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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§. 65. Direct. 34. It is one of the most needful duties to Governors, for those that have a call and ¹opportunity (as their Pastors) to tell them wisely and submissively of those sins which are the greatest enemies ²to their souls, and not the smallest enemies to their Government and the public peace. All Christians will confess, that sin is the only forfeiture of Gods protection, and the cause of his displeasure, and consequently the only danger to the soul, and the greatest enemy to the Land: And that the sins of Rulers, whether personal, or in their Government, have a far more dangerous influence upon the public state, than the sins of other men. Yea, the very sins which upon true repentance may be pardoned as to the everlasting punishment, may yet be unpardoned as to the public ruin of a state: As the sad instance of Manasseh showeth, 2 Kings 23. 26. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. 2 Kings 24. 3, 4. Surely at the Commandment of the Lord came this upon Judah, to remove them out of his sight for the sins of Manasseh according to all that he did, and also for the innocent blood that he shed (for he filled Jerusalem with innocent blood) which the Lord would not pardon. And yet this was after Josiah had Reformed: So Solomons sin did cause the renting of the ten Tribes from his Sons Kingdom. Yea, the bearing with the High Places was a provoking sin, in Kings that otherwise were upright: Therefore sin being the fire in the Thatch, the quenching of it must needs be an act of duty and fidelity to Governors: And those that tempt them to it, or sooth and flatter them in it, are the greatest enemies they have. But yet it is not every man that must reprove a Governor, but those that have a Call and Opportunity; nor must it be done by them imperiously or reproachfully, or publicly to their dishonour, but privately, humbly, and with love, honour, reverence and submissiveness.

§. 65. Direct. 34. It is one of the most needful duties to Governours, for those that have a call and ¹opportunity (as their Pastors) to tell them wisely and submissively of those sins which are the greatest enemies ²to their souls, and not the smallest enemies to their Government and the publick peace. All Christians will confess, that sin is the only forfeiture of Gods protection, and the cause of his displeasure, and consequently the only danger to the soul, and the greatest enemy to the Land: And that the sins of Rulers, whether personal, or in their Government, have a far more dangerous influence upon the publick state, than the sins of other men. Yea, the very sins which upon true repentance may be pardoned as to the everlasting punishment, may yet be unpardoned as to the publick ruine of a state: As the sad instance of Manasseh sheweth, 2 Kings 23. 26. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. 2 Kings 24. 3, 4. Surely at the Commandment of the Lord came this upon Judah, to remove them out of his sight for the sins of Manasseh according to all that he did, and also for the innocent blood that he shed (for he filled Jerusalem with innocent blood) which the Lord would not pardon. And yet this was after Iosiah had Reformed: So Solomons sin did cause the renting of the ten Tribes from his Sons Kingdom. Yea, the bearing with the High Places was a provoking sin, in Kings that otherwise were upright: Therefore sin being the fire in the Thatch, the quenching of it must needs be an act of duty and fidelity to Governours: And those that tempt them to it, or sooth and flatter them in it, are the greatest enemies they have. But yet it is not every man that must reprove a Governour, but those that have a Call and Opportunity; nor must it be done by them imperiously or reproachfully, or publickly to their dishonour, but privately, humbly, and with love, honour, reverence and submissiveness.

1Direct. 34.
2Vetus est verumque dictum, Miser est Imperator cui vera reticentur. Grotius de Imp. p. 245. Principi cons•ile non dulciora, sed optima: is one of Solos Sentences in La•rt. de Solon. Therefore it is a horrid villainy of the Jesuits which is expressed in Secret. Instruct. in Arcanis Jesuit. pag. 5, 6, 7, 8, 11. to indulge great men and Pri[…]es in those opinions and sins which please them, and to be on that side that their Liberty requireth, to keep their favour to the Society. So Maffaeius l. 3. c. 11. in vita ipsiu• Loyolae. Alexand. Severus so greatly hated flatterers, that Lampridius saith, Siquis caput flexisset aut blandius aliquid dixisse•, uti adulator, vel abjiciebatur, si loci ejus qualitas pateretur; vel ridebatur ingenti cachinno, si ejus dignitas graviori subjacere non posset injuriae. Venit ad Attilam past victoriam Marullus poeta ejus temporis egregius, compositumque in adulation•m carmen recitavit: In quo ubi Attila per interpretem cognovit se Deum. & divina s•irpe ortum vanissime praedicari, aspernatus sacril•gae adulationis impudentiam, cum autore •armen exuri jusserat: A qua severitate subinde temperavit, ne scriptores caeteri a laudibus ipsius celebrandis terrerentur. Callimach. Exp. in Attila. p. 353.Vetus est verumque dictum, Miser est Imperator cui vera reticentur. Grotius de Imp. p. 245. Principi cons•ile non dulciora, sed optima: is one of Solo•s Sentences in La•rt. de Solon. Therefore it is a horrid villany of the J•suites which is expressed in Secret. Instruct. in Arcanis Iesuit. pag. 5, 6, 7, 8, 11. to indulge great men and Pri〈…〉es in those opinions and sins which please them, and to be on that side that their Liberty requireth, to keep their favour to the Society. So Maffaeius l. 3. c. 11. in vita ipsiu• Loyolae. Alexand. Severus so greatly hated flatterers, that Lampridius saith, Siquis caput flexisset aut blandius aliquid dixisse•, uti adulator, vel abjiciebatur, si loci ejus qualitas pateretur; vel ridebatur ingenti cachinno, si ejus dignitas graviori subjacere non posset injuriae. Venit ad Attilam past victoriam Marullus poeta ejus temporis egregius, compositumque in adulationm carmen recitavit: In quo ubi Attila per interpretem cognovit se Deum. & divina sirpe ortum vanissime praedicari, aspernatus sacrilgae adulationis impudentiam, cum autore armen exuri jusserat: A qua severitate subinde temperavit, ne scriptores caeteri a laudibus ipsius celebrandis terrerentur. Callimach. Exp. in Attila. p. 353.

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Answ. 1. It is an abuse of your Superiors, to censure them to be so proud and brutish, as not to¹ consider that they are the subjects of God, and have souls to save or lose as well as others: Will you judge so hardly of them before trial, as if they were far worse and foolisher than the poor, and take this abuse of them to be an excuse for your other sin? No doubt there are good Rulers in the world, that will say to Christs Ministers, as the Prince Elector Palatine did to Pitis•us, charging him to tell² him plainly of his faults, when he chose him to be the Pastor •nlicus. 2. How know you before hand what success your words will have? Hath the Word of God well managed no power? yea, to make even bad men good? Can you love your Rulers, and yet give up their souls in despair, and all for fear of suffering by them? 3. What if you do suffer in the doing of your duty? Have you not learned to serve God upon such terms as those? Or do you think it will prove it to be no duty, because it will bring suffering on you? These reasons favour not of faith.

Answ. 1. It is an abuse of your Superiours, to censure them to be so proud and bruitish, as not to¹ consider that they are the subjects of God, and have souls to save or lose as well as others: Will you judge so hardly of them before tryal, as if they were far worse and foolisher than the poor, and take this abuse of them to be an excuse for your other sin? No doubt there are good Rulers in the world, that will say to Christs Ministers, as the Prince Elector Palatine did to Pitis•us, charging him to tell² him plainly of his faults, when he chose him to be the Pastor •nlicus. 2. How know you before hand what success your words will have? Hath the Word of God well managed no power? yea, to make even bad men good? Can you love your Rulers, and yet give up their souls in despair, and all for fear of suffering by them? 3. What if you do suffer in the doing of your duty? Have you not learned to serve God upon such terms as those? Or do you think it will prove it to be no duty, because it will bring suffering on you? These reasons favour not of faith.

1Answ.
2M•l•h. Adam. in vit. Barth. Pitisci.

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§. 67. Direct. 35. Think not that it is unlawful to obey in every thing which is unlawfully commanded. ¹It may in many cases be the subjects duty, to obey the Magistrate who sinfully commandeth him. For all the Magistrates sins in commanding do not enter into the matter or substance of the thing commanded: If a Prince command me to do the greatest duty, in an ill design, to some selfish end, it is his sin so to command, but yet that command must be obeyed (to better ends). Nay, the matter of the command may be sinful in the Commander, and not in the obeyer. If I be commanded without any just reason to hunt a feather, it is his sin that causelessly commandeth me so to lose my time: and yet it may be my sin to disobey it, while the thing is lawful: Else servants and children must prove all to be needful as well as lawful which is commanded them before they must obey. Or the command may at the same time be evil by accident, and the obedience good by accident and per se: very good accidents, consequence or effects, may belong to our Obedience, when the accidents of the command it self are evil. I could give you abundance of instances of these things.

§. 67. Direct. 35. Think not that it is unlawful to obey in every thing which is unlawfully commanded. ¹It may in many cases be the subjects duty, to obey the Magistrate who sinfully commandeth him. For all the Magistrates sins in commanding do not enter into the matter or substance of the thing commanded: If a Prince command me to do the greatest duty, in an ill design, to some selfish end, it is his sin so to command, but yet that command must be obeyed (to better ends). Nay, the matter of the command may be sinful in the Commander, and not in the obeyer. If I be commanded without any just reason to hunt a feather, it is his sin that causelesly commandeth me so to lose my time: and yet it may be my sin to disobey it, while the thing is lawful: Else servants and children must prove all to be needful as well as lawful which is commanded them before they must obey. Or the command may at the same time be evil by accident, and the obedience good by accident and per se: very good accidents, consequence or effects, may belong to our Obedience, when the accidents of the command it self are evil. I could give you abundance of instances of these things.

1Direct. 35.

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§. 68. Direct. 36. Yet is not all to be obeyed that is evil but by accident, nor all to be disobeyed ¹that is so: but the accidents must be compared: and if the obedience will do more good than harm, we must obey: if it will evidently do more harm than good, we must not do it. Most of the sins in the world, are evil by accident only, and not in the simple act denuded of its accidents, circumstances or² consequents. You may not sell poison to him that you know would poison himself with it, though to s•ll poison of it self be lawful. Though it be lawful simply to lend a Sword, yet not to a Traitor that you know would kill the King with it, no nor to one that would kill his Father, his neighbour or himself: A command would not excuse such an act from sin. He w•• slain by David that killed Saul at his own command, and if he had but lent him his Sword to do it, it had been his sin. Yet some evil accidents may be weighed down by greater evils which would evidently follow upon the not doing of the thing commanded.

§. 68. Direct. 36. Yet is not all to be obeyed that is evil but by accident, nor all to be disobeyed ¹that is so: but the accidents must be compared: and if the obedience will do more good than harm, we must obey: if it will evidently do more harm than good, we must not do it. Most of the sins in the world, are evil by accident only, and not in the simple act denuded of its accidents, circumstances or² consequents. You may not sell poyson to him that you know would poyson himself with it, though to s•ll poyson of it self be lawful. Though it be lawful simply to lend a Sword, yet not to a Traytor that you know would kill the King with it, no nor to one that would kill his Father, his neighbour or himself: A command would not excuse such an act from sin. He w•• slain by David that killed Saul at his own command, and if he had but lent him his Sword to do it, it had been his sin. Yet some evil accidents may be weighed down by greater evils which would evidently follow upon the not doing of the thing commanded.

1Direct. 36.
2It was one of the Roman Laws of the twelve Tables, Justa imperia sunto, iisque cives modest ac sine recusatione parento.It was one of the Roman Laws of the twelve Tables, Justa imperia sunto, iisque cives modes•e ac sine recusatione parento.

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§. 70. Direct. 38. The question is much harder, whether the violation of every Humane Penal Law be ¹a sin against God, though a man submit to the penalty? (And the desert of every sin is death) Mr. Rich. Hookers last Book unhappily ended before he gave us the full reason of his judgement in² this case, these being his last words, [Howbeit, too rigorous it were, that the breach of every Humane Law, should be a deadly sin: A mean there is between those extremities, if so be we can find it out.—] Amesius hath diligently discussed it, and many others. The reason for the affirmative is, because God bindeth us to obey all the lawful commands of our Governors: And suffering the penalty is not obeying; the penalty being not the primary intention of the Law-giver, but the Duty; and the penal•y only to enforce the duty: And though the suffering of it satisfy man, it satisfieth not God, whose Law we break by disobeying. Those that are for the Negative, say, that God binding us but to obey the Magistrate, and his Law binding but aut ad obedientiam, ant ad poenam, I fulfil his will if I either do or suffer: If I obey not, I please him by satisfying for my disobedience: And it is none of his will, that my choosing the penalty should be my sin or damnation. To this it is replied, that the Law bindeth ad poenam but on supposition of disobedience: And that disobedience is forbidden of God: And the penalty satisfieth not God, though it satisfy man. The other rejoin, that it satisfieth God, in that it satisfieth man; because Gods Law is but to give force to mans, according to the nature of it. If this hold, then no disobedience at all is a sin in him that suffereth the penalty. In so hard a case, because more distinction is necessary to the explication, than most Readers are, willing to be troubled with, I shall now give you but this brief decision:³ There are some penalties which fulfil the Magistrates own will as much as obedience, which indeed have more of the nature of a Commutation, than of Penalty: (As he that watcheth not or mendeth not the High-ways, shall pay so much to hire another to do it: He that shooteth not so oft in a year, shall pay so much: He that eateth flesh in Lent, shall pay so much to the poor: He that repaireth not his Hedges shall pay so much): and so in most amercements, and divers Penal Laws;

§. 70. Direct. 38. The question is much harder, whether the violation of every Humane Penal Law be ¹a sin against God, though a man submit to the penalty? (And the desert of every sin is death) Mr. Rich. Ho•kers last Book unhappily ended before he gave us the full reason of his judgement in² this case, these being his last words, [Howbeit, too rigorous it were, that the breach of every Humane Law, should be a deadly sin: A mean there is between those extremities, if so be we can find it out.—] Amesius hath diligently discust it, and many others. The reason for the affirmative is, because God bindeth us to obey all the lawful commands of our Governours: And suffering the penalty is not obeying; the penalty being not the primary intention of the Law-giver, but the Duty; and the penal•y only to enforce the duty: And though the suffering of it satisfie man, it satisfieth not God, whose Law we break by disobeying. Those that are for the Negative, say, that God binding us but to obey the Magistrate, and his Law binding but aut ad obedientiam, ant ad poenam, I fulfill his will if I either do or suffer: If I obey not, I please him by satisfying for my disobedience: And it is none of his will, that my choosing the penalty should be my sin or damnation. To this it is replyed, that the Law bindeth ad poenam but on supposition of disobedience: And that disobedience is forbidden of God: And the penalty satisfieth not God, though it satisfie man. The other rejoyn, that it satisfieth God, in that it satisfieth man; because Gods Law is but to give force to mans, according to the nature of it. If this hold, then no disobedience at all is a sin in him that suffereth the penalty. In so hard a case, because more distinction is necessary to the explication, than most Readers are, willing to be troubled with, I shall now give you but this brief decision:³ There are some penalties which fulfil the Magistrates own will as much as obedience, which indeed have more of the nature of a Commutation, than of Penalty: (As he that watcheth not or mendeth not the High-wayes, shall pay so much to hire another to do it: He that shooteth not so oft in a year, shall pay so much: He that eateth flesh in Lent, shall pay so much to the poor: He that repaireth not his Hedges shall pay so much): and so in most amercements, and divers Penal Laws;

1Direct. 38.
2Eccl. Pol. l. 8. p. 2•4.
3On second thoughts this case is fuller opened afterward.On second thoughts this case is fullier opened afterward.