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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	person_n	son_n	trinity_n	3,993	5	9.6731	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86003	Male audis or An answer to Mr. Coleman his Malè dicis. Wherein the repugnancy of his Erastian doctrine to the word of God, to the solemne League and Covenant, and to the ordinances of Parliament: also his contradictions, tergiversations, heterodoxies, calumnies, and perverting of testimonies, are made more apparent then formerly. Together with some animadversions upon Master Hussey his Plea for Christian magistracy: shewing, that in divers of the afore mentioned particulars he hath miscarried as much, and in some particulars more then Mr Coleman. / By George Gillespie, minister at Edinbrugh. Published by authority.	Gillespie, George, 1613-1648.	1646 (1646)	Wing G754; Thomason E317_16; ESTC R200545	44,904	65

turneth over to the Essence and Nature of God what I spake of the second Person in the Trinity or of Christ as he is the eternall Son of God Was not the Question between him and me Whether the Kingdome and Dominion over all things may be said to be given to Christ as he is the eternall Son of God This is the point which he did argue against because it takes off his Argument first brought to prove that all Government even civill is given to Christ as he is Mediator And still from the beginning I spake of Christ as the second person in Trinity or the eternall Sonne of God Thus therefore the case stands The Reverend Brother to prove that an Universall Soveraignty and Government over all things is given to Christ as he is Mediator and to confute my Assertion that it is given to Christ as he is the eternall Sonne of God doth frame this Argument against me That which is given to Christ he hath it not as God But here dignity is given to Christ Therefore not here to be taken as God Where there is more in the conclusion then in the Premisses for the conclusion which naturally followes had been this Therefore Christ hath not here dignity as God It seemes he was ashamed of the conclusion yet not of the premisses which inferre the conclusion But this by the way I speake to his Proposition That which is given to Christ he hath it not as God These words as God either he understands {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} essentially or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} personally that is either in regard of the nature and essence of God which is common to the Sonne of God with the Father and the Holy Ghost and in respect whereof they three are one or in regard of the person of the Word as Christ is the second Person in the Trinity and personally distinct from the Father and the Holy Ghost If in the former sense then he must lay aside his whole Argument as utterly impertinent and making nothing at all against my Theses which affirmed that an Universall Dominion and Kingdome over all things is given to Christ not as he is Mediator in which capacity he is onely King of the Church but as he is the Eternall Sonne of God In opposing of which Assertion as the Reverend Brother was before Nihil Respondens so now he is twice nought But if in the other sense he understands his Proposition which I must needs suppose he doth it being in opposition to what I said then I still averre his Proposition will inferre a blasphemous heresie as I proved before by a cleare demonstration That which is given to Christ he hath it not as God But life glory c. is given to Christ Ergo Christ hath not life glory c. as God The Reverend Brother saith I acknowledge the conclusion unsound and I deny not but that the Major is mine owne and the Minor is the very Scripture Yet he denies the conclusion and cleares himselfe by this simile That which was given this poore man he had not before but a shilling was given this poore man Ergo He had not a shilling before Where both Propositions are true yet the conclusion is false saith he contrary to the axiome Ex veris nil nisi verum You are extreamly out Sir your Syllogisme of the poore man is fallacia ab amphibolia The Major of it is ambiguous dubious and fallacious and cannot be admitted without a distinction But here you acknowledge the Major of my Argument to be your owne and so not fallacious in your opinion You acknowledge the Minor to be Scripture You have not found foure termes in my Premisses nor charged my Major or Minor with the least fault in matter or forme and yet forsooth you denie the Conclusion and doe not admit that uncontrovertible Maxime in Logick Ex veris nil nisi●●rum or as Kekerman hath it Ex veris praemiss●s fal●●● conclusionem colligi est impossibile It is impossible that a false Conclusion s●●uid be gathered from true Premisses Now let us heare what he would say against my Conclusion it is concerning the sense of the word hath For hath saith he by me is used for receiving or having by vertue of the gift but by him for having fundamentally originally You are still out Sir I take it just as you take it for though the Sonne of God as God essentially or in respect of the nature and essence of God which is common to all three Persons in the blessed Trinity hath originally of himselfe a Kingdome and Dominion over all yet as he is the second Person in Trinity begotten of and distinct from the Father he hath the Kingdome and Dominion over all not of himselfe but by vertue of the gift of his Father So that the Reverend Brother is still Nihil Respondens and therefore he shall be concluded in this Syllogisme He who holds that whatsoever is given to Christ he hath it not by vertue of the gift as he is the eternall Sonne of God or second Person in the Trinity but onely as Mediator he holds by consequence that Christ hath not glory by vertue of his Fathers gift as he is the eternall Sonne of God or second Person in the Trinity But Master Coleman holds the former Ergo Master Coleman holds the latter The consequence in the Proposition is proved from Joh. 7. 22. The glory which thou gavest me The assumption he will owne or else quit his argument against my distinction of the double Kingdome given to Christ as the eternall Sonne of God and as Mediator The conclusion which followes is hereticall for wheras the Nicen Creed said that Christ in regard of his eternall generation that he is Deus de Deo Lumen de Lumine God of God Light of Light Master Colemans argument will infe●●e that he is not onely ex seipso Deus but ex seipso filius and so denie the eternall generation of the Sonne of God and the communication of the Godhead and the Soveraignty Glory and Attributes thereof from the Father to the Sonne For if Christ as he is the eternall Sonne of God hath not glory by vertue of his Fathers Gift then he hath it not by vertue of the eternall generation and communication but fundamentally and originally of himselfe As for the other branch of Master Colemans Argument tending to prove that Christ as he is the eternall Sonne of God cannot be given which he indeavours to vindicate pag. 14. 15. I answer these two things First Granting all that he saith he concludes nothing against me for I did from the beginning expound those words Eph. 1. 22. And gave him to be the head over all things to the church in this sence that Christ as Mediator is given only to the Church to be her head but he that is given as Mediator to the Church is over all So that the giving of

Government so their Votes doe commit that Government to Pastors and ruling Elders jointly I will not here repeat the particulars wherein I shewed in my Nihil Respondes that Mr. Coleman hath abused the Honorable Houses of Parliament unto which particulars he hath answered as good as nothing The Honourable Houses in their wisedome will soone observe whether such men whose avou●hed Tenents are so flatly repugnant to the Parliamentary Votes and Ordinances are like to be good Pleaders for Christian Magistracy CHAP. VI Master Coleman's wronging of the Church of Scotland MAster Coleman ends his Maledicis with a resentment of accusations charged upon him by a stranger a Commissioner from another Church The lot of strangers were very hard if when they are falsely accused to Authority they may not answer for themselves He may remember the first accusation was made by himself when in his Sermon to the Parliament he did flatly impute to the Commissioners from the Church of Scotland a great part of the fault of hindering Union in the Assembly of Divines as having come byassed with a Nationall determination his Doctrine also at that time being such as did not onely reflect upon the Government of the Church of Scotland but tend to the subversion of the Covenant in one principall Point without which there can be small or no hopes of attaining the other ends of the Covenant Since that time he did in his Re-examination and now again in his Maledicis fall foully upon the Church of Scotland not onely by grosse mistakes and misrepresentations of our way but by most groundlesse aspersions and most uncharitable and unjust calumnies I am sure I am not so much a stranger to his Doctrine as he is to the Church of Scotland of which notwithstanding he boldly speaks his pleasure in divers particulars which he will never be able to make good First He hath aspersed that Church in the Point of promiscuous communicating This I confuted in my Nihil Respondes and told him both of the order of the Church and practice of conscientious Ministers to the contrary Now what replieth he First This refining work I think is not one yeer old in Scotland or much more I was lately informed that in Edinbrugh it is begun whether anywhere else I know not Maledicis pag. 20. Are not these now good grounds of censuring and aspersing a Reformed Church whose name hath been as precious ointment among other Churches abroad I think I was informed whether it be otherwise I know not He will sit in Cornhill and tell the world what he imagines or hears of the Church of Scotland and that forsooth must be taken for a truth Yet there was both Rules and Practice in the Church of Scotland for debarring ignorant and scandalous persons from the Sacrament before he was born though all was put out of course under the Prelats Secondly saith the Reverend Brother It is not a very effectuall sin-censuring and Church-refining Government under which after fo●rscore yeers constant practice divers thousands in the Kingdom and some hundreds in one particular Parish because of ignorance and scandall are yet unfit to communicate Maledicis pag. 20. Answ 1. It is notoriously false that there hath been fourscore yeers constant practice of Presbyteriall Government in Scotland for the Prelats there were above thirty yeers standing 2. Shall the Earth be made to bring forth in one day or shall a Nation be born at once saith the Prophet Isa. 66. 8. It is no easie matter to get a whole Nation purged of ignorant and scandalous persons 3. He may take notice that the Apostle Paul almost in all his Epistles maketh mention of scandalous persons among those to whom he wrote warning them not to have fellowship with such to note them to avoid them If the Apostolick Churches were not free of such what great marvel if we be not 4. Before he objected promiscuous communicating This being cleared to be a calumny now he objecteth that there are such as are unfit to communicate But while he thus seeketh a quarrel against Church-government he doth upon the matter quarrel the preaching of the Gospel it self For ●e that imputeth it as a fault to the Church-government that there are still divers thousands who by reason of ignorance or scandal are unfit to communicate doth by consequence yea much more impute it as a fault to the Preaching of the Gospel in England Scotland Ireland France Germany the Low-Countreys Switzerland Swede Poland that in all these and other Reformed Churches after fourscore yeers constant Preaching of the Gospel which is appointed of God to turn unconverted and unregenerate persons from darknesse to light and from the power of Satan to God there are not onely divers thousands but divers millions who by reason of ignorance or scandal are yet unfit to communicate If the Word do not open the eyes of the ignorant and convert the scandalous what marvel that Church-Government cannot do it Church-Government is not an illuminating and regenerating Ordinance as the Word is But this Church-Government can and will do yea hath done where it is duly executed It is a most blessed means for keeping the Ordinances from visible and known pollution which doth very much honour God shame sin and commend piety It putteth a visible difference between the precious and the vile the clean and the unclean the silver and the drosse and may well be therefore called a Church-refining Ordinance The second Calumny was this I my self said he did hear the Presbytery of Edinbrugh censure a woman to be banished one of the gates of the City I answered him in his own language It is at the best a most uncharitable slander And told him there is no banishment in Scotland but by the Civil Magistrate and that he ought to have enquired and informed himself better Now he doth neither adhere to his Calumny or offer to make it good nor yet quit it or confesse he was mistaken but propoundeth three new Queres Male dicis pa. 21. still forgetting his own rule of keeping to the Laws of Disputation and Matter in hand For the particular in hand he onely saith thus much I did make enquiry and from the Presbytery it self I received information but not satisfaction He tells not what information he received If he will say that he received information that the banishment was by the Magistrate how could he then report that it was by the Presbytery If he say that the information he had from the Presbytery gave him any ground for the report which he hath made let him speak it out and the world shall know the untruth of it He may remember withall that by his principles an accusation may not be received against an Elder much lesse against an Eldership in reference either to the judgement of charity or to ministerial Conviction except under two or three Witnesses If therefore he would have his accusation beleeved let him finde two or three Witnesses Thirdly Whereas

comparing Scripture with Scripture which is the best way that I know to clear Scripture Why did he not answer my proofes But beside all that I said of Reformation had I not other three Doctrines out of that Text comprehending all that which Master Hussey hinteth as omitted by me and yet intended in the text Dare he say that I did not take in purgation by the Word though I confesse he doth not well prove it from the words which he citeth Is not my word an hammer but it is proved by the words which he citeth not Is not my word like as a fire Did I not expressely say that Christ is to us as a refiners fire and as fullers sope three wayes by reformation by tribulation by mortification Did I not handle the last two as well as the first Oh let no more any such grosse calumnies be found among those who professe to be Brethren Secondly Master Hussey in his Epistle to my self gives it out that I say We have leave from the Civill Magistrate to preach the Gospel which he interprets as if I denied that we preach the Word with Authority from Christ It was de facto not de Jure that I spake it The Magistrate hath power in his hand to hinder both Doctrine and Discipline if he be an adversary though it be the will of Christ that there be both Doctrine and Discipline and the Authority of both is from Christ When the Magistrate assisteth or countenanceth or so much as he doth not hinder the preaching of the Gospel then he gives leave to it Thirdly Master Coleman in his Maledicis pag. 1. saith I am confident the Church of Scotland sent this Commissioner to dispute down our reasons not to revile our persons Maledicis Maledicis pag. 1. Why did he not if he could give instance of some reviling word written by me against his person I have not so learned Christ The Lord rebuke every railing and reviling Spirit I have given him reason against railing he hath given me railing against reason I spake to his doctrine he speakes to my place and relation which is both the Alpha and Omega of his Maledicis Thirdly ibid. Knowledge saith he is onely with Mr. Gillespie others understand neither what they say nor whereof they affirms He will sooner bring water out of flint then prove this consequence out of my Title page Although I confesse himselfe hath affirmed divers things of the Church of Scotland which he doth not understand as I have made plainely to appeare If he take a review of the Title page of his re-examination he gives more ground for this consequence that Mr. Coleman is the onely man that denies himselfe others seeke great things for themselves Or from the Title page of his Maledicis this consequence will be as good that Mr. Coleman is the onely man that blesseth others are revilers Fourthly Thus saith Mr. Coleman O y●e Honourable House of Parliament Take you notice that you manage that great place of yours under Christ and for Christ He is your head and you are his servants And take you notice withall that Mr. Gillespy accounts this your reproach Maledicis Maledicis pag. 17. But O ye Honourable House of Parliament be pleased to take notice of my owne plaine expression of my minde in my Nihil respondes pag. 13. The Christian Magistrate manageth his Office under and for Christ that is so as to be serviceable for the Kingdome and Glory of Christ And now judge whether it be sutable to the sincerity and candor of a Minister of the Gospell to endeavour to make me odious to authority by imputing to me that which not onely I did not say but the contrary whereof I did plainly expresse The thing which I charged his doctrin with was this that by holding all government to be given to Christ as Mediatour and from him as Mediatour derived to the Magistrate as his Vicegerent he shaketh the foundation of Magistracy I am sure that which I hold that all lawfull Magistrates are Powers ordained by God and are to be honoured and obeyed as Gods Vicegerents is a firme and strong foundation for Magistracy But that which Mr. Coleman and Mr. Hussey hold viz. That the Christian Magistrate holdeth his Office of under and for Christ as he is Mediator and doth act vice Christi as Christs Vicegerent gives a most dangerous wound to Christian Magistracy which I can demonstrate in many particulars I shall now give instance onely in these few First They must prove from Scripture that Christ as Mediator hath given a Commission of Vicegerentship to Christian Magistrates and appointed them not onely to be seviceable to him and to doe his worke for that they must serve Christ and be for his Glory is not controverted nay can never enough be commended to them but also to governe vice Christi in Christs stead and that not only as he is God which is not controverted neither but as he is Mediator This I say they must prove which they will never be able to doe or otherwise they doe by their doctrine leade the Magistrate into a snare and leave him in it For how shall he be acknowledged for a Vicegerent who can shew no Commission nor warrant for his Vicegerentship Secondly Their doctrine tendeth to the altering of the surest and best knowne tenure of Magistracy which is from God for they hold that God hath put all Government and all authority civill and all into the hands of Christ as Mediatour if the tenure from Christ faile then by their doctrine the tenure from God shall faile too Thirdly The Vicegerent cannot act in that capacity nor assume that power which his Soveraigne whose Vicegerent he is ought not to assume if he were personally present So that by their principles it will follow that the Christian Magistrate can act no further nor assume any other power of Government then Christ himselfe might have assumed when he was on earth or might now assume and exercise as Mediatour if he were on earth But Christ himselfe when he was on earth neither did exercise nor was sent to exercise civill Judgement Luke 12. 14. and the temporall sword John 18. 36. nor externall observation and State Luk. 17. 20 21. and he declined to be an earthly King John 6. 15. Therefore by their principles the Christian Magistrate ought to forbeare and avoide all these A fifth Calumny is this Mr. Coleman descanting upon the Governments mentioned 1 Cor. 12. 28. chargeth me with a circular argumentation he circularly argues saith he They are civill because God placed them there and God placed them there because they are civill Maledicis Maledicis pag. 9. I neither argued the one nor the other they are both Sir of your owne forging But this is not your first allegation of this kind I sometime admire what oscitancy or supine negligence to judge it no worse this can be to fancy to your selfe that I have said what you