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A Hind Let Loose by Alexander Shields

It confounds the mediatory kingdom of Christ with


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iv. 11. whose ambassadors

only they are, 2 Cor. v. 20. from whom they have authority for edification of the church, 2 Cor. x. 8. 2 Cor. xiii. 10. in whose name only they are to assemble, and keep and fence their courts, both the least, Matth. xviii. 20. and the greatest, Acts xv. But now also this is usurped by one who is not so much as a church-member, let be a church-officer, as such: for the magistrate is neither, as he is a magistrate, otherwise all magistrates would be church-members. Hence they that have all their power from a mere usurper on Christ's prerogative, who is neither member nor officer of the church, have none at all to be owned or received as his lawful ambassadors; but the prelates and their curates have all their power from a mere usurper on Christ's prerogative, who is neither member nor officer of the church: Ergo----2. It confounds the mediatory kingdom of Christ with, and subjects it to, the kingly government of the world, removes the scripture land-marks and limits between civil and ecclesiastic powers in making the governors of the state to be governors of the church, and denying all church-government in the hands of church-officers, distinct from and independent upon the civil magistrate: which clearly derogates from the glory of Christ's mediatory kingdom, which is altogether distinct from, and not subordinate to the government of the world, both in the old testament and in the new. For, they have distinct fountains whence they flow; civil government flows from God Creator,
church government from Christ the Lord Redeemer, Head and King of his church, whose kingdom is not of this world, John xviii. 36. though for this end he came into the world, that he should have a kingdom there, verse 37. They have distinct objects: civil government hath a civil object, the outward man; church government a spiritual object, men considered as Christians; in the old testament, the matters of the Lord are clearly distinguished from the matters of the king, 2 Chron. xix. last verse. In the new testament, there are matters of church cognizance which do not at all belong to the civil magistrate; as, in the case of offence, they must tell the church, not the civil magistrate, Matth. xviii. 15, 20. In the case of excommunication, the church is to act by virtue of the power of the Lord Jesus Christ, 1 Cor. v. 4, 5. not by the magistrate's power; in the case of absolution, the church is to judge what punishment is sufficient, and what evidence of repentance is sufficient to remove it, 2 Cor. ii. 6, 7. So in the case of trial and ordination of ministers, &c. None of those belong to the magistrate. They have distinct natures: the civil is a magisterial, the ecclesiastic is a ministerial government; the one is the power of the sword, the other of the keys; the one put forth in political punishments, the other in ecclesiastic censures: In the old testament, the magistrate's power was coactive, by death, banishment, confiscation, &c. Ezra vii. 26. the church, but putting out of the synagogue, interdiction from sacred things, &c. In the new testament, the magistrate's power is described, Rom. xiii. to be that of the sword by punishment; the power of the church only in binding and loosing, Matth. xvi, 19. They have distinct ends, the end of the one being the good of the commonwealth, the other the church's edification: In the old testament, the end of the civil government was one thing, and of the church another, to wit, to warn not to trespass against the Lord, in that forecited, 2 Chron. xix. 10. In the new testament, the end of magistratical power is to be a terror to evil works, and a praise to the good, Rom. xiii. 3. but the end of church


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