due and peaceable accord and each enjoy its priviledge and Liberties without prejudice to the other unless these two great bodies be moulded and formed one with respect unto the other The policy therefore of the Nation and the National Church of the Jewes were both respectively formed by the Lord himself 4. Hence this opinion of States-men that there is no form of Church Government left by Christ or his Apostles but to be moulded by the wisdom and discretion of Christian Magistrates as may best sute and joynt in with the Civil Government And of others the contrary The Commonwealth saith one must be made to agree with the Church and the Government thereof with her Government for as the House is before the Hangings therefore the Hangings which came after must be framed to the House which was before so the Church being before there was any Commonwealth and the Commonwealth coming after must be fashioned and made suitable to the Church We need none of these extreams The middle way is this Let not the Churches claim to be National or Provincial Jure divino but leave such disposements to the civil Magistrate and be numbred with those lesser Societies Families Cities Colledges c. For these do retain in themselves much the same form of Government and Freedom therein throughout the World 5. It is not so much a different Form of Government For in each Republick there are contained lesser Societies of all Forms but their Extention and Potency in numerousness of Persons by which they are made up Nor from this Principallity but the nature of their Vnion and Incorporation begets the Jealousies If particular Churches become Diocesan Provincial or National by Union from the Law or Direction of the Civil Magistrate for the better exercise of that Ecclesiastical Jurisdiction the Lord hath intrusted him with and conveniency of such persons as he shall appoint to inspect the Churches in such a case the Greatness of Churches cannot be disturbent to the Civil Government being so directly under its cognizance The Common-wealth saith one Holy Common-wealth R. B. p. 2.220 containeth all the people in a whole Nation or more united in one Soveraign but particular Churches distinct from the universal united in Christ have no general Ecclesiastical Officers in whom a Nation must Unite as one Church How then become they to be termed a National Church Ans As several Corporations in one Kingdom or as so many Schools that have a peculiar form of Government but such only as is under and united in the Magistrates Government in its kind If this should be claimed as the Law or Priviledge of each Family that the Governors be it the Father or Husband or Master are thereby invested by Nature with the same Power in respect to all Families in a Nation and by several Correspondencies and Subordinations raise and Vnite themselves at last into a general Assembly or Representative And by Vertue of that Enconomical Authority give Laws to the whole Nation though not as their Subjects yet to the same persons under another notion that is as Wives Children Servants There is no well Governed State could entertain such a spreading interest as this without great doubtfulness lest their Authority and Supremacy should hereby be much Ecclipsed 6. But a particular Church consisting only of a few persons in it self and independent on others is necessitated to depend under God upon the Magistrate for protection Which if they should not obtain but be opposed and persecuted yet have no ability to resist being as a Family single and alone not able to defend it self or molest others Nor if they were able is it lawful for a Church to compel by the Sword more than the Magistrate may by the Keyes or what is peculiar to the sacred Function 2 Chron. 26. Matth. 16.19 with 24,25 Vzza erred in the latter and Peter in the former The primitive rule and practice was this being persecuted in one City to fly into another Matth. 10.23 and pray that their flight may not be in the Winter Matth. 24.20 No nor do we judg that these spiritual weapons the Keyes or Censures may lawfully by a Church or any Ecclesiastical Assembly be threatned or drawn forth against a whole Nation and the chief Governors thereof to urge or compel especially in State concernment as the Pope and some others have done though it be truly in ordine ad spiritualia The 5. Instance The fifth Instance or particular is this A Family of all Corporations or Societies is the lowest species or kind it 's Consociatio simplex prima and hath the least of pomp or state in the Government of it Cottages are built low Palaces with many stories one above another Those great and extensive Bodies Empires and Kingdoms represent in their Government more adequatly the mystical Church in respect to Jesus Christ who is their King and Lawgiver whose Kingdom is with Power and Glory a Power that is truly Imperial and Princely having Officers under him his Kingdom reaching to the utmost ends of the Earth who in his name command reward and punish But Particular Churches as Governed by his Ministers have their porportion rather with the meanest and lowest Societies of men The Scripture seems to point at more than a similitude and likeness betwixt a Family and Church in the managing of affairs I mean in the general and what is it not determined by express Institution Paul speaking to Timothy about Church affairs mentioneth their expertness in Governing a Family as a good preparative or qualification for Church administrations And this is not only Negatively if a man know not how to rule his own house how shall he take care over the Church of God 1 Tim. 3.5 But affirmatively These things I writ that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God vers 15. The sence is full in those words the Church of the living God yet it is added the house of God purposed as it were to carry the Eye back to what was written ver 5. which sheweth that there is a great affinity betwixt our Houses and the Houshold of God In a Fathers Governing his Children saith one there is a lively resemblance of such Duties of Government which he is to dispence towards the Church There is nothing enjoyned the Minister as a Father of Children which belongeth not to him as he is a spiritual Father of the Children of God On the other hand it may be observed this question being amongst the Apostles who or which of us shall be the greatest in the Kingdom of Heaven Matth. 18.1 upon supposition the Church being termed a Kingdom there would be places of State and higher dignity in it as are in the Kingdoms of the World Christ Answers There shall be no such thing no primacy in one Apostle over another no the greatest of you shall
be the least and the first shall be the last Though a Jurisdiction and power truly Imperial absolute and equal to any of the Kings of the Gentiles belongs to me and I exercise it in those spiritual administrations yet no such dignity may be assumed by you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 1. When the Scripture speaks of a particular Church under the notion of a Family or Houshold Government or Ruling is mentioned as that wherein the similitude or proportion is most perspicuous and clear as hath been shewed But speaking here of a Church under this expression a Kingdom how purposely are we cautioned against an imitation in Rule and Authority 2. We may further observe that Ambition after greatness in those that manage these great things Hos 8.12 is an infirmity almost unavoidable 1 Pet. 1.4 For if 1. Such persons the holiest men on the earth they who had forsaken all to follow Christ 2. And these so often relapse into this folly after they had been reduced from it by Christ 3. And at such times immediatly after Christ had minded them of his Death and that one of them should betray him when also they had newly been at the Communion with him What great cause is there that every man be very jealous of his own heart Matth. 20.19,20 Luke 22.21,24 19. with 24. 3. It is not unevident also from the Disciples often Disputes about their greatness that most of our controversies and contentions about Church-Government if traced home will be found to arise from hence namely The having our Eye fixed so much upon the lofty state of a Kingdom as our pattern in such managements rather than that familiar and humble way of a Family For indeed this was the only breach and contest that we read of amongst those holy Men the Disciples of Christ 4. And where such differences are a Reconcilement will be found more difficult because where the mind is bent on worldly greatness we are very dull and slow in understanding whatsoever shall be spoken though from Christ himself that seems to cross those thoughts as appears also in that story Mark 9.32 A Parent or Master would not easily have been tempted into such an Error or make this question who or which of us shall be the greatest that is have a paternal power over other Parents and their Families c. And had the Disciples looked upon Ministerial power under so low and humble a notion as what is Economical James and John would never have thought it congruous that they should have an Apostolical power over the other Apostles Hoc Papatum fefellit c. saith Cartw. This deceived the Papacy which governs throughout after the form of worldly * Plurimorum consensu Ecclesia à repub formam illam magna parte mutuata est Filisac Empires The Pope he is as the Emperor himself the Cardinals as his Deligates or Representative the Arch-Bishops as the Governors of Provinces c. Hence John calls the Church of Rome the Image of the Beast the Vizard of the Roman Empire For further confirmation of this fifth particular or Instance let it be considered how seldom and sparingly a particular Church in the N. T. is termed a Kingdom Although 1. It s Government be derived as a Branch of Christs Kingly Office 2. Church Ordinances are the most effectual means by which he exerciseth his spiritual Soveraignty in each mans soul 3. His Mystical Kingdom on earth thus by parcels comes to be wholly under an external spiritual regiment and 4. His Church when National was managed in the Glory and State of a Kingdom Yet notwithstanding all these leading occasions how sparingly and not without special Caution is a particular Church thus termed Whereas not only the Society but the Government Officers Ordinances Censures and other Church matters are universally and frequently delivered unto us by Christ and his Apostles in terms apt to mind us of this low and humble policy To give some Instances thereof 1. A particular Church or the Society it self is represented unto us as the House of the living God 1 Tim. 3. His Houshold Matth. 24 45. over which he hath set Rulers therefore to be understood of a particular Church for the universal is immediately under the rule of Christ A Brotherhood 1 Pet. 2.17 and the Members of it Brethren and Sisters as the Pastors Fathers 2 Cor. 7.15 Jam. 2.15 1 Tim. 5.2 and it is given as a title of Dignity 1 Cor. 5.11 Ephes 4.21 Rom. 16.1,23 1 Pet. 5.12 yea to the Poor as well as to the Rich and to those of low as high degree Jam. 1.9 2. Church Ordinances as 1. By teaching and admonishing the Word is said to dwell amongst them in all Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.16 compared with Matth. 24.45 The faithful and wise Ruler of Christs Houshold is to give them meat in due season It is a description of a Pastors duty who is hereby admonished to feed with knowledge and to be much in it that the Family may be richly and plentifully and not sparingly niggardly fed The Word dwelling is the Houshold Bread or Food which by the Stewards or Ministers is to be rightly divided 2 Tim. 2.15 and respectively dispensed as milk to the Babes in the Family and strong meat to others Heb. 5.13,14 1 Cor. 3.2 2. The Sacrament an Ordinance peculiar to this Society it 's represented unto us as the Supper of the Lord a Spiritual repast of Bread and Wine It came in the place of a Family Ordinance the Passover and so termed Churches being now become Gods Family and the Lords Supper their Feast 1 Cor 5.8 but most to our purpose are such expressions as set forth the Governours and Discipline appointed to a particular Church 3. The Officers are as the Stewards and Servants in this Houshold and so termed not in relation to Christ only who is the Lord but to the Church his Family 1 Cor. 4.5 Rom. 16.1 Christ abates of the over-high expectations of his Disciples by telling them that those who are the chiefest amongst them ought to be even as Servants in the House that attend at the Table Luke 22.26,27 There were those in Corinth raised much above their level whom Paul personates in himself and Apollo and Cephas even equal with Christ 1 Cor. 1.12,13 with 4.6 as having the Fountain of their excellency in themselves and communicated unto others of their own as great Princes and Benefactors like Christ 1 Cor. 4.7 c. this being Lordly and Princely Paul tells them they raigned like Kings ver 8. To reduce from this exorbitant height to a just ballance Paul sets down the rate they may value themselves 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ Stewards of the Mysteries of God 4. Discipline and Censures the Keyes that open and shut this expression hath its reference to a House
them And if any Person that hath conceived any other Sence of the Form of the said Oath shall accept the same Oath with this Interpretation Sence or Meaning her Majesty is well pleased to accept every such in that behalf as her good and obedient Subjects and shall acquit them of all manner Penalties contained in the said Act against such as shall peremptorily or obstinately refuse to take the same Oath In the fifth Year of her Reign there is by Act of Parliament a Confirmation of this Sence by way of Proviso in these Words The Proviso in the Statute of 5 Eliz. cap. 1. Provided also That the Oath expressed in the said Act made in the said first Year shall be taken and expounded in such Form as is set forth in an Admonition annexed to the Queen's Majesty's Injunctions published in the first Year of her Majesties Reign That is to say to confess and acknowledg in her Majesty her Heirs and Successors none other Authority than that was challenged and lately used by the Noble King Henry the Eighth and King Edward the Sixth as in the said Admonition more plainly may appear There may be a Doubt made about this Interpretation as whether it be not inconsistent with the Words of the Oath it seems to be rather a material Change of them than an Interpretation In the Oath it is All Spiritual or Ecclesiastical Things or Causes in the Interpretation it is All manner of Persons of what Estate either Ecclesiastical or Temporal soever they be The Oath seems to speak of one thing and the Interpretation of another the one of Causes and the other of Persons Ad leges per se requiritur potestas in persinam secundario â—…res 〈◊〉 Suarez 〈…〉 lib. 1. cap. 8. Answ There is no opposition or Inconsistency between these two Persons and Causes The principal Object of a Law is a Person and a Person with respect to his Actions a Person morally considered for a Person physical that is in his Being only and Nature as Man without moving or acting any thing good or evil is not the Object of a Law nor Actions of any kind or sort whatsoever as Actions and in that general Consideration do come under a Law but as they respect Persons and are some way or other the Actions of reasonable Creatures Tho a Law be made to punish the Exod. 21.29 Ox which goreth a Man that he dieth yet it is with respect to Man to let him know how much God is provoked by shedding Man's Blood as Gen. 9.5 1 Cor. 9.9,10 Doth God care for Oxen Doth God in his Law respect the Beast for it self is it not that Man may be instructed and restained Verse 10. He saith it altogether for our sakes The mentioning of Ecclesiastical Causes therefore doth imply Persons and Persons of the same Denomination to whom such Actions are peculiar that is Ecclesiastical Persons 2. And that this latter is an Interpretation of the former will thus appear The Oath in giving a Supremacy in all Spiritual or Ecclesiastical Causes might seem to imply Spiritual Things to be the immediate and proper Object of the Magistrates Power and spiritual Persons only for this because they had to do in spiritual Matters and to infer thence that the Christian Magistrate hath Power in spiritual Administrations as the Word and Sacraments after the same manner as hath the Ministers of Christ who have Power in these Things as the principal and immediate Object of their Function Which this Form af Expression in the Admonition doth clearly take away 1. In asserting that by the Words of the said Oath Kings or Queens of this Realm may not challenge Authority and Power of Ministry of Divine Offices in the Church 2. The mentioning Ecclesiastical Persons and not Spiritual or Ecclesiastical Causes at all implieth that the Persons of Bishops Presbyters and such like are primarily and immediately the Object of this Supreme Power and the Laws made by it upon another Consideration than as Bishops c. namely as being born within these her Majesty's Realms and Dominions and such Persons of what Estate either Ecclesiastical or Temporal soever they be She hath the Sovereignty and Rule over them Spiritual and Ecclesiastical Things are mentioned in the Oath upon a twofold Account 1. Because the Civil Magistrate's Power and Jurisdiction really extends it self to the Duties of both Tables and hath to do with Matters and Causes as well as Persons that are spiritual as hereafter we shall shew but 2. Principally that a Calling or Employment in Church-Affairs whatsoever hath been formerly judged and practised doth no more exempt a Person and his Actings that is a Subject to the Queen upon any other account from her Secular Power than doth a Temporal Calling or Employment in any worldly Affairs There is something of Explication further in the Articles of Religion concluded in the Year 1562. The 37th Article is this The 37th Article professed in the Church of England The Queen's Majesty hath the chief Power in her Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Where we attribute to the Queen's Majesty the chief Government by which Titles we understand the Minds of some slanderous Folks to be offended we give not to our Prince the ministring either of God's Word or of the Sacraments The which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify But that only Prerogative which we see to have been given always to all Godly Princes in Holy Scriptures by God himself that is that they should rule all Estates and Degrees committed to their Charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the Stubborn and Evil-doers The Bishop of Rome hath no Jurisdiction in this Realm of England It is mentioned in the Admonition that the Queen 's Ecclesiastical Power is the same that was challenged and used by Henry the Eighth c. Which is supposed by some to be the same that was in the Pope the Person only and not the Power changed so that our Princes are but Secular Popes This Objection was strengthned by the Subtilty of Gardiner Whom Calvin terms Impostor ille in Am. 7.13 abroad and at home by a Sermon preached at Paul's-Cross in the Year 1588 by Dr. Bancroft who calls Queen Elizabeth a petty Pope and tells us her Ecclesiastical Authority is the same which the Pope had formerly This 37th Article removes the Scruple sufficiently 1. In asserting the Authority given to her Majesty to be no other but what we see to have been given to all Godly Princes in holy Scriptures c. And for what Power Henry the Eighth challenged 26 Henry 8. cap. 1. it was no new Jurisdiction wrested from
termed a Nurse The Prophet in this Promise hath an Eye to Gospel-Times and Churches called together amongst the Gentiles In an Age when there would be no Prophets or Apostles or Signs or Wonders or mighty Deeds 2 Cor. 12.12 wrought in the behalf of the Church as was in the Jewish Oeconomy and first Age of Christians It 's promised that Kings and Princes either by a common or saving Change shall become nursing Fathers nourishing and protecting Christ's feeble Orphant the Church 1 Sam. 10.6,9 1 Kings 4.29 And where the Magistrate is such we ought to pray that all may be such we have the Liberty under them notwithstanding the World's Enmity to lead a quiet and peaceable Life and this not only in Honesty but in all Godliness 1 Kings 4 2â— 3. The Judgments of God Sword of the Magistrate and the like external Administrations are helpful to the best of Men who are liable while a Body of Sin to as foul external Acts of Sin as the worst of Men. The spiritual part in us by these means helps it self much in an hour of Temptation especially against the Flesh over-ballancing the Pleasures of Sin from rhat Shame and Grief Sin brings with it so that Self-love or a higher Principle is hereby strengthened to avert us Servile Fear evil only in defect is good and useful to the best of us while in a mixed Condition and not perfect in our Love to God Joh was eminently godly and righteous yet in both much furthered from the Consideration of Wrath and Judgment If I have seen saith he Job 31.19,21 with 23. any perish for want of Cloathing If I have lift up my Hand against the Fatherless c. ver 23. For Destruction from God was a Terror to me The Magistrates Ecclesiastical Power had the like effect to restrain Impiety in him as vers 26 27 28. If I behold the Sun and my Heart hath been secretly enticed or my Mouth haue kissed my Hand this were an Iniquity to be punished by the Judg The Apostle Paul though constrained by Love vers 14. Such was his Affection to Christ yet moved also to Duty from the Consideration of Judgment and Terror 2 Cor. 10.11 If it be thus with the best of the Saints much more will Churches stand in need of such an external Help against Corruptions There being not only a mixture of Flesh and Spirit in those that are Members indeed but a mixture with them of Hypocrites and such as are Members only in shew We find in the Churches planted by the Apostles a use not only of Spiritual Censures 1 Cor. 5. but also outward and bodily Afflictions Sickness Weakness c. 1 Cor. 11. for Church-Miscarriages and it 's said to be for the Salvation of their Souls Chap. 5. ver 5. with Chap. 11. ver 32. So that Severity of the Lord on Ananias and Saphira was for a Church-Fault and it 's said Vers 11. Great Fear came upon all the Church It was an eminent Church before whom Paul shakes the Magistrate's Sword and tells them if they do that which is evil they have cause to be afraid for he beareth not the Sword in vain Rom 13. Afflictions that are from a more immediate Hand of God either in an ordinary or an extraordinary way those also that the Lord chastiseth us with by the Hand of the Magistrate I difference not each being to the same purpose and as an external Discipline For where there are no Magistrates or negligent ones God in a providential way and more immediately judgeth and afflicts Evil-doers even as where Church-Discipline is wanting or neglected God himself excommunicates as it were and gives Men up to Terror and Anguish of Soul for their evil Deeds If we should draw in here Instances from the Jewish Church and how the Lord disciplined them by the Civil Magistrate and afflicting the outward Man there can be nothing more evident than this an undoubted Usefulness of such Dispensations even to the Churches of Christ And although it should not be a good reasoning to argue from what Power the Princes of Israel exercised in respect of its Extent in Particulars 2 Chron. 3 14. many of them being Prophets as well as Princes yet the Benefit and Usefulness of such Power may be the same unto us as unto them both in respect of Terror to Evil-Doers and Praise to them that do well Though an Argument from Circumcision applied to Infants will not weigh with some because they deny Baptism to be a Sacrament of that Nature Yet this cannot be denied by them that if an Infant be capable of Benefit by an Ordinance it understands not Infants may as lawfully in that respect be baptised while Infants as they were then circumcised The Arguments brought from Ecclesiastical Power exercised by Magistrates in the Jewish Government will argue at least that there is a Capacity in Men now to receive Benefit and Good thereby even in spiritual Matters as they did then which is all that is aimed at 4. As it is the Duty of each Person so of Churches to walk wisely towards them that are without that their Order may be looked upon not only with Rejoycing by Neighbour-Churches but such as may appear amiable and comely in the Eyes of all Men. Col 2. There are many things common to all Societies which Nature and civil Customs instruct us in and are especially to be heeded by Churches For as the things Moral and Lovely in the Eyes of Men being neglected by Professors the Gospel will suffer so much more if by Churches The outward Beauty of these Christian Assemblies consists very much in what is requisite and comely in all human Societies as Unity Love Peace brotherly Forbearance c. Let all things saith the Apostle Phil. 2. be done without murmuring or disputing Paul charged the Church of Corinth with this that there were Debates Envyings Wrath Strifes Back-bitings Whisperings Swellings Tumults and the like amongst them 1 Cor. 12.20 There may be Wrongs and Oppressions in Churches as in other Assemblies Innocent Persons impeached and censured as Schismatiks Seditious and Disturbers of the Peace and no Remedy but from the Civil Magistrate Paul appeals from the Church to Caesar a Secular Prince expecting from him though a Heathen more Justice then from his Brethren being Parties and in their own Cause For where Parties are Judges the Sentence is passed before the Cause is heard As a Church may be offended so they may and oft-times do give Offence as well as single Persons 1 Cor. 10 32. It 's part of a Christian Magistrate's Care and as a Magistrate to punish open Offenderrs whether single Persons or Assemblies And the Truth is if such Assemblies that is Churches be not under the Magistrates Jurisdiction they are under none and will be at a loss in respect of all those Advantages before mentioned The Vsefulness of this Power being declared so
of a particular Church hath Affinity with that of lesser Bodies more than with the Government of Empires and Kingdoms Object §1 IT may be objected that Churches are spiritual Corporations and of a more peculiar Consideration in respect of their Government and therefore not to be reckoned with Civil at least not with Families or such mean and low Societies Answ Policy or Government in it self and all the sorts of it is from the Light of Nature and common Reason And this is generally supposed by all that tho the Subject Matter or Persons governed be of different kinds yet the Law and Forms of Government may be the same where so appointed by Christ And I rather insist on such a way of Discourse and Reasoning as most suitable to the Subject I am upon but especially because Subordination of Churches to Churches is argued from the Light of Nature and in this very Case termed by our Brethren a Divine Topick Now if we may argue and guide our selves in Church-Affairs by the Light that shineth forth from the natural Wisdom and Prudence of Man in the Government and managing of Kingdoms there is as much a Jus Divinum and ground of reasoning from the Light that appears in the prudent Constitution and Government of any other civil Society I have mentioned in the Considerations Cities Families and those lesser and contained as I term them Societies or Corporations with particulars Churches Because I humbly conceive the Policy and Government of each tho in other things different to be more proportionable and of greater Similitude in many things then between particular Churches and those greater and containing Bodies Kingdoms Empires or the like Churches thus humbly constituted and governed are most consistent with Civil Magistracy of what Form soever the Common-wealth shall be In Confirmation of this Agreement or Similitude I shall take for the most part the Concessions of the learned of each Perswasion The Instances or Particulars are these §. 2 1. Families tho contained under the National Government where they are sinuated yet are intrusted with a ruling and governing Power compleat and sufficient each in and for it self so are particular Churches 1. They are intrusted with a Government each for it self It is not sufficient saith Mr. Perkins Perk. on Rev. 2.20 for a Church to have the preaching of the Word but Church-Government This Church speaking of Thyatira is blamed because she did not use the Authority God had given her There is given to the Ministers of each particular Congregation according to Episcopal Ordination established by our Law not only a Power to preach c. Take Authority to preach the Word of God but they are made Rectors Governours in those particular Churches and it 's said to them Whose Sins thou dost remit they are remitted and whose Sins thou dost retain they are retained by which Words the Keys of Discipline are given them see Bilson Perpet Govern p. 213. ' By Order of the Church of England saith Bishop Vsher Reduct of Episc p. 2. all Presbyters are charged to administer the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realm hath received the same And that they might the better understand what the Lord hath commanded therein the Exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination Take heed to your selves and to all the Flock among whom the Holy Ghost hath made you Overseers to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so taken in Mat. 2.6 and Rev. 12.5 and 19.15 rule the Congregation of God which he hath purchased with his Blood ' ' Mr. Hooker Ho. Eccl. Pol. lib. 3. Sect. 1. tells us that for Preservation of Christianity there is not any thing more needful than that such as are of the visible Church have mutual Fellowship and Society one with another In which Consideration the Catholick Church is divided into a number of distinct Societies every of which is termed a Church within it self not an Assembly but a Society A Church as we are now to understand it is a Society that is a number of Men belonging to some Christian-Fellowship the Place and Limits whereof are certain having communion in the publick Exercise of such Duties as are mentioned Acts 2.47 As those of the Mystical Church by their inward Graces differ from all others which are not of the Body and those that are of the visible Body of the Church have the Notes of external Profession Even so these several Societies or Churches have Properties belonging to them as they are publick Christian Societies And of such Properties it may not be denied that one of the very chiefest is Ecclesiastical Policy We use the name of Policy rather than Government because Church-Policy containeth both Government and also whatsoever besides belongeth to the ordering of the publick Affairs of the Church of God ' In which words he asserts not each particular Church to have Government in it self but this Government as a Property or Propriety by which it 's distinguished from the Mystical as also the Catholick visible Church So that he doth not as some of late make the Catholick visible Church the first Subject of the Keys but each particular Society or Church supposing that great Body of Christians to be only and immediately under the Spiritual Government of Christ Jesus 2. Compleat and sufficient It is not to be understood of such a perfection as may not with much advantage receive help both from the Power of the Magistrate as I have shewed before as also from the Counsel and Advice of other Churches But I mean an essential Compleatness or Sufficiency not being deficient in any material requisite for Government This that learned Author expresseth in those last Words ' We use the Word Policy saith he rather than Government because Church-Policy containeth both Government and also whatever besides belongeth to the ordering of the Affairs of the Church of God Every particular Church saith Mr. Cartwright Against Whitgift lib 3 pag 147. having an Eldership is a Catholick Church of Christ under whom Pastors Doctors and Elders are the ministerial and immediate Governors In which Words he intimateth a Compleatness in each particular Church for Government and Privileges as much as if the Catholick visible Church were Organical and a governing Church ' The Power of Jurisdiction saith one Rutherf Due Right 〈◊〉 Presbyt pag. 307. is as perfect and compleat in one single Congregation as in a Provincial as in a National yea as in the Catholick visible Body ' All Things are yours saith Paul to a particular Church 2 Cor. 3. To this purpose Mr. Parker Parker's Polit. lib 3. cap. 13. Sicut non pars c. As a particular Church is not a maimed or half but a whole and perfect Body so it is possessed with the whole and entire Church-Government and not