The Beautify of Magistracy, Part 1 · Subpart 2

The Beautify of Magistracy · Part 1 · Subpart 2

p. 16Vse.

IS Magistracy Gods Ordinance? This then first of all shews the vileness of Papists who exalt the Pope above the Civil Magistrate, and give him power over Princes, even to Deposition if they please not him. These must hold his bason,Papa regibus tanqum suis vassallis suae… potestati subjectis imperat, ut etiam possit eos instituere & destituere. August. de Ancona de Ecclesiast. Potest.. q 46. bring in his meat, hold his stirrop, lead his Horse, yea be his Horses (I might say his Asses) to carry him on their shoulders; and yet you must think he is still Servus Servorum, or rather Diabolus Diabolorum, the Devil in his Pontificalibus. He takes upon him to transfer Kingdoms, to excommunicate Kings, to depose one, and set up another in his stead, and to loose subjects from their Oath of Allegiance and Fidelity. They look upon Princes as meer Laicks and Seculars; year,**V. Bell…rm. de exempt. Cler. cap. 2. Bellarmine sticks not to call them Mundanos & Profanos homines, Primum locum tenert Episcopi, & praecipuè Pontifex M. Secundum Presbyteri, tertium Diaconi alii que Ministri Ecclesiastici; ultimum Laici, inter quos …taim reges & Principes numerantur. Bellarm. de Laicis lib. cap. 3. 17.prophane men, preferr…ng the Pope and his Shavelings before them. The Magistrate must not Reform the Church, suppress errors, call Synods, nor intermeddle with Religion. He may indeed defend it, but he must not **See this confuted in Gerhard de Magistrat. Tom 6. p. 305. Rivet. in Exod. p. 1038.Judge of it, saith Bell…rmine. Besides, he exempts his Clergy from the Civil yoke, when Aaron the High Priest was obedient to Moses the Magistrate, Exod. 4. 15 & 32. 21. and Christ himself paid Tribute to Caesar, and yielded obedience to him in Civil things; besides, the Injunction is universal; Rom. 13. 1. Let every soul be subject to the …igher powers; i. e. every man,Siquis tentat excipere, conatur decipere; si omnis, quis vos excepit ab Universitate? Bernard. even all that have rational souls must obey. And tis worth observing, that the more holy any have been, the more …espectfull they have been to Magistrates, as we see in Ioseph, Nehemiah, David, Ieremy, Daniel, Christ himself, Mat. 17. 27. Iohn 19. 11. Paul, Acts 23. 5. 1 Tim. 2. 1, 2. yea and Peter himself, 1 Pet. 2. 13. Tis ture, the Papists do not in words deny the Office of the Civil p. 17Magistrate (as some fanaticks do) Yet in their works they do very much abuse and abase him; by their distinctions of Spiritual and Secular, as if none were holy and had the spirit of God but the Clergy, when the Scripture calls all believers spiritual, 1 Cor. 2. 15. Gal. 6. 1. besides their setting the Clergy above them, their exempting them from Civil Tributes and Taxes, their**Against Sanctuaries, see Pet. Mar…yr co…ra Asyla, Loc. Commun. Classes 4. cap. 15. Sect. 33. & G…rhard. de Mag…strat. p. 336. Sanctuaries to preserve murderers from the sword of Justice, together with their doctrine and practice of King-killing, doth abundantly prove that Popery is no friend to Magistracy; and that the Pope is Antichrist, that man of sin, who exalts himself above all that is called. God, and carries himself as God, 2 Thes. 2. 3, 4.

[If any would see more against these, let him peruse Paraeus in R…m. 13. 1. D…b. 1. Gerhard. loc. com. de Magistrat Tom. 6. p. 458. & 475. Moulin. de Monarc…ia contra Bellarm. una cum Abboto & Mortono. Willets Synops. Controvers. 7. pag. 361. D. Downam de Antichrist. lib. 4. cap. 23. p. 246. Watsons Quodlibets p. 119. 283, &c. Rutherfords Due Right of Presbytery. Part. 2. Chap. 6. Sect. 5. p. 449. and 352. Mr. Reb. Boltons Assize Ser. on Prov. 29. 2. pag. 14. to 32.

2. This cuts down on the other hand the Donatists, the Marcionites, the Manichees,Anabaptis…arum error Dona…starum haerescos … lus fuit. Danaeus. who denied the authority of Magistrates, together with the Anabaptists, Socinians,**Novi Chiliastae expectant seculum aliquod novissimum, quod vocant Spiritus Sancti, in quo Magistratum omnem sperant abolitum iri, & sublatis imp…is Christum in his terris visibilem inter pios regnaturum, per mille annorum decursum. Gerhard. Millenaries and Fifth Monarchy-Men, who look and long for the abolishing of all Magistracy, that Christ alone might reign amongst the Saints for a thousand yeers. The better an Ordinance, the more are its enemies; and though some of these in words may speak honourably of Magistracy, confessing that God ordained it in the Old Testament, and that …its usefull now to keep men in order, and therefore we ought to pay Tribute to them: Yet what they build with one hand, they presently pull down with the other, affirming that Magistracy p. 18is an Office displeasing unto God, and unlawfull for any Christian to bear; they would have a parity and equality amongst Christians, they would have no Superiours, nor Inferiours, but all fellow-creatures well met; as that house is like to be well governed where all are Governours, so that State is like to be well Ruled where all are Rulers. As that body is a Monster which is all Head, so is that which hath no Head. Where all govern there is no Government, and where all are Head there is Order.

These cry down the Coercive punishing power of the Magistrate, and so make him a Mawkin or man of straw, or like a Wooden Head and Golden Neptune fixed on the stern only for a shew, but not at all concerned in the steering of the Ship.

2. They cry down all swearing before the Magistrate.

3. They cry down all going to Law before him.

4. They cry down all going to War under him.

5. So long as Magistrates please them, they will extoll them (as the Arminians did in (Germany) but let Rulers once restrain them in their wicked practices, and then they load them which reproachful Titles, asV. The seditious Standard of the Fifth Monarch-men. as Tyrants, Persecutors, the Powers of darkness, incroachers upon peoples liberties, the Antichristian Beast, twill never be peace till it be down, yea and they rise against them as the *V. Sleidans Commentar. lib. 10. Anabaptists in Germany did against their Princes. These Anarchical ones are men of loose lives, and this brings them to loose opinions, 2 Pet. 2. 10. These lawless ones cannot endure that any should be Lords over them, Psal. 12. 4. They vote down Laws, Magistracy, and Ministry,Seductores isti non Dominos sed Dominatum & ipsum munus à Deo con…titutum convitiis incessunt. Sibelius in Iudam. that they may the more freely enjoy their lusts. These are those Dreamers that despi…e Government, 2 Pet. 2. 10. and speak evil of Dignities, Iude 8, 9, 10. 'Tis not the Person so much as the Office it self that displea…eth these Libertines.V. Mr. Oenkyn on Jude 8. p. 301, 302. folio.Jude 1:8 These overthrow foundations (Psal. 11. 3.) and do what p. 19in them lies to ruine States and Kingdoms. No Common-wealth can long subsist without Government,Ubi non est gubernator, corruit populus▪ Vulg. Prov. 11. 14. Where there is no Pilot, the Ship miscarrieth: and where there is no counsell, the people fall;foreign. A…istot. Polit. l. 4. c. 4. even the wiser sort of Heathens have extolled Government and Order as an excellent and divine thing; So that these Bruits sin even against natural light.Ordo quid aliud est qu…m series quaedam superiorum & inferiorum? There is a great necessity of Order and Government for the Preservation of humane Societies. And no man fitter to Govern (all things considered) then a Christian; he that hath the knowledge and fear of God before his eyes, is fitter to govern the people of God then he that wants it.

Woe then to those Seditious Quakers and prophane Libertines of our time, the vilest generation ofSee Mr. Baxters sheet against the Quakers, p. 4. Railers and Revilers of Magistracy and Ministry that ever the Sun beheld. They pretend to extraordinary sancitity, when they have not ordinary manners nor common civility. If ever there were despisers of Dignity and Dominion, these are they. In their words and gestures what Impudence, insolence and irreverence do they shew? These in Gods Dictionary are called Blasphemers, 2 Pet. 2. 10. blaspheming Dignities, i. e.foreign, blasphemantes cos. they make it their work and Trade to go up and down libelling, muttering and murmuring against those in authority. If God spirit calls Rulers Gods, As Caligula was composed of Impudency, so are these of turbulency. Se nihil magis in natura sua laudare ac probare dixit Caligula, quam foreign, i. e. impudentiam Sueton.we may easily guess what spirit leads those that call them Devils. 'Tis dangerous to speak against any of Gods servants, and specially against his servant Moses, Numb. 12. 8. Reviling of Judges is expresly forbidden, Exod. 22. 28. and therefore Paul takes up himself with an I wift not Brethren that he was the High Priest, Acts 23. 5. And if the Angel would not revile the Devil, much less may we revile Magistrates, Iude 8, 9. Twas a good faying of Memnon (a commander under the King of Pers…a) when he p. 20had hired a Souldier to fight against Alexander, the man began to revile Alexander; E…o te posco ut pugnes contra Alexandrum, non ut illi maledicas. Plutarch in Apotheg.friend (said Memnon) I hired you to fight against Alexander, and not to rail on him. These like Beasts bite the hand that feeds them, and crop the Tree that shelters them. They cannot escape the Revenging hand of God. Miriam for speaking against Moses became a Leper,See Gods Judgements on such, in the Theatre of Gods Judgements, l. 2. c. 2. pag. 158 folio. V. Mr. Ienky… on Iude 3. p. 298. folio.Jude 1:3 Numb. 12. 10. Corah and his company that rose against Moses, the earth devoured them alive, Numb. 16. Rebellious Absolom was hanged in an Oak, and perfidious Achitophel hangs himself. The end of Shimei and Sheba was miserable; and Zimri had no peace that slew his Master. The opposers of lawfull Magistracy shall find their calamities to arise suddenly, prov. 24. 22. he that breaketh this hedge, a Serpent shall bite him,**See the Large Annot. on Eccles. 10. 8.Eccl 10:8 Eccles. 10. 8. As God is the Author, so he is the Lover, Preserver and Vindicator of his own Ordinance, and he will not suffer the Violators of Government to escape …npunisht, as we see by the experience of so many thousand yeers; how many have still been heaving at it, and yet this Rock abides! they thought to have overthrown it, but they have overthrown themselves. The calling is Gods Ordinance, the person are designed by his providence, and the work concerns his glory, and therefore God looks upon himself as deeply concerned in their quarrel, & takes the despite that is done to them as done to himself, Ex. 16. 8. 1 Sam. 8. 7. He will resist those that resist his Ordinance, and rise against those that rise against his Vice-gerents. Never yet any hardned himself against God, and prospered. Let the Potsheards strive with the Potsheards of the earth, but wo to him that striveth with his Maker, Isa. 45. 11. Though the Sons of Zerviah may be too strong for David, yet they are not too strong for the God of David; though they be mighty, yet God is Almighty, and will reward such evll doers according to their wickedness, 2 Sam. 3. 39.

p. 21An Answer to the Cavils of Anabaptists, Libertines, &c.

Objection I.

TIS against Christian Liberty for Christians to be under the power of any but Christ who is our only King and hath made us free, John 8. 32. Gal. 5. 1. Tis a sore slavery to have Magistrates and Laws to Rule over us, since in Christ all are equal (Gal. 3. 28.) and there is no Distinction of Superiours and Inferiours, is of Rulers and Ruled.

Answer.

This is the grand Objection, the great Goliah, their darling; liberty, liberty; liberty; overthrow this, and you overthrow all.

1. I answer. Civil subjection to Superiours may well stand with spiritual liberty; for spiritual Priviledges do not abrogate but rather confirm our obedience to them. Paul that had so fully discoursed of Christian liberty, yet oft enjoyns obedience to Magistracy, Rom. 13. 1, &c. 1 Tim. 2. 1. 2. So doth Peter, (1 Pet. 2. 13, 16▪) Had this subjection been opposite to our Christian liberty,Sunt tumultuo si spiritus qui regnum Christi non bene extolli credunt, nisi a…oleantur omnes terrenae potestates; nec libertate per se datâ frui; nisi quodvis humanae servitutis j…gum excusserint. Galvin in Rom. 13. 1.Rom 13:1 Christ would never have paid Tribute to Caesar, nor have commanded us to give unto Caesar what is Caesars. Gospel-liberty is a liberty from sin. (2 Cor. 3. 17.) not to sin; a liberty to serve God and not to despise the Ministers of God; Christ never purchased a liberty for us to live as we lift, and hold what we p. 22list, to be Arrians, Arminians, Socinians, &c. This is Libertinism, and not spiritual Liberty.

2. Though believers as they are in Christ, are all one and equal, yet considered as they are members of a Politick body and in civil respects, so there is an inequality; and though Christ hath freed us from the curse of the Law, from the Traditions of men (1 Cor 7. 23) and from the Tyranny of sin and Satan: yet he hath not freed us from Subjection to men according to those ranks and callings he hath set us in: and therefore even in Gospel times we read of Superiours and Inferiours, of Masters and Servants, with directions how they should walk, and promises of Reward to such as faithfully perform the duties of their places, 1 Cor. 7. 21, 22. Ephes. 6. 5. to 9. So that Magistracy is so far from hindring true Christian liberty, that it helps to suppress sin, and so makes us free indeed. Neither is a Politick inequality against a spiritual equality; Onesimus was as good a man as Philemon, yet for all that Onesimus was Philemons Servant.

3. The Scripture speaks of Magistracy as a great mercy, and not as a misery or burden to a people; it calls them nursing Fathers, Shields, Shepherds, &c. and the loss of them is reckoned as a sore judgement, Isa. 3. 1. to 5. and the restoring of them as a great mercy, Isa. 1. 26. I will restore thy Iudges as at the first. 2 Chron. 9. 8. 'tis made a sign of Gods love to a people. Let wicked men and Sons of Belial call Government bonds and burdens. (Psal. 2. 3.) yet believers of all men should be the most obedient to Magistrates (whether they be good or bad) in all lawfull things, of any people in the world, that so they may stop the mouths of gain-sayers, and all the world may see that Rulers have no better friends then such as make conscience of their wayes;See more in my Comment. on 2 Tim. 3. 2. Pag. 31, 32.2 Tim 3:2 for none can be truly loyal, but such as are truly Religious.

p. 234. Though Christ be the sole King of his Church, yet is he not the sole Kng in his Church; for Christs Kingdom doth not oppose but confirm the Magistrates: they are not contrary,Subordinata non pugnant; nam in Ecclesia Reges Christo su…mo Regi inserviunt, proinde Christus D…um & Caearem non opponit sed conjungit. Mat. 22. 21. Dithmar. See more in Dr. Taylor on Tit. 3. 1. p 544.Matt 22:21Titus 3:1 but may well subsist together. The Gospel doth not abolish, but establish the Civil Government of the world and makes it better. Neither is our civil subjection to earthly Kings any hinderance of our obedience to our Heavenly King, but doth rather evidence and confirm it. Christ was King of his Church in the Old Testament (he was the same yesterday, that he is to day) and yet he had Magistrates under him then, and why not now? yea he promiseth Magistracy as a blessing in Gospel-times, Isa. 49. 22, 23. Revel. 21. 24.

Objection 2.

Gods people are an holy, obedient, willing people, and a Law to themselves. But the Law is made for unholy and disordered ones, 1 Tim 1. 9.

Answ.

Be you never so holy, you must obey; God will have every soul, be they never so holy or righteous in their own eyes,Ius divinum quod est ex gratia, non tollit jus humanum quod est ex jure naturali. Aquinas 22 ae. q. 10. art. 10. to be subject to the higher Powers. In the Church of Rome there were many Saints, and yet the Apostle commands them all to submit (in civil things) to the Magistrates of those times who were profest Heathens and Tyrants.

2. The best are flesh as well as spirit, as we see in Noah, Lot, David; and if there were not a Law without to restrain, as well as a light within, we know not how far the best may fall; for though the just be a Law to themselves, yet they have lusts still within themselves which many times call for coertion and correction from the Magistrate. A good man saith, as the Martyr said once at the stake, when they went to bind him to the stake, That p. 24needs not (said the Martyr) yet since I am flesh as well as spirit, you may bind me if you please: So a good man though he hath Gods Law within his heart, and he delights to do his will, and so need the less binding; yet since he knows the rebellion of the flesh and the deceit of his own heart, he desires as many restraints as may be, to hedge up his way and keep him from sinning against God.

3. Though Gods people be holy and obedient, yet they are mixt amongst the wicked, and so have great need of the Magistrates sword to defend them from the violence of unreasonable men, 1 Tim. 2. 2. So that albeit good men should do no evil themselves (though we see Doves many times and sheep fight one with another, and have need of some to part them) yet they may quickly suffer evil, if the Magistrate and his Laws do not protect them.

4. Though the Law be not made for the condemnation of the Righteous, yet tis ordained for a Rule to direct and guide him. This Law he cheerfully obeys, because it confines him to live in that element where he would live, as if one should be confined to Paradise where he would be, though there were no Law to confine him to it. So then the Magistrate is not a terrour to him because he doth well, and doth spontaneously obey his Laws.

Objection 3.

God forbids the killing of men, and saith, he that takes the sword shall perish by the sword, Mat. 26. 52. and hath promised that in Gospel-times they shall not hurt or destroy in all his holy Mountain. Isa. 11. 9. & 60. 18. Hence the Socinians and gross Anabaptists gather, that offendors now must not be put to… death▪

p. 25Answer.

2. God forbids any Private person to kill,Occidere hominem non semper est criminosum, sed matitiâ non legibus occidere criminosum. Danaeus. Magistratus non sunt …omicidae, sed malicidae, Bernard. or to take up the sword by way of private revenge, without a call; but what is this to the Magistrate who is a publick person, and executes the judgement of God on sinners, as his Vice-gerent and commissionated from his so to do? for he is the Minister of God for wrath to them that do ill. Tis his glory to cut off the wicked from Gods City, and he hath many commands so to do, Gen. 9. 6. Exod. 21. 14. Numb. 35. 30. to 34. Mat. 5. 21, 22. Rom. 13. 4. Rev. 13. 10. So that those who would have guilty persons spared, they dispute not against us, but God, who hath commanded that blasphemous and notorious sinners should be cut off.

2. That Text speaks of Gospel-converts, not of Magistrates, and shews the sweet peace and amity that in those dayes shall be amongst believers.

Objection 4.

The Lord was angry with the Israelites because they asked for a King, (1 Sam. 8. 6, 7.) Ergo Kingly Government is unlawfull.

Answer.

Non sequitur; Est fallacia à dicto s…cundum quid ad dictum simpliciter.for the Lord was not angry with them simply and absolutely for asking a King (for Monarchy is not in it self displeasing to God, as we see in David, Hezekia…, Iosiah, &c. but for desiring to have a King out of an affectation of Novelty, being weary of that Government which God had estalisht,Peccaverunt quia petunt regem inconsulto, immo invito Deo; Deus enim instituerat Iudicum Aristocratiam; hanc ergò ipsi in Mo…archiam mu…re non debebant, nisi Volente &. m… tante Deo, à Lapide. and desirous to be in fashion like the Egyptians, Medes, Persians, Caldeans and other Heathenish Idolaters round about them, ver. 5. and 20. and out of ambition and confidence in a King as able to protect them, aud diffidence in God as unable to defend them in his own way. He was also angry p. 26with them for their Ingratitude toward holy and industriousSee more in the large Annotations; and Weems 3. Vol. c. 3. P. 2. p. 12, &c. Samu…l who had deserved so well of them, having spent himself wholly in their service.

2. The Lord himself elected Saul to be King over his people, and qualified him for his office, and expresly commanded Samuel to anoint him King over Israel; which he would not have done, had that office in it self been displeasing to him.

3. We may Retort this place on the Anabaptist themselves; seeing the Israelites here in rejecting Samuel, are said to reject God, it hence appears that Magistracy is Gods Ordinance, which whosoever opposeth, that man opposeth not men but God.

Objection 5.

We may not Resist nor render evil for evil, Mat. 5. 39. Rom. 12. 17.

Answer.

These places condemn not Ordinate and publick revenge, which God hath committed to the Magistrate, who for good ends and without any hatred to the person of any, is to do justice on them. So that albeit I may not offend others, yet I may defend my self, and crave the Magistrates help who by office is bound to execute justice on evil doers.

2. If they stick to the letter of the Text, this will take away the power of Parents, and Masters; for they in their places do resist evils, and punish offendors.

Objection 6.

We are forbidden to Iudge, Mat. 7. 1. Rom. 14. 4. 1 Cor. 4. 5.

Answer.

These places condemn rash,Est sall…cia à dicto secundum quid. private, uncharitable and unseasonable Judging; they do not condemn p. 27Publick, Political or Ecclesiastical Judging.

Objection 7.

Magistracy belonged to the Jews who were Children (Gal. 4. 1.) and not to Christians who are grown to perfection.

Answer.

1. Magistracy belonged to the Gentiles as well as to the Jews, as appears by Nebuchadnezar, Cyrus, Alexander, Augustus, &c.

2. Christ himself approved of Magistracy in Gospel-times; and the Prophesies of Gospel-times shew that Kings should be servants to Christ and his Church, Psal. 2. 10, 11. & 72. 11. Isa. 49. 22, 23. & 60. 3. 10, 11, 16. Rev. 21. 24. even the holy City that comes from heaven, yet shall have Kings to Rule in it and defend it.

3. The world is now fuller of people, and more wicked (all circumstances of Light and Priviledges considered) then in the Jewish times; and therefore if they had need of Magistrates to suppress sin, and preserve Gods people in peace, much more have we. The Devil is as busie, yea more busie now then ever, and his agents as active to seduce us as ever they were amongst the Jews.

4. If man in the state of innocency should have had a Paternal and lovely,V. River. in Genes. 1. Exercit. 10. in fine.Gen 1 not Lordly subordination and order; surely we have more need of it in this state of Apostacy; and those that talk so much of perfection, shew no such perfection, but that Magistrates are needfull to make them better. Men are more perfect sinners now, sinning against greater light and greater love then ever. These under pretence of perfection bring in confusion;Dum fanatici A…baptist… perfectionem jactant, r…rum omnium confusion…m indu…unt, & perfectio…is colore totum Christianum orbem nituntur …v…rtere. Zepper de legib, Mos. l. 2. c. 5. and if the Apostolical Churches (that had such an extraordinary measure of the spirit) had yet need of Magistrates, and are oft commanded to obey them, p. 28Rom. 13. Titus 3. 1, 2. then it …avours strongly of Pride and self-conceitedness for any in our dayes to think themselves more perfect then those Primitive Christians.

Objection 8.

There is but one Lord, Ephes. 4. 5. and no man can serve two Masters.

Answer.

Though there be but one Primary, Principal, absolute Lord and judge, yet there are many subordinate ones.

2. Our Saviour doth not simply say that no man can serve two Masters, but (as the context shews) he speaks of serving two …ontrary Masters, such as God and Mammon, which command contrary things, and have contrary wayes, ends and principles; no man can serve two such contrary Masters. But Christ and Magistracy are not contrary, but subordinate, and therefore the Magistrate is called His Min…ster for our good.

Objection 9.

Most Magistrates are corrupt and wicked, of all th… Kings of Israel t…ere were not past f…ur that were good. They are most of them Tyrants and Oppress…rs, they are briars and brambles, not Olives and Vines that seek for Kingdoms. Judges 9. Ergo down with them all.

Answer.

This is like Anaptistical Logick,Est fall…cia Accidentis. Because some abuse meat, drink, light, money, cloaths, &c. Ergo away with them all. Who knows not that the abuse of a thing must not take away the use of it? Though the person may be bad,M…gistratus Esse…tialiter, intri…sic…, & pe… se … est;per acciden…, abusivè & viti… personae m…l…s. yet the office is good. Judas was bad, yet the Apo…tolical Office was good. p. 29A person… ad rem non valet argum…ntum. Vitium personae non vitiat officium.

2. As for that Place, Iudges 9. 1. Tis Allegorical, and so but a sorry foundation to build an Argument upon. 2. It speaks not against Magistracy in general, but against Abimelech who usurped▪ the Kingdom, ver. 1.

Objection 10.

2. C…r. 10. 4. The weapons our warfare are not carnal. Ergo the sword of the Magistrate i… useless.

Answer.

Non sequitur; for the Apostle doth not speak there of Magistracy, b…t of the Ministry, q. d. the weapons of our warfare who are in the Ministry, are spiritual, not carnal; we do not look to prevail b…eloquence and fine speeches, by …lattery and dissimulation, or by worldly force and power; but by the mighty power of the Gospel which is able (through the help of God) to pull down the strongest hold of flesh and blood.

Objection 11.

John 8. Our Saviour would not punish the woman taken in adul…ery. Ergo, the Magistrate must not punish offenders.

Answer.

Non sequitur. Twas the Magistrates duty to punish such;See my Commentary o… 2. Tim. 3. 3. p. 103. 104. where this Text is fully vindicated.2 Tim 3:3 but Christ having no Commission to meddle with the sword, let her go. But of this elsewhere.

Objection 12.

The Magistrate is called an Humane Ordinance Ergo it may be pulled down by man,… na creatio. 1 Pet. 2. 13.

p. 30Answer.

Non sequitur; foreign app…ll…tio ad De…n primum author…m nos r…vocat; …si enim Magis…ratus crea…i. i. e. ordinari etiam ab …ominibus dicuntur; primus tamen coru… creator propriè …st solus Deus cui primitus omnis creatio competit. Sibelius.for Magistracy is called the Ordinance of man, or an Human creation, not because twas invented by man, or hath its Original from him; for all power is from God; though men may chuse the man, yet tis God that confers the power, and commands us to obey him for his sake, i. e. because tis his will to govern us by such. But it is called the Ordinance of man, 1. Subjectivè, because it is seated in man,The substance of the Power is of God, but the specification of the circumstances in respect of Place, Person, Title, continuance, customes, &c. is of man. D. Sanderson ad Magistrat. p. 183. and is managed by him▪ and the choice of the kinds of Magistrates is (for the most part) left unto men, to chuse what form of Government is most commodious for them; that so they might more willingly yield obedience to them; hence some have Kings, some Consuls, some Protectors, some Emperors. Now second causes do not exclude but include the first;Regimen ipsum …st juris divini; at determin…tio ejus ad certar… formam M…narchiae vel Aristocratiae pertinet ad jus Ge…tium. though men chuse mediately, yet God orders and disposeth all by his overruling power to his own praise; so that in respect of their Original, appointment, and Institution,See more, Lex Rex. p. 8. 9. they are an Ordinance of God. 2. Objectivè, because it handleth humane affairs. 3. Finaliter, in respect of its end, twas ordained for the benefit of man, and for the preservation of humane Society.

Objection 13.

Revel. 4. 10, 11. The twenty four Elders cast their Crowns before the Throne. Ergo Magistrates (when they are converted to Christianity). must cast away their Crowns.

Answer.

Anabaptistick Logick still!

1. The Text is a Vision, and Arguments grounded on Visions are very weak and seldom demonstrative.Theologia Symbolica non est argumentativa.

2. The Text doth not speak of Magistrates, but of p. 31the whole Church Triumphant,Ad literam loquitur de primariis (immò de omnibus) Sanctis utrius… Testamenti, qui jam bea…i in Caelo vident, adorant & c…l…brant Deum. à Lapide. Coronas suas ante thronum mitt…re, est certaminum suorum Victorias non sibi tribu…re, sed Dco, ut ad illum referant gloriam laudis, à quo se sciunt vires accepisse cer…aminis. Greg. Moral. l. 22. represented here by the twenty four Elders, (for as the twelve Patriarcks in the Old Testament were as it were the root of the Israelitish Church; so the twelve Apostles by their doctrine were as it were the foundation and Original of the Christian Church) who cast their Crowns before the Throne, acknowledging all they have to be of free grace and mercy, not merit.

3. Suppose it did speak of the Christian Magistrate, yet the sense of the place would amount but to this. That since Magistrates have received their honour and dignity from Christ, therefore they lay all at his feet again,He that would see all Cavils more fully answered, may peruse D. Featly, Dippers dipt. p. 161. edit. 6. giving all the praise of what they are and have, to him who was the donour of them.