shouldst say I have made Abraham rich But no Logicke to prove government to be established by Christ in the Church different from civill The argument of the covenant is too low to be thought on in this Discourse we are now in an higher region then the words of the covenant we are about Gods word we hope there is nothing in the covenant contrary to Gods word if there be that must be thought on in another consideration we may not leave enquiring into the word of God for feare of the oath this were a point equall to the highest of Popish tyranny The fourth rule A Christian Magistrate is a Governour in the Church Mr. Gillespie denieth not this I know not if the Christian Magistrate governeth in the Church what use there should be of any Governour beside him I thought that the Church having no officers in it but such as Christ had set up had elected elders by the appointment of Jesus Christ and that by your opinion Christ had beene the King of the Church and had set up his kingdome and set officers in his Church and those had been officers in the Church which Christ had appointed in it and none other if the Church be Christs Kingdome surely such as governe in it must receive commission from him under the same apprehension as he is King which is as he is Mediator their commission to governe in the Church must be in this forme Christ the Mediator King of his Church doth appoint Kings and civill Magistrates to governe under him or otherwise they cannot governe in the Church if the Church be the Kingdome of Christ for it cannot be imagined that Christs Kingdome is capable of any mixture as humane governments are if Christ be a King he hath Lawes not out of the consent of the people but he can and doth dare leges unto which all the world is subject Rom. 2.16 Judge all the world according to my Gospel 2. Thes 7.8 Jesus Christ shall come with his mighty Angels in flaming fire rendring vengeance on them that know not God and obey not the Gospell of our Lord Jesus Christ the Gospell is the Gospell of Christ and the law by which Christ will judge all the world if all the world be under the law of Christ then the Kingdome of Christ must needs reach over all the world 2. Christ at his resurrection declared mightily to be the Son of God Rom. 14. Act. 2.36 Let the house of Israel confesse that God hath made the same Jesus whom yee have crucified both Lord and Christ Mr. Gillespie confesseth That this day have I begotten thee in the 2 Psalm is to be understood of the stating him in his Kingdome which he prooveth out of Act. 13.33 If so see in the 2. Psal 8. Aske of me and I shall give thee the heathen for thine inheritance and the uttermost part of the earth for thy possession Where ye see God giveth unto Christ all the earth for his inheritance and further commandeth Kings to serve him and therefore is called under the appellation of the Lambe thaâ— can agree to Christ but only as a Mediator King of Kings and Lord of Lords and in 1 Tim. 6.15 our Lord Jesus Christ is said to bee the only Potentate King of Kings and Lord of Lords Jesus Christ be names that agree to him only Mediator 3. The Kingdome of Christ is as ample as his Prophesie but the Prophesie of Christ is extended to all Nations as may appeare by the Commission Goe teach all Nations the doctrine which they must teach commands now commands have alwaies power and authority annexed to compell obedience or otherwise they are but vaine commands verball and frustrate 4. No calling can admit the appellation of pious and godly which is not under Christ and this is that enrichment of which St. Paul speaketh of 1 Cor. 1.5 where hee telleth them they were enriched in all things in Christ and v. 30 Christ is said to be made unto us wisdome righteousnesse sanctification and redemption no holinesse without Christ all our holinesse doth consist in our obedience to Christ if therefore Kings may bee called holy if their offices may be accounted holy offices or not sinfull they must be held off and under Christ without whom they cannot be pleasing to God Ps 72.11 All Kings shall fall downe before him all Nations shall doe him service upon which Calvin hath these words In ecclesia grege Christi esse regibus locum ques hic David non exarmat gladio nec diademate spoliat ut admittat in ecclesiam sed cum sua dignitate venturos esse dicit ut se coram Christo prosternant Kings have place in the Church and flocke of Christ whom David here doth neither disarme of their sword nor spoile of their crowne to admit them into the Church but saith that they shall come with their dignity and cast themselves downe before Christ 5. That office which Christ hath declared to be of God and bounded and limited in his Gospell that office is held under Christ as mediator but the Civill Magistrate is so Rom. 13.4 he is the Minister of God a revenger to execute wrath on them that doe evill thus far Christ hath to doe with the Civill Magistrate to declare the minde of God concerning him and to command every soule to be subject to him here is as much and more from Christ then Mr. Gillespie will ever finde out for his Church officers for all the Scripture of the New Testament came from the Propheticall office of Christ and he was promised at the giving of the Law Deut. 18.15 and thus Peter Act. 3. and Stephen Acts 7. preached and John 4.25 the woman of Samaria knew that the Messia should teach all things what Paul preached was in the name of Christ for he was a vessell to carry the name of Christ before the Gentiles and Kings Acts 9.15 if Kings are not beholding to Christ for their offices they are for the obedience of their subjects without which the office of a Civill Magistrate is little worth 6. The Civill Magistrates office and Christs office both Kingdoms over the same subjects either the office of the Mediators Kingdome is superiors inferior or coordinate I leave to any Christian to determine but it may be it will be answered that the Civill Magistrate and Christ are conversant about divers kindes of objects though they be the same persons that are under Christ and the King yet it is in divers considerations to divers ends and by divers means for the ends Christs ends and the Kings ends are both one 1 Tim. 2.2 that we may lead a quiet and peaceable life in all godlinesse and honesty as for divers means that the officers of the Church use when that censure or Church government which is talked of is proved out of 1 Cor. 5. Mat. 18. or any place of Scripture it shall be answered God willing I passe by Mr. Gillespies businesse
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
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 iâ— 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 Trinitatâ— 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 communicationâ—â—â—â—â—matuâ—â— 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 Phoâ—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 terrâ—â— 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
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 â—â—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
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 Christâ— 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 decreâ—â—â— 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 â—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 quoÌ„ crâ—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
speaketh but it seemeth the Commissioner will confute St. Paul inso saying hee shall make Christ head of them that are not his body Well the Commissioner will not have Christ head of any but his body then I trust he is not head of your Presbytery for then he must be head of many that are not of his body for howsoever men may by rules of charity have the estimation of members of Christ yet certainly Christ is head of none but his elect no visible Church can challenge the priviledge of being the members of Christ every faithfull man may but the visible Church cannot I desire this may be proved that unbeleevers and hypocrites are members of Christ If in the visible Church if Christ be considered as head of the Church which doth by his mediation convey the graces of justification and sanctification upon the faithfull so the visible Church is not the body of Christ as having many members that have no life of grace nor any such growth as is mentioned Eph. 4.15 in that argument that government that Christ hath over the faithfull is truly spirituall and not of this world and of this Kingdome he hath indeed no officers but his Spirit all these members have immediate union with Christ by faith As for applying that distinction of the exaltation of Christ in respect of honour and dignity but not his Kingly office to the interpretation of this text that Christ is in more honour then any creature but he executeth his Kingly office as mediator over the Church only and the Apostle saith only he is far above them he saith not he is head or King of them I hope the Commissioner will have the Holy Ghost speake sense and make the comparison to bee made in all these things that he is preferred in he sitteth nearer the right hand of God then any principality you will allow that Christ is here spoken of as mediator as raised from the dead and set at the right hand of God the Father See what the Apostle saith he saith he is above principality in principality power in power might in might dominion in dominion power and might are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is right the other is power to maintaine that right thus the words must bee understood if the comparison bee artificiall and a due comparison I hope you cannot deny that all these in any acception are under the right hand of God and there Christ as mediator sitteth and is nearer the right hand of God in all these respects he is above them but not head but if this had been to be understood above in dignity only that is in estimation only this must have beene limited to estimation with God for wee all know that he hath no such estimation among many names on earth which yet hee is above even in their owne greatnesse whensoever he is pleased to make use of that right hand of God where he is set For that his illustration as he called it it is rather an aberration from the matter in hand then any thing toward the manifestation of it our excellencies dignities and powers are so derivative and in estimation only that they yeeld us no government at all no man can so far exceed another as to obtaine government by his excellencie without some law or consent of others to bestow it this is nothing to the interpreter of the place if all this had no more but expressed the dignity of Christ what need all this accumulation of words when all might have been expressed in this word Hee is far above all dignities for though here is a preferring of Christ before rights and powers and dominions yet hee hath none of all these but dignities and these are all in this world and that which is to come if yee understand the word World as many doe to make roome for the Church he hath no dignity there neither so all this majesty of words commeth to nothing in this world and in the end of the world he layeth downe all to his Father But volens nolens at last the Commissioner must come to it Christ is head of principalities in the place before cited Col. 2.10 but that is in another sense not as he is mediator but only as he is God and the Apostles meaning is nothing but this that Christ is true God doth he not meane also that he is true Christ as well as that he is true God and if Christ doth he not meane that he is mediator but the Commissioner saith that in that place the Apostle sheweth is true God doth that follow that speaketh not of Christ as mediator because he speaketh of him as true God is not Christ true God as mediator he teacheth the Collossians not to worship Angells because servants but may they not worship Christ as Mediator yes doubtlesse they may Now it is plaine that hee speaketh of Christ as mediator as may clearly appear both in the 9 verse and beginning of 10 verse in him dwelleth the fulnesse of the Godhead bodily that in Christ the mediator yee are compleat in him that is as mediator the text saith that he is head of principality and power that proveth that Christ is God saith Mr. Gillespie God not mediator that is no consequence yee ought not to worship Angells who are but creatures because ye are compleat in him that is God and in him that is better then Angells and is head over them therefore not as mediator but as second Person in Trinity I see no consequence in this collection But it is plainly interpreted in the Colloss 1.15.16.17 how Christ is head of principality and power It is plaine in that place the Apostle speaketh of Christ in whom we have redemption through his bloud that is as mediator the image of the invisible God that is we have the knowledge of God made knowne to us in him Joh. 1.18 that is as mediator if by communication of properties the creation were attributed to Christ as God is it therefore denied to him as mediator well let the Commissioner acute Philosophari do Deo and say as God and not as mediator he did create the world and together with other things did create principalities and powers well if it be not the office of the mediator to create the world shall it not therefore bee in the compasse of the mediators office to governe any thing that was created now here is a new distinction between the person and office of Christ what kinde of division shall this bee shall this be a lawfull distribution of Christs actions some personall some officiall those things that prove Christ to be God doe by no meanes belong to the office of Christ he saith all this is to bee understood not of his governing and Kingly office but to prove that he is true God I formerly shewed that what doth belong to the second Person in Trinity together with Father and Holy