Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic XXXIII
James Dodson
CHAPTER XXXIII.
On the Government of the Church.
I. There is a certain Government peculiar to the Church, which is called Ecclesiastical; another is common with others, namely Political and Domestic. The former is Ministerial; the latter more properly Lordly.
II. The peculiar and Ecclesiastical Government is proved by the special Necessity of the Church, and by the whole History of the Old and New Testaments. Hence here are Pastors, Eph. 4:11; Governments, 1 Cor. 12:28; Bishops, Acts 20:28; Leaders, Heb. 13:17, &c. But the names “Ecclesiastics” and “Clergy,” which seem to include a certain contempt of the Lord’s flock, can nevertheless be used in a sound sense; compare Matt. 18:17, “tell it to the Church”; Acts 1:17, 25, “he obtained a portion of this ministry.”
III. This government ought not to be Monarchical, since Christ alone is the Lord of the Church, 1 Cor. 8:6, εἷς Κύριος Ἰησοῦς Χριστός [one Lord, Jesus Christ]. Ps. 2:6, “I have anointed my King upon Tsijon [Sion]”; and lordship is forbidden to Ministers, Matt. 20:25, 26, “ye know that the princes of the Gentiles lord it over them,” &c.; “but it shall not be so among you,” &c. Nor does the extension of the Church throughout the whole world allow this. The Papists object, in defense of their Pontificate:
1. That the Monarchical form is superior to
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all others.
Reply This cannot be said absolutely and universally; and the care of the Church differs greatly from worldly kingdoms.
Objection 2. Under the Old Testament the Church was subject to one Pontiff, just as at the beginning of the New Testament it was subject to Christ alone.
Reply The one Pontiff was not the supreme Head of the old Church; and Christ, who is always the same, does not have men as successors.
Objection 3. For the unity of the Church and the propagation of the faith, one head is required.
Reply Not, however, an external and visible head besides Christ; otherwise there would truly be two heads.
IV. Moreover, God never ordained a monarchical government of the Church; since formerly it was subject to many priests and to the Sanhedrin, and under the New Testament received many Apostles, equal among themselves. Matt. 20:26, 27, οὐχ οὕτως δὲ ἔσται ἐν ὑμῖν· ἀλλ’ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι, ἔσται ὑμῶν διάκονος, καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται ὑμῶν δοῦλος [but it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be first among you, let him be your servant]. 2 Cor. 10:7, εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἀφ’ ἑαυτοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς Χριστοῦ [if any man trusts to himself that he is Christ’s, let him again consider this with himself, that as he is Christ’s, even so are we Christ’s]. Gal. 1:7, 9, 11, εἴ τις ὑμᾶς εὐαγγελίζεται παρ’ ὃ παρελάβετε, ἀνάθεμα ἔστω [if anyone preaches to you otherwise than what ye have received, let him be accursed], &c. And then he gave other Doctors and Pastors, Eph. 4:11, who acknowledge only one and the same Chief Shepherd, Christ, 1 Pet. 5:4; one infallible Teacher by himself and absolutely, Matt. 23:8, 10, ὑμεῖς δὲ μὴ κληθῆτε ῥαββί· εἷς γάρ ἐστιν ὑμῶν ὁ καθηγητής, Χριστός, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε [but be not ye called Rabbi; for one is your Teacher, Christ, and ye are all brethren], &c.
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V. Therefore the Papists wrongly wish that Peter alone, after Christ, was the universal head of the assembly of the Church; and they object:
1. That this was promised to him by Christ himself, when he called him the foundation of the Church and assigned to him the keys of the kingdom of heaven, Matt. 16:18, 19.
Reply The foundation of the Church is not called Peter, but Christ himself, whom Peter had confessed; and the power of the keys is only ministerial, which all the Apostles received together with Peter. Compare Rev. 3:7, “who has the key of David, who opens and no one shuts, and shuts and no one opens”; Matt. 18:18, “verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven”; John 20:23, ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς· ἄν τινων κρατῆτε, κεκράτηνται [whose soever sins ye remit, they are remitted unto them; whose soever sins ye retain, they are retained].
2. That this was conferred upon him by Christ himself, John 21:15, 16, 17.
Reply Peter, who by his denial of Christ had sinned more gravely than the others, is there only, as it were, solemnly restored to the common and ministerial office of feeding the faithful; compare 1 Pet. 5:3, μηδ’ ὡς κατακυριεύοντες τῶν κλήρων [neither as lording it over the heritage].
3. That this was confirmed to him by many prerogatives, as by the imposition of Peter’s name, &c.
Reply Some of the so-called prerogatives do not belong to Peter alone; some are plainly contrary to sacred history; some have no connection with the Pontificate, such as the change of name, which was also common to the sons of Zebedee.
Objection 4. That he was always acknowledged as Prince and Head of the Apostles.
Reply Certainly not by Paul, 2 Cor. 11:5, λογίζομαι μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων [I reckon that I am not at all behind the very chiefest apostles], &c.; Gal. 2:11, κατὰ πρόσωπον αὐτῷ ἀντέστην [I withstood him to the face], &c. And these names may best be referred to order, gifts, and deeds performed; whence
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they are sometimes common to Paul also among the ancients.
VI. Moreover, from Peter’s general Pontificate the Papists most badly infer the equal dignity of the Roman bishop; namely, that Peter held the episcopate at Rome until the end of life; that his succession is necessary; that it can be attributed to no other equally; that it was acknowledged by councils, emperors, and fathers; and that it has been handed down in a continuous series to these times.
VII. For we note:
1. That the succession, if there was any, was long ago broken off by the Roman apostasy, &c.
2. That the churches, emperors, and very many Doctors in every age resisted this succession.
3. That succession can be attributed with greater right to the Eastern churches, and particularly to the bishop of Jerusalem, than to the Roman; for there Christ himself lived with Peter and all the Apostles.
4. That succession has no more place in the Pontificate than in the Apostolate.
5. Finally, that Peter, being an Apostle, was not properly the Roman bishop; nor is it certain or probable that he was ever at Rome, since he was the Apostle of the Circumcision, Gal. 2:7, καθὼς Πέτρος τῆς περιτομῆς [as Peter was of the circumcision], &c.; and since neither in the Acts, nor in Paul’s epistles written to Rome or from Rome, is there any indication of this matter.
Objection Peter wrote his epistle from Babylon, that is, Rome, 1 Pet. 5:13.
Reply That name is not to be understood mystically here, as in the Apocalypse, but literally.
VIII. Nor should the government of the whole Church be attributed to it according to the hypothesis of the Socinians; since its rulers are distinguished from the Church, having power from Christ himself, Eph. 4:11,
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“and he himself gave some Apostles, and some Evangelists, and some Prophets, and some Pastors and Teachers, for the perfecting of the saints, unto the work of ministry, unto the edification of the body of Christ.” 1 Cor. 4:1, “let a man so account of us, as ministers of Christ and stewards of the mysteries of God,” &c. But this government of the Church approaches Aristocracy, belonging to those who excel in spiritual, internal, and external gifts.
IX. Under the Old Testament there were rulers of the Church, partly Ordinary—Patriarchs, Priests, Levites, divided into various orders; partly Extraordinary—Prophets, who, soon after the return from the Babylonian Captivity, ceased to appear in the people, according to Mal. 4:5, “behold, I send you Elijah the Prophet, before the great and terrible day of Jehovah comes.”
X. In the same way under the New Testament some are Extraordinary, namely the Twelve Apostles, to whom Paul afterward was added, and the Seventy Disciples, Luke 10:1, 17; from whom arose Prophets and Evangelists, chiefly fellow-workers of the Apostles, Eph. 4:11, καὶ αὐτὸς ἔδωκε τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς [and he gave some apostles, and some prophets, and some evangelists], &c.
XI. Those are called Ordinary who, from the almost twofold part of their office, are called Pastors and Doctors, Eph. 4:11. Nor does that distinction between Bishops and Presbyters obtain by divine right, since these names are used interchangeably, Acts 20:17, 28, μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας [he called the elders of the church], &c.; προσέχετε οὖν ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους [take heed therefore to yourselves and to all the flock, over which the Holy Ghost has made you bishops/overseers], &c.; Tit. 1:5, 7, καταστήσῃς κατὰ πόλιν πρεσβυτέρους [that thou shouldest appoint elders in every city], &c.; δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι [for a bishop must be blameless], &c.; and several Bishops are attributed to one Church, Phil. 1:1, “to all the saints
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in Christ Jesus, who are at Philippi, with the bishops and deacons,” &c.
Objection 1. Greater power over Presbyters was given to Titus and Timothy, Tit. 1:5; 1 Tim. 5:14.
Reply They were not Bishops, but Extraordinary Evangelists.
Objection 2. The Angels of the Churches are mentioned singularly, Rev. 2:1, 8, &c.
Reply This number is put collectively, as in Mal. 2:7, “the lips of the priest shall keep knowledge,” &c. Meanwhile, very soon and by degrees, Episcopacy was introduced into the ancient Church, distinguished from Presbytery.
XII. To Teaching Presbyters are rightly joined Presbyters who only Rule, from Rom. 12:8, ὁ προϊστάμενος ἐν σπουδῇ [he who rules, with diligence]; 1 Tim. 5:17, οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ [let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine]; and Deacons, to whom the care of the poor is committed, Acts 6:2, 3, 4, ἐπισκέψασθε δὲ, ἀδελφοί [look ye out, brethren], &c.; καταστήσομεν ἐπὶ τῆς χρείας ταύτης [whom we may appoint over this business], &c. Thus the Pontiffs follow their human ordinances, distinguishing six dignities and seven orders from one another, and dividing these into greater and lesser.
XIII. For Ecclesiastical Government, a special calling is required, as is clear against the Socinians from Rom. 10:15, “how shall they preach unless they be sent?” Heb. 5:4, 5, “no one takes this honor to himself, but he who is called by God, as Aaron was; so also Christ did not glorify himself to be made Pontiff,” &c.; Eph. 4:11, “and he himself gave some Apostles,” &c.
Objection 1. All teach in order to instruct brethren.
Reply From brotherly affection, not from a public office divinely committed.
Objection 2. It is lawful for all to desire oversight, 1 Tim. 3:1, 2.
Reply Not, however, its exercise, unless
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it is conferred upon him in a due manner.
Objection 3. The example of those prophesying among the Corinthians, 1 Cor. 14:29, 30.
Reply They ought to be said to have been called either ordinarily or extraordinarily.
XIV. Calling is called Ordinary or Extraordinary, Mediate or Immediate. And its original right is indeed in the possession of the Church, according to Acts 1:23, &c., “they appointed two,” &c.; Acts 6:3, 5, ἐπισκέψασθε οὖν, ἀδελφοί [therefore look ye out, brethren], &c.; ἐξελέξαντο [they chose], &c.; Acts 14:23, χειροτονήσαντες δὲ αὐτοῖς πρεσβυτέρους κατ’ ἐκκλησίαν [and when they had ordained elders for them in every church], &c.; and according to the nature of the ministry, which is performed for the whole Church, 2 Cor. 4:5, “for we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus’ sake,” &c. Now, as this matter has very often been transferred, either by tacit consent, or by cession of right, either to the Presbytery or to patrons, so nothing seems to hinder pious and faithful Magistrates from exercising the same similarly. Compare Isa. 49:23, “kings shall be thy nursing fathers, and their princesses thy nursing mothers”; 1 Tim. 2:2, “for kings, and all that are in eminence, that we may live a quiet and tranquil life,” ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι [in all godliness and gravity].
XV. In Ordinary Calling account ought to be taken of the necessary gifts, which are also usually explored by examinations. But the condition of Celibacy, which the Papists attach, forbidding marriage to the greater orders, is foolish, contrary to many explicit passages: Heb. 13:4, τίμιος ὁ γάμος ἐν πᾶσι καὶ κοίτη ἀμίαντος [marriage is honorable in all, and the bed undefiled]; 1 Tim. 4:1, 2, 3, κωλυόντων γαμεῖν [forbidding to marry], &c.; 1 Cor. 7:9, “it is better γαμῆσαι ἢ πυροῦσθαι [to marry than to burn]”; 1 Tim. 3:2, “a bishop must be blameless, μιᾶς γυναικὸς ἄνδρα [the husband of one wife],” &c.
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And there are obvious examples both of the old priests and of the Apostles, Matt. 8:14, “Jesus, coming into Peter’s house,” εἶδε τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν [saw his wife’s mother laid down and feverish]; 1 Cor. 9:5, “do we not have power to lead about a sister, a wife, as also the other Apostles, and the brethren of the Lord, and Cephas?”
Objection 1. Chastity is commended to ecclesiastics, 1 Tim. 3:2.
Reply It has place in marriage as much as in celibacy.
Objection 2. A minister of Christ ought not to be entangled in secular affairs, 2 Tim. 2:4.
Reply That looks to an excessive weight of temporal cares.
Objection 3. Celibacy and abstinence are often commended, 1 Cor. 7:1, 5.
Reply Not to all; nor as more honorable, but as then less troublesome. The Greeks also wrongly forbid those ordained to enter marriage; and successively bigamous persons they shut out, under the pretext of 1 Tim. 3:2, μιᾶς γυναικὸς ἄνδρα [the husband of one wife], where only simultaneous polygamy is removed.
XVI. Calling is followed by Ordination, or Consecration, by χειροθεσία [laying on of hands], received from the ancient Jewish rite of blessing and from Apostolic practice. Num. 8:10, “and the children of Israel shall lay their hands upon the Levites”; Acts 13:3, καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς [and having laid hands on them]; 1 Tim. 4:14, “neglect not the gift in thee,” ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου [which was given thee through prophecy, with the laying on of the hands of the presbytery], &c.; although it does not seem absolutely necessary at every time, nor can it be established as altogether unrepeatable, from Acts 13:3, “when they had laid hands on them, they sent them away.”
XVII. The power of Ecclesiastical Government is not Temporal, or extended to bodily possessions and to the changing of kingdoms themselves, as
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the Papists wish; since Christ himself, though true Lord, did not exercise it, Matt. 20:28, “the Son of Man came not διακονηθῆναι, ἀλλὰ διακονῆσαι [to be ministered unto, but to minister],” &c.; nor did he give it to the Church, but denied it, Matt. 20:25, 26, “ye know that the princes of the Gentiles lord it over them, and the great exercise authority over them; but it shall not be so among you,” &c.; Rom. 13:1, “let every soul be subject to the higher powers,” &c.
Objection 1. The text concerning all power given, Matt. 28:18.
Reply That pertains to Christ, not to his ministers.
Objection 2. Otherwise the Church does not suffice for her own defense.
Reply Spiritual power altogether suffices, together with imploration of bodily help from a godly magistrate.
Objection 3. The examples of Azariah, Jehoiada, &c., 2 Chron. 26:17; 23:14, and many examples under the New Testament.
Reply The former were extraordinary, arising from present necessity and from the special constitution of the Jewish commonwealth; the latter are mostly matters of fact, not of right. Indeed, since Ecclesiastical and Temporal Government are of most distinct natures, it does not seem that both, as supreme, can today suitably coincide in the same persons, as once in Melchizedek.
XVIII. Nor is the same power extended to dispensing from the divine Law, nor to remitting sins by authority, nor to making laws that bind conscience and whose observance constitutes worship of God, as the Papists again wish; contrary to James 4:12, “there is one Lawgiver, who is able to save and to destroy”; 1 Cor. 4:1, “let a man so account of us, as ministers of Christ and stewards of the mysteries of God”; 2 Cor. 4:4, “we preach ourselves your servants for Jesus’ sake,”
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&c.; and contrary to the perpetual prohibitions of human additions, Deut. 4:2, “ye shall not add to the word which I command you”; Matt. 15:9, “in vain do they worship me, teaching doctrines, the commandments of men,” &c.; and contrary to the asserted liberty of the faithful, 1 Cor. 7:23, “ye were bought with a price; be not servants of men.”
Objection 1. The example of the old priests from Deut. 17:10, 12.
Reply There they are plainly bound to the divine Law in judging.
Objection 2. The right and practice of the Apostles, from Matt. 16:19; 1 Cor. 11:2, &c.
Reply These did many things in the name of the Lord as extraordinary ministers; binding is ministerial from the Word of God; and laws of order can be made by the Church.
Objection 3. The command to obey teachers, Heb. 13:17.
Reply This must be restricted to their guidance from the Word of God.
XIX. Yet for that reason not every power of the Church is to be denied, as the Libertines and Erastians do; contrary to the reason of its special office, and the names given, and the power attributed, 2 Cor. 13:10, κατὰ τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος [according to the power which the Lord has given me], and the subjection commanded, Heb. 13:17, πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε [obey those who rule over you, and submit yourselves], &c.
Objection 1. From this follows domination by ministers.
Reply By no means, since all this power is ministerial.
Objection 2. Brotherhood and humility stand in the way of power.
Reply Not even of lordly power, which is in the possession of the magistrate.
Objection 3. An empire is erected within an empire.
Reply By no means, since no empire is present here.
XX. This power is first of Doctrine, which is exercised in preaching the Word, interpretation,
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defense against every infidelity and heresy, and all those things which are joined with the public ministry of the Word. Matt. 28:19, μαθητεύσατε πάντα τὰ ἔθνη [disciple all nations]. Acts 8:34, 35, “Philip opened his mouth, and beginning from this Scripture, preached Jesus to him.” Tit. 1:9, 10, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν [holding fast the faithful word according to doctrine, that he may be able both to exhort in sound doctrine and to convince those who contradict]. 1 Cor. 14:16, ἐπεὶ ἐὰν εὐλογήσῃς τῷ πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις οὐκ οἶδε [otherwise, if thou bless with the spirit, how shall he who occupies the place of the unlearned say Amen at thy thanksgiving, since he does not know what thou sayest?].
XXI. Then this power has Discipline, which is also called by analogy Jurisdiction, and is exercised through Ecclesiastical Censure and Excommunication; such as was used from the age of the Old and New Testaments, Ezra 10:8, “he shall be separated from the congregation of the captivity”; 1 Cor. 5:5, “I have judged to deliver such a one to Satan for the destruction of the flesh”; and often commanded, Matt. 18:17, 18, “if he will not hear the Church, let him be unto thee as a Gentile and a publican; verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven,” &c.; 1 Cor. 5:7, 9, 13, ἐκαθάρατε οὖν τὴν παλαιὰν ζύμην [therefore purge out the old leaven], &c.; μὴ συναναμίγνυσθαι τοιούτῳ [not to keep company with such a one], &c.; καὶ ἐξαρεῖτε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν [and put away from among yourselves that wicked person]; Tit. 3:10, αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ [a heretical man, after the first and second admonition, reject], &c. It is necessary for warding off God’s wrath, the propagation of sin, and public disgrace. The Erastians object:
1. That the power of punishing is proper to magistrates.
Reply Here there is no properly so-called punishment, but only fraternal rebuke and correction.
2. Judas was not cast out by the Lord.
Reply Christ, while Judas was dissembling, was not bound to act according to his own divine omniscience.
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3. The contrary is commanded in Matt. 13:30.
Reply The similitude of the tares concerns those who are secretly evil, who for a time will remain mixed with the godly judgments.
XXII. This Discipline ought to be exercised against men externally ingrafted into the Church, individuals who defect from the faith or true piety, 2 Thess. 3:14, “if any man obey not our word by this epistle, mark that man, and have no company with him, that he may be ashamed”; Tit. 3:10, “a heretical man,” &c., “avoid,” &c. To its manner belong its ordinarily successive degrees; proportion to the offense; manifold prudence to be employed; and finally meekness of spirit, to be demonstrated in speech and deed. Further, its effect is not Temporal, nor even political Separation, contrary to 1 Cor. 5:10, καὶ πάντως ... ἐπεὶ ὀφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν [and altogether ... for then ye must needs go out of the world]; 2 Thess. 3:15, “do not count him as an enemy, but admonish him as a brother,” &c.; nor plainly certain Condemnation, 1 Cor. 5:5, “that the spirit may be saved in the day of the Lord Jesus,” &c.; but exclusion from the external and brotherly Communion of the Church, that the sinner may be seasonably compelled to repentance.
XXIII. Thirdly, this power is seen in making Canons, or Laws of Order and εὐταξία [good order], as this was exercised in 1 Cor. 11:33, 34, τὰ δὲ λοιπὰ ἐλθὼν διατάξομαι [the rest I will set in order when I come], &c.; and commended in 1 Cor. 14:40, πάντα εὐσχημόνως καὶ κατὰ τάξιν γινέσθω [let all things be done decently and in order]; 1 Tim. 3:15, “that thou mayest know how one ought to conduct himself in the house of God,” &c. Yet one must beware of too great a multitude of these laws, too rigid an exaction, and every collision with the faithful magistrate in making or executing them.
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XXIV. All this power is not Derived from and Dependent on the Magistrate; since it was given by Christ, 2 Cor. 5:20, ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν [therefore we are ambassadors for Christ]. Hence it often had to be exercised contrary to the command of the Magistrate, Acts 4:19, “whether it is right before God to hear you rather than God, judge ye”; Acts 5:29, πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις [we must obey God rather than men]. Nor is it lawful for the Magistrate himself to exercise it; compare 2 Chron. 26:18, 19, “it is not for thee, Uzziah, to burn incense to Jehovah, but for the priests,” &c.
XXV. Here Pastors are subordinated to Sanhedrins, Classes, Synods, or Councils—Provincial, National, and Ecumenical. This Subordination is established against the Independents from the law of 1 Cor. 14:29, 32: “let two or three prophets speak, and let the rest judge,” &c.; “and the spirits of the prophets are subject to the prophets”; and from Apostolic practice, Acts 15:2, 6, 23, 28, “they appointed that Paul and Barnabas, and certain others of them, should go up to the Apostles and Presbyters at Jerusalem concerning this question,” &c.; “the Apostles and Presbyters came together to consider this matter,” &c.; “then it seemed good to the Apostles and Presbyters,” &c.; and from the necessity of avoiding disputes and schisms. Nor is the liberty of the churches more injured in this way than the liberty of the faithful is injured by subjection under pastors.
XXVI. Concerning Councils we hold:
1. That the Roman Pontiff wrongly snatches to himself the right of convening them; since this belongs either to the rulers of the Church by consent and order, or to the Christian Magistrate.
2. That the right of presiding does not belong to the Pontiff; which Peter did not use, Acts 15:13, 14, “after they had become silent, James answered,
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‘men and brethren, hear me,’” &c.
3. That the right of voting here ought not to be attributed to Bishops alone, even excluding Presbyters, contrary to Acts 15:2, 6, 23, “the Apostles and Presbyters were gathered together,” &c.
4. That the Pontiff has no right of approving, as though a sentence were invalid without his consent.
5. Finally, that no councils whatever are infallible without special inspiration, since the whole Church is fallible, the conclusion is made by the greater number of votes, and nothing besides Scripture is to be embraced with divine faith.
Objection 1. Obedience to the Church is necessary, Matt. 18:17.
Reply When she corrects sinners.
Objection 2. Anathema is denounced by Councils.
Reply This is sometimes a brutish and ineffectual thunderbolt.
Objection 3. Otherwise there is no obligation of Synodical Decrees.
Reply No divine, absolute, independent, and universal obligation—which is most true. But before all other Councils the Tridentine must be rejected, by which Papistic impiety and defection against the Reformation were confirmed nearly two centuries ago.
XXVII. In the office of the ministry, as it is proper for Pastors themselves to conduct themselves faithfully and constantly, 1 Cor. 4:2, “moreover, it is required in stewards that a man be found faithful”; John 10:11, 12, “the good shepherd lays down his life for the sheep; but the hireling, and he who is not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep and flees, and the wolf seizes them and scatters the sheep,” &c.; so it belongs to the faithful people to esteem them in the Lord, 1 Thess. 5:12, 13, ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ καὶ νουθετοῦντας ὑμᾶς [and we beseech you, brethren, to know those who labor among you, and are over you in the Lord, and admonish you],
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&c.; likewise to obey them, Heb. 13:17, πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε [obey those who rule over you and submit], &c.; and to render a decent stipend, according to Matt. 10:10, ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστιν [for the laborer is worthy of his food]; Gal. 6:6, κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς [let him who is taught in the word communicate to him who teaches in all good things]; 1 Cor. 9:5, 6, 7, 9, 11, 13, 14, “do we not have power to lead about a sister, a wife, as the other Apostles?” &c.; “or I only and Barnabas, do we not have power not to work? Who ever goes to war at his own charges?” &c.; and by the example of the Levites, for whom God provided sufficiently liberally, Num. 18:8, 9, 10; and by the reason which requires gratitude and some compensation of labor. The Anabaptists hold the contrary and object:
1. The example of Paul, 1 Cor. 9:12, 15.
Reply This was the example of one Apostle, and not of one always acting thus; 2 Cor. 11:8, 9, ἄλλας ἐκκλησίας ἐσύλησα λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν [I robbed other churches, taking wages for your ministry], &c.; but then and there also for special reasons, 2 Cor. 11:12, 13, “but what I do and will do,” ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν [that I may cut off occasion from those who desire occasion], &c.
Objection 2. Explicit prohibitions, Mic. 3:11; Matt. 10:8.
Reply Here an indecent price and miracles performed for it are condemned.
Objection 3. Hirelings are blamed by the Savior, John 10:12, 13.
Reply Those miserable unfaithful ones are so called who are led by no love of the sheep, but only of the price.
XXVIII. Political Government, which common human society requires, has also always obtained in the world. And those who administer it have,
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besides many other names, even the name of Gods, on account of the majesty of God represented, whether formerly in Israel or elsewhere, Ps. 82:6, “I said, Ye are gods; all of you are sons of the Most High”; compare 2 Thess. 2:4, ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα [exalting himself above all that is called God or worshiped].
XXIX. This Government is Monarchical, Aristocratic, or Democratic; Simple or Mixed; Perpetual or Temporary; Supreme or Subaltern, &c. Nor is one form of government to be preferred absolutely to another; nor is anything in this matter easily to be innovated, in which respect, and in many others, the Israelite desire of choosing a king formerly displeased God, 1 Sam. 8:7, “they have not rejected thee, but they have rejected me, that I should not be king over them,” &c.
XXX. The origin of this Government is indeed to be traced to the agreement of men, 1 Pet. 2:13, ὑποτάγητε οὖν πάσῃ ἀνθρωπίνῃ κτίσει [be subject therefore to every human ordinance]; yet nevertheless most of all to the special and most excellent providence of God, Rom. 13:1–6, “there is no power except from God; and the powers that exist are ordained by God,” &c.; Dan. 4:22, “until he knows that the Most High rules in the kingdom of men, and gives it to whomsoever he wills,” &c. Hence Christians ought not to be forbidden the performance of this office by the Anabaptists, especially since formerly there were most godly kings, and prophecies were given concerning faithful rulers under the New Testament, Isa. 49:23, “kings shall be thy nursing fathers, and their princesses thy nursing mothers,” &c.; Ps. 72:10, 11, “the kings of Tarshish and of the islands shall render gifts,” &c.; “and all kings shall bow before him,” &c. Nor is dominion over servants unlawful for Christians, Eph. 6:5, 9, “servants, obey your masters according to the flesh,” &c.; “and masters, do the same unto
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them, forbearing threatening,” &c.
Objection 1. This Government is not found among the ecclesiastical offices, Eph. 4:11, 12.
Reply Nor does the Magistrate belong to these offices; yet it is lawful, as are many common actions which do not find a place among the virtues.
Objection 2. The Savior by his example and words forbade it, Luke 12:14; Matt. 20:25, 26.
Reply Christ did not come to exercise bodily dominion himself; and those words of prohibition respect the ministers of the Gospel in this their office.
Objection 3. Predictions concerning the abolition of temporal powers, Ps. 2:9, 10; Dan. 2:44.
Reply Only as to the disobedient, and as to their hostile force.
Objection 4. The exercise of this office is contrary to Christian humility and charity.
Reply This is said gratuitously, since a more perfect law has not now been given to us than was formerly given to David, Solomon, and other godly princes.
XXXI. The power of Magistrates extends:
1. To all persons in the Commonwealth, not excepting the rulers of the Church, according to Rom. 13:1, “let every soul be subject to the higher powers,” and the example of Christ and the Apostles, Matt. 17:27, “thou shalt find a stater; take it and give it to them for me and thee.” Acts 25:10, “Paul said,” ἐπὶ τοῦ βήματος Καίσαρος ἑστὼς εἰμι, οὗ με δεῖ κρίνεσθαι [I stand at Caesar’s judgment-seat, where I ought to be judged], &c.; as otherwise the unity of the Commonwealth could scarcely stand, notwithstanding the spiritual superiority of the clergy in the Church.
2. To the body, not to the soul; over which no men can exercise power, 1 Cor. 2:11, “for who knows the things of a man, except the spirit of man which is in him?” Matt. 10:28, “fear not those who kill the body, but are not able
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to kill the soul,” &c. Although men ought to be subject to the just commands of Magistrates, even for conscience’ sake.
3. To matters not only Civil, but also Ecclesiastical, where the Magistrate professes faith and true piety.
XXXII. All the examples of godly kings, and the titles given to them, prove some power of the Magistrate in Ecclesiastical matters, Isa. 49:23, “kings shall be thy nursing fathers,” &c.; and the care of both Tables committed to them, and the whole safety of the Commonwealth to be cared for. Yet that Power is not to be extended too far, either to those things that are Within the Church, or to all things Outside the Church without limitation; but it ought to act for the moderation of the external affairs of the Church, and for her manifold help. To this refer arms for the defense of religion, punishments upon blasphemers and disturbers, &c.
XXXIII. In the Common matters of the Commonwealth, the right of Government and Defense belongs to the Magistrate. To Government belong: given laws, which are to be obeyed, even when hard; the decision of lawsuits according to them, which it is lawful even for the faithful to seek, only the useless frequency of lawsuits being condemned, especially among the infidels themselves, 1 Cor. 6:1, “does any one of you, having a matter against another, dare to be judged before the unjust, and not before the saints?” &c.; and the disposition of dignities, public moneys, contracts with other peoples, &c.
XXXIV. To Defense belong:
1. The punishments of criminals, even bodily and capital, where the gravity of the offense requires it, according to the manifold law of God formerly given, Exod. 21:23,
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24, 25, “thou shalt give life for life, eye for eye, tooth for tooth,” &c.; and the sword still asserted to the Magistrate, Rom. 13:4, “if thou doest evil, fear; for he does not bear the sword in vain. For he is the minister of God, an avenger for wrath upon him who does evil,” &c.; and as plainly necessary for public tranquility. The Mennonites indeed object the prohibitions of murder, resistance, and vengeance, from Exod. 20:13; Matt. 5:38, 39, and the precepts of charity and forgiveness. But we answer that those prohibitions ought to be understood of malicious homicide and private vengeance; nor do charity, or private remission of injury, remove the external penalty of the court which the Commonwealth requires.
2. Wars waged against enemies, where necessity commands, for obtaining peace and common tranquility; according to the examples of godly kings formerly, of the Centurion, Matt. 8:8, 10, of Cornelius, Acts 10:1, &c.; and the argument from John the Baptist’s sermon to the soldiers, Luke 3:14, μηδένα διασείσητε, μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν [do violence to no one, neither accuse falsely, and be content with your wages]. The Mennonites object:
1. Wars are expressly condemned, 1 Chron. 22:8; 28:3.
Reply By no means, since David waged the wars of Jehovah, 1 Sam. 25:28; but the building of the Temple, because of special concern and mystery, required a man abounding in peace.
2. The prophecies concerning the peaceful state of the New Testament, Isa. 2:4; 11:6, &c.
Reply These are to be understood either spiritually, or comparatively, or of some moment of time.
3. The arms of Christians are spiritual, Eph. 6:13.
Reply By these, bodily arms are not excluded, which they have in common with others.
4. Zeal for peace and contempt of earthly things befits Christians.
Reply The former is often demonstrated through necessary war;
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nor does contempt of earthly things exclude the due care of necessary things.
XXXV. As the Magistrate’s rule ought to be Paternal, Isa. 22:21, “he shall be a father to the inhabitant of Jerusalem, and to the house of Judah,” so honor ought to be rendered to him, 1 Pet. 2:17, βασιλέα τιμᾶτε [honor the king]; and necessary tribute, Rom. 13:6, 7, διὰ τοῦτο γὰρ φόρους τελεῖτε [for for this cause ye pay tribute], &c.; ἀπόδοτε οὖν πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος [render therefore to all their dues: tribute to whom tribute, custom to whom custom], &c.; and obedience, 1 Pet. 2:13, 18, “submit yourselves therefore to every human ordinance,” &c.; “servants, be subject in all fear to masters,” οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν ἀλλὰ καὶ τοῖς σκολιοῖς [not only to the good and gentle, but also to the froward], &c.; unless, however, the commands are contrary to God, Acts 4:19, “whether it is right before God to hear you rather than God, judge ye”; Dan. 3:16, 17, “we are not careful to answer thee concerning this word; behold, our God, whom we worship, is able to deliver us from the burning fiery furnace, and he will deliver us from thy hand, O king,” &c.; or contrary to the fundamental laws of the kingdom or the constitutions of the Commonwealth. It is not clear from 1 Sam. 8:11 that the right of kings is greater,משפט המלך [the manner/right of the king], &c.; since there the subject is a difficult custom, and one difficult to separate.
XXXVI. There is still Domestic Government, which is nearly fourfold: Marital, Paternal, Masterly, and Analogical, which can in some way be referred to the former species.
XXXVII. And all this is ordained by God, Eph. 5:22, “wives, submit yourselves to your own husbands as to the Lord”; Eph. 6:1, 4, 5, 6, “children, obey your parents in the Lord, for this is right,” &c.; so that in various ways it comes to them from men,
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and this power receives various limitations through human laws.
XXXVIII. Both Marital and Paternal Power are acquired through Marriage, which is defined: the public and lawful conjunction of one male and one female, sufficiently distant as to the bond of blood, from the mutual consent of themselves and of parents, into an indivisible fellowship of life, for the preservation of the human race, the mutual help of life, and the avoidance of impurity, by the most wise ordinance of God.
XXXIX. By the mention of One Male and Female, we exclude as unlawful non-successive Polygamy. Successive polygamy is lawful to all, even Pastors, Rom. 7:3, “if the husband is dead, she is free from the law, so that she is not an adulteress though she be joined to another”; 1 Cor. 7:2, 8, 9, “because of fornications, let every man have his own wife, and let every woman have her own husband,” &c.; “but I say to the unmarried and widows, it is good for them if they remain even as I; but if they do not contain themselves, let them marry; for it is better to marry than to burn,” &c.; 1 Tim. 5:14, “I will that the younger widows marry, bear children,” &c. But we exclude simultaneous polygamy, even through intervening divorces, according to the first institution of Marriage, Gen. 2:24, “a man shall leave his father and his mother, and shall cleave to his wife, and they shall be one flesh”; and according to the perpetual commands of the Old and New Testaments, Lev. 18:18, “thou shalt not take a wife to her sister,” &c.; Deut. 17:17, “and he shall not multiply wives to himself.” Matt. 5:32, “but I say unto you, that whosoever puts away his wife, except for the reason of fornication, makes her commit adultery,” &c.; 1 Cor. 7:2, “let each man have his own wife, and let each woman have her own husband,” &c. And
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as the Libertines wrongly seek political pretexts for polygamy; so various Christians wrongly believe that among the fathers of the Old Testament there obtained here a dispensation from the common law, since this is nowhere read, nor is special reproof or repentance always mentioned even in other sins.
XL. The unmarried state ought to belong to both parties, in order to obtain one or the other end of marriage; and there must be a just distance of blood, according to the law of God, Lev. 18:6–17. This belongs to secondary natural law, and therefore did not obtain before, but always after, the human race was multiplied, except formerly in the special case of the Levirate, from Deut. 25:5. Difference of religion, moreover, makes marriage indeed an imprudent thing in the Lord, 2 Cor. 6:14, μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις [be not unequally yoked with unbelievers], but it does not break the contract, 1 Cor. 7:12, 13, 14, “if any brother has an unbelieving wife, and she is pleased to dwell with him, let him not put her away; and the woman who has an unbelieving husband, and he is pleased to dwell with her, let her not leave him,” &c.
XLI. The conjunction, as here it is most close, Gen. 2:24, “a man shall cleave to his wife, and they shall be one flesh,” so it rests upon mutual consent. To this, not only for the sake of honor, but also of integrity, the consent of parents ought to be added, according to Deut. 7:3, “thou shalt not give thy daughter to his son, nor shalt thou take his daughter for thy son”; 1 Cor. 7:36, 37, 38, ὃς δὲ μὴ ἐκγαμίζειν κρίνει τὴν ἑαυτοῦ παρθένον, καλῶς ποιεῖ· ὁ δὲ ἐκγαμίζων, κρεῖσσον ποιεῖ [he who judges not to give his virgin in marriage does well; but he who gives her in marriage does better]; Num. 30:4, 5, “if a woman vows a vow to Jehovah, and binds herself by a bond, being in her father’s house in her youth, and her father hears her vow, and disallows it, it shall not stand,” &c.; Col.
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3:20, “children, obey your parents in all things; for this is well-pleasing in the Lord,” &c. When marriage has been ratified, it is then consummated in various ways; to these all the conjugal duties of husband and wife can be referred, 1 Cor. 7:3, 4, 5, τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω· ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί [let the husband render to the wife due benevolence; and likewise also the wife to the husband], &c.; Eph. 5:23, 28, 29, “husbands, love your wives,” &c.
This conjunction, moreover, is indissoluble except by death or adultery, Rom. 7:2, ἡ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός [the woman who has a husband is bound by law to the living husband; but if the husband dies, she is released from the law of the husband], &c.; Matt. 5:32, “whosoever shall put away his wife, except on account of fornication, causes her to commit adultery,” &c.; Matt. 19:9, “whosoever shall put away his wife, except for fornication, and shall marry another, commits adultery,” &c.; even if the civil law formerly allowed divorces under a moderate penalty, Deut. 24:1, 2, “when a man has taken a wife and married her, and it come to pass that she find no favor in his eyes, because he has found some uncleanness in her, then let him write her a bill of divorcement, and put it in her hand, and send her out of his house,” &c. Yet commonly they add, as a second just cause of divorce, malicious desertion, from 1 Cor. 7:15, “if the unbeliever depart, let him depart,” οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις [the brother or sister is not enslaved in such cases]; concerning which matter there is not lacking reason for doubt from Matt. 5:32 and 19:9.
XLII. The end of marriage is the propagation, or preservation, of the race, Gen. 1:28, “increase and multiply,” &c.; and mutual help, Gen. 2:18, “it is not good that the man should be alone; I will make a helper suitable before him,” &c.; and the avoidance of impurity, 1 Cor. 7:2, 9,
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διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω [because of fornications, let each man have his own wife], &c.; κρεῖσσον γάρ ἐστι γαμῆσαι ἢ πυροῦσθαι [for it is better to marry than to burn], &c. Yet these uses do not everywhere concur. Nor may one consequently either make marriage a sacrament of the New Testament, or greatly commend celibacy above marriage.
XLIII. The power of domestic government is varied according to its various species. It certainly extends alike to spiritual and bodily matters, and to moderate punishment; yet it is subordinated to God, to the Magistrate, and also to the direction of Pastors from the divine Word.