Part 7 (2/2)

Now, all the former power that is granted, or may be granted to the magistrate about religion, is only c.u.mulative and objective, as divines used to express it; thus understand them:--

c.u.mulative, not privative; adding to, not detracting from any liberties or privileges granted her from Christ. The heathen magistrate may be a _nurse-father_, Isa. xlix. 23; 1 Tim. ii. 2, may not be a _step-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 is _about_, not _in_ religious 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 G.o.d, 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 G.o.d's word, a right, diligent, and well-inst.i.tuted 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 G.o.d 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 G.o.d not only for civil polity, but also for the conservation of true religion, and that all idolatry and superst.i.tion 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 wors.h.i.+p of G.o.d 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 wors.h.i.+p G.o.d 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 G.o.d; to pour out prayers for them, that G.o.d would vouchsafe to direct them in all their actions, _and that we may under them lead a quiet and peaceable life in all G.o.dliness 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 G.o.d hath const.i.tuted for honesty's sake among men.

The church in Bohemia thus: They teach also that it is commanded in the word of G.o.d that _all should be subject to the higher powers_ in all things, yet in those things only which are not repugnant to G.o.d and his word. But as touching those things which concern men's souls, faith, and salvation, they teach that men should hearken only to G.o.d's word, &c., his ministers, as Christ himself saith, _Render to Caesar the things that are Caesar's, and to G.o.d those things that are G.o.d's._ But if any would compel them to those things which are against G.o.d, 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 G.o.d rather than men_.

Finally, the church in Saxony hath expressed herself notably in this point, saying, among many other pa.s.sages, G.o.d 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 G.o.d to mankind do s.h.i.+ne 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. G.o.d'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, G.o.d 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, _Wh.o.r.emongers and adulterers G.o.d will judge_. G.o.d will have in these punishments the difference of vices and virtues to be seen; and will have us learn that G.o.d is wise, just, true, chaste. G.o.d'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 G.o.d, and the chief rule of manners, the magistrate is to be keeper in punis.h.i.+ng 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 to _good order_. And though many in their governments neglect the glory of G.o.d, yet this ought to be their chief care, to hear and embrace the true doctrine touching the Son of G.o.d, 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 G.o.d. 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 G.o.d'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, Marcia.n.u.s, 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 Caesar those things that are Caesar'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 a.s.serting 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]

SECTION II.

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,[32] which 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?

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