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, and then how could he have given them to his apostles, being officers in the Church really distinct from the magistrate?