissed them as contemptible. Herod beleeved the Prophecy of Christs Kingdom, but mistook the manner of it, and therefore slew the infants to prevent it.

What else can be the meaning of those say∣ings in St. Johns Gospel, The word was made flesh, He came into the world, and the world was made by him. He came unto his own.] therefore the world was his. The Father hath given all things into his hand,] This is said of the Son now incarnate. Thou hast given him power over all flesh.] This was said before his passion, and that also Mat. 11. 27. All things are delivered unto me of my Father.] This power was given to him as man, for by his God-head all was his before, there is also mention of a Kingly pre∣rogative annexed to his manhood, whē it is said, The Son of Man hath power on earth to forgive sins] and this is so high, that in the Apocalyps he is called The Prince of the Kings of the earth] so the greatest Potentates on earth are but his subjects.

Neither did his Kingdom cease whilest he was dead, and buried; there was no Interstitium, no Inter regnum, or Interval of his Dominion for neither was the union of the God-head and

man hood in him dissolved by death; indeed the body and soul were parted each from the other, but yet so, that they did convene in Ʋno Tertio, for they were both held in the hands of the Father, or God head, as when one draweth a sword out of the scabbard, and holdeth the sword in one hand, and the scab∣bard in the other. Christ said at the point of his death, Father into thy hands I commend my Spi∣rit. ] therefore, neither could his soul be detai∣ned in Hell, (or wheresoever it was) as it is said, Thou wilt not leave my soul in H••ll: nor could the grave retain his body so as to hinder its reuniting with the soul, as it is said, It was impossible that he should be holden of death.] we find also both in his life time, and in the very lowest degree of his humiliation, and death, all Creatures acknowledging his Soveraignity. He commanded the winds of the air, He wal∣ked on the Sea, the Fishes brought him tribute, the Earth did quake. The Sun was darkned in Heaven. Angels ministred unto him. Divels were dispossessed by him. Graves gave up their dead bodies, and Paradise it self (as it seems) sent back the souls of sleeping Saints.

The Kingdom of Christ in this world, is ac∣knowledged both by Romanists, and also by those Protestants that are of the Presbyterian persuasion, although I conceive they both err in the circumstance and manner thereof: for the Romanists place the Throne of Christ in their Roman Consist••rie, and in the Infallible Chayr, but that Throne will not agree with the words of the Psalmist, because all Kings

and Nations have not fain before it, and many who heretofore acknowledged it, have since utterly rejected it, so that the Roman Catho∣lick or universal Throne hath not increased of late, nor the universality thereof doth-last as long as the Sun, or days of Heaven.

Neither will the Presbyterian Vestry be sutea∣ble with the Universal Throne of Christ, al∣though some have said that the Presbytery is his Throne, and that it is to be set up by the sword; but so is not the Sion of Christ, the Prophet re∣proves the Jews for building up Sion in blood, it may be reasonably suspected, that all the for∣mer and present indeavours, and all the trou∣bles and spilling of blood which hath been occa∣sioned upon this pretence, was not really in∣tended for the setting of Christ upon his Throne, but rather to set up a Presbyterian tribunal that thereon a Minister, and some se∣lect Elders, (insteed of Christ) may sit as his Commissioners to judg of men, and censure the highest Magistrates on earth, but this Ve∣stry Thron•• wil not correspond with the Throne of Christ for these reasons, 1. Christs Throne must be over all Nations. The Presbyterie ne∣ver was so. 2. It must have been in all genera∣tions since Christ: but 15 centuries of yeares have passed, before such a supream Presbyterie was once heard of. 3. Kings must submit to Christs Throne; so did they never to the Pres∣byterie. 4. Christs Throne is in Heaven, Psal. 11. 4. Cathedran in Coelo habet, as Austin saith. So is not the Pre-bytery. 5. Christs Throne is but one, but there are many Presbyteries,

t'were fit to agree first among themselves, in which Presbytery they will place this Throne. 6. Christs Throne is absolutely supream with∣out any superior, so was never any Presbytery, for the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Elder, is but a comparative, and implieth a superlative over it. I never read of any Supream Magistrate on earth, intituled Presbyter; but only Prester John, or Presbyter Joannes, (if there be any such Prince and Priest) except you will call the Turk, the Grand Senior, as others call him the Grand Seigneur. For when the Senate of Rome were supream, they were not called Seniores, but Senatores.

But if Christs Kingdom be thus perpetually in this world, it would be inquired, why him∣self said, My Kingdom is not of this world] we answer, That Christ in the same breath (as it were) said also, That he was a King, and that he was born to that end, and for this cause he came into the world, to bear witness to the truth.] viz. the truth of his Kingdom; So that, though his Kingdom be not Of this World, that is, like other Worldly Kingdoms, which are suppor∣ted by Armies and subjects fighting for their King, and by Forts, Castles, Navies, Taxes, Tributes, and Penal Laws; yet it is a Kingdom in this World, supported by the mighty, but invisible power of Christ, and not by the arm of flesh.

If it be demanded, how that can be called a Kingdom, so mighty and perpetual, as is said, wherein the Prince doth not at all defend and protect his people from pressures and injuries,

but suffereth them in all ages to be oppressed, and that in most dolefull manner by dreadfull persecutions? To this we answer that these op∣pressions of Christs subjects do plainly shew that the policy and order of his Kingdom, is altogether unlike worldly policies, and the wonderfull manner of their protection, sheweth that it is wrought by a divine and omnipotent power; for worldly Princes protect their peo∣ple from suffering; but Christ protects his peo∣ple in their sufferings, and this so wonderfully, that though They be killed all the day long, and counted as sheep for the slaughter,] yet no perse∣cutions shall overcome them, they shall not be thereby extinguished, or diminished, but ra∣ther increased; Though the Heathen rage, and the people imagine vanity, though Kings and Rulers take counsel against them, yet neither these, nor the gates of Hell shall prevail, one saith, a Non minae, non blandimenta, non vita∣non mors, non Imperator, non homines, non Dae∣mones. Another saith, b Ligabantur, Tor∣quebantur, urebantur, multiplicabantur. Ter∣tullian noteth, c Plures efficimur quoties meti∣mur, & Origen: d Christianitas poenis & mor∣tibus crevit.] i. e. That neither threats nor flat∣teries, nor life, nor death, nor men, nor divels, can force Christians to deny Christ, their bonds, tortures, and burnings increase their number, the more they are cut down, the more they are multiplied, and increase by dying. Indeed Christ promised his perpetual presence with his people, and also the presence of the comforter to abide with them for ever, and exhorteth

his little flock, not to fear; but this must not be thought to be an exemption from sufferings, as St. Ambros hath truly taught us e Non ut nihil patiamini sed ut nulla crudelitate superemi∣ni, i. e. Christ doth not quit his people from sufferings, but inableth them to stand firm in their sufferings, and so to overcome both tor∣turs and death, by induring both, rather then by them to be dared from the confession of our faith; as when two duellists fight, he that is slain, is, in the worlds opinion judged to be conquered; but in Christs account, when a Martyr suffereth torments and death for his constancy in Faith, death is conquered, and the Martyr is conqueror; for, because we can not say that his Faith is overcome by torments; it must needs follow that torments are over∣come by Faith, and so the Apostle tells us, This is the victory that overcometh the world, even our Faith,] when neither tribulation nor distress, non persecution, nor famine, nor naked∣ness, nor peril of the sword, can separate us from the love of Christ, no marvel, if in respect of all these the Apostle tells us, that we are more then conquerors, and this through him that loved us, viz. by the power of Christ.

If we further inquire what it is that inableth poor and weak flesh and blood, and the little flock to hold out against these merciless ene∣mies; it must needs be confessed, that it is this over-ruling power of Christ in us assisting, and supporting his servants. The good Emperor Theod••sius, in a dangerous fight with Eugenius the Rebel, cast off his arms and called upon God

in these words a Si in te confisus huc veni por∣rige dextram, negentes dicant, ubi est Deus eo∣rum? or Ʋbi est Deus Theodosii? Moses Bush was all on fire, but not consumed, because God was in it, nor were the 3. Hebrew children con∣sumed in the fiery furnance, for One like the Son of God was with them The Apostles were bea∣ten Act. 5. 41. but departed rejoycing, where∣upon Chrysostom observeth, b non est ea ver∣berum natura, sed Christiana fides, not the stripes, but the Oyl of gladness in them made them rejoyce; our nature is infirm, but grace is potent. The Holy Martyr Ignatius confessed, c That he found nothing in himself that was torment proof, but that the living water which was in him extinguished the fear of burning. St. Ierom saith, d Hoc praestat timor Dei, ut alios timores contemnamus. and St. Ambros speaking of the burning of the Martyr. Laurentius, saith, e Ma••or slamma intrinsecus est,] The fear of God overcometh all humane fears, and the fire of Gods Spirits within us wherewith our hearts burn, is more ardent then the flames of Tyrants, as cruel Antiochus was told by a Martyr. f Ignis tuus frigidus est O Magister crudelitatis, i. e. That the Tyrants fire was but cold, in respect of this Heavenly flame. Thus doth the Scepter and Kingly power of Christ appear most in our weakness; and this is the method of his King∣dom in this world. But of the carnal domineer∣ing, insulting, ruffling and ranting Kingdom which Millinarians dream of, Christ saith, My Kingdom is not of this World.

Notes

• Ioh. 5. 17.
• Virg. Aen. ••
• Psal. 24. 7.
• Isa. 7. 14.
• Isa. 9. 6. 7.
• Psal. 89. 20. 27. 29. 36.
• Psal. 89. 38. 39. 40. 42. 43.
• Psal. 72. 6.
• 8.
• 11.
• 15.
• Num. 24. 2▪
• 17.
• Lu. 1. 33.
• Regi. De••. Mc∣rituro. Naz. Ambr.
• a

  Suet. in Vo∣spat. c. 4. & Ioseph. de Bel. Iud. l. 7.
• b

  Iugera. Euseb Hist. l. 3. c. 20. Paul. Oros. l. 7. c. 7.
• Ioh. 1. 14.
• 10. 11. Ioh. 3. 35.
• Mat. 9. 6
• Rec. 1. 5
• Lu. 23. 46.
• Act. 2. 24. 27.
• Mich. 3. 10.
• Aug. in Epist. Ioh. tract. 3.
• Archb. Abbot.
• Ioh. 18. 36. 37.
• Ps. 44. 22.
• Ps. 2.
• a

  Vincent. Ly∣rin.
• b

  Aug. de Civ. l. 22. c. 6.
• c

  Tert. Apol. c. ult.
• d

  Orig. Peri Arch. lib. 4.
• e

  Ambr. de voc. Gent. l. 2. c. 1.
• •• Ioh. 5. 4.
• Rom. 8. 37.
• a

  Ruf. Hist. l. 2. c. 33. Ambr. de obit. Theod.
• Ex. 3.
• Dan. 3.
• b

  Chryside Vir∣gin. T••. 4.
• c

  Epis. ad Rom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• d

  Hier. cont. Pelag. l. 3. c. 6.
• e

  Ambr. Serm. 19. n. 41:
• f

  Ioseph. de Ma∣cab.