The Sum of Christian Religion, Aphorisms · Article 11
ARTICLE. XI. Of the Civill Magiſtrate.Tranſlated out of Dutch into Latine.
I. IN man there is a two-fold government: the one belonging to the ſoule, or the inward man, making him truly to know God, rightly to worſhip him, and at length to attaine righteouſneſſe and life eternall; the other governes the bodie and outward man, that he might paſſe this politicall life amongſt men with all modeſtie and honeſtie.
II. And although the holy Scripture chiefly handles the government of the ſoule, and is ordained principally by God, to give directions to the ſoule; yet it delivers alſo many excellent and wholſome precepts concerning the outward government of the bodie. And, for the better adminiſtration of this, that mankind might be preſerved, God hath commanded in his word, that, among men, ſome ſhould command, and have the charge of civill government; others ſhould obey, and be ſubject to that government: Thoſe by a relation are called Magiſtrates, and Subjects.
III. The power of the civill Magiſtrate is no leſſe, nay more neceſſary then our daily food, then the ſun, aire, or water; ſeeing this terrene life cannot ſubſiſt without theſe: for by theſe naturall things man breathes, eats, drinks, lives and moves, as other creatures, which enjoy theſe things in common with man. Now, that men may not live like beaſts, but like men; that is, that they may live with all modeſtie and honeſtie before God and men, that they may beware of all idolatrie, blaſphemy, or any other abuſe of Gods Name; alſo, that they may avoid all ſort of filthineſſe and damages, by which either wee our ſelves, or the life, fame, and poſſeſſions of our neighbour may be hurt; and that the true knowledge of God, ſincere worſhip and feare, and that all civill honeſtie may prevaile, and that the publick peace and tranquillitie among men may not be troubled, that every one may ſafely enjoy his owne, that honeſt and neceſſary contracts may flouriſh; and laſtly, that all things in the Common-wealth may be done in a lawfull way, the civill Magiſtrate ſhould be very carefull of, ſeeing he is ordained for this end by God: therefore they may truly be called beaſts rather then men, who would remove and overthrow this ordinance of God among men.
IV. The doctrine of the civill Magiſtrate conſiſteth of theſe three heads: Firſt, concerning the authoritie of the Magiſtrate, whether it is ordained by God, or pleaſing to him; alſo of his office, right and power, as well in eccleſiaſticall as politick affaires. Secondly, of the lawes to which Chriſtian Magiſtrates are tied. Thirdly, of the dutie of ſubjects, what they owe to their Magiſtrates, and how far they are to obey them. Of each of theſe, what is to be concluded out of Gods word, the enſuing Aphoriſmes will teach.
V. The Apoſtle expreſly teacheth, that the Magiſtrate is ordained by God, in theſe words: There is no power but of God. The powers that be, are ordained of God. Rom. 13.1, 4.For he is the miniſter of God to thee for good. By this divine authoritie the Magiſtrate being guarded, let him think how wiſely and diligently he muſt carry himſelfe in his office: For, if hee be ſo from God, that hee is the miniſter of God, ſurely hee ſhould endeavour, with all care, that all things be done according to Gods ordinance, as well in eccleſiaſticall, as in politick affaires; neither muſt hee doe any thing wittingly and willingly againſt it. From this ground of divine ordination, Moſes the man of God, and holy King Jehoſaphat did ſo ſpeak unto their Judges and Governours: Take heed what ye doe: for ye judge not for man, but for the Lord, Deut. 1.17. 2 Chron. 19.6, 7.who is with you in the judgement: Wherefore now, let the feare of the Lord be upon you, take heed, and doe it: for there is no iniquity with the Lord our God, nor reſpect of perſons, nor taking of gifts. Againe, if the Magiſtrate be ordained by God to be his miniſter, hee ought to aſſure himſelfe, that he muſt ſerve God, that he muſt doe all to his honour, and for mans benefit, ſo he doe that according to the preſcription of Gods word.
VI. Therefore that cannot be unpleaſing to God, which he himſelf ordained: Yea, he calls Magiſtrates by his owne Name, foreign Gods, becauſe they exerciſe judgement in ſtead of God. Exod. 22.8. If the thiefe cannot be found, then ſhall the maſter of the houſe be brought unto the gods. God ſtandeth in the midſt of gods: Pſal. 82.1.which Pſalme Chriſt alledgeth, John 10.35. If he called them gods, to whom the word of God came, I have ſaid, Ye are gods. Beſides, the Scripture witneſſeth, that many holy men did exerciſe the office of the Magiſtrate: as Joſuah, David, Ezechia, among the Kings: Joſeph and Daniel among Princes: Moſes, Joſuah, Gedeon amongſt the Dukes or Judges.
VII. Away then with theſe fooleries of Anabaptiſts and other fanaticall ſpirits, ſaying, That in the Old Teſtament the office of the Magiſtrate was neceſſary to Gods people, by reaſon of the imperfection of the Jewiſh nation; but that its written in the New Teſtament: The kings of the Gentiles exerciſe lordſhip over them, Luk. 22.25.and they that exerciſe authority upon them, are called benefactors: But it ſhall not be ſo with you. Galat. 5.16.Againe, In Chriſt nothing availeth, except the new creature. Alſo, I ſay unto you, Matth. 5.39.Doe not reſiſt the evill.
VIII. For firſt, if the imperfection of the Jewiſh people did neceſſarily require a Magiſtrate, ſurely much more neceſſary will the having of a Magiſtrate be to us Chriſtians; ſeeing it is written alſo of us, In many things we offend all: But they who offend in many things, muſt needs be imperfect; yet wee deny not,James 3.2. but that Chriſtians, by Gods favour, have a great prerogative above the Jewes, in reſpect of the cleare knowledge we have of God, and of that grace which is exhibited to us by Chriſt: but, in reſpect of our politick life, we have no leſſe need of this divine ordination of Magiſtrates, then the Jewes had. Beſides, it is written in the New Teſtament, not in the Old, He is miniſter of God to thee for good.Rom. 13.4.
IX. In that ſaying of Luke 22.25. Chriſt doth not debarre ſuch kings from the Church; but he onelyonly forbids the Apoſtles and Miniſters of the Church to meddle with riotouſneſſe, preheminence, and civill dominion. But Paul, Gal. 6.15. doth not ſpeak of the externall habit of Chriſtians: of whom ſome were circumciſed, as the faithfull Jewes; and ſome were uncircumciſed, as the Chriſtians, who had been Gentiles. To which ſaying anſwereth that Galat. 3.28. There is neither Jew nor Greeke, there is neither bond nor free, there is neither male nor female: Which words, if they underſtand literally, ſurely they muſt alſo be ſeparated from Chriſt, ſeeing they are either ſervants or free, either males or females. The ſenſe then of the Apoſtle is this, That the outward differences of men doe nothing hinder or promote eternall ſalvation; and that onelyonly the new creature in Chriſt Jeſus is neceſſary to ſalvation.
X. Laſtly, by that ſaying of Mat. 5.39. Chriſt doth not take away puniſhments due to the wicked, but only private revenge: for otherwiſe no Chriſtian, neither father, nor mother, nor ſchool-maſters, nor any miniſter of the Church, could be ſuffered: the dutie of all which is, to reſiſt evill and wicked men, and to maintain diſcipline, every one in his place; without which an horrible ataxie and confuſion would enſue; too much libertie would be brought in, and at length would follow the ſubverſion both of humane ſocietie, and of the Church it ſelfe. Surely, Chriſt and his Apoſtles did very often reſiſt evill. Neither doe wee reade any where in the Scripture, that they, who were appointed for politicall functions, did (after their converſion to Chriſtianitie) deſert their province or calling, or that ever they were commanded to forſake it. So that Ruler, in the fourth of John, ver. 33. beleeved himſelfe, and all his houſe. Sergius Paulus the Deputie, Act. 13.12. beleeved. So the Keeper of the priſon, Act. 16.33. was baptiſed, he and all his houſhold.
XI. Concerning the divers formes of Common-wealths, which of them is beſt, let Politicians diſpute. In the Scripture we reade of Ceſars, Kings, Princes, Governours, Preſidents, Pretors, Conſuls, Captaines, Dukes, and in a word, both of inferiour and ſuperiour Magiſtrates. Of whom is this generall ſaying of Paul the Apoſtle, There is no power but of God. Rom. 13.1. 1 Pet. 2.13, 14, 17.The powers that be, are ordained of God. And of S. Peter, Submit your ſelves to every ordinance of man for the Lords ſake, whether it be to the King, as ſupreme; or unto Governours, as being ſent by him. Alſo, Feare God. Honour the King. Where we may note, that when the Magiſtrates office, by Peter, is called an humane ordinance; this is not repugnant to Paul, who calls it, a divine ordinance. For, God only ordained the Magiſtrate; but as for the forms of Common-weathls, and their diſtinct degrees, to wit, that in them ſhould be Emperours, Kings, Princes, ſuperiours, inferiours, this depends from humane ordination and politicall ſanction; yet all are alike governed by God: therefore wee muſt be ſubject to humane ordinance for the Lords ſake, ſaith S. Peter.
XII. Of the right of Magiſtrates, thus ſaith Paul, For this cauſe pay you tribute alſo: for they are Gods ministers, Rom. 13.6, 7.attending continually upon this very thing: Render therefore to all their dues, tribute to whom tribute is due, cuſtome to whom cuſtome, feare to whom feare, honour to whom honour. Againe, Give to Ceſar what is Ceſars. Whence we gather, that the right of Magiſtrates conſiſteth of three things: Firſt, that hee may be knowne as the miniſter of God; to whom therefore honour and reverence is due, becauſe hee is in ſtead of God: for this cauſe (as it ſaid) Magiſtrates are called gods. Secondly, that for the authoritie of ſo great a function, they ſhould be reverenced, honoured, and feared by their ſubjects, no leſſe then parents are by their children: for, Magiſtrates ſhould be to ſubjects in ſtead of parents. Thirdly, that cuſtomes and tributes, due to Magiſtrates, ſhould be paid them, that out of them they may be able to ſuſtaine the heavie burthen of their function, preſerve their lives and dignitie, and exerciſe their bountie towards others: Yet the Magiſtrate muſt be as far from riotouſneſſe, as the ſubjects themſelves, as it is in Jer. 22.14, 15. and every-where elſe in Scripture.
XIII. God hath furniſhed the Magiſtrate with chiefe power, that hee may command ſome, and may governe others; and uſe the ſword alſo, if need require, againſt the diſobedient, and maintaine and defend his owne authoritie: For ſo it is written,Dan. 4.22. The moſt High ruleth in the kingdome of men, and giveth it to whomſoever hee will Againe, The princes of the Gentiles exerciſe dominion over them, Mat. 20.25.and they that are great exerciſe authority upon them. Againe,Rom. 13.4. He beareth not the ſword in vaine.
XIV. God alſo for this cauſe laid upon the magiſtrate this carefull and troubleſome burthen, that he might urge, promote, and preſerve among men the obedience due to Gods Law; chiefly among Chriſtians: For firſt, hee ought entirely to maintaine the honour and worſhip of God, according to the preſcript of the firſt Table, and to propagate pietie, with the true worſhip of God amongſt his ſubjects, according to Gods will and word: For ſo God commanded Joſuah, Joſ. 1.8.This book of the law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou mayeſt obſerve to doe according to all that is written therein. So Paul, Rom. 13.4.He is the minister of God to thee for good. Now, the chiefe happineſſe of ſubjects conſiſteth in true religion, and the true worſhip of God.
XV. Againe, the office of the Magiſtrate is to maintaine right and juſtice, and to preſerve honeſtie, peace, and concord; to love the good, to afright and puniſh the wicked; to maintaine and defend their ſubjects and territories, even with the ſword, againſt domeſtick and forraigne enemies: As it is written,Jer. 22.3. Pſal. 82.3. Thus ſaith the Lord, Execute ye judgement and righteouſneſſe, and deliver the ſpoiled out of the hand of the oppreſſour: and doe no wrong, doe no violence to the ſtranger, the fatherleſſe, nor the widow, neither ſhed innocent bloud in this place. Againe, Magiſtrates are not a terrour to good workes, but to the evill. Wilt thou then not be afraid of the power? doe that which is good; but if thou doe that which is evill, be afraid: for he beareth not the ſword in vaine: for he is the miniſter of God, a revenger to execute wrath upon him that doth evill.
XVI. Both offices of the Magiſtrate are uſually impugned by Pontificians, Anabaptiſts, and other fanaticall perſons.
XVII. In Popery the Pontificians confeſſe,Bellarm l. 4. de Laicis. c. 17, 18. that the Magiſtrate ought not only to have a care of the civill government, and to promote the publick peace; but alſo by all meanes to defend Gods worſhip, as it is adminiſtred by the Prieſts in Popery, and to exterminate all other religions, which they condemne: but they will not permit the civill Magiſtrate to enquire into their religion and worſhip, to wit, whether it be true or falſe; conſonant to holy writ, or not: whether Prieſts and Clergie-men live godly, or profanely: whether Churches and Schooles be well provided for: And laſtly, whether they can by right challenge to themſelves eccleſiaſticall juriſdiction, and ſuch like.
XVIII. But this right of governing Churches and Schooles, the holy Scripture in plaine termes attributes to the civill Magiſtrate: for, as he is bound with all diligence to procure, that the civill good, that is, juſtice and equitie, be lawfully adminiſtred, according to the lawes of every province, by men skilfull in the law, and politicall prudence, within the courts and places of Judicature: even ſo his care ſhould not be leſſe, but rather more, that the divine law, which is the good of ſouls; that is, true religion and piety, be taught by Divines, holy, religious, learned & honeſt men in Schools and Churches, to their ſubjects, for their ſoules health, according to the law and teſtimony, as the Scripture commands.Iſa. 8.20. Deut. 17.18. This was enjoyned by God to Moſes & Joſuah. This is confirmed by the example of many worthy Princes: as David, Solomon, Jehoſaphat, Ezechia, Joſia, and others, who carefully promoted the worſhip of God, reproved grievouſly wicked & diſordered Prieſts.foreign. So Paul ſpeaks to the Chriſtian Romans, He is the miniſter of God for thy good. Where he underſtands every kind of good, as well civill and earthly, as eccleſiaſticall & ſpirituall, otherwiſe the Magiſtracie were no more advantageous to a Chriſtian, then to a Pagan. And ſurely, it is to be lamented, that the Heathens heretofore in this point were of a better mind, who, by unanimous conſent, committed to their Kings the care of religion, and of the worſhip of their gods, being perſwaded thereto both by the law of nature, and of nations; for they held this to be the proper office of the civill Magiſtrate, to governe their ſubjects civilly, that is, to ſeaſon them with all kind of vertue, eſpecially with militarie fortitude, and ſuch like.
XIX. The Anabaptiſts alſo and Enthuſiaſts doe admit and grant, that the Magiſtrates office is not onelyonly to be converſant in the Courts of Judicature, to adminiſter juſtice; but to puniſh evill, both in time of peace and war, with the ſword: but they will not have Chriſtians to do this, or to have any power to doe it; becauſe Chriſt ſaid to his diſciples,Mat. 5.38. Mat. 26.15. Reſiſt not evill. Neither did he give the ſword to them, but inhibited it to them in theſe words, He that taketh the ſword, ſhall periſh with the ſword. The ſame alſo ſay, That the New Teſtament doth not exhort us to ſhed bloud, but to love one another. Such phantomes they have out of the Schooles of the Manichees, that they may remove from the Common-wealth of Chriſtians all Magiſtracie.
XX. To them we oppoſe the Apoſtles doctrine:Rom. 13.1, 4. All power is from God; and he is the miniſter of God. What? hath God ordained any thing, which either lawfully may not, or cannot be performed? Shall a Heathen ſerve God better then a Chriſtian? Away then with theſe weak ſimple men,foreign. and their fooleries: Yet let them be tolerated ſo long as they trouble not the Church, or deny not that obedience and honour which is due to the Magiſtrate; of which matter, in the Imperiall Conſtitutions there is a provident caveat made. Of that ſaying, Matth. 5.39. we have already ſaid in the tenth Aphoriſme. In Matth. 26.52. Chriſt hath prohibited his diſciples, and other private men, to meddle with the ſword, becauſe it is not due to Apoſtles, Biſhops, Miniſters, and other ſubjects: but God hath taken the ſword from Ceſar, to whom before he gave it; but rather committed it to him: for, he ſaid, Give to Ceſar what is Ceſars. And by the Apoſtle, Hee is the miniſter of God; nor doth he carry the ſword in vaine. It is alſo true, that the New Teſtament perſwades charitie, not bloud-ſhedding, in regard of eccleſiaſticall and civill ſocietie. Sometimes notwithſtanding he commands to draw the ſword againſt domeſtick and forraigne enemies, for preſervation of the Common-wealth, of the Church, and of common tranquillitie and peace. For, God hath commanded expreſly, even in the New Teſtament, ſuch a revenge: and therefore obedience is a part of divine worſhip. Such a revenge alſo tends to the defence of the godly, and therefore it is not contrarie, but conſentaneous to Charitie.
XXI. But the ſame men reply, That in the New Teſtament it cannot be proved, neither by teſtimonies nor examples, that Chriſtians ought to make war. Wee anſwer: Firſt, the New Teſtament doth no waies take away the defence of ſubjects, which ſometimes cannot be procured by the Magiſtrate, but by force of armes. Secondly, the Apoſtles have writ nothing concerning wars, becauſe they were not ſent to ſet up a new forme of Common-wealth in the world; but that in the ancient civill government of every place, (where they left to every one their owne priviledges and rights, as it appeares by Paul, Rom. 13. and elſe-where) they ſhould gather together a new Church to Chriſt. Thirdly, John Baptiſt, Chriſts forerunner, being asked by the ſouldiers what they ſhould doe, did not anſwer thus: Leave off your warring;Luke 3.14. but, Doe violence to no man, neither accuſe any falſly, and be content with your wages. But theſe wages were paid to ſouldiers in the wars; therefore John did not prohibite war. 'Tis falſe then, that in the New Teſtament neither teſtimonies nor examples are found, in which war is mentioned.
XXII. Wee will not now diſpute upon what cauſes, or how lawfully war may be waged. Let Chriſtian Princes and Magiſtrates propoſe this to themſelves, and think, that no lawfull war can be performed, but for the recovering of peace; and, that this is the nature of war, that it brings with it much miſchiefe. Neither can any war be ſo juſt, but that there is much injuſtice mingled with it: So that it is farre better to fling away Armes, to avoid unneceſſary warres, and not to undertake a juſt warre, untill firſt all meanes be tried, to recover peace without it; not onelyonly, becauſe the Poet ſaith,Sil. Ital. l. 11. ſub. fin. Rom. 12.18. That peace is the beſt of all things that ever was beſtowed upon man, and that one peace is to be preferred to innumerable triumphs: but much rather, becauſe the Word of God ſaith, If it be poſſible, as much as lyeth in you, have peace with all men.
XXIII. Secondly, as for the Lawes to which the Chriſtian Magiſtrate is tied in his government, the Ancients ſaid well, that Laws were the ſoule of the Common-wealth; and that the Magiſtrate is a living Law: for, as no State can ſubſiſt without Laws, ſo Laws can have no force without the Magiſtrate. But now, we make no inquiry of the Laws in generall, what, of how many kinds, and which be beſt; but rather, what theſe Laws ſhould be, according to which the Magiſtrate ought to governe a Common-wealth.
XXIV. Which queſtion ought not to be accounted ſuperfluous, becauſe, many have beene ſo ignorant, that they have not doubted to aſſever, that Chriſtians ought in all things to be ſubject to the Laws of Moſes, then which no better judiciall Laws can be made, ſeeing God himſelfe did preſcribe them to the Iſraelites: which prepoſterous opinion made great ſtirs in the Church and Common-wealth, at that time, when there were ſuch tumults in Munſter.
XXV. We muſt know then, that there is not a better Law, nor more excellent, then the Law of God himſelfe, which is juſtly preferred to all others; but with this difference, that it be done, according to Gods will and minde revealed in his Word: This difference is taken from the three-fold end and ſcope of Moſes Law.
For one end conſiders the manners, vertues, and vices of all men promiſcuouſly; which, by the law of Nature, to every man are either commanded or prohibited; and ſo God would have his Law, contained in the Decalogue, to be obſerved by all men.
The other end and ſcope of the Moſaicall Law, was to governe the Leviticall Prieſt-hood, by certaine rites and ceremonies, which were types of Chriſts Prieſthood. Theſe Laws of Aarons Prieſt-hood, God would have to continue and flouriſh, no longer then till the exhibition of Chriſt, and then to be abrogated. He that will go about to introduce into the New Teſtament theſe legall Ceremonies, he muſt needs both introduce Judaiſme, and withall deny, that Chriſt is yet come in the fleſh.
The third ſcope and end of the Law reſpects the Judaicall politie; in which God would diſcriminate the Iſraelites from all other people, by certaine Laws; becauſe, Meſſiah, the Saviour of the world, was to be borne of the Tribe of Judah: this Law God would have to continue, ſo long as the difference of people was obſerved; but when Chriſt was borne, this difference ceaſed, and of two people he made one;Mark 16.16. to wit, Chriſtians, of Jews and Gentiles, as Paul witneſſeth, Epheſ. 2.14. Therefore Chriſt commanded his Diſciples and Apoſtles, that they ſhould preach the Goſpell, not to one people alone, but to all people through the whole world. If any then would obtrude upon Chriſtians this Civill Law, as abſolutely neceſſary; what elſe, I pray did he do, then deny Chriſt to be yet come in the fleſh, for the redemption of his people?
XXVI. Hence it appeares, that the Ceremoniall and Judiciall Law of God, was heretofore to the Jews an excellent Law, till Chriſt came; but both theſe, God ſo appointing it, at this day are abrogated by Chriſt; ſo that the Jews themſelves, at this time, neither will, nor can keepe either of them. Therefore, all people that have among them the Church of Chriſt, have this liberty granted them, that they may rule their Common-wealths by their owne uſuall and poſitive Laws. As for the Morall Law, which is the expreſſe image of the law of Nature,foreign. and of common equity, God hath not aboliſhed it; but it tyes all men by Gods own preſcription, both Jews, Gentiles, and Chriſtians, to the obſervation thereof.
XXVII. The ſumme of all this is, 1. That it is the duty of a Chriſtian Prince and Magiſtrate, to rule their ſubjects according to the Morall Law of God, ſet downe in the two Tables of the Decalogue, as the onelyonly and ſureſt rule of equity and juſtice, from which rule they are not to depart a haires breadth in the government of their States.
2. Seeing that Civill cauſes, or pleadings (without which, humane ſociety cannot ſubſiſt) concerning Judicature, Offices, buying and ſelling, and other contracts; alſo, concerning Inheritances, Fines, and puniſhments, and ſuch like Statutes, are not expreſſed, or commanded in Gods Law, but are left free to the Chriſtian Magiſtrate, to be determined by his arbitrement: therefore, theſe particular Laws may be enacted and proclaimed, according to the cuſtome and priviledges of each Religion, Province, People, or City, by any godly Magiſtrate; yet having regard ſtill to common and naturall equity. But, among all Civill Laws of all other people, thoſe were alwaies accounted moſt juſt, as being moſt conſonant to the Law of God and of Nature, which of old were enacted by the Romans; which Chriſtian Emperours, Kings, Princes, and ſubjects have every-where retained and approved: even Paul the Apoſtle alſo, when as yet he converſed with the Jews, did willingly ſubmit himſelfe to theſe ſame Lawes, and in the Acts did often appeale to them;Acts 22.28. & 25.10, 12. 1 Pet. 2.13.17. I (ſaith he) am a Romane Citizen borne: and, I ſtand here at Ceſars Tribunall, where I muſt be judged. I appeale to Ceſar. Petor alſo the Apoſtle, exhorts Chriſtians, to ſubject themſelves to the Romane Lawes, and to obey them: he therefore approves of the Romane Republique and of their Civill Laws, which he would have to be obſerved by the Chriſtian Civill Magiſtrate.
3. When, laſtly, Judiciall Lawes are neither expreſſed in the Morall Law of God, but are left to the arbitrement of Chriſtian Princes, and their ſubjects; neither in the written Laws of the Romanes, (which are approved, for the moſt part, by Chriſtian Common-wealths) are all caſes of every People, Nation, place, City, expreſly comprehended, neither are municipall Laws, Cuſtomes, and particular Conſtitutions repealed; Princes, and Chriſtian Magiſtrates ſhould carefully provide, that adiaphorous, or things indifferent, which by God have beene neither commanded nor prohibited, (for ought we reade) may be determined: For example, Whether there is need of ſuch and ſuch Offices? Whether a greater or leſſer Tribute or Subſidie is to be impoſed on the people? Whether Subjects ſhould beare Armes? and ſuch like; which are called poſitive Laws by the Lawyers: that they may be conſentaneous, both to the law of Nature, and to the Law of God, being enacted for promoting the publique good; and therefore, to be obſerved carefully by the ſubjects; nor to be ſlighted, without wronging the conſcience; as it is written, We muſt be ſubject, not onelyonly for wrath, but alſo for conſcience.
XXVIII. The office and right of Subjects conſiſteth in three things. 1. That they afford due reverence and honour to the Magiſtrate; to wit, for that dignity which he hath received from God. This honour is not properly in externall geſture; given to the Magiſtrate, whom wicked men alſo do thus reverence, accounting Magiſtrates neceſſary evils; but the Magiſtrate is duely and chieflly honoured, when the ſubjects acknowledge Gods Ordinance in him, that he is Gods Vicegerent and Miniſter, to whom God himſelfe hath delivered his owne power, to rule ſubjects according to Gods will. From hence depend reverence and love, feare alſo, and obedience due to the Magiſtrate; which honour God hath commanded in his Law; Honour thy Father, Exod. 20.12.and Mother: for the Magiſtrate is the Father of the people, as the Egyptians teſtified by their acclamations to Joſeph, Gen. 41.43. and the Wiſeman ſaith,Prov. 11.1. Rom. 13. 1 Pet. 2.17. My ſon, feare God, and the King: And Paul, Give feare to whom feare is due, and honour to whom honour appertaineth: And Peter, Feare God, Honour the King.
XXIX. To this honour ſucceedeth ſubjection; to wit, that godly ſubjects yeeld to their Magiſtrate, in all juſt things, obedience in the Lord: which obedience conſiſteth in three things: 1. That ſubjects obey all the precepts, and commands of the Magiſtrate. 2. That they pay them their due Tributes and Cuſtomes. 3. That they beare the Civill burthens without murmuring: ſuch as conduce to the preſervation of the State, and defence of the Countrey. Of theſe Paul ſpeaketh,Tit. 1.3. Put them in minde, that they ſubmit themſelves to Principalities and powers: that they may be obedient, that they may be prepared for every good …orke: And,Rom. 13.1. Let every ſoule be ſubject to the higher powers. Where we muſt note, that he ſaith, to the higher powers; for, ſubjects are not ſubject to a foreigne and ſtrange Magiſtrate, but to their owne; as the Magiſtrate is to command his owne ſubjects, and not ſtrangers or foreigners.
XXX. The Apoſtles reaſons, by which he commendeth this ſubjection to ſubjects, are chiefly ſix: The firſt is taken from Gods command. God ſo ordained, that Magiſtrates ſhould rule their ſubjects, and ſubjects ſhould obey their Magiſtrates; but it is not lawfull to reſiſt Gods Ordinance. 2. From the contrary wicked and pernicious effect. It is moſt unjuſt, that the creature ſhould reſiſt the Creator: but, to reſiſt the Migiſtrate, is to reſiſt God; for, he is ordained to be Gods Miniſter and Vicegerent. 3. From an effect alſo pernicious. The diſobedience and contempt of the Magiſtrate, brings revenge and puniſhment, for the Magiſtrate ſhould be a terrour to the wicked; but, it is a fooliſh thing for a man, to caſt himſelfe raſhly upon puniſhment. 4. From a profitable effect. For, it is praiſe-worthy to obey the Lawes, and the Magiſtrate; for, he is given to the ſubjects for their good.foreign. 5. From the impulſive antecedent cauſe, and the end thereof. If the diſobedient feare not the puniſhment of the Magiſtrate, yet they ought to keepe their conſcience inviolated, which, by their diſobedience, they wrong ſhamefully, and provoke Gods anger againſt them, both temporall, and eternall. 6. From the adjuncts. To whom tribute is due, to him obedience cannot be denied: the ſubjects then paying rightly tribute to their Magiſtrates, they ought alſo to performe due obedience. By theſe arguments of Paul, the Subjects, through all Churches and Common-wealths, ſhould by all meanes be driven to yeeld due obedience to the Magiſtrate.
XXXI. There is alſo required in Subjects forbearance, in bearing with the blemiſhes and infirmities of the Magiſtrates; as likewiſe, they ought to pray to God for them: for, becauſe the burthen of the Magiſtrate is no leſſe dangerous then laborious, under which oftentimes they faint, and are forced to indure much extremity, ſo that ſometimes they have ſcarce time or place to breathe in; therefore, it is no wonder, if many times he is carried away with humane affections; to wit, with pride, ambition, intemperance, pleaſures, ſloth, forgetfulneſſe, ſecurity, anger, fury, and ſuch like paſſions; to which, ſo much the more then other men they uſe to be obnoxious, by how much more they are urged and aſſaulted with moleſtations more then other men. It will be then the duty of pious Subjects, to beare patiently with theſe infirmities; no leſſe then children ſhould patiently indure the blemiſhes of their Parents. Beſides, they ought to beſeech God for their ſafety and proſperity, as the Apoſtle preſcribes; I exhort, above all things, that interceſſion, prayer, and ſupplication be made for all men; for Kings, and all that be in authority, that we may live a peaceable and quiet life, in all godlineſſe and honeſty, for this is good and acceptable in the ſight of God our Saviour.
XXXII. In the ſaying of Paul, which we alledged a little above, three queſtions uſe to be moved, to which we will briefly and ſuccinctly anſwer: The firſt is on the Subjects part; Whether the Pope Biſhops, and other Clergy-men, are contained alſo under the name of higher Powers. The ſecond, as alſo the third are of the Magiſtrates part; Whether wicked Magiſtrates, as were Nero and Caligula or ſuch as are given to Idolatry, be worthy of honour: Alſo, Whether obedience is to be given to that Magiſtrate, who oppreſſeth his Subjects with divers wrongs and burthens, and ſo becomes a Tyrant, commanding, oftentimes that which is repugnant to good manners, and honeſty, againſt God and his Word.
XXXIII. To the firſt queſtion it is thus anſwered, Though Biſhops, Miniſters, and Paſtors, in reſpect of their Doctrine and Function, immediately are ſubject to God; yet, notwithſtanding, in reſpect of the Calling it ſelfe; to wit, the Eccleſiaſticall Miniſtery, and their diligence in performing of it: yea, much more in reſpect of their ſtrength and life, the government of their families and poſſeſſions, by the generall command of the Apoſtle, they are no leſſe ſubject to the Magiſtrate, to his power and juriſdiction, then all other Chriſtians. Hence we reade in the Old Teſtament, that the Prieſts and Levites in their Office, depended on the Kings beck and pleaſure, and did all things accordingly; as we ſee in the hiſtory of David, Solomon, Mat. 22.21. Mat. 17.27. Rom. 13.1.Joſaphat, Joſiah, Ezekiah: In the New Teſtament ſaith Chriſt, Give to Ceſar that which is Ceſars. Chriſt alſo paid tribute for himſelfe, and for Peter; the Apoſtle alſo ſaith, without any limitation, Let every ſoule be ſubject to the higher Powers. The ſame doth Gregory acknowledge of the Romane Prelates. l. 1. Epiſt. 31. and ſo doth Chryſoſtome Biſhop of Conſtantinople expound that ſaying of Paul, Let every ſoule be ſubject: This (ſaith he) is injoyned not onelyonly to ſecular men, but alſo to all Prieſts and Monks, whether he be an Evangeliſt, an Apoſtle, or a Prophet; or whoſoever hath attained to high places; for this ſubjection is no hinderance to piety. S. Bernard alſo thus writes to Henry Archbiſhop of Sena or Senon,Bern. Ep. 42. who refuſed to obey the King; Let every ſoule be ſubject to the Powers: If all, then yours; Who will except you out of this univerſality? He that goes about to except you, goes about to delude you; Chriſt both commanded and practiſed otherwiſe: Give (ſaith he) to Ceſar what is Ceſars and to God what belongs to God: what he uttered verbally, he performed really. Ceſars Maker ſtuck not to pay tribute to Ceſar, he left this example for you to follow. By the Imperiall Law it is thus commanded. Let all live according to the Laws, although they belong to the houſe of God. l. Omnes C. de leg. & Conſt. Princip.
XXXIV. From this command and practiſe of Chriſt, the Biſhop of Rome hath freed himſelfe, by denying tribute or obedience to Ceſar; nor hath he only exempted himſelfe, but alſo the whole Clergy, who, with his ſhaved troope, make up almoſt the third part of Chriſtendome: Neither hath he only withdrawne himſelf and his whole Clergy from the Emperours obedience, but he hath alſo violently wrung out of Ceſars hands, all his Territories, Cities, Goods, Revenues, Tithes, Tributes, Toles, and other innumerable revenues, which anciently belonged to the Emperour, but now exceed doubly the in-comes of all ſecular Princes: and not only hath he done ſo, but, which is more, he hath put under his feet Ceſar himſelfe, with all Kings, Princes, and whatſoever ſecular Magiſtrates belong to Chriſtianity; and ſo he hath wickedly inverted the ſence of the Apoſtles, ſaying thus; That the Emperour muſt ſweare fealty to the Pope. Diſt. 63. C. Tibi Domino. Diſt. 93. C. Duo. Diſt. 93. C. Caerim. Eccl. Rom. l. 1. ſect. 3. Gloſſ. et Dd. in C. Ad Apoſtolicae. De ſentent. …t re judicata in 6.That the Emperour ſhould be ſubject to the Popes judgement, and not the Pope to the Emperours. That the Emperour ought to bow himſelfe to the Pope, and hold his ſtirrop while he takes horſe. That the Pope can Excommunicate, yea, Depoſe the Emperour.
Here Chriſtian Emperours, Kings and Princes ſhould be watchfull, and conſider with themſelves with whom they have to do, whether with Chriſts Vicar, and Peters Succeſſour, or whether not rather with the ſworne enemies of Chriſt, of Paul, and Peter: for Peter hath left this injunction to all Chriſtians, both Lay and Clergy, 1 Pet. 2.13, 14. Be ſubject to every humane Ordinance for the Lords ſake, whether to the King, as to the ſupreme; or to Governours who are ſent by him, both for the puniſhment of wicked men, and for the praiſe of thoſe that do well.
XXXV. To the other queſtion, this is the briefe and ſolid anſwer; Subjects ought to looke not ſo much upon the perſon, as upon the Office of the Magiſtrate. Nero Ceſar was a moſt flagitious man, who did proſtitute himſelfe to all naughtineſſe and impiety; in which reſpect he deſerved puniſhment rather then honour, as Hiſtorians record; yet, becauſe he was Emperour, Peter and Paul warne Chriſtians, to honour the King: He is then to be honoured, by reaſon of Gods Ordinance; as all others likewiſe, who adminiſter this divine Ordinance, and have power over us, although they were moſt wicked and blaſphemous if it were but for the dignity of their Office which they ſuſtaine; as for their blemiſhes and vices, they muſt be left to God.
XXXVI. To the third queſtion we may anſwer diſtinctly out of Gods Word: Pharaoh King of Egypt uſed the Iſraelites tyrannically, by laying upon them inſupportable burthens; yet he was to be honoured by them, till ſuch time as God ſhould eaſe them of their yoke. Nebuchadnezzar was a moſt cruell tyrant and robber, grievouſly afflicting the Jews; yet Daniel ſpeakes to him in this manner,Dan. 2.37. Jer. 19.7. God hath conferred on thee power, ſtrength, and glory. Jeremy exhorts the captive Jews to obedience, and to pray for the City of Babel, though it was Idolatrous. We muſt then not only obey good Magiſtrates, but Tyrants alſo: yea, we muſt rather beare with any injuries, then reſiſt their power, or Gods Ordinance: and we muſt practiſe Peters rule; Be ſubject with all feare of the Lord, 1 Pet. 2.18.not onelyonly to thoſe that are good and juſt, but alſo to the evill; thinking with our ſelves, that all Powers, as well good, as bad, are ſet over us by God: good, that in them he may ſhew his grace and mercy; but Tyrants, that in them we may acknowledge Gods anger againſt our ſinnes. Therefore, it is not lawfull for any ſubject, or private man (except it be in his owne juſt defence) to invade a Tyrant, even though he have occaſion. David could have killed Saul, whom notwithſtanding he let goe; becauſe, as yet he was not driven to extreme neceſſity;1 Sam. 24.11. I will not (ſaith he) put out mine hand againſt my Lord, becauſe he is the Lords Annointed. For, God knows how to puniſh Tyrants, either by the ordinary power of ſome other Kingdome, or elſe by ſome miraculous way.
XXXVII. Although this obedience hath certaine limits; for, when Tyrants go about to force their Subjects to manifeſt Idolatry, or to ſome wickedneſſe, againſt the expreſſe Word of God; in this caſe the Scripture commands us, that in no wayes we obey ſuch tyrannicall Edicts, but that every man, according to the condition of his calling, make reſiſtance, and rather indure any thing. For, when Nebuchadnezzer would have his Idol to be worſhipped by all men, under paine of the hot firie furnace; Daniels three fellowes ſtoutly refuſed it, telling the King,Dan. 3.16. We muſt not in this thing obey thee; behold, our God whom we worſhip, can deliver us out of the hot firie Furnace, and he can reſcue us out of thine hand, O King: But, if he will not reſcue us, be it knowne to thee, O King, that we will not worſhip thy god, nor will we adore thy ſtatue which thou haſt ſet up. So Daniel did not obey King Darius, Dan. 6.16.who commanded that he alone ſhould be worſhipped, and not God; for which cauſe he was caſt into the Lions den. That wicked King Zedekias, forbad the Prophet Jeremiah to make knowne to the people Gods command, that he ſhould deliver himſelfe into the hands of the Chaldees; but for this cauſe he was impriſoned. The Apoſtles, Peter and John, being forbid by the Magiſtrate to preach in the Name of Jeſus, anſwer thus; Whether this be juſt in the ſight of God, to obey you rather then God, Acts 4.19.judge ye.
XXXVIII. Therefore, that ſaying is good, The Magiſtrate muſt be obeyed as far as the Altars: and Hierome ſaith, We muſt obey Judges, in the things that are true, Comment, in Rom. 13.but not in ſuch things as are contrary to Religion; even for this reaſon, becauſe it were great injuſtice, ſo to ſerve the King in this world, as to diſhonour the King of heaven. Hence Thomas ſaith well, Every humane power is ſubordinate to the power of God, and no humane power is to be obeyed againſt God: according to that, Acts 4.19. We muſt obey God rather then man. So Chryſoſt. in Mat. 22.22. If Ceſar will take upon him that which is Gods, to command wicked Acts, it will not be Ceſars tribute, but the Devils ſervice.
This is the Orthodox doctrine of Magiſtracie and Civill power, and of the Subjects dutie to the Magiſtrate, which, out of Gods Word, and Eccleſiaſticall Writers, is wont to be taught openly in all Churches and Schooles of the Evangelicall Princes, as well within the Romane Empire, as without.
The end of the doctrinall Aphoriſmes of the Reformed CHURCHES.