God and nature hath made magistrates, and given them great authority; but from Christ as Mediator they have it not.
I find in Scripture, that church-officers have their power from Christ as Mediator; and they are to manage their office under and for Christ; and in the name of the Lord Jesus Christ do we assemble ourselves together, Matt. xviii. 20; in his name do we preach, Luke xxiv. 47; Acts iv. 17, 18; v. 28, 41; ix. 27; in his name do we baptise, Acts ii. 38; iv. 12, 16; xix. 5; in his name do we excommunicate, 1 Cor. v. 5. But I do not find in Scripture that the magistrate is to rule, or to make laws, or to manage any part of his office in the name of the Lord Jesus Christ. And as the Mediator hath not anywhere given such a commission and power to the magistrate, so, as Mediator, he had it not to give; for he was not made a judge in civil affairs, Luke xii. 14, and his kingdom is not of this world, John xviii. 36. How can that power which Christ as Mediator hath not received of the [pg 2-014] Father be derived from Christ to the Christian magistrate? I know that Christ, as he is the eternal Son of God, and “thought it no robbery to be equal with God,” doth, with the Father and the Holy Ghost, reign and rule over all the kingdoms of the sons of men. He that is Mediator, being God, hath, as God, all power in heaven and earth (and this power was given to him, Matt. xxviii. 18, both by the eternal generation, and by the declaration of him to be the Son of God with power, when he was raised from the dead, Rom. i. 4, even as he is said to be begotten, when he was raised again, Acts xiii. 33: he had relinquished and laid aside his divine dominion and power when he had made himself in the form of a servant, but after his resurrection it is gloriously manifested), and so he that is Mediator, being God, hath power to subdue his and his church's enemies, and to make his foes his footstool. But as Mediator he is only the church's King, Head, and Governor, and hath no other kingdom. The Photinians have defined the kingly office of Christ thus: “It is an office committed to him by God, to govern, with the highest authority and power, all creatures endued with understanding, and especially men, and the church gathered of them.”[1339] But those that have written against them have corrected their definition in this particular, because Christ is properly King of his church only.
As for those two scriptures which the brother citeth, they are extremely misapplied. He citeth 1 Cor. xii. 28 to prove that Christ hath placed civil governments in his church. If by the governments or [pg 2-015] governors there mentioned he understood the civil magistrates, yet that place saith not that Christ hath placed them, but that God hath done it.
Next, The Apostle speaks of such governors as the church had at that time; but at that time the church had no godly nor Christian magistrates. This is Calvin's argument, whereby he proves that ecclesiastical, not civil governors, are there meant.
Thirdly, I ask, How can we conceive that civil government can come into the catalogue of ecclesiastical and spiritual administrations? for such are all the rest there reckoned forth.
Lastly, The brother, after second thoughts, may think he hath done another disservice to the magistrate, in making the magistracy to be below and behind the ministry. The Apostle puts them in this order: “God hath set some in the church, first apostles, secondly prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments,” &c. How makes the brother this to agree with his interpretation.
Next, He citeth Eph. i. 21-23, to prove that all government is given to Christ, and to him as Mediator; and Christ, as Head of these, given to the church. But this place maketh more against him than for him; for the Apostle saith not that Christ is given to the church as the Head of all principalities and powers. The brother saith so; and, in saying so, he makes Christ a head to those that are not of his body.
The Apostle saith far otherwise: That God gave Christ “to be the head over all things to the church, which is his body;” which the Syriac readeth more plainly,—“And him who is over all he gave to be the head to the church.” He is a head to none but the church; but He who is head to the church “is over all, God blessed for ever,” Rom. ix. 5; yea, even as a man, he is over or above all. The very human nature of Christ which was raised from the dead, being set at the right hand of the Majesty of God, is exalted to a higher degree of honour and glory than either man or angel ever was, or ever shall he; so that He that is head of the church is over all, because he doth not only excel his own members, but excel all creatures that ever God made. It is one thing to say that Christ is exalted to a dignity, excellency, pre-eminence, majesty, and glory, far above [pg 2-016] all principality, and power, and might, and dominion; another thing to say that Christ is head of all principalities and governments, and, as Mediator, exerciseth his kingly office over these. The Apostle saith the former, but not the latter.
Shall I need to illustrate this distinction? Is there anything more known in the world? Will any say that he who excels other men in dignity, splendour, honour, and glory, must therefore reign and rule over all those whom he thus excels?
The Apostle saith indeed, in another sense, that Christ “is the head of all principality and power,” Col. ii. 10. But that is spoken of Christ not as he is Mediator, but only as he is God; and the Apostle's meaning in those words is nothing but this: That Christ is true God, saith Tossanus; that he is omnipotent, saith Gualther; that he, being the natural Son of God, is together with the Father, Lord of all things, saith Bullinger.