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hands universal dominion is committed. Matt. xxviii. 18: "All power is given unto me, in heaven and in earth." Here the donation is universal. Its extent is unlimited, as to created nature. 1 Cor. xv. 27. The apostle expressly declares that nothing is excepted from his dominion, but the Godhead itself. Remarkable to this purpose is John v. 22: "The Father judgeth no man, but hath committed all judgment unto the Son." As Mediator, therefore, he pronounces sentence upon the reprobate," Depart from me, ye cursed," &c., for this is a part of his judiciary functions. That this power, and the exercise of it, belong to him, as Mediator, is abundantly evident, not only from the circumstance of donation, which can in no sense apply to him as God, (for in this character nothing could be given him, being necessarily Lord of all,) but also from the explicit and positive assertion, in the twenty-seventh verse, that all this authority was committed to him, "Because he is the Son of Man.'

6. This universal dominion, committed to him, as it respects the human family, in its administration, consists in two great branches, namely, Magistracy and Ministry. Through these channels it flows down to human kind, contributing its influences to ameliorate the character of those who are destined to everlasting life, to whom "all things shall work together for good." Rom. viii. 28. While it issues in the obduracy of those who con. tinue implacable enemies, on whom every divine dispensation shall have a contrary operation.

7. Though both these branches are put under the Mediator's control, yet they are so, under different regulations. Ecclesiastical power is delegated to him in such a manner, that all ordinances

and institutions, necessary to the formal organization of a visible church, flow immediately from him as Mediator. Matt. xvi. 18. He is the builder of the church, the author of all her sacred institutions. All ecclesiastical functionaries, like, wise, receive their authority from him, in the same character, for every part of their administration. Hence, Matt. xvi. 19, he commits unto them the keys of the kingdom, and the exclusive power of binding and loosing. But civil power is under a different regulation. It flows immediately from God Creator, as the Governor of the universe. Jer. x. 7: "Who would not fear thee, O King of nations?" It existed previously to the fall, and would necessarily have existed, even had we never revolted against God; though, no doubt, in that case, it would not have been clothed in some of its present modifications. Man's subjection to the moral government of his Maker would have then been similar to that of beings of a more dignified order.

Civil government does not, as some modern politicians affirm, originate either in the people, as its fountain, or in the vices consequent upon the fall. Among the angels, who retained their primitive rectitude, we find certain orders, suggested by the denominations of Archangels, Thrones, Dominions, Principalities, and Powers. Col. i. 16. This testifies regular subordination among them, agreeable to the constitutional laws of their nature, and their amenability to God, their Creator and Lord. But though civil government is no new order of things, predicated upon the fall, nor, like the ministry, in all its circumstances, flowing immediately from Christ as Mediator; yet it is among the all things, committed to him by the donation of the Father. Eph. i. 22. Its officers, likewise,

are enjoined, under pain of perdition, to make all their administrations bend to the honour of Immanuel: and the body politic, indispensably bound to modify their constitutions by his word, when in his goodness he has revealed it to them. Ps. ii. 10, 12: "Be wise now, therefore, O ye kings, be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little." Can any thing be more explicit in demonstrating the obligation of the civil authorities to render homage and respect to Messiah? But as it is suggested that these two branches are under different regulations, we shall endeavour,

In the II. head, to show a little more particularly wherein they differ.

1. They differ in their immediate origin, as already hinted. Magistracy flows immediately from God Creator, and is predicated upon his universal dominion over all nations. Ps. xlvii. 7: "God is King of all the earth." To the same purpose we are informed, Jer. x. 7: "Who would not fear thee, thou King of nations? For to thee doth it appertain." And as it flows from God Creator, the common Parent and Head of all, the law of nature, common to all men, must be the immediaté rule of all its administrations. A relation common to all should be regulated by a rule common to all. All stand in the same relation to God, considered as Creator and Moral Governor. The standard for regulating this relation, must, of course, be common. This standard is the law of nature, which all men necessarily posRevelation is introduced as a rule, by the requisitions of the law of nature, which binds

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men to receive with gratitude whatever God is pleased to reveal; and to adhere to it, as the perfect rule, under pain of condemnation, and being treated as rebels against his moral authority. But Ecclesiastical power flows immediately from Christ, as Mediator, and is founded on his economical Headship over the church. Eph. i. 22, 23: God gave him to be Head over all things to the church, which is his body." As this power flows thus from Christ, as Mediator, the law of revelation, announced by him as the Angel of the Covenant, must, consequently, be the immediate standard for the regulation of every part of the system: and the law of nature comes in to be a rule, only in subserviency to the general rules of Scripture. Phil. iv. 8: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things."

2. They differ in their immediate objects. Magistracy respects things external, relating immediately to the outward man, 2d Chron. xxvi. 16, 20. Where Uzziah usurped the sacerdotal functions, and presumed to burn incense, contrary to the express command of God, the priests valiantly withstood him, and said, "It appertaineth not unto thee, Uzziah, to burn incense unto the Lord; but to the priests, the sons of Aaron, who are consecrated to burn incense: go out of the sanctuary," &c. Yea, the Lord punished his presumption, and smote him with leprosy, and they thrust him out of the temple. Whatever provisions of external accommodations he is authorized to make, calling synodical assemblies, and issuing compul

sory process for attending spiritual courts, respect men, as members of the commonwealth, and subjects of the realm. His ratification of church decrees, is nothing more than civilly adopting them, as good and wholesome laws, calculated to promote the welfare of the state.

But all ecclesiastical power is exercised about things spiritual. 2d Cor. x. 4: "For the weapons of our warfare are not carnal, but mighty," &c. It considers men as members of the mystical body of Jesus; and if it takes any concern with the external man, such as the eyes and ears, it is only that it may thereby reach their consciences. To those that are without the pale of the visible church, its jurisdiction does not extend. 1st Cor. v. 12, 13: "For what have I to do to judge them also that are without? Do not ye judge them that are within?"

3. They differ in their form. The magistrati cal power is lordly and imperial. It belongs to its functionaries to exercise dominion, as the vicegerents of God; use compulsory measures with the disobedient, and enforce obedience to the laws of which they are the executors. Rom. xiii. 1: "Let every soul be subject to the higher powers.' And in case of disobedience to his. legitimate authority, the magistrate ought not to bear the sword in vain." He must not, indeed, exercise dominion capriciously, but act as the "minister of God for good" to his subjects.

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But ecclesiastical power is altogether ministerial. Its functionaries are considered as stewards of the manifold mysteries of the spiritual kingdom, and are positively discharged from acting as "Lords over God's heritage," 1st Pet. v. 3. Like their great master, they ought not to come to be minis

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