Gualther or because no man hath parity or equality of honour with Christ So Martyr and Hunnius The English annotations say that Christ is the Head of every man in as much as he is the first begotten among many brtheren Which best agreeth with my second answer But for taking off all these and for preventing of other objections that one distinction will suffice which I first gave in examining Mr. Colemans Sermon In the Mediator Iesus Christ there is 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignity excellency honour glory splendor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mighty power by which he is able to do in heaven and earth whatsoever he will 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Kingdom and Kingly-office or government Which three as they are distinguished in God Thine is the Kingdom and the power and the glory Why not in the Mediator also In the first two respects Christ as Mediator is over all things and so over all men and so over all Magistrates and all they in subjection to him But in the third respect the relation is onely between Christ and his Church as between King and Kingdom So that the thing in difference is that which Mr. Hussey hath not proved namely that Christ as Mediator doth not onely excell all things in glory and exercise a supreme power and providence over all things for his own glory and his Churches good neither of which is denied but that he also is as Mediator King Head and Governor of the Universe and hath not onely the government of his Church but all Civil government put in his hand When Mr. Hussey pag. 28. saith that I denyed pag. 43. what this distinction yeeldeth namely that Christ as Mediator exerciseth acts of divine power in the behalf and for the good of his Church it is a calumny for that which I denied pag. 43. was concerning the Kingdom not the power my words were these But as Mediator he is onely the Churches King Head and Governour and hath no other Kingdom Yea himsef pag. 26. speaking to these words of mine noteth that I did not say that as Mediator he hath no such power How commeth it to passe that he chargeth me with the denying of that which himself but two pages before had observed that I denie it not Well but pag. 43 he desires from me a further clearing of my distinction Kingdom power and glory and that I will shew from Scripture how it agreeth to Christ. I shall obey his desire though it was before easie to be understood if he had been willing enough to understand Solomon did excell all the Kings of the earth in wisedom riches glory and honour 2 Chron. 1. 12. and herein he was a type of Christ Psal. 89. 27. I will make him my first born higher then the Kings of the earth But as Solomon was onely King of Israel and was not by office or authority of Government a Catholique King over all the Kingdomes of the World nor all other Kings Solomons Vicegerents or Deputies So Iesus Christ as Mediator is onely the Churches King and is not King or Governour of the whole World nor Civil Magistrates his Vicegerents though he excell them all in dignity glory and honour Again David did subdue by power diverse States Provinces and Kingdoms and make them tributary But was David King of the Philistines and King of the Moabites and King of the Syrians and King of the Edomites because he smote them and subdued them 2. Sam. 8. Nay it is added in that very place vers 15. And David reigned over all Israel and David executed justice and judgement unto all his people And this is one argument to prove that those subdued and tributrary Territories were not properly under the government of Israel because Israel was not bound to extirpate Idolaters out of those lands but onely out of the holy land See Maimonides de Idolol cap. 7. sect 1. with the annotation of Dionysius Vossius So Christ who was set upon the throne of David doth as Mediator put forth his divine and irresistible power in subduing all his Churches enemies according to that Psal. 2 9. Thou shalt break them with a rod of iron thou shalt dash them in peeces like a Potters vessel Rev. 17. 14. The Lamb shall overcome them for he is Lord of lords and King of kings But this vis major this restraining subduing power makes not Christ as Mediator to be King and Governour not onely of his Church but of the whole World beside Yea the power of Christ is over all things as well as all persons over all beasts fowles and fishes Heb. 2. 7. 8. compared with Psal. 8. 7. 8. Yea his power is over divells meant by things under the earth Phil. 2. 10. Wherefore it cannot be said that Christ as Mediator is King Head and Governour of all those whom he excelleth in glory or whom he hath under his power to do with them what he will It is a strange mistake when Mr Hussey pag. 43. objecteth against this distinction that a Kingdom without power and glory is a nominall empty thing Surely there may be a Kingly right and authority to governe where there is little either power or glory But this is nothing to my distinction which doth not suppose a Kingdom without power and glory nor yet power and glory without a Kingdom but onely that the Kingdom and Government is not to be extended to all those whom the King excelleth in glory for then one King that hath but little glory shall be subject to a King that hath much glory or over whom the King exerciseth acts of power for then the King shall be King to his and his Kingdomes enemies I verily beleeve that this distinction rightly apprehended will discover the great mistakes of that supposed universall Kingdom of Christ as Mediator reigning over all things and the Civil Magistrate as his Vicegerent CHAP. VI. Whether Jesus Christ as Mediator and head of the Church hath laced the Christian Magistrate to hold and execute his Office under and fo him as his Vicegerent The Arguments for the 〈◊〉 discussed MR. Hussey is very angry at my distinctions and arguments which I brought against Mr. Colâ—…mans fourth rule insomuch that in his Reply to me he spendeth very near two parts of three upon this matter from pag. 16. to 44. having past over sicco ped much of what I had said of other points in difference Come now therefore and let us try his strength in this great point He holds that Christ as Mediator hath placed the Christian Magistrate under him and as his Vicegerent and hath given him commission to govern the Church which if he or any man can prove from the Word of God it will go far in the decision of the Erastian controversie though this is not all which is incumbent to the Erastians to prove for as I first replied to Mr. Colemans fourth rule the Question is whether there be not some other government
spoken of is the authority to preach the Gospel Answ. Not to stand upon the want of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in diverse Greek coppies I admit of the cohesion and dependance of the words thus Christ being to give a commission to the Apostles to go and preach the Gospel to all Nations he first anticipateth a great objection which might arise in the Apostles minds They might think how shall we be able to carry the Gospel through the Nations We shall have all the powers of the world against us To remove this fear he said All power is given unto me in heaven and in earth as if he had said Do you beleeve that I who send you out aâ— the Son of the living God Tâ—en know assuredly that my divine power and soveraignty shall be for you and I will so over-rule all the Kings and Potentates and States of the World as may be most for my glory and your good fear not therefore but go and preach to all Nations And so much of that Text Matth. 28. 18. Salmeron upon the place draws from it Christs dominion even in temporall things as Mr. Hussey doth and thence he deriveth the temporall power of the Pope as Christs Vicar over the Kings and Kingdoms of the World So Suarez in tertiam partem Thomae disp 48. sect 2. Gamachaeus in tertiam partem Thomae Quaest. 22. yet some of the Papists themselves are ashamed to defend Christs dominion in temporall things except as God onely it appearin to them so far contrary to other Scriptures Bellarmine himself lib. 5. de Pont. Rom. cap. 4. confesseth that Christ as he did not execute any Temporall dominion so he neither had nor received such power and authority thereupon he inferreth that the Pope whom he calleth Christs Vicar and Representee on earth hath not any Temporal dominion directly but indirectly and in ordine ad spiritualia I appeal also to Salmeron in another place where he speaks more soundly Tom. 4. part 3. Tract 4. pag. 413. he proves from Iohn 18. 36. and Luke 12. 14. that Christ had not nor received not any temporall power and thence inferreth Cum ergo Christus hujusmodi potestatem non habuerit nec Petro illam tradidit The eigth argument shall be that which Mr. Coleman did draw from 1 Cor. 12. 28. to prove that Christ hath placed in his Church Magistrates or civil Governments Hereunto I had made four answers Mr. Hussey passeth two of them which he is pleased to esteem trifles not worth answer Now the Gamaliel speaks è cathedra The other two he offereth to confute pag. 28 29 30 31. First whereas I said that if by Governments in that place be understood civil Magistrates yet the Text saith not that Christ hath placed them Then saith Mr. Hussey à fortiori you disclaim by that means any Government in this place as Officers under Christ. No Sir this reasoning is à baculo ad angulum I hold Church-Officers and Church-government to be under Christ and under him as Mediator and Kâ—ng of the Church and am ready to prove it against any that will denie it But upon supposition that civil Government is meant in that Text which I utterly deny I had reason to call the affirmer to his proper task to prove from that Text that Christ as Mediator hath placed civil Government or Magistracie in his Church This was the point it was brought for and still I call to make good that proof for I denie it It seemes Mr. Hussey finds himself puzzled to make it out and therefore he saith if Mr. Coleman will be ruled by me so as Mr. Gilespie will not urge this for constitution of Church-Governments he shall 〈◊〉 it goe But if it be a truth Sir you ought to buy it and not sell it For my part I dare make no bargain of Scripture My next answer was that the Apostle speaks of such Governours as the Church had at that time but at that time the Church had no Godly nor Christian Magistrates Mr. Hussey answereth that it cannot be proved that the Apostle speaketh of such Officers as were in the Church in his time onely He addeth I shall urge some few argaments to the contrary To the contrary of what I did not say that the Apostle speaketh of such Officers as were in the Church in his time onely but that the Church at that time had all those Officers whom the Apostle speaketh of One would think that he who censureth others so much for want of skill in disputations should not so far mistake his mark But we know what he would have said though he hath not hit it Let us hear his arguments First he tells us that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie proposuit or decrevit so that where we read God hath set in the Church it may be read God hath appointed to his Church so to take in those Governments which should afterward by Gods appointment come to the Church He clears it by Iohn 15. 16. Act. 19. 21. Answ. Then the Apostle saith no more to the Corinthians then might have been said to the old world before the flood for if the meaning be that God hath ordained and purposed all this Text had been true if delivered in terminis terminantibus to the old World God hath set some in the Church first Apostles c. 2. The context sheweth that the Apostle speaketh onely of such administrations as the Church had at that time for all this is spoken in reference to the preventing of a Schisme in the Church of Corinth and that every member of that body might discharge its owne proper function without usurping anothers 3. He confuteth himself for he addeth This cannot be a Catalogue of such Officers as are at all times necessary to the Church for thâ—…n Apostles might not be mentioned Therefore it must be said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is posuit or collocavit according to the more usuall signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth relate to that present time as well as Act. 20. 28. The holy Ghost hath made or set you overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner here God hath set or placed in the Church and so it will agree both to ordinary and extraordinary officers But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be decrevit then it will referre the Apostles Prophets Evangelists miracles to the future estate of the Church as if they were ordinary Officers to continue in the Church 4. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth decrevit then the thing is not mentioned as having an actuall present existence but a futurition so that when he takes him to the decrevit he quits the posuit and by that means one cannot prove from that Text that the Church at that time had any of these Officers there enumerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates to all that follows and either it must be posuit to them all
doctrine life and sufferings which are not mentioned by Matthew yet they are mentioned by Iohn or some of the other Evangelists So if we take the primitive platform right we must set the whole before us that which is not in one place is in another place The Apostle Eph. 4. intendeth onely to speak of preaching officers who are appointed for this work of the Ministery to bring us to unity of the faith and of the knowledge of the Son of God that we be not carried about with every wind of Doctrine v 12 13 14. And if the Apostle had intended to enumerate all Church-officers in that place which were then in the Church how comes it he doth not mention Deacons which he distinguisheth from Bishops or Elders 1 Tim. 3. His last Argument is that in this very place 1 Cor. 12. the Apostle when he doth again enumerate the particulars vers 29. 30. he leaveth out helps Governments for which he saith he knows no reason but because there were none such at that time and the Apostle in that induction was to deal with their experience This as many other things which he hath was before answered to Mr. Coleman I give this plain reason for the omission of these two The Apostle speaketh to those who were not well satisfied nor contented with their owne station in the Church but were aspiring to more eminent gifts and administrations are all Apostles saith he are all Prophets c. and so he reckoneth out onely those rare and singular gifts which men did most covet and for that cause it was neither necessary nor had it been agreeable to the scope of the Apostle to have added are all helps are all Governments But now he purposely leaveth out these thereby intimating to the ruling Elders and Deacons of the Church of Corinth that they ought to be contented with their owne station though they be neither Apostles nor Prophets c. It remaineth therefore that the Governments in the Church mentioned 1 Cor. 12. 28. were such Governments as were in the Church at that time and therefore not to be understood of Christian Magistracy but of Church Government distinct from the civil The ninth Argument brought to prove that all Government is given to Christ as Mediator and that the Christian Magistrate holds his office of and under Christ as the head of Magistracy and Principality is from Eph. 1. 21 22 23. This Argument first propounded by Mr. Coleman is prosecuted by Mr. Hussey pag. 32 33. c. He demurres upon that which I said that this place maketh more against him then for him the meaning whereof was no more then this that this place doth rather afford us an Argument against him then him against us Come we to the particulars My first Reply was The Apostle saith not that Christ is given to the Church as the head of all Principalities and Powers The Brother saith so and in saying so he makes Christ a head to those that are not of his body This exception Mr. Hussey quarrelleth but when he hath endeavoured to prove from that Text that Christ is the head of Principalities because he that is head of all things is also head of Principalities though he will never be able to make it out from that Text that Christ as Mediator is head of all things but onely that he who is the Churches head is over all things and gave him to be the head over not of all things to the Church saith the Text which as I told before the Syriack readeth more plainly thus and him who is over all he gave to be the head to the Church At last he fairly gives over the proof It is true saith he disputations do require men to keep close to termes but in Col. 2. 10. ye have the very words head of all Principality and Power In Col. 2. 10. Christ as he is the eternall Son of God is called head of all Principality and power as we shall see anon but Ephes. 1. where the Apostle speaketh of Christs headship in reference to the Church and as Mediator he is not called the head of all Principality and Power So that I had reason to except against Mr. Colemans argument which made that Text Ephes. 1. to say what it saith not Now what saith he to the reason I added can Christ be a head to them that are not of his body He tells me the visible Church is not the body of Christ but onely the faithfull He might have observed the visible Church consisting of visible Saints plainly spoken of as the body of Christ 1 Cor. 10. 16 17. 1 Cor. 12 12. 14 27. I know the visible Church is not all one with the invisible and mystical body of Christ but he who denyeth the visible Church to â—e the visible political ministerial body of Christ must also deny the visible Church to be the visible Church for if a Church then certainly the body of Christ at least visibly The next thing which I did replie was in explanation of the Text which was to this sence He that is the Churches head is over all both as he is the Sonne of God or as the Apostle saith Rom. 9. 5. God over all blessed for ever yea even as man he is over or above all creatures being exalted to a higher degree of glory majesty and dignity then man or Angel ever was or shall be but neither his divine omnipotency nor the height of glory and honour which as man he is exalted to nor both these together in the Mediator and Head of the Church omnipotency and exaltation to glory can prove that as Mediator he exerciseth his Kingly office over all Principalities and Powers and that they hold of and under him as Mediator Mr. Hussey replieth that the Text makes Christ over or above Principalities and Powers not onely in dignity and honour but as King or Head of them and that thus we must understand the comparison that he is above Principality in Principality Power in Power Might in Might Dominion in Dominion This is nothing but a begging of what is in Question That the Power and Dominion of the civil Magistrate is eminently in Christ as Mediator and from him so considered derived to the Magistrate is that which I deny can be proved from that Text and lo when he comes to the point of probation he supposeth what he had to prove My exposition of the Text made good sence For as an earthly King is exalted to have more power and more glory then those not onely of his Subjects but of another State or Kingdom to whom he is not King so the Mediator and King of the Church is exalted to power and glory far above all Principality and Power but is not therefore Head or King or Governor to all Principality and Power as Mediator And as me exposition makes good sence of the Text his makes very bad sence of it For if Christ as Mediator be head and
King of all Principalities powers and Dominions then he is as Mediator head and King of Heathenish and Turkish Principality Power might and Dominion and when the Apostle wrote this to the Ephesians it must be granted according to Mr. Husseys glosse that Christ as Mediator was head and King of the Romane Emperour and that Caesar held his office of and under Christ as Mediator for if head of all Principality how shall they except any I further brought severall reasons from the Text it self The first was this The honour and dignity of Jesus Christ there spoken of hath place not onely in this world but in that which is to come vers 21 But the Kingdom and Government which is given to Christ as Mediator shall not continue in the World to come Mr. Hussey answereth pag. 41. this is Ignoratio el nehi it followeth not that which belongeth to him in reference to the World to come belongeth not to him as Mediator therefore that Government that is given to him in reference to this World is not given to him as Mediator But still he beggs what is in Question and divideth asunder what the Text coupleth together not onely in this World but also in that which is to come here is a rising and heightning but no contradistinction nothing here of one exaltation in reference to the World to come another in reference to this World but that exaltation of Christ above every name that is named which this Text speaks of beginnes in this World and shall continue in the World to come Calvin in Eph. 1. 21. Seculi autem futuri disertam facit mentionem ut significet non temporalem esse Christi excellentiam sed aeternam He makes expresse mention of the World to come that he may signifie Christs excellency not to be temporal but eternal This doth well agree to the dignity excellency glory and honour of Christ but it cannot be said that Christ shall for ever continue in his Kingly Office as Mediator The second reason which I fetcht from the Text was from vers 22. He hath put all things under his feet that is all things except the Church saith Zanchius But all things are not yet put under his feet except in respect of Gods decree It is not yet done actually Heb. 2. 8. Now Christ reignes as Mediator before all things be put under his feet not after all things are put under his feet which is clear 1 Cor. 15. 25. Act. 2. 34 35. Mr. Husseys reply pag. 41. 42. saith that the Church is not here to be excepted but Church and all is here put under Christs feet which he proveth by Heb. 2. 8. He left nothing that is not put under him But this cannot be understood to be actually done for the next words say But now we see not yet all things put under him and if not done actually but in respect of Gods decree and fore-knowledge according to the sence I gave out of Hierome on Eph. 1. 22. how can it strengthen him in this particular We see not yet This yet shall not expire till the end when Christ shall put down all authority and power And now when it is said He hath put all things under his feet Ephes. 1. 22. that the Church is not meant to be comprehended but to be excepted in that place as Zanchius saith may thus appear the Apostle distinguisheth the all things from the Church and calls the Church the body of Christ and him the head to that body but the all things are put under Christs feet his body is not under his feet but under the head and he over all things for so runs the Text and hath put all things under his feet and gave him to be the head over all things to the Church which is his body And whereas Mr. Hussey distinguisheth between Christs putting all his enemies under his feet 1 Cor. 15. 25. and the Fathers putting all things under his feet Ibid. vers 27. and maketh this latter to be an actual putting under him of friends foes Church and all whence it seems he would have it to follow that Christ reignes as Mediator even after all things are put under his feet He is herein easily confuted from Heb. 2. ◠Where God the Father his putting all things under Christs feet is plainly declared to be a thing to come and not yet actually done The next reason which I gave out of the Text was from those words And gave him to be the head over all thiags to the Church Christs headship and his Government as Mediator are commensurable Christ is a head to none but to his Church These words of mine Mr. Hussey changeth thus he is head over none saith Mr. Gilespie but his Church and then he addeth Is this to argue out of Scripture or rather to deny and outface the Scripture the Scripture saith he is over all See what unconscionable impudent boldnesse this is to cite my words yea in a different character too that his Reader may beleeve it the better and yet to change not onely my words but my meaning I purposely kept my self to the Text that Christ is a head to none but to his Church yet he that is the Churches head is over all things And since Mr. Hussey will needs hold that Christ as Mediator is head of all things which the Text saith not what were the consequence hereof The Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all things not over all persons onely So Heb. 2 7 8. compared with Psal. 8. 6 7. Whence it followes by Mr. Husseys principles which I tremble to mention that Christ as Mediator is Head and King not onely of men but of sheep oxen fowles and fishes Behold how dangerous it is for men to be wise above that which is written The last reason which I brought from the last verse was this The Church is there called Christs fulnesse in reference to his Headship This Mr. Hussey saith seemeth to come tolerably from the Text but the next words that which makes him full and compleat so farre as he is a Head or King he calls a fallacy How commeth this word King in here saith he First here he yeelds that the Church makes Christ full and compleat so farre as he is a Head whence it followeth that as Mediator he is onely the Churches head and there is no other body of Christ but the Church for if the Church be his fulnesse his compleat body there can be no other body of Christ. Doth not this destroy what he hath been arguing for that Christ as Mediator is head of all Principality and Power And for the word King it may well come in where Head commeth for is not Christs Kingdom as Mediator commensurable with his Headship as Mediator Is he as Mediator King to any to whom he is not Head Surely this very answer as it is his last so it really yeeldeth the cause The tenth objection is that which I my self
policy and how can it be imagined that mankind multiplying upon the earth should have been without headship superiority order society govenment And what wonder that the law of nature teach all Nations some government Hicrome observeth that nature guideth the very reasonlesse creatures to a kind of Magistracy Eightly If the Scripture hold forth the same derivation or origination of Magistracy in the Christian Magistrate and in the heathen Magistrate then it is not safe to us to hold that the Christian Magistrate holds his office of and under Christ as Mediator But the Scripture doth hold forth the same derivation or origination of Magistracy in the Christian Magistrate and in the Heathen Magistrate Ergo The proposition hath this reason for it because the Heathen Magistrate doth not hold his office of and under Christ as Mediator neither doth Mr. Hussey herein contradict me onely he holds the heathen Magistrate and his Government to be unlawful wherein he is Anabaptistical and is confuted by my first Argument As for the Assumption it is proved from divers Scriptures and namely these Rom. 13. 1. the powers that be are ordained of God which is spoken of heathen Magistrates Dan. 2. 37. Thou O King art a King of Kings for the God of heaven hath given thee a Kingdom Power and Strength and Glory So saith Daniel to Nebuchadnezzar an Idolatrous and heathen King See the like Ier. 27. 6. Isa. 45. 1. God sent his servant the Prophet to anoint Hazael King over Syria 1 Kings 19. 15. Read to this purpose Augustine de civit Dei lib. 5. cap. 21. Where he saith that the same God gave a Kingdom and authority both to the Romans Assyrians Persians Hebrews and that he who gave the Kingdom to the best Emperors gave it also to the worst Emperors yea he that gave it to Constantine a Christian did also give it saith he to Iulian the apostate Tertullian Apol. cap. 30. speaking of the heathen Emperors of that time saith that they were from God à quo sunt secundi post quem primi ante omnes that he who had made them men did also make them Emperors and give them their power Ibid. cap. 33. Ut meritò dixerim noster est magis Caesar ut a nostro Deo constitutus so that I may justly say Caesar is rather ours as being placed by our God saith he speaking to the Pagans in the behalf of Christians Wherefore though there be huge and vast differences between the Christian Magistrate and the heathen Magistrate the former excelling the latter as much as light doth darknesse yet in this point of the derivation and tenure of Magistracy they both are equally interested and the Scripture sheweth no difference as to that point CHAP. VIII Of the Power and Priviledge of the Magistrate in things and causes Ecclesiastical what it is not and what it is THe new notion that the Christian Magistrate is a Church-officer and Magistracy an Ecclesiastical as well as a civil administration calls to mind that of the Wise-man Is there any thing whereof it may be said See this is new it hath been already of old time which was before us Plato in his Politicus a little after the middle of that book tells me that the Kings of Egypt were also Priests and that in many Cities of the Grecians the supream Magistrate had the administration of the holy things Notwithstanding even in this particular there still appeareth some new thing under the Sun For Plato tells me again Epist. 8. that those supreme Magistrates who were Priests might not be present nor joyne in criminall nor capitall judgements lest they being Priests should be defiled If you look after some other President for the union of civil and ecclesiastical Government secular and spirituall administrations in one and the same person or persons perhaps it were not hard to find such presidents as our opposites will be ashamed to owne I am sure Heathens themselves have known the difference between the office of Priests and the office of Magistrates Aristotle de Repub. lib. 4. cap. 15. speaking of Priests saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this is another thing then civil Magistrates He had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a civil society hath need of many Rulers but every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is made by election or lot is not a civil Magistrate and the first instance he giveth is that of the Priests and so Aristotle would have the Priest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler but not a civil Magistrate So de Repub. lib. 7. cap. 8. he distingu sheth between the Priests and the Judges in a Citty But to the matter I will here endeavour to make these two things appear 1. That no administration formally and properly Ecclesiasticall and namely the dispencing of Church censures doth belong unto the Magistrate nor may according to the word of God be assumed and exercised by him 2. That Christ hath not made the Magistrate head of the Church to receive appeals properly so called from all Ecclesiasticall Assemblies Touching the first of these it is no other than is held forth in the Irish Articles of Faith famous among Orthodox and Learned men in these Kingdoms which do plainly exclude the Magistrate from the administration of the Word and Sacraments and from the power of the keys of the Kingdom of Heaven It is the unhappinesse of this time that this and other truths formerly out of controversie should be so much stuck at and doubted of by some Now that the corrective part of Church-Government or the censure of scandalous persons in reference to the purging of the Church and keeping pure of the ordinances is no part of the Magistrates office but is a distinct charge belonging of right to Ministers and Elders as it may fully appear by the Arguments brought afterwards to prove a government in the Church distinct from Magistracy which Arguments will necessarily carry the power of Church censures and the administration of the keys of the Kingdom of Heaven into other hands then the Magistrates so I shall here strengthen it by these confirmations First Church-censures must needs be dispensed by Ministers and Elders because they are heterogeneous to Magistracy For first the Magistrate by the power which is in his hand ought to punish any of his Subjects that doe evil and he ought to punish like siâ—s with like punishments But if the power of Church-censures be in the Magistrates hands he cannot walk by that rule For Church-censures are onely for Church-members not for all Subjects 1 Cor. 5. 10. 12. Secondly Church-censures are to be executed in the name of Christ Matth. 18. 20. with vers 17 18. 1 Cor. 5. 4. and this cannot be done in his name by any other but such as have commission from him to bind and loose forgive and retain sins But where is any such commission given to the civil Magistrate Christian more then Heathen Thirdly Church-censures
AARONS ROD BLOSSOMING OR The Divine Ordinance of Church-Government VINDICATED So as the present Erastian Controversie concerning the distinction of Civill and Ecclesiasticall Government Excommunication and Suspension is fully debated and discussed from the holy Scripture from the Jewish and Christian Antiquities from the consent of latter Writers from the true nature and rights of Migistracy and from the groundlesnesse of the chiefe Objections made against the Presbyteriall Government in point of a domineering arbitrary unlimited power By George Gillespie Minister at Edinburgh For unto us a child is born unto us a sonne is given and the government shall be upon his shoulder Isaiah 9. 6. Let the Elders that rule well be counted worthy of double honour 1 Tim. 5. 17. And the spirits of the Prophets are subject to the Prophets for God is not the Author of confusion but of peace 1 Cor. 14 32 33. August lib. contra Donatistas post collationem Cap. 4. Ne fortè aut indisciplinata patientia foveat iniquitatem aut impatiens disciplina dissipet unitatem Published by Authority London Printed by E. G. for Richard Whitaker at the signe of the Kings Armes in Pauls Church yard 1646. TO THE Reverend and Learned Assembly of DIVINES Convened at WESTMINSTER Right Reverend THough many faithfull servants of God did long agoe desire to see those things which we see and to heare those things which we heare Yet it hath been one of the speciall mercies reserved for this Generation and denied to the times of our Ancestors that Divines of both Kingdomes within this Island should be gathered and continued together to consult peaceably and freely concerning a Reformation of Religion in Doctrine Worship Discipline and Government 'T is a mercy yet greater that two Nations formerly at so great a distance in the form of publike Worship and Churchgovernment should to their mutuall comfort and happines and to the further endearing of each to other through the good hand of God be now agreed upon one Directory of Worship and with a good progresse advanced as in one Confession of Faith so likewise in one forme of Church-government For all which as the other Reformed Churches in regard of their common interest in the Truth and Ordinances of Christ so especially your Brethren in the Church of Scotland are your debters Your name is as precious Oynment among them and they doe esteeme you very highly in love for your workes sake A worke which as it is extraordinary and unparalleld requiring a double portion of the Spirit of your Master so You have very many Hearts and Prayers going along with you in it that the pleasure of the Lord may prosper in your hand As for my Reverend Colleagues and my selfe it hath been a good part of our happinesse that we have been partakers of and Assistants in your grave and learned Debates Yet as we declared from our first comming amongst you we came not hither presuming to prescribe any thing unto You but willing to receive as well as to offer light and to debate matters freely and fairely from the Word of God the common Rule both to you and us As herein You were pleased to give testimony unto us in one of your Letters to the Generall Assembly of the Church of Scotland so the great respects which in other things and at other times you have expressed both towards that Church from which we are entrusted and particularly towards our selves doe call for a returne of all possible and publique testimonies of gratitude For which purpose I doe for my part take hold of this opportunity I know that I owe much more unto You then I have either ability to pay or Elocution to set forth Yet although I cannot retaliate your Favours nor render that which may be worthy of your selves I beseech you to accept this part of my retribution of respects I doe offer and entitle unto You this Enucleation of the Erastian Controversie which is Dignus vindice nodus I hope here is a word in season concerning it Others might have done better but such furniture as I had I have brought to the worke of the Tabernacle I submit what is mine unto your greater learning and better judgement and shall ever continue Yours to serve you GEO. GILLESPIE To the Candid Reader I Have often and heartily wished that I might not be distracted by nor ingaged into polemick Writings of which the World is too full already and from which many more learned and idoneous have abstained and I did accordingly resolve that in this Controversall age I should be slow to write swift to read and learne Yet there are certaine preponderating reasons which have made me willing to be drawn forth into the light upon this subject For beside the desires and sollicitations of diverse Christian friends lovers of truth and peace seriously calling upon me for an answer to M r Prynne his Vindication of his foure Questions concerning Excommunication and Suspension the grand importance of the Erastian controversie and the strong influence which it hath into the present juncture of asfaires doth powerfully invite me Among the many Controversies which have disquieted and molested the Church of Christ those concerning Ecclesiasticall Government and Discipline are not the least but among the chiefe and often mannaged with the greatest animosity and eagernesse of spirit whence there have growne most dangerous divisions and breaches such as this day there are and for the future are to be expected unlesse there shall be through Gods mercy some further composing and healing of these Church-consuming distractions which if we shall be so happy as once to obtaine it will certainely contribute very much toward the accommodation of civill and State-shaking differences And contrariwise if no healing for the Church no healing for the State Let the Gallio's of this time who care for no intrinsecall evill in the Church promise to themselves what they will surely he that shall have cause to write with Nicolaus de Clemangis a Booke of lamentation de corrupto Ecclesiae statu will finde also cause to write with him de lapsu reparatione Justitiae As the thing is of high concernment to these so much disturbed and divided Churches so the elevation is yet higher by many dègrees This controversie reacheth up to the Heavens and the top of it is above the clouds It doth highly concerne Iesus Christ himselfe in his glory royall prerogative and kingdome which he hath and exerciseth as Mediator and Head of his Church The Crowne of Iesus Christ or any part priviledge or pendicle thereof must needs be a noble and excellent Subject This truth that Iesus Christ is a King and hath a Kingdome and government in his Church distinct from the kingdomes of this World and from the civill Government hath this commendation and character above all other truths that Christ himselfe suffered to the death for it and sealed it with his blood For it may be observed from the story
the crime was of civill cognizance and Abiathar deserved to die for it That which Solomon did was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moderation of the punishment as Strigelius cals it when Solomon might justly have put him to death he onely banisheth him from Hierusalem to Anathoth there to enjoy his owne inheritance to live a private life and no more to intermeddle in State affaires Wherefore this example doth belong to the case of a capitall crime committed by a Minister but not to the case of scandall or mal-administration in his Ministery 2. Neither did Solomon directly or intentionally put Abiathar from the Priesthood for that offence but by consequence it followed upon his banishment from Hierusalem the place where the high Priest was to exercise his calling 1 King 2. 27. So that is in respect of banishment from Ierusalem mentioned in the verse immediately preceding Solomon thrust out Abiathar from being Priest unto the Lord. A Minister now banished is not thereby thrust out from all exercise of his Ministery for he may exercise it in another place but Abiathar being thrust out from Hierusalem was eo ipso thrust from the calling of the high Priest which was necessarily to be exercised in that place 3. Solomon being a Prophet who knowes what warrants he had more then ordinary for that which he did to Abiathar that it was not without an extrordinary divine instinct some collect from the next words that he Solomon might fulfill the word of the Lord which he spake cencerning the house of Eli in Shilo 4. As for the investing of Zadok with the place and authority of the high Priest it doth not prove that the Magistrate hath a constitutive power to make or authorize Church officers for Zadok had been formerly chosen by the congregation of Israel and anointed to be high Priest 1 Chro. 29. 22. yea he did fall to the place Iure divino for the high Priesthood was given to Eleazar the eldest sonne of Aaron and was to remaine in the family of Eleazar from whom Zadok had lineally descended Whereas Abiathar was not of the family of Eleazar but of the family of Iâ—…hamar 6. Object Hezekiah did apply his regall power to the reformation of the Levites and to the purging of the Temple 2 Chr. 29. 5. and did also appoint the courses of the Priests and Levites every man according to his service 2 Chro. 31. So likewise did King Iosiah 2 Chro. 35. Answ. Hezekiah in exhorting the Levites to sanctifie themselves and to cleanse the Temple doth require no other thing than the Law of God did require Num. 8. 6. 11. 15. 18. 32. which Hezekiah himselfe pointeth at 2 Chro. 29. 11. And why should not the Magistrate command Ministers to do the duties of their calling according to the Word of God As for his appointing of the courses of the Pâ—iests and Levites he did nothing therein but what the Lord had commanded by his Prophets 2 Chro. 29. 25. The like I answer concerning King Iosiah for it is recorded that what hee did was after the writing of David and Solomon 2 Chro. 35. 4. and according to the Commandement of David and Asaph and Heman and Jeduthun the Kings seer Verse 15. as it is written in the booke of Moses v. 12. 7. Object King Ioash while hee yet did right in the dayes of Iebojada the Priest sent the Priests and Levites to gather from all Israel a collection for repairing the house of the Lord and when they dealt negligently in this businesse he discharged them to receive any more money so collected Ans. Joash did impose no other collections but those quae divino jure debebantur which were due by divine right saith Wolphius in 2 Kings 12. The thing was expressely commanded in the Law of Moses compare 2 Chro. 24. 6. Exo. 30 12 13 14. As for the Kings prohibition afterwards laid upon the Priests 1. the Priests had still neglected the worke till the three and twentieth yeare of his raigne was come 2. The Priests themselves consented to receive no more money 3. The high Priest had still a chiefe hand in the managing of that businesse in which also the Priests that kept the doore had an interest All which is plaine from 2 Kings 12. 6. 8 9 10. And beside all this it was a money matter concerning the hyring and paying of workemen and so did belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the extrinsecall not to the intrinsecall things of the Church 8. Object The Kings of the Jewes have purged the Land from Idolatry and Superstition have broken downe Altars cut down Groves destroyed high places and such like Idolatrous Monuments Ans. This was nothing but what was commanded in the Law of Moses whereunto also the secular coercivepower was necessary Let it be remembled concerning those godly reforming Kings of 〈◊〉 1. The case was extraordinary no matter of ordinary Government 2 Their reformation was Iure divino The Law of God was the rule and Ius Divinum was not then startled at but embraced 3. Sometime also the reformation was not without an assembly of the Prophets Priests and Elders as 2 Kings 23. 1. 9. Object Mr. Prynne in his Diotrephes Catechised Quest. 2. 〈◊〉 another objection from 2 Chr. 19. asking whether it be not clearly meant that as King Josiah himselfe he should have said Iehoshaphat did by his owne regall authority appoint Iudges in the Land and in Jerusalem in the preceeding 5 6 7 8 9. 10. Verses to dâ—…termine all controversies and punish all offences whatsoever accoâ—…ding to the Lawes of God and that Kingdome so hee did by the selfe same regall authority appoint Amariah then chiefe Priest over the Priests and Levites onely implyed in the word you not over the people of the Land in all matters of the Lord that is to Order direct the Priests and Levites under him in their severall courses and all matters whatsoever concerning the Worship c. Ans. 1. Mr. Prynne will never prove from that Text That Iehoshaphat by his regall authority did appoint or set Amariah the chiefe Priest to be over the rest The English translators expresse the sence by interlacing the word is Verse 11. And behold Amariah the chiefe Priest is over you in all matters of the Lord. 2. To restrict the word you to the Priests and Levites onely is an intolerable wresting of the Text for all these relatives Verse 9 10 11. them ye you must needs repeat the antecedent Verse 8. and so relate to the chiefe of the Fathers of Israel as well as to the Priests and Levites So that these words Amariah the chiefe Priest is over you are spoken to the Sanhedrin and the plaine meaning is that Amariah the chiefe Priest was at that time the Nasi or princeps Senatus the Prince or chiefe Ruler of the Senat as Grotius expounds it 3. That the high Priest was a Ruler of the People as well as of the Priests and Levites is
power hath for the matter of it the earthly Scepter and the Temporal Sword that is it is Monarchical and Legislative it is also punitive or coercive of those that do evil understand upon the like reason remunerative of those that do well The Ecclesiastical power hath for the matter of it the keyes of the Kingdom of Heaven 1. The key of knowledge or doctrine and that to be administred not onely severally by each Minister concionaliter but also Consistorially and Synodically in determining controversies of Faith and that according to the rule of holy Scripture onely which is clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The key of order and decency so to speak by which the circumstances of Gods Worship and all such particulars in Ecclesiastical affairs as are not determined in Scripture are determined by the Ministers and ruling Officers of the Church so as may best agree to the generall rules of the word concerning order and decency avoyding of scandall doing all to the glory of God and to the edifying of one another And this is clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The key of corrective discipline or censures to be exercised upon the scandalous and obstinate which is clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Adde also the key of Ordination or mission of Church-Officers which I may call clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authorizing or power giving key others call it missio potestativa 3. They differ in their formes The power of Magistracy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an authority or dominion exercised in the particulars above mentioned and that in an immediate subordination to God for which reason Magistrates are called gods The Ecclesiastical power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely It is meerly Ministeriall and Steward-like and exercised in an immediate subordination to Iesus Christ as King of the Church and in his name and authority 4. They differ in their ends The supreme end of Magistracy is onely the glory of God as King of Nations and as exercising dominion over the inhabitants of the earth And in that respect the Magistrate is appointed to keep his Subjects within the bounds of external obedience to the moral Law the obligation where of lyeth upon all Nations and all men The supreme end of the Ecclesiastical power is either proximus or remotus The neerest and immediate end is the glory of Iesus Christ as Mediator and King of the Church The more remote end is the glory of God as having all power and authority in heaven and earth You will say Must not then the Christian Magistrate intend the glory of Iesus Christ and to be subservient to him as he is Mediator and King of the Church Certainly he ought and must and God forbid but that he should do so But how not qua Magistrate but qua Christian. If you say to me again Must not the Christian Magistrate intend to be otherwise subservient to the Kingdom of Iesus Christ as Mediator then by personal or private Christian duties which are incumbent to every Christian I answer no doubt he ought to intend more even to glorifie Iesus Christ in the administration of Magistracy Which that you may rightly apprehend and that I be not misunderstood take this distinction It is altogether incumbent to the ruling Officers of the Church to intend the glory of Christ as Mediator even ex natura rei in regard of the very nature of Ecclesiasticall power and government which hath no other end and use for which it was intended and instituted but to be subservient to the Kingly office of Iesus Christ in the governing of his Church upon earth and therefore sublata Ecclesiâ perit regimen Ecclesiasticum take away the Church out of a Nation and you take away all Ecclesiasticall power of government which makes another difference from Magistracy as we shall see anon But the Magistrate though Christian and godly doth not ex natura rei in regard of the nature of his particular vocation intend the glory of Iesus Christ as Mediator and King of the Church but in regard of the common principles of Christian Religion which do oblige every Christian in his particular vocation and station and so the Magistrate in his to intend that end All Christians are commanded that whatever they do in word or deed they do all in the name of the Lord Iesus Col. 3. 17. that is according to the will of Christ and for the glory of Christ And so a Marchant a Mariner a Tradesman a School-master a Captain a Souldier a Printer and in a word every Christian in his own place and station ought to intend the glory of Christ and the good of his Church and Kingdom Upon which ground and principle if the Magistrate be Christian it is incumbent to him so to administer that high and eminent vocation of his that Christ may be glorified as King of the Church and that this Kingdom of Christ may flourish in his Dominions which would God every Magistrate called Christian did really intend So then the glory of Christ as Mediator and King of the Church is to the Ministery both finis operis and finis operantis To the Magistrate though Christian it is onely finis operantis That is it is the end of the godly Magistrate but not the end of Magistracy whereas it is not onely the end of the godly Minister but the end of the Ministery it self The Ministers intendment of this end flowes from the nature of their particular vocation The Magistrates intendment of the same end flowes from the nature of their general vocation of Christianity acting guiding and having influence into their particular vocation So much of the supreme ends Now the subordinate end of all Ecclesiastical power is that all who are of the Church whether Officers or members may live godly righteously and soberly in this present world be kept within the bounds of obedience to the Gospel void of all known offence toward God and toward man and be made to walk according to the rules delivered to us by Christ and his Apostles The subordinate end of the Civil power is that all publike sins committed presumptuously against the moral Law may be exemplarly punished and that peace justice and good order may be preserved and maintained in the Common-wealth which doth greatly redound to the comfort and good of the Church and to the promoting of the course of the Gospel For this end the Apostle bids us pray for Kings and all who are in Authority though they be Pagans much more if they be Christians that we may live under them a peaceable and quiet life in all Godlinesse and Honesty 1 Tim. 2. 2. He saith not simply that we may live in Godlinesse and Honesty but that we may both live peaceably and quietly and also live godly and honestly which is the very same that we
be previous admonitions and the party admonished prove obstinate and impenitent The eighth difference stands in their correlations The Correlatum of Magistracy is people embodied in a Common-wealth or a Civil corporation The Correlatum of the Ecclesiastical power is people embodied in a Church or Spiritual corporation The Common-wealth is not in the Church but the Church is in the Common-wealth that is One is not therefore in or of the Church because he is in or of the Common-wealth of which the Church is a part but yet every one that is a Member of the Church is also a Member of the Common-wealth of which that Church is a part The Apostle distinguisheth those that are without and those that are within in reference to the Church who were notwithstanding both sorts within in reference to the Common-wealth 1 Cor. 5. 12 13. The Correlatum of the Ecclesiastical power may be quite taken away by persecution or by defection when the Correlatum of the civil power may remain And therefore the Ecclesiastical and the civil power do not se mutuò ponere tollere Ninthly There is a great difference in the ultimate termination The Ecclesiastical power can go no further then Excommunication or in case of extraordinary warrants and when one is known to have blasphemed against the holy Ghost to Auathema Maranatha If one be not humbled and reduced by Excommunication the Church can do no more but leave him to the Judgement of God who hath promised to ratifie in Heaven what his Servants in his Name and according to his Will do upon Earth Salmasius spends a whole chapter in confuting the Point of the coactive and Magistratical Jurisdiction of Bishops See Walo Messal cap. 6. He acknowledgeth in that very place pag. 455 456 459 462 that the Elders of the Church have in common the power of Ecclesiastical Discipline to suspend from the Sacrament and to excommunicate and to receive the offender again upon the evidence of his repentance But the Point he asserteth is That Bishops or Elders have no such power as the Magistrate hath and that if he that is excommunicate do not care for it nor submit himself the Elders cannot compel him But the termination or Quo usque of the civil power is most different from this It is unto death or to banishment or to confiscation of goods or to imprisonment Ezra 7. 26. Tenthly They differ in a divided execution That is the Ecclesiastical power ought to censure sometime one whom the Magistrate thinks not fit to punish with temporal or civil punishments And again the Magistrate ought to punish with the temporal Sword one whom the Church ought not to cut off by the Spiritual Sword This difference Pareus gives Explic Catech. quaest 85. art 4. and it cannot be denied For those that plead most for Liberty of conscience and argue against all civil or temporal punishments of Hereticks do notwithstanding acknowledge that the Church whereof they are Members ought to censure and excommunicate them and doth not her duty except she do so The Church may have reason to esteem one as an Heathen and a Publican that is no Church-Member whom yet the Magistrate in prudence and policy doth permit to live in the Common-wealth Again the most notorious and scandalous sinners blasphemers murtherers adulterers incestuous persons robbers c. when God gives them repentance and the signes thereof do appear the Church doth not binde but loose them doth not retain but remit their sins I mean ministerially and declaratively Notwithstanding the Magistrate may and ought to do Justice according to Law even upon those penitent sinners CHAP. V. Of a twofold Kingdom of Iesus Christ a general Kingdom as he is the eternal Son of God the Head of all Principalities and Powers raigning over all creatures and a particular Kingdom as he is Mediator raigning over the Church onely THe Controversie which hath been moved concerning the civil Magistrate his Vicegerentship and the holding of his Office of and under and for Jesus Christ as he is Mediator hath a necessary coherence with and dependance upon another Controversie concerning a twofold Kingdom of Jesus Christ one as he is the eternal Son of God raigning together with the Father and the holy Ghost over all things and so the Magistrate is his Vicegerent and holds his Office of and under him another as Mediator and Head of the Church and so the Magistrate doth not hold his Office of and under Christ as his Vicegerent Wherefore before I come to that Question concerning the origination and tenure of the Magistrate's Office I have thought good here to premise the enodation of the Question concerning the twofold Kingdom of Jesus Christ. It is a distinction which Master Hussey cannot endure and no marvel for it overturneth the foundation of his opinion He looks upon it as an absurd assertion pag. 25. Shall he have one Kingdom as Mediator and another as God He quarrelleth all that I said of the twofold Kingdom of Christ and will not admit that Christ as Mediator is King of the Church onely pag. 25 26 27 35 36 37. The Controversie draweth deeper then he is aware of for Socinians and Photinians finding themselves puzzled with those arguments which to prove the eternal Godhead of Jesus Christ were drawn from such Scriptures as call him God Lord the Son of God also from such Scriptures as ascribe Worship and Adoration to him and from the Texts which ascribe to him a Supreme Lordship Dominion and Kingdom over all things For this hath been used as one Argument for the Godhead of Jesus Christ and his consubstantiality with the Father The Father raigns the Son raigns the holy Ghost raigns Vide lib. Isaaci Clari Hispani adversus Varimadum Arianum Thereupon they devised this answer That Jesus Christ in respect of his Kingly Office and as Mediator is called God and Lord and the Son of God of which see Fest. Honnij Specimen Controv. Belgic pag. 24. Ionas Schlichtingius contra Meisnerum pag. 436. and that in the same respect he is worshipped that in the same respect he is King and that the Kingdom which the Scripture ascribeth to Jesus Christ is onely as Mediator and Head of the Church and that he hath no such Universal Dominion over all things as can prove him to be the eternal Son of God This gave occasion to Orthodox-Protestant-Writters more fully and distinctly to assert the great difference between that which the Scripture saith of Christ as he is the eternal Son of God and that which it saith of him as he is Mediator and particularly to assert a twofold Kingdom of Jesus Christ and to prove from Scripture that besides that Kingdom which Christ hath as Mediator he hath another Kingdom over all things which belongs to him onely as he is the eternal Son of God This the Socinians to this day do contradict and stisly hold that Christ hath but one Kingdom which he exerciseth as
the same consideration as Christ is our Head God is Christs Head namely as Christ is Mediator But that Kingdom which Christ hath as he is the eternal Son of God he holds it not in a subordination to God the Father but as being consubstantial with his Father and thinking it no robbery to be called equal with God So that in this consideration the Father is not greater then he Master Hussey pag. 37. saith of Christ in respect of the Government which he hath as Mediator He is as it were the Vicar of his Father I hope he will not say so of that Government which Christ hath as the eternal Son of God And pag. 27. he holds that Christ as Mediator is subject to God But in the consideration that Christ is the second person of Trinity so he is not inferior to God the Father So that he himself cannot but yeeld my Argument Sixthly If Christ hath a Kingdom in time dispensed and delegate to him and unto which he was anointed and hath another Kingdom which is not delegate nor in time dispensed nor he anointed to it but doth necessarily and naturally accompany the communication of the Divine nature to him by eternal generation then he hath two most different Kingdoms one as he is Mediator another as he is the eternal Son of God But Christ hath a Kingdom in time dispensed and delegate c. If you speak of Christ as Mediator God hath made him both Lord and Christ Act. 2. 36. but as he is the eternal Son of God he is not Dominus factus he is not made Lord and King no more then he is made the natural Son of God When the Psalmist speaketh of that Kingdom which Christ hath as Mediator he tels us of the anointing of Christ. Ps. 45. 6. The Scepter of thy Kingdom is a right Scepter vers 7. Thy God hath anointed thee with the oyle of gladnesse But we cannot say that Christ was anointed to that Kingdom which he hath as the eternal Son of God Seventhly If the Scripture holds forth a Kingdom which Christ hath over all creatures and another Kingdom which he hath over the Church onely then it holds forth the twofold Kingdom which I plead for and which Master Hussey denieth But the Scripture holds forth c. Christ as he is God over all blessed for ever Rom. 9. 5. exerciseth Soveraignty and Dominion over all things even as his Father doth Psal. 115. 3. Dan. 4 34 35. for his Father and he are one But as he is Mediator his Kingdom is his Church onely and he is over his own House Heb. 3. 6. You will say the word onely is not in Scripture I answer When we say that Faith onely justifieth the word onely is not in Scripture but the thing is Just so here For first David Solomon and Eliakim were types of Christ the King Now David and Solomon did raign onely over Gods people as their Subjects though they had other people tributaries and subdued So doth Christ raign over the House of Iacob onely Luk. 1. 32 33. The Lord shall give unto him the Throne of his Father David and he shall raign over the house of Jacob for ever Isai. 9. 7. Of the encrease of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it Isa. 21. 22. I will commit the Government into his hand and he shall be a Father to the Inhabitants of Jerusalem and to the house of Judah and the key of the house of David will I lay upon his shoulder 2. It was foretold and applied to the Church and people of God as a proper and peculiar comfort to the Church that Christ was to come and raign as a King Isai. 9. 6. Unto us a Child is born unto us a Son is given and the Government shall be upon his shoulder Zech. 9. 9. Rejoyce greatly O Daughter of Zion Shout O Daughter of Jerusalem Behold THY KING cometh unto thee Matth. 2. 6. Out of thee shall come a Governour that shall rule my people Israel 3. The Iews did generally understand it so That the Messias was to be the Churches King onely which made Pilate say to them Shall I crucifie your King And hence it was also that the wise men who came to enquire for Christ said Where is he that is born King of the Jews Matt. 2. 2. Eighthly That very place Eph. 1. 21 22 23. from which Master Coleman drew an Argument against us doth plainly hold forth a two-fold supremacy of Iesus Christ one over all things another in reference to the Church onely which is his body his fulnesse and to whom alone he is head according to that Text Of which more afterwards Ninthly The Apostle Col. 1. doth also distinguish this two-fold preeminence supremacy and Kingdom of Iesus Christ one which is universal and over all things and which belongeth to him as he is the eternal Son of God vers 15. 16. 17. Who is the Image of the Invisible God the first born of every creature For by him were all things created that are in Heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist Another which is oeconomicall and particular in and over the Church and this he hath as Mediator vers 18. And he is the head of the body the Church who is the beginning the first born from the dead that in all things he might have the preeminence That vers 18. he speaketh of Christ as Mediator is not controverted But Mr. Hussey pag. 35. would fain make it out if he could that Christ as Mediator is spoken of vers 15. 16. 17. The Apostle indeed in that which went before did speak of Christ as Mediator But the scope of these three verses is to prove the God-head of Iesus Christ. Yea Mr. Hussey himself yeeldeth that as God and not as Mediator he did create the world How can he then contend that the Apostle speaketh here of Christ as Mediator and why doth he find fault with my exposition that the Apostle speaketh here of Christ as God Do not our Writers urge Col. 1. 16. 17. against the Socinians and Photinians to prove the eternal God-head of Iesus Christ because by him all things were created and he is before all things See Stegmanni Photinianismus disp 5. Quaest. 12. Becmanus Exercit. 4. and Exerc. 8. Where you may see that the Adversaries contend as Mr. Hussey doth that the Apostle vers 15. 16. 17. doth not speak of the person of Iesus Christ proving him to be true God but that he speaks of Christ as Mediator or in respect of his Office and of that dominion which Christ hath as Mediator So Ionas Schlichtingius contra Meisner pag. 469. and that vers 15. 16. 17. ascribeth no more to Christ than
vers 18. But Becmanus answering Iulius distinguisheth the Text as I do for which Analysis I did formerly cite Beza Zanchius Gualther Bullinger Tossanus M. Bayne beside diverse others But I have found none that understands the Text as Mr. Hussey doth except the Socinians and Photinians who do not acknowledge that Christ hath such an universall dominion and Lordship over all things as God the Father but onely that he ruleth over all things as Mediator Now for answer to that which Mr. Hussey pag. 26. 27. alledgeth to prove that Christ as Mediator reigneth over all things First he tells us out of Diodati that Christ is head of the Church and King of the Universe and out of Calvin that the Kingdom of Christ is over all and filleth heaven and earth But who denieth this That which he had to prove is that Christ as Mediator is King of the Universe and as Mediator his Kingdom is spread over all and when he hath proved that he hath another thing to prove that the universality of Christs Kingdom as he is Mediator is to be understood not onely in an Ecclesiastical notion that is so far as all Nations are or shall be brought under the obedience of the Gospel but also in the notion of Civil Government that is that Christ reignes as Mediator over all creatures whether under or without the Gospel and that all Civil Power Principality and Government whatsoever in this World is put in Christs hand as Mediator If therefore he will argue let him argue so as to conclude the point The next objection he maketh is from Heb. 1. 2. Christ as Mediator is made Heir of all things But I answer Christ is Heir of all things 1. as the eternall Son of God in the same respect as it is said of Christ in the next words of the same verse that he made the world and thus he may be called Heir of all things by nature even as Col. 1. 15. he is called the first borne of every creature 2. He is heir of all things as Mediator for the Heathen and all the ends of the earth are given him for an inheritance Psal. 2. 8. but that is onely Church-wise he shall have a Catholique Church gathered out of all Nations and all kings and people and tongues and languages shall be made to serve him Moreover Mr. Hussey objecteth from Heb. 2. 8. and 1 Cor. 15. 28. that God hath put all things under Christs feet as he is Mediator Answ. As this is not perfectly fulfilled in this World but will then be fulfilled when Christ shall have put down all rule and all authority and power so in the measure and degree wherein it is fulfilled in this World it concerneth not men onely but all the works of Gods hands Heb. 2. 7. Thou crownedst him with glory and honour and didst set him over the works of thy hands Which is taken out of the eighth Psalme vers 6. 7. Thou hast put all things under his feet all sheep and oxen c. Now how is it that the Apostle applyeth all this to Christ How doth Christ rule over the beasts fowles fishes Calvin in 1 Cor. 15. 27. 28. answereth dominatur ergo ut omnia serviant ejus gloriae He ruleth so as all things may serve for his glory So then all things are put under Christs feet as he is Mediator both in regard of his excellency dignity and glory unto which he is exalted far above all the glory of any creature and in respect of his power and over-ruling providence whereby he can dispose of all things so as may make most for his glory But it is a third thing which Mr. Hussey hath to prove namely that Christ as Mediator exerciseth his office and government over all men as his Subjects and over all Magistrates as his Deputies yea over all things even over the reasonlesse creatures for by his arguing he will have Christ as Mediator to governe the sheep oxen fowles and fishes all things as well as all persons being put under Christs feet But in the handling of this very argument Mr. Hussey yeelds the cause God is said to put all things under him saith he whereby it is implyed that all things were not under him before they were put under him but as the second Person in Trinity so nothing could be said to be put under him because they were in that respect alwaies under him Is not this all one for substance with that distinction formerly cited out of Polanus of a two-fold Kingdom of Christ one natural as he is the second Person in the Trinity another donative as he is Mediator Lastly Mr. Hussey argueth from Phil. 2. 8. 9. 10. Christ as Mediator is exalted to have a name above every name that at the name of Iesus every knee may bow Answ. Here is indeed a dignity glory and power as Diodati saith above all things but yet not a government or kingdom as Mediator for those who must bow the knee to Christ are not onely things in heaven that is Angels and things in earth that is men but also things under the earth that is divells yet divells are none of the Subjects of Christs kingdom as he is Mediator Therefore this Text proves not a Head-ship or Government over all which Mr. Hussey contends for but a power over all I will here anticipate another objection which is not moved by Mr. Hussey It may be objected from 1 Cor. 11. 3. that the head of every man is Christ. I answer 1. Some understand this of Christ as God and as the Creator of man And if it be said that the latter clause the head of Christ is God is meant of Christ as Mediator and not as God yet Martyr tells us out of Chrysostome that all these comparisons and subordinations in this Text are not to be taken in one and the same sence 2. I grant also that Christ may be called the head of every man not onely in respect of his God-head but as Mediator that is the head of every man in the Church not of every man in the World for the Apostle speaks de ordine divinitus sancito in Ecclesiae corpore mystico as Mr. David Dicksone an Interpreter who hath taken very good pains in the Textuall study of Scripture saith upon the place I shall clear it by the like formes of speech Ier. 30 6. Wherefore do I see every man with his hands on his loyns Luke 16. 16. The Kingdom of God is preached and every man presseth unto it 1 Cor. 12. 7. The manifestaetion of the Spirit is given to every man to profit withall Heb. 2. 9. Iesus did taste death for every man Yet none of these places are meant of every man in the World 3. Yea in some sence Christ as Mediator may be called the head of every man in the World that is in respect of dignity excellency glory eminence of place quia in hoc sexu ille supra omnes eminet saith
instituted and appointed by Iesus Christ to be in his Church beside the Civil Government and if it should be granted that Christ even as Mediator hath committed delegated and instituted Civil Government in his Church yet they must further prove that Christ hath committed the whole and sole power of Church-Government to the Magistrate and so hath left no share of Government to the Ministery But I can by no means yeeld that so much contended for Vicegerentship of the Christian Magistrate and his holding of his Office of and under Christ as he is Mediator Mr. Coleman in his re-examination pag. 19. was fearfull to set his foot upon so slippery ground He was loth to adventure upon this aâ—sertion that Magistracy is derived from Christ as Mediator by a Commission of Deputation and Vicegerentship which yet did necessarily follow upon the fourth rule which he had delivered in his Sermon Wherefore he made a retreat and held him at this That Magistracy is given to Christ to be serviceable in his Kingdom But out steps Mr. Hussey and boldly 〈◊〉 a great deal more I much mistake if he shall not be made either to make a retreat as Mr. Coleman did or to do worse First of all this part of our Controversie is to be rightly stated The Question is not 1. Whether the Magistrate be Gods Deputy or Vicegerent and as God upon earth for who denies that Nor 2. Whether the Magistrate be Christs Deputy as Christ is God and as he exerciseth an universall dominion over all things as the Father and the holy Ghost doth Here likewise I hold the affirmative Nor 3. Whether the Christian Magistrate be usefull and subservient to the Kingdom of Jesus Christ even as he is Mediator and King of the Church for in this also I hold the affirmative that is that as every man in his owne calling parents masters servants marchants souldiers c. being Christians so the Magistrate in his eminent station being a Christian is obliged to endeavour the propagation of the Gospel and the good and benefit of the Church of Christ. But the Question is Whether the Christian Magistrate be a Governour in the Church Vice Christi in the room and stead of Jesus Christ as he is Mediator Or which is all one Whether the rise derivation and tenure of Christian Magistracy be from Jesus Christ under this formall consideration as he is Mediator and head of the Church Or which is also the same whether Jesus Christ by vertue of that authority and power of Government which as Mediator and as God-man he received of the Father hath substituted and given commission to the Christian Magistrate to govern the Church in subordination to him as he governeth it in subordination to his Father In all these Mr. Hussey is for the affirmative I am for the negative Let us hear his reasons First pag. 16. He argueth from my concession A Christian Magistrate is a Governour in the Church said Mr. Coleman This understood sano sensu I admitted Now saith Mr. Hussey If the Church be Christs Kingdom surely such as govern in it must receive commission from him Which commission saith he must be in this forme Christ the Mediator King of his Church doth appoint Kings and Civil Magistrates to govern under him Let him find this commission in Scripture and I shall confesse he hath done much Neither doth any such thing follow upon my Concession For 1. It is one thing to govern in the Church another thing to govern the Church Christian parents masters of Colledges and the like are Governours in the Church that is being within not without the Church yet as Parents or masters they are not Church-Governours 2. I can also admit that the Christian Magistrate governeth the Church and if this had been the concession which is more then the other it could not have helped him For how doth the Magistrate govern the Church not qua a Church but qua a part of the Common-Wealth as learned Salmafiuâ—… distinguisheth Appar ad lib. de primat pag. 292. 300. For the Common-wealth is not in the Church but the Church in the Common-wealth according to that Rev 2. The Church in Smyrna the Church in Pergamus the Church in Thyatira And suppose all that are members of the Common-wealth to be also Church-members yet in an universall spread of the Gospel the Church is governed by the Magistrate as it is a Common-wealth not as it is a Church Every soule must be subject to the higher powers Church-Officers Church-members and all but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua tale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ad is not any Ecclesiastical or spiritual but a humane and civil relation But whereas Mr Hussey addeth that the Gospel is the Law by which Christ will judge all the world if all the world be under the Law of Christ thâ—…n the Kingdom of Christ must needs reach over all the World his proofes are meer mistakes he cites 2. Thess. 1. 7. 8. Christ shall come in slaming fire to take vengeance on all them that know not God and that obey not the Gospel of our Lord Jesus Christ but in that place they that obey not the Gospel are those disobedient persons to whom the Gospel was preached He cites also Rom. 2. 16. Iudge all the world according to my Gospel but the Text saith not so it saith the secrets of men not all the World Wherefore as the Apostle there saith of the Law vers 12. so say I of the Gospel as many as have sinned without the Gospel shall also perish without the Gospel and as many as have sinned under the Gospel shall be judged by the Gospel Secondly He draweth an argument the strength whereof is taken from Psal. 2. 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession and from 1 Tim. 6. 15. our Lord Jesus Christ is said to be King of kings and Lord of lords Jesus Christ being names that agree to him onely as Mediator Answ. Christ as Mediator hath right to the whole earth and all the kingdoms of the World not as if all government even civil were given to Christ for in this kind he governeth not so much as any part of the earth as he is Mediator which was the thing he had to prove but it is meant onely of his spiritual kingdom which is not of this world and in this respect alone it is that Christ as Mediator hath right to the government of all Nations he hath jus ad rem though not in re As for that title King of kings and Lord of Lords it may be understood two wayes First as Christ is the eternal and natural Son of God the eternal wisdom of God by whom Kings reigne and Princes decree justice Prov. 8. 15. 16. which is spoken of Christ as he was the Fathers delight and as one brought up with him before the foundation of
the World Ibid. vers 22. to 30. Neither can the names of Jesus and Christ prove that what is said there must needs be meant of him as Mediator mark how well grounded Mr. Husseys arguments are Iesus sate at meat in Simon the Pharisees house Luke 7. 37. Iesus wept for Lazarus because he loved him Iohn 11. 35. 36. Must we needs therefore say that as Mediator he sate at meat in the Pharisees house and as Mediator he wept for Lazarus Christ is the Son of David Matth. 22. 42. Must we therefore say that as Mediator he is the Son of David Christ is God over all blessed for ever Rom. 9. 5. Must we therefore say that this is meant of Christ onely as Mediator What is more ordinary then to use the names of Jesus and Christ when the thing which is said is meant in reference to one of the natures Secondly Christ is King of kings and Lord of lords even as Mediator not in Mr. Husseys sence as if Kings had their commission from Christ and did reigne in his stead as he is Mediator but in the sence of the Hebraisme Vanity of vanities that is most vain holy of holies that is most holy so King of kings and Lord of lords that is the most excellent glorious King of all others the excellency splendor dignity and majesty of Kings may be compared without any subordination Drusius Prâ—…terit lib. 8. upon this very place which Mr. Hussey objecteth saith that this forme of speech King of kings and Lord of lords was taken from the Persians and Assyrians who called a great King King of kings and Lord of lords Thirdly The Kingdom of Christ saith Mr. Hussey is aâ—… ample as his Prophecy but the Prophecie of Christ is extended to all Nations as may appear by the commission Gâ—… teach all Nations But 1. I throw back the argument Christs Kingdom and his Prophecie are commensurable therefore as his prophecie is not actually extended to all Nations except successively as the Gospel commeth among them so his Kingdom as he is Mediator is extended no further then the Church not to all Nations 2. His argument therefore is a miserable fallacy à dicto secundum quid ad dictum simpliciter Christs prophecy is extended to all Nations successively and when the Gospel comes among them therefore his Kingdom is simply extended to all Nations and is not bounded within the Church onely Fourthly He tells us pag. 17. if kings may be called holy if their Offices may be accounted holy Offices or not sinful they must be held off and under Christ. Answ. If he mean holy in opposition to civil humane worldly secular I denie the office of kings to be holy if he mean holy in opposition to sinful unlawful unholy as it seems he doth then I confesse the office of Kings is lawful not sinful and themselves are holy when sanctified but this proves not that they hold their office of and under Christ more then carters or coblers hold their office of and under Christ I am far from making a paralel between the Magistrate and these but this I say Mr. Husseys plea for the Magistrate is no other than agreeth to these And where he addeth out of Calvin Kings have place in the Church and flock of Christ and are not spoiled of their Crown and Sword that they may be admitted into the Church this in reference to the conclusion he driveth at is no more than if he had argued thus carters and coblers have place in the Church and flock of Christ and are not necessitated to quit their secular calling that they may be admitted into the Church of Christ therefore they hold their offices of and under Christ. Fifthly He argueth thus That Office which Christ hath declared to be of God and bounded and limited in his Gospel that Office is held under Christ as Mediator But the Civil Magistrate is so Rom. 13. 4. Answ. 1. His proposition is most false and will never be proved 2. If this argument hold good then the Pagan Magistrate holds his office under Christ as Mediator for of such Magistrates then in being the Apostle meaneth Rom. 13. So that either he must recall what he saith here or what he saith afterward that the office of the Pagan Magistrate is sinful and unlawful 3 By Mr. Husseys medium one might prove that servants hold their office under Christ as Mediator because he hath declared their office to be of God and hath bounded and limited the same in his Gospel Eph. 6. 5 6 7 8. Sixthly He saith they be the same persons that are under Christ and under the Magistrate and further 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 Now either the office of the Mediators Kingdom is superior or inferior or co-ordinate in reference to the Magistrates office Answ. 1. Very often they are not the same persons that are under Christ and under the Magistrate For 1 Cor. 5. 11 12. the Apostle distinguisheth those that were within or those that were called brethren from those that were without both were under the Magistrate both were not under Christ and now the Jews in diverse places are under the Christian Magistrate not under Christ. 2. The â—nd of 〈◊〉 kingly office and the end of Magistracy are so different that to say they are the same iâ— to offer indignity and dishonour to Jesus Christ. Kings are indeed appointed that we may live under them a quiet and peaceable life in all godlinesse and honesty But herein he hath answered himself pag. 29. the civil Magistrate may require of the people that they will attend upon the means out of natural Principles Deum esse colendum More of the ends of Magistracy I have spoken before whether I remit him The ends of Christs Kingly Office are quite another thing namely to destroy all our soules enemies Satan the flesh the wicked world death to put all his enemies under his feet to send out his officers and ministers for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ to govern his people by his Word and Spirit and to keep them by the power of God through faith unto salvation 3. The comparison between Christs Kingly office as Mediator and the Magistrates office is neither to be drawn from superiority and inferiority nor co-ordination for they are disparata and differ toto genere And now I shall proceed for methods sake to examine other four Arguments from Scripture upon which Mr. Hussey though he doth not joyn them to the former six afterward layeth no small weight for upholding that opinion that the Magistrate holds his office of and under Christ as he is Mediator The seventh argument therefore shall be that which he draweth from Matth. 28. 18. pag. 25. Whereunto I have two answers according to two different applications of
to the holy men of God in the old Testament who honoured Heathen Princes and were subject to them as to lawful Magistrates but also to the doctrine of Jesus Christ who taught his Disciples to give unto Caesar what is Caesars and of the Apostles who in their time exhorted the Churches to be subject even to Heathen Magistrates for they had no other at that time to obey them to pray for them Rom. 13. Titus 3. 1. 1 Tim. 2. 1 2. 1 Pet. 2. 13 14. 17. It is justly condemned as one of the errors of the Anabaptists that an heathen Magistrate is not to be acknowledged as a lawfull Magistrate or as being from God See Gerhard loc com Tom. 6. Pag. 498 499 P. Hinkelmannus de Anabaptismo disp 13. cap. 1. The Scriptures now cited are so clear that when Mr. Hussey saith of the heathen Magistrate Let Baal plead for himself he might as well have said that Christ and his Apostles pleaded for Baal They that plead for the authority of an heathen Magistrate do not plead for Baal but for God and for his ordinance for the powers that be are ordained of God saith Paul speaking even of the heathen Magistrates Rom. 13. 1. But what will Mr. Hussey say if his great master Erastus be found a pleader for Baal as much as I am Confirm Thes. lib. 3. cap. 2. pag. 184. speaking of the heathen and unbeleeving Magistrates before whom the Corinthians went to law one against another he saith An non est impius quoque Magistratus à Deo praepositus ut subjectes quoslibet ab injuria vi tueatur Is not the ungodly Magistrate also preferred by God that he may defend any of his Subjects from injury and violence Yea the Scriptures afore touched are so clear in this point that Gamachaeus in primam secunda Quaest. 4. 5. cap. 33. though he hold that by humane and Ecclesiastical right Pagan Princes lose their dominion and authority over their Subjects when their Subjects turne Christians yet he acknowledgeth that they still retain their former Jurisdiction over those Subjects by the Law of God and nature Surely one might as well say that heathen Parents are unlawful and heathen masters are unlawful and heathen husbands are unlawful all which were contrary to the Word of God as to say that heathen Magistrates are unlawful Take the instance in Parents for all lawful Magistrates are fathers by the fifth Commandement Doth the paternity of a heathen father differre specie from the paternity of a Christian father are they not both lawful parents being made such by God and nature are not their children bound to honour them and be subject to them and obey them in things lawful The paternity is the same in se but different modaliter that I may borrow a distinction from Mr. Hussey The Christian father is sanctified and qualified to do service to Jesus Christ as a father in educating his children Christianly which an heathen father can not do So the heathen Magistrate and the Christian Magistrate are both lawful Magistrates being made such by God and nature or by election of people they are both of them to be honoured submitted unto and obeyed they are both of them the ministers of God for good to their people their power is the same in actu signato though not in actu exercito The heathen Magistrate may do and ought to do what the Christian Magistrate doth but the Christian Magistrate is fitted qualified enabled and sanctified to glorifie and serve Jesus Christ as a Magistrate which the heathen Magistrate is not Secondly They that hold the derivation of Magistracy to be from Jesus Christ and that it is held of and under him as Mediator must either shew from Scripture that Jesus Christ as Mediator hath given a commission of Vicegerentship or Deputyship to the Christian Magistrate or otherwise acknowledge that they have given the most dangerous and deadly wound even to Christian Magistracy it self which ever before it received Mr. Hussey pag. 20 answereth I conceive he the Christian Magistrate hath a Commission from Christ but when he should prove it which my argument calld for here he is at a losse He citeth Psal. 72 11. All Kings shall fall downe before him all Nations shall serve him Isa. 60. 12. That Nation and Kingdom that will not serve thee shall perish I hope indeed there is a time comming when all Kings shall fall down before Jesus Christ and all Nations shall serve him and that will make an end of the Erastian controversie But I pray do all that serve Jesus Christ hold their office of and under Christ as Mediator and as his Vicegerents then the poorest servant that fears God shall be a Vicegerent of Jesus Christ as Mediator and shall have a commission from Christ to that effect for every godly servant doth not serve his master onely but Christ Eph. 6. 5 6 7. Again if those who shall perish because they serve not Christ be his Deputies and Vicegerents then the wickedest persecuters in the World shall have a commission of Vicegerentship from Jesus Christ. Well let the Christian Magistrate animadvert whether these men have done any thank-worthy service to Magistracy who will needs have it to hold of and unâ—er Christ as Mediator and by a commission of Vicegerentship from him and when they are put to it to produce that commission they prove no more then agreeth either to the meanest Christian or to the wickedest persecuter The Ministery hath a clear undeniable commission from Christ as Mediator even our opposites themselves being Judges Matth. 16. 19. and 28. 19. 20. Iohn 20. 21 22 23. 2 Cor. 5. 19 20. Eph. 4. 11 12. Act. 20. 28. Tit. 1. 5. I say therefore again let them also shew from Scripture a commission from Jesus Christ constituting Christian Magistrates to be his Vicegerents as he is Mediator and to hold their office of and under him as Mediator which if they cannot shew they have done a greater disservice to the Christian Magistrate then they can easily repair or amend We are sure the lawful Magistrate whether Heathen or Christian is Gods Vicegerent and that is a safe holding of his office But our opposites shall never prove that any civil Magistrate though Christian and godly is the Vicegerent of Jesus Christ as Mediator And in seeking to prove it I am perswaded they shall but discover their own weaknesse and shall also weaken the Magistrates authority more then they can strengthen it Thirdly The Scripture intimateth this difference between Ministery and Magistracy that the work of the Ministery and the administrations thereof are performed in the name of Jesus Christ as Mediator and King of the Church the work of Magistracy not so except we adde to the Word of God they who will do any thing in the Name of Jesus Christ as Mediator and cannot find any Scripture which can warrant their so doing are lyars and the truth is not in
judge such causes But this Christ himself plainly denyeth Let us hear Mr. Husseys answer pag. 24. It is the very same with that which Azorius Instit. mor. part 2. lib. 4. cap. 19. pleading for the Popes Temporall Dominion answereth concerning the point now in hand It doth not follow that because Christ was not a Iudge actu exercito therefore the originall right of Government was not in him And this Objection may be answered thus Christ doth not say he was not a Iudge but who made me a Iudge how dost thou know that I am a Iudge And thus Christ in the time of his humiliation did often hide the manifestation of his power What greater violence could be offered to the Text For the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituit is purposely used to deny the power or right as well as the exercise and proveth that he was not a Judge actu signato having no such power nor authority given him it is the same phrase which is used Act. 7. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who made thee a Ruler and a Judge Moses was then beginning to do the part of a Ruler and a Judge actu exercito but they refuse him as having no warrant power nor authority Act. 6. 3. the Apostles bid choose seven Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we may appoint say they over this businesse Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ordain Elders in every City yet neither can that of the Deacons nor this of the Elders be understood otherwise then of the right power and authority given them See the like Heb. 7. 28. Luk. 12. 42. Matth. 24. 47. The scope therefore of Christs answer was this as Aretius upon the place non debeo aliena munia invadere I ought not to invade such Offices as belong to others not to me Some of the Jesuits as forward as they are to defend the Temporal Power of the Pope as Christs Vicar on earth yet cannot shut their eies against the light of this Text who made me a Judge or a divider over you But they are forced to acknowledge that Christ denies that he had any right or authority to be a civil Judge For how can he who is authorized to be a Judge say Who made me a Judge The fifth Argument I take from Iohn 18. 36. My Kingdom is not of this World The great jealousie and fear which both Herod and Pilate had of Christ was that they understood he was a King Christ clears himself in this point his Kingdom was such as they needed not be afraid of for though it be in the World it is not of the World though it be here it is not from hence it is heterogeneous to Temporal monarchy and civil Government Mr. Hussey pag. 24. tells us he knows not how those Governments that should be executed by Church-Officers should savour lesse of the World then the civil Government For this I remit him to those many and great differences which I have shewed between the civil and the Ecclesiastical Power In the mean while my argument stands in force For if all civil Government were put in Christs hand as he is Mediator and he to depute and substitute others whom he will under him then what is there in that answer of his to Pilate which could convincingly answer those mistakes and misapprehensions of the nature of his Kingdom That which is now taught by Master Hussey is the very thing which Herod and Pilate were afraid of but Christ denyeth that which they were afraid of and vers 36. is an answer to the Question asked vers 33. Art thou the King of the Jews My Kingdom is not of this World saith he To the same sence as Grotius upon the place noteth out of Eusebius Christs kinsmen when they were asked concerning his Kingdome did answer to Domitian that his Kingdom was not worldly but heavenly Sixthly I prove the point from Luke 17. 20 21. And when he was demanded of the Pharisees when the Kingdom of God should come he answered them and said The Kingdom of God commeth not with observation Neither shall they say loe here or lo there For behold the Kingdom of God is within you By the Kingdom of God is meant in this place the kingdom of the Messiah as Interpreters do unanimously agree Both Iohn Baptist and Chrst himself had preached that the Kingdom of God was at hand and the Jews themselves were in expectation of the Messiah to make them free from the Roman yoke and to restore a temporal or earthly monarchy to Israel Hereupon they aske when this Kingdom should come His answer is The Kingdom of God commeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with observation or outward shew and pomp but it is within you it is spiritual it belongs to the inward man But if the Magistrate be Christs Vicegerent and hold his office of and under Christ as Mediator and if Christ as Mediator reigne in through and by the Magistrate then the Kingdom of the Messiah doth come with observation and pomp with a crown a scepter a sword and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with princely splendor riches triumph such as the Pharisees then and the Jews now do expect which saith Grotius is the thing that Christ here denieth For all the outward pomp observation splendor majesty power and authority which a Vicegerent hath doth principally redound unto his Master and Soveraign So that by our opposites principles the Kingdom of Christ must come with observation because the dominion of the Magistrate whom they hold to be his Vicegerent commeth with observation Seventhly That Government and authority which hath a foundation in the law of nature and Nations yea might and should have had place and been of use though man had not sinned cannot be held of and under and managed for Christ as he is Mediator But Magistracy or civil Government hath a foundation in the law of Nature and Nations yea might and should have had place and been of use though man had not sinned Ergo. The reason of the proposition is because the law of nature and nations and the law which was written in mans heart in his first creation doth not flow from Christ as Mediator but from God as Creator neither can it be said that Christ as Mediator ruleth and governeth all nations by the law of nature and nations or that Christ should have reigned as Mediator though man had not sinned The Assumption is proved by Gerhard loc com Tom. 6. pag. 459. 460. 474 In the state of innocency there had been no such use of Magistracy as now there is for there had been no evil doers to be punished no unruly persons to be restrained yet as the wife had been subject to the husband and the son to the Father so no doubt there had been an union of diverse families under one head man being naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle calls him he is for society and
Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same thing which Comitia to the Latines Therefore such Assemblies had a judicial power and their suffrages were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and ratified Sentences Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence also cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule or to have a dominion It was long ago observed by Dionysius Areopagita de divinis nominibus cap. 12. where after he hath put into the description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominion that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true and unshaken firmenesse he addes this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Balthasar Corderius rendereth thus Quâ—…propter dominatio Graeâ—…è à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivato nomine idem est quod firmatio firmamentum firmum ac firmans seu ratificans Pachimeres in his Paraphrase addeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then it is not every confirming certifying or making sure a thing but when a thing is made sure or firm with fulnesse of authority and power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore rightly rendred by Stephanus Scapula and Pasor not onely firmamentum rata fides but auctoritas plena full authority Thirdly the same Apostle calls a ratified Testament which ratification is by a legal and judicial authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 15. Fourthly the opposite Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth anctoritate privâ—… omni imperio spolio irritum reddo As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a privation of authority so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of authority or ratification The sixteenth Argument to prove a distinct Church-Government is this The visible political ministerial Church is the Kingdom of Jesus Christ and he is the Head King Judge and Law-giver thereof Isa. 9. 6. Isa. 22. 21 22. Psal. 2. 6. Luk. 1. 33. 1 Cor. 15. 24 Eph. 1. 21m 22 23. Dare any say that the Lord Jesus shall not governe the Church of England and reigne over the same Luk. 19. 14 27. Must he not be received both as Lord and as Christ Acts 2. 36. Now in the administration and government of a Kingdom these three things are necessarily required 1. Lawes 2. Officers Ministers Judges Courts 3. Censures and punishments of offences Which three being universally necessary in every Kingdom can 〈◊〉 of all be supposed to be wanting in the Church and Kingdom oâ— Jesus Christ who hath been more faithfull in the execution oâ— his Kingly office and hath provided better for the Government of his Church then ever any King or State in this world did for a Civil Government I adde the Lawes Judicatories and censures in the Kingdom of Christ must be spiritual and Beclâ—siastical because his Kingdom is not of this world and his servants cannot take the sword Iohn 18. 36. Neither are the weapons of our warfarre carnal but yet mighty through God and in readinesse to revenge all disobedience 2 Cor. 10. 4. 6. I do not see what can be answerd to this Argument except any do so far deny the Kingly office of Jesus Christ as to say that the Church Political or Ministerial is not his Kingdom but onely the Church Mystical that is as he ruleth over our soules by his Word and Spirit To which purpose Mr. Hussey in his plea pag. 33. denyeth that the visible Church can be called the Body of Christ or he their Head and tells us that the government which Christ hath over the faithful is truely spiritual and of this Kingdom faith he he hath indeed no Officers but his Spirit I reply 1. The Scripture is plain that a visible ministeriall Church is the body of Christ Rom. 12. 4 5. 1 Cor. 10. 16. 17. 1 Cor. 12. 12. to 28. If we admit of a visible Church and visible Saints we must also admit of a visible body and a visible Kingdom of Christ. 2. The Political Ministerial Church were a body without a head The Analogie of a political head as well as of a natural head agreeth to Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he hath an influence upon the Church potestative as well as effective 3. He 〈◊〉 his Propheâ—icall office not onely in teaching us inwardly by his Spirit but in teaching the Church outwardly by his servants the Ministers of his Word Now iâ— he be a Prophet to the visible ministerial Church he is also a King to the same for his offices cannot be divided his Scholars are his Subjects and whosoever receive him as a Prophet must also receive him as a King Yea let us hear Mr. Hussey himself pag. 17. The Kingdom of Christ is 〈◊〉 ample as his Prophecy c. the Doctrine which they must teach commands noâ—… commands have alwaies power and authority 〈◊〉 So that either he must say that Christ gives no commands to the visible Church or confesse that the visible Church is the visible Kingdom of Christ. 4 That the Kingdom of Christ comprehendeth the Government and discipline of the Church I prove from Mattâ—… â—16 28. There be some standing here which shall not tastâ—… of death till they see the Son of man comming in his Kingdom Where first of all note Christ hath not onely an invisible but a visible Kingdom Next this visible Kingdom is not meant of his comming again in glory to judge the quick and the dead for all that were then hearing Christ have tasted of death and yet Christ is not come to judgement Nor is it meant of Christs tranfiguration mentioned Matth. 17. for that was six dayes after Matth. 17. 1. and if he meant that he would not have said so emphatically there be some here that shall not taste of death c. intimating what was to come to passe not after some daies but after some yeares as if he had said this age or generation shall not passe away till these things be fulfilled Neither is that transfiguration any where called the Kingdom of God nor can it be properly so called Nor lastly is the Kingdom of God in that place meant onely of the preaching of the Gospel for so they had seen Christ comming in his Kingdom Luk. 10. 9. 11. Nor is it meant of Christs working of miracles for so likewise they had seen his Kingdom Matth. 12. 28. Melius ergo Beda Gregorius quorum sententiam nostri sequuntur per illud Regnum Christi intelligunt constitutionem Ecclesiarum post Christi ascensum saith Tossanus upon the place Some of those to whom he spoke at that time lived to see Christ reigne in the gathering and governing of Churches Gregor Hom 32. in Evang. Et quia nonnulli ex discipâ—…lis usque adâ—…o in corpore victuri erant ut Ecclesiam Dei constructam conspicerenâ—… contra mundi hujus glorium erectam
not to be made use of till all other meanes have been essayed ante tentanda omnia saith Munsterus first a private admonition then before witnesses then the matter is brought to the Church the Church declareth and judgeth the offender neglecteth to heare the Church then after all this commeth the binding which must needs be a binding with censures for that binding which Master Prynne speakes of the denouncing of the wrath of God against the impenitent by the preaching of the Gospell is not neither ought to be suspended or delayed upon such degrees of proceeding Sixthly this binding and loosing is not without two or three witnesses vers 16. But that of two or three witnesses relateth to a forensicall or judiciall proceeding as M r Prynne himselfe tels us These witnesses may be brought before the Ecclesiasticall court either to prove the offenders contumacy being admonished or to prove the scandalous fact it selfe which was from the beginning knowne to two or three witnesses according to the sence of Schoolmen expressed in the precedent Chapter Seventhly this phrase of binding and loosing is taken both from the Hebrews and from the Grecians But both the Hebrews and the Grecians used these words in a juridicall sence as I observed in the beginning Eighthly that the binding and loosing Matth. 18. 18. is juridicall not doctrinall belonging to the power of jurisdiction not of order is the sence of the ancients above cited as likewise of Scotus lib. 4. Sent. Dist. 19. Quaest. 1. art 5. Tostatus in Matth. 18. Quest. 113. yea the current both of Schoolmen and of Interpreters as well Protestant as Popish runneth that way It were too long to cite all Yea further Salmasius in appar ad lib. de primatu pâ—…p 296. understands the binding and loosing Matth. 16. 19. Ioh. 20. 23. of Discipline So Walaeus Tom. 1. pag. 92. So divers others From the same places Aretius Theol. probl loc 133. de excom draws Excommunication as an Ordinance of Christ. From the same two Texts Ioh. 20. 23. and Matth. 16. 19. Dionysius Areop agita de Ecclesiastica Hierarchia cap. 7. sect 7. doth prove that Christ hath committed unto the Ministers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ancient Scholiast Maximus upon that place tels us that he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of excommunications and separations or as he there further explaineth the judging and separating between the righteous and the wicked Salmeron upon Matth. 16. 19. thinks that the latter part of that verse And whatsoever thou shalt binde on Earth c. doth belong to the power of jurisdiction and censure Hugo de S. Victore de Sacramentis lib. 1. cap. 26. doth also expound Matth. 16. 19. of the forensicall power of Excommunication Now if in these places binding and loosing remitting and retaining sinnes comprehend a juridicall power of laying on or taking off Church censures how much more must this Juridicall power be comprehended Matth. 18. 18. where the context and circumstances will much more enforce this sence then in the other two places this binding and loosing being also in the plurall number Whatsoever ye bind c. not in the singular as the phrase is Matth. 16. 19. Whatsoever thou shalt bind c. One Minister may bind doctrinally but one alone can not bind juridically Ninthly the very doctrinall or concionall binding which is yeelded by M r Prynne is voyded and contradicted by the admission of known scandalous impenitent sinners to the Sacrament for he that is admitted to the Sacrament is loosed not bound remission not condemnation is supposed to be sealed up to him as is manifest by the words of the Institution Matth. 26. 27 28. Drinke ye all of it for this is my blood of the New Testament which is shed for many for the remission of sinnes So that without a power of binding by censures and namely by suspension from the Sacrament one and the same scandalous impenitent person shall be bound by the word and loosed by the Sacrament Surely he that is to be bound by the word ought also to be bound by suspension from the Sacrament unlesse we make one publique Ordinance to contradict another Tenthly doth M r Prynne believe that Jesus Christ hath any where given to Church-officers a forensicall or juridicall power of binding by Excommunication and loosing by Absolution or receiving againe into the communion of the Church If he doth believe it then I aske where hath Christ committed that power unto them if not Matth. 18 If he doth not believe that Christ hath given any such power then why doth he hold Excommunication to be lawfull and warrantable by the Word of God Most certaine it is that neither King nor Parliament nor Eldership nor Synod nor any power on earth may or ought to prohibite or keepe backe from the Sacrament such as Christ hath not commanded to be kept backe or to bind sinners by Excommunication if Christ hath given no such commission to bind in that kind Eleventhly it may give us some light in this present Question to compare the phrase of binding and loosing Matth. 18. 19. with Psalm 149. 6 7 8 9. Let the high praises of God be in their mouth and a two-edged Sword in their hand to execute vengeance upon the Heathen and pnnishments upon the people To bind their Kings with chaines and their Nobles with fetters of Iron To execute upon them the judgement written This honour have all his Saints Which both Jewish and Christian Interpreters referre to the Kingdome of Christ out of whose mouth proceedeth a two-edged Sword Revel 1. 16. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase used in the Greeke version of Psalm 149. If it should be understood of temporall or externall victories and conquests of the Nations and their Kings so it was not fulfilled to the Jews in the old Testament and the Jewes doe now but in vaine flatter themselves with the expectation of such a thing to come There are but two expositions which are most received and confirmed The first is that the Saints shall judge the world together with Christ 1 Cor. 6. 2. and then vengeance shall be executed on the wicked and all they who would not have Christ to reigne over them shall be bound hand and foot and cast into utter darknesse This is the sence of Arnobius upon the place and the Jesuits of Doway Emmanuel Sa Jansenius Lorinus Menochius goe that way The other Exposition holds an accomplishment of the thing in this same world and this in a Spirituall sence concerning the Kingdome of Christ in this world is holden by Calvin Bucer VVestmeherus Heshusius Gesuerus Fabritius and others So the Dutch Annotations Augustine and Hierome both of them upon the place take the sword and the chaine and fetters to be meant of the word of God conquering and overcomming aliens and Hereticks and the mightiest enemies which others cleare from Isa. 45. 14. Men of stature shall come over unto thee
it that thou canst lesse endure the same thing also in the curing of the diseases of the soul from the spiritual Physitian especially seeing in so many respects better is the health of the soul then of the body Nor do thou so account any whit in this regard to be impared of thy honour if unto thy Bishop or Pastor yea rather herein to Christ thou be subjected Yea contrariwise so account as the thing is indeed that there is no true glory but in Christ and in his sheepfolds that none do more prosperously reigne then they which every way do serve him without whom as there is no glory so is there no safety and salvation Neither let it seem disgraceful to thee what so many ages ago the most high Monarchs of the world and most potent Emperors have done before thee amongst whom Philip as he was the first of all the Emperors who was made a Christian so I meet with no other more famous example and more worthy of all mens imitation He willing to be present at the solemn Assemblies of the Church on Easter and to communicate of the Sacrament when as yet he was judged not worthy of admission It is reported that Fabian the Bishop withstood him neither did receive him before he confessed his sins and stood among the Penitentiaries What would those our proud gyants fighters against God do here if they had stood in the like condition and high place But this no lesse mild then most mighty Emperor was nothing ashamed forgetting in the mean while his Imperial Majesty of his own accord to submit himself to the obedience of his Pastor undergoing every thing whatsoever in the Name of Christ was imposed upon him O truly noble Emperor and no lesse worthy Bishop But these examples in both are too rare amongst us this day Another sort is of those which would be Christians but in name and title onely they promise an honest enough shew of Christian profession they dispute both learnedly and every where with greaâ— endeavour of Christ they carry about in their hands the Gospel they frequent sacred Sermons have cast off all superstition they feed with the perfect they marry eat and are clothed so as they hold no difference either of times or of places Finally Whatsoever is pleasing in Christ they take and stiffely hold But if ye look into their life they are Epicures Wasters Ravenous Covetous Sons of Belial Not Christs servants but slaves of their belly who according to the Satyrist think vertue to be but words as the wood to be but trees And of these there is a great store every where who seeing onely for their belly they follow Christ they leave nothing undevised and uninterprised to hinder Excommunication that so they may the more freely satisfie and serve their own lusts So the Covetous man feareth that his Covetousnesse be called in question which he will not forsake The Adulterer he that buyeth or selleth men into slavery the dycer the whoremonger the drunkard would rather his intemperance to be concealed So the Robber the Murderer the Incendiary is afraid to be laid open or made known So he that delighteth to be fatted and enriched with the dammages of the Common wealth is unwilling to have any bridle to curb and restrain him The Cheater that with false wares beguileth the people the seller that with unjust gain outeth counterfeit wares the deceiver who cozeneth and circumventeth his Neighbour Last of all whosoever are thus affected that they savour or follow nothing but their belly their ambition and the purse they do not willingly endure that their liberty of sinning should be stopped to them Moreover after these others not much unlike them come into the same account which out of some places of Scripture perversely wrested if they find out ought that may flatter their affections hence forthwith do they promise a wicked liberty of sinning to themselves and others whence follows a very great corruption of life together with injury of the Scripture While these men are not sufficiently shaken and stricken with the sence of their sin and force the Scripture violently wrested to defend and maintain their perverse affections from which Scripture it had been meet to seek all medicines of their vices But little do these men in the mean while consider how dear it cost Christ which they make so small account of They do not mark and weigh how horrible a thing sin is before God which no otherwise could be expiate and purged but by the death of his onely begotten Son which hath utterly ruiâ—ated not whole Cities but Kingdoms also and Monarchies Which things if these and all other Epicures did more diligently think of it would come to passe I suppose that neither the custome of sin would so much like them and withall the matter it self would so far draw them that more willingly they would have recourse unto these so many waies wholsom remedies of the Church as unto the onely medicine of mans life FINIS a Luke 23. 3. John 18. 33 36 37. b Luke 23. 2. John 19. 12 15. c Joh. 19. 12 13 d d John 19. 19. e De regno Christi lib. 1. cap 4 Non dâ—fuerunt quoque intra â—os triginta annos praesertim in Germania qui videri voluerunt justâ—m Evangelii praedi 〈◊〉 〈◊〉 c. vâ—um perpauci adhuc repei ti sunt qui se Christi Evangelio regno emuino subjâ—cissent imo qui passi fuissent Christi religionem Ecclesiaâ—um Disciplinam restitui per omnia juxta leges Regis nostri Et infra In Hungaria gratia Domino non-paucae jam existunt Ecclesiae quae cum pâ—â Christi doctrinâ sâ—lidam etiam ejus disciplâ—nam receperunt custodiunique religiosè Rex noster Christus saxit ut â—arum Ecclesiarum exemplunt quà m plurimae sequantur f De polit Eccles. lib. 1. cap. 2. Politeia Ecclesiastica est pars regni Christi g M Iohn Welseh his Letter to the Lady Fleemming written from his prison at Blacknesse in January 1616. Who am I that he should first have called me and then constituted me a Minister of glad things of the Gospell of salvation these fifteen yeeres already and now last of all to be a sufferer for his cause and kingdome to witnesse that good confession that Jesus Christ is the King of Saints and that his Church is a most free Kingdome yea as free as any Kingdome under Heaven not onely to convocate hold and keepe her meetings conventions and assemblies but also to judge of all her affaires in all her meetings and conventions among his Members and Subjects These two points that Christ is the head of his Church Secondly that she is free in her government from all other Jurisdiction except Christs these two points are the speciall cause of our imprisonment being now convict as traytors for maintaining thereof We have been waiting with joyfulnesse to give the last testimony of our blood in