let us keep communion and heartily serve our God humbly imploring his Divine Majesty in the name of Christ to open our eyes and sanctifie our hearts that at length we may be united in the same Judgement and Affection and with one Mind and with one Mouth glorifie God even the Father of our Lord Jesus Christ. section 8 After the consideration of a Congregational extent as too narrow and of an Universal as too large I proceed to say something of a National extent as a man between The Congregationalist will censure it as too great by far the Universalist as too little by much Yet I shall willingly as in other things refer my self to the Judgement of Moderate Pious Judicious Impartial Men Let them condemn me or acquit me as they shall see just cause First it must be remembred that the subject of this whole Treatise is the Government of men by men under God and Jesus Christ our Blessed Saviour Of Gods more immediate Government I have spoken in my Divine Politicks where I shew it 's Monarchical Supream Universal and cannot be bounded to any part of the whole Universe For he being immense and not only virtually but actually present in all places at all times is only fit to govern all Nations and the whole World as the Universal Soveraign but this is far above the power not only of Men but of Angels Therefore whatsoever he doth in Heaven we know that when through his blessing mankind was multipled and especially after the Flood and had replenished the Earth they were divided into several Societies and were subject to several independent Tribunals We never find them under one neither do we in his word or works read of a Catholick King over all Nations nor of an Universal Bishop over all Churches Howsoever some have pretended such a Title yet they could never shew their Patent subscribed by the Hand of Heaven But suppose they could have acquired the possession of the whole earth which never any did yet no one Man no one Council no one Consistory had been able sufficiently to manage so vast a power and in any tolerable manner to govern all mankind at one time living upon Earth It seemed good indeed to our wise God both in former and latter times to enlarge the power of some States and especially that of the Romans Yet that very Empire of so large extent took in but a little part of the whole Earth and this appears plainly now since by Navigation some of the remote parts of the Globe and both the Hemispheres thereof have been discovered Yet in the greatest extent it was thought by some of their wisest Princes the best Policy Cogere terminos Imperii to limit and bound it because they thought the body of too big a bulk to be well ordered either by Prince or Senate or People or by all together But to return to the matter in hand the Question is Whether a national Community of Christians may not lawfully be subjected to one supream Judicatory Ecclesiastical To understand the Question the better it 's to be observed 1. That a Community of Christians may be said to be national several ways or in several respects as 1. When all the Christians of one and the same Nation do associate and unite in one body 2. When these Christians are the major part of the people 3. When the whole Nation or the generality thereof have received and do profess the same Christian Faith. I will here suppose the major part or generality to be Christians and the association and incorporation to be made by a tacit or explicit consent which sometimes may be confirmed by the Laws of the Supream Power Yet this generality may be so understood as that there may in the same Nation be found Turks or Mahumetans Pagans Atheists Jewes which cannot be of this body and that also there may be some Schisms and Separatitions amongst such as profess themselves Christians and sometimes they may be none This in my sense is a national Community of Christians and a Church-confident before any form of external Discipline be introduced 2. When I speak of subjection I do not say that they are always in all Nations bound by any Divine Precept to be so but that they may and that lawfully according unto the Scriptures 3. I understand that this subjection so as that every several member be subject not to one man or one party but to the whole and that either properly taken or virtually for a Representative of the whole which shall have power in the name of the whole body to make Canons and in Judgement to receive last Appeals 4. I understand the Question of Nations indefinitely taken for if any be of so vast extent as that one independent Court may be either insufficient or inconvenient I rather exclude then include such For suppose all Tartary should be counted one Nation or all Chinae I conceive they are too large 5. I mention only a national Community for if that be granted the Classical and Provincial must needs come in The Congregational party I know holds the Negative And here upon the by I will take the liberty for to answer Mr. Parker's seventh argument for his Congregational way It 's taken from Politicks and to this purpose That as little States are more easily and better governed then great ones so is a Congregational Church which is but of a narrow compass than a Classical Diocesan or Provincial or National which is far greater Answ. Though less Communities may be better governed than one too great yet a great one of moderate extent may be better governed and defended than one that is too little For Gods one peculiar People and Nation which was first under Judges then under Kings was subject to one Supream Tribunal for a long time above five hundred Years and afterwards it was divided into two Yet it was better governed under one than under two when subject to one individual Tribunal than when to two but of this more hereafter section 9 For the confirmation of this we must note 1. That there is no Divine Precept in the New Testament which particularly determines either the extent of place or number of persons to which a particular independent Church is confined we do not find their either the minimum or maximum quod sic Therefore some Latitude must needs be granted 2. That the History of the New Testament doth not reach those times wherein it pleased God to fulfil those Prophesies which promised That Kings should become Nursing-fathers and Queens Nursing-mothers of the Church and she should suck the breasts of Kings who should come unto her light 2. When one should become a thousand and a small one a strong Nation I saith the Lord will hasten it in its time Where one saith he alludes to the Creation which he finished in six days hastening and could not rest and keep his Sabbath till all was ended and
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
there be ingrafted so there be natural branches of these Communities as well as of the great and Universal Society for such there have been and that by divine Ordination and never any yet could evidently prove out of Scripture that this Law and Ordinance which made the Children part of the Parents and one Person with them in matter of Religion was abrogated or reversed to this day Therefore Children born of Christian Parents who were Members both of the universal and particular Communities and not disfranchised are members of a Christian Community by birth at least in Charity and they must needs be presumptuous Dictatours who exclude them It 's true that Infants born of men as men are men of such as are free are free of such as are noble are noble And so such as are born of Mahometans are Mahometans and such as are born of Jews are Jews such as are born of Heathens are by their birth Heathens and aliens to the Common-wealth of the Christian Israel and strangers from the Covenants of Promise Eph. 2.12 And shall not such as are born of Christians be Christians That Covenant which God made with Abraham though accidentally different is essentially the same with that of the Gospel as appears Rom. 4. and Gal. 3. yet in that Covenant God promised to be a God to him and his seed after him and this part of it which includes the Children with their Parents must needs remain in force if there be no clause of exception in the new Testament If there be Where is it As for the example and instance from the Apostles baptizing only such as professed their Faith. 1. It doth not follow that only such persons were baptised because that none but such are expresly named 2. When it s written that whole Houses were baptized no wit of man can prove that none of these were Infants 3. Those expresly mentioned were adult sui juris such are not Children and their Baptism was but Matter of Fact not of Law shall the children be first seminally and virtually in their Parents then after extraction by Birth part of their Parents and one person with them both by the Laws of God and Men even so far as they may be punished for the sins of their Parents and shall their Parents be bound for them and they bound in their parents in matter of Religion And shall not Gods promise extend so far as their Obligation surely it must This manner of Incorporation by birth is from God who 1. by his Divine providence brings them forth into the light of the World within the bosom of the Church so that they are born of Christian Parents who are members of a Community Christian and 2. From his Institution For though an Infant should be born of Christian Parents Members of a Christian Community yet he could not be a Christian and have any priviledge spiritual except it had been God's will and pleasure to account and judge him to be such For its the Decree the Promise the Covenant of God that makes him a Christian For as born of his immediate Parents or by them of Adam or of them as godly or ungodly he cannot be a Member of the Church And to be so is not to have actual Faith or to be justified and sanctified as believers at age but to have a right unto the promise which no Heathen or any other born out of the Church can have And as part of his Parents and included in the Covenant by the will of God he hath this priviledge The Promise saith Peter is to you and your Children and to all afar off even to as many as the Lord our God shall call Acts 2.39 where observe that the promise was not only to them at age but also to their Children Again You are the Children of the Prophets and of the Covenant which God made with our fathers saying unto Abraham In thy seed shall all the Nations of the earth be blessed Acts 3.25 Where note 1. That the Covenant was concerning everlasting bliss by Christ the seed of Abraham 2. That this Covenant includes all Nations not only Jews but Gentiles 3. That this is the Covenant of the Gospel for substance 4. That the present Jews were within this Covenant by birth and that both for the obligation to duty and the right unto the promise For they were the children of the Prophets and of the Covenant which neither the Heathens nor their children could be before they were called and their children in them From all this it appears how the Original of these Communities are from God for He 1. makes them Christians 2. Multiplies them in the same Vicinity 3. Inclines their hearts to associate and stirs up some eminent persons to motion and endeavour the association 4. By his Divine providence brings some into the world in the bosom of the Church and includes by his gracious Covenant Infants with their Parents in this spiritual Society section 8 After the Explication of the Definition the Declaration of the Original of these Societies it remains we consider the degrees and distinction of the members For though the Community in respect of a Form of outward Government be an homogenical body yet considered in it self and in the qualities of the several members there is an imparity and something organical in it For they are so qualified and the gifts of God so variously disposed in them that they are several ways disposed for to contribute according to their several graces something to the benefit of the whole and one another This the Apostle makes clear 1 Cor. 12. and 14. Chap. These distinctions and degrees are like those in the members of civil Society For 1. Some are virtualiter diminute cives incompleat members as women children and many weak Christians 2. Some are so gifted and qualified as they are fit to act and give suffrage in business which concerns the whole These are formaliter cives compleat members 3. Some are endued with more than ordinary knowledge wisdom grace above the rest and most fit to introduce a form of Government and act in the highest businesses of Administration These are eminenter cives eminently members Such as being members of another Church and yet sojourn or inhabit in a Community distant from their own before they are incorporate though upon Certificate and Letters communicatory they may partake in sacris yet they are but diminute cives members incompleat and for a time For as such they can have no vote or suffrage of any power in things publick They may indeed advise and declare their mind and their counsel may be liked and accepted section 9 This Community Ecclesiastical hath the same inseparable adjuncts with the civil except propriety of goods which they have in another respect For the members have liberty and equality and an immediate capacity of a form of Government For 1. They are free from any subjection either to any other Communities or one
unto another till a form of Government and Discipline be setled Yet they are subject to Christ as the Head of the universal Church visible subject to God as supream Lord subject to their Pastours if they have any For they are commanded to obey them who rule over them and to submit unto them c. Heb. 13.17 For Ministers are Officers and Representatives of Christ and therefore must needs have power in foro interiori conscientiae as the Schoolmen speak Yet Ministers as Ministers have no power of the Keys in foro exteriori they are only eminent members of the Community otherwise the Government external of the several Congregations in one Community should be purely Aristocratical in them and Monarchical in a single Congregation 2. They are equal as members of a Community in respect of Power and Government which is not yet introduced or at least considered as not actually brought in they cannot command or judge one another neither can the whole sentence any single member For that were to act as a Common-wealth which as yet is not 3. The whole is in an immediate capacity to form a Government as you heard before This may be done immediately by the eminent and compleat members or by a delegation of a power of modelling the Government by a few of the principal and fit for such a work and afterwards approved and ratified by all And though the general Rules of Discipline are plainly delivered in the Scriptures yet few will understand them or apply them right and it 's an hard thing to abolish the corruptions of former Governments so that many times a Discipline is setled and perfected only by degrees and in a long time Not only the constitution but a reformation of a Church meets with many difficulties One reason is there is so little of Christianity in many and none in some that yet profess their Faith in Christ which either they do not understand or refuse to practise This hath given occasion to some to gather Churches out of Churches and to separate How justly or wisely this hath been done something may be said hereafter CHAP. IV. Of a Common-wealth in general and Power Civil section 1 THE subject of a Common-wealth being a Community which is twofold Civil and Ecclesiastical It remains and order requireth that I say something of a Common-wealth You heard before that the subject adequate of Politicks was a State or Common-wealth and that the parts of this Act are two 1. The Constitution 2. The Administration The Constitution as you may remember is the first part of Politicks whereby an order of Superiority and Subjection is setled in a Community wherein three things were principally to be examined 1. What a Community in general 2. What a Community civil 3. What a Community Ecclesiastical is and all this is done Therefore to proceed observe that a Community is like a matter without form in respect of something that it must receive yet a matter and a subject disposed and in proxima potentia to receive a form to perfect it and this form is that we call a Common-wealth a Polity a State wherein we may observe four things 1. That it is an order 2. An order of superiority and subjection this is the general nature of it 3. An order of superiority and subjection in a Community 4. Such an order tending to the peace and happiness of a Community 1. It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Order or as some understand the Philosopher an Ordination which is a disposing of things in their proper place For as the learned Father observes Ordo est parium dispariumque rerum sui cuique loca tribuens dispositio It 's inter plura which may be equal or unequal For there may be an order of Priority and Posteriority in time or place amongst equals Therefore 2. It 's an order of Superiority and Subjection in respect of Power Yet 3. Because there is a superiority and subjection in a Family a Colledge a Corporation therefore it 's an order of superiority and subjection in a Community whether civil or Ecclesiastical 4. Because there may be such an order in a Community of wicked men and Devils if that might be called a Community where the Association is unjust as properly it cannot therefore it must be such an order as tends and conduceth directly to the peace and happiness of the Community This an unjust order cannot do To understand this the better you must know that all Communities spiritual and temporal are grounded upon that Commandment of God Love thy Neighbour as thy self where that word Neighbour may signifie indeed a single person yet it includes a notion of society and the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Socius This Neighbour therefore is either a single person yet as a Society or collective as in a Family Kindred Congregation Corporation Community This Love is the true cause of all association and is the special duty of all parties associated A Common-wealth is grounded upon a branch of that great Love the fifth Commandment which presupposing superiority and subjection in respect of power requires certain duties of the parties superior and subject both in a greater and lesser society And because these duties cannot be performed in great Societies except this Order be setled therefore by that Commandment all Communities are bound so far as they are able to erect a form of Government In which respect Politicks are from God not only allowing and approving them nor meerly as enabling men but commanding them enabled to establish and preserve them established for the better manifestation of his glory and their own greater good temporal and spiritual From hence it 's evident that Politicks both civil and Ecclesiastical belong unto Theology and are but a branch of the same section 2 In this Common-wealth two things are most worthy our consideration 1. The Superiority 2. Subjection for it consists of two parts Which are Imperans Subditus the Soveraign Subject And because the Soveraign is Civil Ecclesiastical I will begin with the Civil and so proceed to the Ecclesiastical And seeing that Imperans the Soveraign is a concrete and therefore signifies the Power Subject of this Power I will first speak of Power then of the Subject of this Power The Power must be considered what it is in General Special In respect of the Subject I will declare the manner how it is acquired disposed This is the Method which I intend to observe and wherewith I acquaint the Reader My observation of it will make the Discourse more clear and distinct The Readers knowledge of it will help both his understanding and his memory Pars imperans the Soveraign civil which is the first part of a Common-wealth is one invested with Majesty civil Where observe 1. That it is a part of a Politie and that 's the general nature of it and is an essential or integral part which together with the
every one of the first Apostolical Churches were Congregational and only Congregational and none of them Parochial or Classical or Synodical or Diocesan or National or had any Presbytery above a Presbyter That which they would hence infer is that only a Congregational is the first Church agreeable to the first institution and the first subject of the power of the Keys The Argument in form may be this All rightly constituted Churches ought to be like the first Apostolical Churches But all the first Apostolical Churches were Congregational Therefore all rightly constituted Churches are Congregational The Major is very doubtful and admits of many restrictions The Minor is denied The conclusion as inferred from these premises is not to purpose 1. The Major presupposeth that all good examples are to be followed and that they are equivalent to a binding precept But this is certain whatsoever they or others may say that examples as examples though good do not bind to imitation for they only bind by vertue of some Precept or Divine Institution The Apostles in the first plantation of Churches did many good things which we cannot imitate and if we could yet if their practice in those things was not grounded upon a precept of universal and perpetual obligation it doth not bind us They did many things by vertue of some particular precept binding them as Apostles and no ways else and some things in extraordinary Cases upon extraordinary Occasions In this respect the first Churches planted by them might differ in many things from all other Churches in future times Therefore if the Major should be to purpose it must be understood so that all Churches rightly constituted are bound and that by some Divine Precept of Universal Obligation and perpetual force to be like unto the Apostolical first Churches in all things and especially in this that they were Congregational How they will prove this I know not and if they prove it not clearly they do nothing to purpose 2. The Minor is denied both by the Episcopal and Presbyterian and in particular by the Divines of the Assembly who more particularly and distinctly answer all the proofs brought by them to affirm it Their proof is by way of Induction as the Church of Jerusalem Samaria Damascus Antioch and so of the rest were Congregational Where 1. The term Congregational must be understood 2. We must enquire whether the induction be sufficient or no. 1. A Church may be said to be Congregational in respect of Worship or Discipline In respect of Worship two ways 1. Of Prayer and Word 2. Of the Administration of the Sacraments either of Baptism or the Lords Supper as the Assembly doth well distinguish Now how will they prove that the whole Church of Jerusalem with all the Members thereof did constantly meet in one place to administer and receive the Lords Supper where is the Text that expresly or by consequence saith any such thing Again a Congregational Church may be in respect of Discipline and that several ways For 1. A Congregation may signifie a Community of Christians as the primary subject of the power of the Keyes 2. This Community exercising in this power and that either by a Representative of the whole or some part If they understand them to be Congregational in respect of the exercise of Discipline so that their Representatives of part or the whole might all of them congregate and meet at one time in one place as ordinary or extraordinary occasion should require in this sense it will be granted that even the Church of Jerusalem in its greatest extent was Congregational but this is not their sense For they mean by Congregational such a Community and Vicinity of Christians as that all and every one of the Members may ordinarily and conveniently meet at one and the same time in one and the same place not only for Discipline but Worship and so that if any multitude of Christians exceed this proportion they must divide and erect a new Independent Judicatory and they were bound so to do if they did not they ceased to be such Churches as Christ did institute and could not be the primary subject of the power of Discipline How they should prove the Minor in this sense I do not understand They who first took up this Congregational Notion perhaps had a design to overthrow Diocesan Bishops and this was thought an effectual means for that end and if this conceit had not first possessed their minds they would never have imagined any such thing to be so much as implied in these examples But suppose some such thing to be implied at least for expressed it is not in these places the Induction may be said to be imperfect For there were many Churches planted by the Apostles and far more than are mentioned in the Acts of the Apostles For Paul upon his Conversion went into Arabia and then returned again to Damascus Gal. 1.17 Other of the Apostles no doubt went into Aegypt Aethiopia India Persia Armenia Spain France Germany Yet none of these Churches are mentioned in the Scripture-History Therefore it might be said there is not a sufficient enumeration of particulars to make up a general But suppose these Churches to have been Congregational at first it 's certain they enlarged and multiplied to far great numbers in after times and though this be certain yet it 's no ways certain that upon this multiplication they did divide into independent Congregations and erected independent Judicatories in every particular Congregation and were bound so to do and that by a Divine Precept And I wonder much at Mr. Parker that he should argue so much against a Diocesan Church and yet grant that all Israel consisting as he himself confesseth of many Myriades should be but one Congregation which was of a far greater extent than a Diocess Whether this Congregation was as now it is by many managed amongst us be not formally Schism as it is charged by some Learned Men I will not here debate But this I must needs say that such Congregationals as by this notion go about to unchurch all other Churches which are not cast in the same mold must needs be guilty of some such crime It was first set up to oppose Diocesan Churches and now to oppose Presbyterian Classes But there is another thing which I wish all Wise and Judicious Men to consider whether this doth not tend unto or at least give occasion of Schism and also to inform themselves what effects it hath had hitherto yet so as to distinguish between these effects of it which are per se and flow from the nature of it and such as are per accidens Yet in the mean time Charity Meekness Humility Pity of weak Brethren becomes us all who profess our selves Christians and we ought to stand well affected towards all who seem to us to look towards Heaven Let us further consider how far rational and pious men agree and according to those things
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