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 God not only for civil polity, but also for the conservation of true religion, and that all idolatry and superstition 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 worship of God 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 worship God 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 God; to pour out prayers for them, that God would vouchsafe to direct them in all their actions, and that we may under them lead a quiet and peaceable life in all godliness 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 God hath constituted for honesty's sake among men.
The church in Bohemia thus: They teach also that it is commanded in the word of God that all should be subject to the higher powers in all things, yet in those things only which are not repugnant to God and his word. But as touching those things which concern men's souls, faith, and salvation, they teach that men should hearken only to God's word, &c., his ministers, as Christ himself saith, Render to Cæsar the things that are Cæsar's, and to God those things that are God's. But if any would compel them to those things which are against God, 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 God rather than men.
Finally, the church in Saxony hath expressed herself notably in this point, saying, among many other passages, God 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 God to mankind do shine 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. God'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, God 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, Whoremongers and adulterers God will judge. God will have in these punishments the difference of vices and virtues to be seen; and will have us learn that God is wise, just, true, chaste. God'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 God, and the chief rule of manners, the magistrate is to be keeper in punishing 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 God, yet this ought to be their chief care, to hear and embrace the true doctrine touching the Son of God, 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 God. 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 God'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, Marcianus, 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 Cæsar those things that are Cæsar'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 asserting 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.