A Christian Directory, Part 4: Christian Politics. Richard Baxter

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СКАЧАТЬ be expected from wicked and malicious lips, for any holy cause or person. And if such persons find but entertainment and encouragement, their malice will abound, and their calumnies will be impudent; which is the sense of Prov. xxix. 12, "If a ruler hearken to lies, all his servants are wicked." The example of Saul and Doeg is but such as would be ordinary, if rulers would but hearken to such calumniators.30

      Mem. XVI. When the case is doubtful about using punishments and severities against the 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 godliness and honesty, 1 Tim. ii. 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. xiii. 3, 4. And remember the danger of persecution, as described Matt, xviii. 6, 10, 14; 1 Thess. ii. 15, 16; 2 Chron. xxxvi. 14-17. And that he that doubteth of things indifferent is damned if he do them, because he doth them not of faith, Rom. xiv. 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.31

      Mem. XVII. Remember that you must be examples of holiness to the people; and shun all those sins which you would have them shun, and be eminent in all those virtues which you would commend unto them.32 This is not only necessary to the happiness of those under you, but also for the saving of yourselves. As Paul saith to Timothy, "Take heed unto thyself, and unto the doctrine, continue in them;33 for in doing this, thou shalt both save thyself, and them that hear thee," 1 Tim. iv. 16. So may I say to rulers, Take heed to yourselves, and unto government, and continue herein; for in doing this, you will save yourselves, and those you govern. They that are good are likest to do good; but the wicked will do wickedly, Dan. xii. 10.

      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. i. 3, 4; Deut. xvii. 18-20. And to have faithful, holy, and self-denying teachers, 2 Chron. xx. 20. 2. To beware of the company and counsels of the wicked. "Take away the wicked from before the king, and his throne shall be established in righteousness," Prov. xxv. 4, 5. 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. "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!" Eccl. x. 16, 17. "It is an abomination to kings to commit wickedness; for the throne is established by righteousness," Prov. xvi. 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!34

      Mem. XVIII. Rulers should not be contented to do good at home, and to be the joy and blessing of their own subjects; but also set their hearts to the promoting of faith, and holiness, and concord, throughout the churches of the world; and to improve their interests in princes and states, by amicable correspondencies and treaties to these ends; that they may be blessings to the utmost extent of their capacities. As Constantine interceded with the Persian king, to forbear the persecuting of christians in his dominion,35 &c. But I shall presume to speak no further to my superiors; in the golden age these memorandums will be practised.

      I will only annex Erasmus's image of a good prince, and of a bad, recited by Alstedius Encyclop. lib. xxiii. Polit. c. 3. p. 173, 174.

The Image of a Good Prince, out of Erasmus

      "If you will draw the picture of a good prince, delineate some celestial wight, liker to God than to a man; absolute in all perfections of virtue; given for the good of all; yea, sent from heaven for the relief of mortal men's affairs; which being (oculatissimum) most discerning, looketh to all! To whom nothing is more regarded, nothing more sweet, than the commonwealth; who hath more than a fatherly affection unto all. To whom every one's life is dearer than his own; who night and day is doing and endeavouring nothing else, but that it may be very well with all; who hath rewards in readiness for all that are good; and pardon for the bad, if so be they will betake them to a better course; that so freely desireth to deserve well of his subjects, that if it be needful, he will not stick to preserve their safety by his own peril; that taketh his country's commodity to be his own gain; that always watcheth, that others may sleep quietly; that leaveth himself no quiet vacancy, that his country may live in quiet vacancy, or peace; that afflicteth himself with successive cares, that his subjects may enjoy tranquillity. To conclude, on whose virtue it is, that the public happiness doth depend."

The Image of a Bad Prince. Ibid

      "If you would set forth a bad prince to the eye, you must paint some savage, horrid beast, made up of such monstrosities as a dragon, a wolf, a lion, a viper, a bear, &c. every way armed, with six hundred eyes; every way toothed; every way terrible; with hooked talons; of an insatiable paunch; fed with men's bowels; drunk with man's blood; that watcheth to prey upon the lives and fortunes of all the people; troublesome to all, but specially to the good; a fatal evil to the world; which all curse and hate, who wish well to the commonwealth; which can neither be endured, because of his cruelty, nor yet taken away without the great calamity of the world, because wickedness is armed with guards and riches."

      CHAPTER III.

      DIRECTIONS FOR SUBJECTS CONCERNING THEIR DUTY TO THEIR RULERS

      Being now to speak of the duties which I must practise, and to those of my own rank, I shall do it with some more freedom, confidence, and expectation of regard and practice.

      Direct. I. Though I shall pass by most of the theory, and especially of the controversial points in politics, and not presume to play the lawyer's part; yet I must advise you to understand so much of the cause, and nature, and end of government, as is necessary to direct you in your obedience, and to preserve you from all temptations to rebellion. Especially take heed of those mistakes which confound sovereignty and subjection, and which delude the people with a conceit, that they are the original of power, and may intrust it as they please; and call their rulers to account, and take the forfeiture, and recall their trust, &c. It is not to flatter kings, but to give God his due, that I shall caution you against these mistakes of popularity. And first, I shall briefly lay down the truth, and then answer some few of the chief objections.

      Prop. I. That there be government in genere, and obedience thereto, is determined even in nature, by the God of nature, in making man a sociable creature, and each man insufficient for himself, and in making republics necessary to the welfare and safety of individuals, and government necessary to these republics.36 This therefore is not left to the people's wills; though some odd cases may be imagined, in which some individual persons may live out of a commonwealth, and not be obliged to live under civil government; yet that exception doth but confirm the general rule: even as all men ordinarily are bound to live in communion with some particular church, and know their own pastor, though yet some few may be excepted, as some ambassadors, travellers, seamen, soldiers, banished men, &c. So here, the obligation to live under government, lieth upon the generality of the world, though some few may be excepted.

      Prop. II. Rulers therefore are God's officers, placed under him in his kingdom, as he is the universal, absolute Sovereign of the world; and they receive their power from God, who is the only original of power. СКАЧАТЬ