The Dippers Dipped, Article 6
ARTIC. 6.
Concerning the office of the Civill Magistrate.
THere remain many other errours of the Anabaptists, some blasphemous, as the denying the incarnation of Christ from the substance of the blessed Virgin; some impure and lascivious,See a Booke lately printed called Mons mortality. as maintaining the plurality of wives: some drowzie and sottish, as the casting of the soule into an Endymion sleep, untill the day of judgement. But because these absurd positions are not at this day generally owned by our Anabaptists, the last errour which I intend to encounter at this present is, that pernicious assertion of theirs, concerning the exauctorating all Civill Magistrates, whereby they dull the edge, or wring out of their hands the sword of justice. Other of their errours fight against the Church, but this against the State: others agaisnt piety, but this against Politie:Cic. l. 2. de nat. deorum. yet as Velleius in Tully goeth about, by reason, to prove that nothing is more hurtfull to man then the gift of reason; so this errour against policie is most politickly devised by them: for there being but two censures which any need to fear, the Ecclesiasticall and the Civill: and they regarding not the Ecclesiasticall, because they are out of the pale of the Church; if they could keep themselves out of the reach and stroake of the Civill sword, all were cock-sure with them; they might every where securely both vent their errours, and practise their villanies. This is the true reason why they so vehemently contend, that the coercive power of the Magistrate can no way consist with the perfection of Christianity. Now although the Civill Magistrate be ordained of God for the suppression of all vice and heresie: yet above all other, he ought to have an eye to this; for this hath a peculiar antipathy to Magistracie. The Magistrate shall beare his sword in vaine indeed, if he let other heresies grow: but if this thrive in any Kingdome, State, or Common-wealth, he shall not beare his sword at all. There is that contrariety and repugnancie between this heresie and that calling, that if Magistracie doe not speedily root out this heresie, this heresie will extirpate all Magistracie; for thus much it professeth in formall tearmes.
ANABAPTIST.
No Christian may with a good conscience execute the office of a Civill Magistrate.
REFUTATION.
Before I cut off this heresie against the materiall sword with the sword of the spirit, which is the word of God: I will present to the Anabaptists a glasse wherein they may see their own faces, drawne to the life. Saint Peter, 1 Pet. 2. 10. Jude 8.and Saint Iude, speaking against false Prophets in their dayes, so describe them that all men may see who were the Grand-Fathers of these Hereticks, who trouble the Church at this day; They walke, saith Saint Peter, after the flesh, in the lust of uncleannesse, and despise Government, and Dominion. Presumptuous are they, selfe-willed, Calv. instruct. adv. Anabap. En Apostolorum verba, quae tam proprie conveniunt Anabaptistis, ut n…ominatim de ipsis praedicta videantur.they are not afraid to speake evill of dignities; whereas Angels which are greater in power and might, bring not railing accusation against them before the Lord; but these as naturall brute beasts made to be taken and destroyed, speake evill of the things they understand not: and shall utterly perish in their owne corruption. I intreat the Reader to take speciall notice of the words of these two Apostles, which fall so pat upon our present Anabaptists; as if the Apostles had particularly aimed at them. But to leave p…urtraying them, and fall to refuting them.
ARGUMENT I.
Every office appointed by God for the administration of Justice, and preservation of peace both in Church and Common-wealth, may with a good conscience bee executed by a Christian called thereunto.
But the office of Civill Magistrates, is an office appointed by God for the administration of justice; and preservation of peace both in Church and Common-wealth, Exod. 18. 20, 21. 2 Chron. 19. 6. 7. 11. Prov. 8. 15. Dan. 2. 21.
Ergo, the office of a Magistrate may with a good conscience be executed by a Christian.
ANABAPTISTS ANSWER.
Although God appointed Magistrates in the time of the Law, and the Iewes were kept in order by them, yet it followeth not, that Christians may exercise that power one over another; or that they need any Civill Magistrate at all: for they are called by Christ to a greater perfection; They must not resist evill, but give place to wrath.
REPLY.
There is a like necessity of the office of a Judge and Magistrate, as well under the Gospell, as under the Law. For both the Scripture teacheth us, Acts 6. 1. 1 Cor. 3. 3, 4. & 6. 6, 7. Phil. 3. 18. Iames 4. 1. and daily experience sheweth, that such disorders fall out among Christians, as did among Jewes; and that through the corruption of our nature, we are subject to those passions: that unlesse the Civill Magistrate interpose his authority, there will be no quiet, and peaceable living: and if the malady still remaine, we must use the remedy which God hath appointed.
It is false which they affirme, that Christ in the 5. of Matthew addeth any thing to the law which the Prophet David, Psalme 19. 7. affirmeth to bee perfect, converting the soule; but only he vindicateth it from the corrupt glosses, and false interpretations made thereof by the Scribes and Pharisees. For even those duties of not resisting evill, nor revenging our selves, and loving our enemies; in which the Anabaptists as well as Papists, place Evangelicall perfection; were required by the law, Deut. 32. 35. To me vengeance belongeth, and recompence; I will repay, saith the Lord: And, Prov. 25. 21. If thine enemy hunger, feed him; if hee thirst, give him drinke.
ARGUMENT II.
A holy and divine office can be no derogation to Evangelicall perfection.
But such is the office of a Magistrate. For they are stiled Gods, Psalme 82. 1. 6. God standeth in the congregation of the mighty, he judgeth among the Gods. I have said, yee are Gods, and, 2 Chron. 19. 6. 7. You judge not for man, but for the Lord, who is with you in the judgment; and in the execution of their office, they are the Ministers of God both to reward them that doe well, and to execute wrath upon them that doe evill. Rom. 13. 14.
Ergo, the execution of the office of a Civill Magistrate, can be no derogation to Christian perfection.
ARGUMENT III.
That dignity and power wherewith most holy and religious men, and highest in favour, have been invested; may well stand with Evangelicall perfection.
But most holy and religious men have been invested with the dignity and power of Magistracie, as namely Melchizedec a singular type of Christ, Ioseph a man inspired by God, and a revealer of his secrets, Iob a perfect, and upright man, Moses the servant of God, Ioshuah the Captaine of the Lords Host, David a man after Gods own heart, Daniel a man beloved of God, Iedidiah, Hezekiah, and Iosiah, after whom the Holy Ghost sendeth this testimony; Like unto them there were no Kings before them, that turned to the Lord with all their heart, and all their soule, and all their strength, according to all the law of Moses; nor after them arose any like unto them, 2 Kings 23. 25.
Ergo the dignity and power of Magistracie may stand with Evangelicall perfection.
ARGUMENT IV.
That which was foretold and promised for a singular blessing to the Christian Church, cannot be repugnant to the rules of the Gospell.
But the government and protection of Kings, and their supporting and maintaining the Gospell, is foretold and promised as a singular blessing to the Christian Church. Psal. 68. 29. Kings shall bring presents unto thee, Psalm. 72. 9, 10, 11. They that dwell in the wildernesse shall bow before him, and his enemies shall lick the dust, the kings of Tarshish, and of the Isles, shall bring presents; The King of Sheba and Saba shall bring gifts, Esay 49. 23. Kings shall be thy nursing Fathers, and Queens shall bee thy nursing Mothers; they shall bow downe to thee with their face towards the earth, and lick up the dust of thy feet.
Ergo, the government and protection of Kings cannot be repugnant to the rule of the Gospell.
ARGUMENT V.
The use of that authority must needs bee a blessing to a land, the want whereof is noted by the Holy Ghost, and threatned, as a great plague, & fearfull judgement upon a people.
But the want of a civill Magistrate to sway the sword of justice, is noted by the holy Ghost, as a great plague, and fearfull judgement, Iud. 17. 6. & 18. 1. & 21. 25. H… 3. 4.
Ergo, the use of the Civill Magistrate is a blessing to a land.
ANABAP. ANSWER.
The people of the Iewes being stiffe-necked and stubborne, needed to bee curbed and kept in by the power of the Civill Magistrate: but Christians, who are meek Lambes, need not so.
REPLY.
1 What meek Lambes the*Catul. haeret. Anabaptislae, quorum proximus superiore tempore author fuit Thomas Monetarius seu Munzerus, commoverunt seditionem rusticam, per Germaniam, Alsatiam, & Sweviam; ubi ad 150000. fuerunt trucidati. Judges 17. 6. 18. 1. Iudges 21. 25. Anabaptists have beene, it appeareth by Pontanus, who relateth, that by tumults raised by them in Germany, Holsatia, and Swethland, there were slaughtered within a few yeares, no lesse then 150000.
2 It is true that the Jewes were for the most part a stubborn and stiffnecked people, and therefore are said by the Prophets to have sinews of iron; (and I pray God divers Christians at this day have not nerves in their neck of the same metall) But yet the Holy Ghost in the places above quoted, ascribeth not the great disorders in those dayes to the perverse and froward disposition of that people; but to the want of a Soveraigne Magistrate: In those dayes there was no King in Israel, but every one did that which was right in his owne eyes: which words are repeated verbatim, c. 21. 25. that we should take speciall notice of them; and they imply, that whensoever there falls an Interregnum, this mischiefe will ensue thereupon: that every man will doe that which is right in his own eyes, and his lust shall be his law. Whence*Instruct. adv. Anab. Est bellum gerere cum Deo, delecore affice…e quod ipse honor avit, & quod a Deo extollitur pedibus conculcare; neque vero breviore compendio mundi ruinam moliri, & lat…ociniorum licentiam summam ubique introducere possent; quam cum reipublicae administrationem ac gladii …. Calvin rightly inferres, that the Anabaptists could not take a more ready way to ruine all Empires, and Kingdomes; and introduce all carnall liberty and villany, then by wresting the sword out of the Magistrates hand.
ARGUMENT VI.
Their authority is established by the Gospell, to whom all are bound to submit and obey.
But all Christians are bound to obey the Civill Magistrate. Rom. 13. 1. 4. 5. Tit. 3. 1. 1. Pet. 2. 13, 14, 15.
Ergo, the authority of the Magistrate is established by the Gospell.
ANABAP. ANSVVER.
The Magistrates that then were, were Infidels, and Heathen, to whom the Christians could not with a good conscience obey, because they made many cruell edicts against the Christian faith; the meaning therefore of the Apostle can be no other, then that we should yeild them passive obedience.
REPLY.
Saint Augustine rightly distinguisheth between Dominum temporalem, and Dominum aeternum; the souldiers under Iulian the Apostata, when the Emperour commanded them to advance in Battaile against the Persian, they executed his commands and acquitted themselves valiantly against their enemy; but when he commanded them to offer sacrifice to his Idols, they preferred their Eternall Lord, before their Temporall; and absolutely refused to doe it. In like manner, all good Christians can put a difference between Civill & Religious commands, such things as appertaine to the government of the State, and such things as belong to the immediate service of God. In the former, they yeild their obedience even to heathen Magistrates for God, in the latter they comply not with them, because such their commands are against God.
Although it bee true, that the greatest part of our Christian duty, which we owe to wicked Magistrates, oppressing and tyrannizing over those that are truly religious, making havock of the Church, is to submit to their power, and glorifie God by our sufferings: yet the very Text of the Apostle requires more, Tit. 3. 1. not only to bee subject to Principalities and Powers, but to obey Magistrates, and to bee ready to every good worke: namely, all such good works, as tend to the Peace of the Common-wealth, and well managing the affaires of the State.
If evill Magistrates may not bee resisted, much lesse good; if wee ought to honour, and humbly obey, and pay tribute to Princes and Governours that are averse from the Christian faith; how much more to religious Kings, and Christian Governours?
ARGUMENT VII.
Those for whom we are to offer up prayers and supplications in speciall, their calling must needs bee warrantable by, and agreeable to the Gospell.
But we are to offer prayers and supplications in speciall for Civill Magistrates, 1 Timothy 2. 1. 2, 3, 4.
Ergo, their calling is warrantable by, and agreeable to the Gospell.
ANABAP. ANSWER.
We are to pray for their persons as men, but not for their functions as they are Magistrates.
REPLY.
The Apostles instancing particularly in Kings, and those that are in eminent authority sheweth, that he hath an eye to their very function, especially seeing he addeth, that we may lead a quiet and peaceable life in all godlinesse and honestie; which we cannot doe, unlesse God blesse their government over us.
Calvin rightly inferreth this to be the meaning of the Apostle, from the reason he useth, vers. 4. Who will have all men to be saved, and to come to the knowledge of the truth. By all men, al. opusc. 481.saith he, the Apostle cannot understand, ad unum omnes, nemine excluso, every man in particular, none excepted: sed omnes vitae conditiones, & status, quia status Principum rejectus à Deo, & maledictus videri poterat; eo quod omnes Evangelium infesto animo persequerentur. Not all men universally, and every man in particular; for then none should be damned: but all states and conditions of men: and in that regard, he names expressely Kings, and Princes, because their estate and condition might seem to be rejected of God, and cursed by him; by reason that all Princes at that time were ill-affected to the Gospell, and persecuted it to bands and death. Notwithstanding this mischiefe the Church then received by Civill Magistrates, yet the Apostle teacheth us, that it is good and acceptable in the sight of God, to make supplications even for them, because God excludeth no calling or conditions of men from salvation.
ARGUMENT VIII.
What Kings are required to doe under the Gospell, can be no diminution of Evangelicall holinesse, or perfection.
But Kings under the Gospell are commanded to imploy their power to the advancement of Christs Kingdome, Psalme 2. 10, 11, 12.
Ergo, it can be no diminution of Evangelicall holinesse or perfection, for Kings to imploy their regall power in the service of the Church.
ANABAPTISTS ANSWER.
King. David in the second Psalme exhorteth Kings to embrace the Gespell, and worship Christ, not to exercise their regall authority amongst Christians.
REPLY.
When Saint Paul commandeth that every man after his conversion to the Christian faith to abide in the same calling whereunto they are called, 1 Cor. 7. 20.certainly hee excludeth not the best and most eminent calling, which is that of Soveraign Princes and Magistrates; and if they must not quit their calling, undoubtedly they must imploy their power to the best end; which is, the advancing of Christs Kingdome in theirs.
2 Saint Augustine by an acute distinction very well illustrateth the Text of the Psalmist, Ad Bonif. Ep. 50. Aliter ser…it Rex quia homo est, aliter, quia etiam & Rex est: quia homo est, ei servit vivendo fideliter; quia vero etiam Rex est, servit, leges justa praecip…entes, & contraria prohibentes, conveniente vigore sanciendo. In hoc ergo serviunt Domino Reges, in quantum sunt Reges, cum ea faciunt ad serviendum illi quae non possunt facere nisi Reges.Be wise O yee Kings, serve the Lord with feare; a King serves God two manner of wayes; as a man, by leading a godly life agreeable to the rules of the Gospell; as a King, he serves God by enacting lawes with convenient severity, commanding just things, and prohibiting the contrary, so Hezekiah, and Josiah, and the King of Ninive…, and Datius, and Nebuchadnezzar (hee might have added) and Constantine and Theodosius, and all religious Christian Kings, serve God; for then properly Kings serve God as Kings, when they doe those things in and for the service of the Lord, which none can doe but Kings.
ANABAP: OBIECT.
There is no Paradox so absurd, saith the Oratour, which meets not with some Patron among the learned, and I may adde farther, which hath not some varnish of reason, yea and glosse also of Scripture put upon it. For although as the Poets faine that Atlas beares up the heavens, so the Civill Magistrates beare up the pillars of the earth, and support the frame of all government: yet the Anabaptists bid them Battaile, and furnish themselves with weapons against their calling out of Scripture. First they wrest to their wicked purpose the words of our Saviour, Iohn 18. 36. My Kingdome is not of this world. Ergo, say they, no Christian ought to raigne as a King, or rule as a Governour in this world.Obj. 1.
But we answer, that the inference is unsound,Sol. 1. themselves being Judges; for as he here professeth, that hee had no Kingdome here, so elsewere that he had no house, or possessions; The Foxes, saith he, have dens, and the Birds have nests, but the Sonne of man hath not whereon to lay his head: Yet the Anabaptists will not allow it for a good inference; Ergo, no good Christian may hold house or lands. If then they will have Kings to quit their Earthly Crownes, and Scepters, because our Saviour had none such here, let them give a good example, and first quit all their houses, goods, and lands; and follow Christ naked.
The meaning of our Saviours words is, that though indeed hee bee a King, yet his Kingdome is not a Temporall Kingdome, in which hee swayeth a Temporall sword, but a Spirituall Kingdome, whereby hee ruleth the hearts of the faithfull: or that he is a King; and hath both his Throne and his Guard, his Throne of glory, and his Guard of Angels: but this his Kingdome is an heavenly, not an earthly Kingdome. Notwithstanding, it will not hence follow, that earthly Kings and Princes hold not their Crownes from him. For Solomon and Saint Iohn affirme the contrary, Solomon speaking in the person of Christ saith,Prov. 8. 15, 16. Apoc. 19. 16. By me Kings raigne; and Saint Iohn saith, He hath a name written upon his thigh, King of Kings, and Lord of Lords: a Temporall Kingdom and a Spirituall are diversa, not adversa; diverse and distinct, not adverse and contrary one to the other: Christ in a different capacity hath right to both; as God, hee administreth all Temporall Kingdomes by Kings and Princes appointed by him; and his Spirituall Kingdome by Bishops, Pastors, and Ministers of the Gospell: Howsoever, certain it is, that he warranteth and approveth of the authority of Secular Kings, and Magistrates; for he commandeth all men to pay unto Caesar the things that are Caesars; Matth. 22. 21. Jo. 19. 11.and himselfe paid tribute; and acknowledgeth Pilats power over him to be from God.
Secondly,Obj. 2. they straine the words of our Saviour, Matth. 20. 25. Luke 22. 25. The Kings of the Gentiles execute Lordship over them, and they that are great, exercise authority upon them; but it shall not be so with you: therefore say they, no Christians may beare rule one over another.
To this objection the learned Divines,Sol. 1. both ancient and later, shape a double answer, first, that Christ here speaketh not to all Christians, but only to his Apostles and their successours, whose office hee distinguisheth from Temporall Rule and Dominion, You my Apostles shall not by vertue of your calling challenge to your selves Regall power, or Coactive and Temporall authority or jurisdiction, so Saint Bernard glosseth upon the Text, If thou art an Apostle of Christ, thou must not Lord it; if thou art a Lord, thou must not meddle with the Apostles function; thou art forbid to exercise both: Aude ergo usurpare, aut Apostolatum, si Dominus es; aut si Apostolicus es,Instruct. adv. Anabaptist. Non idem est Apostolarum, & principum officium: na… in illa nulla Dominatio; Christus aut nihil aliud quam alter… ab altero discernere vol… Dominatum. So Calvin: Christs purpose here, was to distinguish between the office of an Apostle, and a Prince; for this his speech was occasioned by a strife that fell among the Apostles, which of them was the greatest in Christs Kingdome: to take away this strife, he admonisheth them, that his Kingdome is spirituall; and that it consisteth not in worldly Pomp, Greatnesse, or Dominion.
2. That in these words Christ forbids not simply all rule and Dominion, but the ambitious affecting and tyrannicall exercising it, and they prove this to be the meaning. 1. From the adjunct Gentiles, he saith not simply, Kings exercise Lordship over them, but Kings of the Gentiles; but you shall not doe so, that is, you shall not rule one over another, after the manner of heathens. 2. From the preposition, foreign, which is commonly taken in the worst sense, as in Catachresis, Cataphryges, Catabaptista, so likewise foreign (the word used in the originall) signifieth to abuse the Magistrates power, and to rule tyrannically. 3. By the consequence, but he that is greatest among you, let him be as the younger; and he that is chiefe, as he that doth serve: which words evidently imply an imp…rity among Christians, but such as may stand with Christian humilitie, and mutuall service one to another. 4. By the comparison, verse 28. As you have me for an example, whom though you justly call Lord and master, for so I am, yet I am among you as he that serveth.
Thirdly,Obj. 3. As before they wrested our Saviours speech; so now in a third place, they doe his practice; the same mind, say they, ought to be in all Christians as was in Christ himselfe: but he refused a Kingdome, when it was offered him, Iohn 6. 15. Therefore no Christians ought to accept of the office of a King, or civill Magistrate.
The sinewes of this argument, as the former, are weak,Sol. for there were speciall reasons for which Christ refused to be made a King, which concerne not Christians: for first hee was the Messiah, whose Kingdome was not to be temporall, but spirituall, as you heard in the solution to the first objection.
Secondly, The country of Iudea was at this time reduced into the condition of a province under the Romane Empire, neither had the people any power to chuse them a King: if then Christ had yeelded to their motion, he should have been the Authour of a tumult and sedition in the State, and brought a great scandall and oblequie upon the Gospel.
Thirdly, Christ when he came into the world, tooke upon him the forme of a servant, and the chiefe end of his comming was to beare our infirmities, and carry our sorrowes, to receive the chastisement of our peace, and to lay downe his life for our ransome: which ignominious death and sufferings would not well consort with the Majestie of a pussiant temporall King. And how will it follow that because by Christs example, no Christian ought to suffer himselfe to be made a King by a popular tumult, that therefore no Christian may accept of a Crowne in an elective Kingdome, if it be lawfully offered unto him, or in a successive, if it be his right by descent?
Fourthly,Obj. 4. They work upon Christs refusall to interpose in a quarrell betweene two brothers about their patrimony, that which Christ declined (say they) no Christian ought to undertake: But Christ declined the office of a Judge, or arbitratour in a litigious suit like to grow among brethren, Luke 12. 13, 14. Therefore no Christian may take the like office upon him.
But shallow as they are,Sol. they reach not the depth of our Saviours reason, why he refused to be umpire or arbitratour in that controversie, belonging to the Law, concerning right of inheritance; which was not because he simply disliked such an imployment, as inconsistent with Christian perfection, for among the eight beatitudes he alloweth one to peace makers, Mat. 5. 9. and Saint Paul, who wrote by his spirit, warranteth and commendeth this worke of Christian charitie, to compose differences among brethren, and prevent law suits, 1. Cor. 6. 2. Dare any of you having a matter against another, goe to law before the unjust, and not before the Saints? doe ye not know the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? But because he had no calling thereunto, who, saith he, made me a judge or a divider over you? Though it had beene a good worke in it selfe to set a period to a vexatious suit amongst brethren, yet Christ was not sent to that end: and if he had embraced businesse of this nature, as when he began to cure men miraculously, all the sicke were brought to him, both farre and neere: so if like another Solomon, he had sate upon the Bench of Justice, to sentence causes and determine mens right; he should never have wanted worke, all men would have chosen such an Arbitratour, and all perplexed an intangled suits would have been referred to his comprimize, and hereby he would have been much hindred in his holy progresses to preach the Gospel in all places, and much of his precious time would have been taken up in judicature, and sacrilegiously robbed from the Church and more holy employments for the good of souls. The instructions we are to gather from Christs refusall to intermeddle with busines of that nature are, first, to walke within the duties of our calling, not to sit upon the Bench without a Commission: the eye must not doe the office of the hand, nor the hand of the foot: but every member his own work. It is one thing to be a preacher of the Gospel, and another to be a Judge: and though it be a good and charitable worke to cleare mens titles to their Lands upon earth; yet it is better to cleare their title to the Kingdome of heaven. We must not therefore intermit, or neglect the duties of our sacred Function for any civill whatsoever: nor upon any fair and plausible pretence, ingage our selves in such businesses which may any way stop, or hinder us in the course of our Ministery.
Fiftly,Obj. 2. They cast some of that dust in our eyes, on which our Saviour wrote with his finger, Ioh. 8. 6. When the woman taken in adultery was brought before him, the punishment (say they) of adultery is as necessary as of any other crime: yet Christ would not inflict it, nor pronounce sentence against the woman shamefully taken in that grosse act of uncleannesse: therefore Christians ought not to inflict Civill punishments, or make use of the materiall sword, but content themselves with the spirituall of excommunication, to cut off malefactors from the Church therewith.
But they weigh not the circumstances of the Text;Sol. the Scribes and Pharisees intended not the execution of justice upon the woman, but came a birding to catch our Saviour in a snare, which they laid after this manner: Will he judge this woman fit to be stoned according to the Law, or not? it he will not judge her, we have a just quarrell against him for derogating from the Law of Moses: if he judge her fit to suffer death, and condemne her to be stoned, wee shall have just cause to question him, by what authority hee assumes to himselfe the office of a Judge; Christ discerning the snare, thus breakes it in sunder, He that is without sinne among you (saith he) let him first cast a stone at her. Which is as if he should have said, The matter of fact is evident, the woman is guilty, and the law is as cleare, shee ought to be stone…: but who are you who demand the rigour of the Law to be executed upon her? are you free from this foule aspersion? are you innocent from this great offence? look into the book of your owne conscience, or if not, read what you see here written in the dust. Thus touching on their sore, they shrinke, and withdraw themselves away one after another, and the woman is left alone with our Saviour, whom he dismisseth with a gracious admonition, Goe and sinne no more, vers. 11. What will the Anabaptist conclude from hence? that because Christ condemned not this woman to death according to Law, that therefore no Christian may inflict corporall punishment for adultery? by the same reason they might inferre against themselves and their owne practises, that because Christ severed not this woman from the congregation, that therefore no Minister of God, or spirituall Magistrate, may excommunicate for adultery, or the like crimes.
That which we are from this example of our Saviour to learne for our instruction, is, first, That Christ came not to destroy, but to save; not to punish, but to forgive sinne, not to bereave any of their Temporall life, but to purchase for all true believers, and penitent sinners, a Spirituall and Eternall life.
Secondly, that all they who are overtaken with any sinne or crime punishable by the Law, ought not to prosecute the extremity against others, who stick in the same mud with themselves. The snuffers which were to mend the lights in the Sanctuary, by Gods appointment, were to be made of pure gold; to teach us, that they who take upon them to accuse and censure others, ought themselves to be most free from blame; especially in the same kind of transgression: otherwise they are like to heare Physitian cure thy selfe, or out of Rom. 12. 21. Thou which teachest another, teachest thou not thy selfe? thou which preachest a man should not steale, dost thou steale? thou which saist a man should not commit adultery, dost thou commit adultery? or as we have it, Ioh. 8. 7. He that is without sinne, ltt him cast the first stone.
Thirdly, that the Ministers of the Gospell by the example of our blessed Saviour, when sinners are brought before them, confounded with shame in themselves, and so strangled with their inward guilt, that they are not able to speak a word in their own defence, or for their excuse, ought to have compassion on them, and upon their repentance and humiliation send them away with some comfort aad godly admonitions, as our Saviour doth here: Hath none condemned thee? neither doe I: goe, and sinne no more.
Lastly,Obj. 8. they argue very weakly, ab authoritate negativè, after this manner: We read in holy Scripture of no Christians that ever sate upon the throne of Majesty, or Bench of Justice, neither in the age of the Apostles, nor in the prime and best times doe we heare of any Civill Magistrate exercising any authority in the Church: therefore Christians ought to exercise no such authority, nor execute any such office.
But this argument, like snow, when the weather growes warme,Sol. dissolves of it selfe: For, 1. As we read in the New Testament of no Christian Kings, Judges, Sheriffes, or other Officers attending on Courts of justice: so neither doe wee read of any that taught the Tongues, Arts, or Sciences, or trades in foraine parts, or exercised any kind of Manufactures now in use: yet no man doubteth but many hundred did so, and questionlesse Ministers of justice, are as necessary in every City and Towne Corporate, as Merchants or Artizens. This argument therefore ab anthoritate negativè, may justly bee answered negatively: If there were no Christian Magistrates, they could not bee recorded in Scriptures; but it will not follow, none are mentioned or recorded in Scripture, Ergo, there were none.
2. Though the story of Abgarus King of Edessa his conversion to the Christian faith may be Apocryphall, yet the story of the Eunuch related Acts 8. 27. A man of great authority under Candace Queene of Ethopia is Canonicall, and Nicodemus a Ruler among the Iewes, and Ioseph of Arimathea the Senatour, and Theophilus, to whom Saint Luke intitles his Gospell, and Cornelius the Centurion, and Publius the Governour of Melita, and Sergius Paulus the Proconsull, and Erastus the Chamberlaine, and some of Neroes family, whose names are registred in the book of life, make good the observation of the Apostle, that though not many Noble men, not many mighty men, not many in great place or authority; yet some such were called even in the Apostles time, which are sufficient to rebate the edge of this argument.
3. Admit that there were few or no Converts in the Apostles dayes, who held the place, or executed the office of Magistrates: yet (that which is sufficient to prove the lawfulnesse and necessity of that calling) Christ himselfe both acknowledged and submitted unto the authority of Pilat, and paid tribute to Caesar; and Saint Paul appeales to Augustus, and complaines to Lysias of a conspiracy against him, and was rescued by him.
Lastly, though the Christian Church at the beginning was cast out as it were starke naked, and lay in the open field weltring in her owne blood, and no eye pitied her; yet in processe of time the predictions of the Prophets were accomplished, She had Kings to be her nursing Fathers, and Queenes to be her nursing Mothers, and all sorts of Civill Magistrates, both supreame and subordinate, to be her Gardians, and Protectours. And as the earth in Italy never bare so great a burthen on it, nor yeilded so plentifull a crop, as when it was turned up laureato ato vomere, Flor. Epit. Livii.and the plough held by the hand of Camillus the Dictatour; terra gestiente se coli à triumphali agricola: so the Church and Common-wealth never so thrived, as when religious Kings and Princes took the manuring and managing thereof. Which happinesse God grant to these Realmes and Kingdomes even till Shilo come, AMEN.
The Pythagoreans conceived the Celestiall Spheres to bee like Cymbals, and by their regular motion to produce harmonious sounds; the Angels or Intelligencers as they call them, turning as it were the broaches. But this Celestiall musick they speak of, is but a pleasing dreame, a true Celestiall harmony may be heard in the confession of all the Reformed Churches, wherewith now in the close, I purpose to cheare up and recreate the Reader; and lest any quarrell should be made, or offence taken at the precedencie: I will call the severall Churches in such order as they are ranked in the Latine edition of the Confessions, printed at Geneva, An. 1581.
Concerning the Authour, Office, and Authority of the Civill Magistrate, thus we read,
In theaHelvetica posterior c. 30. Magistratus omnis generis ab ipso Deo est institutus, ad generis humani pacem, ac tran quillitatem, ac ita ut primum in mundo locum obtineat. Sicut Deus salutem populi sui operari vult per Magistratum, quem mundo velut patrem dedit: ita subditi omnes hoc Dei beneficium in Magistratu agnoscere jubentur. Honorent ergo & revereantur Magistratum tanquam Dei Ministrum, ament cum, faveant ei, & orent pro eo tanquam pro patre; obediant item omnibus ejus justis & aequis mandatis: Religionis cura inprimis pertinet ad Magistratum sanctum. Damnamus igitur Anabaptistas, qui ut Christianum negant fungi posse officio Magistratus; ita etiam negant quenquam à Magistratu justè occidi. Helvetian confession. The Magistracie of what kind soever is ordained of God for the peace and quietnesse of mankind, and hee ought to have the first place in the world. (And a little afterwards) As God doth work the safety of his people, by the Magistrate, whom hee hath given to bee as a Father to the world: so all subjects are commanded to acknowledge this benefit of God in the Magistrate; let them therefore honour and reverence him as the Minister of God, love him, and pray for him as their Father, obey him, in all his just and righteous commands: the care of Religion chiefly appertaines to a godly Magistrate, let him therefore draw his sword against all malefactours, murderers, theeves, and blasphemous hereticks, &c. In this regard we condemn the Anabaptists, who as they deny that a Christian may execute the office of a Magistrate: so also they deny that any man may be lawfully put to death by him.
The Basill bQuilibet igitur Christianus Magistratus (in quorum numero & nos esse cupimus) omnes vires eò dirigat, ut apud suae fidei commissos nomen Dei sanctificetur, regnum ipsius propagetur, ipsius que voluntati cum seria extirpatione scelerum vivatur. Hoc officium semper etiam Gentili Magistratui injunctum fuit, quanto magis Christiano Magistratui cōmendatū esse debet, ut vero Dei Vicario. Basil. cons. ar. 7.confession. Let every Christian Magistrate bend all his forces this way, that among all that are under him the name of God may be hallowed, his Kingdome propagagated, and his will in the rooting out of all wickednesse and vice, may be fulfilled. This duty was ever enjoyned even to the heathen Magistrates, how much more is it required of a Christian Magistrate, who is Gods true Vicar?
The Bohemian cBohemica confess. c. 16. Ex sacris literis docetur, Politicum Magistratum esse Ordinationem Divinam, & à Deo constitutum, qui & à Deo originem suam ducat, & efficacitate praesentiae, & auxilii hujus perpetui conservetur, ad gubernandum populum in iis rebus quae ad hanc in terris, & corporis hujus vitam pertinent; universi & singuli in omnibus, quae Deo tantum non sunt contraria, eminenti potestati subjectionem praestent, primum Regiae Majestati, postea verò omnibus Magistratibus, & qui cum potestate sunt, sive ipsi per se boni viri sunt, sive mali.confession. The Civill Magistrate is the ordinance of God; and appointed by God, who both taken his originall from God, and by the effectuall power of his presence and continuall aid is maintained by him, to governe the people in those things that appertain to thelife of the body here upon earth: to whose power all and every one ought to be subject in those things that are not contrary to God; first to the Kings Majesty, then to all the Magistrates and such as are in authority under him, whether they be of themselves good men or evill.
The French dGallica confess. art. 39. Credimus Deum velle mundum legibus, & politia gubernari, ut aliquae sint fraena quibus immoderatae mundi cupiditates coerceantur: ideoque constituisse regna; respublicas, & reliquas principatuum species, sive haereditario jure obveniant, sive minus; ideo gladium in Magistratuum manus tradidit, reprimendis nimirum delictis, non modo contra secundam tabulam, sed etiam contra primam commissis.confession, wee beleive that God would have the world to be governed Civilly, and by Lawes; that there may be certain bridles, whereby the desires of men may bee restrained; and that therefore he hath appointed Kingdomes, Common-wealths, and other kinds of Principalities, whether they come by inheritance or otherwaies; and because he is the authour of thi… order, we must not only suffer them to rule, whom he hath set over us, but also yeild unto them all honour and reverence; as to Deputies and Ministers assigned by him to execute their lawfull and holy function; into their hands God hath put a sword to punish all breaches, as well of the first Table, as of the second.
TheeCredimus Deumoptimum maxim: ob generis humani corruptelam atque depravationem Reges, Principes, & Magistratus constituisse: velléque ut mundus hic legibus ac certa politia gubernetur, and coercenda hominum vitia, & ut omnia inter homines recto ordine gerantur. Idcirco Magistratus ipsos gladio armavit, ut malos quidem plectant poenis, probos verò tueautur. Horum porrò est non modò de civili politia conservanda esse sollicitos, verùm etiam dare operam ut sacrum Ministerium conservetur, omnis Idololatria & adulterinus Dei cultus è medio tollatur, Regnū Antichristi diruatur, Christiverò Regnū propagetur. Quamobrē Anabaptistas & turbulētos omnes detestamur, quí superiores Dominationes, & Magistratus objiciū …, jura ac judicia pervertunt, bona omniacom. faciunt, ac deni que ordines ōnes, ac gradus, quos honestatis gratia Deus inter homines constituit, abolent aut confundunt. Belg. con. art. 36. Low-Dutch confession. We beleive that Almighty God by reason of the corruption and depravation of mankind, did appoint Kings, Princes, and Magistrates, and that it is his will that this world should bee governed by lawes, and a Civill government; and to this end hee hath armed Magistrates with a sword, to punish the wicked, and defend the good. To these it appertaineth of duty, not only watchfully to preserve the Civill State, but also to endeavour that the holy Ministery of the word be maintained, all Idolatry and false worship removed, the Kingdome of Antichrist pulled downe, and the Kingdome of Christ propagated. Wherefore wee detest all Anabaptists and seditious persons, who cast away all government, and Magistracie, pervert judgements, and overthrow all mens rights, make all mens goods common; and lastly, abolish and confound all orders and degrees, appointed by God among men for honesty and comlinesse sake.
The High fAugustana confess. art. 16. Legitimae ordinationes civiles, sunt bonae opera & ordinationes Dei, sicut Paulus testatur, Rom. 13. 1. Damnant Anabaptistas, qui interdicunt haec civilia officia Christianis, Damnant & illos, qui Evangelicam perfectionem collocarunt in desertione civilium officiorum, quum Evangelica perfectio sit spiritualis; hoc est, consistat in motibus cordis, in timore Dei, fide, dilectione, obedientia.Dutch confession at Ausperge. Civill governments and constitutions are good workes and ordinances of God, as Saint Paul testifieth: they condemne therefore the Anabaptists who forbid Civill offices to Christians; they condemn also those, who place Evangelicall perfection in abandoning all civill affaires; whereas Evangelicall perfection is Spirituall, and consisteth in the motions of the heart, in the feare of God, Faith, Love, and Obedience.
The Saxon confession.gSaxonica confess. art. 23. Docemus in tota doctrina Dei per Prophetas & Apostolos tradita affirmari ordinem politicum, leges, judicia, Magistratus, & legitimam societatem hominum, nequaquam casu existere in genere humano; sed immensa bonitate Dei propter Ecclesiam: conservari, & Magistratui politico subditi debent obedientiam, non solum propter iram, id est metu poenae corporalis, qua afficiuntur contumaces ab ipsis Magistratibus, sed etiam propter conscientiam, id est contumacia est peccatum offendens Deum; & avellens conscientiam à Deo. Et paulò post. Cum Magistratus sint inter praecipua Ecclesia membra, videant ut judicia in Ecclesia rectè exerceantur, sicut Constantinus, Theodosius, Arcadius, Mattianus, Carolus Magnus, & multi pii Reges curaverunt recte exerceri judicia Ecclesiae. Wee teach, that in the whole doctrine of God delivered by the Apostles and Prophets, that Civill government is maintained; and that Magistrates, Lawes, tribunalls, and the lawfull society of men, sprung not up by chance; but that all the good order that is left, is preserved by the exceeding goodnesse of God for the Churches sake: and all subjects owe to the civill Magistrate obedience, as Saint Paul saith, not only for wrath, that is, feare of corporall punishment, wherwith the disobedient are rewarded by the Magistrate, but also for conscience sake: Contumacie being a sinne offending God, and withdrawing the conscience from him. And seeing Magistrates are the chiefe members of the Church, let them see that Judgements in the Church, and Ecclesiasticall censures, be rightly executed; as Constantine, Theodosius, Arcadius, Marcianus, Charle-Maine; and many godly Kings took order in their times, that Ecclesiasticall judicature, and proceedings in spirituall Courts should be rightly carried.
The Suevick hSuevica conf. art. 23. Docent fungi Magistratu munus esse sacratissimum, quod quidem homini divinitus contingere possit; unde & factum sit, quod qui gerunt publicam, potestatem Dii in Scripturis vocentur. Item: obedientiae quae exhibetur Magistratibus, inter primi ordinis bona opera locum dant; & docent hoc unumquemque studiosius sese accommodare publicis legibus, quo sincerior fuerit Christianus fideque ditior.confession. Our Churches teach, that the office of a Magistrate is most sacred and divine; whence it is, that they who exercise this power, are called Gods; and our Preachers teach, that the obedience which is performed to Magistrates, is to bee placed among good works of the first rank; and that by how much a man is a more sincere and faithfull Christian, the more carefull hee is to observe the Lawes of the State.
I know not upon what ground the English and Scotch confession are left out of the Harmony of Confessions, for they are as full as any of the rest; for proofe of the point in question, the Scotch runneth thus:
The Confession of Scotland.
Wee confesse and acknowledge Empires, Kingdomes, Dominions, and Cities, to be distincted and ordained by God: that powers and authority in the same (be it of Emperous in their Empires, Kings in their Realmes, Dukes and Princes in their Dominions, and of other Magistrates in their Cities) to be Gods holy Ordinance, ordained for manifestation of his owne glory, and for the singular profit and commodity of mankind; so that whosoever goeth about to take away, or confound the whole state of Civill policie, now long established; we affirm the same men not only to be enemies to mankind, but also wickedly to fight against Gods expressed will.
The Confession of England. Art. 37.
The Kings Majesty hath the chief power in this Realm of England, and other his Dominions; unto whom the chiefe government of all estates of this Realm, whether they be Ecclesiasticall or Civill, in all causes doth appertain, and is not, nor ought to be subject to any forrain jurisdiction. The Lawes of the Realm may punish Christian men with death, for heinous and grievous offences.
The summe of all is, the Civill Magistrate is a divine ordinance, and his chiefe care is, or ought to be Religion; for the defence and vindication whereof God hath put a sword in his hand, to cut off the disturbers of the Peace, as well in the Church as the Common-wealth: and because he is the Minister of God for our wealth and safety, his authority is to be obeyed by all sorts of men for conscience sake, and not to be resisted upon paine of damnation,
And now Christian Reader, thou hast heard a Harmony, listen not to discords; thou hast heard a consort of silver Trumpets, hearken not to a single oat-pipe, or the harsh sound of Rams hornes; thou hast heard the suffrages of all the learned Divines in the Reformed Churches; regard not the votes of a few illiterate Mechanicks, much lesse the fancie and dreames of fanaticall Enthusiasts; who because they are Anomolaes themselves, would not by their good will there should bee any Rules: because they are wandring Starres, they would have none fixt; because they are dissolute, they would have no bonds of Lawes; because they are Schismaticks, and Non-conformists, they would have no Discipline in the Church; because they are dunces, and ignorant both of Tongues and Arts, they would have no learning, nor Universities: Lastly, because they walke inordinately, they would have no coercive power in the Magistrate to restraine them. There was never more cause then now to take heed what thou hearest, and to try the spirits, whether they are of God or no; for there is not one only lying spirit, as in the dayes of Ahab, but many lying spirits in the mouthes of Prophets; not only Romish Priests and Iesuits, who endeavour to seduce thee to spirituall thraldome, idolatry and superstition, but also diverse sorts of schismaticall Teachers, who intice thee to carnall liberty, prophanenesse, sacriledge, and faction. When I first heard of the manner of taking Apes in the Indies, I could scarce forbeare laughter; but now seeing dayly men of worth and parts, caught after the same manner by our new Sectaries, I can hardly refrain tears. The maner of taking those beasts is thus described: he that goes about to catch Apes in those parts of America, which abound with them, brings a Bason with fair water, and therein paddles with his hands, and washeth his face in sight of the Apes; and then steps aside for a while: the Ape seeing the coast cleare, steales to the Bason, and seeing his face in the water, is much delighted therewith; and in imitation of the man, dabbles with his feet in the cleare water, and washes his face, and wipes his eyes; and after this, he lyes in wait for him, fetches away the Bason, powres out the faire water, and fills it againe with water mingled with birdlime; and puts the Bason in the place where it stood before: the Ape returning to the Bason and suspecting nothing, puts his feet in the birdlime, and with that foul & mingled water washes his face, and wipes his eyes; which are thereby so dazled, & the eye-lids closed up, that unawares he is easily caught. In like manner, these late Proselytes, who invade many empty Pulpits in the City and Suburbs, at the first in their Sermons set before thee as it were a Bason of the pure water of life, wherin thou maist see thy face, & wash away the spots of thy soul; but after they have got thy liking and good opinion, & confide in thee, then they mingle bird-lime with the water of life: the birdlime of Socinianisme, of Libertinisme, or Antinominianisme, Brownisme, and Anabaptisme: wherewith, after they have put out or closed the eyes of thy judgement, they lead thee whither they lift, and make a prey of thee. Praemonitus praemunitus, I have forewarned thee, bee thou forearmed against them, and the Lord give thee a right judgment in all things, Gastius de exord. Anabap. p. 495. Quia Anabaptistae à veritate avertunt aures, idea Deus mittit illis Doctores, non qui lingua medica sanarent ulcera ipsorum, sed qui pruritum ac scabiem affectuum ipsorum commodè scalperent. Because the Anabaptists turn away their eares from the truth, God sendeth them teachers according to their desire; not such as with their wholesome tongues and doctrine heale their sores, but with their nailes scratch gently the itch of their carnall lusts and affections.