peace the protector of righteousnesse and the avenger of innocency then he is unworthy to live in a Common-wealth that is an enemy to such government But here some will object that Princes in all ages some have been carelesse of their charge committed to them to foresee dangers to prevent them giving themselves to earthly delights and slothfully minding nothing else and others addict themselves to their game and so set to sale all lawes and priviledges judgments and grants other some spoyle the poore communalty of money to spend it wastefully and prodigally other some exercise more robberies pillaging of houses deflouring of Virgins murdering of Innocents so that no image of God is seen upon them that ought to shine in Magistrates nor no token of the Minister of God is seene in him which was given for prayse to the good and for vengeance to the evill Now men naturally abhor tyrants and love their lawful Kings then what shal poore subjects do in such a case I answer Inferiours are to submit to the governement of such Princes although Pinces do not that which pertaineth to them but they goe beyond those bounds which the Lord hath set them yet it will not follow that we may sin against them because that they sin against God saith Peter Fear God and honour the King And ye servants be subject to your Masters with all fear not only to the good and gentle but also to the froward For this is thanke-worthy if a man for conscience towards God endure griefe suffering wrongfully 1 Pet. 2.17 18.19 Wee ought to observe the providence of God who disposeth of all Kingdomes and setteth up Kings as it pleaseth him see Dan. 2.21 Although Nebuchadnezar was a wicked man yet saith Daniel the God of heaven hath given thee a Kingdom vers 37. And saith the Lord I will give Nebuchadnezar the land of Aegypt for his good service and the spoile thereof shal be the wages of his Army Ezek. 29.19 20. And King Saul was a cruell tyrant see 1 Sam. 8.12 Yet the people are not freed of their obedience to him and saith the Lord I have given the earth to whom it seemed meet unto me and the Lord hath power to do what pleaseth him Psal 115.3 And he made the earth and man and beasts upon it then it followes I have given all these lands into the hand of Nebuchadnezar King of Babylon and all Nations shall serve him Jer. 27.5 6 7. Thus you see God will have this tyrant to be honoured And David said to Abishai concerning the King destroy him not for who can stretch forth his hand against the Lords Anoynted and be guiltlesse and another time saith he God forbid that I should do this thing unto my Master the Lords Anoynted so David stayed his servants with these words suffered them not to rise against Saul 1 Sam. 24.6 7.26.9 And we ought to have a reverent esteeme of them as wives to their husbands and as children to their parents for the King is worth ten thousand of us 2 Sam. 18.3 The breath of our â—ostrils is the Lords Anoynted Lam. 4.20 Then they that curse the King buâ— in their thought a bird of the ayre shall carry the voyce and that which hath wings shall tell the matter Eccl. 10.20 Then are we unmercifully tormented by a cruell Prince or are our goods spoyled by a covetous and a ryotous Prince and are we neglected by a slothful Prince and are we vexed for a godly life by a wicked Prince then our duty must be to call to remembrance our sins which are scourged by that scourge of the Lord and by humility bridle our impatience and let us call to mind that it belongs not to us to remedy such evills it is only our duty to crave help of the Lord in whose hands are the hearts of Kings and the bowing of Kingdomes to his will He is a God who standeth in the assembly of Gods and judgeth among the Gods Psalm 82.1 And all Kings shall fall before him and all the Iudges of the earth shal be dashed in peaces like a potters vessell that will not submit to the Lord and kisse his Anoynted Psal 2.9.12 Yea woe be to them that decree unrighteous decrees and that turne aside the needy from judgment Isa 10.1.2 God reproved Kings for his peoples sake and suffered none to doe them wrong Psal 105.14 Yea he hath broken the bloody Scepters of proud Kings and overturned their intolerable government yet I say although God may justly correct their unbridled government by his owne revenging hand yet let us not think that we may do so which have no commandement given us but to obey and suffer this I speake concerning private persons Now it may be demanded of some that in case the chiefe Magistrate shall thus tyrannize over his people whether other Magistrates may not defend them and withstand this tyrant in the Cause of God I answer with Master Calvin Instit 4.20.31 If there be at this time any Magistrates for the behoofe of the people such as in old time were the Ephori that were set against the Kings in Lacedemonia or the Tribunes of the people against the Roman Consuls or the Demarchi against the Senate of Athens or as it is with us the three Estates in Parliament holding the principall Assemblies saith he I am so far from forbidding these to withstand the outrageing licentiousnesse of Kings that I affirme that if they winke at Kings wilfully rageing over and treading down the poore Communalty that their dissembling is not without wicked breach of faith because they deceitfully betray the liberty of the people whereof they know themselves to be appointed protectors by the ordinance of God And saith he in the 8. Section no kinde of governement is more blessed then this where liberty is framed with such a moderation as it ought to be and is orderly established for continuance and so I count them most blessed that may enjoy this estate and if they stoutly and constantly travâ—ll in preserving and retaining it do nothing against their duty yea the Magistrates ought with most great dâ—ligence to bend themselves hereunto that they suffer not the liberty of the people of which they are appointed governours to be in any part diminished much lesse to be dissolved but if they be negligent and carelesse therein they are faith-breakers and false in their office and betrayers of their Countrey and the very thinking to bring in any other change of government is not only foolish and superstitious but also very hurtfull Then would any bring in Monarchical government let me tell them that it is seldome seene that Kings so temper themselves that they will never swerve from that which is just and right Again they are not alwaies furnished with so great a sharpnesse of judgment and wisedome that every one seeth so much as is sufficient for every thing therefore the wants that are in single persons are cause sufficient
all the States and Peeres of the Land see Chap. 23.1 2. He indeed is chiefly named because he was the chiefe of them in blood neither did he set up Ioash but helped to maintain his right which was usurped by Athaliah in a word he protected the right heire but could not himselfe depose nor make over the Kingdome unto him hence I conclude that to exempt the Clergie from under the authority of the Civill Magistrate is rebellion Fourthly they object that Kings and Princes of their bounty have granted these priviledges unto them I answer the law of nature acknowledgeth a civill subjection and the law of God straightly commands it saying Let every soule be subject to the higher powers Rom. 13. And put them in mind to be subject to principalities and powers to obey Magistrates and to be ready to every good worke Titus 2.1 Then I conclude hence that no law of any man may offer violence or derogate from either of these Fiftly they object from Ier. 1.10 where the Lord saith I have set thee over Nations and Kingdomes to plant and to pluck up Hence they gather that the Prophets and their Successors are not to be subject unto civill Government I answer the Prophet is set over Nations and Kingdomes but not to governe by the Civill sword but by the sword of the spirit in his mouth and he is to plant and pluck up Kingdomes no otherwise then by declaring that God would plant or pluck them up Sixtly they object from Isa 60.10 That Kings shall come and serve the Church under the new Testament and therefore the Church is not to be subject to Princes but they unto the Church I answer in the Church are two things first the persons of men secondly the things of God Now it is true that Kings are subject to the things of God in the Church as the word and Sacraments to these Ordinances of God no calling is exempted saith Paul our selves are servants for Iesus sake But to the first of these which is the persons of believers to these Kings and Magistrates are not subject but to this very question when some servants were converted when they lived under Infidell Masters they thought themselves by this spiritual calling to be freed from serving their Masters any longer but saith Paul Let every man abide in the same calling wherin he was called art thou called to the state of grace being a servant care not for it yet if thou couldest be freed from serving an Infidel use it rather but if thou canst not here is thy comfort he that is called being a servant is the Lords free-man therfore brethren let every man wherin he is called therein abide with God 1 Cor. 7.20.21.22.24 So a subject being called is not freed of his obedience to Civill Government although he were effectually called under Infidel Governours it is in this case as it is with outward riches the people of God onely have a true right to them all by Christ so that all the riches in the world is theirs all is yours and ye are Christs 1 Cor. 3.21 And what others have they are but usurpers yet beleevers must not presently goe and take these outward things from any man although he be never so wicked So it is with places of Masters or Magistrates although never so wicked yet while they are in it we ought to yeild obedience to them for saith Peter Cervants be subject to your Masters with all feare now marke not onely to the good and gentle but also to the froward 1 Pet. 2.18 Seventhly they object that Kings and Magistrates are as sheep and Ministers are as Pastors and Shepherds therefore say they Kings are under Ministers as the flock is under the Shepherd I answer in the Prophets or Pastors consider two things first their persons secondly their Ministery now in regard of their persons all of them are subject to their Princes and that for conscience sake but in regard of their Ministry Princes and Magistrates are to be subject both when the Word is taught the Sacraments be administred all must submit themselves unto it even as a mean man being a Serjeant may arrest a Baron Earle or Duke neither may they resist him because he commeth with the Princes authority to which he must yeild himselfe though not unto the person of the Serjeant So must Magistrates submit unto Ministers comming not in their owne name but in the name of God and Christ now this must be marked that Magistrates are not simply subject to the Ministry but so far as they teach the word truly and rightly administer the Sacraments the which if they doe not they have power to reforme or depose such ministers as shall faile in their administration and in this regard Magistrates are called Shepherds The Lord saith Cyrus is my shepherd Isa 44.28 Though otherwise he be a sheep so far as he is truly taught by the Minister For they may say to the King and to the Queeno humble your selves Jer. 14.18 And Herod feared John and did many things and heard him gladly Mark 6.20 Thus we see that all men are to submit themselves to the Magistracy or Civil Government and to the positive Lawes of the Land Now the Romish Clergy are not enemies to Civil Government as it is government but as it is in the hand of Civil Magistrates so that their drift is not to put it downe but to remove it from the Magistrates to themselves that they might make all Magistrates their vassals Secondly prophane people doe allow of civil government in their judgment but they would have some liberty to intrench upon it in their practise Thirdly Anunomians and Eanâ—lifts are enemies to the eternall law of God which is the ground and foundation of the civil law which while they take a way the foundation of necessity the whole building must needs fall So they although they wil not openly say that they are enemies to civil government yet by accident they are enemies to it in their way seek to overthrow it 4 the independant people or the Brownists who will have Kings and Rulers and Magistrates to have no hand in matters of religion but all to be servants to the persons of beleevers and so they deny Cesar his due which is to have power over the outward man both of words and actions body and goods although he hath no power over the things of God which are their soules and consciences faith and all the graces of Gods spirit that are wrought in the heart yet we must obey them for conscience sake Rom. 13.5 Not as to bring these things of God under their command but obeying because God commands it even from the heart as to the Lord Col. 3.23 Fiftly the Anabaptists who are absolute enemies to civil government to them 〈◊〉 chiefly intend yet all the the rest doe something dash against civil government and the most of them do expect a time under the Gosoel in
A Confutation of the ANABAPTISTS AND All others who affect not Civill Government Proving the lawfulnesse of it and a full Answer to all their Cavills that are or can be made against it WITH A Nut-cracker for an unnaturall Nut whose Shell is as hard as the Scales of Leviathan and the kernell of his heart as hard as a piece of the nether Mill-stone Iob 41.15.24 yet the hammer of Gods Word that breaketh in pieces the Rocks Ier. 23.29 will break this Nut that all may see the devillish kernell that is in it Also Arguments against the Anabaptists proving that Infants borne of Christian Parents ought to be Baptized With a full Answer to all their Cavills that are or can be made against it Imprimatur Ja. Cranford And thou Ezra after the wisedome of thy God that is in thine hand set Magistrates and Iudges which may Iudge all the people that are beyond the River and whosoever will not doe the Law of thy God and the Law of the King let Iudgement be executed speedily upon him whether it bee unto death or unto banishment or confiscation of goods or to imprisonment Ezra 7.25 26. Put them in mind to be subject to Principalities and powers to obey Magistrates to be ready to every good work Titus 3.1 They sent them Peter and John who when they were come prayed for them that they might receive the holy Ghost for as yet he was faln upon none of them onely they were baptized in the Name of the Lord Iesus Acts 8.15 16. Then Peter said unto them repent and be baptized every one of you and ye shall receive the gift of the holy Ghost for the promise is unto you and to your children Acts 2.38 39. LONDON Printed by M. O. for T. Bankes and are to be sold in Black Friars 〈…〉 To the Reader Christian Reader THE maine cause that moved me to undertake this Worke is this many faithfull Christians and loyall Subjects are blamed to be enemies to Civill government as also my selfe bearing a part of that reproach with them now to cleare both my selfe and others in these divided and distracted times J thought it not amisse to discover them and to make them knowne who they be that despise dominion and speake evill of dignities Jude 8. that faithfull Christians and loyall subjects may not be blamed who are subject to Principalities and Powers and willing to obey Magistrates and ready to every good work Titus 3.1 2. Who every day that passeth over their heads put up prayers and supplications intercessions and giving of thanks at the Throne of grace for Kings and all in authority that we may live a quiet and peaceable life in all godlinesse and honestie 1 Tim. 2.12 And as for mee God forbid that I should sinne against the Lord in ceasing to pray for them 1 Samuel 12.23 Tet Gods people were alwayes blamed to be enemies to civill authoritie Ahab said to Elijah Art not thou he that troubleth Israel 1 Kings 18.17 And saith Haman that great Courtier There is a certaine people scattered and disperced among thy people in all the Provinces of thy Kingdome and their Lawes are divers from all people neither keep they the Kings Laws Esther 3.8 Nay further this Court-flatterer so prevailed with the King to get Letters sealed with the Kings seale to destroy to kill and cause to perish all Jewes both young and old little children and women in one day even upon the thirteenth day of the twelfth Moneth which is the Moneth Adar and to take the spoyle of them for a prey Verse 13. And it was told the King saying Daniel one of the captivity of the children of Judah regardeth not thee O King nor the decree that thou hast signed and so was cast into the Denne of Lions but in the morning the King comes to the mouth of the Donne and calls Daniel to which hee answered O King live for ever my God hath sent his Angel and hath shut the Lions mouths that they have not hurt me for as much as before him Innocencie was found in me and against thee O King have I done no hurt Daniel 6.13.20.21.22 And Paul was accused to be a pestilent fellow and a mover of sedition but when the tryall came neither against the Law of the Iewes nor against the Temple nor against Caesar had he offended any thing at all Acts 24. ◠25.8 Nay further they said of Christ himselfe to Pilate If thou let this man goe thou art not Caesars friend for he speaketh against Caesar Iohn 19.12 Yet Christ although he was a true heire to the Crown and Kingdome of the Iewes shewed himselfe loyall to Civill Government saying Render to Caesar the things that are Caesars and to God the things that are Gods Matthew 22.21 And hee payed tribute to avoyd offence Matthew 17.26 27. although an heire to the Crowne and free from Tribute Thus in all ages both all the faithfull and Christ himselfe was blamed to bee enemies to civill government And now I come to our own age witnesse those three Worthies and faithfull servants of Iesus Christ who pleading for God and the King and declaring how those Traiterous Prelates did intrench upon the Kings prerogative in many particulars these men venturing lives and states and all outward comforts through a tender affection they had to their Prince as not being able to indure to see the wrong done to him and be silent and yet for speaking and declaring those Traytors they were punished altogether although they did expresse such Loyalty that I think their examples are not to be parallel'd witnesse that renowned Doctor Bastwick who laboured to maintaine the honour and dignity and prerogative Royall of our Soveraigne Lord the King saying Let the King live for ever Had I a thousand lives I should think them all too little to spen◠for his Majesties Royall Prerogative and had I as much bloud in my veines as would swell the Thames I would shed it every drop in this cause And then wishing the people not to bee discouraged nor daunted at the Prelates power but bid them labour to preserve innocencie and keep peace within and goe on in the strength of your God and hee will never faile you in such a day as this Then saith he as I said before so I say again had I as many lives as I have haire◠upon my head or drops of bloud in my veines I would give them up all for this Cause Yet all this could not free them from sufferings although Mordecai had saved the Kings life from the hands of Traytors yet no honour is done to Mordecai But the Lord hath all these things upon the File and in his due time he will cause the King to read the the Chronicles to finde out that which Mordecai hath done and requite it Esther 6.1 For behold thy servants are ready to doe whatsoever my Lord the King shall appoint 2 Samuel 15.15 Not as men-pleasers but as the servants
of Christ doing the will of God from the heart with good will doing service as to the Lord and not to men Ephesians 6.6.7 For we must be subject not onely for wrath but for conscience sake Romans 13.6 Yet not as bringing the conscience under any humane power but as in obedience to Gods command who is the onely Lord of Conscience he saith Let every soule be subject to the higher powers Verse 1. Submit your selves to every Ordinance of man for the Lords sake whether it bee to the King as supreame and to Governours sent by him 1 Peter 2.14.15 And we honour and reverence them as the Deputies of God for the powers that be are ordained of God their place is Gods Ordinance Vers 2. He saith By me Kings reigne and Princes decree justice by me Princes rule and Nobles and all the Judges of the earth Proverb 8.15 16. All Princes Iudges and Magistrates beare the name of God as being cloathed with his authority GOD standeth in the Congregation of the mightie and judgeth among the Gods I have said yee are Gods Psal 82.16 Also we reverence them from Gods command which saith Feare God and honour the King 1 Peter 2.17 Yea we must feare God and the King not with a slavish but with a filiall feare My sonne feare thou the Lord and the King Prov. 24.21 Thus we are highly to esteem of civill government for as the breath of our nostrills is the Lords anoynted Lam. 3.20 And when David would goe forth to war himselfe the people answered Thou shalt not goe forth for if we flie away they w ll not care for us neither if halfe of us dye will they care for us but now thou art worth ten thousand of us 2 Samuel 18.2.3 So then our lives and states and all wee have is not too deare to doe him service Now such a one is a faithfull Christian and a loyall Subject but because some are like the unjust Iudge who neither feared God nor regarded man Luke 18.4 Yet they would bee thought to be faithfull Christians and loyall subjects therefore to make them manifest I shall first shew negatively who they are not and then I will endeavour affirmatively to shew unto you who they are First they are not that prophane blaspheming â—rout that cling about his Majestie who in their common talke dare Jehovah to his face to damne and sinke them to the pit of Hell but can these that are enemies to GOD and to themselves bee either faithfull Christians or loyall Subjects it is impossible Such as these saith the Prophet being in any straight as when they are hungrie they will curse their King and their God and looke upward Isaiah 8.21 And did not those many of them at the fight at Newburie breath out their last breath blaspheming GOD and cursing their King but as they love cursing so let it come unto them as they cloath themselves with cursing like as with a garment so let it it come into their bowells like water and like oylâ— into their bones Psal 109.17 18. But although these men sweare yet faithfull Christians and loyall subjects feare an Oath Ecclesiastes 9.2 They know that because of swearing the Land mourneth Jeremiah 23.10 They tremble at that flying rout that is sent into the house of the thiefe and into the house of the swearer to cut them off Zechariah 5.3 Neither dare they curse the King no not in their thought for a Bird of the ayre shall carry the voyce and that which hath wings shall tell the matter Ecclesiast 10.20 It is written that thou shalt not speake evill of the Ruler of thy people Acts 23.5 Then those that cannot keep their tongues from swearing and their hands from stealing declare plainely how they despise civill government and those Lawes that should restraine those cursed practises these licentious sonnes of Belial who seek to overthrow civill government by violence But I shall bee more brief in the rest because J am but in the Preface Secondly the Romish Clergy or the Prelacy are enemies to civill government who exempt themselves from under their power and not onely so but they seek to take the power from the Magistrates to themselves and so to make them their vassalls their cavills I have answered distinctly in this Booke Thirdly the Antinomians and Familists are enemies to civill government who seek to overthrow the eternall Law of God on which the civill Law is built now if these men take away the foundation whereon all our Lawes are built what doe they else in this but seeke to overthrow all civill government that they may more freely satisfie their licentious affections Fourthly the Brownists who call themselves Independent there bee many Sects of them since Browne first breached that Schisme some follow Smith some Iohnson some Robinson some Ainsworth but they all dash one against another and all excommunicate themselves from the Church of Christ and suith Pager three or four hundred Brownists have brought forth more Apostate Anabaptists and Arrians sometimes in one yeare than ten thousand members of the Reformed Dutch Church in Amsterdam hath done in ten years though tempted by seducers as much as any others of this he was an eye-witnesse being then and there a member of the Classicall Assemblies see his Epistle to the Arrow against the Brownists They deny that Magistrates should have any hand in Religion or the worke of Reformation they affirme that Christian Princes and Magistrates have no more to doe in or about the Church than Heathen Princes but here they intrench upon civill government denying Caesar his due thus they would have civill government lessened or limited The Popish Clergy they would have civill power removed from the Magistrate to themselves prophane people would have it connived at in respect of themselves and Antinomians seek the violation of it by accident in seeking to make voyd the Morall Law of God Yet my purpose in writing this book was not to meddle with any of these but as they set upon me in the pursuit of those grand enemies of civill government which are that wicked generation of the Anabaptists these are they to whom I chiefely bend the whole drift of my disputation as being absolute enemies to the essentiall being of civill government It is neither conniving nor limiting nor removing that will serve their turnes unlesse they have an utter extirpation of it so then all the rest doe some way or other dash against civill government but these are professed enemies to it Hence I conclude that none of these are the men whom I intend when J say they are faithfull Christians and loyall subjects Now J answer affirmatively that those faithfull Christians and loyall subjects are those people that are faithfull to Luthers Protestation and to Calvins Jnstitution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them
else but to decla e that God hath committed his basinesse to them that they should serve in his Office as Moses and Iehoshaphat said to their Judges whom they appointed in every City of Iudah that they should sit in judgment not for man but for God Deut. 1.16 1 Cron. 19.6 And so to the same purpose the wisedome of God affiâ—meth by the mouth of Solomon that it is his work that Kings reign and Princes decree justice By me Princes rule and Nobles and all the Iudges of the earth Prov. 8 15.16 This plainly declares that the government of all things in earth that is in the hand of Kings and other Rulers is onely from the Providence and the holy Ordinance of God to whoÌ„ it seemed good so to order the matters of men forasmuch as he is both present and President among them in making of Lawes and in executing uprightnesse in judgments This also Paul affirms reacheth when he reckoneth Governments among the gifts of God which being diversly distributed according to the diversity of grace and ought to be imployed of the servants of Christ to their edification Rom. 12.8 And although he there properly speaketh of a Counsell of grave men which in the Primitive Church were appointed that they should have the rule of ordering the publique Discipline which Office the Apostle calleth Government 1 Cor. 12.28 Yet forasmuch as we see that the end of civill power tends to the same end therefore we need not doubt but that he commendeth unto us all kinds of Governments but see Rom. 13.1 Where he purposely maketh a full discourse of that matter for there he sheweth that Power is the Ordinance of God and that there is no Powers but they are ordained of God and that Princes themselves are the Ministers of God for a praise of them that d e well and for a terroâ—r to evil doers Hence I conclude that civil Government is a calling not only holy lawful before God but also the most holy and most honourable calling of all other in the whole life of men yet saith Mr. Perkins on his Commentory on Iude page 110. many Libertines sprung up in the Apostles daies such as Simon Magus and his Disciples who taught that men might lawfully commit fornication So also the Disciples of Basilides Eunomius and the Gnosticks Heretikes who taught that men might live as they list seeing now such liberty was procured them being freed from being under the Law any longer which sin died not with those cursed heretiques but the Divel hath in these last daies revived it especially in 4. soâ—s of men First the Libertines of this age who hold with the former that being under grace they are freed from the obedience of the Law Secondly the Anabaptists who upon consideration of the liberty 〈…〉 that civill Jurisdiction to Magistracie is unlawful as also to make war and take an Oath before a Magistrate these saith he are dangerous enemies wheresoever they be both to the grace of God and to the good of men for where the civill sword ceaseth there can no society stand in safety Thirdly another kind of Libertines are the Papists with their whole Religion being open enemies to the grace of God turning it into wantonnesse and liberty of sinning against him divers waies First God having of his grace given unto the Church a power of the keyes to open and shut Heaven but their religion hath turned it into an instrument of prophanenesse in setting up a new Priesthood to absolve and forgive sins properly in offering a Sacrifice both for the quick and dead and so abolishing the Sacrifice of Christ Secondly of injustice for by it they depose Kings and Princes and they free Subjects from their Allegiance and they stir them up and encourage them to conspiracies and rebellions and they maintaine Factions Civill Wars and Seditions and all by vertue of their power Thirdly of horrible Covetousnesse by selling of pardons for thousands of years by which Craft they have gotten the third part of the Revenews of Europe into their hands which proveth plainly that they turne the grace of God into a liberty of sinning against him The fourth sort of Libertines are carnall and formall Protestants who turne the counsell of Gods election into wantonnesse saying if I be elected to salvation I shall be saved let me live how I will but if I be not elected I shall not be saved lot me do what I can Secondly they turne the mercy of God into wantonnesse in saying God is mercifull I will deser my repentance for at what time soever a sinner repenteth God wil put all his sins out of his remembrance Therefore they will not repent yet saying what young Saints and old Devils thus they cast away the timely acceptance of Gods mercy with a scornful reproach Thirdly some under pretence of brotherly love spend all that they have in wantonnesse ryot excesse gameing and company keeping to the beggeâ—ing of themselves and their Families Fourthly others under a pretence that the Jewish Sabboth is abbrogated by Christ and now there is no distinction of times hence they will keepe no Sabboth at all Fiftly some others say where sin abounded grace abounded much more Rom. 5.20 Therefore say they let us continue in sin that grace may abound But all these turne the grace of our God into wantonnesse and therefore by the just judgement of God for committing such things are worthy of death yet they not only do the same but take pleasure in them that do them Râ—m 1.32 Now these Libertines for the better encouragement of their Disciples in evil they tell them they shal be illuminated deified such great matters they promise them and by this means make them the children of the Devill seven-fold more then they were before and for the Romish Clergy they have been very large in their prâ—mises unto their hearers They tell them that they shal be able to satisfie the justice of God for their sins yea and to merit everlasting life and not only so but they shal be able to do works of Supererogation that is they shal be able to do more then the law of God requires of them yea for a little money they shall have a tolleration to break any of Gods Commandements and to reject them at their pleasure much like to the old Pharisees when Gods law said He that curseth father or mother shall dye the death but these men will say although he honour not his father or his mother he shall be free Mat 15.46 These Achans have a long time troubled our Israel They neither feare God nor regara man Luke 18.4 They despise all government both of God and man divine and humane Divine government is the absolute power of God whereby he makes lawes to bind the conscience and that under pain of life or death eternall Now this is the power of the whole Trinity but the administration of it is committed to the sonne
this divine law of God is despised by Libertines or as now they are more commonly called Antinomians and by Anabaptists Papists and prophane Protestants yet at this time I intend not to call them to an account for despising of that government alone as in it selfe but there is another kind of government despised of these men which is a humane government for the Apostle saith Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreame or unto governours sent by them 1 Pet. 2.13 14. This is that government which is so much despised especially by the Anabaptists to them I chiefly bend the drift of my disputation yet not conniving or sparing any other that shall dash against it or any way seem to undervalue it This humane or civill government is a state of superiority consisting in the power of commanding and in the power of the sword for the good of mankind that it is a state of superiority appeareth Rom. 13.1 Let every soule be subject to the higher power Again it consisteth in a double power 1. In commanding that is of making laws and edicts calling and conventing the second power is that of the sword and it may be comprehended under thesce 4. heads 1. In arresting 2. Imprisoning 3. In putting to death 4. In making warre in way of protection or otherwise The reason why this power of the sword is added is this to put a difference betweene the authority of the magistracy and the authority of the ministry Now this difference standeth in 3. things First the magistracy hath a power in it selfe whereby the civill Magistrate may command in his owne name but the Ministry hath power only to pronounce what God commandeth and in his name saying Thus saith the Lord none durst ever say from himselfe I say unto you but Christ alone Math. 5. Secondly the authority of the civill Magistrate is in himselfe but the authority of the Minister is not in himselfe but in Christ so then the civill Magistrate may command obedience to himselfe but the Minister commandeth it to God Thirdly the civill Magistrate hath power over the outward man but the Minister hath power only to counsell perswade and exhort So much of the difference between the Magistracy and the Ministry Secondly this power of the sword is added to distinguish the power of the magistracy from all private power as in Schooles and Families which have a power of commanding but not of the sword Lastly I adde for the common good of mankind Rom. 13.4 He is the Minister of God to thee for good or for thy wealth that is in procuring the welfare of soule and body which standeth in two things First true Religion Secondly civill justice both which are by the magistracy maintained Now here it may be demanded how farre the power of civill government reacheth I answer over all causes things and words of men whether Civil or Ecclesiasticall over Temporall things I know none that will make question of it but the Anabaptists who deny the very being of it but it also reacheth to the causes of the Church and this appeareth in that the Kings must have the booke of the Law before them when they sit upon the Throne of the Kingdome and it must be with them and they must read therein all the dayes of their lives that they may learne to feare the Lord their God and that they may keep all the words of this law and do them that their heart be not lifted up above their brethren Deut. 17.18.19.20 Secondly this we may see in many examples of holy Kings in Scripture Iosiah kept the Passeover and commanded others to keep it 2 Chron. 35.1.16 and K. Asa commanded Iudah to seek the Lord God of their fathers and to doe the Law and the commandement and he took away the Altars of the strange Gods and the high places and brake down the images and cut down the groves 2 Chr. 14.3.4 And Manasseh repaired the Altar of the Lord and sacrificed thereon Peace-offerings and commanded Judah to serve the Lord Chap. 33.16 And Josiah tooke away all the abhominations out of all the Countreys that pertained to the children of Israel and he made all that was present to serve the Lord their God Cha. 34.33 Israel served the Lord all the dayes of Joshuah and all the dayes of the Elders that out-lived Joâ—huah Iosh 24.31 And the Lord raised up unto them David to be their King to whom he gave testimony and said I have found David the sâ—nne of Jesâ—e a man after mine owne heart which shall fulfill all my will Acts 13.22 And so when he was King he did not only reform his own Family that no lyar should dwel in his house nor deceitfull person should tarry in his right and slanderers he would cut off and proud persons he would not suffer the faithfull should dwel with him but yet this is not all marke saith he I will early destroy all the wicked of the land and cut off wicked doers from the Citie of the Lord Psal 102. Thirdly the command of God goes down to the house of the King of Iudah and speake unto him this word and say heare the word of the Lord ô King of Judah that sittest upon the Throâ—e of David execute judgment and righteousnesse and deliver the spoiled out of the hand of the oppressor do no wrong nor violence to the stranger and fatherlâ—ssâ—â— and the widow neither shed innocent blood in this place then if they do these things abundance of blessings are promised but if they do not these things fearfull judgments are threatned Jer. 22.3.4.5 21.11.12 And saith David Be wise ô Kings serve the Lord kisse the Sun lest he be angry Psal 2. Fourthly the Lord hath promised that Kings under the Gospell shall be nursing Fathers and Queenes nursing Mothers to his Church Isa 49.23 Yea Kings shall bring their honour and glory into it Revel 21.24 That is the honour and glory of their power and authority and riches also shall be all improved for the good and welfare of the Church they shall cast their Crownes before the Throne saying worthy art thou O Lord to receive glory and hoxour and power for thou hast created all things and for thy pleasure they are were created Revelat 4.10.11 And as they have given their power to the Beast so time will come the Lord hasten it that they will give all unto Christ for the good of his Church as David did 1 Chron. 29.11.12 But heare the Schisme of Brownie those independant people will set upon mee who tell us that Christian Princes and Magistrates have no more to doe in or about the Church then heathen Princes I answer but every faithfull Subject under a Christian Prince will acknowledge his place is to defend the saith I mean the Doctrine of faith all those truths which are necessary to be believed to salvation they are to defend that
will allow them to be under a Christian Magistrate but not under an Infidell First whereas Whitgift saith ther were in the Primitive Church Seniors but it was before there was any Christian Prince or Magistrate Secondly and that God hath given the chiefe authority of government in the Church to to the Christian Magistrate Thirdly that if there were a Seniory established there could remaine no authority Ecclesiasticall to the Civil Magistrate I answer if the office of Seniors under a Tyrant had medled with any part of the office of the Magistrate then so much as they exercised of the office of the Magistrate so much should have ceased but the Eldeâ—s are to assist the Pastor in matters Ecclesiasticall onely and not in Civil therfore it ought to be in times of peace aswel as in times of persecution and if a Tyrant-Magistrate could suffer them it is evident that they did not offend against his office Secondly there were Seniors among the Jewes under godly Kings and in times of peace then why may it not be so among Christians Thirdly the Ecclesiastical power is distinct from the Civil both in the subject object and end so that the one doth not hâ—nder the other the Magistrates power is to punish the outward man with outward punishment which the Presbâ—tery cannot hinder and he may civilly bind whom the Presbitery spiritually looseth and he may civilly loose whom the Presbitery spiritually bindeth Lastly the Magistrate seeks not the repentance and salvation of the delinquent by his punishment as the Presbitery doth be only seeks to maintain the authority of his Lawes and the quiâ—â—nes and preservation of the Common-wealth so that a delinquent by repentance cannot escape the Civil Magistrate Fourthly the Magistrate cannot determine questions of faith nor know what order and decency in circumstances is fittest for each Congregation neither can he excommunicate offenders for when the Prelates exercised Ecclesiasticall Jurisdiction and civil also they did wrong both to the Prince and also to the Presbitery Fiftly when Presbiters are established in their full power there remaines much power to the Prince even in things Ecclesiasticall as to take diligent heed to the whole State of the Church within his Dominions to indict Synods and civilly to proceed in the same to ratifie the constitutions thereof to adde unto them the strength of a civil power to punish heretiques and all that disobey the assemblies of the Church to see that no matter Ecclesiasticall be carried factiously or rashly but that such things be determined in free assemblies to provide for Schollars Colledges and Churches that all corrupt wayes of entring into the ministery by Simony bribing or otherwise be represted and lastly to compel all men to doe their duty according to the word of God and the lawes of the Church So then the civil Magistrate is to leave untouched that power which belongs to the Ecclesiasticall rulers as the ministers of the Gospel ruling Elders and Deacons for Ecclesiastical doe not hinder the Civil in their administration Sixtly is it so that Prelates exclaime against Presbiteriall government let us retort their exclamation back upon their own-heads as Elishah did in another case saying it is thou and thy Fathers house that troubled Israel So I say it is the Prelacy not the Presbitery that is prejudiciall to the power of Princes and hath often encroached upon the same as for example the Bishops assembled in the 8. councell of Constantinople ordained that Bishops should not light from their horses when they chanced to meet Princes nor basely bow before them and if any Prince should cause a Bishop to disparage himselfe by doing otherwise he should be excommunicated for two years Canon 14. And in the same councel Canon 17. they also discharged Princes from being present in any Synod except the Occumenick so much for answer to Whitgift Now for Saraviah who alloweth such Elders as the Jewish Church had to be joyned now with Pastors under a Christian Magistrate but not under an Infidell Magistrate but this man takes the Jewish Elders to be their Magistrates and so he affirmes that none but Christian Magistrâ—tes ought to sit with the Ministers of the Word in Ecclesiasticall Courts as Princes and Nobles in generall or Nationall Councels and that Magistrates of Cities should sit in particular Consistories but this is as foule an errour as that of Whâ—gift for you see a plaine distinction between the power Ecclesiasticall and the Civill both in the subject object and end as I shewed before and that the one is not to touch or to meddle with the office of the other Now if the Christian Magistrate by vertue of his civill power should sit in Spirituall Courts this would make a mixture and confusion of civill and Ecclesiasticall Functions and again he contradicteth himselfe saying that he admitteth grave and godly men in the Judicatories of the Church although they be not Magistrates but private men Again there have been Christian Churches under Infidell Princes but here I leave these two men as Ephraim against Manasseh Manasseh against Ephraim and both against Iudah so Whitgift against Saravia and Saravia against Whitgift and both against the truth Now suppose the Cavaliers at Oxford should step forth and say that the Presbiteriall government is worse then the high Commission or the Spanish Inquisition see Diurnal Feb. 22. 1643. I answer it is but the testimony of prophane Papists and blaspheming perjured Traytors both to Church and State and therefore I leave them as not worthy to be answered But suppose they should seek to comply with our independant people and tell them that the King will grant them a free toleration if they wiladhere to him to oppose Presbiteriall government I answer it hath cast an ill savour upon independant government and makes it to relish basely with Gods people But what if the independant people themselves shall take upon them to examine the Presbiteriall government and present their examination to the King and both Houses of Parliament and tell them boldly that all learned men have granted that the Churches constituted by the Apostles were all independant bodies but the man cannot produce any of these learned men and therefore the case is doubtfull besides it were a hard case if neither Scotland France Holland and many other places where the Presbiteriall government is or hath been could not yeeld a learned man this man I suppose to be either a Cobler or a Button-maker or some such prime Scholler and yet be takes upon him to examine the learning of all the reformed Churches but wil you be pleased to see his learned exposition of some texes of Scripture such as these The Kingdome of God is at hand that is saith he a particular Congregation is at hand Math. 3.2 And to be fellow Citizens with the Saints and of the houshold of God this saith he is meant of a paiticular Congregation Ephes 2.19 And for the Queen to stand on
it must be onely when they keepe within their bounds and not else But some of our Court Priests will object and say not through any love to Magistrates but only to make divisions amongst us that every soule must be subject to the higher powers for there is no power but of God the powers that be are ordained of God whosoever therefore resisteth the powers resisteth the ordinance of God they that resist shall receive to themselves damnation Rom. 13.1 2. But here by the way we may see how they post this Text off from themselves and then they thunder it against others but when it is retorted back to themselves then they make exceptions saying all must obey but them but to leave them in their Antichristian pride I answer and grant that the place of Magistracy is the ordinance of God and those Kings that keep within their bounds are cloathed with Gods authority for saith he by me Kings reigne and Princes decree justice by me Princes rule and Nobles yea all the Iudges of the earth Prov. 8.15 16. The God of Israel said unto me The rocke of Israel spake unto mee he that ruleth over men must be just ruling in the feare of God 2 Sam. 23.3 But are Princes alwayes such The heads of Jacob and Princes of Israel hate the good and love the evill they eate the flesh of Gods people and flay their skin from off them and breake their bones and chop them in peices as for the pot and as flesh within the Caldron Micah 3.1.2 3. The Lord will enter into judgment with the ancients of his people and the Princes thereof because they beate in peices his people and grinde the faces of the poore Isa 3.14 15. Yea God renounceth such Princes saying ye have set up Kings but not by me they have made them Princes and I knew it not Hosea 8.4 Not as though God were ignorant of what he did but the meaning is God did not approve of them although their office be his ordinance But they wil object that where the word of a K. is there is power who may say to him what dost thou Who so keepeth the Kings commandement shall feel no evill thing Eccl. 8.4 5. I answer the Kings power is over the outward man his words and actions body and goods but it reacheh not to the soule and conscience nor the grace of Gods spirit in us and though it be said be subject for conscience sake Rom. 13.5 It is answered directly in that place alleadged against mee Eccl. 8.2 I counsell thee to keep the Kings command and that in regard of the oath of God not that they have dominion over our faith 2 Cor. 1.24 Or that our inward graces were under the Kings command but we being sensible of Gods command we obey them because he commands it saying let every soule be subject to the higher powers Put them in mind to be subject to Principalities and Powers to obey Magistrates Titus 3.1 Our inward graces are more worthy then any humane dignity therefore not to be brought in subjection to any we must do good to others with our inward graces by vertue of Gods command but they must not be brought under the power of any 1 Cor. 6.12 But from the other words who may say to him what dost thou from these words some Sycophants would perswade Kings that their power is unlimited so that they may do what they list with any mans person and goods without respect to the publike good of the whole Kingdome if they doe but contradict their personall will although they contradict Gods revealed will these men cause them to punish the innocent and passe by the guilty and yet no man may say to them why dost thou so to this I said before that when a King keepes within the bounds that God hath set him he is cloathed with Gods power and authority being his Deputy and about his businesse in this case who may say unto him what dost thou Neither is it fitting to say to a King thou art wicked nor to Princes ye are ungodly Iob 34.18 But when a King goes beyond his bounds he strips himselfe of that honour that God had put upon him Then John Baptist may say to Herod why dost thou so and further he may tell him that it is unlawfull to have his brothers wife Math. 14.4 And Nathan may say to David thou art the man yet by a parable first convince him of it and they must entreate him as a Father 1 Tim. 5.1 2 Kings 5.13 This being done righteous lips should be the delight of Kings and they should love him that speaketh right Then should the wrath of the King be to the wicked as messengers of death Then the Kings wrath should be as the roaring of a lyon but his favour would be as the dew upon the grasse Prove 19.12 Then through the mercy of the most high he should not be moved but his hand should find out all his enemies and bring down them that hate him Psal 21.7 8. And the Lord would give deliverance to his King and shew mercy to his Anoynted to David and to his seed for evermore Psal 18.50 Yet I say they must not goe beyond their bounds God intended to use the King of Assytia as a rod to correct Iâ—rael but it is in his heart to destroy and to cut off Nations not a 〈◊〉 but for going beyond his bounds when the worke is done upon Mount Sion◠〈◊〉 on Jerusalemâ— The Lord wilâ— puniâ—h the stout heart of the King of Assyâ—ia and bring downe the glory of his high lookes Isa 10.5.7.12 And when Judah was in captivity in Babylon God was but a little displeased and they helped forward the affliction but for going thus beyond their bounds God sent foure Carpenters to cut off those foure horns that scattered Judah Zech. 1.15.20.21 Therefore Zedekiah remembring his bounds saith the King is not he that can doe any thing against you Ier. 28.5 And King Darius could not do any thing against a Statute although he laboured to do it till the going downe of the Sun Dan. 6.10.14 Neither could Ahab the King get Naboth's Vineyard although he was sicke for it 1 Kings 21. Then hath the King bound himselfe by oath and covenant to his people that he wil signe and seale such lawes as the common people shall chuse and remedy all grievances that shall arise by signing and sealing good and wholsome lawes amongst us Saith the Lord thou shalâ— not forswear thy selfe but thou shalt performe to the Lord thine oaths Math. 5.33 For breach of oath is a featfull sinne and seldome goes unpunished see King Zedechiah his sin Ezek. 17.13 And his punishment Ier. 52.10 12. And King Hoshea suffered a lake for the same sin 2 Kings 17. Lying lips do not become a Prince Prov. 17.7 Neither should a Ruler hearken to lyes Prov. 29.12 Then cursed be those Counsellours that make the King glad wâ—â—â— their wickednesse
and Princes with their lyes Hosea 7.3 King Ahaziah walked in the wayes of Ahah for his mother was his counsellor to do wickedly for they were his Counsellors to his destruction for the house of Ahazâ—ah had no more power to keep still the Kingdome 2 Chro. 22.3.4.9 And King Rehoboam refused his Fathers grave Counsellours and hearkened to a company of young upstarts which not onely divided but almost ruined his Kingdome 2 Chro. 10.13 But saith King David mine eyes shall be upon the faithfull of the Land they shall dwel with me he that walketh in a perfect way he shall serve me but he that worketh deceit shall not dwell in my house hee that telleth lies shall not tarry in my sight Psal 103.6.7 And the King said unto them what seemeth you best I will doe 2 Sam. 18.4 It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke lest they drinke and forget the Law and pervert the judgement of any of the afflicted Pro. 31.4.5 For as a roaring lyon and a ranging beare so is a wicked Ruler over the poare people The Prinee that wanteth understanding is also a great oppressor Pro. 28.15.16 Then saith the Lord to Job out of the whirlewind who is this that darkeneth Counsel by words without knowledge Job 38.2 The Counsel of the Lord that shall stand Pro. 19.21 Saith King David thy Testimonies are my Counsellours Psal 119.24 They should hearken to them that declare unto them the whole Counsel of God Acts 20.27 But it may be some Court-Priest like Amaziah that will informe the King saying The Prophet hath conspired against thee and the Land is not able to beare his words and so bid him be gone and prophesie no more at Bethel for it is the Kings Chappel and it is the Kings Court Amos 7.10.12.13 But for this saith the Prophet Thy wife shal be an harlot thy sons thy daughters shal fall by the sword and the land shal be divided by line and thou shalt dye in a polluted land and Israel shall goe into Captivity vers 16.17 The Pharisees rejected the Counsel of God against themselves Luke 7.30 Shame shal be to him that refuseth instruction but he that heareth reproofe shal be honoured Pro. 13.18 He that reproveth shal afterwards find more favour then he that flattereth with his lips Pro. 28.23 Nathan that was so plaine with the King and said thou art the man when any trouble arose in the Kingdome still Nathan that down-right honest man was sent for then Kings must not free themselves from all admonition for better is apoore and wise child then an old and foolish King that wil be no more admonished Eccle. 4.13 The Lord commandeth to say to the King and to the Queene humble your selves Jer. 13.18 Then Daniel said to the King breake off thy sins by repentance and thine intquity by shewing mercy Dan. 4.27 Now this admonition must be by them that have a calling to it neither must it be without reverence It is not fit to say to a King thou art wicked nor to Princes yee are ungodly Job 34.18 But as Nathan wisely gained upon the Kings affections by a parable and also the woman of Tekoa another time neither be hasty to take up an accusation against an Elder and itreat him as a father 1 Tim. 5.1.19 see Ier. 40 15 16. When the Preacher saw under the sun in the place of judgment that wickednesse was there and in the place of righteousnesse that iniquity was there he refers it to God saying God shal judge the righteous and the wicked Eccle. 3.16 the uses follow 1. Our duty to Magistrates is to think honorably of them first in regard of their office which we must acknowledg to be a jurisdictioÌ„ committed to them from God and therefore to esteeme and reverence them as the Ministers Deputies of God and let us learne of them that doe so as an encouragement of our better obedience to them Secondly we must honour them from the command of God which saith honour the King 1 Pet. 2.17 And the Lord said to Moses rake Joshua a man in whom is the spirit and set him before the High Priest and before all the Congregation and give him charge in their sight that is tell him the nature and manner of his office and charge him to be faithfull in it and then it followes put some of thine honour upon him that all the Congregation of the childen of Israel may bee obedient Numb 27.18.19.20 And Solomon joyntly together commands us to feare God and the King Pro. 24.21 So then Peter would have us to have a high estimation of them and Solomon joyning them together with God himselfe sheweth that holy reverence and dignity that is put upon them Then cursed bee those filthy dreamers that despise dommion and speake evill of dignities Jude 8. And saith Paul ye must needs be subject for conscience sake Rom. 13.5 That is he would have us free in our obedience to them without slavish feare of their power because what is done to them is done to God yet this honourable calling cannot excuse the sins that cleave unto them that are in such places but the calling it selfe is worthy of honour and reverence then whosoever be rulers must be esteemed with us and have reverence in respect of their being rulers Secondly we must not only honour them in our minds but this must be testified by our practise in obeying their lawfull proclamations and in paying tribute and in taking publique office and charges upon us that may serve for common defence or any other lawfull commands For he that resisteth resistoth the ordinance of God therefore be subject Rom. 13.1 Again saith Paul warne them that they be subject to Principalites and powers to obey Magistrates and ready to every good worke Tytus 3.1 And saith Peter submit your selfe to every ordinance of man for the Lords sake 1. Pet. 3.13 To the King as Supreame and to other Rulers that are sent by him for the punistament of evill doers and for the praise of them that doe well and that they may be sincere in their obedience to them Paul exhorts that there may be prayers supplications intercessions and thankesgivings for al men for Kings and all in authority that we may live a peaceable and quiet life in all godlinesse and honesty 1 Tim. 2.1 Now if God doe thus require obedience to Magistrates and he that resisteth the office of Magistracy resisteth Gods ordinance then let them know that God will avenge all disobedience to them After these things when I thought I had finished my worke I looking about me saw a man approaching towards me as I thought to try his power in a single Duel with me I shall desetibe him as neare as I can His proper name is Thomas his Sirname is Nut his general calling an Anabaptist his particular I am uncertaine of yet I suppose a wood-cleaver his descent