The end or scope intended by Christ in instituting, and to be aimed at by Christ's officers in executing of church government in dispensing the word, sacrament, censures, and all ordinances of Christ, is (as the description expresseth)the edifying of the Church of Christ. This end is very comprehensive. For the fuller evidencing whereof these two things are to be proved:1st, That Jesus Christ our Mediator hath under the New Testament one general visible Church on earth. 2d. That the edification of this Church of Christ is that eminent scope and end why Christ gave the power of church government and other ordinances unto the Church.
I. For the first, that Jesus Christ our Mediator hath under the New Testament a general visible Church on earth, made up of all particular churches, may be cleared by considering well these particulars.
1st. That it is evident by the Scriptures that Jesus Christ hath on earth many particular visible churches: (whether churches congregational, presbyterial, provincial, or national, needs not here be determined.) "Unto the churches of Galatia," Gal. i. 2. "The churches of Judea," Gal. i. 22. "Through Syria and Cilicia, confirming the churches," Acts xv. 41. "To the seven churches in Asia," Rev. i. 4, 20. "The church of Ephesus," Rev. ii. 1. "The church in Smyrna," ver. 8. "The church in Pergamus," ver. 12. "The church in Thyatira," ver. 18. "The church in Sardis," Rev. iii. 1. "The church in Philadelphia," ver. 7. And "the church in Laodicea," ver. 14. "The church that is in their house," Rom. xvi. 5; and Philem. 2. "Let your women keep silence in the church," 1 Cor. xiv. 34. "All the churches of the Gentiles," Rom. xvi. 4. "So ordain I in all churches," 1 Cor. vii. 17. "As in all churches of the saints," 1 Cor. xiv. 33. "The care of all the churches," 2 Cor. xi. 28. The New Testament hath many such like expressions.
2d. That how many particular visible churches soever Christ hath on earth, yet Scripture counts them all to be but one general visible Church of Christ. This is manifest,
1. By divers Scriptures, using the word church in such a full latitude and extensive completeness, as properly to signify, not any one single congregation, or particular church, but one general visible Church: as, "Upon this rock I will build my Church," Matt. xvi. 18. "Give none offence, neither to the Jews, nor to the Greeks, nor to the Church of God," 1 Cor. x. 32. "God hath set some in the Church, first, apostles; secondarily, prophets; thirdly, teachers," &c., 1 Cor. xii. 28. "I persecuted the Church of God," 1 Cor. xv. 9; Gal. i. 13. "The Church of the living God, the pillar and ground of the truth," 1 Tim. iii. 15. "Might be known by the Church the manifold wisdom of God," Eph. iii. 10. "In the midst of the Church will I sing praise unto thee," Heb. ii. 12. In which, and such like places, we must needs understand, that one general visible Church of Christ.
2. By such passages of scripture as evidently compare all visible professors and members of Christ throughout the world to one organical body, having eyes, ears, hands, feet, &c., viz., several organs, instruments, officers, &c., in it, for the benefit of the whole body; as, "He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," Eph. iv. 11, 12. "There is one body," Eph. iv. 4. "As we have many members in one body, and all members have not the same office; so we being many are one body in Christ, and every one members one of another," &c., Rom. xii. 4-9. "As the body is one, and hath many members, and all the members of that one body being many, are one body; so also is Christ," (i.e., Christ considered mystically, not personally,) "for by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free," &c., 1 Cor. xii. 12, to the end of the chapter, which context plainly demonstrates all Christ's visible members in the world, Jews or Gentiles, &c., to be members of one and the same organical body of Christ, which organical body of Christ is the general visible Church of Christ; for the invisible church is not organical.
II. That the edification of the Church of Christ is that eminent scope and end, why Christ gave church government and all other ordinances of the New Testament to his Church. This is frequently testified in scripture. 1. The apostle, speaking of this power generally, saith, "Our authority which the Lord hath given to us for edification, and not for the destruction of you," 2 Cor. x. 8. The like passage he hath again, saying, "according to the authority," or power, "which the Lord hath given to me for edification, and not for destruction," 2 Cor. xiii. 10; in both which places he speaks of the authority of church government in a general comprehensive way, declaring the grand and general immediate end thereof to be, affirmatively, edification of the church; negatively, not the subversion or destruction thereof. 2. In like manner, when particular acts of government, and particular ordinances are mentioned, the edification of the Church, at least in her members, is propounded as the great end of all: e.g. 1. Admonition is for edification, that an erringbrother may be gained, Matt. xviii. 15, 16, that wavering minds may be sound in the faith. "Rebuke them cuttingly, that they may be sound in the faith," Tit. i. 13, that beholders and bystanders may fear to fall into like sins. "Them that sin rebuke before all, that others also may fear," 1 Tim. v. 20. 2. Excommunication is for edification; particularly of the delinquent member himself; thus the incestuous person was "delivered to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus," 1 Cor. v. 4, 5. "Hymeneus and Alexander were delivered to Satan, that they might learn not to blaspheme," 1 Tim. i. 20: more generally of the Church; thus the incestuous person was to be put away from among them lest the whole lump of the church should be leavened by him, 1 Cor. v. 3. Absolution also is for edification, lest the penitent party "should be swallowed up of too much sorrow," 2 Cor. ii. 7. 4. All the officers of his Church are for edification of the Church, (Eph. iv. 7, 8, 11, 12, 16,) together with all the gifts and endowments in these officers, whether of prayer, prophecy, tongues, &c., all must be managed to edification. This is the scope of the whole chapter. 1 Cor. xii. 7, &c., and 1 Cor. xiv. 3-5, 9, 12, &c., 26; read the whole chapter. That passage of Paul is remarkable, "I thank my God, I speak with tongues more than you all; yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue," verses 18, 19. Thus church government, and all sorts of ordinances, with the particular acts thereof, are to be levelled at this mark of edification. Edification is an elegant metaphor from material buildings (perhaps of the material and typical temple) to the spiritual; for explanation's sake briefly thus take the accommodation: Thearchitects, or builders, are theministers, 1 Cor. iii. 10. Thefoundationandcorner-stonethat bears up, binds together, and gives strength to the building, is Jesus Christ, 1 Cor. iii. 11; 1 Pet. ii. 4, 6. Thestonesormaterialsare thefaithfulorsaints, 2 Cor. i. 1. Thebuilding, or house itself, is theChurch, that spiritual house, andtemple of the living God, Eph. ii. 21, and iv. 12; 1 Cor. iii. 9, 16, 17. The edification of this house is gradually to be perfected more and more till the coming of Christ, by laying the foundation of Christianity, in bringing men still unto Christ, and carrying on the superstruction in perfecting them in Christ in all spiritual growth, till at last the top-stone be laid on, the Church completed, and translatedto the house not made with hands, eternal in the heavens.
Thus we have taken a brief survey of church government, both in the rule, root, kind, branches, and end thereof, all which are comprised in the former description, and being less controverted, have been more briefly handled. Now, the last thing in the description which comes under our consideration, is the proper receptacle of all this power from Christ, or the peculiar subject intrusted by Christ with this power and the execution thereof, viz. only Christ's own officers. For church government is a spiritual power or authority, derived from Jesus Christ our Mediator, only to his own officers, and by them exercised in dispensing of the word, &c. Now about this subject of the power will be the great knot of the controversy, forasmuch as there are many different claims thereof made, and urged with vehement importunity: (to omit the Romish claim for the pope, and the prelatical claim for the bishop,) the politic Erastian pretends that the only proper subject of all church government is the political or civil magistrate; the gross Brownists or rigid Separatists, that it is the body of the people, or community of the faithful in an equal even level; they that are more refined, (who style themselves for distinction's sake26Independents,) that it is the single congregation, or the company of the faithful with their presbytery, or church officers; the Presbyterians hold that the proper subject wherein Christ hath seated and intrusted all church power, and the exercise thereof, is only his own church officers, (as is in the description expressed.) Here, therefore, the way will be deeper, and the travelling slower; the opposition is much, and therefore the disquisition of this matter will unavoidably be the more.
For perspicuity herein, seeing it is said that this power is derived from Christ only to his own officers; and by this word (only) all other subjects are excluded; the subject of church power may be considered, 1. Negatively, what it is not. 2. Affirmatively, what it is.
Negatively, the proper subject unto whom Christ hath committed the power of church government, and the exercise thereof, is not, 1. The political magistrate, as the Erastians imagine. 2. Nor the body of the people, either with their presbytery or without it, as the Separatists and Independents pretend. Let these negatives first be evinced, and then the affirmative will be more clearly evidenced.
Touching the first of these—that the political magistrate is not the proper subject unto whom Jesus Christ our Mediator hath committed the power of church government, and the exercise of that power; it will be cleared by declaring these two things distinctly and severally, viz: 1. What power about ecclesiasticals is granted to the civil magistrate. 2. What power therein is denied unto him, and why.
Such power is granted by the reformed churches and orthodox writers to the political magistrate, in reference to church affairs. Take it in these particulars.
A defensive, protecting, patronizing power to the church, and all the members thereof. "Kings shall be thy nursing-fathers," &c., Isa. xlix. 23. "The magistrate is the minister of God for good to well-doers, as well as the avenger, executing wrath upon evil-doers; a terror not to good works, but to the evil," Rom. xiii. 3, 4; he is calledan heir, or, possessor of restraint, to put men to shame, Judges xviii. 7. And as the church ought to pray for kings and all in authority, so consequently all in authority should endeavor to defend it, that the church and people of God should lead a quiet and peaceable life, (under the wing of their protection,) "in all godliness and honesty," 1 Tim. ii. 2; and this is evident from the end and scope of these prayers here prescribed, as interpreters unanimously agree. And hereupon are those promises to the church, "The sons of strangers shall build up thy walls, and their kings shall minister unto thee," Isa. lx. 10; "and thou shalt suck the breast of kings," Isa. lx. 16. Now, this nursing, protecting care of magistrates towards the church, puts forth itself in these or like acts, viz: He,
1. Removes all external impediments of true religion, worship of God, &c., by his civil power, whether persons or things, whether persecutions, profaneness, heresy, idolatry, superstition, &c., that truth and godliness may purely flourish: as did Jehoshaphat, Asa, Hezekiah, Josiah. And hereupon it is that God so oft condemns the not removing and demolishing of the high places and monuments of idolatry, 1 Kings xv. 14, with 2 Chron. xv. 17; 1 Kings xxii. 44; 2 Kings xii. 3: and highly commends the contrary in Asa, 2 Chron. xv. 8, 16: in Jehoshaphat, 2 Chron. xvii. 3, 4, 6-10: in Hezekiah, 2 Chron. xxxi. 1; 2 Kings xviii. 4: in Manasseh, 2 Chron. xxxiii. 15: in Josiah, 2 Kings xxiii. 8, 13, 19, 20, 24: whereupon the Holy Ghost gives him that superlative commendation above all kings before and after him, ver. 25.
2. Countenanceth, advanceth, and encourageth by his authority and example the public exercise of all God's ordinances, and duties of religion within his dominions, whether in matter of divine worship, discipline, and government, maintaining for the Church the fulness of spiritual liberties and privileges communicated to her from Christ: as did Asa, 2 Chron. xv. 9-16: Jehoshaphat, 2 Chron. xx. 7-9: Hezekiah, 2 Chron. xxix., xxx., and xxxi. chapters throughout: Josiah, 2 Chron. xxxiv. and xxxv. chapters. And to this end God prescribed in the law that the king should still have a copy of the law of God by him, therein to read continually, Deut. xvii. 18-20; because he was to be not only a practiser, but also a protector thereof, a keeper of both tables.
3. Supplies the Church with all external necessaries, provisions, means, and worldly helps in matters of religion: as convenient public places to worship in, sufficient maintenance for ministers, (as the Scripture requireth, 1 Tim. v. 17, 18; 1 Cor. ix. 6-15; Gal. vi. 6:) schools and colleges, for promoting of literature, as nurseries to the prophets, &c.; together with the peaceable and effectual enjoyment of all these worldly necessaries, for comfortably carrying on of all public ordinances of Christ. Thus David prepared materials, but Solomon built the temple, 1 Chron. xxii. Hezekiah commanded the people that dwelt in Jerusalem, to give the portion of the priests and the Levites, that they might be encouraged in the law of the Lord; and Hezekiah himself and his princes came and saw it performed, 2 Chron. xxxi. 4, &c., 8: Josiah repaired the house of God, 2 Chron. xxxiv.
Nor need the magistrate think scorn, but rather count it his honor to be an earthly protector of the Church, which is thebody of Christ, the Lamb's wife, for redeeming of which Christ died, and for gathering and perfecting of which the very world is continued.
An ordering, regulating power is also allowed to the magistrate about ecclesiastical matters in a political way, so that he warrantably,
1. Reforms the Church, when corrupted in divine worship, discipline, or government: as did Moses, Exod. xxxii.; Joshua, Josh. xxiv.; Asa, 2 Chron. xv.; Jehoshaphat, 2 Chron. xvii.; Hezekiah, 2 Kings xviii.; Josiah, 2 Kings xxiii.; 2 Chron. xxxiv.
2. Convenes or convocates synods and councils, made up of ecclesiastical persons, to consult, advise, and conclude determinatively, according to the word, how the church is to be reformed and refined from corruptions, and how to be guided and governed when reformed, &c. For, 1. Pious magistrates under the Old Testament called the Church together, convened councils. David, about bringing back the ark, 1 Chron. xiii. 1, 2, and another council when he was old, 1 Chron. xiii. 1; Solomon, 1 Kings viii. 1; Hezekiah, 2 Chron. xxix. 4; and Josiah, 2 Kings xxiii. 1, 2. 2. All ought to be subject to superior powers, who ought to procure the public peace and prosperity of the Church, Rom. xiii. 1, 2, &c.; 1 Pet. ii. 13, &c., 17; 1 Tim. ii. 2. Therefore superior powers may convocate councils. 3. Christian magistrates called the four general councils: Constantine the first Nicene council; Theodosius, senior, the first council of Constantinople; Theodosius, junior, the first Ephesian council; Marcian Emperor, the Chalcedon council; and, 4. Hereunto antiquity subscribes, as Dr. Whitaker observes.
3. Supports the laws of God with his secular authority, as a keeper of the tables, enjoining and commanding, under civil penalties, all under his dominion, strictly and inviolably to observe the same: as "Josiah made all that were present in Israel to serve the Lord their God," 2 Chron. xxxiv. 33. Nehemiah made the sabbath to be sanctified, and strange wives to be put away, Neb. xii. 13, &c. Yea, Nebuchadnezzar, a heathen king, decreed, that "Whosoever should speak amiss of the God of Shadrach," &c., "should be cut in pieces, and their houses made a dunghill," Dan. iii. 28, 29. And Darius decreed, "That in every dominion of his kingdom men tremble and fear before the God of Daniel," &c., Dan. vi. 26, 27.
And as he strengthens the laws and ordinances of God by his civil authority, so he ratifies and establishes within his dominions the just and necessary decrees of the Church in synods and councils (which are agreeable to God's word) by his civil sanction.
4. Judges and determines definitively with a consequent political judgment, or judgment of political discretion, concerning the things judged and determined antecedently by the Church, in reference to his own act. Whether he will approve such ecclesiasticals or not; and in what manner he will so approve, or do otherwise by his public authority; for he is not a brutish agent, (as papists would have him,) to do whatsoever the Church enjoins him unto blind obedience, but is to act prudently and knowingly in all his office; and therefore the judgment of discerning (which belongs to every Christian, for the well-ordering of his own act) cannot be denied to the Christian magistrate, in respect of his office.
5. Takes care politically, that even matters and ordinances merely and formally ecclesiastical, be duly managed by ecclesiastical persons orderly called thereto. Thus Hezekiah commanded the priests and Levites to do their duties, 2 Chron. xxix. 5, 24, and the people to do theirs, 2 Chron. xxx. 1; and for this he is commended, that therein he did cleave unto the Lord, and observed his precepts which he had commanded Moses, 2 Kings xviii. 6. Thus when the king is commanded to observe and do all the precepts of the law, the Lord (as orthodox divines do judge) intended that he should keep them, not only as a private man, but as a king, by using all care and endeavor that all his subjects with him perform all duties to God and man, Deut. xvii. 18-20.
6. A compulsive, coactive, punitive, or corrective power, formally political, is also granted to the political magistrate in matters of religion, in reference to all sorts of persons and things under his jurisdiction. He may politically compel the outward man of all persons, church officers, or others under his dominions, unto external performance of their respective duties, and offices in matters of religion, punishing them, if either they neglect to do their duty at all, or do it corruptly, not only against equity and sobriety, contrary to the second table, but against truth and piety, contrary to the first table of the decalogue. We have sufficient intimation of the magistrate's punitive power in cases against the second table; as the stubborn and rebellious, incorrigible son, that was a glutton and a drunkard, sinning against the fifth commandment, was to be stoned to death, Deut. xxi. 18-21. The murderer, sinning against the sixth commandment, was to be punished with death, Gen. ix. 6; Numb. xxxv. 30-34; Deut. x. 11-13. The unclean person, sinning against the seventh commandment, was to be punished with death, Lev. xx. 11, 12, 14, 17, 19-25; and before that, see Gen. xxxviii. 24. Yea, Job, who is thought to live before Moses, and before this law was made, intimates that adultery is a heinous crime, yea, it is an iniquity to be punished by the judges, Job xxxi. 9,11. The thief, sinning against the eighth commandment, was to be punished by restitution, Exod. xxii. 1, 15, &c. The false witness, sinning against the ninth commandment, was to be dealt withal as he would have had his brother dealt with, by the law of retaliation, Deut. xix. 16, to the end of the chapter, &c. Yea, the magistrate's punitive power is extended also to offences against the first table; whether these offences be against the first commandment, by false prophets teaching lies, errors, and heresies in the name of the Lord, endeavoring to seduce people from the true God. "If there arise among you a prophet, or a dreamer of dreams, that prophet, or that dreamer of dreams shall be put to death, because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt," &c., Deut. xiii. 1-6. From which place Calvin notably asserts the punitive power of magistrates against false prophets and impostors that would draw God's people to a defection from the true God, showing that this power also belongs to the Christian magistrate in like cases now under the gospel.
Yea, in case of such seducement from God, though by nearest allies, severe punishment was to be inflicted upon the seducer, Deut. xiii. 6-12. See also ver. 12, to the end of the chapter, how a city is to be punished in the like case. And Mr. Burroughs,27in his Irenicum, shows that this place of Deut. xiii. 6, &c., belongs even to us under the gospel.
Or whether these offences be against the second commandment, the magistrate's punitive power reaches them, Deut. xvii. 1-8; Lev. xvii. 2-8; 2 Chron. xvi. 13, 16. "Maachah, the mother of Asa the king, he removed from being queen, because she had made an idol in a grove." Job xxxi. 26-28, herewith compare Exod. viii. 25, 26. Or whether the offences be against the third commandment, "And thou shalt speak unto the children of Israel, saying, Whosoever curseth God shall bear his sin: and he that blasphemeth the name of the Lord he shall surely be put to death, and all the congregation shall certainly stone him, as well the stranger as he that is born in the land, when he blasphemeth the name of the Lord shall be put to death," Lev. xxiv. 15, 16. Yea, the heathen king Nebuchadnezzar made a notable decree to this purpose, against blaspheming God, saying, "I make a decree, that every people, nation, and language, who speak any thing amiss against the God of Shadrach, Meshech, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill," Dan. iii. 29: and the pagan magistrate, king Artaxerxes, made a more full decree against all contempt of the law of God: "And whosoever will not do the law of thy God," saith he to Ezra, "and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment:" and Ezra blesses God for this, Ezra vii. 26, 27.
Besides all this light of nature, and evidence of the Old Testament, for the ruler's political punitive power for offences against God, there are divers places in the New Testament showing that a civil punitive power rests still in the civil magistrate: witness those general expressions in those texts—Rom. xiii. 3, 4: "Rulers are not a terror to good works, but to the evil. If thou do that which is evil, be afraid, for he beareth not the sword in vain: for he is the minister of God, a revengerto executewrath upon him that doeth evil." 1 Pet. ii. 13, 14: "Submit yourselves unto every ordinance of man for the Lord's sake, whether it be to the king as to the supreme, or unto governors which are sent for thepunishmentof evil-doers,28and the praise of them that do well." Now, (as Mr. Burroughs29notes,) seeing the Scripture speaks thus generally, except the nature of the thing require, why should we distinguish where the Scripture doth not? so that these expressions may be extended to those sorts of evil-doing against the first as well as against the second table; against murdering of souls by heresy, as well as murdering of men's bodies with the sword; against the blaspheming of the God of heaven, as well as against blaspheming of kings and rulers, that are counted gods on earth. That place seems to have much force in it to this purpose, Heb. x. 28, 29: "He that despised Moses' law, died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" Yea, what deserve such as deny the Spirit to be of God? Papists exempt their clergy from the judgment of the civil power, though they be delinquents against it; and their states, both civil and spiritual, from civil taxes, tributes, and penalties, both which we deny to ours: for, 1st, This is repugnant to the law of nature, that church officers and members, as parts and members of the commonwealth, should not be subject to the government of that commonwealth whereof they are parts. 2d, Repugnant to the laws and practices of the Old Testament, under which we read of no such exemptions. Yea, we have instance of Abiathar the high-priest, who, for his partnership with Adonijah in his rebellion, was exiled by king Solomon, and so consequently deprived of the exercise of his office, 1 Kings ii. 26, 27. 3d, Inconsistent with our Saviour's example, who, as subject to the law, held himself obliged to pay tribute to avoid offence, (Matt. xvii. 26,) which was an active scandal; and he confesses Pilate's power to condemn or release him wasgiven him from above, John xix. 11. 4th, And finally, contrary to the apostolical precepts,enjoining all to be subject to superior powers, Rom. xiii. 1-4; 1 Pet. ii. 13-15.
Now, all the former power that is granted, or may be granted to the magistrate about religion, is only cumulative and objective, as divines used to express it; thus understand them:—
Cumulative, not privative; adding to, not detracting from any liberties or privileges granted her from Christ. The heathen magistrate may be anurse-father, Isa. xlix. 23; 1 Tim. ii. 2, may not be astep-father: may protect the Church, religion, &c., and order many things in a political way about religion; may not extirpate or persecute the Church; may help her in reformation; may not hinder her in reforming herself, convening synods in herself, as in Acts xv., &c., if he will not help her therein; otherwise her condition were better without than with a magistrate. The Christian magistrate much less ought to hinder her therein, otherwise her state were worse under the Christian than under the pagan magistrate.
Objective or objectively ecclesiastical, as being exercised about objects ecclesiastical, but politically, not ecclesiastically. His proper power isabout, notinreligious matters. He may politically, outwardly exercise his power about objects or matters spiritual; but not spiritually, inwardly, formally act any power in the Church. He may act in church affairs as did Asa, Jehoshaphat, Hezekiah, Josiah; not as did Corah, Saul, Uzzah, or Uzziah. He is an overseer of things without, not of things within. And in a word, his whole power about church offices and religion is merely, properly, and formally civil or political.30
Nor is this only our private judgment, or the opinion of some few particular persons touching the granting or bounding of the magistrate's power about matters of religion; but with us we have the suffrage of many reformed churches, who, in their Confessions of Faith published to the world, do fully and clearly express themselves to the same effect.
The Helvetian church thus: Since every magistrate is of God, it is (unless he would exercise tyranny) his chief duty, all blasphemy being repressed, to defend and provide for religion, and to execute this to his utmost strength, as the prophet teacheth out of the word; in which respect the pure and free preaching of God's word, a right, diligent, and well-instituted discipline of youth, citizens and scholars; a just and liberal maintenance of the ministers of the church, and a solicitous care of the poor, (whereunto all ecclesiastical means belong,) have the first place. After this, &c.
The French churches thus: He also therefore committed the sword into the magistrates' hands, that they might repress faults committed not only against the second table, but also against the first; therefore we affirm, that their laws and statutes ought to be obeyed, tribute to be paid, and other burdens to be borne, the yoke of subjection voluntarily to be undergone, yea, though the magistrates should be infidels, so long as the supreme government of God remains perfect and untouched, Matt. xxiv.; Acts iv. 17, and v. 19; Jude verse 8.
The church of Scotland thus: Moreover we affirm, that the purging and conserving of religion is the first and most especial duty of kings, princes, governors, and magistrates. So that they are ordained of God not only for civil polity, but also for the conservation of true religion, and that all idolatry and superstition may be suppressed: as is evident in David, Jehoshaphat, Josiah, Hezekiah, and others, adorned with high praises for their singular zeal.
The Belgic church thus: Therefore he hath armed the magistrates with a sword, that they may punish the bad and defend the good. Furthermore, it is their duty not only to be solicitous about preserving of civil polity, but also to give diligence that the sacred ministry may be preserved, all idolatry and adulterate worship of God may be taken out of the way, the kingdom of antichrist may be pulled down, but Christ's kingdom propagated. Finally, it is their part to take course, that the holy word of the gospel be preached on every side, that all may freely and purely serve and worship God according to the prescript of his word. And all men, of whatsoever dignity, condition, or state they be, ought to be subject to lawful magistrates, to pay them tribute and subsidies, to obey them in all things which are not repugnant to the word of God; to pour out prayers for them, that God would vouchsafe to direct them in all their actions,and that we may under them lead a quiet and peaceable life in all godliness and honesty. Wherefore we detest the Anabaptists and all turbulent men who cast off superior dominions and magistrates, pervert laws and judgments, make all goods common, and finally abolish or confound all orders and degrees which God hath constituted for honesty's sake among men.
The church in Bohemia thus: They teach also that it is commanded in the word of God thatall should be subject to the higher powersin all things, yet in those things only which are not repugnant to God and his word. But as touching those things which concern men's souls, faith, and salvation, they teach that men should hearken only to God's word, &c., his ministers, as Christ himself saith,Render to Cæsar the things that are Cæsar's, and to God those things that are God's.But if any would compel them to those things which are against God, and fight and strive against his word, which abideth forever; they teach them to make use of the apostle's example, who thus answered the magistrate at Jerusalem:It is meet(say they)to obey God rather than men.
Finally, the church in Saxony hath expressed herself notably in this point, saying, among many other passages, God will have all men, yea, even unregenerate men, to be ruled and restrained by political government. And in this government the wisdom, justice, and goodness of God to mankind do shine forth. His wisdom, order declares, which is the difference of virtues and vices, and the consociation of men by lawful governments and contracts ordained in wonderful wisdom. God's justice also is seen in political government, who will have manifest wickednesses to be punished by magistrates; and when they that rule punish not the guilty, God himself wonderfully draws them to punishment, and regularly punishes heinous faults with heinous penalties in this life, as it is said,He that takes the sword shall perish by the sword; and,Whoremongers and adulterers God will judge. God will have in these punishments the difference of vices and virtues to be seen; and will have us learn that God is wise, just, true, chaste. God's goodness also to mankind is beheld, because by this means he preserves the society of men, and therefore he preserves it that thence the Church may be gathered, and will have polities to be the Church's inns. Of these divine and immoveable laws, which are testimonies of God, and the chief rule of manners, the magistrate is to be keeper in punishing all that violate them. For the voice of the law, without punishment and execution, is of small avail to bridle and restrain men; therefore it is said by Paul,The power should be a terror to evil works, and an honor to the good.And antiquity rightly said,The magistrate is the keeper of the law, both of the first and second table,so far as appertains togood order. And though many in their governments neglect the glory of God, yet this ought to be their chief care, to hear and embrace the true doctrine touching the Son of God, and to foster the churches, as the psalm saith,And now understand, ye kings, and be instructed, ye judges of the earth.Again,Open your gates, ye princes, i.e., Open your empires to the gospel, and afford harbor to the Son of God. And Isa. xlix.:And kings shall be thy nursing-fathers, and queens, i.e., commonwealths,shall be thy nursing-mothers, i.e., of the Church, they shall afford lodgings to churches and pious studies. And kings and princes themselves shall be members of the Church, and shall rightly understand doctrine, shall not help those that establish false doctrine, and exercise unjust cruelty, but shall be mindful of this saying, "I will glorify them that glorify me." And Daniel exhorteth the king of Babylon unto the acknowledgment of God's wrath, and to clemency towards the exiled Church, when he saith, "Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor." And since they are among the chief members of the Church, they should see that judgment be rightly exercised in the Church, as Constantine, Theodosius, Arcadius, Marcianus, Charles the Great, and many pious kings, took care that the judgments of the Church should be rightly exercised, &c.
Thus those of the presbyterian judgment are willing to give to Cæsar those things that are Cæsar's, even about matters of religion, that the magistrate may see, it is far from their intention in the least degree to intrench upon his just power, by asserting the spiritual power, which Christ hath seated in his church officers, distinct from the magistratical power: but as for them of the independent judgment, and their adherents, they divest the magistrate of such power.31
II. Some power on the other hand touching religion and church affairs, is utterly denied to the civil magistrate, as no way belonging to him at all by virtue of his office of magistracy. Take it thus:
Jesus Christ, our Mediator, now under the New Testament, hath committed no spiritual power at all, magisterial or ministerial, properly, internally, formally, or virtually ecclesiastical, nor any exercise thereof, for the government of his Church, to the political magistrate, heathen or Christian, as the subject or receptacle thereof by virtue of his magistratical office.
For explication hereof briefly thus: 1. What is meant by spiritual power, magisterial and ministerial, is laid down in the general nature of the government, Chap. III. And, That all magisterial lordly power over the Church, belongs peculiarly and only to Jesus Christ our Mediator, Lord of all, is proved, Chap. V. Consequently, the civil magistrate can challenge no such power, without usurpation upon Christ's prerogative. We hence condemn the Pope as Antichrist, while he claims to be Christ's vicar-general over Christ's visible Church on earth. So that all the question here will be about the ministerial power, whether any such belong to the civil magistrate. 2. What is meant by power, properly, internally, formally, or virtually ecclesiastical? Thus conceive: These several terms are purposely used, the more clearly and fully to distinguish power purely ecclesiastical, which is denied to the magistrate, from power purely political about ecclesiastical objects, which is granted to him; which is called ecclesiastical, not properly, but improperly; not internally, but externally; not formally, but only objectively, as conversant about ecclesiastical objects. Nor hath he any such ecclesiastical power in him virtually, i.e. so as to convey and give it to any other under him. He may grant and protect the public exercise of that power within his dominions; but designation of particular persons to the office and power, is from the Church; the donation of the office and power only from Christ himself. So that magistracy doth not formally nor virtually comprehend in it ecclesiastical power for church government; for a magistrate, as a magistrate, hath no inward ecclesiastical power at all belonging to him.
For confirmation of this proposition, consider these ensuing arguments.
Argum. 1st. The keys of the kingdom of heaven were never given by Christ to the civil magistrate, as such: therefore he cannot be the proper subject of church government as a magistrate. We may thus reason:
Major. No power of the keys of the kingdom of heaven was ever given by Christ to the civil magistrate, as a magistrate.
Minor. But all formal power of church government is at least part of the power of the keys of the kingdom of heaven.
Conclusion. Therefore no formal power of church government was ever given by Christ to the civil magistrate, as a magistrate.
The major proposition is evident.
1. Because when Christ gave the keys of the kingdom of heaven, he makes no mention at all of the civil magistrate directly or indirectly, expressly or implicitly, as the recipient subject thereof. Compare Matt. xvi. 19, and xviii. 18, John ii. 21-23, with Matt. xxvii. 18-20. 2. Because, in Christ's giving the keys of the kingdom of heaven, he makes express mention of church officers,32which are really and essentially different from the civil magistrate, viz. of Peter, in name of all the rest, Matt. xvi. 18, 19, and of the rest of the apostles as the receptacle of the keys with him, Matt. xviii. 18, all the disciples save Thomas being together, he gave them the same commission in other words, John xx. 20-24, and Matt. xxviii. 18-20. Now if Christ should have given the keys, or any power thereof to the magistrate, as a magistrate, he must consequently have given them only to the magistrate, and then how could he have given them to his apostles, being officers in the Church really distinct from the magistrate?
3. Because Jesus Christ, in giving the keys of the kingdom, gave not any one sort, act, part, or piece of the keys severally, but the whole power of the keys, all the sorts and acts thereof jointly. Therefore it is said,I give the keys of the kingdom—andwhatsoever thou shalt bind—whatsoever thou shalt loose—whose soever sins ye remit—whose soever sins ye retain—Matt. xvi. 19, John xx. 23. So that here is not only key, but keys given at once, viz. key of doctrine, and the key of discipline; or the key of order, and the key of jurisdiction; not only binding or retaining, but loosing or remitting of sins, viz. all acts together conferred in the keys. Now if Christ gave the keys to the magistrate, then he gave all the sorts of keys and all the acts thereof to him: if so, the magistrate may as well preach the word, and dispense the sacraments, &c., (as Erastus would have him,) as dispense the censures, &c., (for Christ joined all together in the same commission, and by what warrant are they disjoined?) and if so, what need of pastors, teachers, &c.,, in the Church? Let the civil magistrate do all. It is true, the ruling elder (which was after added) is limited only to one of the keys, viz. thekey of discipline, 1 Tim. v. 17; but this limitation is by the same authority that ordained his office.
4. Because if Christ gave the keys to the civil magistrate as such, then to every magistrate, whether Jewish, heathenish, or Christian: but not to the Jewish magistrate; for the sceptre was to depart from him, and the Jewish polity to be dissolved, and even then was almost extinct. Not to the heathenish magistrate, for then those might be properly and formally church governors which were not church members; and if the heathen magistrate refused to govern the Church, (when there was no other magistrate on earth,) she must be utterly destitute of all government, which are grossly absurd. Nor, finally, to the Christian magistrate, for Christ gave the keys to officers then in being; but at that time no Christian magistrate was in being in the world. Therefore the keys were given by Christ to no civil magistrate, as such, at all.
The minor, viz. But all formal power of church government is at least part of the power of the keys of the kingdom of heaven is clear. If we take church government largely, as containing both doctrine, worship, and discipline, it is the whole power of the keys; if strictly, as restrained only to discipline, it is at least part of the power. For, 1st, Not only the power of order, but also the power of jurisdiction, is contained under the word keys; otherwise it should have been said key, not keys; church government therefore is at least part of the power of the keys. 2d, The word key, noting a stewardly power, as appears, Isa. xxii. 22, (as Erastians themselves will easily grant,) may as justly be extended in the nature of it to signify the ruling power by jurisdiction, as the teaching power by doctrine; in that the office of a steward in the household, who bears the keys, consists in governing, ordering, and ruling the household, as well as in feeding it, as that passage in Luke xii. 41-49, being well considered, doth very notably evidence. For, Christ applying his speech to his disciples, saith, "Who then is that faithful and wise steward, whom his Lord shall make ruler of his household?—he will make him ruler over all that he hath," &c. 3d, Nothing in the text or context appears why we should limit keys and the acts thereof only to doctrine, and exclude discipline; and where the text restrains not, we are not to restrain. 4th, The most of sound interpreters extend the keys and the acts thereof as well to discipline as to doctrine; to matters of jurisdiction, as well as to matters of order. From all we may conclude,
Therefore no formal power of church government was ever given by Christ to the civil magistrate, as a magistrate.
Argum. 2d. There was full power of church government in the church when no magistrate was Christian, yea, when all magistrates were persecutors of the Church, so far from being hernursing fathers, that they were hercruel butchers; therefore the magistrate is not the proper subject of this power. Thus we may argue:
Major. No proper power of church government, which was fully exercised in the Church of Christ, before any magistrate became Christian, yea, when magistrates were persecutors of the Church, was derived from Christ to the magistrate as a magistrate.
Minor. But all proper power of church government was fully exercised in the Church before any magistrate became Christian, yea, when magistrates were cruel persecutors of the Church of Christ.
Conclusion. Therefore no proper power of church government was derived from Christ to the civil magistrate as a magistrate.
Themajorproposition must be granted. For, 1st, Either then the Church, in exercising such full power of church government, should have usurped that power which belonged not at all to her, but only to the magistrate; for what power belongs to a magistrate, as a magistrate, belongs to him only; but dare we think that the apostles, or the primitive purest apostolical churches did or durst exercise all their power of church government which they exercised, merely by usurpation without any right thereunto themselves? 2d, Or if the Church usurped not, &c., but exercised the power which Christ gave her, let the magistrate show wherein Christ made void the Church's charter, retracted this power, and gave it unto him.
The minor proposition cannot be denied. For,
1st. It was about 300 years after Christ before any of the Roman emperors (who had subdued the whole world, Luke ii. 1, under their sole dominion) became Christian. For Constantine the Great was the first emperor that received the faith, procured peace to the Church, and gave her respite from her cruel persecutions, which was in Anno 309 (or thereabouts) after Christ; before which time the Church was miserably wasted and butchered with those ten bloody persecutions, by the tyranny of Nero, and other cruel emperors before Constantine.
2d. Yet within the space of this first 309 or 311 years, all proper power of church government was fully exercised in the Church of Christ; not only the word preached, Acts iv. 2; 1 Tim. iii. 16; and sacraments dispensed, Acts xx. 7; 1 Cor. xi. 17, &c.; Acts ii. 4, and viii. 12: but alsodeaconsset apart for that office ofdeaconship, Acts vi.:eldersordained and sent forth, Acts xiii. 1-3, and xiv. 23; 1 Tim. iv.; Tit. i. 5: publicadmonition in use, Tit. iii. 10; 1 Tim. v. 20:excommunication, 1 Cor. v.; and 1 Tim. i. 20:absolutionof the penitent, 2 Cor. ii. 6, 7, &c.: synodical conventions and decrees, Acts xv. with xvi. 4. So that we may conclude,
Therefore no proper power of church government was derived from Christ to the civil magistrate, as a magistrate.
Argum. 3d. The magistratical power really, specifically, and essentially differs from the ecclesiastical power; therefore the civil magistrate, as a magistrate, cannot be the proper subject of this ecclesiastical power. Hence we may thus argue:
Major. No power essentially, specifically, and really differing from magistratical power, was ever given by Christ to the magistrate as a magistrate.
Minor. But all proper ecclesiastical power essentially, specifically, and really differs from the magistratical power.
Conclusion. Therefore no proper ecclesiastical power was ever given by Jesus Christ to the civil magistrate as a magistrate.
The major is evident: for how can the magistrate, as a magistrate, receive such a power as is really and essentially distinct and different from magistracy? Were not that to make the magistratical power both really the same with itself, and yet really and essentially different from itself? A flat contradiction.
The minor may be clearly evinced many ways: as, 1st, From the real and formal distinction between the two societies, viz. the Church and commonwealth, wherein ecclesiastical and political power are peculiarly seated. 2d. From the co-ordination of the power ecclesiastical and political, in reference to one another. 3d. From the different causes of these two powers, viz. efficient, material, formal, and final; in all which they are truly distinguished from one another.
1st. From the real and formal distinction between the two societies, viz. church and commonwealth: for, 1. The society of the Church is only Christ's, and not the civil magistrate's: it is hishouse, hisspouse, hisbody, &c., and Christ hath no vicar33under him. 2. The officers ecclesiastical are Christ's officers, not the magistrate's, 1 Cor. iv. 1:Christ gavethem, Eph. iv. 8, 10, 11:God set them in the Church, 1 Cor. xii. 28. 3. These ecclesiastical officers are both elected and ordained by the Church, without commission from the civil magistrate, by virtue of Christ's ordinance, and in his name. Thus the apostles appointed officers:Whom we may appoint, Acts vi. 3, 4. The power of ordination and mission is in the hands of Christ's officers; compare Acts xiv. 23; 1 Tim. iv. 14, with Acts xiii. 1-4: and this is confessed by the parliament to be an ordinance of Jesus Christ, in their ordinance for ordaining of preaching presbyters. 4. The Church, and the several presbyteries ecclesiastical, meet not as civil judicatories, for civil acts of government, as making civil statutes, inflicting civil punishments, &c., but as spiritual assemblies, for spiritual acts of government and discipline: as preaching, baptizing, receiving the Lord's supper, prayer, admonition of the disorderly, &c. 5. What gross absurdities would follow, should not these two societies, viz. church and commonwealth, be acknowledged to be really and essentially distinct from one another! For then, 1. There can be no commonwealth where there is not a Church; but this is contrary to all experience. Heathens have commonwealths, yet no Church. 2. Then there may be church officers elected where there is no church, seeing there are magistrates where there is no church. 3. Then those magistrates, where there is no church, are no magistrates; but that is repugnant to Scripture, which accounts heathen rulers the servants of God, Isa. xlv. 1; Jer. xxv. 9: and calls them kings, Exod. vi. 13; Isa. xxxi. 35. And further, if there be no magistrates where there is no church, then the church is the formal constituting cause of magistrates. 4. Then the commonwealth, as the commonwealth, is the church; and the church, as the church, is the commonwealth: then the church and the commonwealth are the same. 5. Then all that are members of the commonwealth are, on that account, because members of the commonwealth, members of the church. 6. Then the commonwealth, being formally the same with the church, is, as a commonwealth, the mystical body of Christ. 7. Then the officers of the church are the officers of the commonwealth; the power of the keys gives them right to the civil sword: and consequently, the ministers of the gospel, as ministers, are justices of the peace, judges, parliament-men, &c., all which how absurd, let the world judge.
2d. From the co-ordination of the power ecclesiastical and political, in reference to one another: (this being a received maxim, that subordinate powers are of the same kind; co-ordinate powers are of distinct kinds.) Now, that the power of the Church is co-ordinate with the civil power, may be evidenced as followeth: 1. The officers of Christ, as officers, are not directly and properly subordinate to the civil power, though in their persons they are subject thereto: the apostles and pastors may preach, and cast out of the church, against the will of the magistrate, and yet not truly offend magistracy; thus, in doing the duty they have immediately received from God, they must "obey God rather than men," Acts iv. 19, 20. And the apostles and pastors must exercise their office (having received a command from Christ) without attending to the command or consent of the civil magistrate for the same;as in casting out the incestuous person, 1 Cor. v. 5: telling the Church, Matt. xviii. 17:rejecting a heretic, Tit. iii. 10. And, 2. Those acts of power are not directly and formally subordinate to the magistrate, which he himself cannot do, or which belong not to him. Thus the kings of Israel could not burn incense: "It appertaineth not unto thee," 2 Chron. xxvi. 18, 19. Likewise, none have the power of the keys, but they to whom Christ saith, "Go ye into all the world and preach the gospel," Matt. xxviii. 19: but Christ spake not this to magistrates: so only those that aresent, Rom. x. 15, and those that are governors, are by Christ placed in the Church. 3. The officers of the Church can ecclesiastically censure the officers of the state, though not as such, as well as the officers of the state can punish civilly the officers of the Church, though not as such: the church guides may admonish, excommunicate, &c., the officers of the state as members of the Church, and the officers of the state may punish the officers of the Church as the members of the state. 4. Those that are not sent of the magistrate as his deputies, they are not subordinate in their mission to his power, but the ministers are not sent as the magistrate's deputies, but areset over the flock by the Holy Ghost, Acts xx. 28: they are likewise theministry of Christ, 1 Cor. iv. 1, 2: they areover you in the Lord, 1 Thess. v. 12: and in his name they exercise their jurisdiction, 1 Cor. v. 4, 5. 5. If the last appeal in matters purely ecclesiastical be not to the civil power, then there is no subordination; but the last appeal properly so taken is not to the magistrate. This appears from these considerations: 1. Nothing is appealable to the magistrate but what is under the power of the sword; but admonition, excommunication, &c., are not under the power of the sword: they are neither matters of dominion nor coercion. 2. If it were so, then it follows that the having of the sword gives a man a power to the keys. 3. Then it follows that the officers of the kingdom of heaven are to be judged as such by the officers of the kingdom of this world as such, and then there is no difference between the things of Cæsar and the things of God. 4. The church of Antioch sent to Jerusalem, Acts xv. 2, and the synod there, without the magistrate, came together, ver. 6; and determined the controversy, ver. 28, 29. And we read, "The spirits of the prophets are subject to the prophets," 1 Cor. xiv. 32; not to the civil power as prophets. So we must seek knowledge at the priest's lips, not at the civil magistrate's, Mal. ii. 7. And we read, that the people came to the priests in hard controversies, but never that the priests went to the civil power, Deut. xvii. 8-10. 5. It makes the magistrate Christ's vicar, and so Christ to have a visible head on earth, and so to be an ecclesiastico-civil pope, and consequently there should be as many visible heads of Christ's Church as there are magistrates. 6. These powers are both immediate; one from God the Father, asCreator, Rom. xiii. 1, 2; the other from Jesus Christ, asMediator, Matt. xxviii. 18. Now lay all these together, and there cannot be a subordination of powers; and therefore there must be a real distinction.
3d. From the different causes of these two powers, viz. efficient, material, formal, and final; in all which they are truly distinguished from one another, as may plainly appear by this ensuing parallel:
1. They differ in their efficient cause or author, whence they are derived. Magistratical power is from God, the Creator and Governor of the world, Rom. xiii. 1, 2, 4; and so belongs to all mankind, heathen or Christian; ecclesiastical power is peculiarly from Jesus Christ our Mediator, Lord of the Church, (who hath all power given him, and the government of the Church laid upon his shoulder, as Eph. i. 22; Matt. xxviii. 18, compared with Isa. ix. 16.) See Matt. vi. 19, and xviii. 18, and xxviii. 19, 20; John xx. 21-23; 2 Cor. x. 8: and consequently belongs properly to the Church, and to them that are within the Church, 1 Cor. v. 12, 13. Magistratical power in general is the ordinance of God, Rom. xiii. 1, 2, 4; but magistratical power in particular, whether it should be monarchical in a king, aristocratical in states, democratical in the people, &c., is of men, called, therefore, a human creature, or creation, 1 Pet. ii. 13; but ecclesiastical power, and officers in particular, as well as general, are from Christ, Matt. xvi. 19, and xxviii. 18-20; Tit. iii. 10; 1 Cor. v. 13; 2 Cor. ii. For officers, see Eph. iv. 11, 12; 1 Cor. xii. 28.
2. They differ in their material cause; whether it be the matter of which they consist, in which they are seated, or about which they are exercised. 1. In respect of the matter of which they consist, they much differ. Ecclesiastical power consists of the keys of the kingdom of heaven, which are exercised in the preaching of the word, dispensing the sacraments, executing the censures, admonition, excommunication, absolution, ordination of presbyters, &c.; but magistratical power consists in the secular sword, which puts forth itself in making statutes, inflicting fines, imprisonments, confiscations, banishments, torments, death. 2. In respect of the matter or object about which they are exercised, they much differ: for, the magistratical power is exercised politically, about persons and things without the Church, as well as within the church; but the ecclesiastical power is exercised only upon them that are within the Church, 1 Cor. v. 13. The magistratical power in some cases of treason, &c., banishes or otherwise punishes even penitent persons: ecclesiastical power punishes no penitent persons. The magistratical power punishes not all sorts of scandal, but some: the ecclesiastical power punishes (if rightly managed) all sorts of scandal.
3. They differ in their formal cause, as doth clearly appear by their way or manner of acting: magistratical power takes cognizance of crimes, and passes sentence thereupon according to statutes and laws made by man: ecclesiastical power takes cognizance of, and passes judgment upon crimes according to the word of God, the Holy Scriptures. Magistratical power punishes merely with political punishments, as fines, imprisonments, &c. Ecclesiastical merely with spiritual punishments, as church censures. Magistratical power makes all decrees and laws, and executes all authority, commanding or punishing only in its own name, in name of the supreme magistrate, as of the king, &c., but ecclesiastical power is wholly exercised, not in the name of churches, or officers, but only in Christ's name, Matt, xxviii. 19; Acts iv. 17; 1 Cor. v. 4. The magistrate can delegate his power to another: church-governors cannot delegate their power to others, but must exercise it by themselves. The magistrate about ecclesiasticals hath power to command and compel politically the church officers to do their duty, as formerly was evidenced; but cannot discharge lawfully those duties themselves, but in attempting the same, procure divine wrath upon themselves: as Korah, Numb. xvi.; King Saul, 1 Sam. xiii. 9-15; King Uzziah, 2 Chron. xxvi. 16-22: but church-guides can properly discharge the duties of doctrine, worship, and discipline themselves, and ecclesiastically command and compel others to do their duty also.
4. Lastly, They differ in their final cause or ends. The magistratical power levels at the temporal, corporal, external, political peace, tranquillity, order, and good of human society, and of all persons within his jurisdiction, &c. The ecclesiastical power intends properly the spiritual good and edification of the Church and all the members thereof, Matt, xviii. 15; 1 Cor. v. 5, &c.; 2 Cor. x. 8, and xiii. 10.34May we not from all clearly conclude, Therefore no proper ecclesiastical power was ever given by Jesus Christ to the magistrate as a magistrate?
Argum. 4th. The civil magistrate is no proper church officer, and therefore cannot be the proper subject of church power, Hence we may argue:
Major. All formal power of church government was derived from Jesus Christ to his own proper church officers only. To them he gave thekeys of the kingdom of heaven, Matt. xvi. 19, and xviii. 18; John xx. 21, 28: to them he gave theauthority for edification of the church, 2 Cor. x. 8, and xiii. 10: but this will after more fully appear in Chap. XI. following.
Minor. But no civil magistrate, as a magistrate, is any of Christ's proper church officers. For, 1. The civil magistrate is never reckoned up in the catalogue, list, or roll of Christ's church officers in Scripture, Eph. iv. 10-12; 1 Cor. xii. 28, &c.; Rom. xii. 6-8; if here, or anywhere else, let the magistrate or the Erastians show it. 2. A magistrate, as a magistrate, is not a church member, (much less a church governor;) for then all magistrates, heathen as well as Christian, should be church members and church officers, but this is contrary to the very nature of Christ's kingdom, which admits no heathen into it.
Conclusion. Therefore no formal power of church government was derived from Jesus Christ to the magistrate as a magistrate.
Argum. 5th. The civil magistrate, as such, is not properly subordinate to Christ's mediatory kingdom; therefore is not the receptacle of church power from Christ. Hence thus:
Major. Whatsoever formal power of church government Christ committed to any, he committed it only to those that were properly subordinate to his mediatory kingdom. For whatsoever ecclesiastical ordinance, office, power, or authority, Christ gave to men, he gave it as Mediator and Head of the Church, by virtue of his mediatory office; and for the gathering, edifying, and perfecting of his mediatory kingdom, which is his Church, Eph. iv. 7, 10-12. Therefore such as are not properly subordinate to Christ in this his office, and for this end, can have no formal church power from Christ.
Minor. But no magistrate, as a magistrate, is subordinate properly to Christ's mediatory kingdom. For, 1. Not Christ the Mediator, but God the Creator authorizeth the magistrate's office, Rom. xiii. 1, 2, 6. 2. Magistracy is never styled a ministry of Christ in Scripture, nor dispensed in his name. 3. Christ's kingdom is not of this world, John xviii. 36; the magistrate's is.
Conclusion. Therefore no formal power of Church government is committed by Christ to the magistrate as a magistrate.
6th. Finally, divers absurdities unavoidably follow upon the granting of a proper formal power of Church government to the civil magistrate: therefore he cannot be the proper subject of such power. Hence it may be thus argued:
Major. No grant of ecclesiastical power, which plainly introduceth many absurdities, can be allowed to the political magistrate, as the proper subject thereof. For though in matters of religion there be many things mysterious, sublime, and above the reach of reason; yet there is nothing to be found that is absurd, irrational, &c.
Minor. But to grant to the political magistrate, as a magistrate, a proper formal power of church government, introduceth plainly many absurdities, e.g.: 1. This brings confusion betwixt the office of the magistracy and ministry. 2. Confounds the church and commonwealth together. 3. Church government may be monarchical in one man; and so, not only prelatical but papal; and consequently, antichristian. Which absurdities, with many others, were formerly intimated, and neither by religion nor reason can be endured. We conclude:
Conclusion. Therefore the grant of a proper formal power of church government cannot be allowed to the political magistrate as the proper subject thereof, because he is a magistrate.