Abridgment of Institutes of the Christian Religion, Book 4 · Chapter 20
CHAP. XX. Of ciuill gouernment.
A double gouernment in man.1 FVRTHERMORE ſeeing there is a double gouernment in man, and we hauehave ſpoken ſufficiently of the one which is placed in the ſoule and inward man, and doth reſpect eternall life: it remaineth that we intreat of the other, which appertaineth vntounto the ordering of the ciuil & outward righteouſneſſe of maners. Theſe two though they be ſeperat, yet are they ioyned together, not cōfounded.
2 Obiect. What hauehave the ciuill lawes to do with a Chriſtian man? We are dead by Chriſt to the elements of this world, and wee are tranſlated into the kingdome of God, and wee ſit among the heauenlie ones. Therefore it is an vnmeet thing for a Chriſtian man to bee occupied with theſe profane and vncleane cares.
An. Theſe two gouernments are diſtinguiſhed,Anabaptiſts. they are not contrarie. If the kingdome of God did extinguiſh this preſent life, ciuill lawes ſhould be ſuperfluous. But if it be the will of God that we ſhould bee as pilgrims vppon the earth, thoſe which take away theſe helpes from man, they take from him his manhood.
Ob. There ought to be ſuch perfectiō in the church that the owne moderation therof ought to be a law.
An. That is fooliſhlie to imagine that perfection which can neuer be found in the fellowſhip of men.
3 Therefore there is no leſſe vſe of ciuill pollicie,The neceſſitie of ciuill policy. (which cauſeth not only that we liue well together: but that no offence of religion ariſe) then of bread & water. And it hath 3. parts: the magiſtrate who is the keeper of the lawes: The lawes according to which he ruleth: the people which obeieth the Magiſtrate.
4 The Lorde doth not only allow the office of Magiſtrates,1 The Magiſtrate. but he giueth the ſame moſt honourable titles, and hath wonderfullie commended the ſame to vsus. For they are called Gods, becauſe they beare the perſon of God,Exod. 22.8 Pſal. 92.1.6. whoſe vicegerents they are after a ſort*. Such were Dauid, Ioſias, Ioſaphat.
Kings are nurcing fathers of the Church. Ieſ. 49 23.5 Kings are therefore called nourſing fathers, and Queenes nourſing mothers*, of the Churche, neither are they depoſed from their honour. After that Paull had admoniſhed Timothee that prayers ſhould be made in the common aſſemblie, for kings, hee addeth foorthwith the reaſon, that wee may lead a quiet life vnderunder them with all godlineſſe and honeſtie. In which wordes he commendeth to their patronage the tuition of the church.
What thinges ſtirre vp a Magiſtrate to doe his duetie.6 Which cogitation ought continuallie to exerciſe the Magiſtrates: partlie that they may be raiſed vppe to doe their duetie, that they may repreſent vntounto men integritie, wiſedome, continencie, innocencie, ſeeing they knowe that they are appointed to bee miniſters of righteouſneſſe, goodneſſe, and prouidence: partlie that they may mitigate with ſinguler cōfort the difficulties of their offices, which are many and great.
7 Obiect. The Lorde ſaid to the Diſciples. The kinges of the nations reigne ouer them, but among you it is not ſo,Luk. 22.25. where hee that is the chiefeſt muſt become the leaſt*.
An. He ſpeaketh there of Eccleſiaſticall pollicie and gouernment, and not of the ciuill and outward.Rom. 13.1. But Paul ſaith that there is no power but of God*.
8 Furthermore there be three kindes of ciuill gouernment: Monarchie or when one gouerneth: Ariſtocratie or the gouernment of the beſt men,The kindes of ciuill policie. Democracie, or common gouernment. If you compare the ſtates themſelues togeather, it cannot eaſilie be diſcerned which is beſt and moſt profitable. It is our dutie to ſhew our ſelues yeelding, and obedient to thoſe whom the Lord hath ſet ouer vsus.
9 The office of Magiſtrates,The office of Magiſtrates. as it is deſcribed in the worde of God, reacheth vntounto both tables of the lawe. For no pollicie is happilie framed vnleſſe the firſt care be of godlineſſe: and they are diſordered lawes which doe onelie prouide for men neglecting the right of God. As touching the ſecond table, Ieremie denounceth to kinges, that they doe iuſtice & iudgement*.Ier. 22.3. Deut. 1.16. Ier 17.16. Therfore they are armed with power to defend the good, and to keepe vnderunder the wicked with ſharpneſſe.
10 Obiect. Are all forbidden by the law of God,Exod. 20.13. Deut. 5.17. to kill*. Therefore it is not lawfull for a Magiſtrate, and him that is godlie, to be blooddie.
An. The Magiſtrate in executing iudgements, doth nothing of himſelfe, but doth execute the verie iudgement of God.Exod. 2.12. So Moſes ſlew the Egyptian*. And the beſt Magiſtrate muſt beware of theſe two rockes eſpeciallie: that he do not rather wound then cure with ſharpnes of mind: or that he fall not into moſt cruell humanitie through ſuperſtitious deſire of clemencie.Rockes to be fled. Note. It is an euill thing to liue vnderunder a prince, vnderunder whom nothing is lawfull: but worſe vnderunder whom all thinges are lawfull.
11 Thence wee may gather that it is ſometimes needfull,Kinges may make warie. and lawfull for kinges to take weapons in hand, to repreſſe the vnquiet motions of ſeditious men: to helpe the oppreſſed: and to puniſh the wickedneſſe of the wicked.
12 Obiect. There is no teſtimonie or example extant in the newe teſtament,There is the ſame reaſon to make warre now which was intimes paſt. which teacheth that warre is a thing lawfull for Chriſtians.
An. There is the ſame reaſon to make warre nowe whiche was in times paſt: neither is there anie cauſe to the contrarie, which ought to keepe Magiſtrates from defending their ſubiects: Againe, the Apoſtles do frame the kingdome of Chriſt, and not faſhion pollicie. Laſt of all, Chriſt altered nothing,Luk. 3.14. neither did hee commaunde Souldiers to caſt their weapons from them*. But and if warre bee lawfull, Garriſons, Leagues, Munition, Fortreſſes and other ſuch thinges ſhall bee permitted by the law of God.A Caution. In the meane ſeaſon they muſt beware that they be not more led by their own affection, then by common feeling.
13 It liketh me alſo to adde that laſt of all, that tributes and taxes are the lawefull reuenewes of princes: which they may beſtow indeede, eſpeciallie to maintaine the common charges of their burden. Notwithſtanding let Princes remember that their treaſure chambers are not ſo much priuate cofers, as treaſuries of all the people, which they cannot ryotouſlie beſtow or waſt, without manifeſt iniurie.
14 In pollicies, lawes are next to the Magiſtrate, being the moſt ſtrong ſynowes of common wealths,2 Lawes. or rather the ſoules thereof, without which the magiſtrate cannot bee: as they cannot be without the Magiſtrate.The law is a dumbe Magiſtrate. For the law is a dumbe Magiſtrate: as the Magiſtrate is a liuing law.
Obiect. A common wealth can not be well framed, wherein the politike lawes of Moſes are neglected,The Magiſtrat is a liuing law. and it is gouerned by the common lawes of the Gentiles.
An. This ſaying is falſe and fooliſh: which thing ſhall eaſilie appeare by deuiding the lawe giuen by Moſes into the Morall Lawe,The diuiſion of the law. the Ceremoniall Law, & the Iudiciall Law: if we throughlie view euerie part, that we may ſee what of them appertaineth to vsus: and what not.
15 Therefore ſeeing the morall Lawe is contained in two pointes whereof the one doeth ſimplie commaunde to worſhip God with pure faith and godlineſſe: and the other to louelove men ſincerely:The moral law it is the true rule of righteouſneſſe appointed for the men of all nations, and times, which will frame their life according to the will of God*.Gal. 4.4. 2 Ceremoniall. The ceremoniall Lawe was the ſchooling of the Iewes, vntill God gaue his Chriſt, who was then ſhadowed by figures.3. Iudiciall. The Iudiciall Law which was giuen to them in ſteede of pollicie, deliuered to them certaine formes of equitie and righteouſneſſe, whereby they might liue innocently & quietly among themſelues. And as the Ceremoniall did appertaine vntounto the firſt part of the Lawe: the Iudiciall to the ſeconde: yet either of them had properties diſtinct from both tables of the Lawe.The diſtinction of Lawes. Therefore as ceremonies might be aboliſhed though godlineſſe remained ſafe and ſound: ſo the offices of louelove may be done, though theſe Iudiciary conſtitutions be taken away. Which thing if it be true, ſurely euerie nation hath free libertie left to make ſuch lawes, as it ſhall ſee to be profitable for it ſelfe: which notwithſtanding muſt be framed accordinge to the perpetuall rule of louelove.
16 Wherein wee muſt diligentlie marke two thinges: the appointing or making of the lawe,The making of a Law. Equitie therof. and the equitie thereof. The latter is naturall for all lawes. But the former doth conſider the circumſtances of times, places, and nations. Therfore it is diuerſe.
17 It remaineth that we ſpeake of the people,3 The people. which the Magiſtrate gouerneth by the law, & how he ought to vſe both.
Obiect. The office of Magiſtrates is ſuperfluous among Chriſtians, who are forbidden to reuenge, require, to go to law.
Rom. 13.4.An. Paule teſtifieth the contrarie, that he is to vsus the miniſter of God for our good*. Therefore we may vſe his hand againſt the iniuries of wicked men.
18 For lawes are lawfull, if a man vſe them well. And there is a right vſe both for the plaintiffe to pleade: and alſo for the defendant to defend: but with this affection onelyonly, that euerie one defend by right that which is his owne.
19 So Paule defended him ſelfe againſt the falſe accuſations of his accuſers: and he chalenged before the iudgement ſeat the prerogatiue of the Romane libertie:Act. 22.1. & 24 12. & 15.10. and he appealed from an vniuſt deputie, to the iudgement ſeat of Ceſar*.
Obiect. Men are forbidden to be deſirous of reuenge*.Num. 19.18.
An. The vengeaunce of the Magiſtrate is not mans, but Gods.
20 Obiect. We muſt not reſiſt euill: but we muſt turne the right cheek to him, which giueth vsus a blow on the left.
Mat. 5.39.An. Chriſt will hauehave thoſe which are his to abſtaine from deſire of rendring like for like, that they may rather put vp iniurie then repay it.
1 Cor. 6.6.21 Obiect. Paule condemneth ſuites generallie.
An. He reproueth the immoderate furie of the Corinthians in going to law, which cauſed the wicked to ſpeake euill of the Goſpell.
The office of ſubiectes.22 The firſt dutie of ſubiects toward their Magiſtrates, is, to thinke moſt honourablie of their function, namely, which they acknowledg to be a iuriſdiction committed of God: and for that cauſe to reuerence them as the Ambaſſabours of God: & that with a ſyncere and quiet minde, not conſtrained.1 Reuerence. Which Paule expoundeth: that we muſt obey not only for wrath, but for conſcience ſake*.Rom. 13.5.
23 Another thing is, that with mindes bent to the honoring of them, they approue their obediēce to them: whether they muſt obey their decrees, or pay tributes, or take vponupon them publike offices and burdens, which appertaine to common defence*.Tit. 3.1. 1 Pet. 1.13. The third thing is, that they commend the ſafety & proſperitie of thoſe vnderunder whom they liue,3 LoueLove with prayer. 1 Tim. 2.1. to God by prayer*.
24 Hitherto touching the Magiſtrate who is indeede the father of the countrey, the paſtour of the people, the preſeruer of peace, the preſident of iuſtice. But if there ſhall be anie which ſhall chaunge power into tyrannie, what muſt we do? Surely that ſence and feeling hath alwayes bene bredde in the mindes of all men, no leſſe to hate and abhorre tyrantes, then to louelove and reuerence lawfull kings.
25 But if we loke into the word of God, it ſhall leade vsus thither, that we be ſubiect to the gouernement of all Princes, although they do nothing leſſe then that which was their dutie to do*.Ioh. 34.30. Oſe. 13.11. This is hard and yet true, that ſubiects muſt as well reuerence a tyrant, as concerning publike obedience, as the beſt king, if they had him.
26 Becauſe ſuch are not giuen without Gods prouidence,The prouidēce of God in appointing kings. the ſingular working whereof we ſee in diſtributing kingdomes, and in placing of kings. In Daniell it is ſayd. The Lord chaungeth the times and the courſes of times: he caſteth away kings, & he appointeth kings*.Dan. 2.21.37. Ezech 29.19. Dan. 2.27. God gaue to Nabuchadnezar the land of Egypt*.
27 Therfore Nabuchadnezar is called the ſeruant of God.Nabucadnezar the ſeruant of God. Ier. 17.5. Seditious cogitations muſt be expelled. Alſo God commandeth that he be reuerenced with great reuerence and obedience*: for none other cauſe ſurely, but becauſe he had the kingdome: into the princely throne and pallace whererof he was taken by the heauenly decree. Therfore let thoſe ſeditious cogitatiōs neuer come into our mind, which may turne vsus away from that true and ſyncere obedience.
28 Obiect. That commaundement did belong to the Iſraelites.
An. But we muſt marke with what reaſon God doth eſtabliſh the commaundement. I hauehave geuen, ſaith he,Ie. 27.17. the kingdome to Nabucadnezar*: wherefore ſerue him and liue. Therefore to whom ſoeuer it ſhall be certaine that the kingdome is geuen, let vsus not doubt that we muſt ſerue him. And ſo ſoone as the Lord doth aduance anie to the kingdome,We muſt obey a tirant becauſe he reigneth by the will of God Pro 28.2. Iob. 12.19. he maketh his will knowen to vsus, that he will hauehave him to raigne*Ier. 29.7.. Therfore God commandeth his people to pray for the Babylonians*. And Dauid being appointed to be king would not ſmite Saule, who did vnworthely purſue him,*1 Sam. 14.7. &. 26 9. but he called him honourablie his Lord, and the annoynted of the Lord.
29 Obiect. Gouernours owe mutuall duties to their ſubiects.
An. If the Magiſtrate do not his due office toward his ſubiectes, yet it ſtandeth them vppon to thinke vppon and perfourme that which belongeth to them, and which is commaunded by God: that this may more eaſilie be done, let vsus call to minde our offences*: and then humilitie ſhall bridle our impatince:Thinges ſtirring vp to obedience. Laſt of all let vsus craue help at the hands of the Lord, in whoſe hand the harts of kings are, & the inclining of kingdomes*.
30 And here both his maruellous goodneſſe, and alſo power, and prouidence ſhewe them ſelues. For ſometimes he ſtirreth vp of his ſeruantes manifeſt deliuerers,Pro. 21.1. Pſal. 82.2. & 2.10. How God deliuereth thoſe that be his. and furniſheth them with his commandement, that they may puniſh a wicked gouernement: ſometimes he directeth to that end the furie of thoſe which thinke vponupon and go about an other thing. So he deliuered the people of Iſrael from the tyrannie of Pharao, by Moſes*: he ſet them at libertie from the violence of Chuſan the king of Syria by Othoniell*.Exod 3.7. Iud. 3.9. So he tamed the pride of Tyrus by the Egyptians: ſo he bridled the inſolencie of the Egyptians by the Aſſyrians: he brake the cruelty of the Aſſyrians by the Chaldeans: he tamed the hautineſſe of Babylon by the Medes & Perſians:Examples of Gods prouidence in diſpoſing kingdoms. when as Cyrus had nowe ſubdued the Medes. And he beat downe the vnthankfulneſſe of the kings of Iuda and of Iſraell ſometimes by the Aſſyrians, ſometimes by the Babylonians, albeit not after one maner. For the former ſorte followed the lawfull calling of God: the latter ſorte did the worke of God though ignorantly.
31 Notwithſtanding the Lorde did execute his will, when he brake the bloudie ſcepters of kings,A Magiſtrates authoritie muſt not be offended. & ouerthrewe their vntollerable gouernments. Therfore let vsus neuer deſpiſe or offend the reuerent authoritie of the Magiſtrate. I ſpeake of priuate perſons. For if there be at this day anie Magiſtrats, for the behalfe of the people appointed to tame & moderate the luſt of kings, (ſuch as the Ephori were among the Lacedemoniās: the Tribunes of the people which were ſet againſt the Conſuls: or the Demarchi againſt the Senate of the Athenians: or at this day in eueryevery kingdom the three eſtates) I doubt not, but that according to their office,Three eſtates in kingdomes. they may withſtand the outragious licentiouſneſſe of kings.
A caueat.32 But in that obedience of ſubiectes we muſt eſpecially marke, that it leade vsus not away from the obedience of God. The Lord is the king of kinges, whome we muſt firſt obey,We muſt firſt obey God Dan. 6.22. and then afterwarde thoſe which are in authoritie: but no otherwiſe but in him. Daniell obeyed not the wicked commandement of the king*. On the other ſide the Iſraelites which did too much obey the wicked commaundement of the king are condemned.Oſe. 5 13. Act. 5.29. That decree was pronounced by the heauenly crier, that we muſt obey God rather then men*. Let vsus cōfort our ſelues with this cogitation, that we do then performe that obedience which the Lord requireth, when we ſuffer anie thing what ſoeuer it be, rather then we will ſwarue from godlineſſe.
The louelove of God ouercometh all thinges.
End of the text · John Calvin, Abridgment of Institutes of the Christian Religion (1585)