Sermon Preached 27 August 1645, Examination
A Brotherly Examination of some passages of Mr. Colemans late Sermon upon Job 11.20. as it is now Printed and published: By which he hath to the great offence of very many, endeavoured to strike at the very root of all Spiritual and Ecclesiasticall Government, contrary to the Word of God, the solemn League and Covenant, other reformed Churches, and the Votes of the Honourable Houses of Parliament, after advice had with the Reverend and Learned Assembly of Divines.
I Have before touched this purpose in the third branch of the third Application of my second Doctrine: and did in my Sermon in the Abbey Church, expresse my thoughts of it at some length. But as I was then unwilling to fall upon such a Controversie so publickly, & especially in a Fast Sermon, if that which I intend to examine had not been as publikly and upon the like occasion delivered: So now in the publishing, I have thought good to open my mind, concerning this thing distinctly, and by itselfe. That which had been too late to be preached after Sermon, is not too late to be Printed after Sermon. Others (upon occasion offred) have given their testimony against his Doctrine; And I should think my self unfaithful in the Trust put upon me, if upon such an occasion I should be silent in this businesse: and I beleeve no man will think it strange, that a peece of this nature and strain get an Answer: and I go about it, without any disrespect either to the person or parts of my Reverend Brother. OnelyOnly I must give a testimony to the truth when I hear it spoken agai…st, and I hope his Objections have made no such impression in any mans mind, as to make him unwilling to hear an Answer. Come we therefore to the particulars.
Foure rules were offered by the Reverend Brother, as tending to Unity, and to the healing of the present Controversies about Church-Government. But in truth his cure is worse than the disease: and instead of making any agreement, he is like to have his hand against every man, and every mans hand against him.
The first Rule was this. Est…blish as few things Jure Divino as can well be. Which is by Interpretation, as little fine gold, and as much drosse as can well be.Psal 12.6. The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times. What you take from the Word of God is fine gold tried in the fire. Rev. 3.18.But an holy thing of mans devising is the drosse of silver. Can he not be content to have the drosse purged from the silver, except the silver it self be cast away? The very contrary rule is more sure and safe, which I prove thus.
If it be a sin to diminish or take ought from the Word of God, in so much that it is forbiden under pain of taking away a mans part out of the Book of Life and out of the holy City: then as many things as are to be established Jure Divino, as can well be. But it is a sin to diminish or take ought from the Word of God, in so much that it is forbiden under pain of taking away a mans part out of the book of life, and out of the holy City. Therefore as many things are to be established Jure Divino, as can well be.
It must be remembred withall. 1. That the question is not now whether this or that form of Church-Government be Jure Divino? but whether a Church-Government be Jure Divino? Whether Jesus Christ have thus far revealed his will in his Word, that there are to be Church-censures, and those to be dispenced by Church-Officers? The Brother is for the Negative of this Question. 2 Neither is it stood upon by any (so far as I know) that what the Parliament shall establish concerning Church-Government, must be established by them Jure divino. If the Parliament shall in a Parliamentary and Legislative way establish that thing which really and in it self is agreeable to the Word of God, though they do not declare it to be the will of Jesus Christ, I am satisfied, and I am confident so are others. This I confesse, that it is incumbent to Parliament-Men, to Ministers, and to all other Christians, according to their vocation and interest, to search the Scriptures, and thereby to info… their own and other mens Consciences, so as they may do in faith what they do in point of Church-Government, that is, that they may know they are not sinning, but doing the will of God: And it ought to be no prejudice nor exception against a Form of Church-Government that many learned and godly Divines do assert it from Scripture, to be the will of God. And why should Jus divinum be such a Noli me tangere? The reason was given: This was the onelyonly thing that kindered union in the Assembly, (saith he) Two parties came biased, The Reverend Commissioners from Scotland, were for the Jus Divinum of the Presbyteriall; The Independents for the Congregationall Government. How should either move? Where should they both meet? If it was thus, how shall he make himself blamelesse, who made union in the Assembly, yet more difficult, because he came byased a third way, with the Erastian Tenents? And where he asketh, where the Independents and we should meet? I answer, in holding a Church-Government Jure Divino, that is, that the Pastors and Elders ought to suspend or excommunicate (according to the degree ofthe offence) scandalous sinners. Who can tell, but the purging of the Church from scandals, and the keeping of the Ordinances pure (when it shall be actually seen to be the great thing endeavoured on both sides) may make union between us and the Independents more easie than many imagine. As for his exception against us, who are Commissioners from the Church of Scotland, Grotii Apologet. cap. 5. Extranci autem quorum maximus …sse debu…rat usus in p…ce conciliandâ, ex partium alicrâ erant conqus…sit…. Et infra …osa mandata externis data damma ionum Remonstrantium prae se serebant, ut & orationes habitae ante …aulum cognitam. The Arminians in their Examen censurae cap. 25 p. 86.…87. hold this as a necessarie qualification of those that are admitted into Synods, that they be not stricted to any Church, nor to any Confession of Faith.I thank God its but such, yea not so much as the Arminians di d object against the forrai…ne Divines who came to the Synod of Dorti. They complained that those Divines were pre-ingaged and byased in regard of the judgement of those Churches from which they came: And that therefore they did not help but hinder union in that Assembly. And might not the Arrians have thus excepted against Alexander, who was ingaged against them before he came to the Councell of Nice? Might not the N…storians have made the same exception against Cyrill, because he was under an engagement against them, before he came to the Councell of Ephesus? Nay, had not the Jewish. Zealots, the very same objection to make against Paul and Barnabas, who were ingaged (not in the behalf of one Nation, but of all the Churches of the Gentiles) against the imposition of the Mosaicall Rites, and had so declared themselves at Antioch, before they came to the Synod at Jerusalem? Act. 15.2. It's not fault to be engaged for the truth, but against the truth: It's not blame-worthy, but praise-worthy to hold fast so much as we have already attain'd unto.In our first paper presented to the Grand Committee. Nothwithstanding we, for our part, have also from the beginning professed, That we are most willing to hear and learn from the Word of God, what needeth futher to be reformed in the Church of Scotland?
The second rule which was offered in that Sermon, was this; Let all precepts, held out as divine Institutions, have clear Scriptures, &c. let the Scripture speak expressely, (saith he.) I answer; The Scripture speaks in that manner, which seemed fittest to the wisdom of God, that is, so as it must cost us much searching of the Sripture, as men search for a hid treasure, before we find out what is the good and acceptable and perfect will of God concerning the Government of his Church. Will any Divine in the world deny that it is a divine truth, which by necessarie consequence is drawn from Scripture, as well as that which in expresse words and syllables is written in Scripture? Are not divers Articles of our profession, for instance the Baptisme of Infants necessarily and certainly proved from Scripture, although it make no expresse mention thereof in words and syllables? But let us hear what he hath said concerning some Scriptures (for he names but two of them) upon which the Acts of Spirituall or Ecclesiasticall Government have been grounded. That place, 1 Cor. 5. takes not hold (saith he) on my conscience for excommunication, and I admire that Mat. 18. so should upon any. It's strange that he should superciliously passe them over without respect to so great a cloud of witnesses in all the Reformed Churches, or without so much as offering any answer at all to the arguments which so many learned and godly Divines of old and of late have drawn from these places for excommunication; which if he had done, he should not want a Reply. In the meantime, he intermixeth a politick consideration into this debate of divine right. I could never yet see (saith he) how two co-ordinate governments exempt from superiority and inferioritie, can be in one State. I suppose he hath seen the co-ordinate Governments of a Generall, and of an Admirall; or if we shall come lower, the Governments of parents over their children, and masters over their servants, though it fall often out, that he who is subject to one man as his master, is subject to another man as his father. In one ship there may be two coordinate Governments, the Captain governing the Souldiers, the Master governing the Mariners. In these and such like cases, you have two co-ordinate governments, when the one Governor is not subordinate to the other. There is more subordination in the Ministers and other Church-Officers toward the civil Magistrate. For the Ministers of Christ must be in subjection to the Magistrate; & if he be not, he is punishable by the Law of the Land as well as any other Subject. The persons and estates of Church-officers and all that they have in this world is subject to civill Authoritie. But that which is Chri…s and not ours, the royall prerogative of the King of Saints, in governing of his Church, according to his own will, is not subject to the pleasure of any man living. But the Reverend Brother might well have spared this. It isnot the Independency of the Church-Government upon the civil Government, which he intended to speak against. It is the very thing it self, a Church-Government, as is manifest by his other two rules.
I come therefore to his next, which is the third rule, Lay no more …urthen of government upon the shoulders of Ministers, then Christ hath plainly laid upon them. He means none at all, as is manifest not onelyonly by his fourth rule, where he saith, that he finds no institution of other Governments beside Magistracy, but also by the next words, The Ministers have other work to do, saith he, and such as will take up the whole man: He might have added this one word more, that without the power of Church-government, when Ministers have done all that ever they can, they shall not keep themselves nor the Ordinances from pollution. Before I proceed any further, let it be remembred when he excludes Ministers from Government: First, it is from spirituall or ecclesiasticall Government, for the question is not of civill Government. Secondly, he excludes ruling Elders too, and therefore ought to have mentioned them with the Ministers, as those who are to draw the same yoke together, rather then to tell us of an innate enmity between the Clergie and the Laity. The keeping up of the names of the Clergy and Laity savoureth more of a domineering power, then any thing the Brother can charge upon Presbyteries.Bellarm. de Cler. l. 3. c. 1. It is a point of Controversie between Bellarmine and those that writ against him, he holding up, and they crying down those names, because the Christian people are the foreign the heritage of the Lord, as well as the Ministers. Thus much by the way of that distinction of names. And for the thing it self, to object an innate enmity between the Ministers of the Gospel and those that are not Ministers, is no lesse then a dishonouring and aspersing of the Christian Religion. To return, you see his words tend to the taking away of all Church-Government out of the hands of Church-Officers. Now may we know his reasons? He fetcheth the ground of an Argument out of his own heart; I have a heart (faith he) that knews better how to be governed, then govern. I wish his words might hold true in a sence of plyablenesse and yeelding to Government. How he knows to govern I know not; but it should seem in this particular he knows not how to be governed: For after both Houses of Parliament have concluded, That many particular Congregations shall be under one Presbyteriall Government; he still acknowledgeth no such thing as Presbyteriall Government. I dare be bold to say, He is the first Divine in all the Christian world that ever advised a State to give no government to Church-Officers, after the State had resolved to establish Presbyterian Government. But let us take the strength of his Argument as he pretendeth it. He means not of an humble p…iablenesse and subjection (for that should ease him from his fear of an ambitious ensnarement, and so were contrary to his intention) but of a sinfull infirmity and ambition in the heart, which makes it fitter for him and others to be kept under the yoke, then to govern. And thus his Argumentation runs, Might I measure others by my self, and I know not why I may not (God fashions mens hearts alike; and as in water face answers face, so the heart of man to man)I ingeniously professe, I have a heart that knows better how to be governed, then govern: I fear an ambitious ensnarement, and I have cause; I see what raised Prelacy and Papacy to such a height, &c. The two Scriptures will not prove what he would. The first of them, Psal. 33.15. He fashioneth their hearts alike, gives him no ground at all, except it be the homonomy of the English word alike, which in this place noteth nothing else but foreign, all mens hearts are alike in this, that God fashioneth them all, and therefore knoweth them all aeque or alike (that is the scope of the place.foreign una simul From foreign u…ire.) The Hebrew Jachad is used in the same sence, Ezra 4.3. We our selves together will build; they mean not they will all build in the like fashion, or in the same manner, but that they will build all of them together, one as well as another. So Psal. 2.2. The rulers take counsell together, Jer. 46.12, they are fallen both together. The other place, Prov. 27.19. if you take it word by word as it is in the Hebrew is thus, As in water faces to faces, so the heart of man to man. Our Translators adde the word answereth, but the Hebrew will suffer the negative reading, As in waters faces answer not to faces. The Septuagints read, As faces are not like faces, so neither are the hearts of men alike. The Chaldee paraphrase thus, As waters and as countenances which are not like one another, so the heart of the sons of men are not alike. Thus doth Master Cartwright in his judicious Commentary give the sense, As in the water face doth not answer fully to face, but in some sort, so there may be a conjecture, but no certain knowledge of the heart of man.Maldonat & Mercerus. But let the Text be read affirmatively, not negatively, what shall be the sence? Some take it thus, A mans heart may be someway seen in his countenance, as a face in the water.Melanchton. Others thus, As a face in the water is various and changeable to him that looketh upon it, so is the heart of man inconstant to a friend that trusteth in him.Jansenius Diodati. D. Jermin. Others thus, As a man seeth his own face in the water, so he may see himself in his own heart or conscience. Others thus, As face answereth face in the water, so he that looketh for a friendly affection from others, must shew it in himself. It will never be proved that any suchthing is intended in that place, as may warrant this argumentation: There is such a particular corruption in one mans heart, for instance, Ambition, which makes him unfit to be trusted with Government; therefore the same corruption is in all other mens hearts: even as the face in the water answereth the face out of the water so just, that there is not a spot or blemish in the one but it is in the other. I am sure Pan! taught us not so, when he said, In lowlinesse of minde let each esteeme other better then themselves, Phil. 2.3. Nay, the Brother himself ha…h taken off the edge of his own Argument (if it had any) in his Epistle printed before his Sermon, where speaking of his Brethren, from whose judgement he dissenteth in point of Government, he hath these words, Whose wisdom and humility (I speak it confidently) may safely be trusted with as large a share of Government as they themselves desire. Well, but suppose now the same corruption to be in other mens hearts, that they are in great danger of an ambitious insnarement, if they be trusted with Government. Is this corruption onelyonly in the hearts of Ministers, or is it in the hearts of all other men? I suppose he will say in all mens hearts; and then his Argument will conclude against all civill Government. Last of all, admit that there be just fears of abusing the Power and Government Ecclesiasticall; let the persons to be intrusted with it be examined, and the power it self bounded according to the strictest rules of Christ. Let abuses be prevented, reformed, corrected. The abuse cannot take away the use, where the thing it self is necessary. Why might he not have satisfied himself without speaking against the thing it self. Once indeed he seemeth to recool, and faith, OnelyOnly I would have it so bounded, that it might be said, Hitherto shalt thou come, and here shalt thou stay thy proud waves; yet by and by he passeth his own bounds, and totally renounceth the Government to the civill Power, which I shall speak to anon. But I must first ask, Whence is this fear of the proud swelling waves of Presbyteriall Government? where have they done hurt? Was it upon the coast of France, or upon the coast of Holland, or upon the coast of Scotland? or where was it? Or was the dashing upon Terra in cognita? He that would forewarn men to beware of Presbyteriall usurpations, (for so the Brother speaking to the present Controversie about Church-Government must be apprehended) and to make good what he …aith, fals upon the stories of Pope Paul the 5. and of the Bishop of Canterbury, is not a little wide from the mark. I should have expected some examples of evils and mischiefs which Presbyteriall Government hath brought upon other reformed Churches.
Well, the Reverend Brother hath not done, but he proceedeth thus; I…n as the King of Sodomes speech to Abraham, Give me the persons, ta…eth … the goods; So say I, Give us Doctrine, take you the Government as … said: Right Honourab. c, give me leave to make this request in the behalf of the Ministery, give us two things and we shall do well; 1 Give us earning; And 2 Give us a competency.
This cals to …inde a Story which Clemens Alexandrinus tells us;Paedag. lib. 2. cap. 12. When one had painted Helena with much gold, Apelles looking upon it, Friend, (saith he) when you could not make her fair, you have made her rich; Learning and competency do inrich: The Jesuites have enough of both, but that which maketh a visible Ministeriall Church to be beautifull as Tirzah, comely as Jerusalem: That which maketh fair the outward face of a Church, is Government and Discipline, the removing of scandals, the preserving of the Ordinances from pollution. He had spoken more for the honour of God, and for the power of godlinesse, if he had said this in the behalf of the Ministery, It were better for us to want competency and helps to learning, then to partake with other mens sins, by admitting the scandalous and prophane to the Lords Table; his way which he adviseth, will perhaps get …s an able Ministery, and procure us honour enough, as he speaketh, but (sure) it can neither preserve the purity, nor advance the power of Religion, because it putteth no black mark upon prophanesse and scandall in Church Members, more then in any others: The King of Sodoms Speech cannot serve his turn, except it be turned over, and then it will serve him as just as any thing, thus, Give us the goods, take you the persons, (or the souls, as the He…rew and the Chaldee hath it) Give us a competency, saith he, here he asketh the goods, Take you the Government, here he quitteth the persons or souls to be governed onelyonly by the civill power; however, as at that time Abraham would take nothing that was not his own, insomuch as he answered the King of Sodome, Gen. 14.23.I will not take from a thred, even to a shoe latchet, and I will not take any thing that is thine: So this Parliament, I trust, shall be so counselled and guided of the Lord, that they will leave to the Church, what is the Churches, or rather to Christ what is Christs:Vers. 32. And as A…raham had lift up his hand to the most high God, to doe that; so have the Honourable Houses, with hands lifted up to the most high God, promised to do this.
And now seeing I have touched upon the Covenant, I wish the Reverend Brother may seriously consider, whether he hath not violated the Oath of God, in advising the Parliament to lay no burden of Government upon Church Officers, but to take the Government of the Church wholly into their own hands. In the first Article of the solemn League and Covenant, there is thrice mention made of the Government of the Church; and namely, That we shall indeavour the Reformation of Religion in the Kingdoms of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches. Where observe,
1. The extirpation of Church-Government is not the Reformation of it. The second Article is indeed of things to be extirpated; but this of things to be preserved and reformed. Therfore, as by the Covenant Prelacy was not to be reformed, but to be abolished: so by the same Covenant Church Government was not to be abolished, but to be reformed.
2. Church-Government is mentioned in the Covenant as a Spirituall, not a Civill thing. The matters of Religion are put together; Doctrine, Worship, Discipline, and Government: The Priviledges of Parliament come after, in the third Article.
3. That Clause, according to the Word of God, implieth, that the Word of God holdeth forth such light unto us, as may guide and direct us in the Reformation of Church-Government.
4. And will the Brother say, that the example of the best reformed Churches leadeth us his way, that is, To have no Church-Government at all distinct from the Civil Government?
And so much concerning his third Rule.
The fourth was this: A Christian Magistrate, as a Christian Magistrate, is a Governor in the Church. And who denieth this? The Question is, Whether there ought to be no other Government in the Church, beside that of the Christian Magistrate. That which he driveth at, is, That the Christian Magistrate should leave no power of Spirituall Censures to the Elderships. He would have the Magistrate to do like the rich man in the Parable, who had exceeding many Flocks and Herds, and yet did take away the little ewe-lamb from the poor man, who had nothing save that. The Brother saith, Of other Governments besides Magistracie, I finde no institution; of them I d…, Rom. 13.1, 2. I am sor…y he sought no better, else he had found more. Subjection and obedience is commanded, as due, not onelyonly to Civil, but to Spirituall Governors, to those that are over us in the Lord, 1 Thes. 5.12. So 1 Tim. 5.17. Let the Elders that ru…e well, be counted worthy of double honour. Heb. 13.7. Remember them which have the rule over you, who have spoken to you the Word of God. Vers. 17. Obey them that have the rule over you, and submit your selves; for they watch for your souls. And what understandeth he by him that ruleth, R…m. 12.8? If the judgement of Gua…ther and Bullinger have any weight with him (as I suppose it hath) they do not there exclude, but take in, under that word, the ruling Officers of the Church.
But now in the close, let the Reverend Brother take heed he hath not split upon a Rock, and taken from the Magistrate more then he hath given him. He saith, Christian Magistrates are to manage their Office under Christ, and for Christ. Christ hath placed governments in his Church, 1 Cor. 12.28, &c. I finde all Government given to Christ, and to Christ as Mediator (I desire all to consider it) Eph. 1.3. last vers. and Christ as Head of these given to the Church. If this be good Divinity, then I am sure it will be the hardest task which ever he took in hand, to uphold and assert the Authority either of Pagan or Christian Magistrates.
First, he lets the Pagan or Infidel Magistrate fall to the ground, as an Usurper who hath no just title to reign, because all Government is given to Christ and to him as Mediator: But which way was the Authority of Government derived from Christ, and from him as Mediator, to a Pagan Prince or Emperour?
Next, he will make it to fare little better with the Christian Magistrate: For if the Christian Magistrate be the Vice-gerent of Christ, and of Christ as Mediator; and if he be to manage his office under and for Christ; then the Reverend Brother must either prove from Scripture, that Christ, as Mediator, hath given such a Commission of Vice-gerent-ship and Deputy-ship to the Christian Magistrate; or otherwise acknowledge that he hath given a most dangerous wound to Magistracie, and made it an empty title, claiming that power which it hath no warrant to assume.
God and Nature hath made Magistrates, and given them great Authority: But from Christ as Mediator they have it not.
I finde in Scripture, that Church-Officers have their power from Christ as Mediator, and they are to manage their Office under and for Christ, and in the Name of the Lord Jesus Christ do we assemble our selves together, Matth. 18. 20. in his Name do we preach, Luke 24.47. Acts 4.17, 18. and 5.28.44. and 9.27. In his Name do we baptize, Act. 2.38. and 4.12, 16. and 19.5. In his Name do we excommunicate, 1 Cor. 5.5. But I do not find in Scripture that the Magistrate is to rule, or to make Laws, or to manage any part of his Office in the Name of the Lord Jesus Christ. And as the Mediator hath not any where given such a Commission and power to the Magistrate: so, as Mediator, he had it not to give: For he was not made a Judge in Civil affairs, Luke 12.14 and his Kingdom is not of this world, Job. 18.36. How can that power which Christ as Mediator hath not received of the Father, be derived from Christ to the Christian Magistrate? I know that Christ, as he is the eternall Son of God, and thought it no robbery to be equall with God, doth with the Father and the holy Ghost reign and rule over all the Kingdoms of the sons of men. He that is Mediator, being God, hath, as God, all power in heaven and earth, (and this power was given to him, Matth. 28.18. both by the eternall Generation, and by the declaration of him to be the Son of God with power, when he was raised from the dead, Rom. 1.4. even as he said to be begotten, when he was raised again, Act. 13.33. he had relinquished and laid aside his Divine Dominion and Power, when he had made himself in the form of a servant; but after his Resurrection it's gloriously manifested.) And so he that is Mediator, being God, hath power to subdue his and his Churches enemies, and to make his foes his footstool.Religion…s Christianae b…evis Institutio, …nno, 1634. ca. 23. Qud …st regium munus? Ref. Est munus ipsi à Deo commissum omnes creaturas intelligentia praeditas, as imprimis homines & ex iis collectam, summa c…in auctoritate … potestate gubernandi. Iac. Martini Synops. relig. Photin. cap. 23 … non negomus Christo jam ad dextr…m Dei sedenti subjecta esse omnia, inimicos que ipsi subjici… … siab ellum pedum suorum, &c. Praprie tamen d…citur Rex suae Ecc…esiae, uti etiam Ecclesia, proprie Joquendo ejus regnum est Sic enim de ipso vat cinatus est Zecharias, cap. 9. v 9. &c. Vnde … cum Me…e…r ferro osstium Christi Regium defiaimus, quo Christus ciues suos Verbi … vio usque ad mundi fiacra colligit, consque praeclaris donis ornat, contra hostes (in quorum medio domitatur) sortiter defendis, as …and… aeterna gloria & honore coronat. Fr. Gomar. Aral. prop. Obad. vers ult. Is autem Jesus Christus, in N.T. exhibitus Rex. Qui ut cum Patre habet … generale omnipotentiae: it a habet speciale, de quo bic agitur, mediationis. But as Mediator he is onelyonly the Churches King, Head and Governor, and hath no, other Kingdom. The Phatinians have defined the Kingly Office of Christ thus. It is an Office committed to him by God, to govern with the highest authority and power all creatures endued with understanding, and especially men, and the Church gathered of them. But those that have written against them have corrected their definition in this particular, because Christ is properly King of his Church onelyonly.
As for those two Scriptures which the Brother citeth, they are extremely misapplied. He citeth. 1 Cor. 12.28, to prove that Christ hath placed Civil Governments in his Church. If by the Governments or Governors there mentioned, be understood the Civil Magistrates; yet that place saith not that Christ hath placed them, but that God hath done it.
Next, the Apostle speaks of such Governors as the Church had at that time; but at that time the Church had no godly nor Christian Magistrates. This is Calvins argument, whereby he proves that Ecclesiasticall, not Civil Governors, are there meant.
Thirdly, I ask, How can we conceive that Civil Government can come into the Catalogue of Ecclesiastical and Spiritual Administrations? for such are all the rest there reckoned forth.
Lastly, the Brother, after second thoughts, may think he hath done another disservice to the Magistrate, in making the Magistracy to be below and behinde the Ministery. The Apostle puts them in this order: God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, after that Miracles, then gifts of Healings, Helps, Governments, &c. How makes the Brother this to agree with his Interpretation?
Next, he citeth Eph. 1.21, 22, 33. to prove that all Government is given to Christ, and to him as Mediator; and Christ, as head of these, given to the Church. But this place maketh more against him then for him: for the Apostle saith not that Christ is given to the Church as the Head of all Principalities and Powers. The Brother saith so; and in saying so, he makes Christ a Head to those that are not of his Body.
The Apostle saith far otherwise, that God gave Christ to be the Head over all things to the Church, which is his Body; which the Syriack readeth more plainly, And him who is over all, he gave to be the Head to the Church. He is a Head to none but the Church: but he who is Head to the Church is over all, God l…sed forever, Rom. 9.5. yea, even as man, he is over or above all. The very Humane nature of Christ which was raised from the dead, being set at the right hand of the Majesty of God, is exalted to a higher degree of honour and glory, then either man or Angel ever was, or ever shall be: So that he that is Head of the Church, is over all, because he doth not onelyonly excell his own members, but excell all creatures that ever God made. It is one thing to say that Christ is exalted to a dignity, excellency, preeminence, majesty, and glory, far above all Principality, and Power, and Might, and Dominion: Another thing to say that Christ is head of all Principalities and Governments, and as Mediator excerciseth his Kingly Office over these. The Apostle saith the former, but not the latter.
Shall I need to illustrate this distinction? Is there any thing more known in the world? Will any say, that he who excels other men in dignity, splendor, honour, and glory, must therefore reign and rule over all those whom he thus excels?
The Apostle saith indeed, in another sense, that Christ is the Head of all Principality and Power, Col. 2.10. But that is spoken of Christ not as he is Mediator, but onelyonly as he is God: And the Apostles meaning in those words is nothing but this; That Christ is true God, saith Tosanus; That he is Omnipotent, saith Gualther; That he, being the naturall Son of God, is together with the Father Lord of all things, saith Bullinger.
That this is the meaning, will soon appear:
1. From the scope of the place, which is to teach the Colossians not to worship Angels, because they are but servants, and the Son of God is their Lord and Head.
2. The Apostle expounds himself, how Christ is the Head of all Principality and power, Col. 1.15, 16, 17. Who is the image of the invisible God, the first-born of every creature: For by him were all things created that are in heaven, and that are in the earth, visible and invisible, whether they be thrones, ord…minions, or principalities or powers: All things were created by him, and for him; and he is before all things, and by him all things consist. Now all this is without controversie, to be understood, not of the Office, but of the Person of Jesus Christ; not of his governing and Kingly Office, as he is Midiator, but to prove that he is true and very God. Therefore Beza, Zanchius, Gualther, Bullinger, T…ssanus, M. Bayne, and divers other Interpreters upon the place, do generally agree, that the Apostle, vers. 15.16, 17, speaks of the dignity and excellency of the Person of Jesus Christ, proving him to be true God; and that vers. 17. he cometh to speak of his Office, as he is Mediator: And be is the Head of the Body, the Church, &c. So that we may distinguish a twofold Headship of Jesus Christ. One, in regard of his Godhead; and so he is Head of all Principality and Power: Another in regard of his Office of Mediatorship; and so he is Head of the Church onelyonly. The present Question is of the later, not of the former. The former is common to the Son of God, with the Father and the holy Ghost: The latter is proper to Christ God and man. The former shall continue for ever: The latter shall not continue for ever. The former doth not necessarily suppose the latter; but the latter doth necessarily suppose the former. Christ can reign as God, though he reign not as Mediator; but he cannot reign as Mediator, and not reign as God. The object of the former is every creature: the object of the latter is the Church gathered out of the world.
This digression concerning the Headship of Jesus Christ, may for the future prevent divers Objections. So I shall return.
And now (I desire all to consider it) there is not one word in those three last verses of Eph. 1.P. Martyr. loccom class 2. cap. 17 p. 293. regnare interdum accipi quasi sit, excellere, eminere prae caeteris, & summum locum tenere. Ac ista significatione Christus perpetuo regnabit. Sin vero dicamus regnare idom quod officia Regis exercere, &c. Christus non semper reguabit Zanchius in Eph. 1.271. expounds the latter part of that verse of the eternity of Christs Kingd…me: but he addes, F…crit regnand. hoc modo quo j…; egnat, tanquam Mediator. which will give any ground for that which the Brother with so much confidence averreth. Vers. 21. affordeth this Argument against him. The Honour and Dignity of Jesus Christ there spoken of, hath place not onelyonly in this world, but in that which is to come. But the Kingdom and Government which is given to Christ as Mediator, shall not continue in the world to come (for when Christ hath put his enemies under his feet, he shal deliver up the Kingdom to the Father, and reign no longer as Mediator, 1 Cor. 15.24, 25.) Therefore the Government given to Christ, as he is Mediator, cannot be meant in that place, but the dignifying, honouring, preferring and exalting of Christ, to a higher degree of glory then either man or Angel.
Come on now, and see whether vers. 22. maketh any whit more for him; He hath put all things under his feet; that is, saith Zanchius, all things but the Church, which is his Body. But this must be meant in respect of the Decree and foreknowledge of God, as Hierome expounds the place; and so doth the Scripture expound it self, Heb. 2.8. But now we see not yet all things put under him. 1.15.25. He must reign till he hath put all his enemies under his feet. Acts 2.34, 35 Sit thou on my right hand till I make thy foes thy footstool. Now when Christ shall have put down all Rule, and all Authority and Power, and shall put his enemies under his feet; then he shall cease to reign any more as Mediator (which I have even now proved:) But before that be done, he reigns 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 in this world is given to Christ as Mediator: And whoever saith so, must needs acknowledge, that Christs exercising of government (as he is Mediator) over all Principalities and Powers, shall continue after all things shall be put under his feet; Or that Christ shall not govern as Mediator, till all things be put under his feet; which is so contrary to the Apostles meaning, that Christ shall then cease to reign as Mediator.
The next words, And he gave him to be the Head over all things to the Church, do furnish another Argument against him. Christs Headship and his Government as Mediator, are commensurable, and of an equall extent. Christ is a Head to none but to his Church: Therfore no Government is given to him as Mediator, but the Government of his Church.
The last verse doth further confirm that which I say: For the Apostle continuing his speech of the Church, saith, Which is his Body, the fulnesse of him that f…lleth all in all. He cals the Church Christ fulnesse, in reference to his Headship, that which makes him full and compleat so far as he is a Head or King: Having his Church fully gathered, he hath his compleat Kingdom, his perfect Body; and this being done, he wants nothing, so far as he is Mediator. So that the holy Ghost doth here as it were on purpose anticipate this Opinion, lest any should think all C…l Government is given to Christ as Mediator. Though, as God, he filleth heaven and earth; yet, as Mediator, his filling of all in all extends no further then his Body, his Church▪ which is therefore called his fulnesse.
Finally, to avoid the mistake of this place, and upon the whole matter; let these three things be well distinguished, in the Mediator Jesus Christ. 1. His foreign or foreign his eminence and highnesse in respect of the glory and majesty he is exalted to, far above whatsoever is highest among all the creatures. 2. His foreign the power, by which he can, and doth by degrees, and will more and more subdue his and his Churches enemies, and dash them in pieces like a potters vessel, and break them with a rod of Iron. 3. His foreign, his Kingly Power, by which he exerciseth acts of Government. These three are distinguished in an earthly King, the first two being of a larger extent then the third. The conclusion of that prayer which our Lord taught his disciples, doth distinguish the same three in God. Thine is the kingdom, and the power, and the glory. Now these being distinguished in the Mediator Jesus Christ, I conclude with these three distinct Assertions (the truth whereof I hope I have made to appear.) 1. As Mediator, he is exalted and dignified above all creatures, and his glory is above all the earth. 2. As Mediator, he exerciseth acts of divine power and omnipotency over all creatures, in the behalf of, and for the good of his Church, and restraineth, or diverteth, or destroyeth all his Churches enemies. 3. As Mediator, he is King, Head, and Governour to none but his Church: Neither was all Government put in his hand, but the Government of the Church onelyonly.
I could enlarge my self further against that most dangerous Principle, That all Government, even that which is Civil, is given to Christ, and to him as Mediator. But let these things suffice for the present. The Reverend Brothers opinion will finde better entertainment among the Jews, who expect a Temporall Monarchy of the Messiah; and among Papists, who desire to uphold the Popes Temporall Authority over Kings, as Christs Vicegerent upon earth.
Die Iovis 28. Aug. 1645.
IT is this day Ordered by the Lords in Parliament assembled, That Mr Gillespie who preached yesterday before their Lordships in the Ab'ey Church Westminster, it being the day of the publique Fast, is hereby thanked for his great pains he took in the said Sermon: And desired to Print and publish the same, which is onelyonly to be done by Authority under his hand.
Jo. Brown Cleric. Parliament.
I Appoint Robert Bostock to Print this Sermon.
Geo. Gillespie.
FINIS.
End of the text · George Gillespie, Sermon Preached 27 August 1645 (1646)