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 ourselves, so as that we 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 swayed with ambitious ends, truth would in a great measure appear to us, which is now hid: truth is but one, the Gospel is the Gospel of peace: it is our ignorance of truth and of the Gospel, that maketh us at such distance in opinions: now there is no such means in all the world to acquire knowledge, as disputation: therefore is that art which hath truth for its end, studied, and gotten in Schools of Disputation: I mean Logic, Rhetoric is ornatus, the beauty or ornament of speech. Now though persons of greatest quality do usually wear the richest garments, yet garments of greatest value may be borrowed, and put upon the poorest slave and vilest beggar: 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 Rhetoric: and those things that ought not to be taught, will most forcibly draw disciples after their teachers. At this time, ye may here the Pulpits filled with eager and earnest persuasions to accept of the government of Christ, set up in the word of God, without any argument out of God's word, to prove that Christ set up any such government as they aim 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 sons of men may limit the Holy One of Israel.  
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 daubing, if it be any other than 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 yourselves alone, but for the whole Nation, as being the Representative Body thereof: you may require a Covenant over all the Kingdom to wait on the means not by pieces and parcels, 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 plain by these arguments.  
First, Christ gave a Commission to preach the Gospel unto his disciples, which was to last unto the end of the world, in which there was not Quorum, duobus tribus vel pluribus vestrum, by which they might not preach but by an universal 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 walk.  
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; he knew the unity of the Preachers would prevail 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 be understood of a local, but a gathering by the Spirit into an unity of mind and judgement: Christ's promises attend on the performance of our duties, when we do 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 speak the same thing, that there be no divisions among them, but that they be perfectly joined together in the same mind, and the same judgement; where you see he urgeth them by the name, by the reverence and honour that they bear to the name of Christ, that they be of one mind: those that are gathered together in the name of Christ are of one mind; I do not say, that all those to the number of two or three that are of one mind are gathered in the name of Christ: nay the gathering in the name is differenced from other ambitious and heretical gatherings, cumulo accidentium, whereof this being of one mind is one; such a gathering together is worthy the presence of Christ, seldom 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 mind so much division is found among us.  
Resp. I answer, that this unity hath not been 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, accompanied with fire and sword under Antichristian Tyranny: the truth was kept under by the vote of the ambitious, and Schools wholly, neglected, or used only more imperato; questions not stated by Scripture, but the Scripture overswayed by humane authority.  
I confess I conceive it necessary for Classes and Assemblies to meet, but their business is only about matters of their Commission, about preaching the word, to communicate their doctrine, and by dispute to find 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 unlawful: I mean the matters that are essential to God's worship which are matters of duty, as for circumstantials 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 Gospel when and where they can get any to hear in season and out of season; & this is your Christian liberty that in matters of liberty, ye make rules and laws to yourselves, not crossing the ends that you are tied to in duty: but if Assemblies of Ministers might make Canons, and bind men to obedience under penalty of excommunication; what were this other then to Lord it over the flock? or what were this, if not teaching for doctrines the precepts of men? but this is endeavoured to be amended by intermixing of Lay-elders what ground they have for that, will, I hope, appear if the whole matter come into just concertation by dint of argument.  
In the mean time, if the State think fit to suffer the Assembly to vote what they do is but humane, one good reason is better than many votes in matters of doctrine, and matters of government, it wholly belongeth to the Civil Magistrate, this should be rightly considered on; what is Christ's cannot be remitted to you if by him placed in other hands; if he hath set up government in the Church, it must be far above all government in a Christian Commonwealth: and it were sacrilege of the highest nature for you to restrain Christ's officers by any power; if you put the matter to vote in the Assembly, they will hereafter tell you of it in both ears. But if ye desire to know the truth, by that time Schools of Divinity be up but half the time the Assembly have sat, ye shall find more the present condition of things, require your present action.  
You may, you ought to covenant for the whole Kingdom, for time, place, and maintenance of God's worship: you have (as the great Sanhedrim of the Kingdom) power to judge of false worship: you may make use of the sword to drive out Idolatry and will worship, and accordingly may require all men in the Kingdom, to come to the several Parish Churches of their abode, and require such as you receive for the Preachers of truth, to send able men to supply the places, and that without any regard to the allowance and disallowance of the people. I know these be the great questions of the times, and high time it is the truth were known concerning them.  
It is time some course were taken to bring men to Church, which Independent principles make scruple, whether the Magistrate ought to do, unless they like their Minister: but upon this ground, let the Minister be who he will, the Drunkard will like the Alehouse better than the Church: and this liberty that men take to absent themselves from their Parish Churches, give men opportunity to meet and raise tumults, plots, seditions; and how dangerous these things may speedily be, if not prevented, let wise men judge. Oh that this Honourable Court would hasten to set up Classes consisting only of Ministers, whose work should be only to preach the word, and weekly meet in Schools of Divinity, where they might not spend their times in examining of Whores and Knaves, ye may take another course with them: but let them dispute, and nurse up young Scholars, who being first made artists in the Universities, they may be acquainted with, and not lay hands rashly upon a testimony, and so send them out to places that want: and as for government, you know sure, that to come to Church is a duty neglect, a sin and punishable; and what else the Ministers know censurable, you know as well as they, and you ought to punish: but having first set down the sin and punishment, not at the discretion of the Minister and his two Elders, which yet ought to be according to the Presbyterian principles.  
Only for matter of knowledge, that of all things principally belongeth to the care of the Minister: and I could wish before this Assembly were dissolved, a clear and full Catechism were agreed on, short and pithy, that might be required of all communicants in the Kingdom, old and young, high and low, and all compelled to it by your authority, that so the same thing might be taught throughout the whole Kingdom.  
As for Independents and Anabaptists, let them be admitted, nay condemned to spend their times in Schools, and not permitted to seduce the people, that so at last all things may be carried with strength of argument, and unanimous consent of the whole Clergy, which would soon come amongst them, if they did not rely on their parties and drawing disciples, and deciding matters by votes.  
Again, votes are of no other use, but to gather parties, and ought no where to be used but by those that have power of the sword, to compel the dissenting parties, and therefore are penalties to terrify and keep under the dissenting part annexed to such laws as pass by vote. I pray God it be not in the mind of some of our times to get parties, and put the carrying on their ends by the determination of the sword. A learned and pious Ministry do not desire to carry all by vote, but a lazy, ambitious, proud Clergy: an industrious, learned, wait with patience on them that are contrary minded for the day of God's visitation, in the mean time use all means: the proud man will take no pains to use means but vote him down, away with him to the devil; it is fault enough to cross them, such as stand in their ways are fools and knaves not fit to be heard or consulted with; let it be considered whether parties in General Counsels, have not made parties for the sword: I am a stranger to the State whether they do not make parties among Lords and Commons, if they do not, I pray God they may not, I know it is very fare from the duties of their places that ought to be peacemakers.  
Learning is low, and pride is high among the Clergy, I speak not this with reference to what any man's particular diligence hath made him; yet I dare say, every honest man will confess, had all the Kingdom been exercised in Schools of Divinity since the Reformation, where ipse dixit had been the word of God, a great difference would have been in Ministers from what they are.  
I know men use to say, Learning is not so needful as holiness: I answer, it is not an holy thing for a Minister not to use all means to be learned; holiness and learning will do well together.  
But an holy Minister ought not administer the Sacrament to a wicked person: I confess there was a time in my youth that I thought so, and being pressed to do it, did use all means to make them as knowing as I could, which I conceive still to be my duty, but not able sufficiently to satisfy myself in point of manner: I found Vrsine and others, say, that if I were careful to present notorious offenders to them that had power, I had done my duty, yet still me thought I was not clean handed, if the duty lay upon me to examine and try the due preparation of the receiver.  
But upon further consideration, I found the Minister charged only with preaching and baptising, which being performed with such zeal and diligence as is needful, is abundantly a sufficient employment.  
Objection: ought not the Minister to have regard to the holiness of his flock? may all come without respect, though never so wicked and unholy, and be partaker of Sacraments?  
R. I answer, they may not, it is a very great and dangerous sin if they come without repentance, faith and charity, wherein the Minister must instruct his people publicly and privately, and that with answerable zeal to the ignorance and stubbornness of the people; he must preach the duty of the Magistrate to him: first, to make laws that may compel all men to a reverend attendance on the means if he be a Christian Magistrate, if he be not a Christian Magistrate, he must endeavour his conversion: when wholesome and holy laws are made, he must instantly call upon that Magistrate that is put in trust to punish sin, that he put wholesome laws in execution to put sin to shame; that as sin is a work of darkness, so no man may presume to commit it in the sight of the Sun: if this were done, what scandal could be given to the Church if any should be found guilty before and after receiving Sacraments, the Law may appoint that a double punishment, as being a double offence? in some cases restrain him of his liberty to come to Sacraments as the Law shall be agreed on: in the mean time, let the Minister ply both the Magistrate and offender with the mighty operative word of God, private Christians using their private interest to reclaim the sinner. If this be not the way of God, I am mistaken, if any further power can be proved out of God's word to be in the hand of the Minister, I shall be content to use it: In the mean time, let no man that hath voted himself high, or hath gotten a great opinion among men, despise arguments that come from an obscurer person: I conceive the Minister may use, nay must, any sharpness the word useth against sin, and then betake himself to his prayers to God to make his doctrine fruitful: what more is in the duty of his place, I know not, unless using of means to make him able to do that: if this be not a means to shame and cudgel sin to corners, I know not what can. But suppose the Magistrate doth not do his duty, then let the Minister bend the power of the word upon him, and no doubt if Ministers could agree in their doctrine, much would be the power of the word: We see the Magistrate come and sit before us, and we hope without an Idol in their hearts. Oh that the Lord would put a word in due season into the mouth of his Ministers, that might be the word of peace unto them!  
Oh that Ministers, would lay down the rigour of their opinions in point of Discipline, and set themselves to attend on the means to increase their knowledge, and to acquaint themselves with one another's studies in an industrious way, that they would unbend their thought of government a while, and think on ways to get knowledge; I am not worthy to censure others, I know my own defects, and do complain of the times and want of means to know more: I wish that all men of skill would examine what Logic may be found in many of those rhetorical Sermons which the world so much run after, how well the Divinity of many of them is taught that are so finely worded; how right they hit the argument of their text, which if they miss, they preach themselves and not Christ, their own minds and not the mind of God: nay let men of piety examine whether Mr. Gillespie, though a man of excellent parts, proved his reformation by his Ecclesiastical discipline out of the words of his text, whether that refiners fire and fullers soap doth not point at another and a nearer operation upon the souls and spirits of men by the blood of Christ, than his Reformation that he so eagerly presseth, and then see whether we want not Schools; if men of his parts want them, Sanctius, hoc vero Christi doctrina facit: and citeth Jer. 23.29. to prove the purgation by doctrine and operation of the word, Is not my word an hammer: And Clement Alexandirnus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret, divina gratia, tanquam herba peceatorum sordes ●luit. Let it be further examined whether the choice of a similitude for a text which is but illustrative, & draw what men fancy out of the similitude, and passing by the argumentative part, be to preach the mind of God, or men's own fancy, whether this rhetorical liberty do fill all the world with such diversities of opinions. Ornament of words call weak judgement to admiration, but encumber the truth, if not embezzle and steal it quite away, whereas strength of argument doth inform the judgement; men talk much of having their affections wrought upon; these cannot be wrought upon to salvation, but by the still voice of the Spirit: I deny not, but fine words and smooth cadencies of sentences, may work naturally upon the affections, but the effect of it is but as the blade that sprang up in stony ground, such Religion unto which men are led by the eloquence of the Preacher when it shall be charged with greater trial than nature will bear, their affection that were led with natural delight will sink under the disquietness of nature: I condemn not Rhetoric, but suspect it and wish it may be well cemented with judgement, and not used to such that have no skill to deceive themselves, and them that hear them; let the Parliament set us to our work, punish us for our idleness, and afford such encouragement by public laws that men of choicest parts may be induced to the work of the Ministry: those that would persuade you that public provision ought not to be made for preaching the Gospel by tithes or otherwise, would make all Nations, heathen and Idolaters, not to have any public interest in the Gospel; those would have the State always to stand at defiance with Religion. The Lord grant Assemblies, Parliaments to be at one among themselves, and one with another. Those therefore that cannot agree among themselves cannot be said to bring the Gospel; those that allow diversities of opinions, and claim a liberty to preach what they list: I wish that the Parliament would set up but one learned School of Divinty, and condemn the principal patrons of that Independent opinion into those Schools, where they should do exercise among others, I make no question they would be soon converted or confounded, and left without any word to say in defence of that groundless doctrine. I had good hope that they would have agreed in the Assembly, after two years' dispute; I could have been content with small faults if piety and peace might have been settled. I hope there be witnesses enough that I set them not at odds, I shall endeavour to make them friends, if reason will do it.  
Your servant, W. Hussey.   

To the Right Worshipful Sir Thomas Walsingham, Knight.  
Right Worshipful,  
I Am bold to Dedicate the first fruits of my Labours in this kind unto your view and patronage, unto whom I know the intention is not unwelcome, as aiming at the conjunction of the State and Ministers of the Word in peace and unity, that hitherto have been kept at distance by these dividing principles, arising from a twofold distinct government, which being agreed on to be but one (and I hope to make appear they ought not to be divers) would for ever silence those implacable differences that have long time been between them, and remain a hard matter to reconcile at this time. Sir, I have ever observed your aim to be at peace, and justice to keep of violence and oppression from all men, so fare as your trust and employment (which hath been great, in and for your Country) would enable you; I aim at the same ends, both to make the Parliament and Ministers all agree, and all aim at God's glory, and the Country's safety, wherein I know no man would more rejoice then yourself. I confess the first sound of this my opinion out of the mouth of Master Coleman, was very unwelcome to our brethren, and I look for no better entertainment. I have some encouragement, that a man so eminent is gone before me, and do hope that upon some pause they may receive better satisfactions, and that at they were forwards but Bishops might be plucked up root and branch, so they will at last be 〈◊〉 to pluck up this root of their spiritual censure, upon which the state and ambition of the Bishops was first planted, I shall not desire to engage you in defence of the cause; but if any good come by it to the Kingdom, that you should enjoy the benefit: unto whose happiness here, and eternal, my duty doth engage me to bostow myself, and all the abilities God hath given me.  
Yours in the Lord, WILL. HUSSEY.   

To the Reverend Commissioner of Scotland, Mr. George Gillespie.  
SIR, The eminency of your employment, and my obscurity, may make the congress between us seem unequal: my calling is the same with yours: my education hath been the education of a Scholar, though with less proficiency than I could wish: you profess candour in attending to, and answering arguments: It may be some of my arguments may seem weak unto you, I fear they may some of them be weaker than I could wish: I confess I cannot urge an argument as it ought to be urged, the want of Divinity Schools hath been the cause of it: join with me in your petition for Divinity Schools, than you and I shall know better how to handle an argument at 7 years' end then now we do, if we live so long: In the mean time, if you show me the weakness of my argument, I shall not endeavour to maintain it against light of truth, no not so far as any strain of wit will bear me; if your answers show any thing I did not consider of, I will acknowledge it: he that knoweth nothing of an argument is too ignorant to be a Minister, he that will not submit to an argument out of God's word & principles of nature, is to proud to be a Minister; unity among ourselves would be an happy thing, and an indissoluble amity between us and the Gentry were of great concernment: in these times, we have need of them, and they of us, let us endeavour to make use of our friends, and not make them our foes; I persuade not any man to departed from truth to please men; but let us not wrestle with our friends for that which is not, while our enemies destroy us; though our judgements differ, yet let us dispute as friends and agree as soon as may be. If any bitterness come from me I shall be sorry and amend it; if any from you, I have been bred under Bishops, I have been used to it, and can the better bear it, I shall overcome it with goodness, if I can prevail with my corruptions to give way: The Lord grant that we may speak the same thing, that there be no divisions among us, that we be perfectly joined in the same mind, and the same judgement: let there be no dissension among us, we are brethren.  
You say we have leave from the Civil Magistrate to preach the Gospel: that was a Canterburian tenet to put doctrine and discipline into the same condition, and hold all under him, but we preach the word with all authority from Christ derived to us by those of our brethren that were in commission before us: Magistrates may drive away false teachers, but not the Preachers of the Gospel, but at their uttermost perils.  
Let us stand to our commission, and attend on reading, exhortation and doctrine, and we may obtain from the Magistrates in a fair way as a testimony of their love, honour and obedience to Christ, more honour, more maintenance, and sin will be more shamed, discountenanced and punished; Ordinances kept more pure in your sense then ever you shall be able to procure by your scaring, affrighting censure of excommunication.  
What will your censure do? it will shame a few whores and knaves; a great matter to shame them, the law of Nature shameth: a boy in the streets can do as much. But if your censure work upon heretics, or men differing from you in opinion; can you fetch in Antinomians, Anabaptists, Independents, if ye could send out Satan and fetch them in, or by delivering them to Satan, reclaim them, some reverence might be given to the censure? sure in the day of our Lord, there will be as good a return of the word preached, as of the censure.  
But all this is nothing, if Christ hath set up any such government, prove that, I yield: My desire is, that you would draw your arguments from the words of Scripture, and not from the interpretation, that you or any Authors shall put upon them, nor counter argue my arguments, without giving answers; in answering arguments you have liberty to interpret Scriptures as you please, so as your interpretation will stand out against all arguments that shall be brought against it: the strength of arguments is in mediums consisting of terms and words of Scripture: where divine authority is pleaded, keep rules, and truth will sooner be found.  
Your loving Brother, Will. Hussey.   

THe replies Mr. Gillespie touching this point in controversy are public. That which is personal in them (as a great part is) hath already, and shall presently further be cleared. The argumentative part was purposely referred hither, which calmly and mildly, without any personal reflections is prosecuted. A like candour and ingenuity is requested from all, that omitting accidental slips (for such possibly in acursory reading may be ever looked) they would address themselves to the main, and clearly confute these assertions, or by scriptural arguments confirm the contrary positions; for if otherwise, and as heretofore, the argument be forsaken, and personal 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 mean space, read and judge, having no other by as upon thy heart, but that of the Prophet, an engagement to follow truth and peace.  
Th. Coleman.   

Errata.  
Pag. 3. line 21. read mutation. p. 7. l. 3. r. these. p. 12. l. 14. add to. l. 34. r. sew.   

A Plea for Christian Magistracy.  
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 do 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 warn such that they presume not to come: That the power of discipline may be added to the power of Doctrine: For my part I think it very derogatory to the word of God, and the commission of Christ, to think that any censure of man, should be of more power and efficacy than 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, than 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 prevail; 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 coming to the Sacrament do pollute the Sacrament, and pollute the holy; which he doth not prove, but some others do endeavour to do out of 1 Sam. 2.17. because the sinful carriage of Elies' sons 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 kind, 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 fellowship with the unfruitful works of darkness, not workers of darkness: I may not go to Mass with the Papist, nor run with the ungodly unto the same excess of riot, I may not be drunk with the drunkard, nor swear with the swearer, but if these come and hear, or receive Sacraments with the believers they pollute not the Sacrament to them, he that believeth eateth of this bread of life, Joh. 6.33. and this shall be made good to the believer, though there were but one in the world; and this Beza himself is enforced to confess 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 effectual to the good, though evil men come to them, fare be it from us to deny it. So that the Sacrament remaineth holy to the believer, and they are pure notwithstanding the unpreparedness of the wicked: Let a man examine himself, 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 do it: this he proveth not presently, but after many rhetorical 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 sons, and thereupon telleth us out of Thomas Aquinas, that we may consent to other men's sins; first directly counselling or approving. Secondly, indirectly by not hindering 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 own calling, and watch him that he suspected to be a thief, or a drunkard, and get company and seize on them; and imprison them to keep them from offending, but this were to deny a freeman his liberty, and become a transgressor; 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 mean 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 sin, he shall endeavour the furtherance thereof; and if the State think fit to trust him, he will be as faithful as he that pleadeth most stoutly for the Jus Divinum of Presbyterial government; but here be high words, great offence and scandal is given; and the Author is confident every other godly Minister will say, Let my tongue cleave to the roof of my mouth before I say the like. Mr. Coleman scapeth very hardly being called knave, and in a rhetorical imitation of persons cursed for his pains, let his tongue cleave, and in the beginning of his Tract, every man's hand is against Mr. Coleman, and his against every man; the world is made believe 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 malicious times: they are Bullenger, Gualther, Musculus, Zuinglius, Aretius, Erastus. Bullenger and Gualther, in their letters to Erastus testify 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 Gualther doth confess, of whom he saith: I do not at all deny the opinion of those famous men, as also of Wolfgangus Musculus, 
Minime tamen nego maximes illos viros ut & Dominum Wolfgangum Musculun 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 be 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 capital censures might be exercised (which if it had been used, there had been no need of Paul's delivery of the man to Satan) 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 aught to do, The Christian Churches may well be without this sharp 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 men's opinions were, that the words of S. Paul 1 Cor. 5 were a denunciation of the sentence of excommunication, but occasional and particular; no universal 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 merely speculative, we have a Christian Civil Magistrate though the present differences have taken away much of our comfort we might enjoy in them, and these disputes render them of less use to us, and us to them; whatsoever they shall speak concerning the sentence of excommunication upon the several 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 bend 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 himself 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 do thou think us to be so mad that we would reduce all things to, and exact them according to the strict discipline of Geneva: and this not in bullinger's own name, but of the Tigurine Churches. I hope these men shall have Mr. Colemans' favour, every other godly Minister will say, etc. 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 doubtless both your meanings, ye need not fall out about that, greater difference will arise.  
For my part, I think 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 mind, 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 do, until 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 clear 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 weak grounds etc. when men may probably conclude different ways. Mr. Coleman doth 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 proved, that the major part of an Assembly have an infallible gift of finding out ambiguous truth, and putting the stamp of divine authority upon their determinations. For my part, I wish much searching the Scriptures were put in practice, which cannot be done but in Schools of Divinity: men trust more to the opinion of piety, they can purchase by their Oratory, their places of trust, their votes in assemblies, than the strength of argument, but of that hereafter. He finds these words, let the Scriptures speak expressly, in Mr. Colemans second rule, not so, it was out of his rule; he explaineth his rule sufficiently, to take into it necessary consequences: and for aught I know, the word expressly, if extended, after a Rhetorical liberty, to signify plainly, apparently, may include what is apparently in praemissis, though in a most critical sense, that may not be said to be express, that is not found in terminis: but grant, that the word had been too straight to put into the rule, he put it not in there; but by way of amplification, if express in Scripture, all must bow, he saith 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 pains, than he should have thanks, 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 to have the urging your own arguments yourselves, and you can demand no more, but answers for your arguments when you bring them. I am of Mr. Colemans' mind, that one good argument to prove a Church censure, or officer, either from the Scriptures, or elsewhere, would do me more good, than all I have ever seen. If Mr. Gillespie will afford us any that be good, I shall return him thanks for the benefits I receive, or otherwise, in a brotherly way, return such answers as his arguments shall require. In the mean time he confuteth Mr. Colemans' ignorance, that he doth not find any coordinate governments, but he meaneth supreme; he doth not mean the coordinate government of an Admiral and General, both under a superior: parents and masters, all governed by superiors, and no way coordinate: the master's government superior to the fathers, in his own house: as for the master and captain in a ship, the one he saith, governeth the mariners, the other the soldiers: and so the King of France and Spain are coordinate over their several subjects.  
He saith the Minister is punishable by the Law of the Land: here is the difficulty: if the Minister and Elder have power given of Christ, to censure all Christians, and they use this power, according as Christ hath committed it to them; what is the magistrate above these officers? and can he make laws to bond and limit the laws of Christ? or if they have power to bind, may the magistrate lose? if they use this power, may the Christian magistrate punish them? this were to allow Christ a very mean kingdom; that his own subjects should control him: but you will say, if he commit any thing worthy confiscation of goods, or life, or liberty, the magistrate may inflict it upon him; but if he attempt to do it unjustly, he is ungodly, and the Minister and Elders will excommunicate him, and their coordination maketh them their own judges. As soon as the magistrate shall but distaste any of their actions, presently he is ungodly, and send him to Satan, and then what party the eloquence of the Clergy may find against the magistrate, if he should go about to restrain them, let wise men judge.  
It is the thing itself he speaketh against it is true: but he cometh to the third rule, and Mr. Coleman saith, Lay no more burden of government than Christ hath laid upon them, which is none at all: and his reason is, because they have other work to do, and such as will take up the whole man; to this argument Mr. Gillespie maketh no answer at all, though Saint Paul useth the very self same argument, to discharge the Preachers from oversight of the poor, Act. 6.2. God forbidden we should leave the care of the word of God, and serve at tables; though the government of the Church, and examination of crimes, both in private congregations, and in the classes, must either be slighted, or it must take up ten times as much time, as the care of the poor; and if government doth belong to them, the care of the poor must likewise belong to them: but he telleth us, neither the Minister can keep himself, nor the Ordinances pure without Ecclesiastical government, and proveth it not: he excludeth Elders from government, he told you before he found no institution, of the Elder a Church officer: you should have proved the institution, The Elder that ruleth well is worthy of double honour, 1 Tim. 5.17. proveth not institution of an officer in the Church, which appeareth by this reason: the word Elder is either prima, or secunda notio; if prima notio, than ye must be content with his own natural signification, and in that sense it is apparently taken in the 1 and 2 verses of the same Chapter, where he opposeth the elder to the younger, and reckoneth elder women and younger women; so that if the elder men be officers, I know not why the elder women should not be officers likewise: but if this elder be secunda notio, or vox artis or scientiae Theologicae, ye must find out his definition in the Scripture, how should man know what genius and species were in Logic? what perpendiculum, centrum, diameter, were in Mathematics without their definitions? if therefore an Elder must signify an officer, he must have definition in Theology that must be demonstrative in Scripture: the word Rule is too general if it be not referred to known principles of nature, as a Father, a Master, a Civil Magistrate; the first is a governor by nature, the second by private contract, 3 by public consent of the people: and such ye make the Church officer, for aught I know, arising out of the consent of the people; and such governor's were called Elders of the Tribes, and our Parliament men and governor's are such Elders arising out of the public consent of the people; yea Kings and all Civil governor's arise out of the same principle of public consent: which power doth still remain in mankind, to make choice of their company, and to erect private arbiters at pleasure, to determine the differences that arise amongst them, with consent; remaining still sponsable to public Laws, if they should call one another to account, as 1 Cor. 6. where Saint Paul blameth them, for going to Law, and willeth them to set up a wise man to judge their differences, and that in Civil, not in Ecclesiastical matters, which is a difference no man understandeth: I challenge the Assembly; nay, all the World, to bound causas Ecclesiasticas à civilibus: for my part I have gazed on that distinction this 30 years, and never find any thing of plain dealing in it, but nonsense, and fraud, the only difference that I could find, that the proceeding of the Civil Magistrate did pretend to be legal and regular; the Ecclesiastical as far as they durst, to be illegal, irregular and arbitrary, all the government is in the officers that bind, and lose whom they list. I dare not leave this, lest I should be challenged for not dealing reverently with Scripture; binding and losing must have a sense; I say, binding and losing is meant by preaching of the Gospel, which none yet durst deny to be one of the keys: and the other let him prove that can: though these keys were never given to any of the Apostles, but to Peter; and he opened the door of God's Church to the Gentiles, which was never shut since, but shall stand open day and night continually, Esay 60.11. Therefore thy gates shall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their Kings may be brought.  
And may not these exhortations be still seasonable? have familiarity and keep company with none but good, and such as ye may be ●●●ered by: and do not go to Law one with another, but ●●●er your differences to some honest, wise men, to determine; and that without setting up any new government; an arbitrator is no magistrate: but such as by force can put his judgements in execution, he only is a magistrate. Mr. Coleman saith, Church government distinct from civil, maketh an irreconcilable difference between the Minister and the Magistrate, as two governments must needs do. Mr. Gillespie supposeth two governments must needs be, and then chideth with the argument, and with Mr. Coleman; but letteth it alone without an answer.  
But Mr. Gillespie falleth upon an argument against government, committed to Ministers taken from fear of ambition, and here he spendeth many words, about the words which Mr. Coleman alludeth only unto; which I will not trouble my Reader withal: that Mr. Coleman in plain terms aimeth at is; ambition is to be feared in Ministers, and showeth what great contestation hath been for this censure of the Church, that some have preferred it before all acts of piety; and have ambitiously endeavoured, that all should pass through their fingers; and that this censure hath plunged the world in blood this many hundred years. Mr. Gillespies answer to the matter of ambition, is only by involving the Civil Magistrate in the same danger of ambition: Now is this a good argument, government is necessary, but he that is employed therein hath great temptations to ambition, therefore the Ministers of the word must be ensnared in the like temptation? that they may both contest one with another, and so imbroile the world in blood, as the Popes have done, or else both join together to enthrall the people, as the Bishops in the Courts of Princes? and not rather in regard that government doth naturally lift up the heart of man, and therefore Ministers have the name of servants, and Lordship, and Dominion over the flocke denied them in Scripture, to keep them from the like temptation, that they may the more freely from God warn them that are in authority, that they take heed of that temptation: I am confident if this Assembly had stooke close to their commission, which they received from Christ, which was to preach the Gospel, and spent themselves wholly in matters of doctrine, and told the Lords of the duty of their place, to do justice in Parliament without respect of persons, and put the Commons in mind of all their wholesome Ordinances, that they look to careful performance of them, without turning their thoughts after government; the Reformation had gone on much faster, and more comfortable than it hath.  
Mr. Coleman saith, That Church government hath disquieted all the world in the hand of the Pope, and his Clergy, in the hand of the Archbishop of Canterbury. Mr. Gillespie telleth him, That these stories are not a little beside the work: he should have told what hurt is had done in France, in Holland, in Scotland, in Reformed Churches. I answer, it was the same censure that raised the Pope so high, but it grew not to that height in one age: a young Lion will not by't; and you boast that your Churches are according to Primitive times; well what they will come to, after times will see: we are beholding to the Presbytery for throwing down the Bishops, if they cast away their ambition with them, and take Mr. Colemans' advice, and set up Schools of Divinity, and move the Parliament for due encouragement; you shall then appear to be men seeking the things of Christ, and not your own: but of this more by and by.  
A word or two about that place, 1 Tim. 5.17. the Elder that ruleth well, is worthy double honour: from hence two sorts of Elders are proved, an Elder that ruleth well, & he that laboureth in word & doctrine: here two Elders are mentioned; but the difference whether official or personal, is very doubtful; one office may comprehend both these duties, and the comparison may lie in their personal excellencies, one may excel in the governing part of the office, and the other person in the doctrinal part; one may hear the causes and differences of his brethren well, and yet be but a dull preacher: another may preach excellent well, and yet be an unpatient and peevish judge: or not to countenance your Ecclesiastical government so fare: the Scripture hath these effects, it is profitable for doctrine, reproof, correction, instruction; one Ministers excellency may lie in labouring in doctrine and instruction, and this may be his that laboured in word and doctrine: he that reproveth and correcteth may be said to rule, and then there is no place for your Lay-elders: but if this place do set up your Lay-elder, and the difference is in two distinct offices, that here is an Elder that doth govern, and doth not preach; then preaching and governing be the differences, and differences be convertable with their subjects: so that if one do govern, and not preach; the other must preach and not govern: and this agreeth plainly with the 1 Pet. 5.3. not as governing the flock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nique ut dominautes, not as Lords: for my part I know not how Lordship and government doth differ one from another, dominus and dominari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be denominatives: he that governeth is a Lord, and he that is a Lord governeth: to imagine that ambition and pride, injury and oppression, or any such vice, did necessarily belong to a Lord, is very injurious unto the very title and honour of a Lord.  
That more reckoning hath been made of this dominion, than acts of piety: to this Mr. Gillespie seemeth to adhere, that all the rest is worth nothing without this: further occasion will be given to speak of these things.  
Mr. Coleman doth desire doctrine, and wisheth the Civil Magistrate to take Government: Doctrine is committed to the Ministers of the word, by Commission from Christ, Mat. 28. and that Commission is to last to the end of the world: this Mr. Coleman had reason to challenge as due from Christ, not the Church: but to the Ministers of the word, the Church hath no where power to preach the Gospel, but the Apostles and their successors unto the end of the world: and therefore, as before he had implied, that the preaching of the Gospel would take up the whole man, especially in our time: our knowledge of the Scriptures is to be acquired by ordinary means, tongues for the language, exercise and art for the argument, that the word might be preached in the demonstration, and argument of the Scripture, and not in the enticing words of men's wisdom: well might Mr. Coleman call for Schools of Divinity, that there might be unity found among the Preachers of the Gospel; nothing more conducing to unity, than the continual exercise in Schools: the very people complain, women, and such as are well minded: why do not you Ministers meet, and dispute it out among yourselves, one teacheth one thing, and another another thing, and we are much troubled and disquieted by it: there is use of Schools, or otherwise it would never be set up in Universities: Paul disputed daily in the School of one Tyrannus: Mr. Coleman telleth the Parliament that this would advance Religion, more in sewer years, then since the Reformation. Mr. Gillespie cannot but confess, that this would be a means to make a learned Clergy, 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 forestalled by corrupt education, and they employed, as the Pope's vassals to be serviceable to his, and their own ambitious ends, they have all their learning and endeavours poisoned: 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 do; if we had taken the same course to maintain the truth, that they have to maintain their errors, their mouths had long ere this been stopped, and the world had been as full of good books in defence of truth, as now it is with their poisoned labours: but they shall 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 been so full of words and empty of argument as now they are: all men venting their own private opinions, scarce two men found that state any Question in Divinity alike, all because Ministers are not acquainted with one another's arguments and opinions, until they vent them among the people, 1. Cor. 14.29. Let the Prophets speak 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, aught to be digested among themselves, by argument from the word, not carried by vote; where major pars s●pe vincat meliorem: for Christ Jesus gave his Commission to all the eleven jointly, and their successors, unto the end of the world; and therefore 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 Gospel that he preached among the Gentiles, lest he had run in vain: much more are we bound to use all means to preserve the unity of the spirit: nay, we 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 impossible Ministers at this day are of so many minds, I answer, it is a judgement fallen upon us, for that we have not used the means, nor do know one another's mind, and every man taketh upon him to make himself a Prophet, and be judge of his own 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 aught I can learn, 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 Theological disputations, hath granted it them: and then no reason can deny them Independent Church government, if any such thing be as Church government: as long as there be no Schools, nor men, and matters, are not ripened there, the granting of a false principle is not very dangerous: few men can find the fallacy; a Rhetorical 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 myself, though as I now stand affected, I think it the most destructive opinion, both to humane society, and sound religion; most contrary to the doctrine of the Gospel, the mind and authority of Christ, as was ever broached since the Sun shone: as I am confident, if Schools of Divinity were set up over all the Kingdom, in the Classes, and nothing but doctrine meddled with, or such things as are in Scripture handled in a School way, would be made appear unto the greatest defendants of that opinion; they would find their acquaint epithets, and fine figures, their apt similitudes and dainty allusions, would make no syllogisms: your plausible Preachers, that fill the world with these stirs, cannot endure the Schools; they will tell you that Schools will spoil Preachers, best Schoolmen, worst Preachers: Schools will fill the world with controversies and fallacies: they will tell you of Jesuits and Papists, and what not, to keep off Schools. 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 Schools, 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 pains to preach: I mind such few men as are noted for famous Schoolmen, whereas if all men were both exercised in Schools and Pulpits, Controversies would be silenced, and Pulpits filled, with such strength of argument out of Scripture, that tradesmen would keep their shops, and cobblers their stalls, 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 do with natural wit, and a little diligence will perform, and this hath caused them to turn Preachers: and if they should be silensed by force, they would think themselves wronged; but call them to their exercise, they will leave of themselves, and fall to their old employments.  
But Mr. Gillespie is very zealous for keeping ordinances pure, though he hath not, nor ever will be able to prove, that any man by his sin, can pollute the Sacrament to any other, but himself. 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 prove; we must content ourselves with a little sauce of Rhetoric; Abraham said Gen. 14.23. That I will not take from a thread to ash●●e latchet, and that I will not take any thing that is thine, lest thou shouldst say, I have made Abraham rich. But no Logic to prove government to be established by Christ in the Church different from civil.  
The argument of the covenant is too low to be thought on in this Discourse: we are now in an higher region, than the words of the covenant; we are about God's word, we hope there is nothing in the covenant contrary to God's word; if there be, that must be thought on in another consideration: we may not leave enquiring into the word of God, for fear of the oath: this were a point equal to the highest of Popish tyranny.  
The fourth rule, A Christian Magistrate is a Governor 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 Governor 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 been the King of the Church, and had set up his kingdom, 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 Christ's Kingdom, surely such as govern in it, must receive commission from him, under the same apprehension, as he is King, which is as he is Mediator: their commission to govern in the Church, must be in this form: Christ the Mediator, King of his Church, doth appoint Kings, and civil Magistrates to govern under him, or otherwise they cannot govern in the Church, if the Church be the Kingdom of Christ, for it cannot be imagined, that Christ's Kingdom is capable of any mixture, as humane governments are; if Christ be a King, he hath Laws, 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, rendering vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ; the Gospel is the Gospel of Christ, and the law by which Christ will judge all the world: if all the world be under the law of Christ, than the Kingdom 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 confess, that God hath made the same Jesus, whom ye 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 Kingdom, which he prooveth out of Act. 13.33. If so, see, in the 2. Psal. 8. Ask 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 Lamb, 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 be the only Potentate, King of Kings, and Lord of Lords; Jesus Christ be names that agree to him only Mediator.  
3. The Kingdom of Christ is as ample as his Prophecy; but the Prophecy of Christ is extended to all Nations, as may appear by the Commission, Go teach all Nations: the doctrine which they must teach commands: now commands have always power and authority annexed to compel obedience; or otherwise they are but vain commands, verbal, 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 he telleth them they were enriched in all things in Christ, and v. 30. Christ is said to be made unto us wisdom, righteousness, sanctification, and redemption: no holiness without Christ; all our holiness doth consist in our obedience to Christ: if therefore Kings may be called holy, if their offices may be accounted holy offices, or not sinful, they must be held off, and under Christ, without whom they cannot be pleasing to God, Ps. 72.11. All Kings shall fall down before him, all Nations shall do 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 flock of Christ, whom David here doth neither disarm of their sword, nor spoil of their crown to admit them into the Church: but saith that they shall come with their dignity, and cast themselves down before Christ.  
5. That office which Christ hath declared to be of God, and bounded and limited in his Gospel, that office is held under Christ as mediator; but the Civil Magistrate is so, Rom. 13.4. he is the Minister of God, a revenger to execute wrath on them that do evil; thus far Christ hath to do with the Civil Magistrate, to declare the mind of God concerning him, and to command every soul to be subject to him; here is as much, and more from Christ, than Mr. Gillespie will ever find out for his Church officers for all the Scripture of the New Testament came from the Prophetical 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 vessel 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 Civil Magistrate is little worth.  
6. The Civil Magistrates office, and Christ's office, both Kingdoms over the same subjects: either the office of the Mediators Kingdom is superiors inferior, or coordinate, I leave to any Christian to determine; but it may be it will be answered that the Civil Magistrate and Christ are conversant about divers kinds 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, Christ's ends and the King's ends are both one, 1 Tim. 2.2. that we may lead a quiet and peaceable life, in all godliness 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 pass by Mr. Gillespies business of the little ewe lamb, that he would have kept, I say let the ewe lamb alone. It argues nothing, and therefore I answer nothing: But Mr. Coleman can find no other government instituted, but Civil, and this is laid to him as a great carelessness, that sought no better into the Scriptures then so: Mr. Gillespie hath found in many places the institution of the Church officers, he finds that more subjection and obedience is commanded as due, not only to civil, but spiritual governor's, to those that are over us in the Lord, 1 Thess. 5.12. Mr. Gillespie seethe more than the text yields, here is no mention made of obedience at all, here is know them, and esteem 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 go 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 go 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 persuaded: I deny not but it is often translated obey, but it cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is persuadeo to persuade. Passor telleth us, it is verbum forense, a word whereby the advocates persuade the Judges; I hope ye will not say when an advocate by pleading Law, doth persuade the judges, that the judges do 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 always correllative to the command of a superior: 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 claim of superiority or government: so the patiented obeyeth the Physician, so that master that employeth a cunning workman, must be ruled by his workman; yet neither the one, nor the other claim government over his patiented 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 cometh 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 Gualther and Bullenger, but in Scripture, though Gualther 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 speak 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 Baal plead for himself: but it will be easier for Mr. Coleman to prove the Heathen Magistrate unlawful, 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, rendering vengeance in flaming fire, because they do not know God, nor obey the Gospel of Jesus Christ, 2. Thess. 1.8. If any man shall say that Heathen do know God, let Christ confute him: No man knoweth the Father, but the Son, and he to whom the Son will reveal him, Matt. 11.27.  
And for his government, if sin be lawful, it is lawful: for whatsoever is not of faith is sin, Rom. 14.23. If ye speak 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 sin in them that are not, which yet it were not, if it were lawful 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 believe not in me, saith our Saviour: Quod malum in so non potest esse modaliter bonum: That which is evil in itself, cannot be circumstantially good. If to be a Heathen be sin, to govern as a Heathen cannot be good.  
Next, is a blow given to a Christian Magistrate, because the brother must prove a Deputyship, or Vicegerentship by commission from Christ; I conceive he hath commission from Christ to be God's instrument to punish the evil doer, and do good to him that doth well: again, 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 Christ's Kingdom. Ps. 72.11. All Kings shall fall down before him, all Nations shall serve him. Esay 60.12. That Nation and Kingdom 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 proof.  
Church officers, saith 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 do the duties of their offices, in the name of our Lord jesus Christ. And the duties of Church officers he citeth, four: 1. come together: 2. Preach: 3. baptise: 4. excommunicate: and all these are done in the name of Jesus, but the Magistrate is not to perform any part of his duty in the name of Jesus. And for all these he bringeth places of Scripture, to prove the affirmative, which I shall endeavour to examine according to laws of disputation.  
The first is, in his name we meet together, Matt. 18.20. We, saith Mr. Gillespie, meet: and urgeth it to prove the institution of Church officers; he maketh short work of it, but weak, no argument. The Text saith, when two or three are gathered together in my name, I am in the midst: It saith not they are Church officers, neither doth it say, none shall gather together in my name, but Church officers, or I am in the midst of none but Church officers. Well, I excuse Mr. Coleman, if he see no institution of the Church officers out of that place, and I hope so will all men, even Mr. Gillespie himself, upon due consideration.  
2. In his name we do preach; that is out of the question: of other governments, I find no institution, saith Mr. Coleman: he speaketh not of the commission to preach, and therefore let that go.  
3. In his name we baptise, Act. 2.38. be baptised in the name of jesus, Act. 19.5. These places he citeth, to prove we baptise in the name of jesus, as mediator, as exclusively to Father, and Holy Ghost, (leaving out the words of the commission Matt. 28. baptise in the name of the Father, Son, and Holy Ghost) for so the state of his question doth require; for he distinguisheth acutely, and accurately, between Christ as Mediator, and second person in Trinity, in all this argument: and so abuseth these places to prove, that we must baptise in the name of Christ, exclusive to the other persons of the Trinity, which is contrary to the words of the commission, and the practice of all Churches: but this is quite out of Mr. Gillespies business, which is to prove other government instituted besides civil.  
4. In his name we excommunicate; this is to the purpose: prove that Mr. Gillespie 1. Cor. 5.5. to deliver such a one to Satan: he maketh great haste, no more ado, but we excommunicate: here is no argument; deliver to Satan is not to excommunicate, at least they be different terms; which rules of disputation will not allow. But grant that it were excommunication, and that Paul did excommunicate, as in plain terms he did deliver to Satan Hymineus and Alexander, 1 Tim. 1.20. so in this place being well viewed it will appear, that St. Paul saith, I have decreed in the name of our Lord Jesus Christ, with the power of the Lord Jesus Christ, to deliver such a one to Satan. The decree was Paul's, and not the Corinthians, though it might possible have been an act of the Corinthians, yet no way appertaining unto you, I mean under the notion of a Church, and yet officers of the Church is a term somewhat more remote; and yet still farthest of all from institution: for grant Paul had in terms said, let the Elders of the Church excommunicate, yet he had not instituted, but supposed an institution, this might have proved an esse, not the institution nisi remote. Thus have I examined his argument by rule. Give us Schools of divinity, that we may no more be troubled with such arguments.  
But let us further examine what these mediums (or some of them) will yield being closer put: Mr. Gillespie doth appropriate the meeting in the name of Christ, to the officers of the Church, and that is his medium to prove their institution from Christ, as Mediator: we must come for the clearing of this point, to consider what it is to do a thing in the name of Christ: it is true, much use is made of this coming together in the name of Christ, in the argument of general Counsels; but this privilege of coming together in the name of Christ appropriate to Bishops in a general Council, our Learned will not allow. Mr. Whittaker, Quis ferat eos sic loquentes, dum quae communiae sunt omnibus Christianis ad paucos restringunt, who can endure them to speak so while they restrain those things to a few, that belong to all Christians? where you see he will not endure these two or three to be understood of Church officers, but of any Christians. But let us see what he saith, it is to be gathered in the name of Christ: he saith,  
To be gathered in Christ's name, 
In Christi nomine congregari due significat: Primum eos qui conveniunt esse veros & sinceres Dei cultores, & sanae Religionis professores, quam non aliunde nisi Scripturae didiscerunt, nam qui alio modo Deum colunt quam quo ille coli vult, quantumvis maxinsi praesules fuerint in ecclesia, non tamen in Christi nomine congregantur: secundum ut eo animo conveniant, ut Christi mandato per omnia obediant, ut que eas secum affectiones afferant, ea studia eas voluntates, quae pios Christi ministres deceant ut nihil propter Dei gloriam quaerant, aut sibi proponant, ut veritatem ex Scripturis inquirant, inventam aliis commendent, non ut suum regnum stabiliant, etc.  signifieth two things: 1. That those that come together are true and sincere worshippers of God, and professors of the true Religion, which they have not learned elsewhere but from Scripture: For who so worship God any other way then as he will be worshipped, though they be great Prelates in the Church, yet are not gathered together in Christ's name. 2. That they come together with that mind, that they may obey the command of Christ, that they bring with them those affections, those desires, those intentions, which become godly Ministers of Christ. That they seek or propound nothing to themselves besides God's glory, that they search for truth in Scripture, and having found it, commend it to others, not for the establishing of their own Kingdom.  
Thus far I hope ye will agree that others besides Church officers, may be qualified to meet in the name of Christ: first, that they may be the true worshippers of God, that they may learn to worship God according to his will out of the Scriptures, they may have good affections to obey Christ, they may seek God's glory, and not the setting up their own Kingdom: I hope the Parliament is so gathered, and Christ is amongst them.  
Bishop Mourton saith, to be duly gathered in the name of Christ, is with sincere hearts to invocate him, and to subscribe to his revealed truth; this may be done by others beside Church officers; and I hope our Parliament doth so.  
But see clearly out of the Scripture, that a thing may be said to be done in the name of Christ, or of God, when men do any thing in confidence that God will assist us: so Psal. 20.5. In the name of our God will we set up our banners, in confidence God will assist us: thus I hope the Parliament, and other Christians may undertake the business in the name of Christ, in confidence of Christ's assistance, as mediator, for whose sake the work they are employed about, shall be acceptable to God.  
Secondly, in the name of Christ, a thing is said to be done, that is done in the authority, room, and place of Christ, as if Christ should do it himself: and thus officers of the Church, Mr. Gillespie would have act, under Christ, and none but they. And this, if granted, will not prove a Church government, seeing a man may preach in the name of Christ, and yet not govern in the name of Christ; for preaching is the work of Christ as well as government.  
But as mediator, Christ hath given no such power and commission to the Magistrate: and this he prooveth, because Christ hath none to give, as Mediator he would not judge, therefore he had no civil power, Luke 12.14. To this so fare as the argument: it doth not follow that because Christ was not a judge, actu exercito, therefore the original 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 dost thou know that I am a judge? and thus Christ in the time of his humiliation did often hid the manifestation of his power: and as for Joh. 18.36. My kingdom is not of this world, I know not how it argueth more for Church government then for civil: as if those governments that should be executed by Church officers should favour less of the world than the civil government: but he falleth to an admiration, as if the thing were impossible, that the power which Christ hath received of his father, should be derived to the civil Magistrate, but no reason to show the wonder.  
He confesseth that Christ as he is eternal God, doth with the Father and Holy Ghost, reign over the Kingdoms 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 eternal generation, and declaration at his resurrection. These be phrases that do astonish me, that any thing should be given to Christ, as God, if given it had been robbery to have taken without leave; but any thing should be given him that should concern his Godhead at the time of his resurrection, is more monstrous: but let be, if this place be understood of the power that Christ hath as second Person in Trinity, and not as Mediator, than he had no authority as Mediator to send his Apostles: for by this authority, he sent forth his, Apostles to preach the Gospel; 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, go ye therefore and preach: from this authority here spoken of, i● the authority to preach the Gospel; now it is most clear that he had authority to preach the Gospel as Mediator, as I have formerly proved.  
Mr. Gillespie saith, That he that is the Mediator being God, hath power to subdue his Church's enemies but as Mediator, he hath no other Kingdom, but his Church, as God and as Mediator, those be terms strangely opposed the Mediator cannot be conceived but as God and man; and that Kingdom which belongeth to the second Person in Trinity, cannot be said to be given to Christ's, but is the Kingdom of God, because opera Trinitat● ad extra sunt indivisae: but the Kingdom of Christ is administered 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 winds 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 Kingdom as Mediator, and another as God? as Mediator is used in an ambiguous sense, let it be spoken plain, as Mediator he worketh as God and as man▪ both which actions are actions of his person, per communication●●●●●matu●●, Mediator is not a third nature, either he doth what Mr. Gillespie intendeth as God, or as man, the natures are not confounded, he doth nothing as Mediator, which he doth not as God, or as man, or as man assisted by God in more than an ordinary manner; shall the Mediator be spoilt of his Godhead to set up a supposed Kingdom in the Church, different from the civil? He that is the Mediator being God, hath power to subdue his, and his Church's enemies, and to make his foes his footstool; but as Mediator he is only the Church's King, head and governor: why doth Mr. Gillespie shuffle thus? why doth he not speak plainly, and make his oppositions clear, 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 governor of his Church only (where is couched fallacia plurium interrogationum, the word head in a more peculiar sense, may be ascribed to the Church, than King, and governor) he proveth that it is so, by branding those that deny it with Pho●inianisme; but if that be erroneous, here Deodate upon Ezek. 1.26 speaking of the likeness 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 signify 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, & terr●● impleat, sequitur regnum Christi ubique diffusum, for as much as the right hand of God doth fill heaven and earth, it follows that the Kingdom of Christ is spread all over. If therefore Christ as mediator sitteth at the right hand of God, his Kingdom 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 heir of all things. Heb. 1.2. where the state of Christ's mediation, his Prophetical, Priestly, and Kingly office, are at large set out, his humiliation to a lower condition than 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 he 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 than the Angels as the second person in Trinity: now if he 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 been ad idem. Again God is said to put all things under him, whereby it is implied that all things were not under him, before they were put under him, but as the second Person in Trinity; so nothing could be said to be put under him, because they were in that respect always under him: And lastly, nothing is excepted from this subjection, 1 Cor. 15.28. the Son also himself shall be subject to him that put all things under him, so Christ hath dominion over all things, they are put under his feet in such a condition, in such a consideration, as he himself is subject to God, but in the consideration that Christ is the second person of Trinity, so he is not inferior to God the Father, therefore he hath not all things put under his feet as second Person in Trinity.  
Phil. 2.8.9.10. being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross; wherefore God also hath highly exalted him, and given him a name, that in the name of jesus every knee should bow; you see he that was in the form of a servant, was exalted under that description, and so high that every knee should bow to him: but as second Person in Trinity, he was not found in the form of a servant, but as mediator, so he was God in the form of a servant.  
But Mr. Gillespie hath a distinction between, dignity, power, and kingdom, but proveth only a posse, that such a distinction is conceivable, and may be found in earthly Kings, but a posse ad esse in Christ●, non valet consequentia: but here I further note that Mr. Gillespie in the close of his brotherly examination, when he cometh to apply this his distinction to the mediator; he saith, as mediator he exerciseth acts of divine power, and omnipotency over all creatures in the behalf, and for the good of his Church, and restraineth or diverteth, or destroyeth all his Church's enemies, notwithstanding in the 43 page, he denieth any such working to belong to Christ as mediator; but as God, whereby ye may see how weak these grounds are; and how small a matter it is for a Rhetorician to forget himself in the following of an argument.  
There remaineth now that something be said in vindication of Mr. Coleman from the charge of mis-application of two Scriptures.  
The first is the 1 Cor. 12.28. he citeth to prove civil governments in the Church; unto which Mr. Gillespie saith, first if by governments in that plate, Civil Magistrates were understood, yet that place saith not, that Christ hath placed them, then à foreiori, you disclaim by that means any government in this place as officers under Christ. I thought Mr. Gillespie: would not have let go the hold he hath under Christ, for his Church governments from this place so easy: Mr. Coleman need not trouble him false about proving that they were put in the Church under Christ: I hope if in the Church they will be content to be Christ's Vicars, or else if Mr. Coleman will be ruled by me, so as Mr. Gillespie will not urge this for constitution of Church governments, he shall let it go. God hath placed governments in his Church, and if they be meant civil governments, he hath gotten thus much, that civil governor's are in the Church by God's appointment; and then I hope Mr. Gillespie will not deny the room that God hath given them in the Church, upon this ground that God hath nothing to do to place them there, they should have come in by Christ.  
He brings an argument out of Calvin, because the Apostle spoke of such governments as the Church had at that time, but the Church had no civil Christian Magistrates at that time; only the major of that argument wanteth proof, that the Apostle speaketh of such officers as were in the Church in his time only: that cannot be proved; I shall urge some few arguments to the contrary: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not enforce is, seeing that word will signify proposuit or decre●●●, as well as posuit, he hath appointed: and that may take in, not only such officers, the present state of the Church did afford, but also hose as should hear caster, by God's appointment, come to the Church: and this is plain that in sundry places the word doth so signify, as Joh. 15.16. I have ordained you, that you shall go and bring forth fruit, Act. 19.21. Paul purposed, both made by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet both are referred to time to come: and then that which you translate placed, may be rendered, he hath appointed to his Church the execution referred to the providence of God, when he shallbe pleased to afford his Church the enjoyment of these several endowments and gifts: for it is plain, there is in that catalogue, some such as the Church shall not always have; and why not some also, which at that time the Church had not? This cannot be a catalogue of such officers as are at all times necessary to the Church; for then Apostles, might not be mentioned; because the Church is, and long time hath been without them, as workers of miracles.  
2. At that time there were workers of miracles, which did supply the defect of civil Magistrates, which is to worked upon naturals, to induce men to attend upon the means, Act. 8.6. And the people with one accord gave heed unto those things which Philip spoke, hearing, and seeing the miracles which he did.  
Thus much a national covenant, and civil Magistrate, may require of the people, that they will attend upon the means, out of natural principles, Deum esse, & 〈◊〉: in the manner of which worship, so fare as concerneth the external education: from youth, and tradition, instruction of parents, and humane laws, are the foundations and the bounds of national and public worship: and upon this ground the Israelites were commanded to reach their children the Law of God; and God entered into covenant with the father, for the child, as with Abraham: and the same obligation lieth upon Christian parents to instruct their children, Eph. 6.4. And you fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. Which yet they might not, if the doctrine of the Gospel might not be received of the father, for the son, and the father might not require of his son the form of doctrine.  
Saint Paul calleth the doctrine of the Gospel, Rom. 6.7. a form: God be thanked ye have obeyed the form of doctrine, that was delivered unto you, 2. Tim. 1.13. Hold fast the so me of sound words which thou hast heard of me: this is called fides quon cr●dimus, and this may be the obligation of humans society: and God, and Christ, and Scripture, may be agreed on by natural men, even as Idolaters set up their worship; yet if the Scripture be received for the rule, there is a sound form of words, and he that heareth and beleaveth, and obeyeth from the heart, shall be saved, though the Magistrate and Minister should drive on to politic and ambitious ends, yet the believer shall be saved; and this is the assistance and help the Church can have from a civil Magistrate: and how great a mercy is this to God's people when all encouragement shall be given to the preaching of the Gospel? when the lust and riot of a people shall be restrained by the civil Magistrate: men that refuse to hear the word punished in their persons and estates, and thereby for fear of the Magistrate be brought to the means, God must judge of the success, as likewise give it. Compare this with the contrary motions of authority, by fire and sword to suppress the Gospel, and then see whether this be not indeed helps to the Church, which though those times wanted, yet God appointed that after ages should have; and in the mean time did cause men to attend to the means by miracles. I have proved that the people were inclined to hearken to doctrine by miracles, which moveth natural men to flock together to see strange things: if a mount chancke come and tell people be both medicines of strange operations, to cure and kill, to wound and heal, how will people flocks together to hear and see some strange thing? est natura heminum novimtis avids: I have likewise shown you that people may and aught to receive God, and Christ; and Scripture, by public consent: and whatsoever it received by public consent is an act of humane law, and to be acted by the civil Magistrate.  
Now God doth not work miracles, but to supply defect of natural means, when they are wanting: Christ cured, when Physicians could not: maketh wine of water when they had no wine: provided Manna, when they were in the wilderness, and wanted provision, which coased when they enjoyed the provision of the Land. When the Gospel was first, and nations were not converted, than miracles were necessary to cause attention: but after, when nations were converted, which Christ sent out his Disciples to do, with all speed, than there will be no use of miracles: attention and use of means may be agreed upon, the effect of them every man is concerned to look to for his own salvation: and happy are we if we can enjoy the means without Inquisitions, and faggots, and blood.  
And to look nearer into the Text, to see that this was but an appointment, and not a present execution: lie have not here a continued catalogue, but ye have these interruptions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these might be present, and liable to view: than ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to that ye have annexed miracles: they lasted somewhat longer than the Apostles and Prophets: and last ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these may be ordinary gift: healing, if distinguished from miracles, is an ordinary gift: so are divers tongues; and there remaineth no more but helps, governments, and what these helps are, Calvin confesseth he cannot tell: he thinketh they were some officers the Church hath lost: men are mightily troubled for want of officers, but being put both in one case without any conjunction copulative, why they may not belong both to one thing, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not have some influence upon the times and after age; seeing this catalogue is superadditum ecclesia, and the gifts mentioned, not limited by their ends, but only noted as different gifts, to note that all have not the like qualifications: but in Eph. 4.11. there when the Apostle setteth down officers, as means to the ends which in actions and morals have a great influence upon the nature of the thing: he leaveth out helps and governments, and reckoneth only fowr: Apostles, Prophets, Evangelists, and Teachers; all but Teachers employed about the word itself, the foundation, penmen of the word, no more left to us but the Teacher, and he alone with the help of the labours, of the Apostles, Prophets, and Evangelists; for without them they can do nothing: yet there this poor teacher is left alone to perfect the Saints, to perform the work of the Ministry, to edify the body of Christ: here is neither help, nor government, yet all these things done without them.  
Besides in that very place where S. Paul by an induction doth demonstrate that God hath appointed diversities of gifts, reckoneth all the rest, and skippeth over helps, governments, and leaveth them wholly out, which of necessity he must do where he was in his induction to deal with their experience, if none such were to be found at that time, they might tell him you ask us whether all be helps and governments, we see no such thing; we are so far from thinking all governments, that we find none at all, but why otherwise they should be left out I know not seeing they did clearest set forth the difference that one member hath from another (especially to natural men) which was S. Paul's argument, and therefore I think there were none then.  
He hath two other arguments to show the mis-application of this text, but are trifles not worth answer.  
The first is the catalogue of Church officers.  
The Magistrate is behind the Minister.  
Next he citeth Eph. 1.21, 22, 23. to prove that all government is given to Christ, and to him as mediator, and Christ as head of these, is given to the Church: Mr. Gillespie saith this place maketh more against him then for him; something for him by your confession, is the Scripture contrary to itself, in the same place pro and con, The Apostle saith not that Christ is given to the Church a head of all principalities and powers: The brother saith so, and in so saying, he maketh Christ a head to those that are not his body. 1 Is This a very nice exception, the text saith plainly that the power of God shown itself in Christ; 1 in raising him from the dead. 2 In setting him at the right hand of God, which Calvin expoundeth to signify the power which the Father bestowed upon Christ: and further saith that these words of the 21 ver●e far above principality is an exegesis, explaining the right hand of God, the words are, he set him at his own right hand far above principalities, etc. but in 22, he gave him to be head over all things to his Church; he saith not head over principalities, but all things; here is great cause of exception, here is fare above principalities, but not head; here is head of all things, but not principalities: may not he that is fare above be called the chief or head; or may not he that is head of all things, be well called head of Principalities: it is true, disputations do require men to keep close to terms; but in Col. 2.10. ye have the very words, head of all principalities and powers; the brother is to blame for saying so: why may not the brother speak, as St. Paul speaketh; but it seemeth the Commissioner will confute St. Paul inso saying, he shall make Christ head of them that are not his body. Well the Commissioner will not have Christ head of any but his body, than I trust he is not head of your Presbytery, for than he must be head of many that are not of his body; for howsoever men may by rules of charity have the estimation of members of Christ, yet certainly Christ is head of none but his elect; no visible Church can challenge the privilege of being the members of Christ, every faithful man may, but the visible Church cannot; I desire this may be proved, that unbelievers and hypocrites are members of Christ. If in the visible Church if Christ be considered as head of the Church, which doth by his mediation convey the graces of justification and sanctification upon the faithful; so the visible Church is not the body of Christ, as having many members that have no life of grace, nor any such growth as is mentioned, Eph. 4.15. in that argument, that government that Christ hath over the faithful, is truly spiritual, and not of this world, and of this Kingdom he hath indeed no officers, but his Spirit; all these members have immediate union with Christ by faith. As for applying that distinction of the exaltation of Christ in respect of honour and dignity; but not his Kingly office to the interpretation of this text, that Christ is in more honour than any creature; but he executeth his Kingly office as mediator over the Church only; and the Apostle saith only he is far above them: he saith not he is head or King of them. I hope the Commissioner will have the Holy Ghost speak sense, and make the comparison to be made in all these things that he is preferred in, he sitteth nearer the right hand of God, than any principality: you will allow that Christ is here spoken of as mediator, as raised from the dead, and set at the right hand of God the Father: See what the Apostle saith; he saith, he is above principality, in principality; power, in power; might, in might; dominion, in dominion; power and might are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first is right, the other is power to maintain that right; thus the words must be understood if the comparison be artificial, and a due comparison. I hope you cannot deny that all these in any acception, are under the right hand of God, and there Christ as mediator sitteth, and is nearer the right hand of God; in all these respects, he is above them, but not head: but if this had been to be understood above in dignity only, that is in estimation: only this must have been limited to estimation with God, for we all know that he hath no such estimation among many names on earth, which yet he is above even in their own greatness, whensoever he is pleased to make use of that right hand of God, where he is set.  
For that his illustration as he called it, it is rather an aberration from the matter in hand, than any thing toward the manifestation of it; our excellencies, dignities and powers are so derivative, and in estimation only, that they yield us no government at all; no man can so far exceed another as to obtain government by his excellency, without some law or consent of others to bestow it; this is nothing to the interpreter of the place: if all this had no more but expressed the dignity of Christ; what need all this accumulation of words, when all might have been expressed in this word, He is far above all dignities? for though here is a preferring of Christ before rights, and powers, and dominions, yet he hath none of all these but dignities, and these are all in this world, and that which is to come: if ye understand the word World as many do to make room for the Church, he hath no dignity there neither: so all this majesty of words cometh to nothing in this world, and in the end of the world he layeth down all to his Father. But volens, nolens, at last the Commissioner must come to it, Christ is head of principalities: in the place before cited, Col. 2.10. but that is in another sense, not as he is mediator, but only as he is God: and the Apostles meaning is nothing but this, that Christ is true God, doth he not mean also that he is true Christ, as well as that he is true God? and if Christ, doth he not mean that he is mediator? but the Commissioner saith, that in that place the Apostle showeth is true God; doth that follow that speaketh not of Christ as mediator, because he speaketh of him as true God: is not Christ true God as mediator? he teacheth the Collossians not to worship Angels, because servants: but may they not worship Christ as Mediator? yes doubtless they may. Now it is plain that he speaketh of Christ as mediator, as may clearly appear both in the 9 verse and beginning of 10 verse, in him dwelleth the fullness of the Godhead bodily; that in Christ the mediator ye are complete in him, that is as mediator: the text saith, that he is head of principality and power, that proveth that Christ is God, saith Mr. Gillespie, God not mediator? that is no consequence; ye ought not to worship Angels, who are but creatures, because ye are complete in him that is God; and in him that is better than Angels, and is head over them, therefore not as mediator, but as second Person in Trinity? I see no consequence in this collection.  
But it is plainly interpreted in the coloss. 1.15.16.17. how Christ is head of principality and power: It is plain in that place the Apostle speaketh of Christ in whom we have redemption through his blood; that is, as mediator, the image of the invisible God: that is, we have the knowledge of God made known to us in him, Joh. 1.18. that is as mediator, if by communication of properties the creation were attributed to Christ as God; is it therefore denied to him as mediator? well let the Commissioner, acute Philosophari do Deo, and say as God and not as mediator, he did create the world, and together with other things did create principalities and powers: well, if it be not the office of the mediator to create the world: shall it not therefore be in the compass of the mediators office to govern any thing that was created? now here is a new distinction between the person and office of Christ, what kind of division shall this be? shall this be a lawful distribution of Christ's actions? some personal, some official, those things that prove Christ to be God, do by no means belong to the office of Christ: he saith all this is to be understood not of his governing and Kingly office, but to prove that he is true God: I formerly shown that what doth belong to the second Person in Trinity, together with Father, and Holy 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 show of an argument, that Christ hath two Kingdoms, one as God, other as Mediator, and that is taken from the continuation; he hath a Kingdom that he shall lay down unto God his Father: there is another that he shall retain 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 appear that the Kingdom that he shall lay down to God his Father is not over all the world? The laying open of this business will solve the whole knot, and lay the vanity thereof to the view of all the world.  
Christ hath a Kingdom which he will lay down to God his Father, which Kingdom is also called eternal, 2 Pet. 1.11. which is understood of the Kingdom 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 Kingdom of our Lord and Saviour Jesus: in this Kingdom he is sovereign Lord, to none but those unto whom he is also a Saviour: now the word Kingdom is taken divers ways, sometimes for the subjects of the Kingdom, 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 down 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 Kingdom of Christ, because by his mediation hath obtained from the Father that he shall not judge any man according to rigour, 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 wisdom, righteousness, 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 eternal condemnation; then shall all that dispensation of justice cease, which is therefore called the Kingdom of Christ because by his Gospel all shall be judged, and by him, and for him, all that reign 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 employed, seeing he is the wisdom 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 we should not think of any other Lord and governor but him, that we should look for salvation only in him; we acknowledge God to be governor but in the face of the man Christ: but then when Christ shall give up the Kingdom which he hath received, he shall not spoil himself of his Kingdom, but transfer it from his humane nature, to his divine; because we shall then have access to God, whither our infirmity will not now permit us to come; then the veil 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 speak of the visible Church: but shall not men be judged by Christ, for not knowing God, and for disobedience to the Gospel? it is plain, z. Thess. they shall; and the thiefs, and disobedient transgressors, are under government, aswell as more legal, and better subjects.  
But grant, that the Kingdom of Christ were in, and over his Church only, which will never be proved, nor dare I ever grant, but rethoricè, yet what is this for your different government, from the civil? Christ's Kingdom is administered in dextra Dei; and you said Mr. Coleman must prove if the civil Magistrate will be but King under Christ his deputation, may not the like be required of you, Mr. Gillespie? I pray prove any commission issuing out from the Kingly office of Christ: Christ had three offices, his Priestly office finished in offering himself: 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 govern under him in that Kingdom, we read none: Tanta Majestas non convenit Christo homini, saith Calvin upon 1. Cor. 15. And therefore, if the kingdom be such, as man cannot enjoy, it is such, as man cannot execute: and when Christ said, His kingdom was not of this world, be saith, he had other manner of creatures than men: he could procure many Angels, though one were enough to vindicate that kingdom.  
It is plain Christ did delegate officers, to execute his prophetical 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 prophecy he executed himself on earth, as a man, and when he left the earth, deputed officers to execute that office in his absence, till he return to judge in the last day: obedience is due as well to a Prophet, as to a King, nay Kings themselves ought to obey the voice of Prophets. Our Saviour telleth the Disciples sent but to the lost sheep of the house of Israel, Matth. 10. That he that despiseth them, despiseth him: if he will bear it, let us content ourselves. Paul was an elect vessel to carry the name of Christ before Kings, accordingly he doth in the name of Christ direct Kings, to do their offices, as the instruments of God, and commandeth their subjects to obey them: the very word instrument doth imply, that they are in the hand of God, and therefore though instrumenta animalia, nay rationalia, and so capable of an instruction, yet if they work not according to the mind of God, the right hand of God will rule them where Christ also sitteth in majesty.  
If Christ had three offices, let us take heed how we confound them: the office of his prophecy, is to teach: he that will not hear the voice 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 blameless in the day of our Lord Jesus Christ: all transgressors are every where bound over, to answer their offences before Christ at his coming: but summons is the act of the Prophetical office of Christ committed unto us his Ministers: now what reason is it that we preach the necessity of their appearance to answer all their sins, infidelity, impenitency, before Christ, that we should without any commission of Oyer and Determiner, take upon us to censure these that the Gospel 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 work is not dominion, but by the prophecy, and teaching to help saith, 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 do from Christ, then to teach and baptise, which of necessity you must if you employ him jure divino, about government. God forbidden we should leave the word of God, and serve at Tables: the Bishops heretofore did except counsel tables, and you must except consistory tables: or certainly, whether they have tables or no, your consistory employment: for there is as much impediment in that, as in other employments to preaching the word.  
If then I say, this dominion be derived from Christ, though you must make as hard shifts to prove it, as the Pope to derive his authority from Peter: why should those that are the Ministers intermeddle? why should we endeavour to persuade men to make use of this sentence of excommunication, to set the people of God one against another? me thinks our aim 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, he 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 jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same mind, and in the same judgement. For aught I see, here is nothing preached that may bind 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 hereafter, if any such thing do appear out of the word of God. If means 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 himself, as a Church man, and common wealth's man? why should this man choosing a Knight, act, by other principles then in choosing 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 do enjoy this Christian liberty, that nothing is laid upon them but by their own 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 be 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 break that covenant by Christian liberty, or to imagine yourselves not borne under the laws of your Country, because Christians.  
Thus far you are free by Christian liberty to obey parents in the Lord only: when your natural 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 profess 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 be denied the appellation and privilege of a Church? did Christ principally aim 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 Rhetorical sense, and have no literal truth, some of all Nations, not the representative body of a Nation? But if the Parliament will give me leave and such encouragement that I may make it my work, I shall endeavour to make appear 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 honour 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 plain and obvious fallacy, 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 do yield this argument, I am glad they yield no better. I have already shown the sense of Christ laying down his Kingdom 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 be 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, than Christ doth not govern 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 reign till he hath put all his enemies under his feet; and in Act. 2.34.35. Sat thou on my right hand, till I make thy foes thy footstool. Now, saith Mr. Gillespie, When Christ bathe put down all rule, and all authority, and power, and put all his enemies under his feet: then he shall cease to reign as Mediator, but till that be done, he shall reign as Mediator: so that it can never be proved, that the meaning of these words, he hath put all things under his feet, is that, all government is given to Christ as Mediator. Here is great struggling to find out a Kingdom for Christ, as Mediator over the Church only: and this putting all things under his feet, must signify Christ's Kingdom, after the Mediators Kingdom is given up to the Father; because as soon as Christ hath put all things under his feet he reigneth as Mediator no longer.  
For answer to this argument, I say, that until 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, he 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 actual 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 final destruction of death, a putting down of all rule, authority and power, a confusion and destruction of all his enemies: in the latter, God put Christ's 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 down, here they are under him, but there he ●●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 here given him, putteth his enemies only under his feet: here God giveth the right in recompense of his suffering, as Phil. 2. wherefore God hath exalted him, etc. There he executeth his wrath upon his enemies: in the mean time he governeth as mediator, and keepeth off the destruction from the wicked, and confirmeth his people, that they may be blameless in the day of our Lord Jesus Christ.  
The next words furnish Mr. Gillespie with another argument against Mr. Coleman: gave him to be head over all things to his Church. I know not how Mr. Gillespie doth find out his arguments; the words stand for Mr. Coleman still: the gift is given to his Church, or for the help and benefit of his Church: but he was given to be head over all: he is head over none, saith Mr. Gillespie, but his Church. Is this to argue out of Scripture, or rather to deny, and outface the Scripture? the Scripture, saith he, is over all, for the good and benefit of his Church: what good can he do his Church, by an empty dignity, without any government or authority? but if he that hath power over all things be 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 confirm what I say, saith Mr. Gillespie, for the Apostle continuing his speech saith, which is his body, the fullness of him that filleth all in all: he calleth the Church Christ's fullness, in reference to his headship: That seemeth tolerably to come from the Text: but see the fallacy coming after: that which maketh him complete, so far as he is head or King: how cometh this word King in here? Having his Church fully gathered, he hath his complete Kingdom, his perfect body. Then as soon as he hath gotten his Kingdom, he presently layeth down; such a Kingdom scarce worth the name of a Kingdom, that exceedeth not the bounds of his own body, and continueth no longer than he hath got the crown; for Christ's body not complete till the last day. This is very great liberty, that Mr. Gillespie taketh in arguing more than 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: here is Deus sine Deo: as for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory, power, and kingdom: glory, not derived from a Kingdom, I know none; a kingdom, without power and glory, a nominal empty thing; kingdom, power and glory, is nothing but a complete Kingdom. He telleth us, that Christ as Mediator executeth acts of divine power over all creatures in behalf of his Church, if he hath right to do it then he is King, I think: I desire Mr. Gillespie to give us some descriptions of the terms of his division, of kingdom, 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 terms 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 do govern under him, and aught to govern 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 Christ's title; and I hope our Magistrates will not take any thing from us, Christ hath given us: I wish that men would look 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 deal clearly in these points, I wish these points might be decided among ourselves in a candid dispute, rather than 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 baptising? Neg.  
2. Whether he gave any government to the Church at all? Neg.  
3. Whether Ministers have any right to those privileges that are given to the Church more than another Christian? Neg.  
4. Whether a Commonwealth professing the Gospel be a visible Church? Aff.  
5. Whether any member of such a Commonwealth rightly ordered where he hath his consent to making of Civil Laws, may hold himself free from such Laws 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 mind in them, I hope peace may be expected amongst all the members of the Kingdom,  
Which God grant.  
FINIS.