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 ; and now published by some undertakers of a new plantation for general direction and information.

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 wh●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 wh●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 f●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 Mag●stracy there ; nor have they power of Voting in the choice of Magistrates : Such was that Church of Strangers gathered in London by Johannes Al●s● , 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 Civ●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 ch●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 Genu● , and the State E●clesiastical and Civil to be the Species of it . For in a Ch●istian Communion there are these different Administrations or Pol●ties or State , Ecclesi●stical & Civil : Ecclesiastical Administrations , are a Divine Order appointed to Believers for holy comm●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 diffe●ence , that the Guides in the Church have not a Despotical , but Oeconomical Power onely , (a) (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 ove● Ch●ists heritage , but stewards and ministers of Christ and of the Church ; the Dominion and Law-giving Power being reserved to Christ alone , as ●he onely Head of the Church . But in the other State he hath given Lordly Power , Authority and Dominion unto men (b) (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 b●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 ●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) (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) (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 , ●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 Welfa●● 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 d●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 R●●e it self : Had Churches been rightly managed , when the most considerable part in that City embraced the Christian Faith , in the ceasing ●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 Mag●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 r●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 Christ 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 Na●ianz●n wrote to the Magistrate of N●zianzum , Scio te ovem mei gregis esse sacri gregis sacram●ve● : I know thou art a sheep of my Flock a holy sheep of a holy Flock . Again , Cum Ch●isto imperas , cum C●●isto etiam administras , ●b eo est tibi gladius , ho●d narium à te pa●u●●● qui dedit conservetur ; that is , Thou rulest with Christ , and admin●st●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 in●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 on● 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 it● 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 D●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 Pl●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. ●● . 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 w●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 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) (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 est●b●●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 ●r● ) 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) (b) Exod. 19.5 . De●t. 1 13 , 14. 2. Wherein the men chosen by them are godly men , and f●tled with a spirit of Government (c) (c) Exod. 18.21 Deut. 1.13 . : 3. In which the Laws they rule by are the Laws of God (d) (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) (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) (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 t●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 sh●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 tr●● 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 So● , which was a solemn & outward P●●fession of love (a) (a) 1 Pet. 5.14 . , and of Subjection (b) (b) Gen. 41.40 . 1 Sam. 10.1 . , and of Religions Worship (c) (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) (d) Val. Max. lib. 7. chap. 3. , which the Apostle calls a voluntary submission to the Gospel (e) (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) (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 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 Q●●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 thin●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 J●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 , statumina● , collapsam erigit . Which I thus English : What I pray may be expected in future times , ●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 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 5t 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 f●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 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 fe●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 .