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lord_n	call_v	day_n	supper_n	10,399	5	10.1829	5	false

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

let us take heed how we confound them the office of his prophesie is to teach hee that will not heare the voyce of that Prophet shall die the death but the passing that sentence of death belongeth to another office namely the Kingly office for which Christ hath appointed an assize which is called the day of our Lord Jesus Christ 1. Cor. 1.8 that ye may be blameles in the day of our Lord Jesus Christ all transgressors are every where bound over to answer their offences before Christ at his comming but summons is the act of the Propheticall office of Christ committed unto us his Ministers now what reason is it that we preach the necessity of their appeareance to answer all their sinnes infidelity impenitency before Christ that we should without any commission of Oyer and Determiner take upon us to censure these that the Gospell summoneth before the time come Or if we grant further that Christ hath granted the execution of his Kingly office to his Church what is that to the Ministers That is nothing to the Ministers their worke is not dominion but by the prophesie and teaching to helpe sayth which the holy Ghost hath separated 2. Cor. 1.24 not that we have dominion of your faith but are helpers of your joy Let any man prove that a Minister hath any more to doe from Christ then to teach and baptize which of necessity you must if you imploy him jure divino about government God forbid wee should leave the word of God and serve at Tables the Bishops heeretofore did except counsell tables and you must except consistory tables or certainly whether they have tables or no your consistory imployment for there is as much impediment in that as in other imployments to preaching the word If then I say this dominion be derived from Christ though you must make as hard shifts to proove it as the Pope to derive his authority from Peter why should those that are the Ministers intermeddle why should wee endevour to perswade men to make use of this sentence of excommunication to set the people of God one against another me thinkes our ayme should be to preach unity St. Paul did every where preach this unity and in the same Epistle wherein upon occasion he preacheth this excommunication as you will have it hee beginneth his Epistle with an exhortation to unity among the people and among the teachers 1. Cor. 1.10.13 Now I beseech you brethren by the Name of our Lord Iesus Christ that ye all speake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement For ought I see heere is nothing preached that may binde up the breaches but as though nothing were intended but division excommunication is the only subject let us preach unity a good while that so they may get footing to excommunicate heereafter if any such thing doe appeare out of the word of God If meanes were made for this unity first when we can all agree about excommunication we may have piety and peace in the injoiment of it but blessed be God now they be the same persons the same qualifications requisite to acting in Church and common wealth why should the same man in the field electing a Knight of the Shire be divided against himselfe as a Church man and common wealths man why should this man choosing a Knight act by other principles then in chusing an elder should he make choice of an holy man to be an elder a wicked man for the Parliament how much better were it for all men to comfort themselves in this that they doe injoy this Christian liberty that nothing is layd upon them but by their owne consent so as the consent of any humane society can be procured we are as free in our estates as in our consciences and thus Christian liberty is to be understood you are free 1. Pet. 2.16 is not so to bee understood that they ought not to subject themselves to the necessary rules of humane society that Christians might make covenants of subjection as in the election of a member of the Parliament and then breake that covenant by Christian liberty or to imagine your selves not borne under the lawes of your Country because Christians Thus far you are free by Christian liberty to obey parents in the Lord only when your naturall parents or parents of your country commands any thing against God you are the Lords freee-men God is above them Blessed be Almighty God our Magistrates professe it is their duty to be guided by the word of God and happy are we that we have such Magistrates let not us have our liberty as a cloak of malice why should a Commonwealth bee denied the appellation and priviledge of a Church did Christ principally aime at Nations and put their names only into the Commission Teach all Nations under that word comprehending all men and refuse any Nation the admittance into the covenant of the Church what must words of a Commission admit of a Rhetoricall sense and have no literall truth some of all Nations not the representative body of a Nation But if the Parliament will give mee leave and such encouragement that I may make it my worke I shall endeavour to make appeare the great mistake the name and nature of the Church But now at last Mr. Gillespie hath gotten ground and adventureth more boldly upon these words before they made more against him then for him now not one word in the text for him before there was something for him and something against him now not one word for him Verse the 21 affordeth this argument against him The honor and dignity that Christ there speaketh of hath place not only in this world but that which is to come but the government that is given to Christ as Mediator shall not continue in the world to come therefore the government given to Christ as he is Mediator cannot be meant in that place This is ignoratio Elenchi a plaine and obvious fallacie here is government given to Christ in this world and that which is to come 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 seeing the words doe yeeld this argument I am glad they yeeld no better I have already shewed the sense of Christ laying down his Kingdome to God his Father Verse 22. He hath put all things under his feet that is saith Zanchius all things but his Church which is his body and why must the Church bee excepted Mr. Gillespie could see that all things yet were not put under in Heb. 2.8 the latter part of the verse but could not see the words immediately going before he hath left nothing that is not put under him but the Church is not under Christ then

and as heretofore the argument be forsaken and personall charges of Covenant-breaking-dissenting from the Assembly not dissenting in the Assembly and such like be taken up It is here declared before hand all such replications shall be esteemed by us a Nihil Respondes In the meane space read and judge having no other by as upon thy heart but that of the Prophet an ingagement to follow truth and peace Th. Coleman Errata Pag. 3. line 21. read mutation p. 7. l. 3. r. these p. 12. l. 14. adde to l. 34. r. sew A Plea for Christian Magistracie MAster Gillespie seemeth in his Sermon to be much offended at Mr. Coleman and telleth the Lords the ignorant and scandalous must be kept from the Sacrament of the Lords Supper and with a flood of words layeth on them as a very great sin if they doe it not by adding discipline to this Doctrine that is already taught in the Directory That scandalous and ignorant ought not to receive the Sacrament and therefore the Minister in the name of Christ must warne such that they presume not to come That the power of discipline may be added to the power of Doctrine For my part I thinke it very derogatory to the word of God and the commission of Christ to think that any censure of man should bee of more power and efficacy then the word of God The authority of the Word is divine the operation of it is mighty the effect of it is perfection it worketh upon the conscience and if the word be able to make the man of God perfect then nothing is wanting to him Perfectum cui nihil deest and it is a wonder how that conscience should be wrought upon by humane authority with whom divine cannot prevaile his arguments are the scandalous perfons have profaned the Lords Table and the Church of God shall be disabled to keep themselves pure if discipline be not set up to keep the scandalous from the Lords Table implying that wicked men by comming to the Sacrament do pollute the Sacrament and pollute the holy which he doth not prove but some others doe endeavour to doe out of 1 Sam. 2.17 because the sinfull carriage of Elies sonnes caused men to abhor the offering of the Lord but note the reason that the offering became abominable was because they offered not the sacrifice according to the command of God they would not have sodden flesh but raw if the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine if transubstantiation be taught or if adoration of the elements this is to pollute the Ordinance and therefore Eph. 5.11 S. Paul doth command not to have felowship with the unfruitfull works of darknes not workers of darknesse I may not goe to Masse with the Papist nor run with the ungodly unto the same excesse of riot I may not be drunk with the drunkard nor sweare with the swearer but if these come and heare or receive Sacraments with the beleevers they pollute not the Sacrament to them he that beleeveth eateth of this bread of life Joh. 6.33 and this shall be made good to the beleever though there were but one in the world and this Beza himselfe is inforced to confesse in his tract against Erastus his words are Bonis manere bona Sacramenta etiamsi qui mali aà eadem accedunt ab sit ut inficiemur The Sacraments remain effectuall to the good though evill men come to them farre be it from us to deny it So that the Sacrament remaineth holy to the beleever and they are pure notwithstanding the unpreparednesse of the wicked Let a man examin himselfe and so let him eat 1 Cor. 11.28 But the Author would fix guilt of sin upon the Minister if any come and receive that is scandalous a necessity is laid upon us and woe be to us if we doe it this he proveth not presently but after many rethoricall passages to the Lords which deserve no answer he citeth the Story and noteth the sin of Ely 1 Sam. 3.13 in that he restrained not his sonnes and thereupon telleth us out of Thomas Aquinas that we may consent to other mens sinnes first directly counselling or approving Secondly indirectly by not hindring when we can but note when we can must receive this limitation that is when of duty we ought and can otherwise a man should be compelled to forsake his owne calling and watch him that he suspected to be a thiefe or a drunkard and get company and seize on them and imprison them to keepe them from offending but this were to deny a free-man his liberty and become a transgressour all that is said to this point is That if it were the duty of the Minister and Elder to hinder a scandalous sinner from the Sacrament he were guilty of his sin if he let him come when that is proved it will require some further answer in the meane time what is said is fallacious But then a particular application against Mr. Coleman he will neither be active nor passive in establishing sin censuring government I dare promise for him that if any means be used for the suppressing sinne he shall endeavour the furtherance thereof and if the State thinke fit to trust him hee will bee as faithfull as he that pleadeth most stoutly for the Jus Divinum of Presbyteriall government but here be high words great offence and scandall is given and the Author is confident every other godly Minister will say Let my tongue cleave to the roofe of my mouth before I say the like Mr. Coleman scapeth very hardly being called knave and in a rethoricall imitation of persons cursed for his paines let his tongue cleave and in the beginning of his Tract every mans hand is against Mr. Coleman and his against every man the world is made beleeve a Monster is come abroad if it be for his opinion only that all godly Ministers will leave him they must leave others whom Mr. Gillespie will not deny the estimation of godly Ministers in their times I shall be bold to name them because Mr. Coleman shall not stand alone to be gazed at in these malitious times they are Bullenger Gualter Musculus Zuinglius Aretius Erastus Bullenger and Gualter in their letters to Erastus testifie as much but because those letters were put forth by some favourer of Erastus and therefore may seem to be without credit I shall be bold to cite what Beza in his Preface to his Tract against Erastus concerning Bullenger and Gualter doth confesse of whom he saith I doe not at all deny the opinion of those famous men as also of Wolfgangus Musculus Minime tamen nego maximes illos viros ut Dominum Wolfgangum Musculū existimasse excommunicationem penes Presbyterium fuisse ad exclusionem usque à Coena Domini Presbyteros ideo fuisse progressos Quod Christianum tunc Magistratum non haberet Ecclesiacujus authoritate

capitalia judicia exercerenter quod si Corinthi factum fuisset nulla fuisset opus Pauli de illo Sathanae tradendo denuntiatione tum alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levioribus offendiculis peccantes citra exclusionem à coena satis coercerentur quod cum utrumque prastare Christianus Magistratus nunc possit ac debeat carere nunc posse Christianas ecclesias hae disciplinae severitate to bee thus excommunication is in the power of Presbytery and that the Presbyters did proceed even to suspension from the Lords Supper because the Church at that time had no Christian Magistrate by whose authority capitall censures might be exercised which if it had been used there had been no need of Pauls delivery of the man to Sathan and also other disorderly men transgressing in smaller matters might well enough be restrained without suspension from the Sacrament both which because the Christian Magistrate now may and ought to doe The Christian Churches may wel be without this sharpe discipline thus much he confesseth Sed it a ut neque Scripturae locos novis ad hanc suam sententiam accommodatis interpretationibus applicarent But so as that they did not wrest Scripture texts with interpretations new and fitted to their opinion whereby it appeareth that these mens opinions were that the words of S. Paul 1 Cor. 5 were a denunciation of the sentence of excommunication but occasionall and particular no universall precept nor imitable by us Nisi rebus omnimodo sic stantibus but in the like condition and this is enough to dash all contentions about the sentence of excommunication this makes all further dispute meerly speculative we have a Christian Civill Magistrate though the present differences have taken away much of our comfort we might enjoy in them and these disputes render them of lesse use to us and us to them whatsoever they shall speake concerning the sentence of excommunication upon the severall places of Scripture if they may stand with these words here acknowledged by Beza let these men without more contention stand on Mr Colemans part if otherwise they must be understood upon after thoughts to be bent about by Erastus his arguments as Beza further confesseth Illos aliquantum in excommunicationis usu Presbyterii authoritate non quod ista per se damnarent sed quod corum abusum vererentur ad Erasti sententiam de flexisse That they did incline to the opinion of Erastus in the use of excommunication and authority of the Presbytery not because they simply condemned them but because they feared their abuse You see these men did fear the abuse and though Beza will not acknowledge Erastus reason to be of any weight yet with reason or without he confesseth take him in the mildest sense that they bent or leaned a little toward Erastus at least so far that in their Churches where they had to do they would not trust the Geneva discipline Beza himselfe citeth these words out of an Epistle which he acknowledgeth to be Bullengers to Erastus Neque putes nos ita esse dementes ut hic omnia ad rigerem Genevensis Ecclesiae exigere aut revocare velimus Neither doe thou thinke us to bee so mad that we would reduce all things to and exact them according to the strict discipline of Geneva and this not in Bullingers owne name but of the Tigurine Churches I hope these men shall have Mr. Colemans favour every other godly Minister will say c. I shall say nothing to Mr. Gillespies Preamble He excepteth against Mr. Colemans first rule and seemeth to oppose a contrary rule whereas indeed Mr. Colemans as little as may be and his as much as may be are both one Mr. Colemans meaning is that no more should be established then what was in the word and his meaning is as much should be established as is in the word of God this being doubtlesse both your meanings yee need not fall out about that greater difference will arise For my part I thinke Mr. Gillespie understandeth Mr. Coleman aright that he thinketh that no Church censures in the hand of Church officers are found in the word of God but I am nor or his minde ex supposito that they are jure divine and in the word of God that he or any Minister ought to be satisfied with any thing the Parliament can doe untill they have received it as the word of God if it be jut divinum it ought to be asserted not by many but by all As for Mr. Gillespies exception against Mr. Colemans word bias asserting they came biased for the truth that is petitio principii and deserves no answer The second rule let precepts held out as divine institutions have cleare Scriptures that is the rule against which Mr. Gillespie would not adventure to say any thing a phrase upon the by a thing named are too weake grounds c. when men may probably conclude different wayes Mr. Coleman doeth not deny that which by necessary consequence is drawn from Scripture to be a divine truth but ambiguous Scriptures decided by a vote if truth for they may possibly be errors are but humano jure let it be prooved that the major part of an Assembly have an infallible gift of finding out ambiguous truth and putting the stampe of divine authority upon their determinations For my part I wish much fearching the Scriptures were put in practice which cannot be done but in Schooles of Divinity men trust more to the opinion of piety they can purchase by their Oratory their places of trust their votes in assemblies then the strength of argument but of that heereafter He finds these words let the Scriptures speake expresly in Mr. Colemans second rule not so it was out of his rule he explaneth his rule sufficiently to take into it necessary consequences and for ought I know the word expresly if extended after a Rhetoricall liberty to signifie plainly apparently may include what is apparently in praemissis though in a most criticall sense that may not be sayd to be expresse that is not found in terminis but grant that the word had beene too strait to put into the rule he put it not in there but by way of amplification if expresse in Scripture all must bow he sayth not till then how necessarily soever it may be collected out of the Scripture they shall not bow He reprehendeth Mr. Coleman for supercilious passing over in a Sermon 1. Cor. 5. Mat. 18. without answering the arguments of the Learned upon those places and in a tract of purpose citeth none of those learned arguments for my part I say with Mr. Coleman and if such learned arguments such plenty it behoved Mr. Gillespie to have cited them Mr. Coleman might have taken more paines then he should have thankes in finding out ten or twenty arguments and yet be told at last that he had concealed the weightiest he had confuted the arguments in urging them you ought

shouldst say I have made Abraham rich But no Logicke to prove government to be established by Christ in the Church different from civill The argument of the covenant is too low to be thought on in this Discourse we are now in an higher region then the words of the covenant we are about Gods word we hope there is nothing in the covenant contrary to Gods word if there be that must be thought on in another consideration we may not leave enquiring into the word of God for feare of the oath this were a point equall to the highest of Popish tyranny The fourth rule A Christian Magistrate is a Governour in the Church Mr. Gillespie denieth not this I know not if the Christian Magistrate governeth in the Church what use there should be of any Governour beside him I thought that the Church having no officers in it but such as Christ had set up had elected elders by the appointment of Jesus Christ and that by your opinion Christ had beene the King of the Church and had set up his kingdome and set officers in his Church and those had been officers in the Church which Christ had appointed in it and none other if the Church be Christs Kingdome surely such as governe in it must receive commission from him under the same apprehension as he is King which is as he is Mediator their commission to governe in the Church must be in this forme Christ the Mediator King of his Church doth appoint Kings and civill Magistrates to governe under him or otherwise they cannot governe in the Church if the Church be the Kingdome of Christ for it cannot be imagined that Christs Kingdome is capable of any mixture as humane governments are if Christ be a King he hath Lawes not out of the consent of the people but he can and doth dare leges unto which all the world is subject Rom. 2.16 Judge all the world according to my Gospel 2. Thes 7.8 Jesus Christ shall come with his mighty Angels in flaming fire rendring vengeance on them that know not God and obey not the Gospell of our Lord Jesus Christ the Gospell is the Gospell of Christ and the law by which Christ will judge all the world if all the world be under the law of Christ then the Kingdome of Christ must needs reach over all the world 2. Christ at his resurrection declared mightily to be the Son of God Rom. 14. Act. 2.36 Let the house of Israel confesse that God hath made the same Jesus whom yee have crucified both Lord and Christ Mr. Gillespie confesseth That this day have I begotten thee in the 2 Psalm is to be understood of the stating him in his Kingdome which he prooveth out of Act. 13.33 If so see in the 2. Psal 8. Aske of me and I shall give thee the heathen for thine inheritance and the uttermost part of the earth for thy possession Where ye see God giveth unto Christ all the earth for his inheritance and further commandeth Kings to serve him and therefore is called under the appellation of the Lambe tha● can agree to Christ but only as a Mediator King of Kings and Lord of Lords and in 1 Tim. 6.15 our Lord Jesus Christ is said to bee the only Potentate King of Kings and Lord of Lords Jesus Christ be names that agree to him only Mediator 3. The Kingdome of Christ is as ample as his Prophesie but the Prophesie of Christ is extended to all Nations as may appeare by the Commission Goe teach all Nations the doctrine which they must teach commands now commands have alwaies power and authority annexed to compell obedience or otherwise they are but vaine commands verball and frustrate 4. No calling can admit the appellation of pious and godly which is not under Christ and this is that enrichment of which St. Paul speaketh of 1 Cor. 1.5 where hee telleth them they were enriched in all things in Christ and v. 30 Christ is said to be made unto us wisdome righteousnesse sanctification and redemption no holinesse without Christ all our holinesse doth consist in our obedience to Christ if therefore Kings may bee called holy if their offices may be accounted holy offices or not sinfull they must be held off and under Christ without whom they cannot be pleasing to God Ps 72.11 All Kings shall fall downe before him all Nations shall doe him service upon which Calvin hath these words In ecclesia grege Christi esse regibus locum ques hic David non exarmat gladio nec diademate spoliat ut admittat in ecclesiam sed cum sua dignitate venturos esse dicit ut se coram Christo prosternant Kings have place in the Church and flocke of Christ whom David here doth neither disarme of their sword nor spoile of their crowne to admit them into the Church but saith that they shall come with their dignity and cast themselves downe before Christ 5. That office which Christ hath declared to be of God and bounded and limited in his Gospell that office is held under Christ as mediator but the Civill Magistrate is so Rom. 13.4 he is the Minister of God a revenger to execute wrath on them that doe evill thus far Christ hath to doe with the Civill Magistrate to declare the minde of God concerning him and to command every soule to be subject to him here is as much and more from Christ then Mr. Gillespie will ever finde out for his Church officers for all the Scripture of the New Testament came from the Propheticall office of Christ and he was promised at the giving of the Law Deut. 18.15 and thus Peter Act. 3. and Stephen Acts 7. preached and John 4.25 the woman of Samaria knew that the Messia should teach all things what Paul preached was in the name of Christ for he was a vessell to carry the name of Christ before the Gentiles and Kings Acts 9.15 if Kings are not beholding to Christ for their offices they are for the obedience of their subjects without which the office of a Civill Magistrate is little worth 6. The Civill Magistrates office and Christs office both Kingdoms over the same subjects either the office of the Mediators Kingdome is superiors inferior or coordinate I leave to any Christian to determine but it may be it will be answered that the Civill Magistrate and Christ are conversant about divers kindes of objects though they be the same persons that are under Christ and the King yet it is in divers considerations to divers ends and by divers means for the ends Christs ends and the Kings ends are both one 1 Tim. 2.2 that we may lead a quiet and peaceable life in all godlinesse and honesty as for divers means that the officers of the Church use when that censure or Church government which is talked of is proved out of 1 Cor. 5. Mat. 18. or any place of Scripture it shall be answered God willing I passe by Mr. Gillespies businesse

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