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Thus, from all that hath been said, we need not fear to conclude: Conclusion. Therefore Christ's own officers in the Church are the proper, immediate, and only subjects or receptacles of ecclesiastical power. Argum.
Argum. IV. A fourth argument is taken from the pattern of the apostolical churches, Acts xv. If a synodal decree did bind them in those times, then may it bind particular churches now, and these ought even still to be subject to synods. The exceptions against this pattern of church polity are of no validity, e.g. This was no synod.
But all the other are expressed concretely, and in the nominative case, and in the singular number, and to every of them the single article is prefixed, translated He He that teacheth He that exhorteth He that giveth He that ruleth. Hence we have great cause to count prophecy and ministry as generals; all the rest as special offices under them. Argum.
Thus inconsistent he is with himself: one while these governors must be pastors; another while arbitrators or daysmen about private differences; another while gifts, not officers; another while he cannot easily prove what they were. But they have been proved to be ruling elders, and the proof still stands good, notwithstanding all his or others' exceptions. Argum.
Therefore the community of the faithful are not the first subject, or immediate receptacle of the power of the keys from Jesus Christ. Argum.
Argum. The consequence, wherein the strength of the argument lies, is proved several ways.
Therefore the church guides are the immediate subject and receptacle of that ecclesiastical power, and of the exercise thereof. Argum. II. Jesus Christ our Mediator did institute ecclesiastical offices for church government under the New Testament before any Christian Church under the New Testament was gathered or constituted.
Experience tells us, that the multitude of the people are generally destitute of such knowledge, wisdom, prudence, learning, and other necessary qualifications for the right carrying on of church government. Conclusion. Therefore Christ makes not the community of the faithful the first subject of the power of church government. Argum.
Ep. Coleri 37. Ep. 412. p. 873. Ep. 880. p. 387. Ep. 439. p. 880. Ep. 444. p. 881. Ep. 1096. Ep. 1232. p. 557. Ep. præs. vir. 451. p. 728. Ep. 534. p. 914. Fabric. Delect. Argum. c. 30. p. 551. Joannis Christophori Lockeri Dissertatio Epistolica, Historiam libelli Grotiani De Veritate Religionis Christianæ complectens, 1725, in quarto; see also the Journal des Scavans de Pan. 1724.
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. May 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.
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