Magisterial Authority
MAGISTERIAL AUTHORITY
James M. Renihan U NDERSTANDING the connection between Christian liberty and the doctrine of the civil magistrate is indispensable, for without properly construing1 the relationship, it may be possible to draw false and ungodly conclusions.
John Flavel expressed it well: "Liberty may be considered two ways, viz.,2 1) as civil; 2) as sacred. As to civil freedom or liberty...believers as to their civil capacity are not freed from the duties they owe to their superiors. Servants, though believers, are still to be subject to their 'masters according to the flesh, with fear and trembling' (Eph 6:5). Nor [are they freed] from obedience to lawful magistrates whom we are to obey in the Lord (Rom 13:1, 4). Religion dissolves not the bonds of civil relations; nor is it to be used as an occasion to the flesh (1Pe 2:16). 'Tis not a carnal but a spiritual freedom Christ hath purchased for us."3
The freedom Christ gives (21.1-3)4 in no way undermines the divinely established order in the world. Christian believers owe obligations to lawfully appointed human authorities and must obey them. Though these words were first composed and published in the late 1640s by both
Presbyterians and baptistic Congregationalists at a time when Parliament had gained the upper hand in its battles with the king, they were adopted by the baptized churches in 1677 in a very different historical moment, in the midst of a period of persecution. Even when the magistrate was to a large degree against them, they were careful to confess what the Scripture says about duties in this earthly realm. Caution should be used when reading this chapter [of the confession]. Like the main Scripture text on which it is based (Rom 13:1-4), it is not an exhaustive treatise about government and its role in society.
The Purpose of the Civil Magistrate under God. "God, the supreme Lord and King of all the world, hath ordained civil magistrates to be under Him, over the people for His own glory, and the public good; and to this end hath armed them with the power of the Sword, for defense and encouragement of them that do good, and for the punishment of evil doers." (1689, 24.1) 1 construing – interpreting in a specified way.
2 viz. – from Latin videlicet: that is to say; namely.
3 John Flavel, The Method of Grace (London: Francis Tyton, 1681), 328.
4 Chapter 21, paragraphs 1 to 3 of the London Baptist Confession of 1689.
Free Grace Broadcaster • Issue 263 Like many other chapters, this begins with God. To speak of earthly matters, one must begin in heaven. The basis of the civil magistracy is found in the order established by God Himself. His Lordship is foundational to every facet of the exercise of earthly authority. All authority has its basis in God. In 2.2 we read of God that "he hath most sovereign dominion over all creatures." The teaching about the magistrate is based in this doctrine. God alone is supreme and is king over all the world. Notice that it is not Christ as mediator designated as supreme
Lord, but rather the Godhead. In 26.4, similar language is used of Christ the Mediator: in Him "is invested in a supreme and sovereign manner" the right to be "head of the church." God's two kingdoms must be differentiated. This chapter addresses matters in the earthly realm under the dominion of the triune God.
Since He is king, it must be asserted that civil magistracy is divinely ordained, a strong word used here specifically in conjunction with God's sovereign rule (cf. 7.2, 8.1, 26.10, 29.1). This is clearly the doctrine of Romans 13, the proof text used in both the first and third paragraphs.
Since it is placed into this scriptural context, when the apostles can write about the Roman empire in these terms, we are intended to understand that the teaching is universally applicable upon the earth. He is king of all the world. This is simply to say that the statement is not about explicitly Christian nations, but about all countries. God has established earthly rulers in all places for specific purposes. Not surprisingly, Dr. Owen5 sets this out:
"All authority is originally in God, and there are two ways whereby He is pleased to exert it: First, By a delegation of authority unto some persons for some ends and purposes; which they being invested withal,6 may command in their own names an observance of the things about which, by God's appointment, their authority is to be exercised. Thus is it with kings and rulers of the earth. They are powers ordained of God, having authority given them by Him. And being invested with power, they give out their commands for the doing or performing of such or such things whereunto their authority doth extend. That they ought to be obeyed in things good and lawful doth not arise from the authority vested in themselves, but from the immediate command of God that in such things they ought to be obeyed. Hence obedience in general unto magistrates is a part of our moral and religious obedience unto God, as it respects His command, whatever the nature and object of it be. But 5 John Owen (1616-1683) – chaplain in the army of Oliver Cromwell and vice-chancellor of Oxford University; most of his life a minister in Congregational churches.
6 withal – with.
Magisterial Authority
the performance of particular actions, wherein by their determination our obedience exerts itself, being resolved into that authority which is vested in them, is not religious but civil obedience, any otherwise than as in respect of its general nature it relates to the command of God in general. No act, I say, that we perform, whereof this is the formal reason, that it is appointed and commanded by man, though that man be entrusted with power from God to appoint and require acts of that nature, is an act of religious obedience unto God in itself, because it relates not immediately to His divine authority requiring that act."7
The distinctions here are important. Ultimately, our obedience to earthly rulers, while primarily focused on earthly commands, is submission to God (for the magistrates are under Him), even when the civil magistrate commands lawful things (i.e., according to the laws of that jurisdiction8) not explicitly stated in Scripture. That obedience, however, is civil and not religious. This was carefully phrased to deny the earthly ruler the right to dominion in religious matters. In the era of these confessions, the king, lords, and bishops often sought political control over the religious actions of the population. This was outside their rightful sphere and brought no obligation to God's people. In all other matters, though, obedience to the civil magistrate was necessary.
Since they are appointed by God, the primary purpose of earthly rulers is to govern the common kingdom for His own glory. One might ask, how is it possible for an unbelieving magistrate, who does not know God and functions on his own behalf through his own wisdom, to act for God's glory? Apparently, Paul saw no contradiction in this, nor did the confessors. Though unacknowledged, perhaps the words of 1 Timothy
2:2, a proof text cited in paragraph three, stand behind the idea. Paul urges prayer "for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty." When the people of God are able to live in this way, God is glorified through their worship and sanctification. Richard Baxter seems to make this connection when he writes, "Pray hard for kings and magistrates. For if they be good, they are exceeding great blessings to the world. They will remember that their power is for God and the common good, and that to God they must give a strict account. They will take God's Law for the only universal
Law to the world, and conform their own as by-laws to it."9
7 John Owen, The Works of John Owen, ed. William H. Goold, Vol. 15 (Edinburgh: T&T Clark, n.d.), 43.
8 jurisdiction – territory over which the legal authority of a court extends.
9 Richard Baxter, How to Do Good to Many, or, The Publick Good is the Christian's Life (London:
Rob. Gibs, 1682), 27.
Free Grace Broadcaster • Issue 263 Magistrates are to function for the public good. This is the second aim of their office. The word public refers to the populace. The magistrate rules on behalf of all people. He ought to ask, "What will benefit these people?" Baxter helps define how this phrase was understood in the dissenting churches.10 They are to support that which is morally right and punish everything that is not. Because they are God's representatives on earth, their actions mirror His. The punishments they mete out are types of the judgments that will come on sinners at the last day.
"[Magistrates] are appointed by God to govern men in a just sub-ordination to God's government, and no otherwise. [They are] to promote obedience to God's laws by theirs, and by their judgment and execution to give men a foretaste [of] what they may at last expect from God. And by their rewards and punishments to foretell men whom God will reward and punish; by their own examples to show the subjects how temperately, soberly, and godly He would have them live. Atheists can see and fear a magistrate, [but] fear not God because they know Him not.
"They that prefer those as the most worthy of honor whom God abhorreth for their wickedness, and hate and oppress those whom God will honor, do show themselves enemies to Him that giveth them all their power. And they that by countenance or practice do teach men to despise the fear of God and to make light of drunkenness, whoredom, lying, perjury,11 and such like odious crimes, do in a sort blaspheme God Himself, as if He Who exalted them were a lover of sin and a hater of His own laws and service. There are few rulers that are unwilling of power or to be accounted great; and do they not know that it is a power to do good that God hath given them? And that obligation to do it is as essential to their office as authority? And that they who govern as the officers of God, and pretend to be liker [sic] Him in greatness than their subjects, must also be liker [sic] to Him in wisdom and goodness?
"Woe to that man who abuseth and oppresseth the just and faithful in the Name of God, and by pretence of authority from Him to do it.
Woe to him that in God's name and as by His authority countenanceth the wicked whom God abhorreth, and under Christ's banner fighteth against Him. As Christ saith of the offensive, "It were good for that man if he had never been born" (Mar 14:21). "He that saith unto the wicked,
Thou art righteous; him shall the people curse, nations shall abhor him"
10 dissenting churches – Protestants who could not conscientiously conform to the established religion of the reformed Church of England, especially after 1662, when the Dissenters comprised Independents (Congregationalists), Presbyterians, Baptists, and Quakers.
(Walter A. Elwell, Evangelical Dictionary of Theology: 2nd Ed., 844).
11 perjury – lying under oath.
Magisterial Authority
(Pro 24:24). "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD" (Pro 17:15).12
The magistrate who serves by divine appointment must be a "terror"
(Rom 13:3) to those who promote evil and a helper to those who seek to obey God's laws. That is why God gave government—for our benefit.
From To the Judicious and Impartial Reader: Baptist Symbolics, Vol. 2: An Exposition of the 1689 London Baptist Confession of Faith (Cape Coral:
Founders Ministries, 2022), 449-453.
_______________________ James M. Renihan: Dean of the Institute of Reformed Baptist Studies since 1998, president of IRBS Theological Seminary, and pastor at Christ Reformed Baptist
Church, Vista, CA.
Sir, we will always humbly reverence your majesty in public; but since we have this occasion to be with your majesty in private, and since you are brought in extreme danger both of your life and crown, and along with you the country and the church of God are like to go to wreck for not telling you the truth and giving you faithful counsel, we must discharge our duty or else be traitors both to Christ and you.
Therefore, Sir, as diverse times before I have told you, so now again I must tell you, there are two kings and two kingdoms in Scotland: there is King James, the head of this commonwealth; and there is Christ Jesus, the King of the church, whose subject
James the Sixth is and of Whose kingdom he is not a king, nor a lord, nor a head, but a member. Sir, those whom Christ has called and commanded to watch over His church have power and authority from Him to govern His spiritual kingdom both jointly and severally; the which no Christian king or prince should control and discharge, but fortify and assist. Otherwise, they are not faithful subjects of Christ and members of His church. We will yield to you your place and give you all due obedience; but again I say, you are not the Head of the church. You cannot give us the eternal life that we seek for even in this world, and you cannot deprive us of it.
Permit us then freely to meet in the name of Christ and to attend to the interests of that church of which you are the chief member.—Andrew Melville to King James VI "For there is no power but of God: the powers that be are ordained of God" (Rom
13:1). This is a very comprehensive proposition. All authority is of God. No man has any rightful power over other men, which is not derived from God. All human power is delegated and ministerial. This is true of parents, of magistrates, and of church officers. This, however, is not all the passage means. It not only asserts that all government is derived from God, but that every magistrate is of God; that is, his authority is jure divino (by divine law)…We are to obey magistrates because they derive their authority from God. Not only is human government a divine institution, but the form in which that government exists, and the persons by whom its functions are exercised, are determined by His providence.
All magistrates of whatever grade are to be regarded as acting by divine appointment.
—Charles Hodge 12 Baxter, How to Do Good, 36.