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
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
God was nothing but jus ad recte agendum a right to do right in matters of Religion If they did otherwise they abused their power they lost it not And if an Heathen Prince or State should become Christian they acquire no new Right but are further engaged to exercise their power in abolishing Idolatry and establishing the true Worship of the true God. This may be signified by the Titles of Nursing-Fathers of the Church Defenders of the Faith Most Christian Most Catholick King. All which as they signified their Right so they also pointed at their Duty which was to protect the true Church and maintain the True Christian Catholick Faith. 4. Though Regal and Sacerdotal power were always distinct and different in themselves yet they were often disposed and united in one Person Thus Melchisedeck was both King and Priest Thus Romulus was Prince and the chief Pontiffe For he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halicar Antiqu. Rom. lib. 2. The succeeding Kings took the same place After the Regal power was abolished it was an high Office. When Rome became Imperial the Emperours took the Title of Supream Pontiffe and some of them after they became Christian retained it Yet still as the Powers so the Acts were distinct For Melchisedeck as King ruled his People in Righteousness and Peace as Priest officiated received Tithes and blessed Abraham As they were sometimes united so they were divided For God entailed the Sacerdotal power upon the house of Aaron and afterwards the Regal power upon the family of David Neither did Christ or his Apostles think it fit to make the Ministers Magistrates or the Magistrates Ministers Yet in this Union or Division you must know that this Sacerdotal and Ministerial power was not this Civil power of Religion which always belonged to the Civil Governours even then when these two powers were divided 5. If Civil powers stablish Religion and that by Law call Synods order them ratifie their Canons divest spiritual and Ecclesiastical persons of their temporal priviledges or restore them yet they do all this by their civil power by which they cannot excommunicate absolve suspend much less officiate and preach and administer Sacraments In this respect if the civil power make a civil Law against Idolatry Blasphemy Heresie or other scandal they may by the same power justly punish the offenders by the sword and the Church censure them by the power of the Keyes 6. This jus Religionis ordinandae this power of ordering matters of Religion is not the power of the Church but of the State not of the Keyes but of the sword The Church hath nothing to do with the sword nor the State with the Keyes Christ did not say tell the State and whatsoever ye bind on earth shall be bound in Heaven c. Neither did he say of the Church that she beareth not the sword in vain Therefore he must needs be very ignorant or very partial that shall conceive that the State is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of the Keyes section 3 These things premised give occasion to consider how the Oath of Supremacy is to be understood especially in these words wherein the Kings or Queens of England were acknowledged over all persons in causes as well Ecclesiastical as Civil all supream head and because that word Head was so offensive it was changed into Governour For the clearing hereof it 's to be observed 1. That by these words it was intended to exclude all foreign Power both Civil and Ecclesiastical especially that which the Bishops of Rome did challenge and also exercise within the Dominions of the Crown of England 2. That the Kings and Queens of Enland had no power supream in making Laws and passing judgements without the Parliament Therefore by supream Governour was meant supream Administratour for the execution of the Laws in the intervals of Parliament In this respect the Canons and injunctions made by the Clergy though confirmed by royal assent without the Parliament have been judged of no force 3. That by Ecclesiastical causes are meant such causes as are materially Ecclesiastical yet properly civil as before For matters of Religion in respect of the outward profession and practice and the Parties professing and practising are subject to the civil power For by the outward part the State may be disturbed put in danger of Gods judgements and the persons are punishable by the sword even for those crimes Yet neither can the sword reach the soul nor rectifie the conscience except per accidens That by Ecclesiastical is not meant spiritual in proper sense is clear because the Kings of England never took upon them to excommunicate or absolve neither had those Chancellours that were only Civilians and not Divines power to perform such acts Yet they received their power from the Bishops and it was counted Ecclesiastical 4. In respect of these Titles those Courts which were called Spiritual and Ecclesiastical derived their power from the Crown And the Bishops did correct and punish disquiet disobedient criminous persons within their Diocess according to such authority as they had by Gods word and as to them was committed by the authority of this Realm These are the words of the Book of Ordination in the consecration of Bishops The words seem to imply that they had a mixt or at least a twofold power one by the word as trusted with the power of the Keyes the other from the Magistrate or Crown and that was civil Such a mixt power they had indeed in the high Commission Yet though this may be implyed yet it may be they understood that their power by the word of God and from the Crown were the same The act of restoring the ancient jurisdiction to the Crown 1 Eliz. 1. doth make this further evident For it 's an act of restoring the ancient jurisdiction in Ecclesiasticals especially to the Crown for that 's the Title Where it must be observed that the power was such as the Parliament did give 2. That they did not give it anew but restore it 3. They could not had no power to give it if it belonged to the Crown by the Constitution but to declare it to be due upon which Declaration the Queen might resume that which the Pope had usurped and exercised 4. It 's remarkable that not the Queen but the Parliament by that act did restore it as the act of the Oath of supremacy was made by a Parliament which by that act could not give the King any power at all which was not formerly due In respect of Testaments temporal jurisdiction Dignities Priviledges Titles as due unto the Church by humane Constitution and donation all Ecclesiastical causes concerning these were determinable by a civil power How tithes are a lay-fee or divine right hath been declared formerly Hence it doth appear that the Oath of Supremacy was not so easily understood as it was easily taken by many and the Oxford Convocation I believe but that they
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
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