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A55488 Trin-unus-deus, or, The trinity and unity of God ... by Edm. Porter ... Porter, Edmund, 1595-1670. 1657 (1657) Wing P2986; ESTC R9344 109,855 214

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nor the Holy Ghost were incarnate we answer that it is true that all the Three Persons equally govern and we further acknowledg that neither the Person of the Father nor the Person of the Holy Ghost are incarnate but only the Person of the Son yet we beleeve that the whole God-head and essence of the Father and of the Holy Ghost is incarnate in the Person of the Son This was affirmed by Christ when he said The Father is in me and I in him Ioh. 10. 38. and John Baptist had said before That God hath given him the Spirit not by measure Ioh. 3. 34. and St. Luke saith that Jesus was full of the Holy Ghost and St. Paul saith Col. 2. 9. In him Lu. 4. 1. dwelleth all the fulness of the God-head bodily whereby it appeareth that the Dominion of Christ doth not in any wise exclude the Dominion of the other Divine persons although St. Jude calls Christ the only Lord God yet this word only doth not barr the Lordship or God-head of the Father and Holy Ghost because as our good rule in Logick teacheth us That Propositio exclusiva non excludit inclusa Next concerning the Priesthood of Christ he is said to be a Priest for ever after the order of Heb. 7. 17. Melchisedech if for ever then he must be a Priest in Heaven but if so then the Socinians tell us that Christ can not be the supream God because the supream God can not be a Priest This cavil I have met with before and answered a Lib. 2. c. 15. out of Arstin That Christ is a Priest only as he is the Son of man as incarnate and Emanuel but not as he is the Son of God or God the Word and so Prosper also resolved this doubt upon those words Thou art a Priest b Prosper in Psal 109. Non quatenus ex patre sed quantenus ex Matre natus est Sacerdos i. e. Christ is a Priest not as he is the Son of his Father but as he is the Son of his Mother But we are further told by the Socinians That Heb. 7. 1. p. ● 16. c. Christ was not a Priest till he was dead and that then his Priesthood began that the expiatory or satisfactory offering of Christ was not performed on the cross or on earth but in Heaven This they affirm because they will not beleeve that our Redemption was wrought by the death of Christ so blasphemously do they vilipend the blood of Christ whereas indeed the ultimate expiation or satisfaction consisteth in the death of Christ answering to the very words of the Covenant viz In the day thou eatest thereof thou shalt surely dye and therefore the Apostle Gen. 2. 17. Rom. 6. 23. saith The wages of sin is death now if Christ dyed for us on the Cross he there also performed the expiation and paid the ransom for if the expiatory sacrifice were to be performed in Heaven then must Christ have suffered death in Heaven but the Apostle tells us that after his resurrection he dyeth no more This foul blasphemy Rom. 6. 9. is near a kin to that of Origen which St. Jerom reports a Hier. Epist 59. c. 4. That Christ was to suffer in the Air for the salvation of Divels and to suffer in Heaven also because we read of Spirituall wickedness in Heavenly places that so the inhabitants Eph. 6. 12. of al regions might be saved through Christs passions Thus he It being granted that Christ is now a Priest in Heaven it would be inquired of what order or kind his Priesthood is there in this we are certified that it is a Priesthood for ever and that it is after or according to the Priesthood of Melchisedech that is Christ is such a Priest in Heaven as Melchisedech was on Earth and therefore Christ in Heaven doth such Priestly acts as Melchisedech did on earth For Christ whilest he was on earth was a Priest but here his Priesthood was Aaronical i. e. like unto Aarons Priesthood because Christ did offer a bloody sacrifice even his own body and blood on the Altar of the Cross which he gave for a ransom for us Mat. 20. 28. For a propitiation Ro. 3. 25. for our Justification Ro. 5. 9. for our Redemption Eph. 1. 7. Col. 1. 14. to bear our sins in his own body 1 Pet. 2. 24. that is to undergo the punishment for our sins paying the ransom of his own self for us 1 Tim. 2. 6. This bloody sacrifice of Christ was typified and only signified by Aaron offering the bodies and blood of Beasts But the sacrifice of Christ on earth was also unlike Aarons because Aaron offered beasts but Christ offered himself Aaron might not offer human blood nor might Christ offer the blood of Beasts whereupon it is said Heb. 8. 4. That Christ on earth could not be a Priest because he could not offer gifts according to the Law that is he could not offer Levitical Sacrifices of Beasts as the Legal Priests did because he was not a Son of Aaron or of the Tribe of Levi. But he might and did offer his own humane blood which was the Substance whereas the blood of Beasts offered by Aaron was but only the shadow Therefore they that tell us that Christ may not be called an Aaronicall Priest because he was not a Son of Aaron may as well tell us that he may not be called The Lamb because he was not literally a Lamb taken out of the Sheep-fold The truth is this As the Lamb was Ex. 12. 5. but the shadow of Christs Passion so the Priesthood of Aaron was but the shadow of Christs Sacrificing Priesthood This Sacrificing Priesthood of Christ ended at his death so that he is not any more to be sacrificed but his Melchisedechical Priesthood and only that order of his Priesthood must continue for ever St. Austin saith of the Iews a Aug. in Psa 109. Iudaei vident jam periisse sacerdotium secundum Ordinem Aaron non agnoscunt Sacerdetium secundum ordinem Melchisedech This reproof toucheth not only Jews but Romanists and Socinians The Iews expect a restitution of their Temple and Aaronical or Levitical Sacrifices Romanists say Christ is daily Sacrificed on their Altars Socinians say that Christ Offereth Sacrificeth himself Com. on Heb. 9. v. 12. p. 168. in Heaven not considering that his Priesthood is only like Melchisedech's now which was not a Sacrificing Priesthood for we find not that any Sacrifice was offered by Melchisedech on earth neither may Christ our Melchisedech be thought in any wise to offer Sacrifice in Heaven But of this more anon If Christ being in Heaven doth there Sacrifice for us it must also be granted that he there prayeth for us because no Sacrifice can be rightly performed without prayer but no good Christian may imagine that the mediation of Christ in Heaven is by way of prayer neither can we find in
all the troubles and spilling of blood which hath been occasioned upon this pretence was not really intended for the setting of Christ upon his Throne but rather to set up a Presbyterian tribunal that thereon a Minister and some select Elders insteed of Christ may sit as his Commissioners to judg of men and censure the highest Magistrates on earth but this Vestry Thron● wil not correspond with the Throne of Christ for these reasons 1. Christs Throne must be over all Nations The Presbyterie never was so 2. It must have been in all generations 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 Presbyterie 4. Christs Throne is in Heaven Psal 11. 4. Cathedran in Coelo habet as Austin saith Aug. in Epist Ioh. tract 3. 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 without any superior so was never any Presbytery for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Archb. Abbot 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 himself said My Kingdom is not of this world we Ioh. 18. 36. 37. 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 supported 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 oppressions 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 people from suffering but Christ protects his people in their sufferings and this so wonderfully that though They be killed all the day long and Ps 44. 22. counted as sheep for the slaughter yet no persecutions shall overcome them they shall not be Ps 2. thereby extinguished or diminished but rather 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 Vincent Lyrin Non minae non blandimenta non vitanon mors non Imperator non homines non Daemones Another saith b Aug. de Civ l. 22. c. 6. Ligabantur Torquebantur urebantur multiplicabantur Tertullian noteth c Tert. Apol. c. ult Plures efficimur quoties metimur Origen d Orig. Peri Arch. lib. 4. Christianitas poenis mortibus crevit i. e. That neither threats nor flatteries 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 Ambr. de voc Gent. l. 2. c. 1. Non ut nihil patiamini sed ut nulla crudelitate superemini i. e. Christ doth not quit his people from sufferings but inableth them to stand firm in their sufferings and so to overcome both torturs 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 overcome by Faith and so the Apostle tells us This is the victory that overcometh the world ● Ioh. 5. 4. even our Faith when neither tribulation nor distress non persecution nor famine nor nakedness 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 Rom. 8. 37. 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 enemies 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 Ruf. Hist l. 2. c. 33. Ambr. de obit Theod. Si in te confisus huc veni porrige dextram negentes dicant ubi est Deus eorum or Vbi est Deus Theodosii Moses Bush was all on fire but not consumed because God Ex. 3. was in it nor were the 3. Hebrew children consumed in the fiery furnance for One like the Son Dan. 3. of God was with them The Apostles were beaten Act. 5. 41. but departed rejoycing whereupon Chrysostom observeth b Chryside Virgin T● 4. non est ea verberum 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 Epis ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Hier. cont Pelag. l. 3. c. 6.