there is no means or provision so certain and generally effectual to send out Preachers to urge and constrain Men to hear and for all these purposes as this when the Magistrate according to his Trust and Duty puts forth his Authority in these Matters or that will so universally as an external means stir that Principle of Self-love in all Men to the seeking after what is good and the shunning of what is evil A Coercive Power of this Nature is placed in no other hand but his Ministers may preach and persuade but must be no Strikers 1 Tim. 3.3 Mat. 20. may not externally afflict and constrain Peter may not use his Sword in Christ's Quarrel God only and the Civil Magistrate further our Happiness by making us miserable Paul who had as much Power as any Man of that Order yet his Weapons were only spiritual and tho an Apostle yet could not do so much as the meanest Civil Magistrate in such a Coercive way for their Weapons will whether Men incline or not have an operation and constant effect less or more to whomsoever applied This Power therefore of the Civil Magistrate cannot well be wanted or if it be there is no ordinary means to be had for a supply in the room of it When there was no King in Israel every Man did what was right in his own Eyes Judg. 17.6 followed the Ways his Lusts led him to Suppose there be good Counsel and Instruction yet to many Persons it signifieth little for some Men are not corrigible by Words Prov. 29.19 The Foolishness that is bound up in our Hearts must by Correction be driven far from us Prov. 22.15 4. I shall conclude adding in the last place the Praise of Well-doing Rom. 13. The Countenance and Encouragement of the Magistrate to those that preach and those that obey the Gospel of our Lord Jesus Christ renders it even to a carnal Heart desirable The Lord gives this honour to a poor Servant faithful in his place that he adorns the Gospel Tit. 2.10 and renders it more acceptable and effectual So likewise the Conversation of a Wife that those who obey not the Word are without the Word won by such a Conversation 1 Pet. 3.1 that is won to the Love of the Word and the liking of those Ways that are according to the Word Much greater is that Honour and Ornament which comes to the Gospel when the Magistrate not only by his Conversation and personal Example but by his Laws and Authority sets himself to encourage all he can the Preachers and Professors thereof bearing them up against Despisers and Scoffers To the Church 2. In respect to the Church and such as are effectually call'd out of the World God hath promised and in the Scripture much comforted his People in this that they shall have great benefit by the Civil Magistrates that are over them as Isa 32.2 chap. 49.23 chap. 60.16 These Promises relate to Gospel-times And those Places Numb 27.16 and 1 Tim. 2. are equivalent to Promises a Prayer is as it were a Promise reversed what is spoken by the Lord in a Promise being returned is the strength and confidence of a Prayer Encouragements also to obey Precepts imply Promises so that of Rom. 13. and 1 Pet. 2. our Subjection is required upon this consideration that Kings are for the praise of them that do well Rom. 13. ordained of God to thee to the Church and to every Saint for good The Lord in this doth not only promise but as it were undertake for the Magistrate that he shall be such an one as those that are pious and righteous those that do well need not dread or fear to be under him A good Magistrate is a Blessing and matter of joy and rejoycing to the People of God Prov. 29.2 Eccles 10.17 a great Fruit and Evidence of his Love to them 1 King 10.9 and 2 Chron. 2.11 Because the Lord hath loved his People he hath made thee King over them it is so spoken of Solomon The Benefit and Good to the Churches and Saints from the Civil Magistrate may more particularly be judged of in these Considerations 1. Kings and Princes are an Ordinance of God or Medium by which in a more special and peculiar way he communicates his Power Wisdom and Justice for the governing of all Societies of Men. 1 Kings 3.28 All Israel feared the King for they saw that the Wisdom of God was in him to do Judgment So the Power and Justice and the like Attributes of God become visible in this Ordinance of God See Eccles 8.2 Numb 27.20 Prov. 16.10 and 21.1 It is brought as an Argument to Magistrates against Partiality and Bribery 2 Chron. 19.7 There is no Iniquity with the Lord our God nor respects of Persone nor taking of Gifts What is or is not in God should be or not be found in him that is a Magistrate They are therefore termed Gods because a visible Representation of God's Attributes is or ought to be in their Governing And as Christ is said to be present with those Officers in the Church which he hath appointed because there is a special Virtue and Efficacy of Christ manifest in their Ministry So in this great Ordinance of a Magistrate there is said to be a special Presence of God with him 2 Chron. 19.6 From the like Manifestation of God in his Wisdom Power Goodness c. for the Welfare of Societies There is such a Harmony and Neighbourhood between the outward and inward Man that what works upon the one affects the other When therefore the Ministry by Christ's presence works upon a Man's Soul the Man is of a better Behaviour outwardly and to Civil Relations So also being brought into to outward Subjection and Conformity by Magistracy the Mind and spiritual part is much the more fitted for Christian Communion Moral Vertues yea Civilities are much pressed upon Church-Members every where in the Epistlâ—… as to be kind courteous humble submiss self-denying Rom. 16. Pâ—… â—pends a whole Chapter in Greetings and Salutes Men and Women that are morose selfish stiff opinionative ill-bred such for the most part are burthensom in all and as much in these spiritual Societies as in any other 2. For Protection Church-Power neither judgeth or restraineth them that are without it is no Fence nor Security against the World The only Hedg about this Vineyard under God is the Sword of the Civil Magistrate â—…nts and Churches being called and separated out of the â—…ld are hated by the World and such a Seed of Enmity in them against the Members of Christ as if there were no higher Power to restrain being the far greater number they would utterly root us out The Church for Weakness and Helplesness is resembled by a Nurse-Child or Infant which needs the Care of those who have more Strength Isa 9.16 This religious Care and Tenderness is or ought to be in the Magistrate who is
both Tables yet the Civil Magistrates Work lyeth most over Persons with respect to the Duties of the second Table as in matters of Justice and Righteousness in the managing whereof the very being of a Common-wealth principally consists its wel-being only as he hath to do in Spiritual or Ecclesiastical Causes So the Church-Power is chiefly and principally exercised in the ordering of Persons with respect to the first-Table-Duties and which appertains to Piety Wherein is the Being and constant Employment of Churches The other that is matters of Righteousness Justice Sobriety and the like are occasionally only and in ordine ad spiritualia under Church-Power and Censures 2. The Power of Churches is not only spiritual Ratione objecti because it s over spiritual Persons and Causes but ex natura rei a spiritual Power having Spirituality and its Denomination from more intrinsick Considerations as the Matter Form Subject Rule End c. and not from the Object only as that other Power which though it be in spiritual things yet it is not properly spiritual Power the Sword which it bears is not the Sword of the Spirit Ephes 6. which is the Word of God and this Word is eternal not temporal it endureth for ever the Power and Soveraignty of it is from Christ Râ—v 1.16 out of his Mouth went a sharp two-edged Sword his Sword and Power being spiritual it pierceth runs deep Heb. 4. even betwixt the Soul and the Spirit there comes no such Sword or Law from Civil Authority that Power in its greatest Efficacy reacheth not the Inner-Man though to be submitted unto for Conscience sake Indeed this Power is over spiritual Persons but not immediately and directly over their spiritual part By these Powers we are given up to a Prison to Banishment to Death but not to Satan It is not for cruciating the Souls and perplexing the Consciences of Men as is Church-Power where there is Cause 3. That of Secular Magistrates even in Spiritual Affairs and having to do primarily with the outward Man is more Authoritative it is Jurisdictio propriè dicta Legislative Coercive and in all respects the same as in Civil Matters what he doth in his own Name And truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church-Power is not properly Jurisdiction or Authority as in the Church but as in Christ the Head of the Church as seated in the Church or Caetus fidelium it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium not Dominium and acts all in the Name or Authority of Christ 4. They differ in Extension in respect to both Persons and Causes 1. Church-Power is limited to a particular Congregation as Family-Power to those of our own Houshold But this other Ecclesiastical Power seated in the same Person or Persons extends it self throughout a whole Kingdom yea sometimes to more than one But in some one Province or Kingdom you read in Scripture of many Churches This cometh to pass from another Difference between these Powers The Manage of Ecclesiastical Affairs as in Civil Magistrates may be delegated to other hands by way of Commission or Deputation they may ordain under them subordinate Thrones and inferior Powers acting in their Names which is Lordly and full of Honour and State But Churches may not do so by delegation of Power Representatives or any other Method or Way to stretch forth the Wing of their Authority like that of the Civil over all the Churches of a Nation or over more Congregations than one or a greater than ordinarily partake of all other Ordinances together is not at all suitable to a Church-Condition which is Ministerial not Lordly So Mr. Bradshaw as the Opinion of the Nonconformists ' We confine and bound all Ecclesiastical Power within the Limits only of one particular Congregation holding that the greatest Ecclesiastical Power ought not to stretch beyond the same And that it is an arrogating of Princely Supremacy for any Ecclesiastical Person or Persons whatsoever to take upon themselves Ecclesiastical Jurisdiction over many Churches much more over whole Kingdoms and Provinces of Churches ' Dr. Bilson speaks much to this purpose ' Tho saith he Of Supremacy pag. 238. Bishops may be called Governors in respect of the Soul yet only Princes be Governors of Realms Pastors have Flocks and Bishops have Diocesses Realms Dominions and Countries none have but Princes and Magistrates And so the Stile Governor of this Realm belongeth only to the Prince and not to the Priest and importeth a Publick and Princely Regiment The Common-Wealth saith Mr. Baxter Holy Common-wealth pag. 220. containeth all the People in a whole Nation or more as united in one Sovereign But particular Churches have no general Ecclesiastical Officers in whom a Nation must unite as one Church but are as several Corporations in one Kingdom c. ' We see saith Sir Fr. Bacon Considerations about Church-Affairs in all Laws in the World Offices of Confidence and Skill cannot be exercised by Delegation all such Trust is personal and inherent and may not be transported and delegated as that of Kings which for the most part is hereditary and rather an Office of Interest than Confidence 2. In respect to Causes the Church-Power extends its Censures to no Causes but such as the other may as to Popery Heresy c. But in many Cases the Civil Magistrate extends his Care and Authority where Church-Power meddles not As to Jews and Pagans and such as are not Members of the Church some things may be done by the Magistrate even for these being Members of his Common-Wealth that may conduce to their spiritual Good The Church-Power is limited as 1 Cor. 5.12 So likewise whether the Crime committed be private or publick Matter of Scandal or not or the Person penitent or otherwise these Powers are at liberty to punish or pardon alike and as they shall judg it expedient to be severe or merciful accordingly They may form or reform the Laws and Statutes by which they govern making the same Fault Treason in one Age that in the next not so much as Imprisonment 1 Eliz. cap 1. with 35 Hen 8. But Church-Power is limited the same Crime the same Punishment ever not being in the Power of this Republick to vary in their Process in respect of lesser or greater Censures if the Crime be the same 5. In their Constitution or Tenure Licet omnis Potestas saith Carbo Carbo de Leg. lib. 2. cap. 8. tum Ecclesiastica tum Civilis sit à Deo tamen non codem modo nam politica licet universe sit jure Divino in particulari est jure Gentium Ecclesiastica omni modo est jure divino à Deo Government in general is of Divine Right but whether in this or that particular Form as in one or a few representing the rest this is humane and hath its Original from Man That Power which is termed an Ordinance of God in Rom. 13. is called an Ordinance of Man in 1
termed a Nurse The Prophet in this Promise hath an Eye to Gospel-Times and Churches called together amongst the Gentiles In an Age when there would be no Prophets or Apostles or Signs or Wonders or mighty Deeds 2 Cor. 12.12 wrought in the behalf of the Church as was in the Jewish Oeconomy and first Age of Christians It 's promised that Kings and Princes either by a common or saving Change shall become nursing Fathers nourishing and protecting Christ's feeble Orphant the Church 1 Sam. 10.6,9 1 Kings 4.29 And where the Magistrate is such we ought to pray that all may be such we have the Liberty under them notwithstanding the World's Enmity to lead a quiet and peaceable Life and this not only in Honesty but in all Godliness 1 Kings 4 2â— 3. The Judgments of God Sword of the Magistrate and the like external Administrations are helpful to the best of Men who are liable while a Body of Sin to as foul external Acts of Sin as the worst of Men. The spiritual part in us by these means helps it self much in an hour of Temptation especially against the Flesh over-ballancing the Pleasures of Sin from rhat Shame and Grief Sin brings with it so that Self-love or a higher Principle is hereby strengthened to avert us Servile Fear evil only in defect is good and useful to the best of us while in a mixed Condition and not perfect in our Love to God Joh was eminently godly and righteous yet in both much furthered from the Consideration of Wrath and Judgment If I have seen saith he Job 31.19,21 with 23. any perish for want of Cloathing If I have lift up my Hand against the Fatherless c. ver 23. For Destruction from God was a Terror to me The Magistrates Ecclesiastical Power had the like effect to restrain Impiety in him as vers 26 27 28. If I behold the Sun and my Heart hath been secretly enticed or my Mouth haue kissed my Hand this were an Iniquity to be punished by the Judg The Apostle Paul though constrained by Love vers 14. Such was his Affection to Christ yet moved also to Duty from the Consideration of Judgment and Terror 2 Cor. 10.11 If it be thus with the best of the Saints much more will Churches stand in need of such an external Help against Corruptions There being not only a mixture of Flesh and Spirit in those that are Members indeed but a mixture with them of Hypocrites and such as are Members only in shew We find in the Churches planted by the Apostles a use not only of Spiritual Censures 1 Cor. 5. but also outward and bodily Afflictions Sickness Weakness c. 1 Cor. 11. for Church-Miscarriages and it 's said to be for the Salvation of their Souls Chap. 5. ver 5. with Chap. 11. ver 32. So that Severity of the Lord on Ananias and Saphira was for a Church-Fault and it 's said Vers 11. Great Fear came upon all the Church It was an eminent Church before whom Paul shakes the Magistrate's Sword and tells them if they do that which is evil they have cause to be afraid for he beareth not the Sword in vain Rom 13. Afflictions that are from a more immediate Hand of God either in an ordinary or an extraordinary way those also that the Lord chastiseth us with by the Hand of the Magistrate I difference not each being to the same purpose and as an external Discipline For where there are no Magistrates or negligent ones God in a providential way and more immediately judgeth and afflicts Evil-doers even as where Church-Discipline is wanting or neglected God himself excommunicates as it were and gives Men up to Terror and Anguish of Soul for their evil Deeds If we should draw in here Instances from the Jewish Church and how the Lord disciplined them by the Civil Magistrate and afflicting the outward Man there can be nothing more evident than this an undoubted Usefulness of such Dispensations even to the Churches of Christ And although it should not be a good reasoning to argue from what Power the Princes of Israel exercised in respect of its Extent in Particulars 2 Chron. 3 14. many of them being Prophets as well as Princes yet the Benefit and Usefulness of such Power may be the same unto us as unto them both in respect of Terror to Evil-Doers and Praise to them that do well Though an Argument from Circumcision applied to Infants will not weigh with some because they deny Baptism to be a Sacrament of that Nature Yet this cannot be denied by them that if an Infant be capable of Benefit by an Ordinance it understands not Infants may as lawfully in that respect be baptised while Infants as they were then circumcised The Arguments brought from Ecclesiastical Power exercised by Magistrates in the Jewish Government will argue at least that there is a Capacity in Men now to receive Benefit and Good thereby even in spiritual Matters as they did then which is all that is aimed at 4. As it is the Duty of each Person so of Churches to walk wisely towards them that are without that their Order may be looked upon not only with Rejoycing by Neighbour-Churches but such as may appear amiable and comely in the Eyes of all Men. Col 2. There are many things common to all Societies which Nature and civil Customs instruct us in and are especially to be heeded by Churches For as the things Moral and Lovely in the Eyes of Men being neglected by Professors the Gospel will suffer so much more if by Churches The outward Beauty of these Christian Assemblies consists very much in what is requisite and comely in all human Societies as Unity Love Peace brotherly Forbearance c. Let all things saith the Apostle Phil. 2. be done without murmuring or disputing Paul charged the Church of Corinth with this that there were Debates Envyings Wrath Strifes Back-bitings Whisperings Swellings Tumults and the like amongst them 1 Cor. 12.20 There may be Wrongs and Oppressions in Churches as in other Assemblies Innocent Persons impeached and censured as Schismatiks Seditious and Disturbers of the Peace and no Remedy but from the Civil Magistrate Paul appeals from the Church to Caesar a Secular Prince expecting from him though a Heathen more Justice then from his Brethren being Parties and in their own Cause For where Parties are Judges the Sentence is passed before the Cause is heard As a Church may be offended so they may and oft-times do give Offence as well as single Persons 1 Cor. 10 32. It 's part of a Christian Magistrate's Care and as a Magistrate to punish open Offenderrs whether single Persons or Assemblies And the Truth is if such Assemblies that is Churches be not under the Magistrates Jurisdiction they are under none and will be at a loss in respect of all those Advantages before mentioned The Vsefulness of this Power being declared so