Part 31 (2/2)

Whosoever do not manage their office and authority under Christ, and for Christ, they manage it under the devil, and for the devil; for there is no middle-either Christ or Belial: he that is not with me is against me.

But, according to the opinion of the Commissioner, Christian magistracy doth not manage the office and authority thereof under Christ, and for Christ.

Therefore,-

He believes I shall be hard put to it to give the kingdom a clear and satisfactory answer. It is well that this is the hardest task he could set me.

The truth is, his syllogism hath _quatuor terminos_, and is therefore worthy to be exploded by all that know the laws of disputation. Those words in the proposition, ”under Christ, and for Christ,” can have no other sense but to be serviceable to Christ, to take part with him, and to be for the glory of Christ, as is clear by the confirmation added, ”He that is not with me is against me.” But the same words in the a.s.sumption must needs have another sense, ”Under Christ, and for Christ;” that is, _vice Christi_, in Christ's stead. For that which I denied was, That magistracy is derived from Christ as Mediator, or that Christ as Mediator hath given a commission of vicegerents.h.i.+p and deputys.h.i.+p to the Christian magistrate to manage his office and authority under, and for him, and in his name; as is clear in my examination, p. 42. Nay, Mr Coleman himself, a little before his syllogism, p. 19, takes notice of so much. His words are these: ”The Commissioner saith, Magistracy is not derived from Christ: I say, Magistracy is given to Christ to be serviceable in his kingdom; so that, though the Commissioners a.s.sertion be sound (which in due place will be discussed), yet it infringeth nothing that I said.” Now then, _qua fide_ could he, in his argument against me, confound these two things which he himself had but just now carefully distinguished? If he will make anything of his syllogism he must hold at one of these two senses. In the first sense it is true that all are either for Christ or against Christ; and it is as true that his a.s.sumption must be distinguished. For, _de facto_, the Christian magistrate is for Christ when he doth his duty faithfully, and is against Christ if he be unfaithful. But, _de jure_, it holds true universally, that the Christian magistrate manageth his office under and for Christ; that is, so as to be serviceable for the kingdom and glory of Christ. In the second sense (which only concerneth me) taking ”under and for Christ,” to be in Christ's stead, as his deputies or vicegerents, so his a.s.sumption is lame and imperfect, because it doth not hold forth my opinion clearly. That which I did, and still do hold, is this: That the civil magistrate, whether Christian or pagan, is G.o.d's vicegerent, who, by virtue of his vicegerents.h.i.+p, is to manage his office and authority under G.o.d, and for G.o.d; that is, in G.o.d's stead, and as G.o.d upon earth: but he is not the vicegerent of Christ as Mediator, neither is he, by virtue of any such vicegerents.h.i.+p, to manage his office and authority under Christ, and for Christ; that is, in Christ's stead, and as Christ Mediator upon earth. This was and is my plain opinion (not mine alone, but of others more learned), and Mr Coleman hath not said so much as yo? to confute it. So much for the a.s.sumption. But in the same sense I utterly deny his proposition, as being a great untruth in divinity; for the sense of it can be no other than this: Whosoever do not manage their office and authority in Christ's stead, or as deputies and vicegerents of Christ, as he is Mediator, they manage it in the devil's stead, as the devil's deputies and vicegerents. Now I a.s.sume pagan magistrates do not manage their office as the deputies and vicegerents of Jesus Christ, as he is Mediator, therefore as the devil's deputies. Which way was the authority derived to them from Christ as Mediator? Mr Coleman, p. 19, saith in answer to this particular, formerly objected, that Christ is rightful king of the whole earth, and all nations ought to receive Christ, though as yet they do not. But this helpeth him not. That which he had to show was, that the pagan magistrate, even while continuing pagan and not Christian, doth manage his office as Christ's deputy and vicegerent; if not, then I conclude by his principles, a pagan magistrate is the devil's deputy and vicegerent, which is contrary to Paul's doctrine, who will have us to be subject for conscience' sake, even to heathen magistrates, as the ministers of G.o.d for good, Rom. xiii. 1-7. By the same argument Mr Coleman must grant that generals, admirals, majors, sheriffs, constables, captains, masters, yea, every man that hath an office, is either Christ's vicegerent, or the devil's vicegerent, than which what can be more absurd?

I might, beside all these, show some other flaws in his divinity, as, namely, p. 9 and 13, he doth not agree to this proposition, that ”the admitting of the scandalous and profane to the Lord's table, makes ministers to partake of their sins;” and he supposeth that ministers may do their duty, though they admit the scandalous; but of this elsewhere.

HIS ABUSING OF THE HONOURABLE HOUSES OF PARLIAMENT.

Most honourable senators, I humbly beseech you to look about you, and take notice how far you are abused by Mr Coleman.

1. While he pretendeth to give you more than his brethren, he taketh a great deal more from you, and, so far as in him lieth, even shaketh the foundation of your authority. The known tenure of magistracy is from G.o.d.

He is the minister of G.o.d (for good, and the powers that are, are ordained of G.o.d, saith the Apostle). The magistrate is G.o.d's vicegerent; but now this brother seeketh a new tenure and derivation of magistracy, which takes away the old. He told in his sermon, p. 27: ”Christ hath placed governments in his church, 1 Cor. xii. 28; of other governments besides magistracy I find no inst.i.tution, of them I do, Rom. xiii. 1, 2. I find all government given to Christ, and to Christ as Mediator (I desire all to consider it), Eph. i. 21-23; and Christ as head of those given to the church.” Here you have these three in subordination, G.o.d, Christ, and the Christian magistrate. G.o.d gives once all government, even civil, to Christ, and to him as Mediator. Well, but how comes it then to the magistrate? Not straight by a deputation from G.o.d. Mr Coleman's doctrine makes an interception of the power. He holds that G.o.d hath put it in Christ's hands as Mediator. How then? The brother holdeth that Christ, as Mediator, hath inst.i.tuted and placed the Christian magistrate, yea, and no other government, in his church. This was the ground of my answer, p. 42, that he ”must either prove from Scripture, that Christ, as Mediator, hath given such a commission of vicegerents.h.i.+p and deputys.h.i.+p to the Christian magistrate, or otherwise acknowledge that he hath given a most dangerous wound to magistracy, and made it an empty t.i.tle, claiming that power which it hath no warrant to a.s.sume.” I added: ”As the Mediator hath not anywhere 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 xii. 14; 'And his kingdom is not of this world,' John xviii. 36.” Now, but what reply hath he made to all this? Page 19, he saith, Granting it all to be true and sound, yet it infringeth not what he said. ”The commissioner (saith he) saith magistracy is not derived from Christ.” I say, ”Magistracy is given to Christ to be serviceable in his kingdom.” But by his good leave and favour, he said a great deal more than this, for he spake of Christ's being head of all civil governments, and his placing these in his church as he is Mediator. Yea, that fourth rule delivered by him in his sermon, did hold forth these a.s.sertions: 1. That G.o.d gave all government, even civil, to Christ, and to him as Mediator; 2. That Christ, as Mediator, hath power and authority to place, and subst.i.tute under and for him, the Christian magistrate; 3. That Christ hath placed and inst.i.tuted civil governments in his church, to be under and for him, as he is Mediator; 4. That the Christian magistrate doth, and all magistrates should, manage their office under and for Christ (that is, as his vicegerents), he being, as Mediator, head of all civil government. Now instead of defending his doctrine from my just exceptions made against it, he resileth, and having brought the magistrate in a snare, leaves him there. He endeavours to vindicate no more but this, That magistracy is given to Christ to be serviceable in his kingdom. But if he had said so at first, I had said with him, and not against him, in that point; and if he will yet hold at that, why doth he, p. 19, refer my a.s.sertion to further discussion?

Secondly, He hath abused the Parliament in holding forth that rule to them in his sermon, ”Establish as few things _jure divino_ as can well be.” And yet now he is made, by strength of argument, to acknowledge, p. 5, that this is a good rule, ”Establish as many things _jure divino_ as can well be.”

Thirdly, I having stated the question to be not whether this or that form of church government be _jure divino_, but whether a church government be _jure divino_; whether Christ hath thus far revealed his will in his word, that there are to be church censures, and those to be dispensed by church-officers. I said the brother is for the negative of this question, p. 32. This he flatly denieth, p. 5, 6, whereby he acknowledgeth the affirmative, that there is a church government _jure divino_, and that Jesus Christ hath so far revealed his will in his word, that there are to be church censures, and those to be dispensed by church-officers. But how doth this agree with his sermon? ”Christ hath placed governments in his church. Of other governments (said he) beside magistracy I find no inst.i.tution, of them I do.” Is magistracy church government? Are magistrates church officers? Are the civil punishments church censures? Is this the mystery? Yes, that it is. He will tell us anon that the Houses of Parliament are church officers; but if that bolt do any hurt I am much mistaken.

Fourthly, He professeth to subscribe to the votes of Parliament concerning church government, p. 11; and yet he still pleadeth that all ecclesiastical government is merely doctrinal, p. 11, the Parliament having voted that power to church-officers which is not doctrinal (as I showed before). And he adviseth the Parliament to keep wholly in their own hands the corrective part of church government, p. 14, though the Parliament hath put into the hands of elders.h.i.+ps a power of suspension from the sacrament, which is corrective.

Fifthly, He did deliver, in that sermon before the honourable House of Commons, divers particulars, which being justly excepted against, and he undertaking a vindication, yet he hath receded from them, or not been able to defend them, as that concerning two co-ordinate governments in one kingdom; and his argument concerning the fear of an ambitious ensnarement in ministers, these being by me infringed, he hath not so much as offered to make them good.

Sixthly, Having acknowledged, under his own hand, that he was sorry he had given offence to the reverend a.s.sembly, and to the Commissioners from Scotland, he now appealeth to the Parliament, and tells us they are able to judge of a scandalous sermon, and they thought not so of it, p. 3. I know they are able to judge of a scandalous sermon: that they thought not so of it, it is more than I know or believe. However I know they have a tender respect to the offence of others, even when themselves are not offended, and so they, and all men, ought to do according to the rule of Christ. For his part, after he had acknowledged he had given offence, it is a disservice to the Parliament to lay over the thing upon them. For my part, I think I do better service to the Parliament in interpreting otherwise that second order of the House, not only desiring, but enjoining Mr Coleman to print that sermon,-as near as he could,-as he preached it.

This was not, as he takes it, one portion of approbation above all its brethren (for I shall not believe that so wise an auditory was not at all scandalised at the hearing of that which was contrary both to the covenant and to their own votes concerning church government, nor at that which he told them out of the Jewish records, that ”Hezekiah was the first man that was ever sick in the world, and did recover”); but, as I humbly conceive it was a real censure put upon him, his sermon being so much excepted against and stumbled at, the honourable House of Commons did wisely enjoin him to print his sermon, that it might abide trial in the light of the world, and lie open to any just exceptions which could be made against it abroad, and that he might stand or fall to himself.

Seventhly, He abuseth the Parliament by arrogating so much to himself, as that his sermon ”will, in the end, take away all difference, and settle union,” p. 3; and that his _Model_ will be, when he is dead, ”the model of England's church government,” as he saith in his postscript. Whether this be _prophesying_ or _presuming_ I hope we are free to judge. And what if the wisdom and authority of the honourable Houses, upon advice from the reverend and learned a.s.sembly, choose another way than this? Must all the synodical debates, and all the grave parliamentary consultations, resolve themselves into Mr Coleman's way, like Jordan into _Mare Mortuum_.

Eighthly, He doth extremely wound the authority of Parliament in making their office to be a church office, and of the same kind with the minister's office. P. 14, ”Do not I hold ministers church officers?” And a little after, ”I desire the Parliament to consider another presbyterian principle that excludes your honourable a.s.sembly from being church officers.” If so, then the offices of the magistrate and of the minister must stand and fall together; that is, if the nation were not Christian the office of magistracy should cease as well as that of the ministry. And if he make the magistrate a church officer, he must also give him ordination, except, with the Socinians, he deny the necessity of ordination.

HIS ABUSING THE REVEREND a.s.sEMBLY OF DIVINES.

Whereas I had objected that his sermon had given no small scandal and offence, he replieth, p. 3, ”But hath it given offence? To whom? I appeal to the honourable audience.” Is this candid or fair dealing, when he himself knew both that he had given offence, and to whom? I shall give him no other answer but his own declaration which he gave under his hand after he had preached that sermon:-

”For much of what is reported of my sermon I utterly deny; and refer myself to the sermon itself. For what I have acknowledged to be delivered by me, although it is my judgment, yet, because I see it hath given a great deal of offence to this a.s.sembly and the reverend Commissioners of Scotland, I am sorry I have given offence in the delivery thereof. And for the printing, although I have an order, I will forbear, except I be further commanded.-THO. COLEMAN.”

Page 33, I had this pa.s.sage: ”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 of the 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 work endeavoured on both sides), may make union between us and the Independents more easy than many imagine.” What reply hath he made to this? P. 6, ”Sure I dream (awake then); but I will tell you news: The Presbyterians and Independents are (he should have said _may be_) united; nay, more, the Lutherans and Calvinists; nay, more yet, the Papist and Protestant; nay, more than so, the Turk and Christian.” But wherein? ”In holding that there is a religion wherein men ought to walk.” No, Sir. They must be united upon the like terms; that is, you must first have Turks to be Christians, and Papists to be Protestants; and then you must have them as willing to purge the church of scandals, and to keep the ordinances pure. We will never despair of an union with such as are sound in the faith, holy in life, and willing to a church-refining and sin-censuring government in the hands of church officers. In the meanwhile, it is no light imputation upon the a.s.sembly to hint this much, that the harmony and concord among the members thereof, for such a government as I have now named (though in some other particulars dissenting), can no more unite them than Turks and Christians, Papists and Protestants, can be united.

And now I will tell you my news: The Presbyterians and Independents are both equally interested against the Erastian principles.

<script>