represented to us either immediately by examination of their knowledge and knowledge of their practise either from our own sight or their expressions mediately by the testimony of others who are judged by us to be credible By this the grosly ignorant and such as trade and constantly live in sin and are obstinate and refuse to be reformed are excluded To these must be added such as are grosly erroneous and blasphemers and such as deny plain and saving truth with divers others For all these may have sufficient knowledge and for their lives may be blameless and for their outward carriage eminently just honest holy But that which makes the Question difficult is the difference between such as never were born in the Church nor baptized nor admitted for Christians and those who have been either born in the Church baptized lived and continued Christians by profession or such as upon their profession and promise when they were at age were baptized and admitted Shall their Birth give them right to Baptism and their Baptism right to Membership and the gross ignorance of them born in the Church and baptized make them no Members or deprive them of their native and baptismal Right Or shall it not But suppose they have some knowledge of Christ and the principles of Christianity and yet be Idolaters Covetous Drunkards Railers Incestuous Persons for one that is called a Brother and a real Member of a particular Church may be such as is evident from 1 Cor. 5.11 12. Besides such a Brother may deny to hear the Church as is implied Mat. 18.17 Yet these may own their Baptism profess their Faith in Christ and utterly renounce all other Religions The Question therefore is Whether these and such like are not Members of a Church Christian If they be not how can the Church censure judge them and cast them out Yet such owning their Baptism and the Faith whereinto they were baptized may be censured and if they will not hear the Church may be cast out These are neither Pagans nor Mahumetans nor unbelieving Jews they will abhor them God will judge them as Christians as being baptized as having heard the Gospel as owning Christ and professing their hope to be saved by him though he will say unto them Depart from me ye workers of iniquity These if cast forth do not cease to be Brethren till they renounce Christianity These associate with Christians frequent Christian Assemblies for Divine Worship and usually are under the Ministry and if there be any External Government by their very Baptism owned are Subjects to the Power of the Keys Many as bad as these and some worse were in the Church of the Jews and yet not Loammi but reckoned amongst the people of God till God took away both his Word and Spirit from them The Nicolaitans and the Disciples of Jezabel were as bad as these yet they were Members of the Churches where they lived how else could they be cast out as Christ commands The Valentinians and many of the Gnosticks were worse than these and yet many of them were in and of some Christian Church visible These must be either without or within except we can find a third place for them as they of the Church of Rome have invented Purgatory for such as were not good enough for Heaven or bad enough for Hell. They as I conceive do far better who inclose them within the pale of the visible Church and seek to reform them then they who place them in the outward Court and leave them amongst the Gentiles It were but reasonable that they who are so pure and strict in their new invented way would declare in proper terms their minimum quod sic and make the same evident out of the Scriptures But this they have not done they seem to us whatsoever they are amongst themselves to be Scepticks section 4 As there is a Controversie about Qualification so there is about Separation Separation presupposeth Union and Communion Ecclesiastical For as in Nature there can be no Separation but of things some ways joyned and united so it is in Government both Civil and Ecclesiastical For there cannot in proper sense be any Separation from the Church but of such as have been in a Church Members of a Christian Community or Subjects of an Ecclesiastical visible Polity This Communion is either with the whole as the party governing or with the Members amongst themselves as fellow-subjects if a Discipline be setled and it is in Doctrine and Profession or in Worship or in Discipline or in some of these or all But the Communion with the Church in general and with God the Father and Jesus Christ the Son is of an higher kind Communion presupposeth this Separation is either passive or active and voluntary Passive is when any is separated either justly or unjustly from a Christian Society and this may be negative or positive Negative is a non-admission after they had been formerly admitted and this may be done upon sufficient reason or without any just and sufficient cause Positive is a plain ejection of such as are in the Church Separation active is that which is voluntary and as the former so this may be just or unjust and may admit of several degrees according as the Union and Communion is For some separation may be total some partial and of partial some may be greater some less The reason why I take occasion to speak of this subject is because these are times of separation and it were good to know what may be justly done what not either in seperating others by non-admission or ejection or in separating our selves And this is a certain rule that all Union and Communion instituted commanded or approved of God ought to be observed and whosoever shall violate this must needs be guilty there can be no just or sufficient cause to do so The Church of England was formerly a true Protestant and Reformed Church and had the same publick Doctrine the same Form of publick Worship the same publick Discipline Yet because the first Reformation was judged imperfect and many Abuses and Corruptions entered in afterward which did alter it for the worst therefore a further and a new Reformation was thought to be at least expedient if not necessary That the first Reformation in respect of Discipline was imperfect is evident first from the book of Common-Prayer in the Rubrick of the Communion which plainly implies that the ancient Discipline was not and it seems could not at that time be restored and till the restoring of it the Commination must be used Yet it was never restored neither did any seem to seek it Again the imperfection thereof appears by that Book made by the Commissioners in the latter end of the Reign of Edward the Sixth which is called Reformatio legum Ecclesiasticarum Yet that though imperfect was never established nor by the Bishops put in practice The latter Abuses Innovasions Superstitions brought in by the Bishops and
or for him and that is loosing The former is called binding because it more strictly doth bind him to suffer that punishment to which he was liable upon the Transgression of the Law. There was an Obligation upon him 1. To Obedience 2. Upon Disobedience there follows a Guilt which is an Obligation to Punishment 3. Judgment doth continue this Obligation and makes the Punishment unavoidable The latter is a loosing because upon some condition performed it frees him from the punishment and the bond of guilt Of this binding there be several degrees For as in a Civil Government there be several degrees of punishment according to the several degrees of the offences so it 's in the Church One of the highest punishments and degrees of binding is to make one as an Heathen and a Publican These words are differently understood and expounded Grotius thinks that our Saviour in them did not intend Excommunication Many take it for granted that to be censured and judged an Heathen and Publican is to be cast out of the Church and excommunicated And from these two words Heathen and Publican divers and amongst the rest Quinquecclesiensis and D. Andrews do observe a twofold Excommunication The one is the greater and that is to be as an Heathen the other the less which is to be as a Publican The Heathen was out of the Church the Publican was not The Heathen might not the Publican might come into the Temple the Heathen were strangers to the Common-wealth of the Israel and were Loammi the Publican being a Jew was in the Church but like a scandalous Brother Whether this distinction be here intended or no it 's certain 1. That there are degrees of Ecclesiastical as well as Civil Penalties 2. That by this being as an Heathen and Publican is meant an Ecclesiastical not a civil punishment in matter of Religion 3. Both were deprived of Ecclesiastical Communion In the text If he will not hear the Church let him be to thee as an Heathen and a Publican Three things are to be observed 1. The Penalty and the Execution 2. The Sentence to be Executed 3. The Crime or Cause The Execution is to account him as an Heathen and a Publican which is not to take away his House Lands Goods Civil Liberty Life but to separate from him and have no Communion with him in matter of Religion and Spiritual Society and to testifie their dislike of him by shunning his company 2. The sentence is the judgement of the Church whereupon this Separation and Non-communion is grounded For the Church must judge and pass the sentence before we can have any sufficient warrant for refusal of society 3. The crime or cause must be made evident before the Judge pass Sentence and it is not only the trespass or offence but impenitence manifested to the Ecclesiastical Judge Not to hear the Church is for the guilty Brother not to confess and reform upon the Churches publick admonition This puts him in an immediate capacity of condemnation and punishment But more of Ecclesiastical censures in the second Book section 8 The Ratification of this sentence of the Church which is the sixth thing followeth in these words Whatsoever ye shall bind on earth shall be bound in Heaven c. which are added as Hillary saith well in terrorem metus maximi to strike a terrour into the hearts of all such as shall make themselves liable to the censures of the Church Yet they are not only for terrour but for the sweetest consolation of the penitent absolved by the Church and so also for the encouragement of the Church to proceed in Discipline against the greatest For though she hath not the sword nor any coactive force to imprison fine banish put to death and the prophane and worldly wretches do not fear her censures yet her censures shall be executed from Heaven and be more terrible than any punishments inflicted by sword of civil Sovereigns This Ratification includes two things 1. That when this judgment is once past according to the Rules of Christ the supream Judge doth approve and decree it to be irrecoveverable 2. That he will by a Divine and never failing power execute it so that neither can any appeal or complaint of a nullity make it void nor any contrary strength or force hinder the execution In this respect Hillary saith its Judicium immobile and cannot be reversed Hierom that it s corroborated and cannot be infringed Tertullian that its Prejudicium ultimi judicii and stands good as that ever shall section 9 The means whereby this Ratification is obtained and the manner how it is effected come in the last place to be observed The means is their consent and prayer For if two of them shall agree on earth as touching any thing that they shall ask it shall be done for them by my Father which is in Heaven which words do signifie that they should agree upon the sentence and pass the same with prayer The manner how it comes to pass to be effected is that when two or three of them are gathered together in Christs name he will be in the midst of them ver 20. For it s not to be done in their own name or by their own power but they must assemble and proceed in Christs name and in his name give the definitive sentence According to this Law the Apostle gave direction in Christs name to gather together and with the power of Jesus Christ to deliver the scandalous person to Satan 1 Cor. 5.4 So that Christ will be present with them direct them and assist them and the work shall be more his than theirs section 10 Having 1. Examined two places not pertinent 2. Enlarged upon the words of the Institution I will thirdly confirm the proposition from such places as treat of the exercise of this power 1. These are such as speak of Legislation 2. Of making Officers 3. Of Jurisdiction The first of Legislation and making of Canons concerning matters controverted As for Canons concerning things not controverted we find single Apostles especially Paul and he most of all in his first Epistle to Timothy declaring and delivering them without any other joyned with them The exercise of this Legislative power we find in that famous Synod held at Jerusalem Acts 15. The difference of the interpretations of this text is no less than of the former For some question whether it was a formal Synod having power to bind or only an Assembly for advice Some make it not only a Synod invested with a binding force but judge it to be a most excellent pattern for all Synodical Assemblies in time to come yet these are not certain whether it was general in respect of all Churches then extant But let it be a Synod having a binding force it s doubted how the Canons could bind other Churches who sent no delegates to represent them and Act for them Whether did they bind because it was a general Council in
as some say at the King's command and that without Law and Authority of Parliament were confessed by many and exclaimed against generally and divers charged the Bishops as guilty of Usurpation And how could they be less when they imposed the reading of the Book of Sports and Recreations on the Lord's Day and punished divers Ministers refusing to read it and which was not tolerable the Rule of their Proceedings in the Exercise of their Power were Canons never allowed by Parliament besides the business of Altars and bowing towards them which had no colour of Law. Many began to set up Images in their Churches and innovate in Doctrine In consideration of all these things a Reformation if it might be had was thought necessary not only for the perfection of the first but also for to cut off the late introduced Corruptions and prevent the like for the future An opportunity seemed to be put into the hands of a Parliament with an Assembly of Divines for Advice to do this A Reformation they promise begin to act in the way and the expectation was great But instead of perfecting the former Reformation they cause a new Confession of Faith and new Catechisms to be made instead of the former Litany and Set-form of Worship a new Directory is composed and allowed for Discipline the Episcopal Power is abolished and the former Government dissolved the Presbyterian way and that very near to that of Scotland is agreed upon So that whatsoever was formerly determined by Law is null and void In the end all that was done in Doctrine Worship and Discipline in a time of War without and against the mind of the King did vanish was rejected by many and received by few and such an Indulgence under pretence of favouring tender Consciences was granted that every one seemed to be left at liberty Hence sprang so many Separations and Divisions that England since she became Christian never saw the like There were Divisions in Doctrine so many as could not be numbred and men were in their judgments not only different but contrary And the former Errours pretended to be great were few in number far less noxious in quality to these latter which were very many and some of them blasphemous and abominable All the old damned Heresies seemed to be revived and raked out of Hell and the more vain and blasphemous the Opinion was it was by some the more admired For Worship instead of some Ceremonies or Superstitions at the worst all kind of Abominations brake out of the bottomless Pit. Some professed high Attainments and Dispensations to the contempt of Sabbaths Sacraments and Scripture it self Some turned Ranters as though the old abominable Gnosticks had been conjured up from Hell. Some become Seekers till they lost all Religion Some were Quakers and most rude uncivil inhumane Wretches deadly Enemies of the Ministery and most violent Opposers of the Truth and some no ways ill affected but otherwise well disposed people seemed to be suddenly bewitched as the Galatians were and could give no Reason nor Scripture for the Separation and Alterations To be Anabaptists seemed to be no Offence in comparison of the former For Discipline some adhered to the Prelatical Form and refused Communion with the Presbyterian Party who with the Scottish Kirk thought their way to be the pattern in the Mount. The Congregational was of another mind and stood at as far a distance from them on one hand as the rigid Prelatical Party did on another Yet in all this God preserved an Orthodox Party who retained the substance of the Protestant Religion with moderation and these are they whom God will bless and make victorious in the end For all these came to pass and were ordered by Divine Providence to discover the Frailty of all the Wickedness of some the Hypocrisie of others to mainifest the Approved to confirm the Sincere and let men know what a blessing Order and Government in Church and State must needs be Here are many Separations some passive but many active As for the Quakers Seekers Above-Ordinance-Men Ranters their Separation under pretence of greater Purity is abominable The Antipedobaptists and the Catabaptists cannot justify themselves and in the end it will appear The Dissenting Bretheren and Congregational Party after they began to gather Churches with the rigid Prelatists and Presbyterians cannot be excused They who actually concurred to procure a Liberty and Indulgence especially the Zealots in that work who had a design to promote their own way have much to answer for and their account will be heavy And surely they are no ways innocent who took away the former Laws and Government before they had a better and in their own power effectually to establish them And whosoever departed from the former legal Doctrine Worship and Discipline in any thing wherein it was agreeable to the Word of God must needs be worthy of blame as also those who took an ill course to introduce that which was better They who will not Communicate with others or refuse to admit unto Communion with themselves in all parts of Worship such as are Orthodox and not changeable with Scandal are Offenders and cannot be free from Schism in some degree The Usurpations of the Bishops and the Innovations made by them and their Party together with their Negligence and Remisness in the more material parts of Discipline gave no little cause of Divisions and Separations To be hasty high rigid in Reformation is a cause of many and great Mischiefs This Church of England upon the first Reformation within a few Years brought forth to God even under that imperfect Reformation many precious Saints and glorious Martyrs And after the Persecution how did she multiply and yield as many able and godly Ministers and gracious Servants of God as any Church in the World of that compass And all those good Children were begotten nursed and encreased whilst under one supreme independent national Judicatory And though the first Reformation was imperfect and the Church in some things corrupted and many Members of the same without sufficient cause persecuted by some of the ungodly and unworthy Bishops yet for any of the Subjects and Members to separate from her without some weighty cause must needs be a sin A Reformation might have been made without pulling down the whole Frame and opening a way to the ensuing Divisions Imperfection is no sufficient cause to separate from that Church wherein any person receives his Christian being or continuance or growth of that being neither is every kind of Corruption No Church but hath some defects but hath some corruptions and no man should depart from any Christian Society further than that Society is departed from God. To depart and divide upon conceits of greater purity and perfection or out of a spirit of Innovation or in any thing which is approved of God and not contrary to his Word cannot be lawful Let every one therefore reflect upon the former Divisions and
Politica Sacra Civilis Or A Model of Civil and Ecclesiastical GOVERNMENT WHEREIN Besides the positive Doctrine concerning STATE and CHVRCH in general Are debated the principal Controversies of the TIMES concerning the CONSTITUTION OF THE State and Church OF ENGLAND Tending to Righteousness Truth and Peace By GEORGE LAWSON Rector of More in the County of Salop. The Second Edition LONDON Printed for J.S. and are to be Sold by T. Goodwin at the Maidenhead over against St. Dustans Church in Fleet-street 1689. THE EPISTLE TO THE READER Reader IN the time of our divisions and the execution of God's Judgments upon the three Nations I set my self to inquire into the causes of our sad and woful condition and to think of some Remedies to prevent our Ruine Whilst I was busie in this search I easily understood that the Subject of our Differences was not only the State but the Church This gave occasion to peruse such Authors as write of Government and to study the Political part of the Holy Scriptures wherein I found many things concerning the Constitution the Administration the Corruption the Conversion and Subversion of Civil States and Kingdoms with much of Church-Discipline There I observed certain Rules of Government in general and some special and proper to Civil or else to Ecclesiastical Polities All these according to my poor Ability I reduced to Method and applyed them to our own Church and State severally I further took notice of our principal differences both Civil and Ecclesiastical and did freely deliver mine own Judgment concerning the particular parties and their Opinions yet so that I endavoured to be of no Party as a Party And tho' in some things I differ from them yet it was not out of singularity or an humour of opposition but out of an unfeigned desire of Truth which in many things I found so evident that whosoever should not acknowledge it must needs be wilful and blinded with partiality or prejudice Whilst I go on in this work I easily perceived that as our sins and impenitency brought God's Judgments upon us so our ignorance and errours in matters of Government with prejudice partiality pride obstinacy and want of charity were the causes of our divisions which gave great advantage to our Enemies and Foreign Polititians who as formerly so now especially at this time fear our union and agreement more than ever because we are become a Warlike Nation and furnished with Gallant Men both by Sea and Land therefore their great Work is to continue our Differences amongst our selves as subservient to their Interest These causes once discovered the Remedies were obvious if men were in any capacity to make use of them For sincere repentance and a real reformation private and publick with the punishment of crying sins are very effectual to avert God's Judgments And to renounce our Errours to be informed in the Truth to lay aside all pride partiality prejudice obstinacy self-interest to put on humility and charity which is the bond of perfection and to let the peace of God rule in our hearts are the only way to quench the fire of Contention and firmly to cement us together Yet though good men may propose clear truths dispel the mists of Errour perswade to repentance and pray yet there seems to be little hope of peace and settlement For after so many fearful Judgments executed upon us and severe admonitions given us from Heaven pride covetousness injustice oppression malice cruelty and abominable hypocrisie continue and nothing is reformed This is the reason why God's hand is stretched out still many persons have suffered many great Families have been ruined many feel God's heavy hand to this day but who shall suffer most and last no man knows Men of the same English Blood and of the same Protestant Profession continue obstinate in their Errors rigid and high in their Opinions resolved in their different Designs admire their own Models of Government in Church and State will not abate of their Confidence and refuse to recede from their supposed Principles Some are for a boundless Liberty and will not be confined by the rules and dictates of Reason or the common Faith revealed from Heaven these have no Principles but seem to have abandoned not only Christianity but their own reason Some are for Peace yet only upon their own terms though not so reasonable at they should be Some complain they are wrong'd and must be satisfied Others are very high and must be revenged Every party must reign or else they will be Enemies Many men of great Estates and excellent Parts who as yet have suffered little or nothing look on as Strangers and will do nothing whilst Church and State lye a Bleeding ready to breathe out their last And what can be the issue but that either we shall be brought very low made a poor and base people and willing of peace upon very hard terms and yet hardly obtain it or we shall be made a scorn and derision to the Nations round about us a prey unto our Enemies and they who hate us shall rule over us To prevent so sad a condition my humble request to all true hearted English Protestants is seriously to consider 1. What our Condition was before the Scots first entered England with an Army 2. What those things were which then the best and wisest desired to be reformed both in Church and State. 3. What Reformation we are capable of at this present time 4. Where the guilt of so much blood as hath been shed especially in Ireland doth principally lye 5. What our duty is as we are English as we are Christians as we are Protestants which amongst other things is to deliver the Gospel to our Posterity as we received it from our Fathers 6. What may be the most effectual means according to the rules of Reason and Divine Revelation to promote the publick good without respect of Persons or Parties that so no wicked men but onely such as fear God may have cause to rejoyce This is all I thought good by this Epistle to signifie unto thee at the present for the rest referring thee to the Book and remaining Thine to serve in the Lord George Lawson In opus politicum viri clarissimi Georgi Lawsonii popularis mei QVis tandem augustas regnandi digerit artes Et solidam sceptris commodat Author opem Instituit magnas subtilis pagina Gentes Dat populis pacem principibusque fidem Publica privatâ sudantur munia dextrâ Quod multi curant unius ecce labor Tam benè regna locat potuit regnâsse videri Heu major cathedrâ quà m fuit ille suâ Stant secura brevi subnixa Palatia chartâ Nec facilè amoto cardine regna labant Vendicat haec populis leges vim legibus armat Te Themi quae debes plectere sola potes Nil metuas neque jam metuaris Regule demptum est Posse nocere aliis velle nocere tibi Haec succurrisset
and expedient aecording to the general Rules of order decency unity and edification according to that distinction of Laws into declarative and constitutive section 8 After Laws are made and established they must be put in execution otherwise though they be both wisely and justly enacted and in themselves very excellent yet they are in vain and to no purpose This cannot be done without Officers therefore there must needs be a power of making Church-Rulers Under this Head we must comprehend Election Examination Ordination Suspension Degradation and whatsoever concerns the making reforming or disposing of Offices When Canons are made Officers with power of jurisdiction be constituted yet all is to no purpose except they proceed to hear and finally determine all Causes and Controversies within their Spiritual jurisdiction Therefore there must be Jus jurisdictionis cum ultima provocatione Hitherto appertain all Ecclesiastical Tribunals Judges judicial proceedings the discussion of all causes within their Cognisance sentences of Authoritative admonition Suspension Excommunication Absolution and Execution of all Besides all these because the Church whilest on Pilgrimage towards her Heavenly City hath need of these earthly and temporal goods neither can the publick Worship of God or her Officers be maintained nor her poor Saints relieved without them therefore every particular Church should be furnished with a Revenue and have a kind of publicum aerarium of her own which is not to be disposed of according to the will and pleasure of any private person or persons But there must be a power as to make Officers for other things so for this particular to receive keep and dispense the Church's Treasure this of themselves without publick consent they cannot do Therefore though the making of Deacons belong unto the second part of this Independant power yet jus dispensandi bona Ecclesiae publica is a distinct power of it self Christ and his Apostles had a common purse Joh. 13.29 so had the Church Act. 6.1 2 3 c. For this end they had their Collections at set times 1 Cor. 16.1 2. This Treasury belonged to the Church not to the State and did arise from the free gifts of such as were of ability and well disposed before there was any Tenure in Franke Almoigne as afterwards there was section 9 Before I conclude this Point concerning power lest instead of a well-composed body I make an indigested lump of heterogeneous stuff I will enquire how far it doth extend what be the limits wherewith it 's bounded what measure and degrees thereof a particular Church as such by Scripture-Charter may challenge For this purpose we may take notice of the subject of Power which is primary or secondary In the primary it 's primitive total supreme In the secondary it 's derivative partial and subordinate The power in both is the same essentially yet in the one as in the Fountain in the other as in several Channels This seems to be intimated by that submission required by the Apostle unto the King as supreme or unto Governours sent by him 1 Pet. 2.13 14. The King is Emperour who was the immediate subject of Supremacy Governours were Presidents and Vicarii Magistratus who are the instruments of the supreme as principal in government Coincident with this seems to be that distinction so frequent with Mr. Parker inter statum exercitium According to which he defines the government of the Church quoad statum to be Democratical because the power of the Keys is in the whole Church which with him is a Congregation as in the primary subject But quoad exercitium to be Aristocratical in the Rulers who derive their power from Christ by the Church This shall be examined hereafter This difference of the primary and secondary subject is to be observed lest we make every one who hath power and is trusted with the exercise thereof the prime and immediate receptacle of Church-power from Christ which is not to be done section 10 In the second place we must repeat a distinction taken up in the beginning of this Treatise which may briefly be contracted in this manner Ecclesiae Regimen est Internum Externum Vniversale Particulare formale Objectivum The Internal is Gods. The external Universal as such Christ doth justly challenge The external particular formally and properly Ecclesiastical is committed to particular Churches The external particular materially considered is the Christian Magistrate's due because the matters of the Church in this respect are an object of his Civil Power That distinction of Cameracensis potestas est ordinis aut Regiminis the same with that of Biel and many other Schoolmen hath some affinity with this For the power of Order with them is the power of a Minister as an Officer under Christ of the Universal Church and is exercised in foro poenitentiali or interiori The power of Government and Prelation which Defensor pacis saith the Bishops had per accidens is the same with this external Government of the Church as exercised in foro exteriori Mat. 18. 1 Cor. 5. Rev. 2.2 or judiciali as they term it All the power of a particular Church is confined to matters Ecclesiastical as such in that particular community and is exercised only in foro exteriori This must needs be so because the internal Government of the Church which by the Word and Spirit immediately rules the conscience so as to cast the impenitent both soul and body into Hell belongs to God as God. The external government of the Universal Church as Universal is purely Monarchical under Christ in which respect all particular Churches are meerly subjects and no ways independant no nor governing section 11 Yet in the third place if this be not so manifest and satisfactory the point may be illustrated if we parallel the Government of the Church with that of Israel As that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Theocratie of Israel God was pars imperans and the absolute Monarch and reserved to himself the jura Majestatis For he made their Laws appointed their chief Officers Generals Judges he anointed their Kings proclaimed their Wars concluded Peace and received last Appeals Yet in many petty causes and matters of State and that often he trusted their Elders Officers and Princes and committed to them exercise of power and actual government And their Kings were but a kind of Vicarii Magistratus under him So Christ hath retained to himself the government of the universal Church as such as also the Legislative power of particular Churches in all Essentials and Necessaries and hath enacted general Statutes for Accidentals and Circumstantials He hath the principal power of making Officers for he determines how many kinds of necessary Officers there should be limits their power prescribes their qualification sets down their duty and gives them their Commission Their judicial proceedings run in his name and their sentence is so far valid on earth as he shall
ratifie it in Heaven Yet in making of Canons they have power so far as to declare in Essentials to bind in positive Laws and in Circumstantials In ordaining of Officers the designation of the persons is theirs In Jurisdiction they have power to hear examine take witnesses apply the controversie or cause to the Canon determine and see the sentence executed and all this in a Soveraign and independant manner within the circuit of their own Church And whereas it may be said all this power amounts but to a little and is confined to a narrow compass It 's true it 's but a particle Yet the Church is more happy and the Government more excellent because it depends so little on man so much on Christ. And this power though diminutive yet through God's blessing is effectual and tendeth much unto the preservation of purity piety unity and edification and if well managed is an excellent means to enlarge Christ's Kingdom and further our eternal Salvation The result of all is this that particular Churches are not supreme but subordinate both in respect of the internal Government which is purely divine and also in respect of the external universal which is purely Monarchical under Christ. The Church of Rome doting upon her universal Head and Vicar-general presupposed and took for granted that the community of all Christians in the world were but one visible Church under and subject unto one and the same supreme independant Judicatory This no question is an error For though there be an universal visible Church yet it 's subject only unto one supreme Consistory in Heaven but not on earth either in a Monarchical or Aristocratical or Democratical form as shall be hinted hereafter And suppose the Pope had been an Ecclesiastical Monarch because the Patriarch of the first See in the Imperial City yet he could not be universal but only in respect of the Church within the confines of the Empire which did enclose all the other Patriarchates and was but a little parcel of the world CHAP. VII Of the manner of acquiring Ecclesiastical Power section 1 HAving manifested what Ecclesiastical Power of Discipline is I must search how it 's acquired for this as well as civil is derivative and that from Heaven and in a more special manner It 's not natural but acquired It 's also continued by Succession not Hereditary but Elective not in a Line as the Sacerdotal power confined to the Family of Aaron It 's first in God the Fountain of all power and from him derived to Christ as man and Administrator-general For so after his resurrection he said unto his Disciples All power in heaven and earth is given me some measure of this he by Commission delegates unto the Apostles Yet that power of theirs as extraordinary was not successive or to be derived to those who followed them as ordinary Officers of the Church for it expired with them Yet there was an ordinary power of Discipline derived to them and they never except in ordinary cases did exercise it but with the Church This some say was acquired by those words of Christ to Peter To thee will I give the Keys of the Kingdom of Heaven c. Mat. 16.19 This power was given to Peter many of the Ancients say as representing the Church others think it was given him as Head of the Church others as representing the Apostles from whom it was derived to the Bishops or else as others tell us to the Elders of the Church But of this hereafter But whatsoever power the Apostles might have either severally or jointly considered it 's certain that Christ derived it to the Church whereof the Apostles were Members yet extraordinary Officers The Church acquired it therefore by free donation from Christ when he said tell the Church and afterwards whatsoever ye bind on earth shall be bound in Heaven Mat. 18.17 18. By this Church is meant no Vtopian aerial or notional body but such a society of Christians brought under a form of Government as may and can exercise this power as the Church of Corinth Ephesus Antioch Jerusalem or any of the Churches of Asia section 2 But though I intend in this to be brief yet I will observe some order and this in particular it is Power Ecclesiastical is acquired by lost immediate designation of Christ Apostles mediate institution and that justly unjustly Seeing none hath this spiritual power except given from God therefore it must needs be acquired as it 's derived It 's derived immediately to Christ as man the Apostles as his delegates Christ as man by his humiliation unto death the death of the Cross acquired an universal power over all persons in all causes spiritual And he received it upon his Resurrection and upon his Ascension being solemnly invested and confirmed began to exercise the same The Apostles being extraordinary Officers under Christ received their extraordinary power which was both intensively and extensively great from Christ. And 1. For the lost sheep of Israel before Christs death 2. For all Nations after the Resurrection 3. More fully and solemnly invested after Christs Ascension they began to act and that both in an ordinary and extraordinary way and that in Discipline as shall appear hereafter As they were extraordinary they could not as ordinary they might have successors section 3 As the power is derived in an ordinary way so it 's acquired by the Church mediately This Church did first consist of the Apostles the seventy Disciples and other believers of the Jews After that we find several Churches consisting of Jews and Gentiles After that a Church as taken from a Christian Community is once made up of persons a multitude of persons associated and endued with a sufficient ability to manage the power of the Keys in that visible body politick presently it acquires this power by virtue of Christ's Institution in these words Tell the Church c. as before For in that very Rule he gives to direct us how to deal from first to last with an offending brother he institutes the external government of the Church and both erects and also establisheth an independant tribunal After a Church is once constituted and this power acquired it 's exercised either by a general Representative or by Officers both these must be invested with power before they can act And these acquire their power by delegation or by being constituted Officers By these means the power may be acquired justly section 4 Yet it may be possessed or exercised unjustly It 's usurped when any arrogate it or take upon them to exercise it without just warrant from the Gospel Therefore 1. When a multitude of Christians who have no ability to manage it shall erect an independant judicatory they are Usurpers 2. When one Church challengeth power over another 3. When Presbyters alone or Bishops alone engross the whole power Ecclesiastical both of making Canons and of Jurisdiction and constituting Officers 4. Magistrates who as such take
Word and Doctrine and others which do not This presupposeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned especially is taken here partitively Yet that cannot be proved For it may be added rather to signifie the reason why then the persons to whom as distinct from other ruling Elders double honour is due For in the Assembly it was alledged that the participle in the Original here as in other places includes the Cause And then the Sense is Let the Elders that rule well be counted worthy of double honour especially because they labour in the Word and Doctrine which seems to be the genuine sense and agrees with that Esteem them very highly in Love for their Works sake 1 Thes. 5.13 2. Double Honour which is Maintenance is not due to ruling Elders who preach not the Gospel For the Lord Ordained that they which preach the Gospel should live of the Gospel they which do not they which do not preach the Gospel 1 Cor. 9.14 3. Suppose it could be proved from this place that there were ruling Elders distinct from such as preach How will it appear from hence what their place was in the Church and what their Power and what their Work Yet put all these places together they cannot prove the Divine Institution of such an Office with the power of Jurisdiction in Causes Ecclesiastical for we do not find any special precept making this Office universally and perpetually necessary binding all Christian Churches to observe it section 5 But let us suppose such an Officer the Question is Whether the Elder with the preaching Presbyters be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of the Keyes inforo exteriori That they are not the immediate subject is evident 1. From the same reason why Bishops are not For Christ gave the power to the Church the whole Church as shall be manifest hereafter but the Elders are not the whole Church 2. If they be the primary subject then they are such as Officers or Representatives but neither of these ways can they be such a subject The disjunction is good except they can give us another consideration according to which they may have this power in this manner The Minor which is that neither as Officers nor as Representatives can they be the primary subject is thus proved 1. Not as Officers For the power of an Officer though Universal as these are but Elders of particular Congregations is always derivative and therefore he cannot be the first subject of that power which is derived from an higher Cause Upon this ground Mr. Hooker takes his advantage against Mr. Rutherford and the seven dissenting Brethren against the Assembly As for Mr. Hooker he seems to take for granted as he endeavours to prove that Jurisdiction belongs unto an Officer as an Officer But this cannot be true 1. Because there are Officers who have no Jurisdiction as Censors Sheriffs Constables and many other in the State and Deacons in the Church 2. Suppose some Officers have Jurisdiction yet they are not the first subject of it 3. He supposeth as the Dissenting Brethren do that every Officer is fixed in and related only unto a single Congregation whereas its evident and Mr. Parker confesseth it that there may be Officers which joyntly take the charge of several Congregations both for Worship and Discipline as in the Netherlands and this agreeable to the Word of God. Yet even these much more such as are fixed to several particular Congregations can have no power out of those Congregations whereof they take charge whether severally of one or joyntly of many In this respect his Argument is good against such as affirm that power of Jurisdiction belongs to Officers as Officers and in particular to Elders as Elders Yet both the Assembly and Dissenting Brethren confound and that in the arguing the power of the Ministry with the power of outward Discipline which ought not to be done But the principal thing is that Officers as such cannot be the primary subject of power for that belongs to them who make them Officers section 6 As they cannot have it as Officers so they cannot have it primarily as Representatives They may have power as Officers they may have it as Representatives yet not in this high manner or degree For all Representatives derive their power from the Body represented To clear this point we must observe 1. That many several Congregations which in respect of Worship are so many several bodies distinct may associate and become one for Discipline When they are thus associate the power is first in the whole and derived from the whole unto the parts and from the parts unto the whole as in a single Congregation the power is in the whole and every single Member even the Officers are subject to the whole which makes Officers and gives them their Power 3. That in this Association of many Congregations when they Act in a Synod or Representative the parties which make up the Representative do not act as Officers though they be Officers in the several Congregations but as Representatives Neither as Representatives of several Congregations severally considered but as joyntly united in one body to represent the whole As in a Parliament many Members are Officers yet do not act as Officers but all joyntly act as one Representative of the whole body 4. When many Congregations united in one body for to set up one Independent Judicatory do act by a Representative the whole body of these Congregations not the several Congregations are Ecclesia prima and the Representative or Synod is the Ecclésiae orta 5. That the power of Discipline doth not issue from the power of Teaching and Administration of the Sacraments For then none but Ministers should have the power of the Keyes and not any could be joyned with them because they have their power by Vertue of the Ministerial Office. section 7 Yet the Authors of Jus Divinum Regiminis Ecclesiastici do affirm that the ruling and preaching Elders are the primary subject of this power and endeavour to prove it and that by several Arguments all which may be answered by the very stating of the Question For they seem to me for to confound Ecclesiam constituendam constitutam Officers ordinary and extraordinary calling immediate and mediate the Government of the Universal Church and particular Churches forum interius exterius Statum exercitium Though the matter is clear enough yet I will examine two of their Arguments The first is this All those that have Ecclesiastical Power and the Exercise thereof immediately committed to them from Jesus Christ are the immediate subject or Receptacle of that Power But the Church Guides have Ecclesiastical Power and the Exercise thereof immediately committed unto them from Jesus Christ. Therefore they are the immediate Subject or Receptacle of that Power For Answer hereunto we must understand 1. What this Power Ecclesiastical in the Question is 2. What kind of Subject is here meant 3. What
those thus Associated may have Communion in Divine Things and Actions and their Pastors with their Flocks before any form of Discipline be introduced or setled and these Believers may by Word and Sacraments receive Heavenly Comfort and attain Eternal Life without such Discipline and before it can be established amongst them and so I hope it is at this time in this Nation with many a faithful servant of God who by the benefit of a good Ministry with God's Blessing upon their Labours are truely converted and continue and go on in a state of Salvation as happily as many who are under a form of Government And here it is to be observed 1. That though the Apostles were extraordinary Officers infallibly directed by the Holy Ghost which Christ gave them yet ordinary Ministers lawfully called and succeeding them if they preach their Doctrine truly have a promise to convert and save the Souls of sinful Men. 2. That the Work of these ordinary Ministers is not only to feed the Flock of Christ already gathered but to convert and gather Sinners unto Christ and this not by the Rod of Discipline but the Word of God which is the Power of God unto Salvation 3. This gaining Souls to Christ is not the gathering of Churches out of Churches and Christians out of Christians to make a party of their own under pretence of a purer Reformation but it 's a far more excellent Work and of another kind tending directly to an higher end 4. After a Minister becomes a Pastour of a Flock and hath relation unto them as his Flock and they to him as his People he must needs have some Power over them and they must be subject unto him and obey him in the Lord and he hath power to remit Sins to shut and open and what he doth in this kind according to his Commission will be made good in Heaven Yet these Acts of his are not Acts of External Discipline but of his Ministerial Office as he is a Servant to Jesus Christ. This I speak not against Discipline which if agreeable to the word of God is a great Blessing but against all such who under pretence of this or that form of Church-Government disturb the Church and discomfort and discourage many a precious Saint of God. The end of this is to manifest that these places of Scripture Mat. 16.19 John 20.22 23. are no grounds whereon to build Church-Government section 5 Because former places are not so pertinent I proceed in the next place to the Words of Institution of Church-discipline you may read them Mat. 18.17 18. De exteriori foro ibi agitur Exterioris fori jurisdictio illo nec alio loco fundata est That 's the only place for the Institution and no other saith Dr. Andrews in that most learned and exact piece far above his other Works To understand this place we must observe 1. The Parties subject to this Tribunal 2. The Causes proper to that Court. 3. In what manner and order Causes are brought in and prepared for Judgment 4. The Judge 5. The Acts of Judgment upon Evidence of the Cause 6. The Ratification of these Acts and so of the Power 7. How this Ratification is obtained and the Judgment made effectual 1. The party subject to this Tribunal is a Brother If thy Brother offend thee verse 15. This may be explained from 1 Cor. 5.11 But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater c. There are covetous Persons and Idolaters of the World verse 10. and Fornicators and Idolaters which are called Brethren The former are without the latter within the Church The former are subject to the Judgment of God but not of the Church the latter are subject to the Judgment of the Church Do not thou judge them that are within So that the Subjects in this Common-wealth are Brethren Disciples such as profess their Faith in Christ. 2. The Causes are Spiritual and Ecclesiastical and must be considered under that Notion For it 's a Trespass an Offence committed by a Brother as a Brother against a Brother as a Brother whether it be a wrong against a Brother or a sin whereby a Brother is offended grieved displeased For if a Brother be a Fornicator or Idolater c. he must tell the Church and not the State he must be made as an Heathen or Publican if he will not hear the Church this is no Sentence of the State or Civil Judge it 's made good in Heaven so is not the Judgment of the Civil Magistrate It must be the Judgment of a Brother as a Brother within the Church which the Church as a Church must judge and in the name of Christ not of the Civil Soveraign and the Party offending must be delivered up to Satan not to the Sword. Yet one and the same Crime may make a person obnoxious both to the temporal Sword of the Magistrate and the spiritual Censure of the Church and may be justly punishable and punished by both though some of our English Lawyers have delivered the contrary who might ground their Opinion upon Ecclesiastical Supremacy of the King For tho' the Laws of England might determine so yet the Laws of God and Christ do not 3. The manner and order of proceeding is 1. Privately to admonish and if that take effect to proceed no further 2. If upon this the party will not reform he must be charged and convinced before two or three Witnesses and if he shall persist impenitent then he must be convented before the Ecclesiastical Tribunal upon Information and Accusation and the same once made good and evident the Cause is ripe prepared for Judgment section 6 The Judge in the fourth place is the Church Tell the Church where we must know what this Church is The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we find it used in the Old Testament about seventy times by the Septuagint who so often turn the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that name Upon perusal of the places we shall find that it signifies Assemblies and of many kinds as good bad holy prophane greater less festival civil military Ecclesiastical and Religious occasional standing orderly confused ordinary extraordinary It 's observable that very seldome some say but once as Psal. 26.5 it signifies a wicked and prophane Society Sometimes not often it 's a Military body But most of all by far a few Texts excepted it notes an holy and religious Convention or Assembly For sometimes it 's a National Polity of Israel under a sacred Notion and very often a religious Assembly for Prayer Fasting Dedications renewing their Covenant with God Praises Thanksgivings and such like Acts of Worship so that the word seems to be appropriate unto Religious Assemblies and though it signifie other Societies yet these most frequently and principally And this is confirmed from the
New Testament where it s used a hundred and eleven times at least and in all these places signifies an Assembly or Society Religious except in Acts 19.32 39 41. where it signifies both a tumultuous and also an orderly Assembly or Society or Convention as a civil Court of Judgment which signification is here applied by our Saviour to a Spiritual Judicatory for Spiritual Causes Though this be a special signification yet it signifies the number and Society of Believers and Disciples who profess their Faith in Christ exhibited and this is this Church-Christian and the People of God. Yet it signifies this People under several Notions as sometimes the Church of the Jews sometimes of the Gentiles sometimes the Universal Church sometimes particular Churches sometimes the Militant Church either as visible or mystical sometimes the Church Triumphant sometimes a Church before any form of Government be introduced sometimes under a form of Government so it 's taken and supposed by our Saviour here Grotius his Conceit that our Saviour in these words alludes to the manner of several Sects Professions as of Pharisees Sadduces Essenes who had their Rules of Discipline and their Assemblies and Convention for the practice of them may be probable Yet without any such Allusion the place is plain enough from the context and other Scriptures Erastus upon the place is intollerable and most wofully wrests it so doth Bishop Bilson in his Church-Government and is point-blank contrary to D. Andrews who in his Tortura Torti doth most accurately examine interpret and apply the words and most effectually from thence confute Bellarmine One may truly say of that Book as he himself said of Austin's Treatise De Civitate Dei it was opus palmarum For Civil Common Canon-Law Politicks History School Learning the Doctrine of the Casuists Divinity and other Arts whereof he makes use it is one of the most learned and accurate of any put forth in our times By his Exposition of this Text he utterly overthrows the immediate Jus Divinum of Episcopacy in matters of Discipline and Ecclesiastical Jurisdiction He plainly and expresly makes the whole Church the primary subject of the Power of the Keys in foro exteriori Therefore suppose the Bishops were Officers by a Divine Right as he endeavours to prove tho' weakly in his Letters to Du Moulin yet at best they can be but the Churches Delegates for the exercise of that Power And it is observable that divers of our Champions when they oppose Bellarmine's Monarchical Government of the Church peremptorily affirm the Power of the Keyes to be in the whole Church as the most effectual way to confute him yet when they wrote against the Presbyterian and the Antiprelatical party they change their Tone and Tune But to return unto the words of Institution 1. The word Church here signifies an Assembly 2. This Assembly is an Assembly for Religion 3. The Religion is Christian. 4. This Assembly is under a form of External Government 5. This Government presupposeth a Community and Laws and Officers Ecclesiastical These presupposed it 's a juridical Assembly or a Court. 6. Because Courts are Inferiour Superiour and Supream it signifies all especially Supream 7. It determines no kind of Government but that of a free State as shall more appear hereafter 8. Christ doth not say Dic Regi tell the Prince or State nor Dic Petro tell Peter or the Pope as though the Government should be Monarchical either Civil or Ecclesiastical nor Dic Presbytero tell the Elders nor Dic Apostolis Episcopis aut Archiopiscopis that the Government should be purely Aristocratical nor Dic Plebi that the Government should be purely Democratical nor Dic Synodo tell the Council general or particular But it saith tell the Church wherein there may be Bishops Presbyters some Eminent Persons neither Bishops nor Presbyters There may be Synods and all these either as Officers or Representatives of the Church and we may tell these and these may judge yet they hear and judge by a power derived and delegated from the Church and the Church by them as by her Instruments doth exercise her Power As the body sees by her eye and hears by the ear so it is in this particular but so that the similitude doth not run on four feet nor must be stretched too far This being the genuine Sense favours no Faction yet admits any kind of Order which observed may reach the main end For this we must know and take special notice of that Christ will never stand upon Formalities but requires the thing which he commands to be done in an orderly way Yet it 's necessary and his Institution doth tend unto it to reserve the chief Power in the whole Body otherwise if any party as Bishops or Presbyters or any other part of the Church be trusted with the power alone to themselves they will so engross it as that there will be no means nor ordinary jurisdiction to reform them Of this we have plain Experience in the Bishops of Rome who being trusted at first with too much Power did at length arrogate as their own and no ways derived from the Church and so refused to be judged For if the Church once make any party the primary subject of this power then they cannot use it to reduce them Therefore as it is a point of Wisdom in any State to reserve the chief power in the whole Community and single out the best and wisest to exercise it so as if the Trustees do abuse their power they may remove them or reform them so it should be done in the Church If any begin to challenge either the whole or the Supream power as Officers many of these nay the greater part of them may be unworthy or corrupted and then the Church is brought to straits and must needs suffer Some tell us that the King of England by the first Constitution was only the Supream and Universal Magistrate of the Kingdom trusted with a sufficient power to govern and administer the State according to the Laws and his chief work was to see the Laws executed Yet in tract of time they did challenge the power to themselves as their own and refused to be judged Yet in this Institution if Peter if Paul tho' Apostles do offend much more if Patriarchs Metropolitans Bishops Presbyters do trespass we must tell not Peter not Paul not an Apostle not a Bishop not any other but the Church No wit of Men or Angels could have imagined a better way nor given a better expression to settle that which is good and just and prevent all parties and factions and yet leave a sufficient latitude for several orderly ways to attain the chief end section 7 The Judge being known the Judicial Acts of this Judge must be enquired into in the fifth place and these are two the first is binding the second loosing For all Judgment passed upon any person is either against him and that is binding
is that neither Peter nor any of the eleven do take upon them to elect or design any person or persons by themselves alone but commit it to the whole Assembly and the whole Assembly elected prayed cast losts 6. That though these persons very eminent and full of the Spirit could and might design the persons but not give the power of Apostleship To this Head belongs the constitution of Decons Acts 6. Where we read of the occasion and in some sort of the necessity of this Office. For 1. The Apostles knew there was a kind of necessity of such an Officer as a Deacon and it was no ways fit to distract themselves in serving of tables and neglect the great business of word and prayer 2. That they call the multitude together 3. They propose the matter unto them and signifie what manner of persons Deacons should be and commit the election of persons amongst them rightly qualified to them 4. They elect persons fit for the place 5. They present these persons 6. The Apostles pray and lay hands on them Whether they used any form of words in this imposition of Hands we do not read The thing principally to be considered in this business is that the Apostles themselves alone do not take upon them to chuse and constitute these Deacons To this may be added that Paul doth not take upon him to send the charity and benevolence of the Corinthians collected for the poor Saints at Jerusalem but refers it to themselves to approve by Letters such as they would use as their Messengers 1 Cor. 16.3 section 12 The third branch of the power of the Keyes is that of Jurisdiction which we find exercised in the Church of Corinth or rather a command of the Apostles binding them as having that power to exercise it reproving them in that they had not done it already in a particular case and giving directions how it should be done Out of the Apostles directions 1 Cor. 5. we might pick a model of Church-government for there we have an Ecclesiastical community under a form of Government and that is the whole Church of Corinth 2. We have the members of this community and they are the sanctified in Christ Jesus and such are called to be Saints 3. We have the relation of these one to another they are Brethren yet every particular brother subject to the whole Church 4. We have the power of Jurisdiction and the same in the whole body 5. We have the power of Excommunication and by consequence of absolution and other Ecclesiastical censures and these in the whole Church which is reproved because they do not exercise it upon so great an occasion and for so great a cause They are commanded to purge out the old leaven and to cast out and put from amongst them that wicked person because they had power to judge 6. The persons subject to this Jurisdiction is every one that is a brother of that Church 7. We have the causes which make these persons and brethren of that Church liable to censure and they are scandals whereof we have a catalogue whereby we may understand by analogy others not expressed 8. We have the form of the sentence of Excommunication which must be solemnly passed in a publick Assembly convened proceeding and passing Judgement in the Name of Christ. 9. In this Judgement we have the Apostle passing and giving his vote by Writing with the rest of that Church 10. We find that neither the Apostle nor they can judge them that are without but they are reserved to Gods Judgement 11. We have the end of Excommunication which here is twofold 1. In respect of the party Excommunicated 2. Of the Church and his fellow-members In respect of the person Excommunicated the destruction of the Flesh by some punishment for a time that the spirit may be saved in the day of the Lord. In respect of the Body of the Church the preservation of the same from infection of the old leaven of malice and wickedness that so not only single persons but the whole Society may be continued pure This is the rule of Excommunication the rules of absolution we find 2 Cor. 2. where we may observe first the person capable of it and it is such an one as having been punished by many and the punishment proves sufficient because by it he is grieved humbled for his sin in danger to be swallowed up with over much sorrow and by Satan to be tempted to despair in a word when the party is penitent and he appears really to be so 2. The nature of Absolution which is to forgive and confirm our love unto him 3. This sentence of Remission and Reconciliation must be pronounced in the Person of Christ. 4. The Persons who must pass this Sentence and see it executed are the same who Excommunicated him who here were Paul and the Church of Corinth 5. The end of this Act of Judgement which is to comfort and restore the party Penitent yet in this you must conceive all this is to be done in an orderly and not in a confused and tumultuous manner both for the Time the Place the Order of Proceeding and the Persons who manage the Business and denounce the Sentence For these things must be committed to some eminent Persons who are fit for such a work For though all must agree yet some must exercise the Power in the Person of the Church We might further Instance in the seven Churches of Asia For Ephesus though reproved for her falling from her first love yet is commended for her severity against the Nicolaitans Rev. 2.6 The Church of Pergamos is blamed for suffering such amongst them as taught the Doctrine of Baalam and the Nicolaitans so is the Church of Thyatira because she suffered that woman Jezabel who called her self a Prophetess to teach and seduce Christs Servants to commit Fornication and to eat things Sacrificed to Idols This was the remisness of Discipline and neglect of the exercise of the Ecclesiastical Jurisdiction wherewith not only though perhaps principally the Angels but the whole Churches are charged section 13 The total Summ of all these particulars is this That the Primary Subject of the Power of the Keyes is the whole Church This appears From the Institution acording to which we must Tell the Church The Church must bind and loose 3. Her Judgment shall be ratified in Heaven Exercise thereof in Legislation by the whole Church Constitution of Officers by the whole Church Jurisdiction by the whole Church If any shall say that the power is in the Apostles or Bishops or Superintendants lawfully constituted its true if that its in the Presbyters it s so if that its in the Brethren or People it cannot be denied Yet if any will argue from these places that its in the Bishops alone or in the Presbyters alone or in the Brethren alone or in the Officers or Representatives of the whole Church primarily it cannot be true If
of a Congregation to govern and order it self in divers cases not so incident to a national Church well ordered Amongst others there be four acknowledged and reckoned up by Mr. Parker himself The first is when one and the same Cause may concern not only one single Congregation but divers several other neighbouring Churches The second is the Inability of the Eldership of an independent Congregation The third is Male administration The fourth is Appeal upon Male-administration presumed Concerning these four Cases I observe 1. That no single Congregation doth continue long but some of these Cases if not all will fall out 2. That in these cases there can hardly be any Redress 3. That a national Church is ordinarily furnished with sufficient Remedies against these Evils Upon all this it follows that in some cases a national Church is of a better constitution than a Congregational Whereas Mr. Parker in the case of Male-administration grants Appeals in that very concession he divests his Congregation of her independent Power and makes it to be no Politie at all For if as he saith a congregational Church be and that by divine Institution the primary Subject of the Power of the Keys how can it be subject to another Church or Churches as if it Appeal it must needs be Par in parem non habet potestatem is a certain Rule For obligatio ex delicto will not here take place To be independent and dependent cannot agree to the same Church at the same time And is it likely that Christ denieth the power of the Keys to that Church which in all the forementioned cases was sufficiently furnished with effectual means of redress and give it to that which is in it self insufficient There be several kinds and degrees of Communion between particular Churches independent and that for mutual help and edification yet all those kinds and degrees of Communion are but extrinsecal and the Communion is but like that of Leagues and Friendship between State and State which can no ways reach Appeals And as it is in several distinct States so it 's in several distinct Churches That of Dr. Jackson is very remarkable and worthy consideration That the best Union that can be expected between visible Churches seated in several Kingdoms or Commonweals independent one upon another is the Unity of League or Friendship and this Union may be as strict as it shall please such Common-weals and Churches to make it and to subject such a Church in such a case unto another is to build a Babel or seat for Antichrist This implies that a Church may be National and he gives a good reason why it should be no more And according to this Rule Mr. Parker by granting in this case Appeals doth no better than build a Babel and so I fear many others do by making every Congregation independent section 15 But to say no more in this place of Appeals the power of receiving whereof is a branch of Majesty and the exercise of this power belongs to Administration and comes under the head of Jurisdiction where they are to be handled at large I further do conceive that the condition of these independent Congregations is no better than that of petty States as those of the Netherlands and the Cantons of Switzerland These cannot subsist without a strift Confederation or a foreign Protection and both are dangerous and sometimes if not often prove prejudicial Though the States-General of the Low-Countries have their Commission from the several Republicks and with this Clause Salva cujusque populi Majestate yet they are ready many times to usurpe and exercise more power than is due unto them But foreign Protection sometimes proves a supreme Power But the danger of our independent Churches as with us is far greater because they are so petty and far less bodies and no ways by any certain Rules firmly united From all this Discourse a rational Reader will conceive that a national Church in my sence is far more agreeable to the Rules of Government which we find in Scripture than so many independent Polities Ecclesiastical in one Nation Some still do conceive and they have reason for it that as this Nation of an independent Congregation was at first invented to oppose the Diocesan Bishop so the dissenting Brethren pitched upon it in opposition to the Scottish Kirk and the English Scotified Presbyterian And as in the Reign of Queen Elizabeth some great ones and Counsellours of State protected the new Conformist and made use of him to poise the Bishop so in our days there were Statists who knew how to make the Congregational party subservient to their civil interest not only to poise but to beat down the Presbyterian and which they far more aimed at their party both in England in the Parliament and Army and also in Scotland which in the end was done to some purpose For at last the Independent became predominant had great Friends was much favoured obtained good maintenance and some of them were put in the best places and enjoyed the best preferments in the City Universities and Country Nay some of them do not scruple plurality of places as though the word Pluralist were only unlawful and Plurality the thing it self legal and just enough Some of them do much mislike the Parochial divisions yet like Parochial Benefices well enough and are unwilling once possessed of them to part with them yet this power and profit is made not only by them but others the great interest few seek a real Reformation with sincerity of heart section 16 To draw near a conclusion not only of this Chapter but of this discourse of the party supreamly Governing in Church and State it s the duty of us all in the best manner and by the best means to endeavour and make it our chief design to reform and unite this divided and distracted Church of ours For this end we should first lay aside our Divisions as they proceed either from ignorance or errour or disaffection and let us see and try how far we may agree in the general and clear truths of Scripture revealed for to direct us in the right ordering of a Christian Society and put on charity which is the bond of perfection and let the peace of God rule in our hearts to which we are called in one body Col. 3.14 15. For if we do not hold the Truth in love Eph. 4.15 no good thing will be done These are the only and effectual means whereby the Foundation of our Church-happiness can be laid 2. Let no person or party assume any power but what Christ hath given him or them upon a clear title 3. Let us give every one their due As for the Pope we must leave him to God who will in his due time take order with him Let civil Soveraigns have their right in matters of Religion Let the Bishop be reduced to his Ancient Superintendency and Inspection Let the Pretbyters be contented
Subject as a Subject The Question is therefore Whether he that is a Soveraign may not be in some case resisted by the people and if he may in what case a resistance is lawful and free from the guilt of Rebellion Our Case in England is extraordinary and not easily known by many of our own much less by strangers not acquainted with our Government The Resistance in the late Wars was not the first that was made against the Kings of England by the people of England though it differed from all the former The difference was between the King and Parliament whereof he was a part yet severing himself from the whole body And the Parliament was no Subject considered as a Parliament for then the King himself being an essential part thereof should be a Subject As he was divided willingly or wilfully from it he could be no King no Soveraign For if the power was in the King and Parliament joyntly it could not be in him alone Besides when there is no Parliament we know he is a King by Law and the Kingdom is Regnum pactionatum non absolutum If he make himself absolute by that very act he makes himself no King of England For the common and fundamental Law knows no such King. Yet this was all either he or his party could say to justifie themselves If he say the Militia was his the Parliament will say it 's theirs as well as his and except he be absolute it must needs be so For if the supream power be in King Peers and Commons joyntly the Militia which is an essential part of this power could not be his alone The Parliament conceived that when he left them he left his power with them if that could be made good by the Fundamental Constitution then all England was bound to subject to them for the time and obey their just Commands And if it were not so how could all such as took up Arms with the King against them be adjudged Traytors as they were If these things be so there could be no Rebellion upon the Parliaments side because according to the Rules the Parliament was no Subject the King then separated from the Parliament refusing to Act with them Acting and Warring against them was no Soveraign The Question in the time of those bloody and unnatural Dissentions was stated several ways as Whether it was Rebellion in Subjects Commissioned by the Parliament to resist evil Counsellours Agents Ministers of State and Delinquents sheltring themselves under the King as divided from the Parliament and acting against the Laws by his Commissions or Whether the Parliament of England lawfully Assembled where the King virtually is may by Arms defend the Religion established by the same Power together with the Laws and Liberties of the Nation against Delinquents detaining with them the Kings seduced person or Whether the Parliament might not grant a Commission to the Earl of Essex by a force to apprehend Delinquents about the King to bring them to a due Tryal and this even against the personal will of the King Or whether after the Parliament had passed a Judgment against the King they might not lawfully give Commission to General Fairfaxe to apprehend the Kings person and bring him to the Parliament or Supposing the King to be an Absolute Monarch whether any of these things could be done by any Commission from the Parliament as the Condition of the Kingdom stood at that time Thus and several ways was the Question then stated and debated But the Truth is that if the Fundamental Government be by King Peers and Commons joyntly and that neither the Parliament consisting of these three States nor the Parliament as distinct from the King nor the King as divided from the Parliament could alter this Constitution nor lawfully act any thing contrary unto it then so soon as the Commission of Array on one side and of the Militia on the other were issued out and were put in Execution the Subjects in strict sense were freed from their Allegiance And if they acted upon either side their actings were just or unjust as they were agreeable or disagreeable to the Fundamental Laws and the general and principal end of Government For even then their subjection to the Laws of God and Fundamental Constitution of the Kingdom did continue and they were even then most of all bound to endeavour with all their power the good and preservation of their Country bleeding and conflicting with the pangs of Death And in that cause no man was bound too scrupulously to observe the petty Rules of our ordinary administration which were proper for a time of Peace which could not help but hinder her recovery In such an extraordinary case many extraordinary things if not in themselves unjust might have been done to prevent her ruine And if the Parliament had gone at first far higher than they did they had prevented the ruin of the King the dis-inherison of His Children and very much effusion of blood which followed afterwards The business then was easie which afterwards became difficult and could not be effected but with the loss of many thousands and the hazard of themselves for their Cause at first was well resented and had many advantages but was much prejudicial by too much intermedling with Religion and making some alterations in the Church before the time section 9 The next Question is whether since the Commencement of the War there was any certain ordinary legal Power which could induce an Obligation or there was any such Power after the Wars was begun it continued after the War was ended till the secluding of the Members and upon that seclusion ceased The answer unto these two Questions seems not to be difficult For there neither was nor could be any such certain ordinary legal Power which could in the strict letter of the Law bind all English Subjects to subjection For during a Parliament this binding power is in King Peers and Commons joyntly in the Intervals of Parliament it s in the King acting according to the Laws of Administration But all this while nay to this day there is no such Parliament no such King. And both in the time of the Wars and after both King and Parliament acted not only above but contrary to many of our Laws which in the time of Peace are ordinarily observed Neither of them could give us any Precedent for many things done by them and those few Precedents alledged for some of their Actions were extraordinary and Acts of extraordinary times If the Counties and People of England had not been ignorant and divided the division of King and Parliament did give them far greater power than they or their Forefathers had for many years But it did not seem good to the Eternal Wise and Just Providence to make them so happy Punished we must be that was his sentence and punished we have been yet few of us receive correction or return to him that Smote us Some
is great danger to the Common-wealth therefore as every thing is armed with some power to defend it self so a sufficient strength is required in every political Body for to continue the safety thereof And this is a Sword not only of Justice but of War. This Sword of War especially cannot be well managed without a sufficient skill which cannot be had without instruction exercise and experience Hence the Art Military is not only useful but necessary in every well ordered State. One thing especially requisite in this profession is to have good Commanders men of valour and prudence able to lead and instruct others God himself would have Israel his own people a Warlike Nation Therefore after that he had given them possession of the Land of Canaan he left some certain Nations unsubdued only that the Generations of the Children of Israel might know how to teach them War at least such as knew nothing before of it Judg. 3.1 2. Those who lived in the times of Joshua were well experienced but the Generation following had no experience neither could they learn any without some Enemies constantly to exercise them Therefore though Wars be heavy Judgements yet it 's the will of God there should be warlike dissentions and that for many ends 1. To punish the wickedness of the World. 2. To let men know how sweet a blessing Peace is 3. To be a Nursery and School of breeding gallant men especially when he by them intends to do some great work In consideration of these things its good that any State in time of peace not only chuse Captains train Souldiers provide Arms but also send some into forraign Wars to learn experience Of this part of Institution as also of that of Learning you may read at large in Contzen Polit. lib. 4. lib. 10. Of the Laws of War Grotius may be consulted That some Wars are lawful especially such as are necessary and undertaken for our defence there 's no doubt and not only defensive but offensive arms may be justified out of the Holy Scriptures and from the Example of Abraham Joshua many of the Judges and David who were excellent Commanders under whom many gallant men served when God intended to ruin Judah he threatens to take away the mighty Man Esay 3.2 It 's a sad presage when the Gentry and Nobility of a Nation become vicious and effeminate and this was one cause of that heavy Judgment of God which many of them suffered in the late Wars Wherein England gained great skill and experience both by Sea and Land yet with the woful expence of much of her own blood And how happy had we been if so much valour had been manifested in the ruine of the Enemies of Christ and his Gospel Whosoever desires to understand more of this Subject as belonging to Politicks let him read Military Books If this be so necessary for the defence and safety of an earthly State how much more is the spiritual Militia necessary for the defence of our Souls section 18 There is another profession and the same useful for many things but in particular for to enrich the State it s that of Merchandise and Traffick These Merchants are of several sorts some deal in petty Commodities and sell by parcels some are for whole sale but the chiefest are such as are great Adventurers and Trade by Sea and Traffick with all Nations These are the great Monyed Men of the World who have great Princes and whole States their Debtors These furnish us with Rarities and Varieties of the Earth and enrich us with the Commodities of East and West South and North and the remotest parts of the World. These make new discoveries and might furnish us with many rare inventions Books and Arts but most intend rather private gain than publick good It were to be wished that our luxurious and wicked expences were turned another and better way to maintain Schollars in those Countries where they maintain Factours for the improvement of Learning and the propagation of Religion The King of Spain and the Jesuites are the only Politicians in this kind though it be a Question whether this profession be not derogatory to Nobility Yet King Solomon and Jehosaphat were Adventurers in Corporations and great Cities these Tradesmen and Merchants have their several Companies and their Orders and are called by some Systemes which cannot be well regulated without some Laws of the Soveraign power CHAP. XVI Of Subjects in an Ecclesiastical Politie section 1 OF subjection in general and subjection to a Civil Power I have spoken and because there is an Ecclesiastical power and subjection due unto it therefore order requires that I conclude the first part of Politicks with the explication of the nature of spiritual subjection and subjects This spiritual relation and duty arising from it presupposeth subjection 1. Absolute to God as Creatour and Preserver 2. To him as Redeemer 3. To Christ as Head and Universal Administratour of the Church and to him as having instituted an Ecclesiastical Discipline and promising to every particular Church using the Keys aright in their judical proceedings to be with them so as to make their judgment effectual and that what they bind on earth shall be bound in Heaven and what they loose on Earth shall be loosed in Heaven So that this subjection is due to the power of Christ in every particular visible Church For when a multitude of Christians associate and according to the Rules of Christ erect an independent Judicatory it s the duty of every one in that Association to submit unto it if he will be a Member of the same and enjoy the benefit of that external Government and by the very institution of Christ though there be no solemn Confederation they are bound so to do This subjection is different from that which is due from the people to their proper Pastours The power external of the Keys as you heard is 1. In the whole Church particular according to the extent as the primary subject of the same 2. In the Representative exercising this power 3. In the Officers The Representative is either general to which every particular person must submit or particular to which the particular Members of that Association and Division are bound to submit and none else Submission is due unto the Officers according to their intensive and extensive power and no further The Rule and Measure of this subjection are the special or general precepts of Christ and his Apostles and if a Church or its Representatives or Officers transgress these precepts they cannot justly challenge any submission as due unto them In this respect its necessary there should be Canons to regulate both the fundamental and also the derivative power and the same agreeable to the Gospel The want of these and the observation thereof may be an occasion if not a cause of separation whereof the Church it self may be guilty and will prove so to be This subjection ariseth from this
that they are Members of such a Church for every single Member is subject to the whole Here is no exemption of any though they should be Bishops Metropolitans Patriarchs The Patriarchs of Rome may challenge a transcendent power to be above all Laws and all Judgments he will command all judge all will be commanded will be judged by none But all this is but an unjust and insolent Usurpation For Christs Institution in those words Tell the Church excludes such powers dethrones such persons He that will sit in the Church of God as God must needs be the Son of Perdition From this subjection ariseth an Obligation to acknowledge the just power of the Church to be faithful unto it and by all means to seek the good thereof to obey the Laws and submit unto the just Judgment of the same section 2 This being the brief Explication of subjection whence a Christian is denominated a subject of a particular Church under a form of Government the next thing to be done is to enquire who are subjects how they may be distinguished and how they may be divided and how educated Subditi enim Ecclesiae distinguuntur distincti dividuntur educantur 1. They are distinguished both from others and also among themselves from others they are differenced for some are within some without some are Brethren some are not This is implied by the Apostle when he saith If any man that is called a Brother and what have I to do to judge them that are without Do not ye judge them that are within 1 Cor. 5.11 12. Therefore there are such as are not Brethren such as are without and cannot be judged by the Church these are no Subjects There are Brethren such as are within and may be judged these are Subjects By this distinction Mahumetans Pagans unbelieving Jews are excluded For none can be a Member of a Church Christian but a Christian who by Baptism is solemnly admitted to be a Subject of God the Father Son and Holy Ghost and a Member of the Universal Church And whosoever shall be such may be a Member and so a Subject of a particular visible Church Yet one may be a Member of one particular Church and not of another for as in civil politicks none can be a subject of two several States civil at one time so in Ecclesiastical Government no person can be a subject of two particular Independent Churches at the same time Therefore when the Apostle saith Do not ye judge them within is to be understood of the Members of that particular Church of Corinth For they could not judge them of the Church of Rome of Ephesus of Jerusalem or any other but their own yet here is to be observed that manifest Apostates though they have been Christians cannot be received into a Christian Church nor such as have been Members of an Heretical Superstitious Idolatrous Church till they have renounced their Heresie Superstition Idolatry Neither must any subject himself to any such Church nor continue in it if formerly he hath been a Member for all sinful Communion is unlawful Yet wherein there is no such thing and God in his Providence casts him upon another Church he may subject and also continue As in a civil State there are sojourners and strangers and also plenary subjects so there may be in a particular Church For all such as are Members and Subjects of one Church and yet either sojourn or inhabit in another for less or longer time they are not Subjects till they be incorporate yet they are Subjects of the Catholick Church in any part of the World. And upon Letters Testimonial or any other sufficient Information they may be admitted to Communion in Word Prayer and Sacraments for these are priviledges of the Universal Church and common to all Christians of Age as Christians But these doth not render them Members of that particular Church for Discipline without Submission and Admission Only if they do offend against the just Canons of that Church where they are Strangers The Rule of delictum in alieno territorio c. holds good and they may be censured where the Offence is committed and where the Scandal is committed Of plenary subjects some are such by Birth some by Election Those by Birth are like the native Jew those by Election are like the Proselite Yet this is to be observed that as one who was an Heathen might be made both a Proselite and a Member of that Church of Israel at the same time and the same Act so one that was of no Church as being no Christian may be made a Christian and a Member of a particular Church visible at once Therefore we must distinguish of such as are incorporated into a Church for as Ephes. 2.11 12. There were such who were Gentiles and so none of God's people and aliens from the Common-wealth of Israel and strangers to the Covenants of Promise who afterwards ver 19. were no more Strangers and Forraigners but fellow Citizens with the Saints and of the Houshould of God and so of no people made a people and more of no Christians made Christians There be others who formerly were Christians and that which is more Subjects of some one particular Church which are made Subjects of another This is so to be understood as that to be a Christian or a Member of a particular Church is not meerly from Birth but from birth of Christian Parents who are Members of the Church Universal and sometimes nay often of a particular Church under a form of Government Neither doth this Birth without Divine Ordination incorporate us into the one or other For to be a Christian is not from Nature but from God's gracious Ordination which requires that even those who are born in the Bosom of the Church and baptized too should when they come to Age be instructed in the Covenant and also own their Baptism by profession of their Faith and promise for to keep the Covenant The neglect of this is the cause why many Congregations have such unworthy Members Yet it 's not necessary by any Divine Precept that all should be excluded whom we do not certainly know to be real Saints And here I will take occasion to debate of two things much controverted in these times 1. Of the qualification of a Member of the Church 2. Of separation from a Church section 3 For the qualification of the Church-member it 's agreed that visible Saints though not real may be Members of a Church But the Question is what a visible Saint is By visible the Congregational party in particular Mr. Hooker of New England understands one that shall appear to such as should admit him to be a Saint This Saintship is as he informs us in knowledge and practise and he grants a latitude in both This visibility is that whereby they appear to us to be Saints in respect of their knowledge and practise And thus they appear and may be
consider the present distractions and examine himself how far he either is or hath been guilty and confess his sin to God desiring pardon and for time to come endeavour peace and supply the defects of understanding which in some things is the cause of difference in judgment with the greater measure of Charity For though we had less knowledge then we have and yet more charity the breaches of the Church might easily be made up Thus far I have digressed and enlarged upon this Subject out of a desire to perswade every Member of a particular Church to submit unto the lawful Power thereof and continue united in the same Body till God shall give a Command and Commission to come out or separate section 5 The end of this Discourse concerning the distinction of the subjects of the same Church is to shew the nature and measure of subjection and the manner how we become subjects and what the Duties of Subjects are Something might be added concerning the manner of Admission which Mr. Parker and so many of the Congregational Way do think was not good and allowable His and their Exceptions I will not here mention but will with them confess 1. That as they be born in such a Parish or forced by the Magistrate they could not be Members of the Church 2. That Baptism without instruction of such as are capable is not sufficient 3. That it 's fit that every one when they are instructed so as to understand the substance of the Covenant should publickly in their own persons profess their Faith and make their Vow 4. That when this is done some care should be taken of their lives that it may be known whether they walk according to their Profession and their Promise Yet this may be said that by good Ministers something to this purpose was done though by others it was neglected And the Church even from the first Reformation required and intended this in the strict command of Catechising and in Confirmation For though Confirmation was no Sacrament nor proper to a Diocesan Bishop by Divine Institution yet the end was good and the effect might have been happy if it had been duly observed For it would have so qualified the Members of the Church that we should not have had so many ignorant so many scandalous in every Parochial Precinct But it was either neglected or abused But because to be a right qualified Member of a visible Church is not sufficient let every one remember that it 's his duty to be a Citizen and Subject of Heaven and to live accordingly For as the Apostle saith Phil. 3.20 Our conversation is in heaven so we turn it though there may be more in the Original For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned Jus municipum aut civium aut municipatus as Hierome Tertullian and Sidonius understands it with Beza à Lapide Musculus Heinsius The sence is that we are Burgesses Denisons and Subjects of Heaven and incorporated into an Heavenly Politie therefore let our life be holy and heavenly and let us converse most and chiefly with God and remember that we are but Pilgrims and Strangers upon Earth and by the observation of the Laws of this heavenly Kingdom we tend to our abiding Mansions above And if our lives and carriage be such though men may persecute us cast us out separate from us refuse to admit us yet we know our God approves us we have fellowship with him and with Jesus Christ his Son whilst we walk in the Light as he is Light and in the end we shall be happy and our Joy will be full section 6 As the Subjects must be divided and subordinated in a Civil State so must they be in a Church The people of Israel were three times numbred and divided the first numbring was by tens hundreds and thousands that Moses might make Officers and Judges for the civil Government Exod. 18. The second which was most exact and purely Ecclesiastical as you may read in the four first Chapters of the Book of Numbers which was so entitled by the Septuagint because of this Numeration and Division of the People They were also numbred the third time Numb 26. The end of the second numbring was that they might according to an excellent order encamp about the Tabernacle and also march in order before and after it The first division upon the numeration was of the Body of Israel into two parts 1. That of the Levites which was subdivided into four parts The second of the other twelve Tribes in one body first separated from the Levites and this was subdivided into four Squadrons and in every Squadron three Tribes which acccording to their Ensigns quartered at a distance East West North South of the Tabernacle the Levites being within them The Description of the Universal Church Revel 4. as learned Men have observed alludes to this order And both these Scriptures teach us that without numeration division and subordination there can be no order in the Worship of God or the Government of the Church And the first thing done upon this division according to God's command was the removing of the Lepers and Unclean out of the Camp which was the more orderly and easily done upon the former division and doth teach what must be in the constitution of a Church and exercise of Discipline section 7 Of the division either of particular Churches of one City and the territories thereunto belonging or of several Churches in one Province according to the Cities of the several Provinces we read nothing at all in the Scripture Neither can any such thing be evidently and certainly proved from the seven Angels of the seven Churches of Asia the less now called Natolia As for the divisions made afterwards in the Roman Empire I shall say something anon The Church of England if we may believe Mr. Brerewood was anciently divided into three Provinces according to the three Provincial Cities York London Cacruske in Monmouth-shire though after that we find Valentia and Flavia Caesariensis added to make five of which divisions we find something in Cambden Yet afterwards we find another division of the whole Island into two Provinces York and Canterbury These were divided into several Diocesses the Diocesses into Archdeaconries the Archdeaconries into so many Rural Deanries the Rural Deanries into Parishes This was an orderly way and did facilitate Government much The Church of Scotland was divided into Provinces and Shires and upon the Reformation as some tell us these Shires into Classical Presbyteries but afterwards reduced in our times under a certain number of Bishops Yet Arch-Bishop Spoteswood inform us out of their publick Records that from the first Reformation they had Superintendents In the Reformation intended in England when Episcopacy was taken out of the way and the Presbytery introduced they divided the Church according to the Counties the Counties into Classes the Classes into Congregations The Subordination was of Congregations to a
from an inferiour to a provincial Synod and from the Provincial to the Patriarchal which was the highest Court except the Christian Emperours call a General Council And that was said to be a General Council which extended beyond the bounds of one Patriarchate especially if it included all 9. After these Patriarchates began to be such eminent places many ambitiously sought them and there was great contention amongst themselves who should be greatest and have the precedency Neither could General Councils by their determinations prevent them for time to come 10. The Patriarch of Rome though but at the first one of the three and afterwards of the five and according to some of the seven if you take in Justiniana Prima with Carthage did challenge the precedency and preeminency of them all And though the Council of Chalcedon gave the Constantinopolitan See equal priviledges with his yet he would not stand to their determination but afterward challenged greater power then was due began to receive Appeals from Transmarine parts beyond the bounds of his Diocess and to colour his Usurpation alledged a Canon of the Nicene Council which was not found in the Greek Original He will be President in all General Councils no Canons must be valid without his Approbation His Ambition aspires higher when the title of Universal Bishop had been denied the Patriarch of Constantinople by Gregory the Great Boniface his Successour assumes it And by degrees they who follow him usurpe the Power and at length the civil Supremacy is arrogated and the Roman Pontiffe must dispose of Kingdoms and Empires and will depose and advance whom he pleaseth And is not he the Man of Sin and the Son of Perdition who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God 2 Thes. 2.3 4. From all which words he that goes under the name of M. Camillas defines Antichrist in this manner Antichristus est Pontifex maximus Elatione vicariatu assimulatione Christo oppositus lib. 1. c. 3. de Antichristo As the Roman State subdued and subjected unto themselves the former Empires and Monarchies of the World and this in themselves after that became Vassals and Servants unto one Absolute Imperial Monarch and by him Rome-Heathen raigned over the Kings of the Earth Revel 17.18 So in tract of time Rome-Christian usurped Jurisdiction Ecclesiastical over all Churches and her Patriarch swallowing up all the power of the former Patriarchs became Universal Monarch and Visible Head of the Universal Church The occasions true causes of this Usurpation and the means whereby he by degrees aspired to this transcendent power are well enough known Some will tell us that Episcopacy or rather Prelacy was the occasion at least of the Hierarchy and the Hierarchy of the Papacy For if there had not been a Bishop invested with power in himself and a provincial Jurisdiction given to one Metropolitan and many Metropolitans subjected to one Patriarch the Bishop of Rome could have had no advantage nor colour for his Usurpation This makes many prudent men jealous of Episcopacy especially as many understand a Bishop to be one invested with the power of Ordination and Jurisdiction and that by divine Law without the Presbytery Division and Subordination which are essential to Government could be no proper cause of the Papal Supremacy But the trusting of power Ecclesiastical in one man extending and enlarging the bounds of one particular Church and independent Judicatory too far and subordinating the People and Presbyters to the Monarchical Jurisdiction of one Bishop the several Bishops to one Metropolitan the several Metropolitans to one Patriarch and several Patriarchs to one Roman Pontiffe did much promote and effectually conduce to the advancement of one man to the Universal Vicarage At the first institution of the Hierarchy neither the people nor Presbytery were excluded the Patriarchates were of a reasonable extent the Patriarchs independent one upon another and the end intended was Unity and the prevention of Schism and the subordination seemed to be made out of mature deliberation Yet humane Wisdom though never so profound if it swerve from the Rules of divine Institution proves Folly in the end Let not all this discourage any Ecclesiastical Community or disswade them from division co-ordination subordination if so be they keep the power in themselves as in the primary Subject and reserve it to the whole and not communicate it to a part and keep themselves within a reasonable compass From all this we may conclude that a Secession from Rome and the rejection of his Ecclesiastical Supremacy if so be we retain the true Doctrine and pure Worship of God is no Schism especially in England For 1. there were many Provinces out of the great Patriarchate and no ways subject to any of them but they had their own proper Primates and Superindendents Amonst these England was one and by the Canon of Nice had her own Jurisdiction and was under no Patriarch but a Primate of her own 2. The Bishop of Rome was at first confined to that City and after he was made Patriarch he had but the ten Suburbicarian Provinces and the rest of the Provinces of Italy had Milan for their Metropolis 3. That after the Conversion of the Saxons that that Bishop should exercise any power in England was a meer Usurpation And to cast off an usurped power and the same Tyrannical could be no Schism at all There is a Book printed at Oxford in the year 1641 wherein we find several parcels of several Authors bound up in one The first Author is Dr. Andrews the second Bucer the third Dr. Reynolds the fourth Bishop Usher the fifth Mr. Brerewood the sixth Mr. Dury the seventh Mr. Francis Mason The design of the whole is to maintain Episcopacy and in part to prove the Hierarchy 1. Some of the formentioned Authors do grant with Hierome that the Church was first governed by the common advice of Presbyters though this position in strict sence is not true as hath been formerly proved 2. Some grant that at the first Institution of Bishops a Bishop was nothing else but a President or Moderator in Presbyterial Meetings 3. That afterwards these were constant and standing with a power of Suderintendency not only over the people but the Presbyters within a City and the Territory thereof 4. That when a Church was extended to a Province in the Metropolis thereof they placed a chief Bishop called a Metropolitan who had the precedency of all the other City Bishops 5. That these Bishops could do no common act binding the whole circuit without the Presbytery 6. That there were such Bishops and Metropolitans in the Apostles times thus Dr. Usher doth affirm and he quotes Ignatius to this purpose 7. That there was an imparity both in the State and Church of Israel under the Old Testament and so likewise
of the Ministers in the Church of the New Testament Thus Dr. Andrews 8. That most Reformed Churches have Bishops or Superintendents and something answerable to Bishops The design of all this seems to be this to prove that Episcopacy and Hierarchy are Apostolical and Universal Yet none of these produce any clear divine Testimony for this much less any divine Precept to make this Regiment to be of perpetual and universal Obligation Neither doth any of them all tell us distinctly what the power of Bishops of Metropolitans of Patriarchs was nor whether they exercised their power as Officers or Representatives or by an immediate Jus divinum derived from Christ unto them All that can be made clear is that some kind of Bishops may be lawful and have been ancient and of good use tho' of no necessity As for the Hierarchy it 's meerly Humane and being at first intended for Unity was in the end the cause of the most bloody Schisms that ever were in the Church and an occasion of intolerable Ambition Emulation and Contention section 10 Subjects Ecclesiastical being distinguished and divided must be educated and so I come to Education and Institution Tho' spiritual Education be far more useful and necessary yet we find most men more careful to improve their Children for this World than the World to come The reason is they seek these earthly things more than God's Kingdom love the World more than God and prefer their Bodies before their Souls we should provide for both yet for the one far more than the other For what will it avail us to be temporally rich and spiritually poor to gain the World and lose our Souls This therefore is a special work of the Church to educate her Children and nurse them up for Heaven and the Magistrate Christian is bound to further her in this work Adam tho' Lord of the whole Earth and one who might give his Chrildren far greater Estates in Land than any man ever could yet brought them up not in idleness but honest labour But his principal care was to teach them how to serve their God and when they were at age to bring their Offerings before him God saith of Abraham I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Gen. 18.19 Joshua saith As for me and mine house we will serve the Lord Josh. 24.15 It was the command of God that Israel should diligently teach their Childrin the words of God and talk of them when they sit in their houses and when they went abroad and at their lying down and rising up Deut. 6.7 How often doth Solomon exhort to this duty and earnestly perswade all especially Children to hearken unto understand remember and constantly follow the Instruction of their Parents and their Teachers This was the care of Moses of Joshua the Judges and good Kings of Judah For this end the Priests Levites and Scribes were ordained of God and the Schools of the Prophets were erected for this work This was one prime work of the Levite to teach Jacob God's Judgments and Israel his Laws Deut. 33.10 This same commandment of spiritual Education is repeated in the New Testament Parents must bring up their Children in the nurture and admonition of the Lord. This was the great work of Apostles Prophets Evangelists Pastours and Teachers For they must not only pray but teach and labour not only for conversion but the edification of the Churches children Every Christian should help and further one another in this work As Parents in their Families should have knowledge and be able to instruct their Children so all Schools should have a care to inctruct the Schollars not only in Languages and humane Learning but also in the saving Doctrine of Salvation This was the reason why by the Canons of the Church they were bound to Catechise the Children committed to their charge The Universities and Colledges were bound to this likewise and were Seminaries not only for Lawyers Philosophers and Physitians but especially for Divines who though they improved their knowledge in Arts and Languages yet it was in subordination to their diviner and more excellent Profession To this Head belongs correction good example and prayer For the principal Teacher is the Spirit who must write God's truth in the heart and make all means of Education effectual The publick and principal Officers trusted by Christ with this work are the Ministers of the Gospel whose work is not meerly and onely to preach and expound but to catechise In these works we are either very negligent or imprudent For we should plant and water and pray to God for the encrease we should lay the foundation and build thereon yet some will do neither some will preposterously water before they plant and build before they lay the foundation and so do Christ little service and the Church little good Some â—ake upon them the Charge and are insufficient Men may teach by word or writing By word first the principle should be methodically according to the ancient Creeds and Confessions be taught this is the foundation Without this Sermons Expositions reading of Scriptures and Books of Piety will not be so profitable and edifying as they might be People should be taught to believe the saving and necessary truths of the Gospel obey his commands pray for all blessings and mercies and especially for the Spirit that their faith may be effectual their obedience sincere and also to receive the Sacrament aright and make right use of their Baptism Expositions should be plain and clear that the people may not only hear but understand and be moved by the truth understood Sermons should be so ordered as that the Texts proposed and the Doctrines and divine Axiomes thereof may be cleared understood according to the drift and scope of the Spirit And the application should be pertinent to inform the understanding with the truth and remove errours and when that is done to work effectually upon the heart and make it sensible of sin past and pertinent by the precepts the comminations and the promises to comfort and raise up the soul dejected and this especially by the promises of the Gospel and upon motives to exhort to duty and upon reasons restrain from sin This Ordinance and means of divine institution is much abused many ways by instilling of erroneous and novel opinions with which the people are much taken if delivered with good language by impertinencies digressions quaint terms and formalities But of these things I have spoken in my Divine Politicks This institution is so necessary that without it the Church cannot subsist nor the Government thereof be effectual section 11 Thus you have heard that the subject or as some call it the object of Politicks is a Common-wealth the subject whereof is a Community
and the parts the Soveraign and the Subject According to this method though mine ability be not much I have spoken of a Community both Civil and Ecclesiastical and of a Common-wealth 1. Civil then 2. Ecclesiastical In both the first part is the Soveraign where I enquire 1. Into his power civil and then into the spiritual power of the Keys in the Church 2. I proceed to declare how the Civil Soveraign acquires or loseth his power and how the Church derives her power or is deprived of it 3. The next thing is the several ways of disposing the power civil in a certain subject whence arise the several forms of Government civil and the disposal of the power of the Keys the primary subject whereof is not the Pope or Prince or Prelate or Presbyter or People as distinct from Presbyters but the whole particular Church which hath it in the manner of a free State. Here something is said of the extent of the Church After all this comes in pars subdita both Civil and Ecclesiastical where I speak of the nature of subjection and of the distinction division and education of the Subjects both of the State and Church All this is done with some special reference both to the State and Church of England desiring Peace and Reformation If any require a reason why I do not handle Ecclesiastical Government and Civil distinctly by themselves without this mixture the reasons are especially two 1. That it might be known that the general Rules of Government are the same both in Church and State for both have the same common principles which by the light of Reason Observation and Experience may be easily known but especially by the Scriptures from which an intelligent Reader may easily collect them Therefore it 's in vain to write of Church-Government without the knowledge of the Rules of Government in general and the same orderly digested The ignorance of these is the cause why so many write at random of Discipline and neither satisfie others nor bring the Controversies concerning the same unto an issue 2. By this joynt handling of them the difference between Church and State Civil and Ecclesiastical Government the power of the Sword and Keys is more clearly as being laid together apparent For this is the nature of Dissentanies Quod juxta posita clarius elucescunt This is against Erastus and such as cannot distinguish between the power of ordering Religion for the external part which belongs unto the civil Soveraigns of all States and the power of the Keys which is proper to the Church as a Church Yet if these two Reasons will not satisfie and some Reader may desire and wish they had been handled dictinctly he may read them as dictinct and several even in this Book I my self had some debate within my self what way I should handle them yet upon these reasons I resolved to do as I have done section 12 A Common-wealth once constituted is not immortal but is subject to corruptions conversion and subversion The Authors of Politicks following the Philosopher make these accidents the last part of their Political Systems and some speak of them more briefly some at large and declare the causes and prescribe the Remedies both for prevention and recovery Corruption is from the bad constitution or male-administration and both Soveraign and Subject may be and many times are guilty The conversion and woful changes and also the subversion and ruine is from God as the supream Governour and just Judge of Mankind who punisheth not only single and private Persons and Families but whole Nations and Common-wealths Of these things the Scripture humane Stories and our own experience do fully inform us But of them if it may be useful I shall speak more particularly and fully in the second Book the subject whereof in general is Administration in particular Laws and Canons Officers of the State and of the Church and Jurisdiction both Civil and Ecclesiastical The reasons why I desire to publish this first and severally from the latter part are partly because though the first draught of that latter part was finished above half a Year ago yet I intend to enlarge upon the particulars partly because I desire to know what entertainment this first part may meet withal for if it be good I shall be the more encouraged to go forward but chiefly because the most material Heads and Controversies are handled in this which is far more difficult The latter will be more easie yet profitable and useful especially if some of greater ability would undertake it The God of Truth and Peace give us Humility Patience Charity and the Knowledge of his Truth that holding the Truth in Love we may grow up unto him in all things which is the Head even Christ to whom be Honour Glory and Thanks for ever Amen FINIS * vid. Comin de bell Neap. lib. 5. Scope of the Work. Means to prevent Errors Sect. 1. The reason of differences in Church-Affairs What a Common-wealth in general is Foundation of the Work. Constitution Community in general De C. D. lib. 19. Cap. 21. Cap. 22. What Community Civil is Original of community Members of a Community Ecclesiast Community A good ground of Childrens right to Baptisme What hinders Reformation A Community formed is a Commonwealth De C. D. Lib. 19. cap. 13. Neighbour a notion of Society Majesty in the People really c. Real Majesty greater than Personal The mistake of Junius Brutus Buchanon Heno A Parliament cannot alter a form of Government A happy Community Majesty Personal Acts of Personal Majesty 1. Without Within Soveraigns must order Matters of Religion Civil matters Properties of Majesty Fundamental Charter of Civil Majesty Power how got Justly got extraordinary How Kings must govern Ordinarily By Election Best Government By Conquest Vsurpation Subjects may defend their Rights What destroys Personal Majesty Bracton Kings duty Binds not posterity Majesty when forfeited When Subjection ceases a Isa. 22.2 Vers. 21. b Rev. 1.18 1 Cor. 3.7 d Mat. 16.29 e Joh. 20.22 23. f 1 Cor. 5.12 g Ibid. h Ibid. 13. 11 Quaest. in vesperiis Dib 4. dist 8. Quaest. 2. What a King is What the King cannot do Parliament best Assembly Parliament Members qualified Wittena Gemote What the House of Commons is The End of calling the House of Lords What Barons called to Parliament Power of Parliament without the King. Why Kings Consent required First subject of Personal Majesty What the Parliament cannot do Who gave Crown Prerogatives and Parliament-being Kings of England no absolute Monarchs Cause of England 's Miseries What observable in our sad Divisions How to judge of our Divisions What charged on the King. Disobedience to King unlawful Parliament accused acquitted The cause changed Treaty at the Isle of Wight The 〈◊〉 works 〈◊〉 God among us Sect. 22. What may be the best way of settlement Qualification of Parliament members What to be looked into by a Parliament first * Non assumit Rex vel jus clavium vel censurae sed quae exterioris politiae Tort. Torti pag. 318. Rex qua Rex habet primatum Ecclesiasticum objective qua Christianus effective qua Rex actu primo qua Christianus secundo Mason de Minist Angl. l. 3. pag. 312. Primitive Bishop His Power Hierarchical B. B. His Power Hierarch Jure Humano * De Repub Eccles. lib. 2. c. 3. sect 7 8 9. Sect. 7. * Act. 8.14 * Ludovicus Arabelensis Lewis Arch-Bishop of Arles President in the Council of Basil. English Bishops What Dean and Chapters were English Bishops not Jure Divino * Lib. 3. c. 3 4. Tit. de praescript adversus haereticos Job 37.12 Prov. c. 12.5 * Gal. 1.1 * De. polit Ecclesiastica l. 3. c. 7. p. 26. * Tort Tor. p. 41. * Vignierus de excommunicatine venatorum The Church the Subject of the Keyes As in the Fundamental Office of Christ. Church-government what Who guilty of Schism Who Schismaticks Parish no Congregation Christian What Church the primary subject of the Keys The supposed end of the Congregational notion The subject of the whole Treatise * Isa. 49.23 Chap. 60.16 22. * Chap. 55.34 * 1 Cor. 11.34 * In his Book of the Church c. 8. p. 63. Best means to reform and unite a Church Divided What 's the chief interest of a Nation as Christian. Soveraign real Personal Measure of subjection rightly bounded The rational part of a people the heir of real Majesty The Sacrament what Education What makes a Church-Member Who a Visible Saint Division Subordination of that Church when Subordination of Bishops prudential Episcopal Hierarchy not of Divine Authority Bishops over Presbyters uncertain The Pope the Man of Sin c. Prelacy the occasion of Hierarchy and that of Papacy England under no foreign Primate What a Bishop was at first No Divine Testimony for Bishops Bishops of good use not of necessity A special Work of the Levite