Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation, but if there be any such opinionist now extant, he is answered as followeth.

SECT. 1.

Object. FIrst, it is imputed to them aforesaid, that no day ought* 1.1 to be kept holy, in that the Apostle saith; Let no man judge you, in respect of an holy day, &c.

Ans. The observation of dayes are not simply pro∣hibited by the Apostle, sed cum opinione cultus, vel necessitatis, but with an opinion of placing Religion, and necessi∣ty in them. The Jews kept their Sabbath, as making observation of the day a part of Gods Worship; and they held it necessary to keep that day unchangeable: it was also unto them a Type and Figure of their Spirituall rest. But Christians now keep not the Lords day in any of these respects, either as a day more holy in it selfe then others, or as of necessity to be kept, but only for de∣cency and order, because it is meet that some certaine day should

be kept, and set apart for the Worship of God, A•• in practice of Phisicke, in pollitick Affaires, and in the trade of Husbandry, there is a lawfull observation of dayes, but to make some fortu∣nate, and some unfortunate, and to depend wholly upon the Aspect of S••arres is a vaine and idle thing. So likewise in the practice of Religion, as dayes may be superstitiously kept, so they may also be distinguished, for order and decency sake, for other good uses; as to observe seasons of the yeare for tilling of the earth, and for the administration of Phisick to the body of man; as also to observe convenient times for civill businesses, and the like.

SECT. 2.

THe error of Community was first maintained by the Heathen,* 1.2 for Plato held that all things ought to be common; the same also was held by the Hereticks called Apostoloci, and attri∣buted* 1.3 in those dayes to them under the notion of Annabap∣tists, which particular I cannot beleeve of them; but if in case any of them be of that judgement, I hope these reasons following will convince them of that error.

Obj. The Apostles had all things common at Jerusalem, Act. 2. 44. &c. ergo.

Ans. That custome then was easie, because they were few, and necessary, for if they had not sold their possessions, and so made the common use, they by violence should have been strip∣ped of them; but now there is neither the like facility, or necessity.

2. That community was voluntary, not imposed upon any, for it was in their choyces whether they would sell their possessions or not, as Peter said to Annanias, Act. 5. 4. After it was sold, was it not in thy owne power, &c.

3. Neither were all things common amongst them, they had some things private and peculiar to themselves, as Mary had her proper house and dwelling in the City, Act. 12. 12.

4. This was not the generall custome of the whole Church, for in Achaia and Macedonia, there was gatherings made, for the Saints at Jerusalem, it was then particular for that place, and peculiar for that time; and therefore a generall rule for all times and places cannot be taken from hence.

5. Neither were things so indifferently common, as that every man might take what he would, but the things in common were distributed as every man had need, Act. 5. 35.

Obj. Christ saith to the young man in the Gospel, Mark 10. 21. Goe and sell all that thou hast, and give to the poore, ergo we must do•• the like.

Ans. That was a personall precept, and belonged to them times, for the Apostles did leave their parents, and their hou∣ses, but we are not commanded to doe the like. Besides, our Savi∣our* 1.4 so said, to shew how farre he came short of the perfection of the Law, and to humble him, that thought so well of himselfe; againe, he saith not, make thy goods common, but give unto the poore.

SECT. 3.

Obj. ALL things are yours (saith the Apostle to the Corin∣thians, 1 Cor. 3. 11. all things therefore ought to be common.

Ans. The Apostles meaning in that place is, that all things were ordained for their good, whether life or death, things pre∣sent, or things to come.

2. He speaketh not of a common possession of all things in right, but that they are common to use, they had Jus ad rem, non jus in ree; right to the thing, not in the thing.

Obj. He that gathereth much hath nothing over, and he that ga∣thereth little had no lack▪ 2 Cor. 8. 15.

Ans. The Apostle in that text thus inferreth; upon this con¦dition, out of your abundance at this time, supply their lack▪ that their abundance may be also for your lack, that there may be an equality, as it is written, he that gathereth much, &c. ver. 14. Now the Apostle in that place doth not speake of confused com∣munity, and equality in possession of things, but in the use of them, and that not at all times, but when the necessity of our brethren requireth it, and such community is yet required; and therefore his exhortation is, that like as in the gathering of Manna, one helped another, and that which any gathered over went to make up his part which had gathered lesse; so the super∣sluity, and abundance of the rich, should supply the necessities

and wants of the poore; for otherwise, if it were Gods will, that all things should be common amongst men, then would it be no sin to steale, nor could there theft be committed, seeing that no man could take any thing, wherein he had not as good an in∣terest as him he tooke it from; which is contrary both to the Law, and the Gospel. To the Law, as in Exod. 22. 1. where it saith, If any man steale an Oxe, he shall restore five Oxen; and the doctrine of the Gospel forbiddeth all kinde of theft and stealing, Ephe. 4. 28. Let him that stole, steale no more, but rather labour with his hands, &c.

Again, that it is lawfull for Christians to retaine a severall right and property, in those things which they possesse, may thus appeare; 1. In that the Scripture alloweth Contracts, as buying and selling; as Abraham bought a burying place of Ephro••, Gen. 23. David the threshing-flore of Araunah, 2 Sam. 24. but there can be no such Contract, where there are not distinct pro∣perties in things.

SECT. 4.

Obj. THe examples of the Old Testament belong not unto us.

Ans. That is no lesse then Blasphemy, seeing the A∣postle saith, that whatsoever is written, is written for our instru∣ction, Rom. 15. 4. but there is also the like warrant in the New Testament, as that the Disciples of our blessed Saviour, bought such things as were necessary, Joh. 4. 8. & 6. 5. & 13. 29.

2. The giving of Almes are every where commanded in Scrip∣ture, but men are not to give Almes of such things as are not their owne. But if no man have any peculior property in things, but one man have as much interest as another, men could not not have where withall to give, neither should there need any almes at all.

3. Riches are the gift of God, Prov. 10. 22. The blessing of the Lord maketh rich. And Chap. 22. 2. The rich and poore meet to∣gether, the Lord is the Maker of them all. So that it is evident, the Lord alloweth distinct properties, and proportions, without which none could be richer then another.

4. The Lord himselfe appointed that the Tribes, with their se∣verall Lots and possessions should be distinguished, and therefore

the fact of Naboth is defended, and justified, because he would not part with the inheritance of his fathers.

5. Many other examples may be produced, not only out of the Old Testament, but also out of the New; for divers Saints had their proper possessions, and goods, as Tabitha, Act. 8. that made Coates for the poore of Lidia, Act. 16. who was also a seller of purple.

6. It is lawfull for Christians to have their p••oper servants, much more his proper goods, for the peculiar possession of ser∣vants seemeth more to be against the liberty of Nature, then of goods, and lands, but the distinction of Masters and Servants are not taken away but maintained, and continued in the New Testa∣ment, Ephe. 6. and in other places; much more distinct posses∣sions of things.

SECT. 5.

Obj. T is also appropriated unto them of this notion, that they are of opinion that it is not lawfull to take an oath before a Magistrate, aleadging the Text, Mat. 5. 34. But I say unto you, sweare not at all, &c. but that it is lawfull to take an oath a∣mongst Christians is thus proved.

Ans. If it had not been lawfull to sweare, and if the thing were* 1.5 evill in it selfe, then the holy Servants of God would not have sworne at all, as Abraham did to Abimelech, Gen. 22. Jacob to Laban, Gen. 31. 53. Jonathan to David, and David to Jonathan 1 Sam. 20. 42.

2. God commandeth us to sweare by his name, Deut. 6. 13. & 10. 20. but God commandeth no evill to be done.

3. The end of an Oath is, to put an end to all strife and con∣troverfie, Heb. 16. 16. therefore it is to Gods glory, and profita∣ble to humane society, that by Oathes such businesses should be ended.

Obj. Although it were permitted in the Old Testament to the Fathers to sweare, yet it is forbidden in the New, at Mat. 5. 34. I say unto you, sweare not at all.

Ans. Christ came not to dissolve the Law, viz. the Morall Law, which being perpetuall doth yet remaine in use. 2. The Prophets speaking of the times of the Gospel, and o•• the state of

the Church under Christ, doth fore-tell that they should sweare by his name, Isa. 65. 16. He that sweareth on earth, shall sweare by the true God. 3. We have the example of Paul, which often called God to witnesse; as Rom. 1. 9. & Cor. 1. 23. Rom. 9. 1. Phil. 1. 8. Gal. 1. 23.

Obj. Our Saviour giveth a generall prohibition against swearing in that text of Mat. 5. 34. and the Apostle James saith, Above all things my brethren sweare not at all, but let your yea be yea, and your nay, nay, &c.

Ans. Our Saviour doth not generally forbid all kind of oathes, but only rash, and unadvised oathes, which were used in their common talke; so that there he only correcteth an abuse amongst the Jewes, who were allowed to sweare by heaven, and earth, and such like, as though such kinde of oathes nothing concerned God; but our Saviour telleth them, that even in such oathes the name of God is prophained, and abused, because there can no part of the world be named, where the Lord hath not sent some prints of his glory.

Againe, as touching the instance of our Saviours, Mat. 5. 34. he meaneth such oathes as came of an evill minde, for otherwise he himselfe used more then yea, and nay in his speech, saying, Amen, &c. the Apostle Paul also oft-times called God to witnesse, which should have been against his Masters rule, if it had not been lawfull at all to have taken an oath; and therefore in regard of the incredulity, and deceitfulnesse of men, the necessity of oathes were brought in; therefore the Argument doth not fol∣low, that whatsoever is more, &c. commeth of evill,: for albeit that good Lawes are caused by evill manners, it doth not there∣fore follow that they are evill.

Obj. It is not in mans power to performe what he sweareth to doe, for things to come are not in his power; therefore it was bet∣ter to forbeare an oath, then to fall into apparent danger of perjury.

Ans. Though this were granted, yet doth it not take away the use of all oathes, but only such as are for the performing of Covenants, and promises. There is another kinde of oathes, which is called Acirtorium, which affirmeth the truth of something al∣ready done, which oath (if this objection were admitted) were

not to be taken away. It satisfieth that he that taketh an oath to performe some covenant and promise, have a full intent, and pur∣pose to doe it, though it fall out otherwise afterward.

Obj. The oathes which are allowed in Scripture were publick, such as were required of the Magistrate; this giveth not liberty to private men.

Ans. Jacob sware to Laban, Joseph to Jacob, Jonathan to Da∣vid, and David to Jonathan, yet all these which tooke these oathes, sware privately, and as private men; and so an oath ser∣veth* 1.6 for the evidence of the truth, for the ending of strife, and controversies, in which there may be a lawfull and necessary use of oathes, as well publickly as privately, not upon every occasion, but when the matter is urgent, and the place so requireth.

SECT. 6.

Obj. ANother Tenent which is urged upon them is, that they deny the lawfull power of the Mastistrate, viz. that he hath power to put any to death, or at least for a Christian to be a Civill Magistrate.

Ans. The Apostle affirmeth the contrary, Rom. 13. 4. where he saith, That the power beareth not the Sword in vaine, and that he is the Minister of God, to shew revenge upon them that doe evil.

Obj. Our Saviour exhorteth us (in his Sermond) not to resist evill, so that Christ restraineth the power of revenging evill, given by Moses to the Magistrate.

Ans. Although this power was first given to the Magistrate, yet the Scribes and Pharisees corruptly applyed it to private re∣venge, so that Christ in this place disanulleth not the Law of Moses, but speaketh against their corrupt glosses of it.

Obj. We ought not to be subject unto Magestracy, because Christ hath made us free.

Ans. The internall liberty and freedome of the Spirit, doth not take away externall subjection unto the Magistrate, as the A∣postle saith, Art thou called being a servant, care not for it, 1 Cor. 7. 21. As one then may be a servant, and retaine his Christian liberty; so he may also be a subject. We read also that Cornelius a Centurion, and Sergius Paulus Pre-consul after their conversi∣on, was not charged to leave their calling.

SECT. 7.

ANother Tenent which is attributed unto them is, That they* 1.7 hold it not lawfull for a Christian to beare Armour, or Wea∣pons, or wage Battell, their reasons and objections being these, viz.

Obj: Our Saviour exhorteth us not to resist evill, but who∣soever shall smite us on the cheeke, to turne to him the other also, Mat. 5. 39.

Ans. It is evident that Christ doth not here bring in a new Law, but only freeth it from the corrupt glosses of the Scribes and Pharisees, he therefore giveth the true sence of the Law, gi∣ven by Moses, which allowed lawful warre to be made; there∣fore Christs meaning cannot be, that evell, and injuries should no wayes be resisted. It must also be considered, that Christ spake there to private men, (not unto Magistrates) that they were not to seeke revenge, which belongeth to Rulers and Gover∣nours; as also his intent was to restraine mens corrupt affections, and grudges to seeke revenge, and to exhort them to patience, for according to the very letter our Saviour himselfe did not performe this precept, for being smitten with a Rod, did not turne the other cheeke, but answered for himselfe, Joh•• 18▪ 23. so did also the Apostle Paul, when the High Priest commanded him to be smitten on the face, Act. 23.

Obj. The Apostle would not haue us goe to Law one with ano∣ther, 1 Cor. 6. 1. &c. much lesse is it lawfull to make warre one against another.

Ans. The Apostle doth not simply finde fault with their going to Law one with another, but because they convented one ano∣ther, before Heathen Judges, and for that they were impatient of wrongs, and would put up nothing at one anothers hands; as al∣so in refusing to be tryed by the Saints, and their own Church.

Obj. Our Saviour biddeth Peter to put up his Sword, adding further, that they which take the Sword, shall perish with the Sword, Mat. 26. 32.

Ans. It is plaine that our Saviour in that place speaketh of the private use of the Sword, not of the publick, in lawfull Bat∣tels; when as the souldier doth not take the Sword in hand by

private authority, but it is committed unto him by the Comman∣dement of the Magistrate.

SECT. 8.

Obj. OƲr Saviour would have the▪ Tares to grow w••••h the Wheat, untill the time of harvest.

Ans. The end and scope of that Parable is to be considered, which is to set forth the state and condition of the Church of Christ in this world, and that the wicked and Hypocrites are mixed amongst the faithfull, and that it shall be so untill the se∣cond comming of Christ (to purge his flowre, and to take away the chaffe) for otherwise, if it were not lawfull to take away the evill, there should be no place for Civill or Ecclesiasticall Di∣scipline; and so the Apostle Paul should have been contrary to his Master, in willing the incestious young man to be excommu∣nicated, 1 Cor. 5. and so the tares to be weed out of the wheat, for otherwise they being of such a growing, and spreading na∣ture, they would over-run, and spoyle the wheat.

Obj. The Apostle saith, that the weapons of our warfare are not carnall, but Spirituall, 2 Cor. 10. 4. we must not then use carnall, and outward weapons.

Ans. The Apostle speaketh there only of such weapons as we are to use against Spirituall evills, which indeed are Spirituall, and not of those that are used against men; likewise after the same manner the Apostle saith, Christ sent me not to baptize, but preach the Gospel, 1 Corinth. 2. 17. yet he baptized some, 1 Cor. 1. 14. his meaning therefore is, that he was not chiefly sent to baptize, but to preach; so the choycest armour of of Christians is Spirituall, but they may use carnall, or ex∣ternall also.

Againe, that it is lawfull for a Christian Magistrate to wage battell, may thus appeare, and that by the authority of the Word of God, Deut. 1. 20. where there are divers Lawes pre∣scribed to that purpose, viz. As whom they shall make choyce of to goe to battell, and how they should be exhorted by the Priests, with divers other directions, which had been super••••u∣ous if it had been a thing simple unlawfull to enterprise Warre; and in the New Testament, when the Souldiers came to John

Baptist, to know of him what they should doe; he biddeth them not to lay aside their Weapons, or to forsake their Callings, but not to doe wrong, and be content with their wages, Luk. 3. 14. we also read in the New Testament of two Centurions that beleeved in Christ, and yet retained their office and calling still.

Further, seeing that it is the office of a Magistrate (that bea∣reth not the Sword for nought) to take vengeance on him that doeth evil, Rom. 13. 4. and probably it may fall out that not on∣ly one or two may commit evil, but a multitude may also doe evil, and commit outrages (as we have had woefull experience of for these many yeares) who cannot be resisted, or reduc▪d by the civil Officers, as Constables, Sheriffes, or the like, but by force of Armes; the Magistrate then is to doe his duty, to sup∣presse the evill, and take vengeance of them (which we may blesse God for them) they have in a great measure done.

SECT. 9.

THere is no precept in the New Testament touching this matter, but only in the Old.

Ans. It is sufficient that we finde it there, for whatsoever is prescribed in the Old Testament, not repugnant to (nor rever∣sed in) the New, Christians are to receive and obey. And the rea∣son why no mention is made in the New Testament of waging of Battell, or making of Warre is, for that there was no Christian Magistrate (by whose authority Warre must be taken in hand) as also because there was no Civil power in the Church, the Lord gave unto his Apostles an extraordinary power in punishing the wicked, as Peter did strike Annanias and Saphira with sud∣daine death, Act. 5. 5. so likewise they needed no Schooles then, because they were furnished with extraordinary gifts of the Spi∣rit, but now they are needfull, them extraordinary gifts being ceased. And so it is necessary now that the materiall Sword be used, that Spirituall sword of vengeance (which the Apostles had) being no more exercised.

And now that I am speaking of Warre, it will not be imperti∣nent (in respect of the times many being dubitable to take up Armes for the reasons afore mentioned) to shew you what things are required, and doe concurre to make a just Warre,

wherein Christians may ingage, and be also an honour to their profession; for I doe admire, that seeing the enemies of Christ, and the Kingdome, are so active for Anti-christ, and Christians sit still and doe nothing, not considering the curse which the Angel of the Lord pronounced against Mer••s (for not, comming out to help the Lord against the mighty) may fall upon them; for though the Lord can, and wil doe it, if they help not, yet are they not thereby excused, as in that example. These three things are required, and ought to concur to make a just War.

SECT. 10.

1. BY whose Authority it is commanded; 2. Upon what oc∣casion;* 1.8 and 3. In what manner Warre must be taken in hand.

1. Warre must not be attempted without the authority of the Magistrate, for he beareth the Sword, Rom. 13. 4. if the exam∣ple of Sampson and Abraham be objected, this answer is made; for the first, he was moved by the Spirit of the Lord, which is said to be upon him; for the second, he was no private man, or subject to any other, but free, and at his owne command; be∣side, he was not without direction of the Spirit of God, and further if a true man shall defend himselfe against a Thiefe by the Sword, or a City being suddenly besiedged, or invaded by an enemy, the Magistrate being absent, in these cases it may be law∣full to use the Sword, because albeit in particular they have not the expresse consent of the Magistrate, yet in generall, the Laws permitteth, that it shal be lawful for every one in such a despe∣rate case to defend himselfe.

2. The causes of Warre are these three; 1. When any Battell is undertaken, or enterprised by the speciall command of God, as Saul was sent against Amaleck. 2. To rescue and recover such things as are unlawfully taken away, as David pursued the A∣malakites that had burned Ziklag, and carried away 〈◊〉〈◊〉 Goods, and their Wives, and redeemed them againe, 1 Sam 〈…〉〈…〉 To deliver the oppressed, and to bridle the insolency, pride, and cruelty of the wicked, as Abraham pursued the foure Kings that had taken Lot prisoner, and delivered him out of their hands, Gen. 14.

3. The manner also is to be considered, that although the cause of warre be just, yet it is not rashly to be set upon, but all other meanes must be tryed; as the Israelites before they assaulted their Brethren by open warre, (moved by the Benjamites in the rape of the Levites Wife) first, required the wicked men, which being refused; they resolved to set upon them, Judg. 20. 13.

There are also many other Tenents, which are attributed to them under the notion of Annabaptists, as that originall sin is not derived from Adam to his posterity, and that a man hath free-will in Spirituall things; which Tenents (if they hold) they are already sufficiently confuted by what hath been formerly delivered; but I finde the enemies of Christ so various in their description of Hereticks, that they seeme rather to doe it more out of malice then any waies to convince their judgements, making three or foure Sects and Heresies of one and the same. Tenent, as may appeare by their printed papers to that purpose, instance in the Socinians, Arians, Familists, Anti-scripturians; all which opinions might well be confined to one of the notions afore named, but that such delight to shew themselves forward in reproving of others, that so they might be thought innocent themselves.

Notes

• * 1.1

  Severall Te∣nents laid downe and answered. Of he obser∣••••••••on of the Lords day.
• * 1.2

  Of commu∣nity.
• * 1.3

  Severall ob∣jects answe∣red touching community.
• * 1.4

  V••less•• Christ be in compo∣sition.
• * 1.5

  The lawful∣nesse of an oath, to which purpose many objections are answered.
• * 1.6

  Severall ob∣jections an∣swered touch∣ing the power of the Civill Magistrate.
• * 1.7

  Severall ob∣jections an∣swered touch∣ing the law∣fulnesse of Warre.
• * 1.8

  Three things required to make a just warre.