acknowledge that Christ hath such an universal dominion and lordship over all things as God the Father, but only that he ruleth over all things as Mediator. Now for answer to that which Mr Hussey, p. 26, 27, allegeth, to prove that Christ, as Mediator, reigneth over all things: first, he tells us out of Diodati, that Christ is Head of the church, and King of the universe; and out of Calvin, that the kingdom of Christ is over all, and filleth heaven and earth. But who denieth this? That which he had to prove is, that Christ, as Mediator, is King of the universe, and, as Mediator, his kingdom is spread over all; and when he hath proved that, he hath another thing to prove, that the universality of Christ's kingdom, as he is Mediator, is to be understood not only in an ecclesiastical notion, that is, so far as all nations are or shall be brought under the obedience of the gospel, but also in the notion of civil government, that is, that Christ reigns as Mediator over all creatures, whether under or without the gospel; and that all civil power, principality and government whatsoever in this world, is put in Christ's hand as Mediator. If, therefore, he will argue, let him argue so as to conclude the point. The next objection he maketh is from Heb. i. 2, Christ, as Mediator, is made "heir of all things." But I answer, Christ is heir of all things, 1. As the eternal Son of God, in the same respect as it is said of Christ in the next words of the same verse, that he made the world; and thus he may be called heir of all things by nature, even as Col. i. 15, he is called "the first-born of every creature." 2. He is heir of all things as Mediator, for the heathen and all the ends of the earth are given him for an inheritance, Psal. ii. 8; but that is only church-wise; he shall have a catholic church gathered out of all nations, and all kings, and people, and tongues, and languages shall be made to serve him. Moreover, Mr Hussey objecteth from Heb. ii. 8, and 1 Cor. xv. 28, that God hath put all things under Christ's feet as he is Mediator. Ans. As this is not perfectly fulfilled in this world, but will then be fulfilled when "Christ shall have put down all rule, and all authority and power:" so in the measure and degree wherein it is fulfilled in this world, it concerneth not men only, but all the works of God's hands: Heb. ii. 7, "Thou crownedst him with glory and honour, and didst set him over the works of thy hands;" which is taken out of the eighth Psalm, ver. 6, 7, " Thou hast put all things under his feet, all sheep and oxen," &c. Now how is it that the Apostle applieth all this to Christ? How doth Christ rule over the beasts, fowls, fishes? Calvin, in 1 Cor. xv. 27, 28, answereth, Dominatur ergo, ut omnia serviant ejus gloriæ,-He ruleth, so as all things may serve for his glory. So, then, all things are put under Christ's feet as he is Mediator, both in regard of his excellency, the dignity and glory unto which he is exalted, far above all the glory of any creature, and in respect of his power and over-ruling providence, whereby he can dispose of all things so as may make most for his glory. But it is a third thing which Mr Hussey hath to prove, namely, that Christ, as Mediator, exerciseth his office and government over all men as his subjects, and over all magistrates as his deputies, yea, over all things, even over the reasonable creatures; for, by his arguing, he will have Christ, as Mediator, to govern the sheep, oxen, fowls, and fishes; all things, as well as all persons, being put under Christ's feet. But in the handling of this very argument, Mr Hussey yields the cause :— "God is said to put all things under him (saith he), 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." Is not this all one for substance with that distinction formerly cited out of Polanus, of a twofold kingdom of Christ: one natural, as he is the second person in the Trinity, another donative, as he is Mediator? Lastly. Mr Hussey argueth from Phil. ii. 8—10: Christ, as Mediator, is exalted to have a name above every name, that at the name of Jesus every knee may bow. Ans. Here is indeed a dignity, glory, and power, as Diodati saith, above all things, but yet not a government or kingdom, as Mediator; for those who must bow the knee to Christ, are not only things in heaven, that is, angels, and things in earth, that is, men, but also things under the earth, that is, devils; yet devils are none of the subjects of Christ's kingdom as he is Mediator. Therefore this text proves not a headship or government over all (which Mr Hussey contends for), but a power over all. I will here anticipate another objection, which is not moved by Mr Hussey. It may be objected from 1 Cor. xi. 3, " That the head of every man is Christ." I answer, 1. Some understand this of Christ as God, and as the Creator of man. And if it be said that the latter clause, the "head of Christ is God," is meant of Christ as Mediator, and not as God: yet Martyr tells us out of Chrysostom, that all these comparisons and subordinations in this text are not to be taken in "Yet they in subjection to him, but in the third respect, the relation is only between Christ and his church, as between king and kingdom, so that the thing in difference is that which Mr Hussey hath not proved, namely, that Christ, as Mediator, doth not only excel all things in glory, and exercise a supreme power and providence over all things for his own glory, and his church's good (neither of which is denied), but that he also is as Mediator, King, Head, and Governor of the universe, and hath not only the government of his church, but all civil government put in his hand. When Mr Hussey, p. 28, saith, that I denied, p. 43, what this distinction yieldeth, namely, that Christ, as Mediator, exerciseth acts of divine power in the behalf and for the good of his church, it is a calumny; for that which I denied, p. 43, was concerning the kingdom, not the power. My words were these: "But, as Mediator, he is only the church's King, Head, and Governor, and hath no other kingdom." Yea himself, p. 26, speaking to these words of mine, noteth that I did not say, that as Mediator he hath no such power; how cometh it to pass that he chargeth me with the denying of that which himself, but two pages before, had observed that I deny it not? one and the same sense. 2. I grant also that Christ may be called the head of every man, not only in respect of his godhead, but as Mediator; that is, the head of every man in the church, not of every man in the world; for the apostle speaks, de ordine divinitus sancito in ecclesiæ corpore mystico, as Mr David Dickson (an interpreter who hath taken very good pains in the textual study of Scripture) saith upon the place. I shall clear it by the like forms of speech, Jer. xxx. 6, "Wherefore do I see every man with his hands on his loins ?" Luke xvi. 16, "The kingdom of God is preached, and every man presseth into it ;" 1 Cor. xii. 7, "The manifestation of the Spirit is given to every man to profit withal;" Heb. ii. 9, "Jesus did taste death for every man.' none of these places are meant of every man in the world. 3. Yea, in some sense Christ, Well, but, p. 43, he desires from me a as Mediator, may be called the head of every further clearing of my distinction, "kingman in the world; that is, in respect of dom, power, and glory," and that I will dignity, excellency, glory, eminence of place, show from Scripture how it agreeth to quia in hoc sexu ille supra omens eminet, Christ. I shall obey his desire, though it saith Gualther, or because no man had parity was before easy to be understood, if he had or equality of honour with Christ; so Martyr been willing enough to understand. Soloand Hunnius. The English Annotations say mon did excel all the kings of the earth in that Christ is the head of every man, “in wisdom, riches, glory, and honour, 2 Chron. as much as he is the first-begotten among i. 12, and herein he was a type of Christ, many brethren.” Which best agreeth with Psal. lxxxix. 27, "I will make him my my second answer. first-born, higher than the kings of the But for taking off all these, and for pre-earth:" but as Solomon was only king of venting of other objections, that one distinction will suffice, which I first gave in examining Mr Coleman's sermon. In the Mediator, Jesus Christ, there is, 1. "Yepox or dóza, dignity, excellency, honour, glory, splendour. 2. Aúvapes, his mighty power, by which he is able to do in heaven and earth whatsoever he will. 3. Bartheía, his kingdom, and kingly office or government; which three, as they are distinguished in God, "thine is the kingdom, and the power, and the glory," why not in the Mediator also? In the first two respects, Christ, as Mediator, is over all things, and so over all men, and so over all magistrates, and all Israel, and was not, by office or authority of government, a catholic king over all the kingdoms of the world, nor all other kings Solomon's vicegerents or deputies, so Jesus Christ, as Mediator, is only the church's King, and is not King or Governor of the whole world, nor civil magistrates his vicegerents, though he excel them all in dignity, glory, and honour. Again, David did subdue, by power, divers states, provinces, and kingdoms, and make them tributary: but was David king of the Philistines, and king of the Moabites, and king of the Syrians, and king of the Edomites, because he smote them and subdued them? 2 Sam. viii. Nay it "And is added in that very place, ver. 15, David reigned over all Israel, and David executed justice and judgment unto all his people." (And this is one argument to prove that those subdued and tributary territories were not properly under the government of Israel, because Israel was not bound to extirpate idolaters out of those lands, but only out of the holy land. See Maimonides de Idolol, cap. 7, sect. 1, with the annotation of Dionysius Vossius.) So Christ, who was set upon the throne of David, doth, as Mediator, put forth his divine and irresistible power in subduing all his church's enemies, according to that, Psal. ii. 9, "Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel;" Rev. xvii. 14, "The Lamb shall overcome them, for he is Lord of lords, and King of kings." But this vis major, this restraining, subduing power, makes not Christ, as Mediator, to be King and Governor, not only of his church, but of the whole world beside. Yea, the power of Christ is over all things, as well as all persons; over all beasts, fowls, and fishes; Heb. ii. 7, 8, compared with Psal. viii. 7, 8; yea, his power is over devils, meant by things under the earth, Phil. ii. 10. Wherefore it cannot be said, that Christ, as Mediator, is King, Head and Governor of all those whom he excelleth in glory, or whom he hath under his power, to do with them what he will. It is a strange mistake when Mr Hussey, p. 43, objecteth against this distinction, that a kingdom without power and glory, is a nominal empty thing. Surely there may be a kingly right and authority to govern where there is little either power or glory. But this is nothing to my distinction, which doth not suppose a kingdom without power and glory, nor yet power and glory without a kingdom, but only that the kingdom and government is not to be extended to all those whom the king excelleth in glory (for then one king that hath but little glory shall be subject to a king that hath much glory), or over whom the king exerciseth acts of power (for then the king shall be king to his and his kingdom's enemies). I verily believe that this distinction, rightly apprehended, will discover the great mistakes of that supposed universal kingdom of Christ, as Mediator, reigning over all things, and the civil magistrate as his vicegerent. CHAPTER VI. WHETHER JESUS CHRIST, AS MEDIATOR AND HEAD OF THE CHURCH, HATH PLACED THE CHRISTIAN MAGISTRATE TO HOLD AND EXECUTE HIS OFFICE UNDER AND FOR HIM, AS HIS VICEGERENT. THE ARGUMENTS FOR THE AFFIRMATIVE DISCUSSED. Mr Hussey is very angry at my distinctions and arguments which I brought against Mr Coleman's fourth rule, insomuch that, in his reply to me, he spendeth very near two parts of three upon this matter, from p. 16 to 44, having passed over sicco pede much of what I had said of other points in difference. Come now, therefore, and let us try his strength in this great point. He holds that Christ, as Mediator, hath placed the Christian magistrate under him, and as his vicegerent, and hath given him commission to govern the church, which, if he or any man can prove from the word of God, it will go far in the decision of the Erastian controversy, though this is not all which is incumbent to the Erastians to prove; for, as I first replied to Mr Coleman's fourth rule, the question is, Whether there be not some other government instituted and appointed by Jesus Christ to be in his church beside the civil government? And if it should be granted that Christ, even as Mediator, hath committed, delegated, and instituted, civil government in his church, yet they must further prove that Christ hath committed the whole and sole power of church government to the magistrate, and so hath left no share of government to the ministry. But I can by no means yield that so much contended for vicegerentship of the Christian magistrate, and his holding of his office of and under Christ, as he is Mediator. Mr Coleman in his Re-examination, p. 19, was fearful to set his foot upon so slippery ground. He was loath to adventure upon this assertion, that magistracy is derived from Christ, as Mediator, by a commission of deputation and vicegerentship (which yet did necessarily follow upon the fourth rule which he had delivered in his sermon). Wherefore he made a retreat and held him at this: "That magistracy is given to Christ to be serviceable in his kingdom." But out steps Mr Hussey and boldly avers a great deal more. I much mistake if he shall not be made either to make a retreat, as Mr Coleman did, or to do worse. in the church; that is, being within, not without the church, yet, as parents or masters, they are not church governors. 2. I can also admit that the Christian magistrate governeth the church; and if this had been the concession, which is more than the other, it could not have helped him. For how doth the magistrate govern the church? Not qua a church, but qua a part of the commonwealth, as learned Salmasius distinguisheth, Appar. ad lib. de Primat., p. 292, 300; for the commonwealth is not in the church, but the church in the commonwealth, according to that, Rev. ii., the church in Smyrna, the church in Pergamos, the church in Thyatira. And suppose all that are members of the commonwealth to be also church members, yet, in an universal spread of the gospel, the church is governed by the magistrate as it is a commonwealth, not as it is a church. Every soul must be subject to the higher powers, church officers, church members, and all, but the First of all, this part of our controversy is to be rightly stated. The question is not, 1. Whether the magistrate be God's deputy or vicegerent, and as God upon earth; for who denies that? Nor, 2. Whether the magistrate be Christ's deputy, as Christ is God, and as he exerciseth an universal dominion over all things, as the Father and the Holy Ghost doth? Here likewise I hold the affirmative. Nor, 3. Whether the Christian magistrate be useful and subservient to the kingdom of Jesus Christ, even as he is Mediator and King of the church; for in this also I hold the affirmative; that is, that as every man in his own calling, parents, masters, servants, merchants, soldiers, &c., being Christians, so the magistrate in his eminent station, being a Christian, is obliged to endeavour the propagation of the gospel, and the good and benefit of the church of Christ. But the question is, Whether the Christian magistrate be a governor in the church vicerolovrov, qua tale, and кa' ő, quo ad, is Christi, in the room and stead of Jesus Christ, as he is Mediator? Or (which is all one) whether the rise, derivation, and tenure of Christian magistracy be from Jesus Christ under this formal consideration, as he is Mediator and Head of the church? Or (which is also the same), Whether Jesus Christ, by virtue of that authority and power of government which, as Mediator and as God-man, he received of the Father, hath substituted and given commission to the Christian magistrate to govern the church in subordination to him, as he governeth it in subordination to his Father? In all these Mr Hussey is for the affirmative, I am for the negative. Let us hear his reasons. First, p. 16, he argueth from my concession: "A Christian magistrate is a governor in the church," said Mr Coleman. This understood sano sensu I admitted. "Now (saith Mr Hussey), if the church be Christ's kingdom, surely such as govern in it must receive commission from him; which commission (saith he) must be in this form: Christ the Mediator, King of his church, doth appoint kings and civil magistrates to govern under him." Let him find this commission in Scripture, and I shall confess he hath done much. Neither doth any such thing follow upon my concession. For, 1. It is one thing to govern in the church, another thing to govern the church. Christian parents, masters of colleges, and the like, are governors not any ecclesiastical or spiritual, but a human and civil relation. But whereas Mr Hussey addeth, that the gospel is the law by which Christ will judge all the world: "If all the world be under the law of Christ, then the kingdom of Christ must needs reach over all the world:" His proofs are mere mistakes. He cites 2 Thess. i. 7, 8, Christ shall come "in flaming fire, to take vengeance on all them that know not God, and that obey not the gospel of our Lord Jesus Christ;" but, in that place, they that obey not the gospel are those disobedient persons to whom the gospel was preached. He cites also Rom. ii. 16, "Judge all the world according to my gospel;" but the text saith not so it saith, the secrets of men, not all the world. Wherefore, as the Apostle there saith of the law, ver. 12, so say I of the gospel, as many as have sinned without the gospel, shall also perish without the gospel; and as many as have sinned under the gospel, shall be judged by the gospel. Secondly, He draweth an argument the strength whereof is taken from Psal. ii. 8, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession ;" and from 1 Tim. vi. 15, our Lord Jesus Christ is said to be " King of kings, and Lord of lords:" Jesus, Christ, being names that agree to him only as Mediator. Ans. Christ, as Mediator, hath right to N the whole earth, and all the kingdoms of the world, not as if all government (even civil) were given to Christ (for in this kind he governeth not so much as any part of the earth, as he is Mediator), which was the thing he had to prove; but it is meant only of his spiritual kingdom, which is not of this world, and in this respect alone it is that Christ, as Mediator, hath right to the government of all nations: he hath jus ad rem, though not in re. As for that title, 'King of kings, and Lord of lords," it may be understood two ways: First, as Christ is the eternal and natural Son of God, the eternal Wisdom of God, by whom "kings reign, and princes degree justice," Prov. viii. 15, 16; which is spoken of Christ, as he was the Father's delight, and as one brought up with him before the foundation of the world, ver. 22-30. Neither can the names of Jesus and Christ prove that what is said there must needs be meant of him as Mediator. Mark how well-grounded Mr Hussey's arguments are. Jesus sat at meat in Simon the Pharisee's house, Luke vii. 37; Jesus wept for Lazarus, because he loved him, John xi. 35, 36. Must we needs therefore say that, as Mediator, he sat at meat in the Pharisee's house, and, as Mediator, he wept for Lazarus? Christ is the Son of David, Matt. xxii. 42. Must we therefore say that, as Mediator, he is the Son of David? Christ is "God over all, blessed for ever," Rom. ix. 5. Must we therefore say that this is meant of Christ only as Mediator? What is more ordinary than to use the names of Jesus and Christ, when the thing which is said is meant in reference to one of the natures? Secondly, Christ is "King of kings, and Lord of lords," even as Mediator: not in Mr Hussey's sense, as if kings had their commission from Christ, and did reign in his stead, as he is Mediator; but in the sense of the Hebraism, Vanity of vanities," that is, most vain; Holy of holies," that is, most holy; so "King of kings, and Lord of lords," that is, the most excellent glorious King of all others the excellency, splendour, dignity, and majesty of kings, may be compared without any subordination. Drusius, Proterit, lib. 3, upon this very place which Mr Hussey objecteth, saith that this form of speech, "King of kings, and Lord of lords," was taken from the Persians and Assyrians, who called a great king, King of kings, and lord of lords. 66 66 Thirdly, "The kingdom of Christ (saith Mr Hussey), 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.""" But, 1. I throw back the argument. Christ's kingdom and his prophecy are commensurable; therefore, as his prophecy is not actually extended to all nations, except successively as the gospel cometh among them, so his kingdom, as he is Mediator, is extended no farther than the church, not to all nations. 2. His argument therefore is a miserable fallacy, a dicto secundum quid ad dictum simpliciter. Christ's prophecy is extended to all nations successively, and when the gospel comes among them, therefore his kingdom is simply extended to all nations, and is not bounded within the church only." Fourthly, He tells us, p. 17, "If kings may be called holy, if their offices may be accounted holy offices, or not sinful, they must be held of and under Christ. Ans. If he mean holy, in opposition to civil, human, worldly, secular, I deny the office of kings to be holy; if he mean holy, in opposition to sinful, unlawful, unholy (as it seems he doth), then I confess the office of kings is lawful, not sinful, and themselves are holy when sanctified. But this proves not that they hold their office of and under Christ, more than carters or cobblers hold their office of and under Christ. I am far from making a parallel between the magistrate and these; but this I say, Mr Hussey's plea for the magistrate is no other than agreeth to these. And where he addeth out of Calvin, "Kings have place in the church and flock of Christ, and are not spoiled of their crown and sword, that they may be admitted into the church;" this, in reference to the conclusion he driveth at, is no more than if he had argued thus, "Carters and cobblers have place in the church and flock of Christ, and are not necessitated to quit their secular calling that they may be admitted into the church of Christ; therefore they hold their offices of and under Christ." Fifthly, He argueth thus: "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. xiii. 4." Ans. 1. His proposition is most false, and will never be proved. 2. If this argument hold good, then the pagan magistrate |