Aarons Rod Blossoming, Book 2 · Chapter 5
CHAP. V. Of a twofold Kingdom of Iesus Christ: a general Kingdom, as he is the eternal Son of God, the Head of all Principalities and Powers, raigning over all creatures: and a particular Kingdom, as he is Mediator, raigning over the Church onelyonly.
THe Controversie which hath been moved concerning the civil Magistrate his Vicegerentship, and the holding of his Office▪ of and under and for Jesus Christ as he is Mediator, hath a necessary coherence with, and dependance upon another Controversie concerning a twofold Kingdom of Jesus Christ; one, as he is the eternal Son of God, raigning together with the Father and the holy Ghost over all things; and so the Magistrate is his Vicegerent, and holds his Office of and under him: another as Mediator and Head of the Church, and so the Magistrate doth not hold his Office of and under Christ as his Vicegerent. Wherefore before I come to that Question concerning the origination and tenure of the Magistrate's Office, I have thought good here to premise the enodation of the Question concerning the twofold Kingdom of Jesus Christ. It is a distinction which Master Hussey cannot endure▪ and no marvel; for it overturneth the foundation of his opinion. He looks upon it as an absurd assertion, pag. 25. Shall he have one Kingdom as Mediator, and another as God? He quarrelleth all that I said of the twofold Kingdom of Christ, and will not admit that Christ as Mediator is King of the Church onelyonly, pag. 25, 26, 27, 35, 36, 37.
The Controversie draweth deeper then he is aware of: for Socinians and Photinians finding themselves puzzled with those arguments which (to prove the eternal Godhead of Jesus Christ) were drawn from such Scriptures as call him God, Lord, the Son of God; also from such Scriptures as ascribe Worship and Adoration to him; and from the Texts which ascribe to him a Supreme Lordship, Dominion, and Kingdom over all things: (For this hath been used as one Argument for the Godhead of Jesus Christ and his consubstantiality with the Father. The Father raigns, the Son raigns, the holy Ghost raigns. Vide lib. Isaaci Clari Hispani adversus Varimadum Arianum:) Thereupon they devised this answer▪ That Jesus Christ in respect of his Kingly Office, and as Mediator, is called God, and Lord, and the Son of God, (of which see Fest. Honnij Specimen Controv. Belgic. pag. 24. Ionas Schlichtingius contra Meisnerum pag. 436.) and that in the same respect he is worshipped, that in the same respect he is King, and that the Kingdom which the Scripture ascribeth to Jesus Christ, is onelyonly as Mediator and Head of the Church, and that he hath no such Universal Dominion over all things as can prove him to be the eternal Son of God. This gave occasion to Orthodox-Protestant-Writters, more fully and distinctly to assert the great difference between that which the Scripture saith of Christ, as he is the eternal Son of God; and that which it saith of him, as he is Mediator: and particularly to assert a twofold Kingdom of Jesus Christ, and to prove from Scripture, that besides that Kingdom which Christ hath as Mediator, he hath another Kingdom over all things which belongs to him onelyonly as he is the eternal Son of God. This the Socinians to this day do contradict, and stisly hold that Christ hath but one Kingdom, which he exerciseth as Mediator over the Church, and in some respect over all things; but by no means they admit that Christ as God raigneth over all things: But our Writters still hold up against them the distinction of that twofold Kingdom of Jesus Christ. See Stagmanni Photinianismus Disp. 27. quaest. 6. The same distinction of the twofold Kingdom of Christ, as God, and as Mediator, is frequently to be found in Protestant Writers. See Synops. pur. Theol. Disp. 26. thes. 53. Gomarus in Obad. vers. ult. The late English Annotations on 1 Cor. 15. 24. and many others. Let oSynt. Theol. lib. 6. cap. 29. Regnum Christi vel naturale est▪ vel … …. Regnum Christi naturale est quod Christus a natura hal et, estque communis totius Deita is &c. Hes Regnum etiam universale dicitur, quia est simpliciter in universa. At Regnum Christi donativum est qued Christus tradiium a Patre ut foreign accepit &c. Hoc Regnum … prium Christi, quod ut Rex Mediator obtinet in persona sua: ac Regnum etiam singulare di… quia est peculiare in Ecclesia &c. Utque naturale Regnum obtinet jure naturae, quia est naturalis filius Dei Patris: ita donativum Regnum obtinet jure donationis.Polanus speak for the rest. See also the same distinction cleared and asserted by Master Apollonius in his Ius Majestatis circa sacra, part. 1. pag. 33. & seq.
The Arguments to prove that distinction of the twofold Kingdom of Christ, are these:
First, Those Kingdoms of which the one is accessory and adventitions to the Son of God, and which, if it were not, the want of it could not prove him not to be God: the other necessarily floweth from his Godhead, so that without it he were not God; are most different and distinct Kingdoms. But the Kingdom of Christ as Mediator, and the Kingdom of Christ as he is the eternal Son of God, are such. Ergo: If the Son of God had never received the Office of Mediator, and so should not have raigned as Mediator, yet he had been the natural Son of God; for this could not be a necessary consequence, He is the natural Son of God, Therefore he is Mediator; for he had been the natural Son of God, though he had not been Mediator, and though man had not been redeemed. But if you suppose that the Son of God raigns not as God with the Father and the holy Ghost, from everlasting to everlasting, then you must needs suppose that he is not the natural and eternal Son of God.
Secondly, Those Kingdoms of which the one is proper and personal to Jesus Christ God-man; the other is not proper and personal, but common to the Father and the holy Ghost, are most different and distinct Kingdoms. But the Kingdom of Jesus Christ as Mediator, and his Kingdom as he is the eternal Son of God, are such. Ergo: That Kingdom which Christ hath as Mediator, by special dispensation of God committed to him, is his alone properly and personally: for we cannot say that the Father raigns as Mediator, or that the holy Ghost raigns as Mediator. But that Kingdom which Christ hath, as he is the eternal Son of God, is the very same consubstantially with that Kingdom whereby God the Father and God the holy Ghost do raign.
Thirdly, He that hath a Kingdom which shall be continued and exercised for ever, and a Kingdom which shall not be continued and exercised for ever, hath two distinct Kingdoms. But Jesus Christ hath a Kingdom which shall be continued and exercised for ever, namely, the Kingdom which he hath as the eternal Son of God; and another Kingdom which shall not be continued and exercised for ever, namely, the Kingdom which he hath as Mediator. Ergo: The eternity of the one Kingdom is not doubted of: But that the other Kingdom shall not be for ever exercised, that is, pSynt. pur. Theol. Desp. 26. thes. 35. Ipsi (Patri) suum queque Sceptrum Mediatorium seu oeconomieum traditurus dicitur, ut imperium mere divinum eadem gloria ae Majestate cum Patre, erga suos electos in aeternum exerceat. Zach. Ursinus Tom. 1. pag. 398. Christus Patri tradet Regnum post glorificationem Ecclesiae, id est, desinet facere Officium Mediatoris.that Christ shall not for ever raign as Mediator, is proved from 1 Cor. 15. 24, 25. Master Hussey pag. 35, 36, 37. goeth about to answer this Argument, which he confesseth to say something: and indeed it saith so much, that though he maketh an extravagant exception, (Doth it appear, saith he, that the Kingdom that he shall lay down to God his Father, is not over all the world?) yet he plainly yeelds the Point, which I was then proving. Christ, saith he, in the day of Judgement shall lay down all the Office of Mediatorship. I hope he will not say that Christ shall lay down at the day of Judgement that Kingdom which he hath as the eternal Son of God. So then I have what I was seeking, that Christ hath one Kingdom as Mediator, another as the eternal Son of God. And whereas Master Hussey holdeth that Christ as Mediator raigns over all things as the Vicar of his Father, we shall see anon the weaknesse of his Arguments brought to prove it. Mean while, I ask, What then is that Kingdom which belongs to Christ as the eternal Son of God, and which shall not be laid down, but continued for ever? Let him think on this Argument, Whatsoever belongs to that Kingdom which shall be continued for ever, and shall not be laid down at the day of Judgement, doth belong to Christ, not as Mediator, but as the eternal Son of God. But the general Power and Dominion, by which Jesus Christ exerciseth Soveraignty over all creatures without exception, doing to them and fulfilling upon them all the good pleasure of his Will, belongs to that Kingdom which shall be continued for ever, and shall not be laid down at the day of Judgement. Ergo: That general Power and Dominion by which Jesus Christ exerciseth Soveraignty over all creatures without exception, doing to them and fulfilling upon them all the good pleasure of his Will; doth belong to Christ, not as Mediator, but as the eternal Son of God. And thus I make a transition to another Argument.
Fourthly, He that hath a Kingdom administred by and in Evangelical Ordinances, and a Kingdom administred by his Divine Power, without Evangelical Ordinances, hath two different and distinct Kingdoms. But Jesus Christ hath a Kingdom administred by and in Evangelical Ordinances, and a Kingdom administred by his Divine power, without Evangelical Ordinances. Ergo: Doth not Jesus Christ raign over the Devils and damned Spirits by his Divine Power, reserving them in chains of darknesse to the Judgement of the great day? But will Master Hussey say that Christ raigns over the Divels and damned Spirits as Mediator or by the same Kingdom by which he raigns in his Church by and in his Ordinances? Therefore we must needs say, That Christ hath one Kingdom as the eternal Son of God, another as Mediator.
Fifthly, He that hath a Kingdom in subordination to God the Father, and as his Vicegerent; and another Kingdom wherein he is not subordinate unto, but equal with God the Father, hath two most different Kingdoms. But Jesus Christ hath a Kingdom in subordination to God the Father, and another Kingdom wherein he is not subordinate unto, but equal with God the Father. Ergo: The Kingdom which Christ hath as Mediator doth (in regard of the Office of Mediatorship) constitute him in a subordination to his Father, whose Commandments he executeth, and to whom he gives an account of his Ministration. So that though he that is Mediator, being the eternal Son of God, is equal with the Father; yet as Mediator, he is not equal with the Father, but subordinate to the Father, which our Divines prove from these Scriptures, Isai. 42. 1. Behold my servant. Jo. 14. 28. My Father is greater then I. 1 Cor. 11. 3. The Head of Christ is God: In the same consideration as Christ is our Head, God is Christs Head, namely, as Christ is Mediator. But that Kingdom which Christ hath as he is the eternal Son of God, he holds it not in a subordination to God the Father; but as being consubstantial with his Father, and thinking it no robbery to be called equal with God: So that in this consideration, the Father is not greater then he. Master Hussey pag. 37. saith of Christ, in respect of the Government which he hath as Mediator, He is as it were the Vicar of his Father. I hope he will not say so of that Government which Christ hath as the eternal Son of God. And pag. 27. he holds that Christ as Mediator is subject to God; But in the consideration that Christ is the second person of Trinity, so he is not inferior to God the Father. So that he himself cannot but yeeld my Argument.
Sixthly, If Christ hath a Kingdom in time dispensed and delegate to him, and unto which he was anointed, and hath another Kingdom which is not delegate nor in time dispensed, nor he anointed to it; but doth necessarily and naturally accompany the communication of the Divine nature to him by eternal generation: then he hath two most different Kingdoms, one as he is Mediator; another as he is the eternal Son of God. But Christ hath a Kingdom in time dispensed and delegate &c. If you speak of Christ as Mediator, God hath made him both Lord and Christ, Act. 2. 36. but as he is the eternal Son of God he is not Dominus factus; he is not made Lord and King, no more then he is made the natural Son of God. When the Psalmist speaketh of that Kingdom which Christ hath as Mediator, he tels us of the anointing of Christ. Ps. 45. 6. The Scepter of thy Kingdom is a right Scepter: vers. 7. Thy God hath anointed thee with the oyle of gladnesse. But we cannot say that Christ was anointed to that Kingdom, which he hath as the eternal Son of God.
Seventhly, If the Scripture holds forth a Kingdom which Christ hath over all creatures, and another Kingdom which he hath over the Church onelyonly▪ then it holds forth the twofold Kingdom which I plead for, and which Master Hussey denieth. But the Scripture holds forth &c. Christ as he is God over all, blessed for ever, Rom. 9. 5. exerciseth Soveraignty and Dominion over all things, even as his Father doth, Psal. 115. 3. Dan. 4 34, 35. for his Father and he are one. But as he is Mediator, his Kingdom is his Church onelyonly, and he is over his own House, Heb. 3. 6. You will say the word onelyonly is not in Scripture. I answer: When we say that Faith onelyonly justifieth, the word onelyonly is not in Scripture, but the thing is. Just so here: For, first, David, Solomon, and Eliakim were types of Christ the King. Now David and Solomon did raign onelyonly over Gods people as their Subjects, though they had other people tributaries and subdued: So doth Christ raign over the House of Iacob onelyonly, Luk. 1. 32, 33. The Lord shall give unto him the Throne of his Father David, and he shall raign over the house of Jacob for ever. Isai. 9. 7. Of the encrease of his Government and Peace there shall be no end, upon the Throne of David and upon his Kingdom to order it. Isa. 21. 22. I will commit the Government into his hand, and he shall be a Father to the Inhabitants of Jerusalem, and to the house of Judah, and the key of the house of David will I lay upon his shoulder. 2. It was foretold and applied to the Church and people of God as a proper and peculiar comfort to the Church, that Christ was to come and raign as a King: Isai. 9. 6. Unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulder. Zech. 9. 9. Rejoyce greatly O Daughter of Zion: Shout O Daughter of Jerusalem: Behold THY KING cometh unto thee. Matth. 2. 6. Out of thee shall come a Governour that shall rule my people Israel. 3. The Iews did generally understand it so, That the Messias was to be the Churches King onelyonly, which made Pilate say to them, Shall I crucifie your King? And hence it was also, that the wise men who came to enquire for Christ, said, Where is he that is born King of the Jews? Matt. 2. 2.
Eighthly, That very place Eph. 1. 21, 22, 23. from which Master Coleman drew an Argument against us, doth plainly hold forth a two-fold supremacy of Iesus Christ, one over all things, another in reference to the Church onelyonly which is his body, his fulnesse, and to whom alone he is head, according to that Text: Of which more afterwards.
Ninthly, The Apostle Col. 1. doth also distinguish this two-fold preeminence, supremacy, and Kingdom of Iesus Christ: one, which is universal, and over all things, and which belongeth to him as he is the eternal Son of God, vers. 15. 16. 17. Who is the Image of the Invisible God, the first born of every creature: For by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by him and for him. And he is before all things, and by him all things consist. qCalv. in Col. 1. 18. Postquam generaliter de Christi excellentia disseruit, deque summo ejus in omnes creaturas principa…: iterum redit adea quae peculiariter ad Ecclesiam spectant. In nomine capitis alii plura considerant &c. Hic vero potissimum, meo judicio, de guhernatione loquitur.Another which is oeconomicall and particular in and over the Church, and this he hath as Mediator: vers. 18. And he is the head of the body the Church: who is the beginning, the first born from the dead, that in all things he might have the preeminence. That vers. 18. he speaketh of Christ as Mediator, is not controverted. But Mr. Hussey pag. 35. would fain make it out (if he could) that Christ as Mediator is spoken of, vers. 15. 16. 17. The Apostle indeed in that which went before did speak of Christ as Mediator. But the scope of these three verses is to prove the God-head of Iesus Christ. Yea, Mr. Hussey himself yeeldeth, that as God and not as Mediator he did create the world. How can he then contend that the Apostle speaketh here of Christ as Mediator? and why doth he find fault with my exposition that the Apostle speaketh here of Christ as God? Do not our Writers urge Col. 1. 16. 17. against the Socinians and Photinians, to prove the eternal God-head of Iesus Christ, because by him all things were created, and he is before all things. See Stegmanni Photinianismus disp. 5. Quaest. 12. Becmanus Exercit. 4. and Exerc. 8. Where you may see, that the Adversaries contend (as Mr. Hussey doth) that the Apostle vers. 15. 16. 17. doth not speak of the person of Iesus Christ, proving him to be true God; but that he speaks of Christ as Mediator or in respect of his Office, and of that dominion which Christ hath as Mediator (So Ionas Schlichtingius contra Meisner. pag. 469.) and that vers. 15. 16. 17. ascribeth no more to Christ, than vers. 18. But Becmanus answering Iulius, distinguisheth the Text as I do: for which Analysis I did formerly cite Beza, Zanchius, Gualther, Bullinger, Tossanus, M. Bayne, beside diverse others. But I have found none that understands the Text as Mr. Hussey doth, except the Socinians and Photinians, who do not acknowledge that Christ hath such an universall dominion and Lordship over all things, as God the Father, but onelyonly that he ruleth over all things, as Mediator. Now for answer to that which Mr. Hussey pag. 26. 27. alledgeth, to prove that Christ as Mediator reigneth over all things, First, he tells us out of Diodati that Christ is head of the Church, and King of the Universe, and out of Calvin, that the Kingdom of Christ is over all, and filleth heaven and earth: But who denieth this? That which he had to prove, is, that Christ as Mediator, is King of the Universe, and as Mediator his Kingdom is spread over all: and when he hath proved that, he hath another thing to prove, that the universality of Christs Kingdom as he is Mediator, is to be understood not onelyonly in an Ecclesiastical notion, that is, so far as all Nations are or shall be brought under the obedience of the Gospel; but also in the notion of Civil Government, that is, that Christ reignes as Mediator over all creatures, whether under or without the Gospel: and that all Civil Power, Principality, and Government whatsoever in this World, is put in Christs hand as Mediator. If therefore he will argue, let him argue so, as to conclude the point. The next objection he maketh, is from Heb. 1. 2. Christ as Mediator is made Heir of all things. But I answer, Christ is Heir of all things. 1. as the eternall Son of God, in the same respect as it is said of Christ in the next words of the same verse, that he made the world: and thus he may be called Heir of all things by nature, even as Col. 1. 15. he is called the first borne of every creature. 2. He is heir of all things as Mediator, for the Heathen and all the ends of the earth are given him for an inheritance, Psal. 2. 8. but that is onelyonly Church-wise, he shall have a Catholique Church gathered out of all Nations, and all kings and people, and tongues, and languages shall be made to serve him. Moreover Mr. Hussey objecteth from Heb. 2. 8. and 1 Cor. 15. 28. that God hath put all things under Christs feet as he is Mediator. Answ. As this is not perfectly fulfilled in this World, but will then be fulfilled when Christ shall have put down all rule and all authority, and power: so in the measure and degree wherein it is fulfilled in this World, it concerneth not men onelyonly, but all the works of Gods hands, Heb. 2. 7. Thou crownedst him with glory and honour, and didst set him over the works of thy hands. Which is taken out of the eighth Psalme, vers. 6. 7. Thou hast put all things under his feet, all sheep and oxen &c. Now how is it that the Apostle applyeth all this to Christ? How doth Christ rule over the beasts, fowles, fishes? Calvin in 1 Cor. 15. 27. 28. answereth, dominatur ergo, ut omnia serviant ejus gloriae. He ruleth, so as all things may serve for his glory. So then, all things are put under Christs feet as he is Mediator, both in regard of his excellency, dignity, and glory unto which he is exalted far above all the glory of any creature; and in respect of his power and over-ruling providence whereby he can dispose of all things so as may make most for his glory. But it is a third thing which Mr. Hussey hath to prove, namely, that Christ as Mediator exerciseth his office and government over all men as his Subjects, and over all Magistrates as his Deputies, yea over all things, even over the reasonlesse creatures; for by his arguing, he will have Christ as Mediator to governe the sheep, oxen, fowles, and fishes: all things as well as all persons being put under Christs feet. But in the handling of this very argument Mr. Hussey yeelds the cause. God is said to put all things under him, saith he, whereby it is implyed that all things were not under him, before they were put under him; but as the second Person in Trinity, so nothing could be said to be put under him, because they were in that respect alwaies under him. Is not this all one for substance with that distinction formerly cited out of Polanus, of a two-fold Kingdom of Christ, one natural; as he is the second Person in the Trinity, another donative, as he is Mediator?
Lastly, Mr. Hussey argueth from Phil. 2. 8. 9. 10. Christ as Mediator is exalted to have a name above every name, that at the name of Iesus every knee may bow. Answ. Here is indeed a dignity, glory, and power, as Diodati saith, above all things, but yet not a government or kingdom, as Mediator: for those who must bow the knee to Christ, are not onelyonly things in heaven, that is, Angels, and things in earth, that is, men, but also things under the earth, that is, divells, yet divells are none of the Subjects of Christs kingdom as he is Mediator. Therefore this Text proves not a Head-ship or Government over all, (which Mr. Hussey contends for) but a power over all.
I will here anticipate another objection, which is not moved by Mr. Hussey. It may be objected from 1 Cor. 11. 3. that the head of every man is Christ. I answer, 1. Some understand this of Christ as God, and as the Creator of man. And if it be said that the latter clause the head of Christ is God, is meant of Christ as Mediator, and not as God: yet Martyr tells us out of Chrysostome, that all these comparisons and subordinations in this Text, are not to be taken in one and the same sence. 2. I grant also that Christ may be called the head of every man, not onelyonly in respect of his God-head, but as Mediator, that is, the head of every man in the Church, not of every man in the World: for the Apostle speaks, de ordine divinitus sancito in Ecclesiae corpore mystico, as Mr. David Dicksone (an Interpreter who hath taken very good pains in the Textuall study of Scripture) saith upon the place. I shall clear it by the like formes of speech. Ier. 30 6. Wherefore do I see every man with his hands on his loyns? Luke 16. 16. The Kingdom of God is preached, and every man presseth unto it. 1 Cor. 12. 7. The manifestaetion of the Spirit is given to every man to profit withall. Heb. 2. 9. Iesus did taste death for every man. Yet none of these places are meant of every man in the World. 3. Yea in some sence Christ, as Mediator, may be called the head of every man in the World, that is, in respect of dignity, excellency, glory, eminence of place, quia in hoc sexu ille supra omnes eminet, saith Gualther, or because no man hath parity or equality of honour with Christ: So Martyr and Hunnius. The English annotations say, that Christ is the Head of every man, in as much as he is the first begotten among many brtheren. Which best agreeth with my second answer.
But for taking off all these, and for preventing of other objections, that one distinction will suffice, which I first gave in examining Mr. Colemans Sermon. In the Mediator Iesus Christ there is, 1. foreign, dignity, excellency, honour, glory, splendor. 2. foreign, his mighty power, by which he is able to do in heaven and earth whatsoever he will. 3. foreign his Kingdom, and Kingly-office or government. Which three as they are distinguished in God▪ Thine is the Kingdom, and the power, and the glory: Why not in the Mediator also? In the first two respects, Christ as Mediator is over all things, and so over all men, and so over all Magistrates, and all they in subjection to him. But in the third respect the relation is onelyonly between Christ and his Church, as between King and Kingdom. So that the thing in difference, is that which Mr. Hussey hath not proved, namely, that Christ as Mediator doth not onelyonly excell all things in glory, and exercise a supreme power and providence over all things, for his own glory, and his Churches good (neither of which is denied) but that he also is as Mediator, King, Head, and Governor of the Universe, and hath not onelyonly the government of his Church, but all Civil government put in his hand. When Mr. Hussey pag. 28. saith that I denyed pag. 43. what this distinction yeeldeth, namely, that Christ as Mediator exerciseth acts of divine power in the behalf and for the good of his Church, it is a calumny: for that which I denied pag. 43. was concerning the Kingdom, not the power: my words were these. But as Mediator he is onelyonly the Churches King, Head, and Governour, and hath no other Kingdom. Yea himsef, pag. 26. speaking to these words of mine, noteth that I did not say, that as Mediator he hath no such power. How commeth it to passe that he chargeth me with the denying of that, which himself but two pages before had observed that I denie it not?
Well, but pag. 43, he desires from me a further clearing of my distinction, Kingdom, power, and glory, and that I will shew from Scripture, how it agreeth to Christ. I shall obey his desire: though it was before easie to be understood, if he had been willing enough to understand. Solomon did excell all the Kings of the earth in wisedom, riches, glory, and honour, 2 Chron. 1. 12. and herein he was a type of Christ, Psal. 89. 27. I will make him my first born, higher then the Kings of the earth: But as Solomon was onelyonly King of Israel, and was not by office or authority of Government, a Catholique King over all the Kingdomes of the World, nor all other Kings Solomons Vicegerents, or Deputies: So Iesus Christ as Mediator is onelyonly the Churches King, and is not King or Governour of the whole World, nor Civil Magistrates his Vicegerents, though he excell them all in dignity, glory, and honour. Again, David did subdue by power diverse States, Provinces, and Kingdoms, and make them tributary. But was David King of the Philistines, and King of the Moabites, and King of the Syrians, and King of the Edomites, because he smote them and subdued them, 2. Sam. 8. Nay it is added, in that very place vers. 15. And David reigned over all Israel, and David executed justice and judgement unto all his people. (And this is one argument to prove that those subdued and tributrary Territories, were not properly under the government of Israel, because Israel was not bound to extirpate Idolaters out of those lands, but onelyonly out of the holy land. See Maimonides de Idolol. cap. 7. sect. 1. with the annotation of Dionysius Vossius.) So Christ who was set upon the throne of David, doth as Mediator, put forth his divine and irresistible power in subduing all his Churches enemies, according to that Psal. 2 9. Thou shalt break them with a rod of iron, thou shalt dash them in peeces like a Potters vessel. Rev. 17. 14. The Lamb shall overcome them, for he is Lord of lords, and King of kings. But this vis major, this restraining subduing power makes not Christ, as Mediator, to be King and Governour, not onelyonly of his Church, but of the whole World beside. Yea the power of Christ is over all things, as well as all persons, over all beasts, fowles, and fishes; Heb. 2. 7. 8. compared with Psal. 8. 7. 8. Yea his power is over divells, meant by things under the earth, Phil. 2. 10. Wherefore it cannot be said, that Christ as Mediator, is King, Head, and Governour of all those whom he excelleth in glory, or whom he hath under his power, to do with them what he will. It is a strange mistake when Mr, Hussey pag. 43. objecteth against this distinction, that a Kingdom without power and glory, is a nominall empty thing. Surely there may be a Kingly right and authority to governe, where there is little either power or glory. But this is nothing to my distinction, which doth not suppose a Kingdom without power and glory, nor yet power and glory without a Kingdom, but onelyonly that the Kingdom and Government is not to be extended to all those whom the King excelleth in glory (for then one King that hath but little glory, shall be subject to a King that hath much glory:) or over whom the King exerciseth acts of power, (for then the King shall be King to his and his Kingdomes enemies) I verily beleeve that this distinction rightly apprehended, will discover the great mistakes of that supposed universall Kingdom of Christ, as Mediator, reigning over all things, and the Civil Magistrate as his Vicegerent▪