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May we not hence conclude, Therefore, &c. Argum. III. The names, titles, and other denominations purposely and peculiarly given to the church guides in Scripture, generally do bear power and authority engraven upon their foreheads. Therefore, they are the proper, immediate, and only subjects of ecclesiastical power. Thus we may argue: Major.
Argum. II. The primitive apostolical practice in the first and purest ages of the Church after Christ, may further evidence with great strength the divine warrant for church government by juridical synods or councils.
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. Conclusion. Therefore no formal power of church government was derived from Jesus Christ to the magistrate as a magistrate. Argum. 5th.
For confirmation of this proposition thus explained and stated; consider these few arguments: Argum. I. The community of the faithful, or body of the people, have no authentic commission or grant of proper spiritual power for church government; and therefore they cannot possibly be the first subject or the proper immediate receptacle of such power from Christ. We may thus argue: Major.
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 discipline agreed upon by the English exiles that fled from the Marian persecution to Frankfort, thence to Geneva, allowed by Calvin; entitled Ratio ac forma publicè orandi Deum, &c., Genevae, 1556, Tit. de Disciplina, p. 68. The Order of Excommunication and Public Repentance used in the Church of Scotland, Anno 1571, Tit. Chrys., Argum. in Epist. ad Philem.
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.
Ep. 648. p. 952. Ep. 859. p. 377. & 964. p. 432. Ep. 1056. p. 476. Ep. 1056. p. 476. Ep. 1256. p. 570. & 1315. p. 596. Ep. 503. p. 884. Ep. 507. p. 884. Ep. 465. p. 886. Ep. 476. p. 890. Ep. 481. p. 891. Ep. 1531. p. 693. Ep. 1534. p. 694. Ep. 570. p. 928. Ep. 720. p. 970. Ep. 740. p. 976. Ep. 1253. p. 553. Sentimens des Theolog. p. 388. Delect. Argum. c. 2. p. 40. Polihistor. t. 3. l. 5. p. 54.
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.
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