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
Power of the Magistrates Hence it is that we plead for this Order to be set in Civil Affairs that such a course may be taken as may best secure to our selves and our posterities the faithful managing of Civil Government for the common welfare of all as well in the Church as without which will then most certainly be effected when the publick Trust and Power of these matters is committed to such men as are most approved according to God and these are Church-members * By Church-Members in all this Discourse is meant such as are in full Communion as shall afterward God assisting be proved Distinct 4 The fourth Distinction to be premised for clearing the truth and to prevent mistakes in this Question shall be between the Actions of Church-members For some actions are done by them all joyntly as a Spiritual Body in reference to Spiritual ends and some actions are done onely by some of the Body in reference to Civil ends Actions of the first sort are said to be done by the Church of Christ as a Church of Christ such are Admission of members and Excommunication of them according to Christ's order and other actions of that kinde but these fall not under our Question which is wholly about the transaction of Civil Affairs so that your whole Dispute wanteth a good ground and your labour about it might well have been spared Actions of the second sort are of a larger extent and reach to businesses of a Civil Nature such as that Civil Judgement whereof Paul speaketh 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matters that concern this life as the Lives Goods and which is dearer to them then both the Reputations of men and their outward Liberty and Peace Concerning which Members fitly chosen out of the Church and made free Burgesses are fitter to judge and determine according to God then other men and that for weighty Reasons some whereof are rendred by Paul in that Chapter whereunto others may be added when we shall argue that Point the Lord helping us Distinct. 5 The fifth Dâ—stinction to be premised for the clearing of the truth in this Point is between Places where all or the most considerable part of first and free Planters profess their desire and purpose of entring into Church-fellowship according to Christ and of enjoyning in that State all the Ordinances in purity and peace and of securing the same unto their posterity so farre as men are able and those Places where all or the most considerable part of the first and free Plâ—nters are otherwise minded and profess the contrary Our Question is of the first sort not of the second As for those of the second sort if the major or more considerable part among them will be like Heathen men without such Church-fellowship as is according to Christ in all things a Heathen man or meer civil worldly Polititian will be good enough to be their Magistrate or if they desire to set up Idolatry and Superstition an Idolatrous and superstitious Governor in the Civil State will best sute their ends and so they may be said to their just reproof and shame Like Priest like People and Like Prince like People Thus sometimes the Lord hath spoken against a licentius people concerning their prophets He that will prophecy of wine and strong drink Micah 2.11 he shall be the prophet to this people He that sometimes giveth such Guides in the Church to a people in his indignation doth also sometimes give Magistrates Rulers to a people in the Civil State in his wrath when men are forsaken of him and given up more to affect outward fancy and vanity then Gods Order as when the people of Israel sought a King without respect to the right Tribe from whence by Gods order they ought to expect one He gave them a King in his anger Hosea 13.12 and took him away in his wrath In such case what shall the people of God do that live in such a place surely if God give them liberty and ability they should attend to the voice of God which hath said in a like case to his people Arise and depart this is not your rest Micah 2.10 and follow the steps of Christs flock to any place where he causeth his flock to feed Cantic 1.6 7. and lye down under a comfortable shadow at noon As in Jeroboam's time the Levites left their suburbs and came to Judah and Jerusalem and after them of all the Tribes of Israel such as set their hearts to seek the Lord God of Israel and strengthned the Kingdome of Judah where Gods Ordinances both concerning Civil Government and Religious Worship were better observed But if Divine Providence doth necessitate their stay and abode in such places they are to pray for those in Authority 1 Tim. 2. â—â— that they may become such as under whom they may live a quiet and peaceable life in all godliness and honesty and to be subject to their Power even in those things wherein they may not obey their Commands nor seek their help 1 Cor. 6.1 2. till God shall give them liberty from that Yoke either by removing them to those places where fitter Magistrates bear Rule in Civil matters or by giving them opportunity of Chusing more sutable ones from among themselves So much shall serve to have been spoken to the Distinctions which having thus premised we now proceed to declare the true state of the Question which is as followeth The true state of the Question Q. Whether a new Plantation where all or the most considerable part of free Planters profess their purpose and desire of securing to themselves and to their posterity the pure and peaceable enjoyment of Christ's Ordinances Whether I say such Planters are bound in laying the Foundations of Church and Civil State to take order that all the free Burgesses be such as are in fellowship of the Church or Churches which are or may be gathered according to Christ and that those free Burgesses have the only power of chusing from among themselves Civil Magistrates and men to be intrusted with transacting all publick Affairs of Importance according to the rules and directions of Scripture I hold the Affirmative part of this Question upon this ground that this course will most conduce to the good of both States and by consequence to the common wâ—lfare of all whereunto all men are bound principally to attend in laying the Foundation of a Common-wealth lest Posterity rue the first Miscarriages when it will be too late to redress them They that are skilful in Architecture observe that the breaking or yielding of a stone in the groundwork of a Building but the breadth of the back of a knife will make a cleft of more then half a foot in the Fabrick aloft So important saith mine Author are fundamental Errours The Lord awaken us to look to it in time and send us his Light and Truth to lead us into
fellowship together called Brethren frequently in the New Testament wherein the equity of that Rule is established to us Object Object Christ will have his due Preheminence though the Civil Rulers oppose him and persecute the Churches as in Rome Therefore it is not necessary that this course be taken in Civil Affairs to establish Christs Preheminence Answ Ans The Question is of a Christian Commonwealth that should willingly subject themselves to Christ not of a Heathen State that shall perforce be subdued unto Christ It is concerning what Gods people being free should chuse not what his enemies are compell'd unto Argum. 3 That Form of Government wherein the best provision is made for the good both of the Church and of the Civil State is the best Form of Government in a Christian Communion 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 wherein the best provision is made for the good both of the Church and Civil State Therefore the Form of Government described in the true stating of the Qâ—â—stion is the best Form of Government in a Christian Communion and which men that are free to chuse as in new Plantations they are ought to establish The Proposition if need be may be confirmed from the end of all Civil Government Administrations which is the publick and common Good whether Natural as in the preservation of Life and Safety or Moral as Justice and Honesty in Humane Societies or Civil as Peace Liberty of Commerce or Spiritual as to protect the Church in Spiritual though outward Order and Administrations in peace purity And this last is principally to be attended unto and therefore such as are intrusted with this care are called The Ministers of God to note the principal end whereunto they serve viz. The things wherein God is most directly and immediately honoured which is in promoting man's Spiritual good so farre as they are enabled by their Civil Power The Assumption That the Form of Government in the Common-wealth which we plead for is that wherein the best provision is made for the good both of the Church and of the Civil State may appear by the blessing of God which usually is upon the Communion where the securing of the Spiritual good of men in the peace and purity of Gods Ordinances is principally attended unto by all sorts as may be proved by the state of thinâ—s in the Communion of Israel whil'st the service of the Lord was with due care attended to all the dayes of Joshua Iosh 24.31 and all the dayes of the Elders that over-lived Jâ—shua which had known all the works of the Lord which he had done for Israel Many more places of Scripture might be alledged but I will onely note Psal 72. wherein all-sorts of good are assured to the Common-wealth wherein the fear of God that is Matters of Religion are so regarded as the preservation thereof to after-ages is duely provided for which how can it be done if the course described in the true stating of the Question be neglected by those that are free to cast the Common-wealth into what Mould they please Junius Eccles lib. 3. chap. 5. This Junius a Learned and Godly man and much exercised in State Affairs as appears by the Story of his Life saw clearly and therefore speaking of the Consent and Harmony of the Church and Civil State in the concurrence of their several Administrations to the welfare of a Christian Common-wealth he expresseth it by the conjunction of the Soul and Body in a Man and concludeth that Nothing will be of so much avail to the welfare of civil Administrations as will the best Administrations of the Church giving attendance to the holy and just Communion of Saints ut ad parentem officiorum omnium as to the Parent of all Duties and that Nothing will so secure and strengthen Church-Administrations as that security quam praebitura est justa pii Magistratus atque fidelis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the just Administrations of a godly and faithful Magistrate will afford Now Pii Fideles Men that are godly and faithful are such as are described in our stating of the Question And having thus said he breaks out into an affectionate Admiration of the Happiness of a Communion so ordered Ecquid obsecro futurum est si optima Ecclesia cum Republicâ optima coal scat O beatum populum in quo uno ore uno animo utraque administratio ad sanctam communionem cum civili Societate continendam augendam conspiraverit Non minuit illam haec administratio sed altera alteram stantem confirmat labantem statuminaâ— collapsam erigit Which I thus English What I pray may be expected in future times â—f the best Church and the best Common-wealth grow up together Oh blessed people among whom each Administration shall conspire with one mouth and one minde to conjoyn and advance the Communion of Saints with the Civil Society One of these Administrations will not detract from the other but each will confirm the other if it stand and stay it if it be falling and raise it up if it be faln down And a little after he thus concludeth Magistratum cui credita est civilis administratio non in Ecclesia solum sed etiam ex Ecclesia esse affirmamus We affirm that the Magistrate to whom the Civil Administration is committed is or ought to be not onely in the Church but also taken out of the Church Thus Junius thought and taught and published to the world And indeed what is more equal then that he who by Office is to be a Minister of God should be chosen by and out of those who are by open Profession in the Church-estate the Servants of the Lord and have more helps to know his Minde and deep engagements to seek his Ends and observe his Will then other men But if any be otherwise minded let them shew some other course wherein the publick good may be promoted according to God with assurance of a blessing by virtue of the Promises Argum. 4 The fourth Argument shall be taken out of 1 Cor 6. ver 1 to 8. Whence I thus argue That Form of Government wherein the power of Civil Administrations is denied unto unbelievers and committed to the Saints 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 establ sh The Form of Government described in the true stating of the Question is that wherein the power of Civil Administrations is denied to unbelievers and committed to the Saints Therefore the Form of Government described in the true stating of the Question is the best Form of Government in a Christian Communion and which men that are free to chuse as in new Plantations they are ought to establish The Proposition
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
Lord in some measure through fellowship with Christ to serve God and men in holiness and righteousness all the dayes of their lives 2. That these Saints by calling being in Church-Order according to Christ's appointment are in Covenant with God and one with another whereby they are most strictly bound to do faithfully whatsoever they do to God or men 3. That by virtue of this Order they are bound to mutual helpfulness in Watching over one another Instructing Admonishing and Exhorting one another to prevent sin or to recover such as are faln or to encourage one another and strengthen them in well-doing Thus are they bound in a threefold Cable unto all Faithfulness in all things to God and Man The like assurance cannot be had in any other way if this course be neglected Argum. 6 The sixth Argument with which I will conclude that I may not weary you with Reading as I have wearied my self with Writing shall be taken from The Danger of devolving this Power upon those that are not in Church-Order From whence the Apostle would have men to be affrighted 1 Cor. 6.1 Dare any of you having business against another be judged under the unjust and not under the Saints The Danger therefore that is to be feared in reference to the Chrrch is The disturbance of the Churches Peace when Power shall be put into their hands who being of worldly spirits hate the Saints and their Communion and being of the seed of the Serpent John 15.18 Gen. 3.15 Zech. 3.1 Revel 12.7 are at enmity against the seed of the Woman and being Satans instruments who is the God of this World are resisting and fighting against Christ his Kingdome and Government in the Church 2. Adde hereunto The Danger of corrupting Church-Order either by compelling them to receive into fellowship unsutable ones or by imposing upon them Ordinances of men and worldly Rudiments Col. 2.22 23. or by establishing Idolatrous Worship or by strengthning Hereticks in subverting the common Faith as those Arrian Emperours and Idolatrous Kings and States have done of which we reade so many instances Secondly the Danger to be feared in reference to the Civil State is 1. The raising of Factions to the disturbance of Publick Peace whil'st some Magistrates out of the Church watch their seasons to strengthen themselves against those that are in the Church till they have wrought them out of Office and Power in the Civil State and in the mean time what other can be expected from such unequal mixture in State Dan. 2.42 43. but that they should be as the toes of the feâ—t of Nebuchadnezzar's image which were part of iron and part of clay they should be partly broken and partly strong and not comfortably joyn one with another as iron cannot be mixed with clay The second Danger to the Civil State will be A perverting of Justice by Magistrates of worldly spirits through Bribery respect of persons unacquaintance with the Law of God and injuriousness to the servants of God But I must break off lest I grow too tedious How easily might I adde the Consent of all Nations to this Truth in some proportion who generally practise accordingly In our Native Countrey none are intrusted with managing of Publick Affairs but Members of the Church of England as they call them In Holland when the Arminian Party had many Burgomasters on their side Grave Maurice came into divers of their Cities with Troops of Souldiers by Order from the States Generall and put those Arminian Magistrates out of Office and caused them to chuse onely such as were of the Dutch Churches And in Roterdam and I think it is so in other Towns the Vrentscap who are all of them of the Dutch Church and free Burgers do out of their own company chuse the Burgomaster and other Magistrates and Officers In all Popish Countreys and Plantations they observe it strictly to intrust none with the managing of Publick Civil Affairs but such as are Catholicks as they speak and of the Roman Church Yea in Turky it self they are careful that none but a man devoted to Mahomet bear publick Office Yea these very Indians that Worship the Devil will not be under the Government of any Sagamores but such as joyn with them in Observance of their Pawawes and Idolatries That it seems to be a Principle imprinted in the mindes and hearts of all men in the equity of it That such a Form of Government as best serveth to Establish their Religion should by the consent of all be Established in the Civil State Other things I might adde but I hope enough hath been said for Defence and Confirmation of what I have affirmed touching this matter If you remain unsatisfied I shall desire that you will placidly and lovingly and impartially weigh the Grounds of my judgement and communicate yours if any remain against it in writing For though much writing be wearisome unto me yet I finde it the safer way for me Now the God of Peace and Truth lead us into all wayes of Peace and Truth to the Praise of his Grace through the Lord Jesus Christ who is the Way the Truth and the Life To whom be in all things the Preheminence and Glory and Praise Amen FINIS ERRATA Page 8. line 17. for the State read that estate Ibid. for that read and. p. 11. l. 27. read and having
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