Part 4 › Chapter 2: Memorandum's to Civil Rulers for the interest of Christ, the Church, and mens Salvation., A Christian Directory by Richard Baxter (1673) | AskReformation

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§. 5. Memorand. 5. Let none persuade you that you are such terrestrial animals that have nothing¹ to do with the Heavenly concernments of your subjects: For if once men think that the end of your office is only the bodily prosperity of the people, and the End of the Ministry is the good of their souls, it will tempt them to prefer a Minister before you as they prefer their souls before their bodies: And they that are taught to contemn these earthly things, will be ready to think they must contemn your office; seeing no means as such can be better than the end. There is no such thing as a temporal Happiness to any people, but what tendeth to the happiness of their souls; and must be thereby measured, and thence be estimated. Though Ministers are more immediately employed about the soul, yet your office is ultimately for the happiness of souls as well as theirs; though bodily things (rewards or punishments) are the means by which you may promote it, which Ministers as such may not meddle with. Therefore you are custodes utriusque tabulae, and must bend the force of all your Government, to the saving of the peoples souls. And as to the objection from Heathen ²Governors, distinguish between the Office, and an Aptitude to exercise it; The Office consisteth, 1. In an Obligation to do the duty, 2. And in Authority to do it: Both these a Heathen Ruler hath (else the omission were a duty and not a sin). But it is the Aptitude to do the duty of his place which ⟨p. 6⟩a Heathen wanteth: and he wanteth it culpably: and therefore the omission is his sin: Even as it is the sin of an insufficient Minister that he doth not Preach; For the Question is of the like nature, and will have the like solution: Whether an ignorant Minister be bound to Preach, who is unable or Heretical? It is Aptitude that he wanteth, and neither Authority nor Obligation if he be really a Minister: But he is obliged in this Order, first to get Abilities and then to Preach: so is it in the present case.

§. 5. Memorand. 5. Let none perswade you that you are such terrestrial animals that have nothing¹ to do with the Heavenly concernments of your subjects: For if once men think that the end of your office is only the bodily prosperity of the people, and the End of the Ministry is the good of their souls, it will tempt them to prefer a Minister before you as they prefer their souls before their bodies: And they that are taught to contemn these earthly things, will be ready to think they must contemn your office; seeing no means as such can be better than the end. There is no such thing as a temporal Happiness to any people, but what tendeth to the happiness of their souls; and must be thereby measured, and thence be estimated. Though Ministers are more immediately employed about the soul, yet your office is ultimately for the happiness of souls as well as theirs; though bodily things (rewards or punishments) are the means by which you may promote it, which Ministers as such may not meddle with. Therefore you are custodes utriusque tabulae, and must bend the force of all your Government, to the saving of the peoples souls. And as to the objection from Heathen ²Governours, distinguish between the Office, and an Aptitude to exercise it; The Office consisteth, 1. In an Obligation to do the duty, 2. And in Authority to do it: Both these a Heathen Ruler hath (else the omission were a duty and not a sin). But it is the Aptitude to do the duty of his place which ⟨p. 6⟩a Heathen wanteth: and he wanteth it culpably: and therefore the omission is his sin: Even as it is the sin of an insufficient Minister that he doth not Preach; For the Question is of the like nature, and will have the like solution: Whether an ignorant Minister be bound to Preach, who is unable or Heretical? It is Aptitude that he wanteth, and neither Authority nor Obligation if he be really a Minister: But he is obliged in this Order, first to get Abilities and then to Preach: so is it in the present case.

1Memor. 5.
2Read Bilson of subject. p. 129. to the end of the second part: specially p. 140, 141, 142. the Laws of Charles the Great. And Grotius de Imperio sum. Pot. circa sacrá cap. 1. & per totu•.

§. 7. Memorand. 7. Remember that the people that are seriously Religious, that Love and Worship ¹and Obey the Lord, with all their heart, are the best of your subjects, and the honour of your Dominions:² see therefore that serious Godliness be every where encouraged, and that the profane and ignorant rabble be never encouraged in their enmity and opposition to it: And that true Fanaticism, Hypocrisy and Schism be so prudently discountenanced and supperest, that none may have encouragement to set themselves against Godliness, under the slander or pretension of such names. If Christianity be better than Heathenism, those Christians then are they that must be ^*countenanced, who go further in Holiness and Charity and Justice than Heathens do, rather than those that go no further (besides Opinions and Formalities) than a Cato a Plato or Socrates have done. If all Religion were a deceit, it were fit to be banished, and Atheism professed, and men confess themselves to be but brutes: But if there be a God, there must be a Religion: And if we must be Religious, we must sure be so in seriousness, and not hypocrisy and jest. It being no such small contemptible matter, to be turned into dissembling complement.

§. 7. Memorand. 7. Remember that the people that are seriously Religious, that Love and Worship ¹and Obey the Lord, with all their heart, are the best of your subjects, and the honour of your Dominions:² see therefore that serious Godliness be every where encouraged, and that the prophane and ignorant rabble be never encouraged in their enmity and opposition to it: And that true Fanaticism, Hypocrisie and Schism be so prudently discountenanced and supprest, that none may have encouragement to set themselves against Godliness, under the slander or pretension of such names. If Christianity be better than Heathenism, those Christians then are they that must be ^*countenanced, who go further in Holiness and Charity and Justice than Heathens do, rather than those that go no further (besides Opinions and Formalities) than a Cato a Plato or Socrates have done. If all Religion were a deceit, it were fit to be banished, and Atheism professed, and men confess themselves to be but bruits: But if there be a God, there must be a Religion: And if we must be Religious, we must sure be so in seriousness, and not hypocrisie and jeast. It being no such small contemptible matter, to be turned into dissembling complement.

1Memor. 7.
2I[…] saith of the An•o[…], that they would not be sa••ted by filthy persons: And •amprid. of Al•xand. […] that N•s••h▪ n•stos & borae •amae homines ad salutationem non admi•t: Juss••que ut nemo ingrediatur, nisi qui se innocentem novit: Per praeconem edixit, ut nemo salutaret principem qui se furem esse nosset, ne aliquando detectus cap••ali supplie•• sub•eretur. Read Sebastian. Foxius de Regno Regis•; institution.I〈…〉 saith of the An•o〈…〉, that they would not be sa••ted by filthy persons: And •amprid. of Al•xand. 〈…〉 that N•s••h▪ n•stos & borae •amae homines ad salutationem non admi•t: Juss••que ut nemo ingrediatur, nisi qui se innocentem novit: Per praeconem edixit, ut nemo salutaret principem qui se furem esse nosset, ne aliquando detectus cap••ali supplie•• sub•eretur. Read Sebastian. Foxius de Regno Regis•; institutione.

§. 11. Memorand. 11. If the Clergy or most Religious people offend, let their punishment be such¹ as falleth only on themselves, and reacheth not Christ, nor the Gospel, nor the Church. Punish² not Christ for his servants failings, nor the Gospel for them that sin against it; nor the souls of the people for their Pastors faults: But see that the interest of Christ and mens souls be still secured.

1Memor. 11.
2When Hunnerichus the Arian Vandal King was resolved to banish imprison and otherwise persecute the Orthodox Bishops and Pastors, he first trieth them by threatenings and divers cruelties, and after appointeth a public Disputation; where his Bishops and Officers having no better pretence, cruelly beat the people and Pastors, and then falsely tell the King that by tumult and clamour they avoided disputing: And at last he calleth together all the Pastors that were met for the disputation, and to ensnare them, putteth an Oath upon them, [that after the Kings death they would take his Son for their King, and that they would send no Letters beyond Sea] This Oath divided the Orthodox among themselves. For one part of the Bishops and Pastors said, [If we refuse a Lawful Oath, our people will say that we forsake them, and the dissolution o• the Churches will be imputed to •s: [The other part perceiving the snare, were fain to pretend Christs command, [Swear not at all.] The King having separated them, and the Officers took all their names, sendeth them all to prison: To those that took the Oath they said, [Because that contrary to the command of the Gospel, you would swear, you shall see your Cities and Churches no more, but be sent into the Country to till the ground: but so that you presume not to sing Psalms, or Pray, or carty a Book, or Baptize, or Ordain or absolve.] To those that refused the Oath, they said [Because you desired not the Reign of the Kings Son, and therefore refused the Oath, you shall be banished to the Isle of Corsica, to cut Wood for the Ships. Victor. Utic. p. (mihi) 456, 457. Generalis Jesuitarum ex nimio absoluti imperii amore, del•turas in sci•nia sua admittit, iisque credit, non audito eo qui accusatur: quod injustitiae genus ab ethnicis ipsis improbatur. Imperando non bonis Regibus see facit similem, qui senatum magni fecerunt; sed Tyrannos mavult imitari, e. g. Tarquinium superbum, qui ante omnia conatus est debilitare senatus numerum & authoritatem, ut omnia suo libitu facere posset; similiter Generalis cum Assisten•ibus suis odit synodos generals, omniaque experitur, ne tales instituantur conventus, quibus rerum ges•arum reader rationem necesse habeat.—Generalis Jesuit. in eligendis officialibus non curat quod sit cujusque talentum aut dotes eminentiores, sed quam benè secum aut cum Provinciali suo CONFORMETUR: quae causa est •u• homines viles & abjecti animi officiis praeponantur, qui à superioribus duci se sinant ut nervis alienis mobile lig•um. Mariana de Refor. Jesuit. c. 13, 15, 16, 18. in Arcan. I•s•it. p. 131, 132. recit. in Apolo•. Giraldi. Nulla est latronum societatas in qua Justitia non plus loci habeat, quam in societate nostra, &c.—Ubi non modo scientia & ignorantia in aequo sunt, sed etiam scientia impedimento est, quo minus quis consequatur praemia humano a• divino jure debita. Marian. Aphor. 84. c. 12. &c. 14, 89. Aph. 87, &c. The rest is worth the reading as a warning from a Jesuit to the Governors of State and Church. Aph. 80. c. 11. Superiors societatis nostrae sunt homines indigni, qui officiis praesint, cum Generalis metuat ac sublatos velit, quorum eminentes sunt virtutes. Boni quam mali, ei suspectiores sunt. This and abundance more saith Mariana a Jesuit of 96 years of age, learned in Hebrew, Chaldee, Syriac, Greek and Latin, of his own Society.When Hunnerichus the Arrian Vandal King was resolved to banish imprison and otherwise persecute the Orthodox Bishops and Pastors, he first tryeth them by threatnings and divers cruelties, and after appointeth a publick Disputation; where his Bishops and Officers having no better pretence, cruelly beat the people and Pastors, and then falsly tell the King that by tumult and clamour they avoided disputing: And at last he calleth together all the Pastors that were met for the disputation, and to ensnare them, putteth an Oath upon them, [that after the Kings death they would take his Son for their King, and that they would send no Letters beyond Sea] This Oath divided the Orthodox among themselves. For one part of the Bishops and Pastors said, [If we refuse a Lawful Oath, our people will say that we forsake them, and the dissolution o• the Churches will be imputed to •s: [The other part perceiving the snare, were fain to pretend Christs command, [Swear not at all.] The King having separated them, and the Officers took all their names, sendeth them all to prison: To those that took the Oath they said, [Because that contrary to the command of the Gospel, you would swear, you shall see your Cities and Churches no more, but be sent into the Countrey to till the ground: but so that you presume not to sing Psalms, or Pray, or carty a Book, or Baptize, or Ordain or absolve.] To those that refused the Oath, they said [Because you desired not the Reign of the Kings Son, and therefore refused the Oath, you shall be banished to the Isle of Corsica, to cut Wood for the Ships. Victor. Utic. p. (mihi) 456, 457. Generalis Jesuitarum ex nimio absoluti imperii amore, del•turas in sci•nia sua admittit, iisque credit, non audito eo qui accusatur: quod injustitiae genus ab ethnicis ipsis improbatur. Imperando non bonis Regibus se facit similem, qui senatum magni fecerunt; sed Tyrannos mavult imitari, e. g. Tarquinium superbum, qui ante omnia conatus est debilitare senatus numerum & authoritatem, ut omnia suo libitu facere posset; similiter Generalis cum Assisten•ibus suis odit synodos generales, omniaque experitur, ne tales instituantur conventus, quibus rerum ges•arum reddere rationem necesse habeat.—Generalis Jesuit. in eligendis officialibus non curat quod sit cujusque talentum aut dotes eminentiores, sed quam benè secum aut cum Provinciali suo CONFORMETUR: quae causa est •u• homines viles & abjecti animi officiis praeponantur, qui à superioribus duci se sinant ut nervis alienis mobile lig•um. Mariana de Refor. Iesuit. c. 13, 15, 16, 18. in Arcan. I•sit. p. 131, 132. recit. in Apolo. Giraldi. Nulla est latronum societatas in qua Justitia non plus loci habeat, quam in societate nostra, &c.—Ubi non modo scientia & ignorantia in aequo sunt, sed etiam scientia impedimento est, quo minus quis consequatur praemia humano a diuino jure debita. Marian. Aphor. 84. c. 12. &c. 14, 89. Aph. 87, &c. The rest is worth the reading as a warning from a Jesuite to the Governours of State and Church. Aph. 80. c. 11. Superiores societatis nostrae sunt homines indigni, qui officiis praesint, cum Generalis metuat ac sublatos velit, quorum eminentes sunt virtutes. Boni quam mali, ei suspectiores sunt. This and abundance more saith Mariana a Jesuite of 96 years of age, learned in Hebrew, Chaldee, Syriack, Greek and Latine, of his own Society.

§. 14. Memorand. 14. Side not with any faction of contentious Pastors, to the oppression of the¹ rest, when the difference is in tolerable things: But rather drive them on to unity upon condescending² and forbearing terms: For there will else be no end; but the faction which you side with, will break into more factions, and the Church will receive damage by the loss of the oppressed party; and by the Division much more. What lamentable work the contentions of the Bishops have made in the Churches in all Ages since the primitive times, all History doth too openly declare! And how much a holy prudent peaceable Magistrate can do to keep peace among them, more than will be done if their own impetuosity be left unrestrained, it is easy to observe: Especially if he keep the Sword in his own hand, and trust it not in the hands of Church-men, especially of one faction to the oppression of the rest.

§. 14. Memorand. 14. Side not with any faction of contentious Pastors, to the oppression of the¹ rest, when the difference is in tolerable things: But rather drive them on to unity upon condescending² and forbearing terms: For there will else be no end; but the faction which you side with, will break into more factions, and the Church will receive damage by the loss of the oppressed party; and by the Division much more. What lamentable work the contentions of the Bishops have made in the Churches in all Ages since the primitive times, all History doth too openly declare! And how much a holy prudent peaceable Magistrate can do to keep peace among them, more than will be done if their own impetuosity be left unrestrained, it is easie to observe: Especially if he keep the Sword in his own hand, and trust it not in the hands of Church-men, especially of one faction to the oppression of the rest.

1Memor. 14.
2Lamprid. Numbers it with Alexand. Mam. Sever'es good works [Judaeis privilegia reservavit: Christianos esse passus est.] Nam illo tempore crudelius Arrianorum Episcopi, Presbyteri, Clerici, quam Rex & Vandali saeviebant. Id. p. 468

§. 16. Memorand. 16. When the case is doubtful about using punishments and severities against the¹ scrupulous in the matters of Religion, remember your General Directions, and see what influence they must have into such particulars; as that the very work and end of your office is, that under your Government the people may live quietly and peaceably in all Godliness and Honesty, 1 Tim. 2. 2.² and that Rulers are not a terror to good works but to evil, and for the praise of them that do good; and ministers of God to us for good; and revengers to execute wrath upon them that do evil, Rom. 13. 3, 4. and remember the danger of persecution, as described, Matth. 18. 6, 10, 14. and 1 Thes. 2. 15, 16. and 2 Chron. 36. 14, 15, 16, 17. and that he that doubteth of things indifferent is damned if he do them, because he doth them not of faith, Rom. 14. 23. And remember whom and what it is that God himself forgiveth and forbeareth: And always difference the Infirmities of serious conscionable Christians, from the wickedness of unconscionable and ungodly men. Yet not extenuating the wickedness of any, because of his hypocritical profession of Religion.

§. 16. Memorand. 16. When the case is doubtful about using punishments and severities against the¹ scrupulous in the matters of Religion, remember your General Directions, and see what influence they must have into such particulars; as that the very work and end of your office is, that under your Government the people may live quietly and peaceably in all Godliness and Honesty, 1 Tim. 2. 2.² and that Rulers are not a terrour to good works but to evil, and for the praise of them that do good; and ministers of God to us for good; and revengers to execute wrath upon them that do evil, Rom. 13. 3, 4. and remember the danger of persecution, as described, Matth. 18. 6, 10, 14. and 1 Thes. 2. 15, 16. and 2 Chron. 36. 14, 15, 16, 17. and that he that doubteth of things indifferent is damned if he do them, because he doth them not of faith, Rom. 14. 23. And remember whom and what it is that God himself forgiveth and forbeareth: And alwayes difference the Infirmities of serious conscionable Christians, from the wickedness of unconscionable and ungodly men. Yet not extenuating the wickedness of any, because of his hypocritical profession of Religion.

1Memor. 16.
2Quis mihi imponat necessitatem vel credendi quod nolim, vel quod velim non credendi▪ Lactant. li. 5. cap. 13.

:7957p. 7–8

§. 17. Memorand. 17. Remember that you must be examples of Holiness to the People: and shun¹ all those sins which you would have them shun, and be eminent in all those virtues which you would commend unto them. This is not only necessary to the happiness of those under you, but also for² the saving of your selves. As Paul saith to Timothy, Take heed unto thy self, and unto the doctrine, ^*continue in them: for in doing this, thou shalt both save thy self and them that hear thee, 1 Tim. 4. 16. ⟨p. 8⟩so may I say to Rulers, Take heed to your selves and unto Government, and continue herein; for in doing ⁴this, you will save your selves and those you govern. They that are good are likest to do good: but the wicked will do wickedly, Dan. 12. 10.

1Memor. 17.
2Laert. in Solon. reciteth one of his sayings [Populi rector prius se quam populum recte instituere debet: si principes & majores secundum leges vi•erint, unaquaeque civitas optimè rege poterit, pag. 31.Laert. in Solon. reciteth one of his sayin•s [Populi rector prius se quam populum recte instituere debet: si principes & majores secundum leges vi•erint, unaquaeque civitas optimè rege poterit, pag. 31.
*Or spend thy time in them. Dr. Ham.
4Luk. 18 22, 24. Deut. 17. 20. Prov. 29. 14. Prov. 22. 29. Prov. 16. 13. Prov. 31. 3, 4. 2 Chron. 32. 25 . & 26. 16. Ezek. 28. 2, 5, 17. Luk. 12. 19, 20. Luk. 16. 19, 20, 25. It is a sad observation of Acosta l▪ 5. c. 9. p. 474. Ac r••psa c•rtoque usu observatum est, eas Indorum nations plures ac graviores superstitionis diabolicae species tenuisse, in quibus Regum ac Reip. maximè potentia & peritia excelluit. Con•ra qui tenuiorem •ortunam minusque Reip. accommodatam fortiti sunt, in his mu••o Idololatria par•ior est; usque adeo ut nonnullas Indorum gentes omni Idolorum religione vacare, quidam pro certo confirment. Ex bonae fidei scriptoribus super alia• innumeras, haec praecipua capitur utilitas; quod non alia res aequè vel bonorum Regum animos ad res cum laude ge•endas accendit, vel T•rannorum cupid•tates cohibet, ac refraenat▪ dumb utrique cernunt horum literis suam vitam omnem, mox in totius orbis, imo saecul••um omniam thea•rum producenda•. Et quic u d in abdito nunc vel parrant, vel ad•cito fuco prae exunt, vel metu dissimulari cogunt, verius quam ignorari, pau•o post clarissimam in lucem sub oculis omnium traducendum: quum jam metu pariter ac spe libera posteritas, nec ullo corrupta studio, magno consensu rectè facts applaudet, parique libertate his diversa explodet, exibilabitque. Erasm. Pr•fat. in Sueto•.Luk. 18 22, 24. Deut. 17. 20. Prov. 29. 14. Prov. 22. 29. Prov. 16. 13. Prov. 31. 3, 4. 2 Chron. 32. 25 . & 26. 16. Ezek. 28. 2, 5, 17. Luk. 12. 19, 20. Luk. 16. 19, 20, 25. It is a sad observation of Acosta l▪ 5. c. 9. p. 474. Ac r••psa c•rtoque usu observatum est, eas Indorum nationes plures ac graviores superstitionis diabolicae species tenuisse, in quibus Regum ac Reip. maximè potentia & peritia excelluit. Con•ra qui tenuiorem •ortunam minusque Reip. accommodatam fortiti sunt, in his mu••o Idololatria par•ior est; usque adeo ut nonnullas Indorum gentes omni Idolorum religione vacare, quidam pro certo confirment. Ex bonae fidei scriptoribus super alia• innumeras, haec praecipua capitur utilitas; quod non alia res aequè vel bonorum Regum animos ad res cum laude ge•endas accendit, vel T•rannorum cupid•tates cohibet, ac refraenat▪ dum utrique cernunt horum literis suam vitam omnem, mox in totius orbis, imo saecul••um omniam thea•rum producenda•. Et quic u d in abdito nunc vel parrant, vel ad•cito fuco prae exunt, vel metu dissimulari cogunt, verius quam ignorari, pauo post clarissimam in lucem sub oculis omnium traducendum: quum jam metu pariter ac spe libera posteritas, nec ullo corrupta studio, magno consensu rectè facts applaudet, parique libertate his diversa explodet, exibilabitque. Erasm. Prfat. in Sueto.

The chief means for Rulers to become thus Holy and exemplary is, 1. To hearken to the doctrine and counsel of the Word of the Lord, and to meditate in it day and night, Josh. 1. 3, 4. Deut. 17. 18, 19, 20. And to have faithful, holy and self-denying Teachers, 2 Chron. 20. 20. 2. To beware of the company and counsels of the wicked. Prov. 25. 4, 5. Take away the wicked from before the King, and his Throne shall be established in Righteousness. 3. To watch most carefully against the special temptations of their great places, especially against sensuality and Pride, and preferring their own Honour, and Interest and Will, before the Honour and Interest and Will of Jesus Christ. Eccles. 10. 16, 17. Woe to thee O Land, when thy King is a Child, and thy Princes eat in the morning: Blessed art thou O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness. It is an abomination to Kings to commit wickedness: for the Throne is established by Righteousness, Prov. 16. 12. 4. To remember always the End of Holiness. How sure a way it is to Glory hereafter, and to leave a sweet and glorious name and memorial upon earth; when wickedness is the certain way to shame on earth, and misery for ever.

The chief means for Rulers to become thus Holy and exemplary is, 1. To hearken to the doctrine and counsel of the Word of the Lord, and to meditate in it day and night, Iosh. 1. 3, 4. Deut. 17. 18, 19, 20. And to have faithful, holy and self-denying Teachers, 2 Chron. 20. 20. 2. To beware of the company and counsels of the wicked. Prov. 25. 4, 5. Take away the wicked from before the King, and his Throne shall be established in Righteousness. 3. To watch most carefully against the special temptations of their great places, especially against sensuality and Pride, and preferring their own Honour, and Interest and Will, before the Honour and Interest and Will of Jesus Christ. Eccles. 10. 16, 17. Woe to thee O Land, when thy King is a Child, and thy Princes eat in the morning: Blessed art thou O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness. It is an abomination to Kings to commit wickedness: for the Throne is established by Righteousness, Prov. 16. 12. 4. To remember alwayes the End of Holiness. How sure a way it is to Glory hereafter, and to leave a sweet and glorious name and memorial upon earth; when wickedness is the certain way to shame on earth, and misery for ever.