that the Guides in the Church have not a Despotical but Oeconomical Power onely (a) John 1.23 Matth 3.11 1 Cor. 3.5 21. 2 Cor. 1.1.24 4.5 5.20 1 Pet. 5.1 Matth. 28.18 being not Lords oveâ— Châ—ists heritage but stewards and ministers of Christ and of the Church the Dominion and Law-giving Power being reserved to Christ alone as â—he onely Head of the Church But in the other State he hath given Lordly Power Authority and Dominion unto men (b) Luke 22.25 John 17.10 1 Pet. 2.13 2. Though both agree in this that Man is the common Subject of them bâ—th yet with this difference Man by Nature being a Reasonable and Sociable Creature capable of Civil Order is or may be the Subject of Civil Power and State But Man by Grace called out â—f the world to fellowship with Jesus Christ and with his People is the onely Subject of Church-power yet so as the Outward man of Church-members is subject to the Civil Power in common with other men whilest their Inward man is the subject of Spiritual Order and Administrations 3. Though they both agree in this that God is the Efficient and Author of them both and that by Christ yet not eadem ratione For God as the Creator and Governour of the world is the Author of Civil Order and Administrations But God as in Covenant with his People in Christ is the Author of Church-Administrations So likewise Christ as the Essential Word and Wisdome of God creating and governing the World is the Efficient and Fountain of Civil Order Administrations (c) Joh. 1.1 3 10 Col 1.17 Heb. 1.2 3. Prov 8.15 But as Mediator of the New Covenant Head of the Church (d) Eph. 1.22 5.23 4.8 11. he establisheth Ecclesiastical Order 4. Though they both agree in this that they have the same last End viz. The Glory of God yet they differ in their next Ends for the next End of Civil Order and Administrations is The Preservation of Humane Societies in outward Honour â—ustice and Peace But the next Ends of Church Order and Administrations are The Conversion Edification and Salvation of Souls Pardon of Sin Power against Sin Peace with God c. 5. Hence ariseth another Difference about the Objects of these different States for though both agree in this that they have the common Welfaâ—â— for their aime and scope yet the things about which the Civil Power is primarily conversant are Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.4 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life as Goods Lands Honour the Liberties and Peace of the outward man The things whereabout the Church Power is exercised are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.1 The things of God as the Souls and Consciences of men the Doctrine and Worship of God the Communion of the Saints Hence also 1. They have different Laws 2. Different Officers 3. Different Power whereby to reduce men to Order according to their different Objects and Ends. Now that a just harmony may be kept between these two different Orders and Administrations two Extremes must be avoided 1. That they be not confounded either by giving the Spiritual Power which is proper to the Church into the hand of the Civil Magistrate as Erastus would have done in the matter of Excommunication If any Magistrate should presume to thrust himself by his Authority or otherwise into a Work which properly belongs to a Church-Officer let him remember what befell Saul and Vzziah for so doing or 2. By giving Civil Power to Church-Officers who are called to attend onely to Spiritual matters and the things of God and therefore may not be distracted from them by Secular intanglements I say Church-Officers not Church-members for they not being limited as the Officers are by God are capable of two different imployments suting with two dâ—fferent Men in them in different respects as hath been said and as they may lawfully be imployed about things of this life so they are of all men fittest being sanctified and dedicated to God to carry on all worldly and civil business to Gods ends as we shall declare in due time But concerning Church-Officers I am able with Gods help to prove that the devolving of Civil Power upon Pastors of Churches upon how specious pretences soever it began gave that Rise to the Man of Sin which at last set his feet on the necks of the Princes of the Earth yea of the Emperours of the World It was your mistake when you too confidently affirmed That the limiting of the Right and Power of choosing Civil Officers unto free Burgesses that are Members of Churches brought that Tyranny into the Romish Church which all the Churches of Christ complain of It would well have become you to have better digested your own thoughts before such words had passed through your lips for you will never be able to produce any good Author that will confirm what you say The truth is quite contrary for that I may instance in Râ—â—e it self Had Churches been rightly managed when the most considerable part in that City embraced the Christian Faith in the ceasing â—f the Ten Persecutions that onely such as had been fit for the State had been admitted into Church-fellowship that they alone had had power out of themselves to have chosen Magâ—strates such Magistrates would not have been chosen as would have given their Power to the Pope nor would those Churches have suffered their Pastors to become Worldly Princes and Rulers as the Pope and his Cardinals are nor would they have given up the Power of the Church from the Church into the Officers hands but would have called upon them to fulfill their Ministry which they had râ—ceived of the Lord and if need were would by the power of Christ have compelled them so to do And then where had the Popes Supremacy been which is made up of the Spoils of the Ecclesiastical and Civil State but had by the course which now we plead for been prevented 2. The second Extreme to be avoided is That these two different Orders and States Ecclesiastical and Civil be not set in opposition as contraries that one should destroy the other but as co-ordinate States in the same place reaching forth help mutually each to other for the welfare of both according to God So that both Officers and Members of Churches be subject in respect of the outward man to the Civil Power of those who bear Rule in the Civil State according to God and teach others so to do And that the Civil Magistrates and Officers in regard of the inward man subject themselves Spiritually to the power of Chr st in Church-Ordinances and by their Civil Power preserve the same in outward Peace and Purity and this will best be attained when the Pastor may say to the Magistrate as Gregory Naâ—ianzâ—n wrote to the Magistrate of Nâ—zianzum Scio te ovem mei gregis esse sacri gregis sacramâ—veâ— I
is evident from the Scripture alledged For the thing which Paul blameth in them is not that living under unbelieving Magistrates they submitted to their Civil Judicature when they were cited to appear before their Judgement-seats but this he reproveth that when they were free to chuse other Judges as in voluntary references they were they would out of choice be judged under the unjust and not under Saints His Arguments against this are many and weighty 1. From the danger of thus exalting unbelievers and abasing the Saints in these words Dare any of you having a matter against another be judged under the unjust and not under the Saints 2. From the quality of unbelieving Judges whom he calleth unjust because they are destitute of the righteousness that is by Faith and which is the Fountain of all true Moral Justice and because they were ill-affected to Christians and to the Church of Christ and apt to vex them injuriously if they had any business before them and because though some men out of Christ may be found civilly honest and morally just as were also some Heathen men yet you can have no assurance of their justice seeing this is the genius and nature of all men out of Christ to be unrighteous 3. From the property of Church-members whom he calls Saints that is men consecrated to God and to his ends in all things for so they are in their Church-estate and by virtue of their Covenant are bound so to be when as others are or at least are not manifested to be otherwise according to Gods order worldly-minded or self-seekers minding their own things and not the things of Jesus Christ The 4th Argument is à majori for he saith The Saints shall judge the world and blames their ignorance that question it Know ye not that the Saints shall judge the world and thence inferreth that they should much more have judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matters that concern this life such are Humane Contracts mens Goods and Lives and outward Liberties The 5 t Argument is from the Wisdom wherewith the Church of God is furnished for all Civil businesses Is there not a wise man among you as if he should say It cannot be that more wisdome should be for transacting of businesses according to God in men that are out of the Church then in those that are in the Church howsoever much worldly wisdome is sometimes given to men of the world yet not sufficient to reach Gods ends that is the Priviledge of Saints they onely are wise as Serpents the other men may be as subtile as Foxes Prov. 8.15 And seeing it is by Christ that Kings reign and Princes decree justice how can it be supposed that Christ who is the Head of the Church will furnish others with a Spirit of Wisdome and Government in Civil Matters and deny it to the Church Members of his own Body whom he alone sanctifieth to his ends The Assumption That the Form of Government in the Common-wealth which we plead for is that wherein the power of civil Administrations is denied to unbelievers and committed to the Saints is evident of it self For whom doth the Apostle call Saints there but Members of the Church when he had said before they were sanctified in Christ Jesus Saints by calling 1 Cor. 1.2 Hence it is that he speaks of men esteemed in the Church v. 4. and of man that can judge between Brethren v. 5. which is a Title given to Church-members ordinarily in the New Testament Object If it be objected He speaketh there of Church-members in opposition to Infidels which persecuted the truth not in opposition to men that may fâ—ar God and be accounted Believers though they be not in Church-fellowship Answ I Answer The fear of God and Faith of those men may be justly doubted whose setled abode is in a place where Churches are gather'd and order'd according to Christ and yet are not after a convenient time joyned to them For if in those times and places where the Name of Christ was a Reproach men were no sooner converted then they were added to the Church and their being added to the Church was made an evidence of their conversion what may we think of those men who living in times and places where the Ordinances of the Gospel may be enjoyed in purity with peace in Church-fellowship do yet live without the Church 2. Though there be sundry degrees of distance from the Church to be found among men that are out of Church fellowship as the Heathen are further off then moral Christians yet the same Spirit of unrighteousness and enmity against Christ worketh and bears rule in an unconverted Christian as doth in an unbaptized Heathen He is unsanctified as the other is and so unsutable to Gods ends in civil Administrations and therefore it will not be safe nor according to the Rule that where a Church is gathered according to Christ the Members should be neglected and such men intrusted with managing the Publick Affairs as are not in fellowship with them Argum. 5 The fifth Argument may be taken from the Nature and Power of Church-Order which when it is managed according to Christ's appointment affordeth best security to a Christian State for the faithful discharge of any Trust that shall be committed to those that are under it Whence I thus argue That Form of Government wherein the power of chusing from among themselves men to be intrusted with managing all publick Affairs of Importance is committed to them who are furnished with the best helps for securing to a Christian State the faithfull discharge of such a Trust is the best Form of Government in a Christian Common-wealth and which men that are free to chuse as in new Plantations they are ought to establish The Form of Government described in the true stating of the Question is such The efore the Form of Government described in the true stating of the Question is the best Form of Government in a Christian Common-wealth and which men that are free to chuse as in new Plantations they are ought to establish The Proposition is undeniable The Assumption That the Form of Government which we plead for is that wherein the power of chusing men to be intrusted with managing of all publick Affairs of Importance is committed to them who are furnished with the best helps for securing to a Christian State the faithful discharge of such a Trust may be confirmed by shewing what these Helps are viz. 1. That the Members of the Church are Saints by calling 1 Cor. 1.2 John 15.19 Heb. 12.23 James 1.18 Isai 11.1 2. Luke 1.75 Psal 50.5 Deut. 26.17 18. i. e. men separated from the world and the pollutions thereof out of which they are called and dedicated to God as the first-born and the first-fruits were and they are qualified by the spirit of wisdome and understanding the spirit of counsel and strength the spirit of knowledge and the fear of the
A DISCOURSE ABOUT CIVIL GOVERNMENT IN A NEW PLANTATION Whose DESIGN is RELIGION Written many Years since By that Reverend and Worthy Minister of the GOSPEL JOHN COTTON B.D. And now Published by some UNDERTAKERS of a New Plantation for General Direction and Information CAMBRIDGE Printed by Samuel Green and Marmaduke Johnson MDCLXIII A DISCOURSE ABOUT CIVIL GOVERNMENT IN A NEW PLANTATION Where all or the most considerable part of free Planters profess their desire and purpose of enjoying securing to themselves and their Posterity the pure and peaceable enjoyment of the Ordinances of Christ in Church-fellowship with his People and have liberty to cast themselves into that Mould or Form of a Common-wealth which shall appear to be best for them Tending to prove the Expediency and Necessity in that case of intrusting free Burgesses which are members of Churches gathered amongst them according to Christ with the power of Chusing from among themselves Magistrates and men to whom the Managing of all Publick Civil Affairs of Importance is to be committed And to vindicate the same from an Imputation of an Vnder-Power upon the Churches of Christ which hath been cast upon it through a Mistake of the true state of the Question Reverend Sir THe Sparrow being now gone and one dayes respite from publick Labours on the Lords-day falling to me in course I have sought out your Writing and have reviewed it and finde as I formerly expressed to your self that the Question is mis-stated by you and that the Arguments which you produce to prove that whâ—ch is not denied are in reference to this Question spent in vain as arrows are when they fall wide of the Marks they should bit though they strike in a White which the Archer is not called to shoot at The terms wherein you state the Question are these Whether the Right and Power of Chusing Civil Magistrates belongs unto the Church of Christ To omit all critical Inquiries in your thus stating the Question I utterly dislike two things 1. That you speak of Civil Magistrates indefinitely and without limitat on under whâ—ch notion all Magistrates in the world are included Turks and Indians and Idolaters as well as Christians Now no man I think holdeth or imagineth that a Church of Christ hath power and right to chuse all Civil Magistrates throughout the World For 1 In some Countreys there is no Church of Christ all the inhabitants being Heathen men and Idolaters and amongst those who are called Christians the number of the Churches of Christ will be found to be so small and the Members of them so fâ—w and mean that it is impossible that the Right and Power of choosing Civil Magistrates in all places should belong to the Churches of Christ 2. Nor have the Churches countenance of State in all Countreys but are under Restraint and Persecution in some as the Jews in Aegypt under Pharaoh and in the Captivity in Babylon and the Christian Churches 300 years after Christ persecuted by Roman Emperours and in these dayes those Reformed Churches sub cruce in Antwerp and other Popish Countreys 3. In some Countreys the Churches are indeed under the Protection of Magistrates as Forreigners permitted quietly to sit down under their Wings but neither are the Members capable of Magâ—stracy there nor have they power of Voting in the choice of Magistrates Such was that Church of Strangers gathered in London by Johannes Alâ—sâ— with allowance of State under the Broad Seal of England in Edw. 6. Such are the Dutch and French Churches in England and other Churches in the Netherlands at this day 4. In some Countreys sundry Nations are so mingled that they have severally an equal Right unto several parts of the Countrey and therefore though they live in the same general Countrey yet they are governed by different Laws and have several Magistrates chosen by themselves severally neither of them being capable of Magistracy in the others parts nor having Right and Power of chusing Civil Magistrates there Thus were the Israelites joyned with the Canaanites that were left in Canaan unsubdued and thus are the English planted in these parts of America where sundry Nations of Indians dwell near them and are Proprietaries of the places which they inhabit Now be that should affirm that the Churches of Christ as such have Right and Power of choosing Civâ—l Magistrates in such places seemeth to me more to need Physick then Arguments to recover him from his Errour 2. The second thing that I dislike in your stating the Question is in that you make the Churches of Christ to be the subject of this Right and Power of châ—osing Civil Magistrates For 1. The Church so considered is a Spiritual Political Body consisting of divers Members Male and Female Bond and Free sundry of which are not capable of Magistracy nor of Voting in the choice of Magistrates inasmuch as none have that Right and Power but free Burgesses among whom Women and Servants are not reckoned though they may be and are Church-members 2. The Members of the Churches of Christ are considerable under a twofold respect answerable to the twofold man which is in all the Members of the Church whilst they are in this world the inward the outward man 2. Cor. 4.16 Whereunto the onely wise God hath fitted and appointed two sorts of Administrations Ecclesiastical and Civil Hence they are capable of a twofold Relation and of Action and Power sutable to them both viz. Civil and Spiritual and accordingly must be exercised about both in their seasons without confounding those two different states or destroying either of them whilest what they transact in civil Affairs is done by virtue of their civil Relation their Church-state onely fitting them to do it according to God Now that the state of the Question may appear I think it seasonable and necessary to premise a few Distinctions to prevent all mistakes if it may be Distinct 1 First then let us distinguish between the two Administrations or Polities Ecclesiastical and Civil which men commonly call the Church and Common-wealth I incline rather to them who speaking of a Christian Communion make the Communion to be the Genuâ— and the State Eâ—clesiastical and Civil to be the Species of it For in a Châ—istian Communion there are these different Administrations or Polâ—ties or State Ecclesiâ—stical Civil Ecclesiastical Admiâ—st ations are a Divine Order appointed to Believers for holy commâ—nion of holy things Civil Administrations are An Humane Order appointed by God to men for Civil Fellowship of humane things Thus Junius defineth them and maketh 1. Order the Genus of them both 2. God the Efficient and Author of them both 3. Gods Glory the last End of them both 4. Man the common Subject of both And so they agree very well in the General Nature Efficient End and Subject yet with difference in all For 1. Though both agree in this that there is Order in their Administrations yet with this diffeâ—ence
know thou art a sheep of my Flock a holy sheep of a holy Flock Again Cum Châ—isto imperas cum Câ—â—isto etiam administras â—b eo est tibi gladius hoâ—d narium à te paâ—uâ—â—â— qui dedit conservetur that is Thou rulest with Christ and adminâ—stâ—est to Christ thou hast the Sword from him let this gift which thou hast received from him be kept pure for him And when the Civil Magistrate in his Church-state answereth Ambrose his description of a good Emperour Ipse Imperator bonus inâ—ra Ecclesiam non supra Ecclesiam est A good Magistrate is within the Church not above it Lastly when according to Junius his description of the Power of the Christian Magistrate in Church-matters he accounts it his duty to embrace in Fellowship with the whole Church ut verum Christi Ecclesiae membrum the Laws given by God in the Church and the means sanctified by him to nourish the inward man and to protect and defend the same Tanquam Magistratus à Deo Ordinatus for saith he As he is a Christian he is sancta ovis de sancto Christi grege i. e. A holy sheep of Christ's holy flock But as a Magistrate he is Custos Ordinis vindexque publici that is A preserver of publick order Such were besides the good Kings of Judah Constantine Theodosius c. in some measure though very defective So much shall serve to have been spoken concerning the first Distinction Distinct 2 The second Distinction to be premised for clearing the true state of the Question is Inter Remp. constitutam constituendam Between a Common-wealth already setled and a Common-wealth yet to be setled and wherein men are free to chuse what Form they shall judge best For I conceive when Paul exhorted the Romans to be subject to the higher Powers who at that time were Heathen men and Persecutors he considered that Civil State as setled and suted his Advice accordingly But if he had been to Direct them about laying the Foundation of a Christian Common-wealth he would not have advised them to chuse such Governours as were onâ— of the Church but would have seriously forewarned them of the danger whereunto the Church would have been exposed thereby and that unavoidably And that this may not be thought a slight and uncertain conjecture let us consider what advice he gave in like cases Ye know that writing to persons already Married he exhorteth the believing wife to live with the unbelieving husband 1 Cor. 7.13 yet the same Apostle directeth the same Church in case they were free to make their own choice to avoid such matches Be not unequally yoked saith he with Infidels 2 Cor. 6.14 15. for what fellowship hath righteousness with unrighteousnes and what part hath the believer with the infidel In like manner 1 Pet. 2.18 when Peter exhorted Christian Servants to be subject to their Masters with all fear not onely to the good and gentle but also to the froward he did accommodate his instruction to their present condition But had he been to direct them in another state being free to chuse what might be best for themselves he would have expressed himself otherwise as may appear by this The same Spirit that inspired Peter thus to advise in this case guided Paul further in a different case 1 Cor. 7.21 Art thou called being a servant saith he care not for itâ— but if thou maist be free use it rather And that if he had written to a company of Believers in a New Plantation where the Foundations of the Church and Civil State and the communion of both was to be laid for many Generations to come he would have advised them to take the same course which we plead for may appear by his reproving the Church in Corinth for carrying their differences before Heathen Magistraies to be judged by them though he press them to be subject to their power 1 Cor. 6.1 Had the unbelieving Magistrates cited them to appear before their Judgement-seats he taught them both by Precept and by his Example to submit But when they were at liberty to compose civil Differences among themselves and yet they would voluntarily and of their own accord chuse to bring their cases before those that were without the Church this he blameth in them and that so farre as he demandeth why they do not rather suffer wrong then take such a course plainly intimating that men that profess the fear of God if they be free to make choice of their Civil Judges as in this New Plantation we are they should rather chuse such as are Members of the Church for that purpose then others that are not in that estate The same Rule holdeth by proportion in all things of like nature for Parium par est ratio Distinct 3 The third Distinction to be premised for clearing the truth in this Point is between free Burgesses and free Inhabitants in a Civil State Concerning whom there must be had a different consideration This difference of People living under the same Civil Jurisdiction is held and observed in all Countreys as well Heathen as others as may at large be proved if it were needful out of the Histories of all Nations and Times and the Experience of our Times as well in our own Native Countrey as in other places confirmeth it In all which many are Inhabitants that are not Citizens that are never likely to be numbred among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers Answerably it is in the case now in question So that when we urge that Magistrates be chosen out of free Burgesses and by them and that those free Burgesses be chosen out of such as are Members of these Churches we do not thereby go about to exclude those that are not in Church-Order from any Civil Right or Liberty that is due unto them as Inhabitants and Planters as if none should have Lots in due proportion with other men nor the benefit of Justice under the Government where they live but onely Church-members for this were indeed to have the Common-wealth swallowed up of the Church but seeing there ever will be difference between the World and the Church in the same place and that both men of the world are allowed of God the use and enjoyment of the help of Civil Government for their quiet and comfortable subsistence in the world and Church-members though called out of the world into fellowship with Christ yet living in the world having many worldly necessities and businesses in common with men of the world that live among them stand in need of the civil Power to right them against civil injuries and to protect them in their right and outward orderly use of their Spirituals against those that are apt to be injurious to them in the one or in the other respect which being without are not under the Churches Power and yet living within the Verge of the same Civil Jurisdiction are under the Civil
the safest wayes in these beginnings The Question being thus stated I now proceed with Gods help to prove the Affirmative part and thus I argue to prove that the Form of Government which is described in the true stating of the Question is the best and by consequence that men that are free to chuse as in new Plantations they are ought to establish it in a Christian Common-wealth Argum. 1 Theocratie or to make the Lord God our Governour (a) Deut. 33.29 Isai 33.22 Judg. 8.23 is the best Form of Government in a Christian Common-wealth and which men that are free to chuse as in new Plantations they are ought to estâ—bâ—â—sh The Form of Government described in the true stating of the Question is Theocratie or that wherein we make the Lord God our Governour Therefore that Form of Government which is described in the true stating of the Question is the best Form of Government in a Christian Common-wealth and which men that are free to chuse as in new Plantations they â—râ— ought to establish The Proposition is clear of it self The Assumption I prove thus That Form of Government where 1. The people that have the power of chusing their Governors are in Covenant with God (b) Exod. 19.5 Deâ—t 1 13 14. 2. Wherein the men chosen by them are godly men and fâ—tled with a spirit of Government (c) Exod. 18.21 Deut. 1.13 3. In which the Laws they rule by are the Laws of God (d) Numb 11.24.25 Isa 33.22 4. Wherein Laws are executed Inheritances allotted and civil differences are composed according to Gods appointment (e) Num 35.29 6.27 2.3 1 Cor. 6.1 2. 5. In which men of God are consulted with in all hard cases and in matters of Religion (f) Deut. 17.8 to 11. 19.16 17. 2 Cor. 10.4 to 11 is the Form which was received and established among the people of Israel whil'st the Lord God was their Governour as the places of Scripture alledged shew and is the very same with that which plead for as will appear to him tâ—at shall examine the true stating of the Question The Conclusion follows necessarily Argum. 2 That form of Government which giveth unto Christ his due preheminence is the best Form of Government in a Christian Common-wealth and which men that are free to chuse as in new Plantations they are ought to establish The Form of Government described in the true stating of the Question is that which giveth unto Christ his due preheminence Therefore the Form of Government which is described in the true stating of the Question is the best Form of Government in a Christian Common-wealth and which men that are free to chuse as in new Plantations they are ought to establish The Proposition is proved out of two places of Scripture Col. 1.15 to 19. with Eph. 1.21 22. From which Texts it doth appear that it is a prehemince due to Christ that all things and all Governments in the world should serve to Christs ends for the welfare of the Church whereof he is the Head For 1. In relation to God he hath this by Right of Primogeniture as he is the first-born and so Heir of all things higher then the Kings of the earth 2. In relation to the World it is said All things were made by him and for him and do consist in him and therefore it is a preheminence due to him that they all serve him 3. In relation to the Church it is said He hath made all things subject under his feet and hath given him over all things to be Head of the Church that in all things he might have the preheminence And indeed that he upholdeth the Creatures and the Order that is in them it is for his Churches sake when that is once compleat the world shall soon be at an end And if you reade the stories of the great Monarchies that have been and judge of them by Scripture-light you will finde they stood or fell according as God purposed to make use of them about some service to be done about his Church So that the onely considerable part for which the world standeth at this day is the Church and therefore it is a Preheminence due to Christ that his Headship over the Church should be exalted and acknowledged and served by all In which respect also the Title of The first-born is given to the Members of the Church and they are called The first-fruits of his Creatures to shâ—w both their preheminence above others and that they are fittest to serve to Gods ends The Assumption That the Form of Government described in the trâ—â— stating of the Question doth give unto Christ his due preheminence will easily be granted by those that shall consider what Civil Magistrates and Rulers in the Common wealth those are who are fittest to serve to Christ's ends for the good and welfare of his Church which will be evident from two places of Scripture First in Psa 2.10 11 12. you have a description of those that are fitted to order Civil Affairs in their Magistracy to Christ's ends they are such as are not onely wise and learned in matters of Religion but also do reduce their knowledge into practise they Worship the Lord in fear and not only so but Kiss the Soâ— which was a solemn outward Pâ—â—fession of love (a) 1 Pet. 5.14 and of Subjection (b) Gen. 41.40 1 Sam. 10.1 and of Religions Worship (c) Hos 13.2 and so fitly serveth to express their joyning themselves to the Church of Christ Secondly in Isa 49.23 it is promised to the Church that Kings and Queens shall be their nursing-fathers and nursing-mothers and therefore it is added They shall worship with their faces to the earth and lick up the dust of thy feet which is a proverbial expression of their voluntary humbling of themselves to Christ in his Ordinances taken from the manner of the Persians in declaring their Subjection to their Emperour (d) Val. Max. lib. 7. chap. 3. which the Apostle calls a voluntary submission to the Gospel (e) 2 Cor. 9.13 which is the spirit of the Members of the Churches of Christ And for this Reason it is that the Lord when he moulded a Communion among his own People wherein all Civil Administrations should serve to holy ends be described the men to whom that Trust should be committed by certain Properties which also qualified them for fellowship in Church-Ordinances as Men of ability and power over their own affections (f) Exod. 18.21 Deut. 1.13 secondly fearing God Truly Religious Men of Courage hating Covetousness men of Wisdom men of understanding and men known or approved of among the people of God chosen by the Lord from among their Brethren not a stranger which is no Brother the most of which concurre to describe Church-members in a Church rightly gathered and ordered who are also in respect of their union with Christ and