Part 4 › Chapter 3: Directions for Subjects concerning their duty to their Rulers., A Christian Directory by Richard Baxter (1673) | AskReformation

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Answ. It is true that no man can exercise more power than he hath: The power that we speak¹ of being [Greek or Hebrew], Jus regendi, it is impossible to use more Authority than they have; though they may command beyond and without authority. And it is true, that where a man hath no authority or right to command, he cannot directly bind to obedience. But yet a Ruler may exercise more power than Man ever gave him, and oblige men to obedience thereby. God giveth them Power to Govern for his Glory, according to his Laws, and to promote Obedience to those Laws of God (in Nature and Scripture) by subordinate Laws of their own. And all this the Sovereign may do, if the people at the choice of him or his family, should only say, We take you for our Sovereign Ruler: For then he may do all that true Reason or Scripture make the work of a Sovereign Ruler; even Govern the people by all such just means, as tend to the public good and their everlasting happiness: And yet that people that should do no more but choose persons or families to Govern them, and set them no bounds, doth Give no Power to those they choose, but determine of the persons that shall have power from God. Yet it is granted you, that if the person or family chosen contract with them to Govern only with such and such limitations, they have bound themselves by their own contract; and thus both specifications of Government and Degrees of power come in by men: But always distinguish, 1. Between the peoples Giving away their Propriety (in their Goods, Labours, &c.) (which they may do) and giving Authority, or Governing power (which they have not² to give.) 2. Between their Naming the persons that shall receive it from the Universal King, and Giving it themselves. 3. Between bounding and limiting Power, and Giving Power. 4. And between a Sovereigns binding himself by contract, and being bound by the Authority of others. If they be limited by contracts, which are commonly called the Constitutive or fundamental Laws, it is their own consent and contract that effectively obligeth and limiteth them; of which indeed the Peoples will may be the Occasion, when they resolve that they will be governed on no other terms:

Answ. It is true that no man can exercise more power than he hath: The power that we speak¹ of being 〈non-Latin alphabet〉, Ius regendi, it is impossible to use more Authority than they have; though they may command beyond and without authority. And it is true, that where a man hath no authority or right to command, he cannot directly bind to obedience. But yet a Ruler may exercise more power than Man ever gave him, and oblige men to obedience thereby. God giveth them Power to Govern for his Glory, according to his Laws, and to promote Obedience to those Laws of God (in Nature and Scripture) by subordinate Laws of their own. And all this the Soveraign may do, if the people at the choice of him or his family, should only say, We take you for our Soveraign Ruler: For then he may do all that true Reason or Scripture make the work of a Soveraign Ruler; even Govern the people by all such just means, as tend to the publick good and their everlasting happiness: And yet that people that should do no more but choose persons or families to Govern them, and set them no bounds, doth Give no Power to those they choose, but determine of the persons that shall have power from God. Yet it is granted you, that if the person or family chosen contract with them to Govern only with such and such limitations, they have bound themselves by their own contract; and thus both specifications of Government and Degrees of power come in by men: But alwayes distinguish, 1. Between the peoples Giving away their Propriety (in their Goods, Labours, &c.) (which they may do) and giving Authority, or Governing power (which they have not² to give.) 2. Between their Naming the persons that shall receive it from the Universal King, and Giving it themselves. 3. Between bounding and limiting Power, and Giving Power. 4. And between a Soveraigns binding himself by contract, and being bound by the Authority of others. If they be limited by contracts, which are commonly called the Constitutive or fundamental Laws, it is their own consent and contract that effectively obligeth and limiteth them; of which indeed the Peoples will may be the Occasion, when they resolve that they will be governed on no other terms:

1Answ.
2Potestas Maritalis est à Deo: applicatio ejus potestatis ad certam personam ex consensu venit: quo tamen ipsum jus non datur. Nam si ex consens•• daretur, posset consensu etiam dissolvi matrimonium, aut conveniri ne maritus foeminae imperaret. Quid minime verum est. Imperatoria potestas non est penes Electores: ergo nec ab ipsis datur; sed ab ipsis tamen certae personae applicatur. Jus vitae & necis non est pene• cives antequam in rempublicam coeant. Privatus enim jus vindictae non habet: ab iis••em tamen applicatur ad coetum ant personam aliquam. Grotius de Imperi• p. 270.

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And I confess, that other Authors of Politics, say as much as Mr. Hooker saith, both Papists and Protestants; but not all, nor I think the soundest: I will instance now in Alstedius only (an excellent person, but in this mistaken) who saith, Encyclop. l. 23. Polit. c. 3. p. 178. [Populus Universus dignior & potior est tum magistratu tum Ephoris—Hinc recte docent Doct. Politici, populum obtinere regnum & jura Majestatis proprietate & dominio: Principem & Ephoros Usu & administration: (whereas the people have not the Regnum vel jura Majestatis any way at all)—Si administrators efficium suum facere nolint, si impia & iniqua mandent, si contra dilectionem Dei & proximi agant, populus propriae salutis curam arripiet, imperium male utentibus abrogabit, & in locum eorum alios substituet.—Porro Ephori validiora ipso Rege imperia obtinent: Principem enim constit••nt & deponunt: id quod amplissimum est praeeminentiae argumentum. Atque haec prerogativa mutuis pactis stabilitur.—Interring princeps summam potestatem obtinere dicitur, quatenus Ephori administrationem imperii, & cumulum potestatis ipsi committunt. Denique optimatum universorum potestas non est infinita & absoluta, sed certis veluti rhetris & clathris definita, utpote non ad propriam libidinem, sed ad utilitatem & salutem populi alligata. Hinc illorum munia sunt Regem designare, constituere, inaugurare, constitutum consiliis & auxiliis juvare; sine consensu & approbatione Principis, quamdiu ille suum officium facit, nihil in Reipublicae negotiis suscipere: Nonn••quam conventum inscio Principe agere, necessitate reipublicae exigent—Populum contra omnis generis turbatores & violators defendere—] I suppose Mr. Hookers Principles, and Alstedius's were much the same. I will not venture to recite the Conclusion cap. 12. pag. 199. R. 5. de resistendo Tyranno.

And I confess, that other Authors of Politicks, say as much as Mr. Hooker saith, both Papists and Protestants; but not all, nor I think the soundest: I will instance now in Alstedius only (an excellent person, but in this mistaken) who saith, Encyclop. l. 23. Polit. c. 3. p. 178. [Populus Universus dignior & potior est tum magistratu tum Ephoris—Hinc recte docent Doct. Politici, populum obtinere regnum & jura Majestatis proprietate & dominio: Principem & Ephoros Usu & administratione: (whereas the people have not the Regnum vel jura Majestatis any way at all)—Si administratores efficium suum facere nolint, si impia & iniqua mandent, si contra dilectionem Dei & proximi agant, populus propriae salutis curam arripiet, imperium male utentibus abrogabit, & in locum eorum alios substituet.—Porro Ephori validiora ipso Rege imperia obtinent: Principem enim constit••nt & deponunt: id quod amplissimum est praeeminentiae argumentum. Atque haec prerogativa mutuis pactis stabilitur.—Interin• princeps summam potestatem obtinere dicitur, quatenus Ephori administrationem imperii, & cumulum potestatis ipsi committunt. Denique optimatum universorum potestas non est infinita & absoluta, sed certis veluti rhetris & clathris definita, utpote non ad propriam libidinem, sed ad utilitatem & salutem populi alligata. Hinc illorum munia sunt Regem designare, constituere, inaugurare, constitutum consiliis & auxiliis juvare; sine consensu & approbatione Principis, quamdiu ille suum officium facit, nihil in Reipublicae negotiis suscipere: Nonn••quam conventum inscio Principe agere, necessitate reipublicae exigente—Populum contra omnis generis turbatores & violatores defendere—] I suppose Mr. Hookers Principles, and Alstedius's were much the same. I will not venture to recite the Conclusion cap. 12. pag. 199. R. 5. de resistendo Tyranno.

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Object. But, you may say, experience teacheth us, that many ungodly people are obedient to their superiors as well as others. I answer, Materially they are, but not Formally and from a right principle, and to right ends: As a Rebel against the King, may obey a Justice of Peace for his own Ends, as long as he will let him alone, or take his part. But not formally as he is the Kings Officer. So ungodly men may flatter Princes and Magistrates for their own ends, or on some low and by account, but not sincerely as the Officers of God. He is not like to be truly obedient to man, that is so foolish, dishonest and impious as to rebel against his Maker: nor to obey that authority which he first denieth, in its Original and first efficient cause. What ever Satan and his servants may say, and however some hypocrites may contradict in their practices the Religion which they profess, yet nothing is more certain, than that the most serious godly Christians, are the best subjects upon earth, As their principles themselves will easily demonstrate.

Object. But, you may say, experience teacheth us, that many ungodly people are obedient to their superiours as well as others. I answer, Materially they are, but not Formally and from a right principle, and to right ends: As a Rebel against the King, may obey a Justice of Peace for his own Ends, as long as he will let him alone, or take his part. But not formally as he is the Kings Officer. So ungodly men may flatter Princes and Magistrates for their own ends, or on some low and by account, but not sincerely as the Officers of God. He is not like to be truly obedient to man, that is so foollish, dishonest and impious as to rebel against his Maker: nor to obey that authority which he first denyeth, in its Original and first efficient cause. What ever Satan and his servants may say, and however some hypocrites may contradict in their practices the Religion which they profess, yet nothing is more certain, than that the most serious godly Christians, are the best subjects upon earth, As their principles themselves will easily demonstrate.

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§. 25. Direct. 3. Having begun with God, obey your Governors as the Officers of God, with an obedience ¹ultimately Divine. All things must be done in Holiness by the Holy. That is, God must be² discerned, obeyed and intended in all: And therefore in Magistrates in a special manner. In two respects Magistrates are obeyed or rather flattered by the ungodly: First as they are men that are able to do them corporal good or hurt: As a Horse, or Dog, or other Brute will follow you for his belly, and loveth to be where he fareth best: Secondly, As the Head of his Party, and encourager of him in his evil way, when he meets with Rulers that will be so bad. Wicked men Love wicked Magistrates for being the servants of Satan: But faithful men must Honour and Obey a Magistrate, as an Officer of God: Even a Magistrate as a Magistrate, and not only as Holy, is an Officer of the Lord of all. Therefore the fifth Commandment is as the hinge of the two Tables: Many of the Ancients thought that it was the last Commandment of the first Table, and the Moderns think it is the first Commandment of the last Table: For it commandeth our duty to the noblest sort of men; but not merely as men, but as the Officers of God. They debase Magistrates, that look at them merely as those that master other men, as the strongest Beast doth by the weaker; Nothing will make you sincere and constant in your honouring and obeying them, but taking them as the Officers of God, and remembering by whose commission they rule, and whose work they do: that They are Ministers of God to us for good, Rom. 13. 1, 2, 3, 4, 5. If you do not this, 1. You wrong God, whose servants they are: For he that despiseth, despiseth not man but God. 2. You wrong the Magistrate, as much as you should do an Ambassador, if you took him to be the messenger of some Jack Straw, or some fellow that signifieth no more than his personal worth importeth. 3. And you wrong your selves: ⟨p. 15⟩For while you neglect the Interest and authority of God in your Rulers, you forfeit the acceptance, protection and reward of God. Subjects as well as servants must learn that great lesson; Col. 3. 23. 24, 25. And whatsoever ye do, do it heartily as to the Lord, and not unto men: knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ:

§. 25. Direct. 3. Having begun with God, obey your Governours as the Officers of God, with an obedience ¹ultimately Divine. All things must be done in Holiness by the Holy. That is, God must be² discerned, obeyed and intended in all: And therefore in Magistrates in a special manner. In two respects Magistrates are obeyed or rather flattered by the ungodly: First as they are men that are able to do them corporal good or hurt: As a Horse, or Dog, or other Bruit will follow you for his belly, and loveth to be where he fareth best: Secondly, As the Head of his Party, and encourager of him in his evil way, when he meets with Rulers that will be so bad. Wicked men Love wicked Magistrates for being the servants of Satan: But faithful men must Honour and Obey a Magistrate, as an Officer of God: Even a Magistrate as a Magistrate, and not only as Holy, is an Officer of the Lord of all. Therefore the fifth Commandment is as the hinge of the two Tables: Many of the Antients thought that it was the last Commandment of the first Table, and the Moderns think it is the first Comandment of the last Table: For it commandeth our duty to the noblest sort of men; but not meerly as men, but as the Officers of God. They debase Magistrates, that look at them meerly as those that master other men, as the strongest Beast doth by the weaker; Nothing will make you sincere and constant in your honouring and obeying them, but taking them as the Officers of God, and remembring by whose commission they rule, and whose work they do: that They are Ministers of God to us for good, Rom. 13. 1, 2, 3, 4, 5. If you do not this, 1. You wrong God, whose servants they are: For he that despiseth, despiseth not man but God. 2. You wrong the Magistrate, as much as you should do an Ambassador, if you took him to be the messenger of some Iack Straw, or some fellow that signifieth no more than his personal worth importeth. 3. And you wrong your selves: ⟨p. 15⟩For while you neglect the Interest and authority of God in your Rulers, you forfeit the acceptance, protection and reward of God. Subjects as well as servants must learn that great lesson; Col. 3. 23. 24, 25. And whatsoever ye do, do it heartily as to the Lord, and not unto men: knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ:

1Direct. 3.
2Greg. Nazianz. cited by Bilson of Subject. p. 361. Thou reignest together with Christ: Thou rulest with him: Thy Sword is from him: Thou art the Image of God.

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§. 26. Direct. 4. Let no vices of the person cause you to forget the dignity of his office: The authority¹ of a sinful Ruler is of God, and must accordingly be obeyed: Of this read Bishop Bilson at large in his excellent Treatise of Christian Subjection; against the Papists that excommunicate and depose Princes whom they account Heretics, or favourers of them. Those sins which will damn a mans soul and deprive him of Heaven, will not deprive him of his Kingdom, nor disoblige the subjects² from their obedience. An Infidel, or an ungodly Christian (that is, an Hypocrite) is capable of being a Prince, as well as of being a Parent, Husband, Master: And the Apostle hath taught all as well as servants, their duty to such, 1 Pet. 2. 18, 19, 20, 21. Servants, be subject to your Masters with all fear: and not only to the good and gentle, but also to the froward: For this is thank-worthy if a man for conscience toward God, endure grief, suffering wrongfully? For what glory is it if when you are buffeted for your faults you take it patiently? but if when ye do well and suffer for it ye take it patiently, this is acceptable with God: For even hereunto were ye called. Though it be a rare mercy to have Godly Rulers, and a great judgement to have ungodly ones, it is such as must be born.

§. 26. Direct. 4. Let no vices of the person cause you to forget the dignity of his office: The authority¹ of a sinful Ruler is of God, and must accordingly be obeyed: Of this read Bishop Bilson at large in his excellent Treatise of Christian Subjection; against the Papists that excommunicate and depose Princes whom they account Hereticks, or favourers of them. Those sins which will damn a mans soul and deprive him of Heaven, will not deprive him of his Kingdom, nor disoblige the subjects² from their obedience. An Infidel, or an ungodly Christian (that is, an Hypocrite) is capable of being a Prince, as well as of being a Parent, Husband, Master: And the Apostle hath taught all as well as servants, their duty to such, 1 Pet. 2. 18, 19, 20, 21. Servants, be subject to your Masters with all fear: and not only to the good and gentle, but also to the froward: For this is thank-worthy if a man for conscience toward God, endure grief, suffering wrongfully? For what glory is it if when you are buffeted for your faults you take it patiently? but if when ye do well and suffer for it ye take it patiently, this is acceptable with God: For even hereunto were ye called. Though it be a rare mercy to have Godly Rulers, and a great judgement to have ungodly ones, it is such as must be born.

1Direct. 4.
2Victor. utic. saith of Victorianus Proconsul of Carthage, that even to an Arian persecuting usurping Tyrant, Pro rebus sibi commissis semper fidelissimus habebatur; and the like of Sebastian and others. p. 460.Victor. utic. saith of Victorianus Proconsul of Carthage, that even to an Arrian persecuting usurping Tyrant, Pro rebus sibi commissis semper fidelissimus habebatur; and the like of Sebastian and others. p. 460.

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§. 27. Direct. 5. Do not either divulge or aggravate the vices of your Governors to their dishonour. ¹For their Honour is necessary to the public good. If they have not care of their own honour, yet their subjects must have a care of it. If once they be dishonoured, they will the more easily be contemned, hated and disobeyed. Therefore the dishonouring of the Rulers tendeth to the dissolution of the Government, and ruin of the Common-wealth. Only in two cases did the ancient Christians aggravate the wickedness of their Governors. 1. In case they were such cruel monsters as Nero, who lived to the misery of mankind: 2. In case they were not only open enemies of the Church of Christ, but their Honour stood in competition with the Honour of Christianity, piety and honesty, as in Julians case: I confess against Nero and Julian both living and dead (and many like them,) the tongues and pens of wise and sober persons have been very free: But the fifth Commandment is not to be forgotten, Honour thy Father and Mother. And 1 Pet. 2. 17. Fear God: Honour the ²King: Though you must not call evil good, yet you may conceal and hide evil: Ham was cursed for opening his fathers nakedness. Though you must flatter none in their fins, nor hinder their Repentance, but further it by all righteous means, yet must you speak Honourably of your Rulers, and endeavour to breed an Honourable esteem of them in the peoples minds; and not as some, that think they do well if they can secretly make their Rulers seem odious, by opening and aggravating their faults.

§. 27. Direct. 5. Do not either divulge or aggravate the vices of your Governours to their dishonour. ¹For their Honour is necessary to the publick good. If they have not care of their own honour, yet their subjects must have a care of it. If once they be dishonoured, they will the more easily be contemned, hated and disobeyed. Therefore the dishonouring of the Rulers tendeth to the dissolution of the Government, and ruine of the Common-wealth. Only in two cases did the ancient Christians aggravate the wickedness of their Governours. 1. In case they were such cruel monsters as Nero, who lived to the misery of mankind: 2. In case they were not only open enemies of the Church of Christ, but their Honour stood in competition with the Honour of Christianity, piety and honesty, as in Iulians case: I confess against Nero and Iulian both living and dead (and many like them,) the tongues and pens of wise and sober persons have been very free: But the fifth Commandment is not to be forgotten, Honour thy Father and Mother. And 1 Pet. 2. 17. Fear God: Honour the ²King: Though you must not call evil good, yet you may conceal and hide evil: Cham was cursed for opening his fathers nakedness. Though you must flatter none in their fins, nor hinder their Repentance, but further it by all righteous means, yet must you speak Honourably of your Rulers, and endeavour to breed an Honourable esteem of them in the peoples minds; and not as some, that think they do well if they can secretly make their Rulers seem odious, by opening and aggravating their faults.