ly 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.

For confirmation of this proposition, consider these ensuing arguments.

_Argum_. 1st. The keys of the kingdom of heaven were never given by
Christ to the civil magistrate, as such: therefore he cannot be the
proper subject of church government as a magistrate. We may thus reason:

_Major_. No power of the keys of the kingdom of heaven was ever given by
Christ to the civil magistrate, as a magistrate.

_Minor_. But all formal power of church government is at least part of
the power of the keys of the kingdom of heaven.

_Conclusion_. Therefore no formal power of church government was ever
given by Christ to the civil magistrate, as a magistrate.

The major proposition is evident.

1. Because when Christ gave the keys of the kingdom of heaven, he makes
no mention at all of the civil magistrate directly or indirectly,
expressly or implicitly, as the recipient subject thereof. Compare Matt.
xvi. 19, and xviii. 18, John ii. 21-23, with Matt. xxvii. 18-20. 2.
Because, in Christ's giving the keys of the kingdom of heaven, he makes
express mention of church officers,[32] which are really and essentially
different from the civil magistrate, viz. of Peter, in name of all the
rest, Matt. xvi. 18, 19, and of the rest of the apostles as the
receptacle of the keys with him, Matt. xviii. 18, all the disciples save
Thomas being together, he gave them the same commission in other words,
John xx. 20-24, and Matt. xxviii. 18-20. Now if Christ should have given
the keys, or any power thereof to the magistrate, as a magistrate, he
must consequently have given them only to the magistrate