Part 4 (2/2)
2. By earthly princes to themselves: as, King Henry VIII., who, casting off the papal power and primacy, was vested with it himself within his own dominions, over the Church, accounting himself the fountain of all ecclesiastical power, (it being by statute law annexed to the crown,) and a.s.suming to himself that papal t.i.tle of supreme head of the Church, &c., which is sharply taxed by orthodox divines of foreign churches.
Thus, that most learned Rivet, taxing Bishop Gardiner for extolling the king's primacy, saith, ”For, he that did as yet nourish the doctrine of the papacy, as after it appeared, did erect a new papacy in the person of the king.”--Andrew Rivet, _Expli. Decalog. Edit._ ii. page 203.
Judicious Calvin saith thus: ”And to this day how many are there in the papacy that heap upon kings whatsoever right and power they can possibly, so that there may not be any dispute of religion; but should this power be in one king, to decree according to his own pleasure whatsoever he pleaseth, and that should remain fixed without controversy? They that at first so much extolled Henry, king of England, (certainly they were inconsiderate men,) gave unto him supreme power of all things, and this grievously wounded me always; for they were blasphemers, when they called him the supreme head of the Church under Christ: certainly this was too much. But let this remain buried, because they sinned by an inconsiderate zeal. But when that impostor, (he means Bishop Gardiner, as Rivet notes,) which after was chancellor of this Proserpina, which there at this day overcometh all the devils, he when he was at Ratisbon did not contend with reasons, (I speak of this last chancellor, who was Bishop of Winchester,) but as I now began to say, he much regarded not scripture testimonies; but said, it was at the pleasure of the king to abrogate the statutes, and inst.i.tute new rites.
Touching fasting, there the king can enjoin and command the people, that this or that day the people may eat flesh: yea, that it is lawful for the king to forbid priests to marry; yea, that it is lawful for the king to forbid to the people the use of the cup in the Lord's supper; that it is lawful for the king to decree this or that in his kingdom. Why?
Because the king hath the supreme power. It is certain, if kings do their duty, they are both patrons of religion, and nurse-fathers of the Church, as Isaiah calls them, Isa. xlix. 23. This, therefore, is princ.i.p.ally required of kings, that they use the sword wherewith they are furnished, for the maintaining of G.o.d's wors.h.i.+p. But in the mean time there are inconsiderate men, that make them too spiritual; and this fault reigns up and down Germany; yea, spreads too much in these countries. And now we perceive what fruits spring from this root, viz: that princes, and all that are in place of government, think themselves to be so spiritual, that there is no other ecclesiastical government. And this sacrilege creeps among us, because they cannot measure their office with certain and lawful bounds, but are of opinion they cannot reign, unless they abolish all the authority of the Church, and become the chief judges both in doctrine, and in the whole spiritual government. At the beginning they pretend some zeal; but mere ambition drives them, that so solicitously they s.n.a.t.c.h all things to themselves.
Therefore there ought to be a temper kept; for this disease hath always reigned in princes, to desire to bend religion according to their own pleasure and l.u.s.t, and for their own profits in the mean time. For they have respect to their profit, because for the most part they are not acted by the Spirit of G.o.d, but their ambition carries them.” Thus Calvin in Amos vii. 13. Oh what exclamations would this holy man have poured out, had he lived to see the pa.s.sages of our days! _Quis talia fando temperet a lachrymis!_[25]
II. Subordinate ministerial power, which is either,
1. Indirectly, improperly, and only objectively ecclesiastical or spiritual, (so called, because it is exercised about spiritual or ecclesiastical objects, though formally in its own nature it be properly a mere civil or political power.) This is that power which is allowed to the civil magistrate about religion; he is _an overseer of things without the Church_, having an external care of religion as a _nurse-father_, Isa. xlix. 23; as had Hezekiah, Josiah, Asa, Jehoshaphat, &c.; so as, by the law, to restore religion decayed, reform the Church corrupted, protect the Church reformed, &c.
2. Directly, properly, and formally ecclesiastical or spiritual, having respect properly to matters within the Church. This power only belongs to church officers, who are overseers of things within, 1 Cor. iv. 20, 21; 2 Cor. x. 8, and xiii. 10; and this is either, 1. More special and peculiar to the office of some church governors only, as the power of preaching the gospel, dispensing the sacraments, &c., which is only committed to the ministers of the gospel, and which they, as ministers, may execute, in virtue of their office. This is called by some the key of doctrine, or key of knowledge; by others, the power of order, or of special office. See Matt, xxviii. 18-20; Rom. x. 15; 1 Tim. v. 17. 2.
More general and common to the office of all church governors, as the power of censures, &c., wherein ruling elders act with ministers, admonis.h.i.+ng the unruly, excommunicating the incorrigible, remitting and receiving again of the penitent into church communion. Compare Matt, xviii. 17, 18; 1 Cor. v. 2, 4, 5, 7, 11-13; 2 Cor. ii. 6-12, with Rom.
xii. 8; 1 Cor. xii. 28; and 1 Tim. v. 17. This is called the key of discipline, or power of jurisdiction.
CHAPTER IV.
_Of the special difference of Church Government from other Governments.
And first of the Special Rule of Church Government, viz. the Holy Scriptures._
Touching the special difference, whereby church government is in this description distinguished from all other governments whatsoever, it consists of many branches, which will require more large explication and confirmation; and shall be handled, not according to that order, as they are first named in the description, but according to the order of nature, as they most conduce to the clearing of one another, every branch being distinctly laid down, as followeth:
The rule or standard of church government is only the holy Scriptures.
Thus in the description, church government is styled a power or authority revealed in the holy Scriptures. For clearing hereof, take this proposition, viz:
Jesus Christ our Mediator hath laid down in his word a perfect and sufficient rule for the government of his visible Church under the New Testament, which all the members of his Church ought to observe and submit unto until the end of the world. For clearing this, weigh these considerations:
1. The government of the visible Church under the New Testament is as needful as ever it was under the Old Testament. What necessity of government could be pleaded then, which may not as strongly be pleaded now? Is not the visible Church of Christ a mixed body of sound and unsound members, of fruitful and barren branches, of tares and wheat, of good and bad, of sincere believers and hypocrites, of sheep and goats, &c., now as well as it was then? Is there not as great cause to separate and distinguish by church power, between the precious and the vile, the clean and the unclean, (who are apt to defile, infect, and leaven one another,) now as well as then? Ought there not to be as great care over the holy ordinances of G.o.d, to preserve and guard them from contempt and pollution, by a hedge and fence of government, now as well as then? Is it not as necessary that by government sin be suppressed, piety promoted, and the Church edified, now as well as then? But under the Old Testament the Church visible had a perfect rule of church government, (as is granted on all sides:) and hath Jesus Christ left his Church now under the New Testament in a worse condition?
2. The Lord Jesus Christ (upon whose shoulder G.o.d hath laid the government, Isa. ix. 6, and unto whom _all power both in heaven and in earth is given_ by the Father to that end, Matt. xxviii. 18) _is most faithful in all his house_, the Church, fully to discharge all the trust committed to him, and completely to supply his Church with all necessaries both to her being, and well-being ecclesiastical. Moses was faithful in the Old Testament; for, as G.o.d gave him a pattern of church government in the ceremonial law, so he did all things according to the pattern; and shall the Lord Jesus be less faithful as _a son over his own house,_ than was Moses as a servant over another's house? ”Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to him that appointed him, as also Moses was faithful in all his house--and Moses verily was faithful in all his house as a servant--but Christ as a son over his own house, whose house are we,”
Heb. iii. 1, 2, 5, 6. Yea, ”Jesus Christ, the same yesterday, and to-day, and forever,” Heb. xiii. 8, giving a pattern of church government to Moses, and the church officers of the Old Testament, (the Church being then as a child in nonage and minority, Gal, iv. 1, &c.,) can we imagine he hath not as carefully left a pattern of church government to his apostles, and the church officers of the New Testament, the Church being now as a man come to full age and maturity?
3. The holy Scriptures are now completely and unalterably perfect, containing such exact rules for the churches of G.o.d in all states and ages, both under the Old and New Testament, that not only the people of G.o.d, of all sorts and degrees, but also the men of G.o.d, and officers of the Church, of all sorts and ages, may thereby be made perfect, thoroughly furnished unto all good works. ”The law of the Lord is perfect,” Psal. xix. 7. ”All Scripture is given by inspiration of G.o.d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of G.o.d may be perfect, thoroughly furnished to every good work,” 2 Tim. iii. 16, 17. And in his first epistle to Timothy, (which is the Church's directory for divine wors.h.i.+p, discipline, and government,) he saith, ”These things write I unto thee--that thou mightest know how thou oughtest to behave thyself in the house of G.o.d, which is the Church of the living G.o.d,” (this is spoken in reference to matters of church government peculiarly,) 1 Tim.
iii. 14, 15. And the apostle, having respect to the former matters in his epistle, saith to Timothy, and to all Timothies after him, ”I give thee charge in the sight of G.o.d--that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ,”
(therefore, this charge is intended for all ministers after Timothy to the world's end,) 1 Tim. vi. 13, 14, compared with 1 Tim. v. 21, observe _these things_. And the perfection of the whole scripture canon is sealed up with that testimony in the close of the last book, ”If any man shall add unto these things, G.o.d shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, G.o.d shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book,” Rev. xxii. 18, 19. Now, if the Scriptures be thus accurately perfect and complete, they must needs contain a sufficient pattern, and rules of church government now under the New Testament; which rules are scattered here and there in several books of the word, (as flowers grow scattered in the field, as silver is mingled in the mine, or as gold is mixed with the sand,) that so G.o.d may exercise his Church, in sifting and searching them out.
4. All the substantials of church government under the New Testament are laid down in the word in particular rules, whether they be touching officers, ordinances, censures, a.s.semblies, and the compa.s.s of their power, as after will appear; and all the circ.u.mstantials are laid down in the word, under general rules of order, decency, and edification, 1 Cor, xiv. 40, and ver. 5,12, 26.
Consequently, there is a perfect and sufficient rule for church government laid down in the Scriptures, which is obligatory upon all.
CHAPTER V.
_Of the Proper Author or Fountain, whence Church Government and the authority thereof is derived by Divine Right, viz. Jesus Christ our Mediator._
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