The Magistrates Commission from Heaven, Sermon
THE MAGISTRATES COMMISSION FROM HEAVEN.
ROMANES 13.4.
For he is the Miniſter of God to thee for good.
WHat the Father Gregory Nazianzen ſaid of Moſes, that he was foreign, an Ocean of Divinitie, the ſame may be ſaid of Paul: for doe but view this particular Epiſtle to the Romanes, you ſhall ſee in the former part of it, that he hath a Medulla, or a Synopſis, as I may ſo ſay, purioris theologiae, he hath a Synopſis of the pure and exact Divinitie of Originall ſinne, of Sanctification, of Juſtification, and of Election. In the twelfth Chapter you may ſee Pauls Ethicks and Morals, wherein the efficient cauſe of Actions is made, not with Ariſtotle, mans power, but the grace of God; and the end, not mans glory, but the glory of God. And in the fourteenth Chapter, there you have Paul a Caſuiſt, determining caſes with a great deale of circumſpection and caution. And then in this Chapter here you have Pauls politicks: The beginning of this Chapter is the Magiſtrates Magna Charta, or his Commiſſion ſealed from Heaven, whereby he may be incouraged to goe through his office, notwithſtanding all men that diſpute about lawfulneſſe of Magiſtracie: and notwithſtanding all the diſcouragements that he ſhall meet with in the practice of it; there being nothing more neceſſary to a Magiſtrate then to be informed of this, that his Calling is of God, and that God hath a peculiar providence over ſuch. It is related of Frederick Duke of Saxonie, when he was almoſt diſcouraged by the popiſh doctrine about Magiſtracie, and the office of a governour; at laſt, when Luther writ a booke De magiſtratu, and the Duke had read it, he lifts up his hands to Heaven, thanking God that at laſt he was convinced, the ſtate of Magiſtracie he lived in, to be pleaſing to God, and that he might in it doe him a great deale of ſervice. Now the Apoſtle, he deales very exactly, and methodically about a Magiſtrate.
Firſt, he laies downe a generall Propoſition at the 1. verſe: Let every ſoul be ſubject to the higher powers: or unto the high powers: for it is foreign in the Greek: and this tranſlating of it, Higher powers is periculoſe ſaies Beza: as if none but higher powers were to have obedience. Let every ſoule be ſubject: this brings in Papiſts, Monks, the whole Clergie of Poperie: It brings in all ſpirituall men (as they call them) whatſoever: And as for that ſame evaſion, Let every ſoule, Omnis anima, id est animalis homo, as they cite it out of Origen, it is very ridiculous: And as vain is that of others, who ſay, he ſpeakes here of Eccleſiaſticall power, for he gives a ſword and tribute to this power, which cannot be underſtood of Eccleſiaſticall power: So you have then the Propoſition laid downe: and this he backs with many Arguments: Firſt from the efficient Cauſe: The powers that be are of God: how this is to be underſtood, I ſhall ſhow you anon in the Text, only thus: when he ſayes, there is no power but of God, it is not to be underſtood permiſſivè, or ordinativè, or directivè, for ſo ſin, and evill, and wickedneſſe, or the devill; theſe are of God by way of permiſſion, and by way of ordering and directing: But the Apoſtle meanes more: He is of God approbativè & mandativè, by way of approbation and by way of command, as I ſhall ſhow you anon. And the Apoſtle laieth it downe both affirmatively and negatively, That there is no power but of God: This is more then affirmatively: for ſome might think, though the kingdome and power of Iſrael was of God, yet notwithſtanding, is the power of the Romane Emperours of God? and then amongſt Romane Emperours, the Chriſtians might have thought, though Titus and Veſpatian, theſe that were called, diliciae generis humani, the darlings of mankind, yet was Domitian and Tiberius Nero of God? He anſwereth, There is no power but of God, that is the firſt Argument.
The ſecond Argument is brought from the contrary: Whoſoever reſiſteth the power, reſisteth the Ordinance of God. This place you know is frequently brought by Court Divines againſt the Parliaments defenſive warre: but no ſuch inference can be made; for the Apoſtle ſpeakes generally: we may as well prove, that they that refuſe the Parliaments warre, reſiſt the Ordinance of God; for the Apoſtle ſpeakes largely, All power is of God; And Parliamentary power being power is rightly of God: therefore he that reſiſts that power, reſiſts the Ordinance of God: So that that makes nothing but the cleane contrary may be as well proved from thence. As for the maine queſtion it ſelfe that is ſo frequently agitated, I need not inſiſt on it, wherefore I proceed.
The third Argument that he brings, it is from the end of theſe, they are not a terrour to good works, but to evill, facile eſt imperium in bonos, the Government on thoſe that are good, it is eaſie. And ſo he comes to this reaſon in my Text: For he is the Miniſter of God to thee for good. In which words obſerve,
Firſt, the Magiſtrate deſcribed by his Office or Nature, he is a Miniſter. Secondly, by the Efficient Cauſe, he is of God. And thirdly, by the end, To thee for good.
1. He is a Miniſter, a Miniſter in what ſenſe you heard: Not a miniſter as Nebuchadnezzar was ſaid to be a miniſter: or as Attila was called flagellum Dei, a ſcourge of God, by way of Gods providence, working ſuch and ſuch things, no, but he is a Miniſter by way of command, and by way of approbation. The Greek word is diaconos, thoſe words that are applyed now, and appropriated to Eccleſiaſticall Governours, they were at firſt uſed of Civill; as, Epiſcopos, the ſame is uſed by the Septuagint, for one that hath an overſight, or inſpection in Civill matters: And ſo Tully uſeth the word Epiſcopos, for one that had an over-ſight over ſome State commodities. And thus diaconos here in the Text, though it is uſed now Eccleſiaſtically, yet at firſt it was taken largely, for any one that did ſerve: and ſo foreign the word afterward here uſed; it is not as the Papiſts would have it, only to be appropriated to ſacrificing, but is extended largely unto all kind of Service: he is a Miniſter, his power therefore is bounded.
And ſecondly, He is ſaid to be of God, that is the Efficient Cauſe: (I ſhall ſpeake more of that anon.)
And thirdly, You have the End: Firſt there is the finis cui, the End for whom, and that is for Thee; for Thee a Chriſtian, though he be a Heathen Emperour. And then the finis cujus gratia, for what it is, and that is for thy good: For he is the miniſter of God to thee for thy good. Thus you have the words explained. Now the Doctrine that I will raiſe from the points ſhall be this:
That Magiſtracie or Government is appointed of God, for the good of mankind.
In the handling of this: Firſt I ſhall ſhow you, how it is of God, with the Attributes that the Scripture gives to the perſons in it. Secondly, the End of it. Thirdly, the Extent of this power. And fourthly, the Qualifications of the perſon. And the Reaſons of it: And ſo make Application, not intending to be tedious.
Magiſtracie or Government it is appointed and ordained of God for the good of mankind.
Firſt, the Apoſtle here ſpeakes not of perſons, but he ſpeakes of the office, and of the Government it ſelfe: And then withall, he ſpeakes not of the abuſe of the power, and of the Office, but he ſpeakes of the uſe of it, the right uſe of it: Now, I ſay, Magiſtracie it is an Ordinance of God not only under the old Teſtament (as Anabaptiſts would have it) but alſo under the New Teſtament. And that it is ſo, it will appeare by places of Scripture that I ſhall bring: only, this you are to take notice of: That Magiſtracy may be ſaid to be of God; partly, becauſe God is the God of order, and ſo poſitively he commands it. And then partly, becauſe he hath ingrafted it in the Law of Nature, that there ſhould be a Government, and that there ſhould be power: Thoſe two wayes it is of God. But now in Magiſtracie or government there are theſe foure things conſiderable:
Firſt, there is the Nature, and the formes or kinds of it: As Government, whether Monarchicall, Ariſtocraticall, or Democraticall: now all theſe are of God, one as well as the other.
And then in the ſecond place, You have the Deſignation, or the Application of Government unto this or that man: and this is of man.
And then thirdly, You have the Extent of this power, how farre their power ſhall reach: and this, alſo is of man.
And then laſtly, There is the uſe of this power: and this, alſo, is of man; though to uſe it well, be of God. So then you may ſee in what ſenſe it is ſaid, That Magiſtracy, or Governement is of God. And that it is ſo appeares by theſe Arguments.
Firſt, Becauſe the Apoſtle, not only here to the Romans, but likewiſe in the Epiſtle to Timothy, and in the Epheſians, doth diligently preſſe this duty of ſubmitting unto Government: now if it were a thing abſolutely unlawfull, if it were a thing that were abſolutely a ſin, why then would the Apoſtle preſſe thoſe duties?
And ſecondly, You have Examples in the Scripture of thoſe that did make uſe of the Magiſtrate: As Paul when he was in danger of his life, he makes uſe of the Magiſtrate for the ſaving of himſelfe, which, how could he doe if it were a ſin? Thirdly, The ſecond Pſalme: and in the Prophet Iſaiah, you have prophecies, and Pſalmes by way of Exhortation and Inſtruction unto Magiſtrates, that they ſhould receive Chriſt, and his Kingdome, and order, and worſhip, and government: now all theſe things could not be, if the thing were unlawfull.
Yea, it is ſo of God, and ſo naturall, that Divines doe thinke that Magiſtracy and government would have been in the ſtate of Innocency: for certainely there would have been paternall authority, and filiall ſubjection: and why (when the World ſhould have increaſed by time) ſhould there not have been ſubjection unto Magiſtrates? not indeed by way of feare, or by way of paine, as it is now; no more then a child would have been obedient to his parents, on ſuch termes, but in a happy, and in a bleſſed way, and for order ſake. Thus you ſee, it is of God, and in what ſence.
In the next place, Conſider the titles that the Scripture gives unto Magiſtrates, which mightily ſets forth their duty, and their office. As in Joh. 10.35. they are called Gods: it is a place that is quoted out of the Pſalme: If he called them Gods to whom the word of God came: Henſius, would have it, Againſt whom the word of God came: and certainly, if you conſult with the Pſalme, That ſeemeth to be reprehenſory and objurgatory; to thoſe that were Governours; and our Saviours argument is ſtronger: If he calls them, againſt whom the word of God came; came condemning of them, and chiding of them, and reprooving of them; if he calls them Gods, then is it any great matter that I am called God? But take it as we render it: yet you ſee it is, they are Gods: and the word of God came to them: that is, the word of God came to them, and appointed them; as well as it came to Miniſters and appointed them, thus they are Gods.
Furthermore, they are called Shepheards, often by the Prophet: and theſe ſheep what have they done? and to feed the flock: this denotes what a great deale of care, ought to be in them about the Common-wealth.
They are called Fathers: patres patriae: I roſe up a Mother in Iſrael: to ſhew that there is no Governour or Magiſtrate, but ought to love the Common-wealth more then his own child and the offſpring that commeth from him.
They are alſo called foreign, men that doe good, foreign by ſome is properly applyed to God, yet given to the Magiſtrate. So that theſe ſet forth the ſweet affections, that ought to be in thoſe that are Magiſtrates and Governours. Caligula, was a Monſter rather then a Magiſtrate; he complained there was no publike calamities, nor publike judgement to deſtroy his people. And ſo Nero, when he heard that ſpoken out of the Tragedian, foreign, when I die, let all the world be ſet on fire: he added, foreign, yea, while I am alive. Theſe were Monſters of men, rather then Magiſtrates, according to theſe titles and offices that are preſcribed.
The Scripture alſo gives them Metaphoricall Titles: as ſometimes: in Gen. 45. they are called Adonim, the baſis, foundation, the pillars: ſometimes the ſhields, the corner-ſtones, the repairers, the Phyſitians: in Iſa. 5. I am no healer, (ſaith he) that is, I am no Magiſtrate: this ſhowes forth the great power, and great excellency of Government. And therefore in Dan. 4. Governours are compared to great trees, under the ſhadow of which there is a great deale of ſafety, eaſe and protection; And the reaſon (ſay ſome) why that Samuel in the ſacrifice, gave Saul the ſhoulder, was to denote, how that Saul ſhould beare upon his ſhoulders, the people, and be able with a great deale of ſtrength, to governe and to rule them. Thus you ſee the ſecond thing. That as they are inſtituted and ordained of God, ſo they have likewiſe glorious Titles and Names put on them whereby they may be made ſweet to mankind.
In the nexe place, You are to conſider the end, for which they are: and that is laid downe here in the text; For thy good, for the Common-wealth. And this is mainly to be conſidered, that the Common-wealth is not for Governours, but Governours are for the Common-wealth: they are the great ſervants of the Commonwealth: like the ſun that hath not light for it ſelf but for the world: and therefore the Hebrew word for the ſame foreign comes from a roote that ſignifies to be a ſervant: the Sunne it is the great ſervant of the world, it hath a light for the world and not for it ſelfe: and ſo likewiſe Governours they have wiſedome, not for themſelves but for the Common-wealth: they have parts, they have power, they have ſtrength; all theſe things not for themſelves but for the Commonwealth: That was a good Embleme of a Governour, that had a Torch burning with this Motto: Alijs inſerviens meipſum conſumo, While I ſerve others I ſpend my ſelfe; the propriety is in the Common-wealth, the adminiſtration, that is in Governours, ſo that this is mainly to be conſidered by Governours. And, oh! that this were planted in all their hearts, we are not here in this place to ſet up our ſelves, we are not for our own honours, for our own wealth, for our own riches, but we are for the Common-wealth. Ideo haec feci (ſaies he) ut conſcientia & reſpublica mibi gratias agerent, therefore have I done theſe things, that the Common-wealth might thank me, and my own conſcience. Among the Grecians there was an action called foreign againſt thoſe Officers that did not adminiſter for the publike good: ſo by this you may ſee, that Officers, Magiſtrates, Governours, they are not to ſay, this is the glory I will have in ſuch a place, and this is the pompe that I will have; but only, they are to conſider the end, and that the people may know of them and ſay of them, that they are, tam pro ſe, quam ſuper ſe, that they are as well for them, as above them, and if this were laid in the hearts of men, how would they be willing with Saul, to hide themſelves among the ſtuffe, rather then to be taken into publike places; conſidering that as long, as they are there, they are not their own, but for the Common-wealth: this is the end of Government.
Now in the next place, I come to ſhew you the extent of their power.
Firſt it extendeth, unto the reforming, and to the redreſſing, of all the corruptions that creep into the Church of God, and into the Worſhip of God: this the Magiſtrates power reaches unto, in Deut. 23. And ſo we reade of Joſias, Moſes, Hezekiah, all theſe worthy Governours, their power did reach to the redreſſing of the abuſes that were in the Church of God, when Idolatry and ſuperſtition came in: ſo that it is made their ſin, that the high places were left: Why the Magiſtrates had power then; and ſhould not have power now, there can no ſolid reaſon be given. Indeed the manner of the puniſhment, belonging to Gods Judiciall Law, that may be altered, but their duty to preſerve the Worſhip of God, which ſloweth from the Morall Law, cannot ceaſe: And certainely, ſuch Governours that do ariſe to do ſo, they are as welcome as thoſe men were that we reade of, that came and rowled away the ſtones from the ſprings, and tooke away the earth which the Philistines had throwen in, that ſo the cattell might drinke: I ſay, no leſſe welcome are thoſe Magiſtrates and thoſe Governours to be that riſe up, and take away the ſtones that have been rouled on our ſprings we drinke of, and throw away the earth that was caſt into them by the Philistines. Yea Magiſtrates are to doe this in the firſt place, before all other conſiderations whatſoever: So Moſes he began with the Adminiſtration of the Paſcall Lambe, when he carried them out of Egypt: And Gideon began with the erecting of an Altar to God, before he purged the Common-wealth: And ſo Joſias did, and others, they began in the firſt place with that.
Againe, in the ſecond place, their power extendeth yet farther, and that is to reſtraine Hereſies and Errours, or any thing that may ſpread it ſelfe to the deſtruction of the Church, they are to reſtraine them alſo. I know that this is a Queſtion of a great and large diſpute, and I have not time to venture into ſuch an ocean as this is; only a little I will ſay of it: Austin, he was indeed of judgement once, that the Magiſtrate ought not forcibly to repreſſe Errors and Hereſies; but afterward, when by experience he did ſee, that the Gangreen did increaſe, and that it would ſpoile the whole body; and when he had experience that men who were by feare brought into their duties, at firſt, yet afterwards they began to know and love the truth, he altered and changed his mind: yet notwithſtanding many things are warily to be ſaid here: I will but briefly touch them, and ſo goe on to other matters.
As in the firſt place, the moſt proper, and ſutable, and genuine way to cure an Error is, to bring Arguments out of the Scripture. Fides eſt donum Dei non Caeſaris, ſayes he well; Faith it is not Caeſars gift, but it is Gods gift: and ſo, Fides eſt ſuadendo non imperando, many ſuch things are out of Lactantius to that purpoſe: For certainely if humane perſwaſion cannot bring a man to beleeve: Veritas (as Tertullian ſayes well) docendo perſuadet, non ſuadendo docet, Truth perſwades a man by teaching, it teaches not a man by perſwading: it is much more true then of Threatning, and of outward violence.
But then afterwards, if men ſtill remaine refractory, then the Magiſtrate hath a power to compell to the externall meanes of faith, though the Magiſtrate cannot ad fidem cogere, compell to beleeve; and no man doth credere invitus, beleeve againſt his will, all this is true, yet notwithſtanding he may compell to the externall meanes of faith and of ſalvation, as you ſee all the Magiſtrates in the Old Teſtament did: and Parents may doe it, and ought to doe it: and then why ſhould it be denied unto a Magiſtrate?
Againe in the next place, there is a wary diſtinction to be made between Errors, ſome that overthrow fundamentals, whether directly, or indirectly, immediately or mediately, and here a great deale more ſeverity is to be uſed: As, Popery, that overthrowes fundamentals, directly or indirectly. Arrians and Socinians, that immediately oppoſe the deity of Jeſus Chriſt, and ſuch things. Alſo ſuch, that deny Magiſtracy, and ſo overthrow politick ſocieties: So likewiſe Antinomians, or Autonomians, men that would overthrow the Law of God, or be a law to themſelves meerely without any bounds: Theſe opinions are plainly prejudiciall to piety, or to civill ſocieties, therefore the Magiſtrate is to ſee, that ſuch fire doe not kindle, and by degrees burne, till all be conſumed into aſhes; but yet ſtill he is patiently to try all faire wayes of convincing before he proceedeth otherwiſe.
But then there are others that are of an inferiour nature, and there Austins rule is good, Saeviant illi, qui neſciunt quantis gemitibus datur vel tantillum de Deo intelligere, let them be ſierce, and cruell, who know not with what ſighes it is given, even to underſtand but a little of the truth of God: In Rom. 14. there you may ſee a tenderneſſe, ought to be allowed to thoſe that are weake: and as the Phyſitian ſaith, dies & quies quandoque ſanant hominem, ſo it is true likewiſe of Errours that are of a leſſe ſize, many times, eaſe and time they will heale the man: howſoever, the Magiſtrate is here to be wary, for, nihil eſt periculoſius immaturâ medicinâ, nothing is more dangerous then an unripe, or an unſeaſonable medicine: But this requireth a large Tractate.
In the third place: Their power extendeth to all the outward morall duties of the ſecond Table: and here properly the power of the Magiſtracy is to be ſeene: to ſet themſelves againſt all wickedneſſe, to be zealous againſt vice, to ſee that the Law of God in all the Commandements of it be kept, remota justitia quid ſunt regna, niſi magna latrocinia, ſaid Auſtin, let Juſtice be taken out of the way, and then what are Kingdomes, but great piracies, and robberies? and therefore he ought to be zealous againſt vice, and to ſet againſt all impiety; if thou doeſt evill be afraid: Beloved! how happy is it, when the drunkard is afraid, and the ſwearer afraid, and when the ungodly man is afraid of a Magiſtrate: this is the end for which God hath given him his power: if thou doſt ill (ſayes he) be afraid: ſo then, his power, extendeth to the keeping up all the duties of the Law of God.
Now in the next place, I muſt give you a limitation of this, that though the power of the Magiſtrate extendeth to all theſe things, yet for all that, there is a bounding of his power: therefore it is diſtinct from the Miniſters power; it is diſtinct, I ſay, from Eccleſiaſticall power; Whoſe ſins ye remit, are remitted, theſe things are not ſaid to a Governour, nor to a Magiſtrate; And ſo to preach the word of God by way of office: And to adminiſter the Sacrament, They are a diſtinct power, they are not to be confounded, though they mutually helpe one another: if we have a Miniſtery, but not a Magiſtracy, we may live (piè) godly, but not (commodè) quietly, and if we have a Magiſtracy and not a Miniſtery, we may live (commodè) quietly, but not (piè) godly, they mutually helpe one another. And yet for all that they are diſtinct, they are not to invade one another, but they are to remaine different in their bounds: Beſides, they are bounded in regard of their power; becauſe they may not doe any thing againſt God, he is but the Miniſter of God, and therefore is to take heed, what God will have done in his way and worſhip; leaſt of a Miniſter of God, he be made an adverſary to God: Hence people are not to obey a Magiſtrate, nor a Governour when he commands againſt the word of God. Colimus Imperatorem (ſaid Tertullian) quemadmodum Deo libet, & ipſe expedit, we honour the Emperour as its commanded by God, and as it is expedient for him. This was their reſolution in the Acts, whether it be fitter to obey God, or man, judge ye, da veniam ô Imperator, tu carceres, ille gehennam minatur, pardon, O Emperour! thou threatneſt priſons, but God threatens Hell; So that we are not to obey him againſt the word of God: He is but a Miniſter, and being but a Miniſter, he is bounded ſtill, that he may not preſcribe any thing in the worſhip of God, nor in the Law of God, that God hath not laid downe. We reade in Leviticall ordinances, that alwayes the head of a Sacrifice was to be throwne away: though this beaſt were to be offered and that, yet ſtill the head was to be throwne away: to teach (ſay ſome Expoſitors) that a mans head in the worſhip of God, it is to be laid aſide: he is not to goe according to his own inventions, but he is to keepe meerely to the command of God. And thus have I done with the firſt part of the Doctrine.
In the next place, I come to ſhow you the Qualifications of the perſon that is to governe: and ſo ſhall make Application. I intend to be ſhort becauſe of your great and waighty buſineſſe. And therefore in the,
Firſt place,the firſt Qualification that is requiſite in him that is to governe, and who is thus a Miniſter of God for the good of the people, is, That he ought to be knowing of the will of God, out of the word of God, and that he ought to have the feare of God ſetled in his heart: that, that is neceſſary, you may ſee how the King was commanded, in Deuteronomy, to write out the Law of God himſelfe, with his own hand, notwithſtanding all his publique imployments, that ſo he might be underſtanding of the word of God, and acquainted with it: nay, and not only to know it, but if he doe erre, that he be willing to be reprooved and informed: dilexi virum qui magis arguentem quam laudantem probaret, I love the man (ſaid Ambroſe of Theodoſius) that does delight more in one that would reproove him, then one that would flatter him, foreign, either nothing, or that which is ſweet, is the rule given among the Heathens: either we muſt ſpeake ſweet things unto Governours, or elſe we muſt ſpeake nothing at all: but now (ſayes David) Let the righteous ſmite me; though it be a ſmiting, yet notwithſtanding for all that, he ſhall count it better then oyle: ſo that he ought to be underſtanding of the word of God, that is, willing to be informed, and reprooved, if he goe out of the way.
And then this knowledge is to have all the affections joyned with it; feare, and love, &c. to ſay as he ſaid, Pereat magis totum regnum, quam ut ſemel contra Deum peccem, Oh! let all this earthly Kingdome of mine periſh: yea, totus orbis, (as he addes) let the whole world, rather then that I ſhould once ſinne knowingly againſt God: this ought to be the reſolution in every Governour and officer; Let the whole Kingdome periſh, let all my eſtate, let all my glory, let all my pompe periſh, rather then I ſhould once offend againſt God: And as he is to have the feare of God in his heart, and the knowledge of God out of his word: ſo his delight is to be unto thoſe that are godly, and to thoſe that are holy: as David makes it his reſolution, My delight (ſayes he) ſhall be on the faithfull of the Land. So then, this is the firſt thing neceſſary unto a Governour, one that underſtands the word of God, one that hath knowledge, ſoundneſſe of judgement out of the ſame.
In the ſecond place, another thing requiſite is; That he be of a publique ſpirit: for beloved, to be in a publike place, and to have a private heart, and to have private ends, how incongruous is that? Woe be to thee, O Common-wealth, where thy Governours have as many eyes as Argus, to find out profit, and matters of gaine: and as many hands as Briarius, to receive and take the ſame: We told you they are for the Common-wealth, and the Common-wealth is not for them; and ſo they ought to labour for a publike heart and a publike ſpirit: My parts they are the Common-wealths, my power it is the Common-wealths, my time it is the Common-wealths: He ought to abhorre all inriching of himſelfe, on the loſſe of the publique: oh! what a woefull thing will it be at the day of iudgement, to have a man crying as Judas ſaid, here, take this ſilver, and take the gold againe, or take this eſtate againe that I have got by robbing of the Common-wealth: And how neceſſary is this to our Governours, to our Magiſtrates, to our Commanders, to our Souldiers; all that have to doe in the publike, that they would conſider, that they are for the publique, and the publike is not for them: Auſtin conſiders much that out of Tully, respublica, is, res populi, the Common-wealth it is the peoples good, it is, res populi, and therefore now, they are not to inrich themſelves by it, nor to looke at their own ends in the publike.
In the third place: As they ought to be of a publique ſpirit; ſo,much in prayer unto God, that they may be conducted in this way: for certainely, when you are put into an office, into a government, you doe (as it were) ſet to ſea in the midſt of a ſtorme, and of a tempeſt: and therefore how much need have you to pray to God, that the tempeſt and ſtorme may be allayed: Ʋliſſes would not goe to ſea till he had gotten all the winds in his veſſell, that ſo he need not care for a tempeſt: and ſo thou that art to enter on an office, or a government, doe not doe it till thou haſt prevailed with God by prayer; and be much ſeeking of him, that he might give thee wiſedome; You ſee Solomon did it, he begged of God, that God would give him wiſedome to goe in and out before the people: and certainely, a great deale of reaſon there is, why they that are Governours ſhould beg wiſedome of God, if you conſider but, how hard a thing it is, to judge of men that are of various diſpoſitions, and various judgements, nullum animal eſt majori arte tractandum, (ſayes he) there is no creature in the world that is to be handled with more art, then man is: And Father Nazianzen, he cries out, ars artium est, & ſcientia ſcientiarum, &c. it is an art of all arts, and a knowledge of all knowledges, to be able to governe a man: he is the moſt various, and the moſt uncertaineſt of all things in the world, and therefore he ought to be much in prayer to God.
And then beſides, the diſcouragements that are in the way, the murmurings and repinings of people; the loſſe of opportunities, and not laying hold of advantages: and then the miſcarriages, that they cannot fall, but they fall like great trees, that beate downe the leſſer: if thou beeſt a Governour, and thou art damned, thou damneſt many with thee; therefore thou haſt the greater cauſe to pray to God.
In the fourth place: Another is, Wiſedome and Prudence,that is a maine, and a neceſſary thing too, in thoſe that are to governe; and in thoſe that have to doe in the Common-wealth: for (as I told you) it is like a man in a ſhip in the midſt of a ſtorme: how unhappy, and miſerable is that ſhip that hath an unskilfull Pilot in the midſt of a ſtorme: and therefore 'tis ſaid of Moſes, that he did leade them with the skilfulneſſe of his hands; there was a great deale of prudence and wiſedome requiſite in it, to be able to thinke thoughts of good for the publique, to be able to know which is the beſt way to doe good to the publique: theſe are mighty things. And therefore you ſee how David was afraid of an Achitophel, he thought that a wiſe man would doe him more hurt, then all the men in the world: They muſt be men, that can lay hold of all occaſions, that are able to overcome difficulties, and able to compoſe them; able to heale breaches: it is true indeed, it is many times the fate of wiſe men, and thoſe that are moſt prudent, to be leſſe accepted with the people; becauſe they are circumſpect, and cautelous, and wary in what they doe: whereas, papulus favet fervidis, the people they favour thoſe that are violent: and they had rather have faelicia ex caſu, then bona ex conſilio, they had rather have happy things, by meere chance if it fall out by a bold venture: then to have good things ſlowly by a way of counſell and prudence: yet for all that wiſedome is neceſſary: no man will bring a little light into a great roome: and a little wiſedome ought not to be brought into the office, that requires all the parts, and all the powers of a man.
In the fift place,Another Qualification that is requiſite, is, Fortitude, and Courage, and Zeale: Wiſedome is the eye; but Courage and Fortitude that is the hand: and ſo to the one there muſt be the other joyn'd; and certainly, where there is not zeale for God, and zeale againſt vice, there can be nothing done rightly: therefore Magiſtrates are called Elim, they are called the ſtrong ones: as therefore, I told you, it is not enough for a Magiſtrate to ſay, I deſire to doe good, and I faine would doe good, but he muſt know how to doe good: So on the other ſide, he ought to be full of courage, and full of fortitude, that he be not any way hindred in the doing of the ſame, that he neither be flattered out, nor frighted out of his duty: not to be afraid of the people, nor yet to be afraid of great ones. You may ſee Saul for feare of the people, and Aaron for feare of the people, how they were forced to commit ſin: And ſo likewiſe on the other ſide, not for feare of great ones, that was Zedikiahs fault, that for feare of the Nobles, he deliverd up Jeremy.
Further in the next place,another great requiſite in him, it is a holy care of Family, of Officers, of thoſe that belong to him, if he be a ſuperiour. This you may ſee to be the reſolution of David in the 101. Pſalme: it is a Pſalme that it is well if all Governours would be diligent in; you may ſee what he did reſolve on, when he came to be a Governour, what family he would have, and what Officers he would have: thore ſhould be no lyer in his houſe, nor no man prophane in his houſe, and he would deſtroy the wicked betime: and this was the purpoſe he did take on him: So that he ought to be carefull of his Family, and of thoſe that are under him, that they be not prophane, that they be not bribed, that they be not deboiſt or ungodly. Beloved, to ſee a Governour with thoſe following of him, that feare God, and that feare an oath, this is the beſt Lord-Majors ſhow (as I may ſay.) It is ſpoken of Conſtantine to his great praiſe, that he would gather all his Court together, and have the Scripture read in his Palace, and pray with them, this ſhewed his care of his Family. That was Joſhua's reſolution, I, and my houſe will ſerve the Lord.
Then againe in the next place, another Qualitie is diligence,and attending unto the office, making it to be their whole buſineſſe: for ſo you may ſee here, the Apoſtle addes at the ſixth verſe, Attending continually upon this very thing: the word is emphaticall: they attend onelyonly to this, and they attend wholly to this, they make it their buſineſſe: Beloved! you ought to ſee the Lawes be executed: it is a vaine thing to have good lawes, unleſſe Governours be diligent to ſee them executed; a good Law without execution, is like a Bell without a Clapper: and therefore the good Lawes that are againſt Swearers, and againſt Drunkenneſſe, and breaking of the Sabbath, and the like; theſe things Governours are to be diligent in the executing of them: he ought to be foreign, a walking and a living Law, diligent in this, Woe be to thee, ſaith he, in Eccleſ. 9. when thy Prinoes eat in the morning: implying, that all the morning, all the day (almoſt) it ought to be taken up in the publike buſineſſe, and that it ought to be your day-care, and your night-care, and your morning-care, even the Common-wealth.
And then another thing is Patience,that is alſo requiſite in thoſe that are Governours, under a world of unthankfulneſſe, and impatience, and cenſuring by the people: you may ſee what a deale of patience the happieſt Governours in the world have been put upon: Moſes and Aaron, though they tooke them out of bondage, and would have led them into Canaan: yet the people when they were alwayes in ſtreights, were ready to cry out, theſe have undone us, and brought all this evill upon us. And ſo David, notwithſtanding his good government, yet when the people were in danger, they ſpake of ſtoning of him: And ſo we might ſpeake of Themiſtocles, and Cato, and many others; that when they had ſpent themſelves for the good of the Common-wealth, yet were moſt ungratefully, and unthankfully requited againe by the people; ſo that they had need of a great deale of Patience and forbearance, regarding the publike more then their private injuries: It is related of Themiſtocles that when he was old, and had long governed the people, being wearied out with their unthankfulneſſe, he ſaid; That if he had the power to diſpoſe of his life, and that there was one way wherein the greateſt and the higheſt honours were for him in the Common-wealth; and another way was preſent death; he would rather chooſe the one then the other. And ſo likewiſe of Aeſchines, when he was delivered out of his office, he thanked God he was freed of the Common-wealth, tanquam à rabida cane. Thus there needs a great deale of Patience to goe through the unthankfulneſſe of people, through their murmurings, diſcontents, when then have laboured for the publike good, and ſpent themſelves.
Further,there is requiſite a great deale of Clemencie and Moderation too; it is true indeed, lukewarmneſſe, or puſilanimity, thoſe are curſed, and they ought not to be in a Magiſtrate: Nothing ſpoiles Government more then when languor juſtitiae does come ſub nomine pietatis, when a faint-kind of Juſtice comes under the name of piety: but yet notwithſtanding when we are bent for, and ſet wholly for God, then the Adminiſtration of Government with a great deale of moderation and meekneſſe is very excellent: it is true, Arduum eſt miſereri ſimul & ſapere, it is a hard thing to be pittifull, and to be wiſe too; to have ones affections up, and to be wiſe too; yet notwithſtanding we ought to do it: and a man is to have command over his paſſions; eſpecially a man that is in authoritie: it is more then to winne, or overcome a great Citie; there is a great deale of difference between a moderate man, and a middle man; a middle man that lies downe in a curſed indifferent neutralitie (as the Covenant well cals it) He is not for the Cauſe of God, or the publike good; but the moderate man is fully for God, wholly for the Cauſe of God; only the Adminiſtration of his power it is with a great deale of wiſedome and mildneſſe: here's a world of difference between theſe two; and therefore you ought mightily to diſtinguiſh them. It was noted as a wicked thing of Tiberius, that he medios viros optimos judicare, he did judge the middle men to be the beſt men: but what did he meane by middle men? Men that could not abide eminent vertues, nor great vices: He did hate eminent vertues, becauſe from them he did metuere periculum ſibi, he was afraid of danger by them. And then he did hate vice too, becauſe by them he did metuere publicum dedecus, he was afraid of publike diſgrace: There are many of that temper: But now a moderate man, he is a man whoſe heart is faithfully ſet for God, and who is bent for the publike, and all his ſoule is in it, and he is immoveable in it; yet notwithſtanding the adminiſtration of this is with a great deale of meekneſſe.
And then in the laſt place (and ſo I ſhall conclude) he ought to be humble, and trembling under this account that he is to give;that is neceſſary; they are not to lift up their heads above their brethren. As they are to take heed of puſilanimity and lowneſſe of ſpirit, Contemnitur Magistratus qui ſeipſum prius contempſit: that Magiſtrate muſt needs be contemned by the people, that hath firſt contemned himſelfe by his low carriage. But yet on the other ſide, he ought to be ſull of humilitie, to tremble under the account he is to give: what ſhall he ſay to God? what ſhall he anſwer to God? might not he have hindered this meaſure of vice? might not he have done this good, and that good? It was a good ſaying of Seneca, Principi non minis turpia ſunt multa ſupplicia quam medico funera. Many puniſhments, they are as great a ſhame to a Governour as funerals are to a Phyſitian: for it implyes, that the Governour ſhould have had a great deale of care, and have prevented the puniſhment: happily his careleſneſſe hath wrought it; happily his negligence, or want of zeale hath wrought it.
Now in the managing of theſe he is to follow the rule of the Word of God, without any carnall policy, or without any ſubtile conſiderations whatſoever; to be plaine hearted in carrying on the work of God; and you ſee when David would runne to carnall policie, it ſpoiled him. And ſo Jeroboam, it was his worldly and ſtate policy that did undoe him: we ought to be ſo truſting of God, and depending on his Word, that when we doe our duty, we are to leave the ſucceſſe wholly to him.
The Reaſons why they that are in Government muſt be thus qualified:
Firſt, all their Actions have influence into the Common-wealth, and therefore it behoves them more then others to be ſo. The Eclipſe of the Sun makes a great deale of motion and alteration in things below; and ſo, any Eclipſe in thoſe that are in Authoritie, and Government workes great but ſad effects in inferiours.
And ſecondly,they are to doe it, becauſe God hath a ſpeciall care of them; who keepes thee that art in Authoritie and Government, that the wicked riſe not up, and that the ungodly conſpire not as one man to deſtroy Magiſtracie? who keeps this, but the Lord, that keepes the waves of the ſea that they doe not overflow.
A third reaſon is,becauſe their guilt will be the greater: Oh! beloved, it may be God is never more angry with a man, then when he puts him into a high place; then when he puts him into ſome great Office, that which he is glad of, (it may be) and that which he ſtudies for, and plots for, and deſires for; the Lord ſayes he ſhall have it, but he ſhall have it in anger; he ſhall have it as the occaſion wherein he will vent his ſinnes the more, and as the advantage wherein he will deſtroy his owne ſoule; it may be God may never be more angry with a man, then when he lets him come into a place of Publike truſt; and therefore he ought the more to tremble and to quake under the conſideration of this.
Ʋſe 1 In the firſt place,let us make this uſe; is it ſo that Magiſtracie is appointed of God for our good? Government, is it for our good? Then it may reprove all thoſe opinions and errours that are about Government; either in the defect, or in the exceſſe of it: In the defect, Anabaptiſts and Socinians that queſtion the Authoritie of Magiſtracie: and ſo likewiſe Papiſts, though they queſtion it not, yet notwithſtanding have many deſtructive opinions about it.
And then, on the other ſide, in the Exceſſe, for there is politicke idolatry as well as ſpirituall; we may make a Magiſtrate an idoll; and that is, when we will obey him againſt God, when we have no other ground for our Worſhip or Religion then the Authoritie of a Magiſtrate, we look not to the Word of God; this is politicke idolatry, Quicquid rex Demetrius jubet id erga homines juſtum & Deos ſanctum, that was their reſolution.
Ʋſe 2 In the next place,Is it ſo that Magiſtracie is appointed for our good, then let us humble our ſelves under the conſideration of the abuſe of Government that hath been heretofore in our Kingdome and Nation, the abuſe of it, I ſay; here (ſaies the Apoſtle) if thou doſt evill be afraid: Oh beloved, were not the times, when men to doe good were afraid? were not the times, when if men prayed fervently, and when men preached powerfully, and when men ſtood for the publike good of the Kingdome; when they did theſe good things, were they not afraid? how terrible is it therefore, when the Nature and the Office of Government is altered, when men to doe good were afraid; and when men that did evill were not afraid, nor diſcouraged: when the Text now is altered, in ſtead of being a Miniſter of God to men for good, when Magiſtrates and Governors ſhall become Miniſters of Satan for the evill and hurt of men, this is terrible.
Ʋſe 3 In the third place, let us be thankfull,when the Lord raiſes up Magiſtracie for all theſe ends that we ſpake of: Let us bleſſe God for the Parliament, for thoſe Worthies that have been raiſed up, that have eaſed us of many burdens and ſuperſtitions. All Government it is a mercy, but now when they are raiſed up ſo, as to be effectuall in a Reformation, and in working the will of God, this is much more. Beloved, any kind of Government is better then no Government. There was a Law amongſt the Perſians, that when their Governor was dead, there ſhould be foreign there ſhould be a lawleſneſſe for five dayes after, that every man ſhould doe what he would: now for thoſe five dayes there was ſuch killing and robbing, and ſuch deſtroying one another, that by the time the five dayes were over, they were glad of a Government again. So that I ſay, we are to bleſſe God for all Government, how much rather now when it is raiſed up for our good, and happineſſe: And ſo likewiſe the Citie is to bleſſe God for the vigilancie and prudence of Governours: for the peace it hath been kept in, in the midſt of theſe great confuſions, troubles that have been abroad; that ſuch a Citie as this is ſhould be ſo quiet, in ſuch times of Civill warres and of great ruines: here we are to acknowledge the mercy of God.
Ʋſe 4 The laſt uſe is of Exhortation unto thoſe that have Elections and Votes, that are to chuſe to day their Governour. Beloved,ye ſee by all that hath been ſaid, Magiſtracie it is of God: and you ſee what are the ends and qualifications that ought to be in thoſe men: Underſtanding the will of God: Men that are much in Prayer to God: Men that are of Fortitude and Courage: Men that are Prudent and Wiſe; that have a knowledge how to doe good, as well as a deſire to doe good: And ſo alſo, Men that are carefull about Families, about their Orficers, about their Servants, about all that doe belong to them: Men that will be diligent: Men that are of Publike ſpirits, that will abhorre to make a publike place, matter of their owne gaine: Men that ſhall be diligent in theſe things, to the execution of the good Lawes, that may be, or ſhall be eſtabliſhed: whoſoever is thus, thinke of ſuch a man; whoſoever, I ſay, is thus Wiſe, thus Diligent, thus Faithfull; thus Pious, thus Godly: whoſoever is ſuch, ſet up ſuch a man. Beloved, you may bring a great deale of comfort, or a great deale of trouble to your ſelves this day: what a Comfort will this be to thee, that haſt diſpoſed thy Vote and ſuffrage; to ſay thus: I have choſen the man that will be a good Pilot of the Ship in the ſtorme: I have choſen the man that will be a good Phyſitian, that will heale the breaches. Nay, all the good that comes by ſuch a Magiſtracie will at laſt come to be thine, thou maiſt ſay, his Integritie is thine, the good he hath done is thine, it will all be counted to thee, who haſt given thy ſuffrage for it. Therefore (beloved) deale faithfully with God; and the Common-wealth this day: and doe you ſo ſet about your worke, that God may be pleaſed; the good Cauſe of God may be advanced; the Parliament may bee incouraged; the Commonwealth may be bleſſed; the Citie may be made happy; and we all may be made rejoycing, and praiſing of God for this dayes worke.
FINIS.
End of the text · Anthony Burgess, The Magistrates Commission from Heaven (1644)