ce of God will judge them according to the rigour of the
law. Must not every jot of the law be fulfilled? And is there not a
necessity that every one undergo the curse and rigour of the law, or else
that the Mediator hath undergone it for them?

Ninthly, He propounds this query, p. 44: "Whether ministers have any right
to those privileges which are given to the church more than another
Christian," and he holds the negative. Now the preaching of the word, the
administration of the sacraments, and the power of the keys, are
privileges given to the church, that is, for the church's good: "For all
things are yours (saith the Apostle), whether Paul, or Apollos," &c., 1
Cor. iii. 21, 22. Therefore, by Mr Hussey's divinity, any other Christian
hath as much right to administer word, sacraments, keys, as the minister.

Come on now to Mr Coleman's errors in divinity, not to repeat what was
expressed in my _Nihil Respondes_, but to take off the _Male Dicis_ in the
main points.

Tenthly, The tenth heterodoxy shall therefore be this, That whatsoever is
given to Christ, he hath it not as the eternal Son of God. Into this ditch
did Mr Coleman first fall, and then Mr Hussey, p. 25, after him. I said
this tenet leadeth to a blasphemous heresy. For the better understanding
whereof let it be remembered what I did promise in my _Nihil Respondes_,
p. 11, in reply to his proposition, "That which is given to Christ he hath
it not as God. This (said I) is in opposition to what I said, p. 45,
concerning the headship and dignity of Christ, as the natural Son of God,
the image of the invisible God, Col. i. 15, and, p. 43, of the dominion of
Christ, as he is the eternal Son of God. This being premised," &c. Mr
Coleman, without taking the least notice of that which I did purposely and
plainly premise, begins to speak of God _essentially_; and that if
something may be given to Christ as God, then something may be given to
God, and then God is not absolutely perfect, &c., _Male Dicis_, p. 13, 14.
Thus he turneth over to the essence and nature of God what I spake of the
Second Person in the Trinity, or of Christ as he is the eternal Son of
God. Was not the question between him and me, Whether the kingdom and
dominion over all things may be said to be given to Christ as he is the
eternal Son of God. This is the point which he did argue against, because
it takes off his argument first brought to prove that all government, even
civil, is given to Christ