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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

midst It sayth not they are Church officers neither doth it say none shall gather together in my name but Church officers or I am in the midst of none but Church officers Well I excuse Mr. Coleman if he see no institution of the Church officers out of that place and I hope so will all men even Mr. Gillespie himselfe upon due consideration 2. In his name we doe preach that is out of the question of other governments I find no institution sayth Mr. Coleman he speaketh not of the commission to preach and therefore let that go 3. In his name we baptize Act. 2.38 be baptized in the name of Iesus Act. 19.5 These places he citeth to proove we baptize in the name of Iesus as mediator as exclusively to Father and Holy Ghost leaving out the words of the commission Matt. 28. baptize in the name of the Father Son and Holy Ghost for so the state of his question doth require for he distinguisheth acutely and accurately betweene Christ as Mediator and second person in Trinity in all this argument and so abuseth these places to proove that we must baptize in the name of Christ exclusive to the other persons of the Trinity which is contrary to the words of the commission and the practise of all Churches but this is quite out of Mr. Gillespies businesse which is to proove other government instituted besides civill 4. In his name we excommunicate this is to the purpose proove that Mr. Gillespie 1. Cor. 5.5 to deliver such a one to Satan he maketh great haste no more adoe but we excommunicate heere is no argument deliver to Sathan is not to excommunicate at least they be different termes which rules of disputation will not allow But grant that it were excommunication and that Paul did excommunicate as in plaine termes he did deliver to Sathan Hymineus and Alexander 1 Tim. 1.20 so in this place being well viewed it will appeare that St. Paul saith I have decreed in the name of our Lord Jesus Christ with the power of the Lord Jesus Christ to deliver such a one to Sathan The decree was Pauls and not the Corinthians though it might possible have been an act of the Corinthians yet no way appertaining unto you I mean under the notion of a Church and yet officers of the Church is a terme somewhat more remote and yet still farthest of all from institution for grant Paul had in termes said let the Elders of the Church excommunicate yet he had not instituted but supposed an institution this might have proved an esse not the institution nisi remote Thus have I examined his argument by rule Give us Schooles of divinity that wee may no more be troubled with such arguments But let us further examine what these mediums or some of them will yeeld being closer put Mr. Gillespie doth appropriate the meeting in the name of Christ to the officers of the Church and that is his medium to prove their institution from Christ as Mediator we must come for the clearing of this point to consider what it is to doe a thing in the name of Christ it is true much use is made of this comming together in the name of Christ in the argument of generall Counsells but this priviledge of comming together in the name of Christ appropriate to Bishops in a generall Councell our Learned will not allow Mr. Whittaker Quis ferat cos sic loquentes dum quae communiae sunt omnibus Christianis ad paucos restringunt who can endure them to speake so while they restraine those things to a few that belong to all Christians where you see he will not endure these two or three to be understood of Church officers but of any Christians But let us see what he saith it is to be gathered in the name of Christ he saith To bee gathered in Christs name In Christi nomine congregari due significat Primum eos qui conveniunt esse veros sinceres Dei cultores sanae Religionis professores quam non aliunde nisi Scripturae didiscerunt nam qui alio modo Deum colunt quam quo ille coli vult quantumvis maxinsi praesules fuerint in ecclesia non tamen in Christi nomine congregantur secundum ut eo animo conveniant ut Christi mandato per omnia obediant ut que eas secum affectiones afferant ea studia eas voluntates quae pios Christi ministres deceant ut nihil propter Dei gloriam quaerant aut sibi proponant ut veritatem ex Scripturis inquirant inventam aliis commendent non ut suum regnum stabiliant c. signifieth two things 1. That those that come together are true and sincere worshippers of God and professors of the true Religion which they have not learned elsewhere but from Scripture For who so worship God any other way then as he will bee worshipped though they bee great Prelates in the Church yet are not gathered together in Christs name 2. That they come together with that mind that they may obey the command of Christ that they bring with them those affections those desires those intentions which become godly Ministers of Christ That they seeke or propound nothing to themselves besides Gods glory that they search for truth in Scripture and having fonnd it commend it to others not for the establishing of their owne Kingdome Thus far I hope ye will agree that others besides Church officers may be qualified to meet in the name of Christ first that they may be the true worshippers of God that they may learne to worship God according to his will out of the Scriptures they may have good affections to obey Christ they may seeke Gods glory and not the setting up their owne Kingdome I hope the Parliament is so gathered and Christ is amongst them Bishop Mourton saith to bee duly gathered in the name of Christ is with sincere hearts to invocate him and to subscribe to his revealed truth this may bee done by others beside Church officers and I hope our Parliament doth so But see cleerely out of the Scripture that a thing may be sayd to be done in the name of Christ or of God when men doe any thing in confidence that God will assist us so Psal 20.5 In the name of our God will we set up our banners in confidence God will assist us thus I hope the Parliament and other Christians may undertake the businesse in the name of Christ in confidence of Christs assistance as mediator for whose sake the worke they are employed about shall be acceptable to God Secondly in the name of Christ a thing is sayd to bee done that is done in the authority roome and place of Christ as if Christ should doe it himselfe and thus officers of the Church Mr. Gillespie would have act under Christ and none but they And this if granted will not proove a Church government seeing a man may preach in the name of Christ

of the little ewe lambe that he would have kept I say let the ewe lambe alone It argues nothing and therefore I answer nothing But Mr. Coleman can finde no other government instituted but Civill and this is laid to him as a great carelessenesse that sought no better into the Scriptures then so Mr. Gillespie hath found in many places the institution of the Church officers he findes that more subjection and obedience is commanded as due not only to civill but spirituall governours to those that are over us in the Lord 1 Thess 5.12 Mr. Gillespie seeth more then the text yeeldeth here is no mention made of obedience at all here is know them and esteeme them highly but there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated over you but Passor telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitive case signifieth pracedo and then it signifieth no more but them that goe before you either by doctrine or example here is nothing of institution whatsoever this person that is to be beloved he is supposed not instituted in this place the subject is supposed not handled in any science love and honour is due to the Preacher of the Word who is said to goe before them they teach but what is this to government Heb. 13.7 Remember them that rule over you there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ducum them that lead you here is not obedience nor subjection but remember and imitate their faith yea but in the 17 verse there is obey and rule over you but that is as before them that lead you the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no more but be perswaded I deny not but it is often translated obey but it commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is persuadeo to perswade Passor telleth us it is verbum forense a word whereby the advocates perswade the Judges I hope ye will not say when an advocate by pleading Law doth perswade the Iudges that the Iudges doe obey the advocate but let the word stand as it is translated yet when it is so rigorously wrought upon it cannot be enforced interpretation belongeth not to the disputant Obey yet is it not alway correllative to the command of a superiour obedience is sometimes founded on the authority of the superior sometimes on the good and benefit of him that doth obey without any colour or claime of superiority or government so the patient obeyeth the Physitian so that master that imployeth a cunning workman must be ruled by his workman yet neither the one nor the other claime government over his patient or workmaster and upon this ground the Holy Ghost requireth obedience here not by an argument from the authority of him that leadeth them but from the benefit that commeth to themselves for that is unprofitable for you Rom. 12.8 The argument that Mr. Gillespie draweth hence is not out of the place but the interpretation of the place and therefore nothing in confutation of Mr. Coleman for he did not say he found no institution in Gualter and Bullenger but in Scripture though Gualter and Bullenger are for Mr. Coleman as Beza confesseth whatsoever they say upon the place Mr. Gillespie should prove institution of Church government out of Scripture the disputant may not interpret that is the answerers part as before Mr. Coleman saith Christ hath placed Magistrates in his Church for which he citeth 1 Cor. 12.28 Eph. 1.3 last verses to prove all government given to Christ and Christ as Mediator I have proved this a truth though I have left out those arguments that Mr. Gillespie doth confute in answer to Mr. Coleman because I shall have occasion to speake in his just vindication of them Having recited Mr. Colemans words he argueth against them ab incommodo He cannot upon these grounds assert the authority of either Heathen or Christian Magistrate For the Heathen Magistrate I say let Baall plead for himselfe but it will be easier for Mr. Coleman to prove the Heathen Magistrate unlawfull then for Mr. Gillespie to vindicate him First it is sin for a man to be an Heathen and such for which Christ will come rendring vengeance in flaming fire because they doe not know God nor obey the Gospell of Jesus Christ 2. Thess 1.8 If any man shall say that Heathen doe know God let Christ confute him No man knoweth the Father but the Son and he to whom the Son will reveale him Matt. 11.27 And for his government if sin be lawfull it is lawfull for whatsoever is not of faith is sin Rom. 14.23 If yee speake of jus humanum and usurpation in humane estimation this is out of the question But I wonder a Christian should doubt whether it be the duty of all men to be Christians and that it is sinne in them that are not which yet it were not if it were lawfull for them to enjoy their Heathen condition Joh. 16.9 The Holy Ghost when he is come will convince the world of sin because they beleeve not in me sayth our Saviour Quod malum in so non potest esse modaliter bonum That which is evill in it selfe cannot be circumstantially good If to be a Heathen be sin to governe as a Heathen cannot be good Next is a blow given to a Christian Magistrate because the brother must proove a Deputyship or Vicegerentship by commission from Christ I conceive he hath commission from Christ to be Gods instrument to punish the evill doer and doe good to him that doth well againe hath any Magistrate commission to be Christian or may they be Christians and not obey Christ I conceive the Prophets are good Expositors of the condition of Christs Kingdome Ps 72.11 All Kings shall fall downe before him all Nations shall serve him Esay 60.12 That Nation and Kingdome that will not serve thee shall perish But I follow Mr. Gillespie God and Nature hath made Magistrates and given them great authority but of Christ as mediator they have it not There is the affirmation see the proofe Church officers sayth Mr. Gillespie have their power from Christ as mediator and they are to manage their offices under and for Christ And this he proveth for that they doe the duties of their offices in the name of our Lord Iesus Christ And the duties of Church officers he citeth fowre 1. come together 2. Preach 3. baptize 4. excommunicate and all these are done in the name of Jesus but the Magistrate is not to performe any part of his duty in the name of Jesus And for all these he bringeth places of Scripture to proove the affirmative which I shall endevour to examine according to lawes of disputation The first is in his name we meet together Matt. 18.20 We sayth Mr. Gillespie meet and urgeth it to proove the institution of Church officers he maketh short worke of it but weake no argument The Text sayth when two or three are gathered together in my name I am in the

Againe God is said to put all things under him whereby it is implied 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 And lastly nothing is excepted from this subjection 1 Cor. 15.28 the Son also himselfe shall be subject to him that put all things under him so Christ hath dominion over all things they are put under his feet in such a condition in such a consideration as he himselfe is subject to God but in the consideration that Christ is the second person of Trinity so he is not inferiour to God the Father therefore he hath not all things put under his feet as second Person in Trinity Phil. 2.8.9.10 being found in fashion as a man he humbled himselfe and became obedient to death even the death of the crosse wherefore God also hath highly exalted him and given him a name that in the name of Iesus every knee should bow you see he that was in the forme of a servant was exalted under that description and so high that every knee should bow to him but as second Person in Trinity hee was not found in the forme of a servant but as mediator so he was God in the forme of a servant But Mr. Gillespie hath a distinction between dignity power and kingdome but proveth only a posse that such a distinction is conceiveable and may be found in earthly Kings but a posse ad esse in Christ● non valet consequentia but here I further note that Mr. Gillespie in the close of his brotherly examination when hee commeth to apply this his distinction to the mediator he saith as mediator he exerciseth acts of divine power and omnipotencie over all creatures in the behalfe and for the good of his Church and restraineth or diverteth or destroyeth all his Churches enemies notwithstanding in the 43 page he denieth any such working to belong to Christ as mediator but as God whereby yee may see how weake these grounds are and how small a matter it is for a Rhetorician to forget himselfe in the following of an argument There remaineth now that something bee said in vindication of Mr. Coleman from the charge of mis-application of two Scriptures The first is the 1 Cor. 12.28 hee citeth to prove civill governments in the Church unto which Mr. Gillespie saith first if by governments in that plate Civill Magistrates were understood yet that place saith not that Christ hath placed them then à foreiori you disclaime by that means any government in this place as officers under Christ I thought Mr. Gillespie would not have let goe the hold he hath under Christ for his Church governments from this place so easie Mr. Coleman need not trouble him false about proving that they were put in the Church under Christ I hope if in the Church they will be content to be Christs Vicars or else if Mr. Coleman will be ruled by me so as Mr. Gillespie will not urge this for constitution of Church governments hee shall let it goe God hath placed governments in his Church and if they be meant civill governments hee hath gotten thus much that civill governours are in the Church by Gods appointment and then I hope Mr. Gillespie will not deny the roome that God hath given them in the Church upon this ground that God hath nothing to doe to place them there they should have come in by Christ Hee brings an argument out of Calvin because the Apostle spake of such governments as the Church had at that time but the Church had no civill Christian Magistrates at that time only the major of that argument wanteth proofe that the Apostle speaketh of such officers as were in the Church in his time only that cannot be proved I shall urge some few arguments to the contrary the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not enforce is seeing that word will signifie proposuit or decre●●● as well as posuit he hath appointed and that may take in not onely such officers the present state of the Church did affoord but also hose as should hear caster by Gods appointment come to the Church and this is plain that in sundry places the word doth so signifie as Joh. 15.16 I have ordained you that you shall goe and bring forth fruit Act. 19.21 Paul purposed both made by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet both are referred to time to come and then that which you translate placed may be rendred he hath appointed to his Church the execution referred to the providence of God when he shal be pleased to affoord his Church the enjoyment of these severall endowments and gifts for it is plaine there is in that catalogue some such as the Church shall not alwayes have and why not some also which at that time the Church had not This cannot be a catalogue of such officers as are at all times necessary to the Church for then Apostles might not be mentioned because the Church is and long time hath beene without them as workers of miracles 2. At that time there were workers of miracles which did supply the defect of civill Magistrates which is to workt upon naturalls to induce men to attend upon the means Act. 8.6 And the people with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did Thus much a nationall covenant and civill Magistrate may require of the people that they will attend upon the meanes out of naturall principles Deum esse 〈◊〉 in the maner of which worship so farre as concerneth the externall education from youth and tradition instruction of parents and humane lawes are the foundations and the bounds of nationall and publique worship and upon this ground the Israelites were commanded to reach their children the Law of God and God entred into covenant with the father for the child as with Abraham and the same obligation lieth upon Christian parents to instruct their children Eph. 6.4 And you fathers provoke not your children to wrath but bring them up in the ●urture and admonition of the Lord. Which yet they might not if the doctrine of the Gospell might not be received of the father for the son and the father might not require of his son the forme of doctrine Saint Paul calleth the doctrine of the Gospell Rom. 6.7 a forme God be thanked ye have obeyed the forme of doctrine that was delivered unto you 2. Tim. 1.13 Hold fast the so me of sound words which thou hast heard of me this is called fides quō cr●dimus and this may be the obligation of humans society and God and Christ and Scripture may be agreed on by naturall men even as Idolaters set up their worship yet if the Scripture be received for the rule there is a sound forme of words and he that heareth and beleaveth

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