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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86931	A plea for Christian magistracie: or, An answer to some passages in Mr. Gillespies sermon, against Mr. Coleman. As also to the brotherly examination of some passages of Mr. Colemans late printed sermon, upon Job 11.20. In which the reverend and learned commissioner affirmeth, he hath endeavoured to strike at the root of all church government. VVherein the argumentative part of the controversie is calmely and mildly, without any personall reflections, prosecuted. / By William Hussey, minister of the Gospell, at Chesilhurst in Kent.	Hussey, William, minister of Chiselhurst.	1645 (1645)	Wing H3819; Thomason E313_7; ESTC R200474	46,951	61

and yet not governe in the name of Christ for preaching is the worke of Christ as well as government But as mediator Christ hath given no such power and commission to the Magistrate and this hee prooveth because Christ hath none to give as Mediator he would not judge therfore he had no civill power Luke 12.14 To this so farre as the argument it doth not follow that because Christ was not a judge actu exercito therefore the originall right of government was not in him and this objection may be answered thus Christ did not say he was not a judge but who made me a judge how doest thou know that I am a judge and thus Christ in the time of his humiliation did often hide the manifestation of his power and as for Joh. 18.36 My kingdome is not of this world I know not how it argueth more for Church government then for civill as if those governments that should be executed by Church officers should favour lesse of the world then the civill government but he falleth to an admiration as if the thing were unpossible that the power which Christ hath received of his father should be derived to the civill Magistrate but no reason to shew the wonder He confesseth that Christ as he is eternall God doth with the Father and Holy Ghost reigne over the Kingdomes of the earth he that is the mediator being God hath of God all power in heaven and earth and this power was given Matt. 28.18 both by eternall generation and declaration at his resurrection These be phrases that doe astonish me that any thing should be given to Christ as God if given it had beene robbery to have taken without leave but any thing should be given him that should concerne his Godhead at the time of his resurrection is more monstrous but let be if this place bee understood of the power that Christ hath as second Person in Trinity and not as Mediator then he had no authority as Mediator to send his Apostles for by this authority hee sent forth his Apostles to preach the Gospell and if that were not the authority that was given him as Mediator than ye have lost your commission which ye so much boast of and had not so much as the right to preach under Christ as Mediator All authority is given me in heaven and earth goe yee therefore and preach from this authority here spoken of i● the authority to preach the Gospell now it is most cleare that he had authority to preach the Gospell as Mediator as I have formerly proved Mr. Gillespie saith That hee that is the Mediator being God hath power to subdue his Churches enemies but as Mediator hee hath no other Kingdome but his Church as God and as Mediator those be termes strangely opposed the Mediator cannot be conceived but as God and man and that Kingdome which belongeth to the second Person in Trinity cannot be said to be given to Christs but is the Kingdome of God because opera Trinitat● ad extra sunt indivisae but the Kingdome of Christ is administred by him whilst he is at the right hand of the Father by the power of his Godhead Christ the Mediator doth many things as God which could not be performed by man and many things performed by the humane nature which were not agreeable to the divine it became us to have a Mediator perfect God and perfect man and accordingly in the state of humiliation Christ did work as God and man he wrought his miracles healed diseases commanded windes and sea and did manifest his divine power by knowing the hearts of men and now in the state of glory shall he have one Kingdome as Mediator and another as God as Mediator is used in an ambiguous sense let it be spoken plaine as Mediator hee worketh as God and as man both which actions are actions of his person per communication●●●●●matu●● Mediator is not a third nature either he doth what Mr. Gillespie entendeth as God or as man the natures are not confounded hee doth nothing as Mediator which he doth not as God or as man or as man assisted by God in more then an ordinary manner shall the Mediator be spoyled of his Godhead to set up a supposed Kingdome in the Church different from the civill He that is the Mediator being God hath power to subdue his and his Churches enemies and to make his foes his footstoole but as Mediator he is only the Churches King head and governour why doth Mr. Gillespie shuffle thus why doth hee not speake plainly and make his oppositions cleare ad idem and say as Mediator he hath no such power as Mediator he is God but it seemeth God without power to subdue his enemies But when he had affirmed that Christ is King head and governour of his Church only where is couched fallacia plurium interrogationum the word head in a more peculiar sense may bee ascribed to the Church then King and governour he proveth that it is so by branding those that deny it with Pho●inianisme but if that be erronious here Deodate upon Ezek. 1.26 speaking of the likenesse of a man saith it was the Son of God head of the Church and King of the universe and Rom. 10.12 by his death and resurrection hath gotten him a title to be Lord over all men And Calvin upon the Eph. 1.20 Sedere fecit in dextrae dextra non locum sed potestatem significat quam pater Christo contulit ut ejus nomine Coeli terrae imperium administret he made him sit on his right hand right hand doth not signifie place but power which the Father bestowed on Christ that in his name he might rule heaven and earth and after Cum dextrae Dei coelum terr●● impleat sequitur regnum Christi ubique diffusum for as much as the right hand of God doth fill heaven and earth it followes that the Kingdome of Christ is spread all over If therefore Christ as mediator sitteth at the right hand of God his Kingdome as mediator is extended over heaven and earth Again all mankind lost not only dominion but all right to the use of the creatures and Christ as mediator is made heire of all things Heb. 1.2 where the state of Christs mediation his Propheticall Priestly and Kingly office are at large set out his humiliation to a lower condition then the condition of Angels by death and after is exalted and in the chap. 2.8 thou hast put all things in subjection under his feet in that hee put all things under him he left nothing that is not put under him I hope no man dare say that he was made lower then the Angells as the second person in Trinity now if hee had spoken of Christ as mediator that in that respect he had been humbled and exalted in another respect to wit as the second Person in Trinity all things had been put under him the antythesis had not beene ad idem

To the Right Honourable the Lords and Commons assembled in Parliament RIght Honourable I have ever thought it the duty of us Ministers to debate matters of doctrine which is jus divinum amongst our selves so as that wee might all agree in the things that should be taught among the people which blessing of unity would certainly in a great measure be granted to us of God if we were set in such a station that we might use the means which were Schools of Divinity were we set into Classes and from our youth kept in the exercise of Divinity disputation before we were swaied with ambitious ends truth would in a great measure appeare to us which is now hid truth is but one the Gospell is the Gospell of peace it is our ignorance of truth and of the Gospell that maketh us at such distance in opinions now there is no such meanes in all the world to acquire knowledge as disputation therefore is that art which hath truth for its end studied and gotten in Schooles of Disputation I meane Logick Rhetoricke is ornatus the beauty or ornament of speech Now though persons of greatest quality doe usually weare the richest garments yet garments of greatest value may be borrowed and put upon the poorest slave and vilest begger the falsest and least probable matter is capable of curious ornament of words where it is a matter of the greatest skill in the world to find out the truth among these colours of Rhetoricke and those things that ought not to be taught will most forcibly draw disciples after their teachers At this time ye may heere the Pulpits filled with eager and earnest perswasions to accept of the government of Christ set up in the word of God without any argument out of Gods word to proove that Christ set up any such government as they aime at If any argument can be produced it is fit we all should know it and if so the word of God and the authority of Christ must not be bounded by any authority on earth no power among the sonnes of men may limit the Holy One of Israell If Christ hath set officers in his Church Kings and Nobles and Senators must stoop to them this intermixing of the Parliament authority with divine is but dawbing if it be any other then an acknowledgement of duty of submission if Christ hath set up any government in his Church to be executed by Church officers As for giving leave to execute discipline as to preach the word that is but a fraud you may indeed nay you ought to receive the word of God not for your selves alone but for the whole Nation as being the Representative Body thereof you may require a Covenant over all the Kingdome to wait on the means not by pieces and parcells but the whole word which ought to have a free passage not by plurality of votes but by an unanimous consent of the Preachers That the word ought to be so preached is plaine by these arguments First Christ gave a Commission to preach the Gospell unto his disciples which was to last unto the end of the world in which there was no Quorum duobus tribus vel pluribus vestrum by which they might not preach but by an universall consent If any shall object that the Apostles walked by an higher principle even by the ducture of an infallible spirit I answer first the Commission was penned in words that must last to the end of the world by which we must walke 2. The infallibility of the Spirit by which the Apostles walked did imply an impossibility of dissent 3. Though the Apostles did know that it was impossible for them to disagree in their doctrine yet St. Paul went up by the Spirit to communicate his doctrine to other of the Apostles James and Peter lest in regard of the people he had run in vain hee knew the unity of the Preachers would prevaile much among the people Gal. 2.2 2. Secondly St. Paul wrote to Timothy to charge those that taught any other doctrine that they should not whereby it appeareth that he had a care that no other doctrine might be taught but one 1 Tim. 1.3 3. Christ promised his presence among two or three that are gathered together in his name he promised nothing to the major part of such an assembly this gathering together cannot bee understood of a locall but a gathering by the Spirit into an unity of minde and judgement Christs promises attend on the performance of our duties when we doe our duties we may expect a blessing St. Paul to the Corinthians 1 Cor. 1.10 beseecheth them by the name of our Lord Jesus that they all speake the same thing that there be no divisions among them but that they bee perfectly joyned together in the same minde and the same judgement where you see he urgeth them by the name by the reverence and honour that they beare to the name of Christ that they be of one minde those that are gathered together in the name of Christ are of one minde I doe not say that all those to the number of two or three that are of one minde are gathered in the name of Christ nay the gathering in the name is differenced from other ambitious and hereticall gatherings cumulo accidentium whereof this being of one minde is one such a gathering together is worthy the presence of Christ seldome can many agree in one judgement that Christ doth not unite in any thing that tendeth to the glory of God Ob. Some may say that it is impossible that men should be all of one minde so much division is found among us Resp I answer that this unity hath not beene sought after means have not been used for the obtaining it all things have been carried by vote and the dissenting party kept under by censure accompained with fire and sword under Antichristian Tyranny the truth was kept under by the vote of the ambitious and Schooles wholly neglected or used only more imperato questions not stated by Scripture but the Scripture overswayed by humane authority I confesse I conceive it necessary for Classes and Assemblies to meet but their businesse is only about matters of their Commission about preaching the word to communicate their doctrine and by dispute to finde out the truth their disputes ought to end in a brotherly accord as in Act. 15. much disputing but all ended in accord no putting to the vote Votes have too great an influence upon the will to decide matters of doctrine by them men may vote what they have an interest to dispose of I may vote my estate and liberty but will-worship is unlawfull I meane the matters that are essentiall to Gods worship which are matters of duty as for circumstantialls of time and place except the Sabbath which are matters of liberty in these things the Commonwealth may vote and the Ministers must by the duty of their place preach the Gospell when and where they can get

Ghost and is denied to belong to God man doth in no sense belong to Christ the person of Christ is God and man no consideration of Christ but as God man nothing can be said of Christ as second Person in Trinity in opposition to mediator but in opposition to man there may as before But here something hath the shew of an argument that Christ hath two Kingdomes one as God other as Mediator and that is taken from the continuation hee hath a Kingdome that he shall lay downe unto God his Father there is another that he shall retaine together with God the Father the first he hath over the Church only the second over all the world here is something said but doth it appeare that the Kingdome that hee shall lay downe to God his Father is not over all the world The laying open of this businesse will solve the whole knot and lay the vanity thereof to the view of all the world Christ hath a Kingdome which he will lay downe to God his Father which Kingdom is also called eternall 2 Pet. 1.11 which is understood of the Kingdome of grace for he said they should make their calling and election sure then they should never fall for so an entrance shall be made into the everlasting Kingdome of our Lord and Saviour Jesus in this Kingdom he is sovereigne Lord to none but those unto whom he is also a Saviour now the word Kingdome is taken divers waies sometimes for the subjects of the Kingdome and in that sense those that are the elect of God shall evermore be made subject to the government of Christ sometime for the manner of administration and so Christ in the day of judgement shall lay downe all the office of mediatorship and that government by which now and in the last day not the Church only but all the world shall be judged Rom. 2.16 God shall judge the secrets of men by Jesus Christ and this is called the Kingdome of Christ because by his mediation hath obtained from the Father that he shall not judge any man according to rigor but as they are in or out of Christ all deferring of judgement from the wicked is in and for Christ which otherwise the justice of God would not allow all the admission of us into the presence of God is by the humanity of Christ all conveying of grace to us is by Christ he is to us wisdome righteousnesse sanctification redemption but when he hath overcome all his enemies and presented all his elect to God his Father and judged all that are out of him to eternall condemnation then shall all that dispensation of justice cease which is therefore called the Kingdome of Christ because by his Gospell all shall be judged and by him and for him all that reigne for ever with God shall be presented to him Now this is not so to be understood as saith Calvin as if God the Father were idle while Christ reigned that Majesty which God bestowed on Christ was not convenient for bare man but in the nature that he was humbled he was exalted by the Father and he gave him a name before whom every knee should bow Phil. 2.9.10 in the government of the world he is as it were the Vicar of his Father it cannot be that the Father should be idle while he is imployed seeing he is the wisdome of the Father and of the same essence with him but the Scripture doth tell us that Christ hath the government of heaven and earth instead of the Father that wee should not thinke of any other Lord and governour but him that we should looke for salvation only in him we acknowledge God to bee governour but in the face of the man Christ but then when Christ shall give up the Kingdome which he hath received he shall not spoyle himself of his Kingdome but transferre it from his humane nature to his divine because wee shall then have accesse to God whither our infirmity will not now permit us to come then the vaile being removed we shall see God reigning in glory without the mediation of the manhood of Christ Now it is true none are in pace Domini Regis but the Church nor all them neither if ye speake of the visible Church but shall not men be judged by Christ for not knowing God and for disobedience to the Gospell it is plaine z. Thess they shall and the theeves and disobedient transgressours are under government aswell as more legall and better subjects But grant that the Kingdome of Christ were in and over his Church only which will never bee prooved nor dare I ever grant but rethoricè yet what is this for your different government from the civill Christs Kingdome is administred in dextra Dei and you sayd Mr. Coleman must proove if the civill Magistrate will be but King under Christ his deputation may not the like be required of you Mr. Gillespie I pray proove any commission issuing out from the Kingly office of Christ Christ had three offices his Priestly office finished in offering himselfe his Kingly office we read how it came to him sitting at the right hand of his Father but any commission for any man to governe under him in that Kingdome we read none Tanta Majestas non convenit Christo homini sayth Calvin upon 1. Cor. 15. And therefore if the kingdome be such as man cannot enjoy it is such as man cannot execute and when Christ sayd His kingdome was not of this world be sayth he had other maner of creatures then men he could procure many Angels though one were enough to vindicate that kingdome It is plaine Christ did delegate officers to execute his propheticall office and granted a commission to his Apostles to last to the end of the world but his Kingly office he executeth by the right hand of his Father where he sitteth at the right hand of the Majesty on high his prophesie he executed himselfe on earth as a man and when he left the earth deputed officers to execute that office in his absence till he returne to judge in the last day obedience is due as well to a Prophet as to a King nay Kings themselves ought to obay the voyce of Prophets Our Saviour telleth the Disciples sent but to the lost sheepe of the house of Israel Matth. 10. That he that despiseth them despiseth him if he will beare it let us content our selves Paul was an elect vessel to carry the name of Christ before Kings accordingly he doth in the name of Christ direct Kings to doe their offices as the instruments of God and commandeth their subjects to obey them the very word instrument doth implie that they are in the hand of God and therefore though instrumenta animalia nay rationalia and so capable of an instruction yet if they worke not according to the minde of God the right hand of God will rule them where Christ also sitteth in majesty If Christ had three offices

Christ doth not governe his Church he hath so troubled the sense of these words that truly I cannot understand what he meaneth he citeth 1 Cor. 15.25 he must reigne till he hath put all his enemies under his feet and in Act. 2.34.35 Sit thou on my right hand till I make thy foes thy footstool Now saith Mr. Gillespie When Christ bath put downe all rule and all authority and power and put all his enemies under his feet then he shall cease to reigne as Mediator but till that bee done hee shall reigne as Mediator so that it can never bee proved that the meaning of these words hee hath put all things under his feet is that all government is given to Christ as Mediator Here is great strugling to finde out a Kingdome for Christ as Mediator over the Church only and this putting all things under his feet must signifie Christs Kingdome after the Mediators Kingdome is given up to the Father because as soone as Christ hath put all things under his feet he reigneth as Mediator no longer For answer to this argument I say that untill he hath put all his enemies under his feet in 1 Cor. 15.25 and he that hath put all things under 27. have not the same antecedent the former hee is God man the Mediator the latter is God the Father in the former the subject of this subjection is his enemies this latter all things the former is an actuall putting them under this latter as Mr. Gillespie doth allow out of Jerome is but in decree put under his feet in the former is finall destruction of death a putting downe of all rule authority and power a confusion and destruction of all his enemies in the latter God put Christs enemies under his feet but under the common condition of all things friends and foes are put under the government of Christ by God his Father here he is set above principalities but letteth them alone in their inferior condition there he putteth them downe here they are under him but there hee ●●keth them quite away here he receiveth the government of the Mediator there he finisheth it here God putteth all things under Christ Church and all whatsoever Zanchius saith to the contrary there Christ according to the power that is heere given him putteth his enemies only under his feet heere God giveth the right in recompence of his suffering as Phil. 2. wherefore God hath exalted him c. There hee executeth his wrath upon his enemies in the meane time he governeth as mediator and keepeth off the destruction from the wicked and confirmeth his people that they may be blamelesse in the day of our Lord Jesus Christ The next words furnish Mr. Gillespie with another argument against Mr. Coleman gave him to bee head over all things to his Church I know not how Mr. Gillespie doth finde out his arguments the words stand for Mr. Coleman still the gift is given to his Church or for the helpe and benefit of his Church but hee was given to be head over all he is head over none sayth Mr. Gillespie but his Church Is this to argue out of Scripture or rather to deny and outface the Scripture the Scripture sayth he is over all for the good and benefit of his Church what good can he doe his Church by an empty dignity without any governement or authority but if he that hath power over all things bee given to his Church this is a gift indeed full of comfort to his Church that he that is head in respect of influence and life is head of all things or at least over them in government The last verse doth further confirme what I say sayth Mr. Gillespie for the Apostle continuing his speech sayth which is his body the fulnes of him that filleth all in all he calleth the Church Christs fulnes in reference to his headship That seemeth tolerably to come from the Text but see the fallacy comming after that which maketh him compleat so far as he is head or King how commeth this word King in heere Having his Church fully gathered he hath his compleat Kingdome his perfect body Then as soone as he hath gotten his Kingdome he presently layeth downe such a Kingdome scarce worth the name of a Kingdome that exceedeth not the bounds of his owne body and continueth no longer then he hath got the crowne for Christs body not compleat till the last day This is very great liberty that Mr. Gillespie taketh in arguing more then poetica licentia to put in King when it is not in the Text whence he will ground his argument Doth not Christ as mediator fill heaven and earth sure as mediator he is God what is he God as mediator without the properties of God I never heard of such argumentation but in the question of transubstantiation there is accidens sine subjecto and subjectum fine accidentibus propriis heere is Deus sine Deo as for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory power and kingdome glory not derived from a Kingdome I know none a kingdome without power and glory a nominall empty thing kingdome power and glory is nothing but a compleat Kingdome Hee telleth us that Christ as Mediator executeth acts of divine power over all creatures in behalfe of his Church if he hath right to doe it then he is King I thinke I desire Mr. Gillespie to give us some descriptions of the termes of his division of kingdome power and glory and see how by Scripture he can prove how they do agree or not to Christ as Mediator under his description and see further how these termes may serve for interpreting of Scripture and setting up of his opinion But Mr. Gillespie is very angry with this opinion that Christ as Mediator is King of Kings and all doe governe under him and ought to governe for him I wonder he is so much offended sure it is not because he would not have Christ have so much power nay he is afraid that Ministers shall be deprived of some part of the office that Christ hath committed to them by my consent if Mr. Gillespie can prove that any part of government was given to the Ministers by Christ no man shall question Christs title and I hope our Magistrates will not take any thing from us Christ hath given us I wish that men would looke impartially upon the word of God and see how it can be proved that Christ hath given any government to Ministers immediately or whether any to the Church to give all disputants and godly men opportunity to deale clearly in these points I wish these points might be decided among our selves in a candid dispute rather then to fill the world with our differences Let these be the questions 1. Whether Christ gave any more government to Ministers then is contained in preaching and baptizing Neg. 2. Whether hee gave any government to the Church at all Neg. 3. Whether Ministers have any right to those priviledges that are given to the Church more then another Christian Neg. 4. Whether a Commonwealth professing the Gospell bee a visible Church Aff. 5. Whether any member of such a Commonwealth rightly ordered where he hath his consent to making of Civill Lawes may hold himselfe free from such Lawes in matters of conscience Neg. 6. Whether Ministers have commission from Christ to preach Aff. 7. Whether the people have any power to choose their Ministers Neg. These things being candidly discussed and we being all of one minde in them I hope peace may be expected amongst all the members of the Kingdome Which God grant FINIS