The Civil Magistrates Power in Matters of Religion, Answer 13 – Object 14
1. Although all ſinful and raſh quarrelſomneſs, all ſelf avengings Anſw. or means thereof, and all injurious and unwarrantable ſlaughters ſhould be excluded Gods Mountain, yet this hinders not, but that gentile Rulers as ordained of God muſt bear his ſword; not in their ſcabbards, and at their girdles, ſuffering it to ruſt for want of uſe, for that were to bear the ſword in vain, contrary to Gods own order, Rom. 13. 4 but to be uſed againſt all evil works coming under their Cognizance, whether reſpecting God and Religion more ſpecially; or man and righteouſnes; whether in way of the vengeance of God againſt domeſtick offenders, or in way of juſt war againſt other enemies of God his Cauſe or Saints. If any reply hereto, that this place in the Romans intendeth not any matters of Religion at all, but onelyonly matters of civil righteouſneſs,
1. Evident it is, that as good and evil doing, whereof the civil Magiſtrate taketh cognizance, are oppoſed Rom. 13. 3, 4. ſo are incouraging rewards to weldoers, as by that of prayſes and vindicative rewards to evil doing, and to evil doers oppoſed: now none will deny that the civil Magiſtrate is bound to incourage the Preaching Profeſſion and practice of the Truth, worſhip and wayes of God; and therefore by paritie of reaſon, is he to be an avenger of what cometh under his cognizance contrary thereunto. 2. The perſons more ſpecially ſpoken to upon that ground to doe well, becauſe then they have praiſe of the ſame; or in caſe they do evil, then they are to fear the vengeance of the Lord to be executed by his Miniſter, the Magiſtrate; they are Profeſſours, Officers and Members of Churches, ſuch as they were at Rome, Rom. 1. 7. and 12. 4, 5, 6, 7, 8. compared with chap. 13. 3, 4. If thou do that which is evil, fear, &c. which all will confeſs to be liable to evil doing againſt the firſt as well as the ſecond Table. 3. He is by Gods Ordinances to be a terrour to evil works indefinitely: For rulers are not a terrour to good works, but to evil, verſ. 3. & v. 4. He is the Miniſter of God, the avenger to execute wrath upon him that doth evil; be he who he will be, coming under his power; or be the evil what it will be, coming under his view. Now the Scripture reckons eſpecially the doing of perſons of corrupt judgements; as perſons ſo corrupt to be evil deeds. Hence if a Chriſtian bid God ſpeed to perſons, who bring not the Doctrine of Truth, he is partaker with him in his evil deeds. 2 Joh. 10. 11. Hence Paul calleth thoſe corrupt circumciſion teachers. evil works, Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the conciſion. And the oppoſition, Rom. 13. 3. evinceth this, Rulers are not a terrour to good works, but to evil; whence the argument is ſtrong. Thoſe good works and acts which ciuil Rulers are not to be a terrour unto, unto the contrary evil works they are to be a terrour; to good works and acts, (civilly ſuch) reſpecting the Truth, worſhip and wayes of God, civil rulers are not to be a terrour; therefore to evil works, contrary to the truth, waies and worſhip of God, are they to be a terrour.
If any yet reply, that this in Rom. 13. is ſpoken with reference to the preſent power that then bare chief ſway at Rome; or at leaſt with ſole reference to ſuch like civil powers that were chriſtian, and looketh not to civil powers becoming chriſtian; and ſo is no rule for chriſtian rulers:
The Anſwer is ready, albeit thoſe who were in higheſt power, when Paul writ this Epiſtle, were Pagan, and not Chriſtian; yet the context carrieth the words ſpoken about higher Civil Powers, to be extendible, yea eſpecially appliable to Chriſtian civil Rulers.
1. When the Apoſtle ſaith, Wilt thou not be afraid of the power? do that which is good, and thou ſhalt have praiſe of the ſame: Who knoweth not, that Nero, then ruling, was ſo far from giving encouragement to any Chriſtian Romans, either in a way of piety or honeſty, that he was a very Lyon rather, cruelly to devour them, 2 Tim 4. 17. and that way rather to have encouragement from Pagan Rulers, would be to comply with them in the wayes of their prophaneneſſe and heatheniſh outrages and abominations; which God forbid!
2. As the Civil Powers in or with Chriſtians are ordered of God, (for there is no power, ſaith Paul, but is of God; meaning eſpecially civil power, Rom. 13. 1.) and as every ſoul by vertue of that word is alſo to be ſubject (in all lawful things) to Higher Powers amongſt Chriſtians; and exerciſed by Chriſtians: ſo Anabaptiſts themſelves will acknowledge, that Rom. 13. 4. taketh in the Chriſtian Magiſtrate as bearing Gods Sword, and being Gods Miniſter for Civil vengeance againſt evil doers againſt the rules of the ſecond Table; and ſo the caſe is yeelded by them, that the place in Romans 13. looketh at the Chriſtian Magiſtrae alſo.
3. Thoſe Rulers, to whom, what is here ſpoken touching their Magiſtratical work, doth beſt agree, and by whom, it is beſt performed, they muſt be here principally intended by the Lord: but to the godly Chriſtian Magiſtrate, the Magiſtratical work here mentioned doth beſt agree, and by him is it beſt performed: therefore the godly and Chriſtian Magiſtrate is here principally intended. As for inſtance: [Rulers are not a terrour to good works, but to evil.] who maketh more conſcience of this order of the Lord, the higheſt Ruler, then the Chriſtian godly Magiſtrate? who is wont elſe to fulfill that ſo fully and faithfully unto the Chriſtian and godly Subject: [if thou do that which is good, thou ſhalt have praiſe of the ſame:] who is actually and effectually [the Miniſter of God for thy good] the Beſt good, as well as other Inferiour good, of the Subject: ſo properly, as the Chriſtian godly Magiſtrate? Who maketh conſcience, but he, to come up fully and regularly to that alſo, verſ. 4. he is the Miniſter of God, the Avenger, to execute wrath upon him that doth evil.
A ſecond Anſwer to the Objection from Eſay 11. is, That Anſw. 2 the juſt execution of offendors by the Civil Magiſtrate, is not doing of hurt to any, but a meanes in it ſelf of good: yea as to others; who hear and fear, and learn to do no more ſo wickedly: ſo ſometimes is it ſanctified of God, to the good of the delinquents themſelves, who are corporally puniſhed by them: as ſome in the dayes of the Goſpel, who ſhall be puniſhed by their Chriſtian Rulers, ſhall acknowledge it to Gods praiſe, Thus was I wounded in the houſe of my friends, Zech. 13. 6.
This is croſſe to that Rule, Judge nothing before the time, Object. 11 1 Cor. 4 4.