The Lawfulness of the Oath of Supremacy, Chapter 4
CHAP. IV.
§. 1. Of the Neceſſity and Ʋſefulneſs of a Juriſdiction over Perſons, and in Cauſes Eccleſiastical, beſides what is in Churches. §. 2. This Power is placed in Kings, and ſuch as are the Supreme Governors in a Common-Wealth.
§. 1. FOr the ſecond, we ſhall ſhew how neceſſary and uſeful Civil Power is, even in Eccleſiaſtical or Spiritual Matters, notwithſtanding the other. It is not to be denied, that Souls were converted, and Churches eſtabliſhed, and kept up, when there was no Aſſiſtance, but rather Oppoſition, from the Princes of the Earth, as in the Apoſtolick and Primitive Times. The Benefit we have now by Chriſtian Mgiſtrates, was then more abundantly ſupplied, (the Infancy of Chriſtianity requiring more) by the Miracles wrought, and the conſtant Direction and Care of Apoſtolick and extraordinary Perſons, who were gifted by Chriſt for that purpoſe.
All the ordinary Helps that now we have, by external and more ſenſual or carnal Means, contributing any thing to theſe great Works, is only a pious and Chriſtian Magiſtracy, where a Nation is bleſſed with it. The Benefit hereof is much in a ſpiritual reſpect, both to the World, as likewiſe to the Church.
1. It is (tho remote) a great Help to bring Men out of their natural Condition, unto Life and Salvation. We are exhorted to pray for Kings, and ſuch as are in Authority, 1 Tim. 2. The reaſon, v. 4. For God will have all men to be ſaved, and to come to the knowledg of the Truth. As the Knowledg of the Truth is a means to bring a Soul into a ſaving State; ſo is the Magiſtrate (being enlightned himſelf) a great Means to bring us to the knowledg of the Truth. Thoſe Men were in a great Diſtance from God, in a Rage againſt Chriſt and Religion, Pſal. 2.1. they did combine againſt the ſtrict Ways of the Goſpel; theſe poor Heathens being, notwithſtanding, given to Chriſt by Election, v. 8. David uſeth a twofold Method for reducing them: The firſt is, a repreſenting their wretched and miſcrable Condition, while in this State of Enmity, ver. 9. Then, 2. deals with their Princes and Rulers, to be forthwith inſtructed, and ſerve the Lord, i.e. as Kings and Magiſtrates, in their publick Capacity. But muſt not the People be inſtructed alſo? Such Magiſtrates will ſpeedily provide and take care for their People, that they may be brought to the knowledg of the Truth; and therefore it needs not to be mentioned.
The Magiſtratical Power conduceth to this Work divers ways, 1. By ſetting up and protecting a Goſpel-Miniſtry. He only can ſubſerve Providence, by ſending, or giving way to others to ſend forth fit Perſons, and enforce a Maintenance for their Encouragement in this Work. By ſuch a Word of Providence (it is foreign) we come to hear, and by hearing we believe, Rom. 10.17. He can urge his People to come to the Means, and outwardly conform to the ſame, and ſo bring them to the Knowledg of the Truth, the very Knowledg whereof, tho not ſaving, is a means at leaſt to reſtrain our inbred Corruption, and to work preparatively to Converſion, bringing Men into a Condition not far from the Kingdom of Heaven, as Chriſt ſpeaks.2 Pet. 2.20.
2. The Civil Magiſtrate hath Power to puniſh and reward, and ſo to work upon the Paſſions of Fear, Deſire, Hope, &c. Man, even in his Natural Eſtate, hath free Will in Moral Actions, if it be excited and drawn forth. The Paſſions are ſo ſeated betwixt the Will and Senſes, that outward and ſenſual Objects work effectually upon it: the Motions of the Will, in this our State of Corruption, depending more upon the viſions of what is ſenſual,Hominem etſi timore poenae fugiat peccatum, paulatian affectum & animum ad illud amittere, & è contrario concipere odium illius, idec que etiam vitare …ccatum. Ariag. de Leg. Diſp. 13. § 9. Hoſ. 2.6. than what is a rational Good or Evil. The moſt commanding and ſtirring Paſſion, and with moſt life and vigour, in a natural Man, is Self, or Self-Love; it is the firſt Principle uſually that God excites in us towards Converſion, as in the Parable of the Prodigal, and divers other Scriptures. Sickneſs, Poverty, and the like Occurrence of Providences, (Puniſhments for Sin) being ſanctified by the Lord, work much upon us; ſo Miſeries inflicted upon the more obſtinate, from Magiſtrates (in Juſtice for evil-doing) have the ſame Operation: and by reaſon hereof, groſs Corruptions are kept in and reſtrained, whereby the Habits of Sin decreaſe, and become leſs rank in the Soul. It is a hedging our Way with Thorns, as the Prophet ſpeaks.
A great part of the World lies without the Pale of the Church, and the ſeverity of its Judicature reacheth them not. This Power is exerciſed only on Church-Members; we have nothing to do to judg them that are without, 1 Cor. 5.12, 13.tho they be Fornicators, or Covetous, or Idolaters, or Drunkards, or Extortioners; Churches, in reſpect of Cenſures and Puniſhment, leave them to God by the Magiſtrate, or the like Providential way to judg them, verſ. 13.
3. Impedimenta removendo; he removes corrupt Teachers, that ſlay Mens Souls,Mich. 2.11. by crying Peace, propheſying of Wine, &c. indulging Sinners in their Security; and ſuch as by Errors and falſe Doctrine poyſon Mens Souls, to their eternal perdition; by reſtaining Stage-Plays, not permitting Brothel-Houſes, and the like Fomenters of Sin.
Now 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,1 Tim. 3.3. Mat. 20. but muſt be no Strikers, 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.Judg. 17.6. When there was no King in Iſrael, every Man did what was right in his own Eyes, 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,Rom. 13. the Praiſe of Well-doing. 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 Converſaetion of a Wife, that thoſe who obey not the Word, 1 Pet. 3.1.are without the Word won by ſuch a Converſation; 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.
2. In reſpect to the Church,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 Goſpeltimes. 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 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 Epiſtles, as to be kind, courteous, Rom. 16.humble, ſubmiſs, ſelf-denying. Paul ſpends 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. Saints and Churches, being called and ſeparated out of the World, 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. This religious Care and Tenderneſs, is,Iſa. 9.16. or ought to be in the Magiſtrate, who is 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 wrought in the behalf of the Church,2 Cor. 10.12. 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,1 Sam. 10.6, 9. 1 Kings 4.29. nouriſhing and protecting Chriſt's feeble Orphant the Church. 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,1 Kings 4.29. and this not only in Honeſty, but in all Godlineſs.
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 that 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.Job 31.19, 21, with 23. If I have ſeen (ſaith he) 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 beheld the Sun, and my Heart hath been ſecretly enticed, or my Mouth hath 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. for Church-Miſcarriages; and it's ſaid to be for the Salvation of their Souls, 1 Cor. 11.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. Rom. 13.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.
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;a Chron. 8 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 whille 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 Benent 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,Col 2. 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. 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, 2 Cor. 12.20.and the like amongſt them. 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,1 Cor. 10 32. and oft-times do give Offence as well as ſingle Perſons. It's part of a Chriſtian Magiſtrate's Care, and as a Magiſtrate, to puniſh open Offenderrs, whither 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 Ʋſefulneſs of this Power being declared ſo fully, it will not be difficult to evince the Neceſſity if it, that is, to the wellbeing of Churches. For whatſoever thing is uſeful in Spiritual Affairs, is in the ſame degree neceſſary. I argue thus:
If the Ruling and Coercive Power in a Church extends it ſelf no further than its own Members; if one particular Church cannot ſuſpend, excommunicate, or exerciſe any the like Juriſdiction over another; it will then follow, vvhatſoever benefit or advantage Churches, or their Members, are ſuppoſed to have and reap, by being under any external Ruling Power here on Earth; this may, and ought to be expected from the Magiſtrates Eccleſiaſtical Power and no other: His being the only Power that is of ſuch an Extenſion and Compaſs, as to be over all Perſons and Societies without his Dominion,
For the further Explication and Confirming of what is aſſerted, I ſhall lay down ſome Conſiderations, and then anſwer Objections. Purpoſely enlarging upon this Argument, as tending much to a diſtinct underſtanding of Eccleſiaſtical Juriſdiction, both as it is in Church and Magiſtrate.
The Conſiderations are theſe.
Conſid. 1 There is no Power or Authority either in Church or Magiſtrate that doth directly and immediately compel or enforce the Soul. Pains, Penalties, Reſtraints, bodily Puniſhments; or what comes nearer, and is more ſpiritual, as Admonition, Suſpenſion, Excommunication, or the like. 'When Perſons in any of theſe ways are judged and cenſured, by the Church or Magiſtrate, or both; it hath its Fruit and effect in reſpect of Morals, only in a more remote and circular way, as by working upon the Judgment and Affections; for there is no created Power can reach the Soul, to put upon it any immediate Force or Reſtraint, further than by applying ſuch means (diſcovered by the Scripture or Light of Reaſon) as are apt and ſutable to ſet the Soul and Conſcience of a Man, to work upon it ſelf.
We term it Coercive, in difference from what is only directive and perſwaſive, for according as the Lord hath appointed means to this or that end, accordingly he works, and ſo we ought to judg and ſpeak. Now beſides means appointed for Inſtruction and Perſwaſion, God alſo hath added Diſcipline; a means morally coercive, which hath Pain and Shame, it's a Puniſhment foreign, and for the Deſtruction of the Fleſh, therefore a means morally Compulſive, and more than meerly perſwaſive, the Rod and Reproof is more than a ſingle Reproof,1 Cor. 4 21. Prov. 29.15. Prov. 29.19. it is a Correction which is compulſive; a Servant will not be corrected with Words. To make all but directive, is to confound the Keys. The Reverend Author ſhould not judg or ſpeak of an Ordinnce according to the Reception of a carnal Heart,Mr. B. in his firſt Diſpute, p. 6. but according to what is deſigned by the Lord, as his ordinary Drift and Scope in ſuch an Appointment. There is the Word read, Goſpel preached, and viſible Seals; we are to judg a greater and more effectual Exhibition of Chriſt in the one, than in the other, yet all alike to a carnal and unbelieving Soul.
Conſid. 2 2. There are two great and Catholick Bodies, or Kingdoms, immediately and invifibly governed by the Lord and his Chriſt: The World and the Church, made up each of leſſer Corporations, as Cities, Families, particular Churches, &c. I ſay, invibly and immediately: for, as God is inviſible, ſo what he acts immediately, he acts inviſibly. As the Church is diſtinguiſhed into viſible and inviſible, ſo is the Power by which it is governed. Inviſible as in a ſecret and myſterious way, and immediately from the Lord: And thus are all Kingdoms, Nations, Tongues and Languages united as in one, even the great bulk of Mankind; as alſo the Catholick Church, that great Body of Saints, they are all thus governed by the Lord, and by the Lord alone, and not by Man. Viſible, as where theſe great Bodies of Men and Chriſtians, come to be cantoned, parcelled, and formed into Political Bodies, governed by Men,Whit. Tract 3. c. 6. p. 181. in an external and viſible way.
Theſe viſible Bodies are either greater and containing, as Empires, Kingdoms, Provinces, &c. Or thoſe that are leſs, and contained, as Cities, Colledges, Pariſhes, Families, and the like, whether they be Civil or Eccleſiaſtical. Theſe leſſer, though they have the Compleatneſs of a Body or Corporation, each in its kind, and ſufficient Power to govern it ſelf; yet not to govern one another. A Church hath not Authority to govern a Church, nor a Family, or the chief in it to govern a Neighbour-Family. The Light in the leaſt Star is ſufficient for it ſelf, but not to rule the Day or the Night, as the Sun and Moon.
Theſe leſſer Bodies are therefore ſo compoſed in their ſeveral Regiments; that many of them together, may lie in the Boſom of a greater Corporation; and it will be for their better and more comfortable ſubſiſting and Government.
There is no external Coercive, or ruling Power that falls in, and fills up the ſpace betwixt thoſe great and Catholick Bodies the World and the Church, and thoſe leſſer and loweſt Regiments and Societies, but what is, or ought to be expected by or from the Civil Magiſtrate, who is to be acknowledged of his Subjects, whether Eccleſiaſtical or Civil under God to be over all.
Conſid. 3 3. Theſe leſſer Societies therefore ordinarily are found under a twofold Regiment or Diſcipline. The one intrinſecal and peculiar, which in Families is received from the Light of Nature, and from the Light of Inſtitution in Churches. The other more General and Common: And theſe leſſer Bodies come under it by reaſon of their Situation, being within the Confines of ſuch a Republick, they are under the Juriſdiction of the Princes thereof.De Epiſc. lib. 3. c. 5. Each Prince, ſaith Maſon, hath Power in ſubditos ſuos ac proinde in Eccleſiam modo ſubditi ſunt Eccleſiae. If ſituated where there is no formed Common-wealth, King, or Supream Power over them, they are as a Free-State, each Family, City, and Church, immediately under God and Chriſt, and no other Power but what it hath in it ſelf; which being a Power not derived from the Magiſtrate, but peculiar to a Family or Church, remains in them, though no Magiſtrate. Such was the Family and Church-ſtate in the time of the Patriarchs for two thouſand Years.
Conſid. 4 As it is a Happineſs to a People that live in Empires and Kingdoms, that theſe are parcels of that World which hath the righteous God to govern it, who is the King of Kings, and Lord of Lords. 2 Kings 19.15.So is it likewiſe to theſe leſſer Bodies, a Family, or a Church, that they are ſituated under the Wing of a Chriſtian, and well-governed Common-wealth. Where their Governours may be under ſome Government, and in Wrongs and Diſorders, they may have the Benefit of a Magiſtrate's Authority to appeal unto.