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
of the little ewe lambe that he would have kept I say let the ewe lambe alone It argues nothing and therefore I answer nothing But Mr. Coleman can finde no other government instituted but Civill and this is laid to him as a great carelessenesse that sought no better into the Scriptures then so Mr. Gillespie hath found in many places the institution of the Church officers he findes that more subjection and obedience is commanded as due not only to civill but spirituall governours to those that are over us in the Lord 1 Thess 5.12 Mr. Gillespie seeth more then the text yeeldeth here is no mention made of obedience at all here is know them and esteeme them highly but there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated over you but Passor telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitive case signifieth pracedo and then it signifieth no more but them that goe before you either by doctrine or example here is nothing of institution whatsoever this person that is to be beloved he is supposed not instituted in this place the subject is supposed not handled in any science love and honour is due to the Preacher of the Word who is said to goe before them they teach but what is this to government Heb. 13.7 Remember them that rule over you there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ducum them that lead you here is not obedience nor subjection but remember and imitate their faith yea but in the 17 verse there is obey and rule over you but that is as before them that lead you the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no more but be perswaded I deny not but it is often translated obey but it commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is persuadeo to perswade Passor telleth us it is verbum forense a word whereby the advocates perswade the Judges I hope ye will not say when an advocate by pleading Law doth perswade the Iudges that the Iudges doe obey the advocate but let the word stand as it is translated yet when it is so rigorously wrought upon it cannot be enforced interpretation belongeth not to the disputant Obey yet is it not alway correllative to the command of a superiour obedience is sometimes founded on the authority of the superior sometimes on the good and benefit of him that doth obey without any colour or claime of superiority or government so the patient obeyeth the Physitian so that master that imployeth a cunning workman must be ruled by his workman yet neither the one nor the other claime government over his patient or workmaster and upon this ground the Holy Ghost requireth obedience here not by an argument from the authority of him that leadeth them but from the benefit that commeth to themselves for that is unprofitable for you Rom. 12.8 The argument that Mr. Gillespie draweth hence is not out of the place but the interpretation of the place and therefore nothing in confutation of Mr. Coleman for he did not say he found no institution in Gualter and Bullenger but in Scripture though Gualter and Bullenger are for Mr. Coleman as Beza confesseth whatsoever they say upon the place Mr. Gillespie should prove institution of Church government out of Scripture the disputant may not interpret that is the answerers part as before Mr. Coleman saith Christ hath placed Magistrates in his Church for which he citeth 1 Cor. 12.28 Eph. 1.3 last verses to prove all government given to Christ and Christ as Mediator I have proved this a truth though I have left out those arguments that Mr. Gillespie doth confute in answer to Mr. Coleman because I shall have occasion to speake in his just vindication of them Having recited Mr. Colemans words he argueth against them ab incommodo He cannot upon these grounds assert the authority of either Heathen or Christian Magistrate For the Heathen Magistrate I say let Baall plead for himselfe but it will be easier for Mr. Coleman to prove the Heathen Magistrate unlawfull then for Mr. Gillespie to vindicate him First it is sin for a man to be an Heathen and such for which Christ will come rendring vengeance in flaming fire because they doe not know God nor obey the Gospell of Jesus Christ 2. Thess 1.8 If any man shall say that Heathen doe know God let Christ confute him No man knoweth the Father but the Son and he to whom the Son will reveale him Matt. 11.27 And for his government if sin be lawfull it is lawfull for whatsoever is not of faith is sin Rom. 14.23 If yee speake of jus humanum and usurpation in humane estimation this is out of the question But I wonder a Christian should doubt whether it be the duty of all men to be Christians and that it is sinne in them that are not which yet it were not if it were lawfull for them to enjoy their Heathen condition Joh. 16.9 The Holy Ghost when he is come will convince the world of sin because they beleeve not in me sayth our Saviour Quod malum in so non potest esse modaliter bonum That which is evill in it selfe cannot be circumstantially good If to be a Heathen be sin to governe as a Heathen cannot be good Next is a blow given to a Christian Magistrate because the brother must proove a Deputyship or Vicegerentship by commission from Christ I conceive he hath commission from Christ to be Gods instrument to punish the evill doer and doe good to him that doth well againe hath any Magistrate commission to be Christian or may they be Christians and not obey Christ I conceive the Prophets are good Expositors of the condition of Christs Kingdome Ps 72.11 All Kings shall fall downe before him all Nations shall serve him Esay 60.12 That Nation and Kingdome that will not serve thee shall perish But I follow Mr. Gillespie God and Nature hath made Magistrates and given them great authority but of Christ as mediator they have it not There is the affirmation see the proofe Church officers sayth Mr. Gillespie have their power from Christ as mediator and they are to manage their offices under and for Christ And this he proveth for that they doe the duties of their offices in the name of our Lord Iesus Christ And the duties of Church officers he citeth fowre 1. come together 2. Preach 3. baptize 4. excommunicate and all these are done in the name of Jesus but the Magistrate is not to performe any part of his duty in the name of Jesus And for all these he bringeth places of Scripture to proove the affirmative which I shall endevour to examine according to lawes of disputation The first is in his name we meet together Matt. 18.20 We sayth Mr. Gillespie meet and urgeth it to proove the institution of Church officers he maketh short worke of it but weake no argument The Text sayth when two or three are gathered together in my name I am in the
Christ doth not governe his Church he hath so troubled the sense of these words that truly I cannot understand what he meaneth he citeth 1 Cor. 15.25 he must reigne till he hath put all his enemies under his feet and in Act. 2.34.35 Sit thou on my right hand till I make thy foes thy footstool Now saith Mr. Gillespie When Christ bath put downe all rule and all authority and power and put all his enemies under his feet then he shall cease to reigne as Mediator but till that bee done hee shall reigne as Mediator so that it can never bee proved that the meaning of these words hee hath put all things under his feet is that all government is given to Christ as Mediator Here is great strugling to finde out a Kingdome for Christ as Mediator over the Church only and this putting all things under his feet must signifie Christs Kingdome after the Mediators Kingdome is given up to the Father because as soone as Christ hath put all things under his feet he reigneth as Mediator no longer For answer to this argument I say that untill he hath put all his enemies under his feet in 1 Cor. 15.25 and he that hath put all things under 27. have not the same antecedent the former hee is God man the Mediator the latter is God the Father in the former the subject of this subjection is his enemies this latter all things the former is an actuall putting them under this latter as Mr. Gillespie doth allow out of Jerome is but in decree put under his feet in the former is finall destruction of death a putting downe of all rule authority and power a confusion and destruction of all his enemies in the latter God put Christs enemies under his feet but under the common condition of all things friends and foes are put under the government of Christ by God his Father here he is set above principalities but letteth them alone in their inferior condition there he putteth them downe here they are under him but there hee â—â—keth them quite away here he receiveth the government of the Mediator there he finisheth it here God putteth all things under Christ Church and all whatsoever Zanchius saith to the contrary there Christ according to the power that is heere given him putteth his enemies only under his feet heere God giveth the right in recompence of his suffering as Phil. 2. wherefore God hath exalted him c. There hee executeth his wrath upon his enemies in the meane time he governeth as mediator and keepeth off the destruction from the wicked and confirmeth his people that they may be blamelesse in the day of our Lord Jesus Christ The next words furnish Mr. Gillespie with another argument against Mr. Coleman gave him to bee head over all things to his Church I know not how Mr. Gillespie doth finde out his arguments the words stand for Mr. Coleman still the gift is given to his Church or for the helpe and benefit of his Church but hee was given to be head over all he is head over none sayth Mr. Gillespie but his Church Is this to argue out of Scripture or rather to deny and outface the Scripture the Scripture sayth he is over all for the good and benefit of his Church what good can he doe his Church by an empty dignity without any governement or authority but if he that hath power over all things bee given to his Church this is a gift indeed full of comfort to his Church that he that is head in respect of influence and life is head of all things or at least over them in government The last verse doth further confirme what I say sayth Mr. Gillespie for the Apostle continuing his speech sayth which is his body the fulnes of him that filleth all in all he calleth the Church Christs fulnes in reference to his headship That seemeth tolerably to come from the Text but see the fallacy comming after that which maketh him compleat so far as he is head or King how commeth this word King in heere Having his Church fully gathered he hath his compleat Kingdome his perfect body Then as soone as he hath gotten his Kingdome he presently layeth downe such a Kingdome scarce worth the name of a Kingdome that exceedeth not the bounds of his owne body and continueth no longer then he hath got the crowne for Christs body not compleat till the last day This is very great liberty that Mr. Gillespie taketh in arguing more then poetica licentia to put in King when it is not in the Text whence he will ground his argument Doth not Christ as mediator fill heaven and earth sure as mediator he is God what is he God as mediator without the properties of God I never heard of such argumentation but in the question of transubstantiation there is accidens sine subjecto and subjectum fine accidentibus propriis heere is Deus sine Deo as for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory power and kingdome glory not derived from a Kingdome I know none a kingdome without power and glory a nominall empty thing kingdome power and glory is nothing but a compleat Kingdome Hee telleth us that Christ as Mediator executeth acts of divine power over all creatures in behalfe of his Church if he hath right to doe it then he is King I thinke I desire Mr. Gillespie to give us some descriptions of the termes of his division of kingdome power and glory and see how by Scripture he can prove how they do agree or not to Christ as Mediator under his description and see further how these termes may serve for interpreting of Scripture and setting up of his opinion But Mr. Gillespie is very angry with this opinion that Christ as Mediator is King of Kings and all doe governe under him and ought to governe for him I wonder he is so much offended sure it is not because he would not have Christ have so much power nay he is afraid that Ministers shall be deprived of some part of the office that Christ hath committed to them by my consent if Mr. Gillespie can prove that any part of government was given to the Ministers by Christ no man shall question Christs title and I hope our Magistrates will not take any thing from us Christ hath given us I wish that men would looke impartially upon the word of God and see how it can be proved that Christ hath given any government to Ministers immediately or whether any to the Church to give all disputants and godly men opportunity to deale clearly in these points I wish these points might be decided among our selves in a candid dispute rather then to fill the world with our differences Let these be the questions 1. Whether Christ gave any more government to Ministers then is contained in preaching and baptizing Neg. 2. Whether hee gave any government to the Church at all Neg. 3. Whether Ministers have any right to those priviledges that are given to the Church more then another Christian Neg. 4. Whether a Commonwealth professing the Gospell bee a visible Church Aff. 5. Whether any member of such a Commonwealth rightly ordered where he hath his consent to making of Civill Lawes may hold himselfe free from such Lawes in matters of conscience Neg. 6. Whether Ministers have commission from Christ to preach Aff. 7. Whether the people have any power to choose their Ministers Neg. These things being candidly discussed and we being all of one minde in them I hope peace may be expected amongst all the members of the Kingdome Which God grant FINIS
To the Right Honourable the Lords and Commons assembled in Parliament RIght Honourable I have ever thought it the duty of us Ministers to debate matters of doctrine which is jus divinum amongst our selves so as that wee might all agree in the things that should be taught among the people which blessing of unity would certainly in a great measure be granted to us of God if we were set in such a station that we might use the means which were Schools of Divinity were we set into Classes and from our youth kept in the exercise of Divinity disputation before we were swaied with ambitious ends truth would in a great measure appeare to us which is now hid truth is but one the Gospell is the Gospell of peace it is our ignorance of truth and of the Gospell that maketh us at such distance in opinions now there is no such meanes in all the world to acquire knowledge as disputation therefore is that art which hath truth for its end studied and gotten in Schooles of Disputation I meane Logick Rhetoricke is ornatus the beauty or ornament of speech Now though persons of greatest quality doe usually weare the richest garments yet garments of greatest value may be borrowed and put upon the poorest slave and vilest begger the falsest and least probable matter is capable of curious ornament of words where it is a matter of the greatest skill in the world to find out the truth among these colours of Rhetoricke and those things that ought not to be taught will most forcibly draw disciples after their teachers At this time ye may heere the Pulpits filled with eager and earnest perswasions to accept of the government of Christ set up in the word of God without any argument out of Gods word to proove that Christ set up any such government as they aime at If any argument can be produced it is fit we all should know it and if so the word of God and the authority of Christ must not be bounded by any authority on earth no power among the sonnes of men may limit the Holy One of Israell If Christ hath set officers in his Church Kings and Nobles and Senators must stoop to them this intermixing of the Parliament authority with divine is but dawbing if it be any other then an acknowledgement of duty of submission if Christ hath set up any government in his Church to be executed by Church officers As for giving leave to execute discipline as to preach the word that is but a fraud you may indeed nay you ought to receive the word of God not for your selves alone but for the whole Nation as being the Representative Body thereof you may require a Covenant over all the Kingdome to wait on the means not by pieces and parcells but the whole word which ought to have a free passage not by plurality of votes but by an unanimous consent of the Preachers That the word ought to be so preached is plaine by these arguments First Christ gave a Commission to preach the Gospell unto his disciples which was to last unto the end of the world in which there was no Quorum duobus tribus vel pluribus vestrum by which they might not preach but by an universall consent If any shall object that the Apostles walked by an higher principle even by the ducture of an infallible spirit I answer first the Commission was penned in words that must last to the end of the world by which we must walke 2. The infallibility of the Spirit by which the Apostles walked did imply an impossibility of dissent 3. Though the Apostles did know that it was impossible for them to disagree in their doctrine yet St. Paul went up by the Spirit to communicate his doctrine to other of the Apostles James and Peter lest in regard of the people he had run in vain hee knew the unity of the Preachers would prevaile much among the people Gal. 2.2 2. Secondly St. Paul wrote to Timothy to charge those that taught any other doctrine that they should not whereby it appeareth that he had a care that no other doctrine might be taught but one 1 Tim. 1.3 3. Christ promised his presence among two or three that are gathered together in his name he promised nothing to the major part of such an assembly this gathering together cannot bee understood of a locall but a gathering by the Spirit into an unity of minde and judgement Christs promises attend on the performance of our duties when we doe our duties we may expect a blessing St. Paul to the Corinthians 1 Cor. 1.10 beseecheth them by the name of our Lord Jesus that they all speake the same thing that there be no divisions among them but that they bee perfectly joyned together in the same minde and the same judgement where you see he urgeth them by the name by the reverence and honour that they beare to the name of Christ that they be of one minde those that are gathered together in the name of Christ are of one minde I doe not say that all those to the number of two or three that are of one minde are gathered in the name of Christ nay the gathering in the name is differenced from other ambitious and hereticall gatherings cumulo accidentium whereof this being of one minde is one such a gathering together is worthy the presence of Christ seldome can many agree in one judgement that Christ doth not unite in any thing that tendeth to the glory of God Ob. Some may say that it is impossible that men should be all of one minde so much division is found among us Resp I answer that this unity hath not beene sought after means have not been used for the obtaining it all things have been carried by vote and the dissenting party kept under by censure accompained with fire and sword under Antichristian Tyranny the truth was kept under by the vote of the ambitious and Schooles wholly neglected or used only more imperato questions not stated by Scripture but the Scripture overswayed by humane authority I confesse I conceive it necessary for Classes and Assemblies to meet but their businesse is only about matters of their Commission about preaching the word to communicate their doctrine and by dispute to finde out the truth their disputes ought to end in a brotherly accord as in Act. 15. much disputing but all ended in accord no putting to the vote Votes have too great an influence upon the will to decide matters of doctrine by them men may vote what they have an interest to dispose of I may vote my estate and liberty but will-worship is unlawfull I meane the matters that are essentiall to Gods worship which are matters of duty as for circumstantialls of time and place except the Sabbath which are matters of liberty in these things the Commonwealth may vote and the Ministers must by the duty of their place preach the Gospell when and where they can get
telleth the Parliament that this would advance Religion more in sewer years then since the Reformation Mr. Gillespie cannot but confesse that this would bee a means to make a learned Clergie but it seemeth more good will come by discipline than by all that and to let us know that learning and maintenance may be without purity of Religion he instanceth in the Jesuits it is true when men have their judgements forestâ—â—led by corrupt education and they employed as the Popes vassals to bee serviceable to his and their owne ambitious ends they have all their learning and endeavours poysoned but yet it may be said for the Jesuits that we have our Comments from them and our books are very mean and not savouring of that industry which theirs doe if we had taken the same course to maintaine the truth that they have to maintaine their errors their mouths had long ere this been stopped and the world had beene as full of good books in defence of truth as now it is with their poysoned labours but they shail rise up in judgement against us in the day of the Lord. Had learning flourished amongst us as it might have done such heresies and divisions as we now languish under had never appeared amongst us our Sermons had not beene so full of words and empty of argument as now they are all men venting their owne private opinions scarce two men found that state any Question in Divinity alike all because Ministers are not acquainted with one anothers arguments and opinions untill they vent them among the people 1. Cor. 14.29 Let the Prophets speake two or three and let the other judge where ye see the Prophets must vent their opinions first among the Prophets and not among the people what they preach among the people ought to be digested among themselves by argument from the word not carried by vote where major pars sâ—pe vincat meliorem for Christ Jesus gave his Commission to all the eleven jointly and their successors unto the end of the world and therfore though they were guided by an infallible spirit yet Gal. 2.2 Paul came up by the spirit to Jerusalem with Barnabas and Titus and communicated the Gospell that he preached among the Gentiles lest he had run in vaine much more are we bound to use all meanes to preserve the unity of the spirit nay wee have no authority to preach without the approbation of all that are in the commission by authority of Christ if any shall object that it is unpossible Ministers at this day are of so many mindes I answer it is a judgement fallen upon us for that we have not used the meanes nor doe know one anothers minde and every man taketh upon him to make himselfe a Prophet and be judge of his owne gifts or which is worse make the people judge and give them power to make or choose their Pastor from which principle the Independents build all their Indepency yet the Presbyters many nay for ought I can learne upon debate in the Assembly the Independents have gained that the people have right to choose their Minister I am sure Mr. Herle for want of skill and Theologicall disputations hath granted it them and then no reason can deny them Independent Church governement if any such thing be as Church government as long as there be no Schooles nor men and matters are not ripened there the granting of a false principle is not very dangerous few men can finde the fallacy a Rhetoricall Sermon and an Assembly vote will mend all but a false principle is most ready to seduce the most discussive and knowing people I am confident this one principle hath made all men of parts and honesty Independents that are so and were I satisfied that the people might elect their Minister I should be Independent my selfe though as I now stand affected I thinke it the most destructive opinion both to humane society and sound religion most contrary to the doctrine of the Gospell the mind and authority of Christ as was ever broached since the Sun shone as I am confident if Schooles of Divinity were set up over all the Kingdome in the Classes and nothing but doctrine medled with or such things as are in Scripture handled in a School way would be made appeare unto the greatest defendents of that opinion they would finde their quaint epithets and fine figures their apt similitudes and dainty allusions would make no syllogismes your plausible Preachers that fill the world with these stirres cannot endure the Schools they wil tel you that Schools will spoile Preachers best Schoolemen worst Preachers Schooles will fill the world with controversies and fallacies they will tell you of Jesuits and Papists and what not to keepe off Schooles But truth is nothing but ignorance bringeth in diversities of opinions and men may be very near and plausible Preachers yet very ignorant and his opnion and applause he hath gotten with the people maketh him bold to vent some new opinion and then defend it who can for he cannot he can preach it and Print something for it but for a concluding argument he knoweth not what to make of any such thing As for those arguments against Schooles that many Schoolmen are bad Preachers it is fallacia accidentis non causa pro causa so few men have skill of argument so little used in preaching that the Schooleman will not take paines to preach I mind such few men as are noted for famous Schoolemen whereas if all men were both exercised in Schooles and Pulpits Controversies would be silenced and Pulpits filled with such strength of argument out of Scripture that tradesmen would keepe their shops and coblers their stalles and not adventure to get up into the Pulpit whereas now they see that the using of allusions and phrasing Scriptures no otherwise then men may doe with naturall wit and a little diligence will performe and this hath caused them to turne Preachers and if they should be silensed by force they would thinke themselves wronged but call them to their exercise they will leave of themselves and fall to their old imployments But Mr. Gillespie is very zealous for keeping ordinances pure though he hath not nor ever will be able to proove that any man by his sinne can pollute the Sacrament to any other but himselfe But if they might cannot men of any ordinary education if honest be competent judges of such offences but the Minister must be called from his Study to examine Drunkards and Whores and such notorious offences as these as if none were fit to meddle with such matters but he He adviseth the Parliament to give Christ his due I hope they will be commanded that but what that is he cannot or will not proove we must content our selves with a little sauce of Rhetoricke Abraham said Gen. 14.23 That I will not take from a threed to ashâ—â—e latchet and that I will not take any thing that is thine lest thou
and yet not governe in the name of Christ for preaching is the worke of Christ as well as government But as mediator Christ hath given no such power and commission to the Magistrate and this hee prooveth because Christ hath none to give as Mediator he would not judge therfore he had no civill power Luke 12.14 To this so farre as the argument it doth not follow that because Christ was not a judge actu exercito therefore the originall right of government was not in him and this objection may be answered thus Christ did not say he was not a judge but who made me a judge how doest thou know that I am a judge and thus Christ in the time of his humiliation did often hide the manifestation of his power and as for Joh. 18.36 My kingdome is not of this world I know not how it argueth more for Church government then for civill as if those governments that should be executed by Church officers should favour lesse of the world then the civill government but he falleth to an admiration as if the thing were unpossible that the power which Christ hath received of his father should be derived to the civill Magistrate but no reason to shew the wonder He confesseth that Christ as he is eternall God doth with the Father and Holy Ghost reigne over the Kingdomes of the earth he that is the mediator being God hath of God all power in heaven and earth and this power was given Matt. 28.18 both by eternall generation and declaration at his resurrection These be phrases that doe astonish me that any thing should be given to Christ as God if given it had beene robbery to have taken without leave but any thing should be given him that should concerne his Godhead at the time of his resurrection is more monstrous but let be if this place bee understood of the power that Christ hath as second Person in Trinity and not as Mediator then he had no authority as Mediator to send his Apostles for by this authority hee sent forth his Apostles to preach the Gospell and if that were not the authority that was given him as Mediator than ye have lost your commission which ye so much boast of and had not so much as the right to preach under Christ as Mediator All authority is given me in heaven and earth goe yee therefore and preach from this authority here spoken of iâ— the authority to preach the Gospell now it is most cleare that he had authority to preach the Gospell as Mediator as I have formerly proved Mr. Gillespie saith That hee that is the Mediator being God hath power to subdue his Churches enemies but as Mediator hee hath no other Kingdome but his Church as God and as Mediator those be termes strangely opposed the Mediator cannot be conceived but as God and man and that Kingdome which belongeth to the second Person in Trinity cannot be said to be given to Christs but is the Kingdome of God because opera Trinitatâ— ad extra sunt indivisae but the Kingdome of Christ is administred by him whilst he is at the right hand of the Father by the power of his Godhead Christ the Mediator doth many things as God which could not be performed by man and many things performed by the humane nature which were not agreeable to the divine it became us to have a Mediator perfect God and perfect man and accordingly in the state of humiliation Christ did work as God and man he wrought his miracles healed diseases commanded windes and sea and did manifest his divine power by knowing the hearts of men and now in the state of glory shall he have one Kingdome as Mediator and another as God as Mediator is used in an ambiguous sense let it be spoken plaine as Mediator hee worketh as God and as man both which actions are actions of his person per communicationâ—â—â—â—â—matuâ—â— Mediator is not a third nature either he doth what Mr. Gillespie entendeth as God or as man the natures are not confounded hee doth nothing as Mediator which he doth not as God or as man or as man assisted by God in more then an ordinary manner shall the Mediator be spoyled of his Godhead to set up a supposed Kingdome in the Church different from the civill He that is the Mediator being God hath power to subdue his and his Churches enemies and to make his foes his footstoole but as Mediator he is only the Churches King head and governour why doth Mr. Gillespie shuffle thus why doth hee not speake plainly and make his oppositions cleare ad idem and say as Mediator he hath no such power as Mediator he is God but it seemeth God without power to subdue his enemies But when he had affirmed that Christ is King head and governour of his Church only where is couched fallacia plurium interrogationum the word head in a more peculiar sense may bee ascribed to the Church then King and governour he proveth that it is so by branding those that deny it with Phoâ—inianisme but if that be erronious here Deodate upon Ezek. 1.26 speaking of the likenesse of a man saith it was the Son of God head of the Church and King of the universe and Rom. 10.12 by his death and resurrection hath gotten him a title to be Lord over all men And Calvin upon the Eph. 1.20 Sedere fecit in dextrae dextra non locum sed potestatem significat quam pater Christo contulit ut ejus nomine Coeli terrae imperium administret he made him sit on his right hand right hand doth not signifie place but power which the Father bestowed on Christ that in his name he might rule heaven and earth and after Cum dextrae Dei coelum terrâ—â— impleat sequitur regnum Christi ubique diffusum for as much as the right hand of God doth fill heaven and earth it followes that the Kingdome of Christ is spread all over If therefore Christ as mediator sitteth at the right hand of God his Kingdome as mediator is extended over heaven and earth Again all mankind lost not only dominion but all right to the use of the creatures and Christ as mediator is made heire of all things Heb. 1.2 where the state of Christs mediation his Propheticall Priestly and Kingly office are at large set out his humiliation to a lower condition then the condition of Angels by death and after is exalted and in the chap. 2.8 thou hast put all things in subjection under his feet in that hee put all things under him he left nothing that is not put under him I hope no man dare say that he was made lower then the Angells as the second person in Trinity now if hee had spoken of Christ as mediator that in that respect he had been humbled and exalted in another respect to wit as the second Person in Trinity all things had been put under him the antythesis had not beene ad idem