Moses and the Magistrate: a Study in the rise of Protestant Legalism

Abstract

‘It is now disputed at every table’, declared Whitgift in 1574, ‘whether the magistrate be of necessity bound to the judicials of Moses’. Edwin Sandys told Bullinger of Zürich in the previous year that it was being maintained, to the great trouble of the Church, that ‘The judicial laws of Moses are binding upon Christian princes, and they ought not in the slightest degree to depart from them’. Though often neglected by historians as an important factor in the Reformation, the question of the validity of the Old Testament judicial (as opposed to moral or ceremonial) law frequently arises in the writings of the Reformers, and their various answers made no slight impact on the course of events. It bears directly on Henry VIII's divorce and the bigamy of Philip of Hesse; the treatment of heresy and the possibility of toleration; the persecution of witches; usury and iconoclasm; Sabbatarianism and the rise of the ‘puritan’ view of the Bible as a book of precedents, and the corresponding shift to legalism in Protestant theology. The question is also of fundamental relevance to the thought of the Reformers on natural law, the godly prince and magistrate, and the so-called ‘third use of the law’. This article is an attempt to survey, up to the end of the sixteenth century, the various interpretations of the Mosaic penal and civil laws, with particular reference to the development of legalistic tendencies after Luther.

‘Between these Two Kingdoms’: Exile, Election, and Godly Law in Sebald Beham's Moses and Aaron

“…While patristic writers such as Origen and Cyprian regarded the judicial laws as abrogated by the coming of Christ, others such as Firmicus Maternus accepted their limited applicability in dealing with religious error and crime. 30 When it came to Mosaic ceremonial precepts, by contrast, churchmen agreed broadly that their abrogation and annulment in the era under grace was fi nal and complete; to observe them constituted a deadly sin according to Aquinas. 31 Luther took this repudiation of Mosaic law to its extreme conclusion, even while sparing the Decalogue itself from abrogation because of its basis in natural law.…”

“…Together they cradle an open codex on their laps and seem to be caught in the act of reading. While Aaron fi xes on the book as if searching its contents, Moses looks up from it, searching from the conversation of the Lord' (30). And yet the iconographic match is far from satisfactory: the biblical account explicitly makes Moses's mountain sojourn a solitary one; the brothers do not reunite until Moses returns to the camp.…”