Reformed Religion, Part 3
Of the Chriſtian Magiſtrate.
MAgiſtracy is a great Ordinance of God, for the good of Mankind. He appointed it from the beginnning, and it hath continued in all Ages, though under ſeveral Forms: And there is ſcarce any People in the World ſo barbarous and blind, but have among them ſome Government. Magiſtrates, we know, are called Gods, and bear ſome ſtamp of Gods Authority; and without them the World would run into Anarchy and Confuſion, every Mans Will, Humour, Fancy, or Luſt, would be a Law to him; and as far as his Power reached, would be a Law to others: Yet Magiſtracy is not founded in Grace. A bad Man may be a lawful Magiſtrate, to whom Obedience is due; as well as a bad Man may be a Father or Maſter, to whom Obedience is due both from Children and Servants; yet good Magiſtrates are to be deſired, though the bad are to be obeyed in all lawful things.
Now Magiſtrates are either Inferior, Superior, or Supream, the King himſelf, or Governours ſent forth by him; all which are called by the name of Powers, by the Apoſtle, though their power is not all of the ſame Nature, Extent, or Degree; yet all appointed to one common end, which is the well-being of the People both in Soul and Body. And I hope it will not be accounted Preſumption to ſpeak o… things, which may ſeem above me; For … ſpeak only in Theſi, as Divines do who ſpea… of Magiſtracy, in their common Places of Divinity. I ſhall proceed in the ſame manne… as before.
Firſt, A right Magiſtrate is one who come… lawfully unto his Power, according to the Conſtitution, Order, or Cuſtom of the place where his Power is exerciſed, or at leaſt wil… not impoſe himſelf upon the People without their Call or Conſent: An Intruder cannot properly be called a good Magiſtrate, though we could ſuppoſe him to be a good Man; he cannot lawfully command, though in ſome Caſes it may be lawful for the People to obey when he is in plenary poſſeſſion of Power.
Again, He is a Man of Wiſdom, able to Judge of right or wrong, can ſearch out a matter, and can diſcern both Time and Judgment. Can diſtinguiſh of Cauſes, and Perſons, of Guilt and Innocence, and of the ſeveral circumſtances that are to be conſidered in a Righteous Judgment.
He is a Man of Courage, fears not the face of Man in the diſcharge of his Duty. Is not daunted by the Dangers that may encounter him in the way of Righteouſneſs; will make bold adventures for the Peoples Wealth, Liberty and Safety: Yet his Courage is not fierce and boiſterous, as of ſome Brutes, but is guided and animated by ſober Counſel, and ſound Wiſdom.
He is a Man of Juſtice, who will not be corrupted by Bribes, enticed by Flatteries, or …iaſſed by Friendſhip, Opinion, or a Party. He regards not the Rich more than the Poor, in pronouncing Sentence; will deliver the Oppreſſed from unjuſt Violence, and plead the Cauſe of the Fatherleſs, and in all things proceed uniformly, according to the Rules of Equity, and right Reaſon, without partiality or reſpect of Perſons. He knowing he is the Righteous Gods Vice-gerent, or Miniſter, dares not act unrighteouſly, as Bracton ſpeaking of the ſupream Magiſtrate; while he doth Juſtice he is Vicarius Dei, but when Unjuſtly, Miniſter Diaboli. Lib. 3. l. 9.
He is a Man endued with Mercy, and Clemency, can have Compaſſion on the Oppreſſed, and Afflicted, will mitigate the rigour of the Laws, where they may ſeem over-ſevere, eſpecially in matters of Religion, and makes his Government an eaſie Yoke, and not irkſome and grievous to the People; ſeeks rather to Rule in their Hearts by Love, and Gentleneſs, than over their Perſons by Fear and Terrour; is ambitious of a Chearful, rather than a forced Obedience; can ſympathize with the People, as a Father with his Children, and the Cryes of the Oppreſſed enter into his Ears, and their Petitions find eaſie acceſs, and ſpeedy relief; ſo that he obligeth them by his Goodneſs, and provokes them not to Wrath by rigour and ſeverity. But yet he is careful to keep up the Authority of his Government, tha… it fall not under Contempt.
He ſtudies not Revenge, but counts it his glory to pardon Offenders, ſo far as may ſtand with publick ſafety; ſhewing himſelf herein, like unto God, whoſe Name he bears, and whoſe Miniſter he is, who as the Pſalmiſt ſaith, is Slow to Anger, and ready to forgive.
He is alſo, a Man of a publick Spirit, minds the general Good, more than his own private Concerns, and rejoyceth more in the Good and Welfare of the People, than his own, or rather wraps up his Own in Theirs; And that he may act the more like God himſelf, who doth good to all, he is deviſing how he may make his Government moſt uſeful to the publick Benefit. As the Emperor Adrian had this for his Motto, Non Mihi, ſed Populo: His Power was for the People, not Himſelf.
He depends not upon Power and Succeſs to juſtifie his Cauſe, ſo as to leave himſelf no Witneſs from God, good Men, or his own Conſcience, if it doth miſcarry; but the righteouſneſs of his Cauſe doth uphold him, ſo that he doth not go on Trembling, upon the proſpect of the mutability of humane Affairs, or any emergent Difficulties that may riſe up in his way, or from any inward regret of his own Mind or Conſcience.
If he meet with Succeſs, and his Affairs Proſper at Home or Abroad, it doth not tranſport him to tranſgreſs the Bounds of Juſtice, …he Law of God, or the Rules of his Go…ernment, or to invade any of thoſe juſt Rights or Priviledges, which belong to the People, but is a Defender of Property againſt Foreign Claims, or domeſtick Wrong or Violence.
Again, If he be incompaſſed with viſible Strength, and all probable ſafety, both at Home and Abroad, yet he is not ſecure, remembring the Old ſaying, Summa cadunt ſubito; nor puts his truſt in any Arm of Fleſh, as knowing the uncertainty of all humane Affairs, and the unexpected Changes that do often befall the things of this World. And therefore Conradus the Emperor choſe for his Motto, Fortuna, dum blanditur, fallit; Fortune is Falſe when ſhe Flatters; and Citò repoſcit, quae dedit, was anothers; Soon takes away what ſhe gives.
Further, He is true and faithful to his Word and Promiſes, will not proſtitute his Honour and his Conſcience by Deceit or Diſſimulation: He well knowing that his Office and Place requires of him to be a Man of Truth, and that not only the Law of God, but the Light of Nature, oblige him thereunto. Many of the Heathen as appears in ſtory, valuing their Words equal with their Lives; and as he expects Truth and Fealty from the People, in performing their Oaths, Promiſes, and Ingagements unto him; ſo he reciprocally anſwers it, by performing his Truſt, or Ingagements unto them. And as he entertains no principles to the contrary, ſo neither is he led aſide by any bad Examples; as in the caſe of John Huſs, who was put to Death by the Emperour Sigiſmund, at the Council of Conſtance, tho' he engaged his Faith and Honour for his ſafety, Cochlaeus, lib. 5. Hiſtor. Huſſitarum. And as the Dignity of his Place, Cloaths his Word with Power; ſo he knows it will reflect the grearer Diſhonour upon him if it be diveſted of Truth.
Again, He is vigilant to diſcover Dangers at Home, and to underſtand the ſtate of affairs Abroad, that he may either ſtrengthen himſelf by Foreign Alliances, or be prepared to reſiſt Invaſions, or any Encroachments that may be deſigned upon the Nation and his Government.
Again, He well knowing that People are apt to be led by the Example of their Governours, he is therefore careful about his more Private and Perſonal converſation, that it may be managed with that gravity, wiſdom, ſobriety, piety, and true manlineſs, as becomes his Place, and may procure an awful Reſpect to his Perſon, and the more invite the People to give Obedience to the wholeſome Laws of his Government; according to the true Motto, Bonus dux, bonus comes: A good Leader will have good Followers.
The love of Pleaſure doth not effeminate his Mind, nor divert his Thoughts from attending the weighty Affairs of his Government, and the Intereſt of the People. And if he be a King, the weight of his Crown doth affect his Head with thoughts, but the Luſtre of it doth not blind his Eyes, or bewitch his Heart.
He is one who will ſtop his Ears to Sycophants, and Flatterers, who for ſome private Advantage to themſelves may Counſel him to that which may be really Miſchievous to himſelf, and injurious to the Publick good.
Again, He carries it Humbly, tho' he is in High Place, his outward State and Grandeur, lift not up his Heart with Pride; he maintains them rather to keep up the Awe and Authority of Government, than to exalt himſelf: The diſtance of his Place, doth not make Acceſs to him uneaſie, through his condeſcention to the people. Though he is called God, yet he knows he muſt Die like a Man, and that Death will fetch him down from thoſe Steps again, to which his place hath Advanced him.
He will make uſe of Policy, but what only may conſiſt with Juſtice, and Honeſty. He will not in all things follow Machiavel, or a Caeſar Borgias, leſt he be condemned by Solon, Lycurgus, Solencus, or any of thoſe juſt Heathen Law-givers. He always keeps within the bounds that Reaſon, Conſcience, or the Law of his Government doth ſet him. His Will is ſtill guided by Judgment, and his Policy is always directed to the Welfare, not Deſtruction of the People. He is always reſolved to do Good, yet as wiſely as he can; yet he truſts not to humane Policy, obſerving how often God makes the Wiſdom of the Wiſe of no Effect.
He is alſo a ſtudious maintainer of Peace, both at Home and Abroad, he knowing well the miſchief and miſery of Civil or Foreign War. He will never obtain that by Strife, which he can have by Peace: If he draw the Sword, it is not Avarice, or Ambition, or private Revenge that do unſheath it; yet becauſe he knows that he bears not the Sword in vain, he draws it, when the Honour, Wealth, or Safety of the People calls for it. He is always careful that what Blood is ſpilt may not lie at his door, and therefore will not give juſt Provocations, and be firſt in Quarrels, and will never advance his own Greatneſs upon the ſpoil of others.
He is one who gives not himſelf to Wine, or ſtrong Drink, Leſt he forget the Law of God, or pervert the Judgment of any of the Afflicted, which was the advice of Bathſheba to King Solomon.
Again, He doth nothing Momentous in his Government without deliberate Counſel, as knowing, that In the multitude of Counſelors there is ſafety; and chooſeth Men of the greateſt Wiſdom, Integrity, and Experience to be his Counſellors.
He alſo doth ſeek to Cheriſh, Preſerve, and Multiply the People, as knowing the true ſaying of Solomon, In the multitude of the people there is Honour, but in the want of people is the Deſtruction of the Prince, Prov. 14. 28. And Joabs Prayer for David, The Lord thy God add to the People, how many ſoever they be, an hundred-fold, 2 Sam. 24. 3.
The Candor of his Government doth Invite and Unite people to it, but the Rigour of it drives them not away from it, whereby the publick Revenue is encreaſed, and the empty Houſes filled with Inhabitants, and his Quiver being filled with People, he need not fear his Enemy in the Gate.
Further, He ſets before him the Example, not of Tyrants and Uſurpers, but of the Wiſeſt and Beſt of Governours to be his Pattern, will not follow that which is wicked and unjuſt, though it hath had ſucceſs, yet wiſely obſerves what Rocks others have ſplit …pon, to avoid them, and by what Methods good Deſigns have proſpered, to imitate them.
Again, If he hath Perſons of differing Judg…ents in Religion, under his Government, as it is impoſſible to have all men of the ſame …ind,) He ſpreads the Wing of his favoura…e Protection over them all, ſo far as may ſtand with the publick Peace; He knowing that thoſe who may differ in ſome matters of Religion, may yet be good Subjects, faithful to the Government, and uſeful to the Publick: Our differences in ſome matters of Religion, being to God and our own Conſciences, ſaith a late Writer. He therefore diſowns thoſe principles which lead to Cruelty, upon that account, yet he will wiſely diſtinguiſh between men of Turbulent Spirits, and ſuch as peaceably diſſent through ſcruple of Conſcience; he well knowing that every man in Religion, ought to be well ſatisfied in his own mind, and that Conſcience is not in our own power, and that a forced Religion cannot be accepted of God. And as he himſelf would not be impoſed upon, ſo neither doth he think it equal with reſpect to others. For as a Magiſtrate may be a good Governour to the People, though he differs from them i… Religion; ſo he knows they may be good Subjects to him, though therein differing from him. Neither will he ſuffer one part of th… people to deſtroy the other, becauſe not all o… the ſame opinion, in caſe they live innocently to one another, and are uſeful to th… Government, and profitable to the Nation when both hands may be working for the publick Good, and in his Service; he will no… ſuffer the right Hand to cut off the left, b… comprehends all uſeful perſons in his Government; yet he ſtands not indifferent to a Religions or Opinions in Religion; if they tend to Atheiſm, Blaſphemy, and plain Idolatry, or are deſtructive of Morality, or humane Society, or the known or fundamental Principles of Chriſtianity, or the Civil Government, or are repugnant to the Laws of Nature; in ſuch caſes he will make a difference, but in other things he ſhews forbearance, wherein men truly Pious may differ from one another.
Again, He ſeeks to ſatisfie the Minds of all his People, by doing things that are Rational, Juſt and Good; but Men of reſtleſs Spirits, whom nothing will content, he reſtrains their Power, for the preſerving the publick Peace.
Moreover, He will not judge of a whole Party by the Miſcarriages of ſome, as to comprehend them all under the ſame Guilt, but will defend the Innocent, while he doth correct the Guilty, that every one may bear his own Burthen, and not anothers.
Laſtly, Which is the greateſt of all, he is a Man fearing God, and though he is as a Temporal God on Earth, yet he knows there is a Supream God in Heaven, and though now he Judgeth others, yet that he himſelf muſt come to Judgment. And in Religion he is really before God, what he ſeems to be before Men. He commands not his Religion, but is commanded by it, and follows not Machiavils advice to the young Prince, That to ſeem Religious may be to his advantage, but to be really ſo, may be to his prejudice. And as his place is higher, and more capacious of Service than other Mens, ſo he knows his account will be greater; and though he now ſtands above them, yet then muſt ſtand level with them, and therefore, doth not only ſeek the outward welfare of the People, but the progreſs of true Religion, to the ſaving of their Souls, and ſeeks the Honour of that God that hath put Honour upon him. For this end he doth countenance, and encourage a good Miniſtry to teach the People, and reflects the greateſt Honour upon them who are moſt diligent and faithful. He upholdeth Univerſities, and Schools of Learning, that there may not want Men of ability to defend the Truth; and that the Church may be furniſhed with an able, Orthodox Miniſtry, to inſtruct the People, and ſeeks to ſuppreſs that Vice and Wickedneſs which may provoke God, and bring down his Judgments upon him and the Nation. And he being a Chriſtian Magiſtrate, knows that Chriſt is King of Kings, and Lord of Lords, and that by him Kings Reign, and Princes decree Judgments; He therefore Kiſſeth the Son, lays his Government at his Feet, ſubmits to his Scepter, propagates his Kingdom, and upholds whatever is truly Chriſtian, againſt all which is truly Antichriſtian, either in Doctrine or Worſhip, and derogatory to his Crown. The Motto we know upon our Kings Coin in England, is, Chriſto auſpice Regno; and the Emperor Jovinian choſe for his Motto, Scopus vitae, Chriſtus; and Charles the Great, Chriſtus regnat, vincit, triumphat: Wherein they acknowledged the Superiority of Chriſts Dominion, and the ſubſerviency of their Government to it: And we know the Title of the French King is, Rex Chriſtianiſſimus; but how proper to him, let Europe judge.
And though he intermeddle not in the Intrinſicks of the Church of Chriſt, which belong to the Miniſtry, yet he makes uſe of his Power to preſerve Civil Peace in Church and State, and to command Obedience to the known Laws, and Ordinances of Chriſt in his Church, both in Miniſters and People, by his Power and Government in matters Eccleſiaſtical, and will Protect and Encourage them therein. And as the Kings of Iſrael were required to write a Copy of the Law of God, and Read therein all the days of their Life, ſo he Reads and Studies the Word of God, that he may ſee with his own Eyes, and that his own Devotion towards God, and that which is Profeſſed and Practiſed by the People, may be guided by that infallible Rule. And being ſenſible of the weighty Charge of his Government, he depends upon Almighty God for his daily Aſſiſtance, Guidance, and Bleſſing. So that this fear of God doth ſteer his whole Courſe, and Rules in his Heart, in all his Rule over Men; whereby the Righteous rejoyce and flouriſh under his Government, but the Wicked and wickedneſs are ſcattered with his Eyes.
Thus we have a Brief Deſcription of a good Magiſtrate, and what a Bleſſing ſuch are to the People, and may engage all to give them Honour and chearful Obedience; and may condemn thoſe Men that will ſubmit to no Government; and others who only Submit, while their own Intereſt or Opinion is upheld by it: And if in any thing the Magiſtrates fall ſhort, they at leaſt may by theſe things ſee their Rule; however it will not excuſe the People, in the Duty they owe unto them, which leads me to the next Head, to Diſcourſe of