Institutes of the Christian Religion (Vol. 2 of 2)
IV. The Lord has not only testified that the function of
magistrates has his approbation and acceptance, but has eminently
commended it to us, by dignifying it with the most
honourable titles. We will mention a few of them. When
all who sustain the magistracy are called “gods,”[1408]
it ought
not to be considered as an appellation of trivial importance;
for it implies, that they have their command from God, that
they are invested with his authority, and are altogether his
representatives, and act as his vicegerents. This is not an invention
of mine, but the interpretation of Christ, who says, “If
he called them gods, unto whom the word of God came, and
the Scripture cannot be broken.”[1409]
What is the meaning
of this, but that their commission has been given to them
by God, to serve him in their office, and, as Moses and Jehoshaphat
said to the judges whom they appointed, to “judge not
for man, but for the Lord?”[1410]
To the same purpose is the
declaration of the wisdom of God by the mouth of Solomon:
“By me kings reign, and princes decree justice. By me princes
rule, and nobles, even all the judges of the earth.”[1411]
This
is just as if it had been affirmed, that the authority possessed
by kings and other governors over all things upon earth is not
a consequence of the perverseness of men, but of the providence
and holy ordinance of God, who has been pleased to regulate
human affairs in this manner; forasmuch as he is present, and
also presides among them, in making laws and in executing
equitable judgments. This is clearly taught by Paul, when
he enumerates governments (ὁ προἱσταμενος)[1412]
among the gifts
of God, which, being variously distributed according to the
diversity of grace, ought to be employed by the servants of
Christ to the edification of the Church. For though in that
place he is properly speaking of the council of elders, who
were appointed in the primitive Church to preside over the
regulation of the public discipline, the same office which in
writing to the Corinthians he calls κυβερνησεις, “governments,”[1413]
yet, as we see that civil government tends to promote the same
object, there is no doubt that he recommends to his every kind
of just authority. But he does this in a manner much more
explicit, where he enters on a full discussion of that subject.
For he says, “There is no power but of God; the powers
that be are ordained of God. Rulers are ministers of God,
revengers to execute wrath upon him that doeth evil. Do that
which is good, and thou shalt have praise of the same.”[1414]
This is corroborated by the examples of holy men; of whom
some have been kings, as David, Josiah, Hezekiah; some have
been viceroys, as Joseph and Daniel; some have held civil
offices in a commonwealth, as Moses, Joshua, and the Judges;
whose functions God declared to be approved by him. Wherefore
no doubt ought now to be entertained by any person that
civil magistracy is a calling not only holy and legitimate, but
far the most sacred and honourable in human life.
V. Those who would wish to introduce anarchy, reply, that
though, in ancient times, kings and judges presided over a rude
people, that servile kind of government is now quite incompatible
with the perfection which accompanies the gospel of
Christ. Here they betray not only their ignorance, but their
diabolical pride, in boasting of perfection, of which not the
smallest particle can be discovered in them. But whatever
their characters may be, they are easily refuted. For, when
David exhorts kings and judges to kiss the Son of God,[1415]
he
does not command them to abdicate their authority and retire
to private life, but to submit to Christ the power with which
they are invested, that he alone may have the preëminence
over all. In like manner Isaiah, when he predicts that “kings
shall be nursing-fathers and queens nursing-mothers” to the
Church,[1416]
does not depose them from their thrones; but
rather establishes them by an honourable title, as patrons and
protectors of the pious worshippers of God; for that prophecy
relates to the advent of Christ. I purposely omit numerous
testimonies, which often occur, and especially in the Psalms,
in which the rights of all governors are asserted. But the most
remarkable of all is that passage where Paul, admonishing
Timothy that in the public congregation, “supplications,
prayers, intercessions, and giving of thanks, be made for kings
and for all that are in authority,” assigns as a reason, “that
we may lead a quiet and peaceable life in all godliness and
honesty;”[1417]
language in which he recommends the state of
the Church to their patronage and defence.
VI. This consideration ought continually to occupy the
magistrates themselves, since it is calculated to furnish them
with a powerful stimulus, by which they may be excited to
their duty, and to afford them peculiar consolation, by which
the difficulties of their office, which certainly are many and
arduous, may be alleviated. For what an ardent pursuit of
integrity, prudence, clemency, moderation, and innocence ought
they to prescribe to themselves, who are conscious of having
been constituted ministers of the Divine justice! With what
confidence will they admit iniquity to their tribunal, which they
understand to be the throne of the living God? With what
audacity will they pronounce an unjust sentence with that
mouth which they know to be the destined organ of Divine
truth? With what conscience will they subscribe to impious
decrees with that hand which they know to be appointed to register
the edicts of God? In short, if they remember that they
are the vicegerents of God, it behoves them to watch with all
care, earnestness, and diligence, that in their administration they
may exhibit to men an image, as it were, of the providence,
care, goodness, benevolence, and justice of God. And they must
constantly bear this in mind, that if in all cases “he be cursed
that doeth the work of the Lord deceitfully,”[1418]
a far heavier
curse awaits those who act fraudulently in a righteous calling.
Therefore, when Moses and Jehoshaphat wished to exhort
their judges to the discharge of their duty, they had nothing to
suggest more efficacious than the principle which we have
already mentioned. Moses says, “Judge righteously between
every man and his brother, and the stranger that is with him.
For the judgment is God’s.”[1419]
Jehoshaphat says, “Take
heed what ye do; for ye judge not for man, but for the Lord,
who is with you in the judgment. Wherefore now let the fear
of the Lord be upon you: take heed and do it; for there is no
iniquity with the Lord our God.”[1420]
And in another place it
is said, “God standeth in the congregation of the mighty: he
judgeth among the gods;”[1421]
that they may be animated to
their duty, when they understand that they are delegated by
God, to whom they must one day render an account of their
administration. And this admonition is entitled to have considerable
weight with them; for if they fail in their duty,
they not only injure men by criminally distressing them, but
even offend God by polluting his sacred judgments. On the
other hand, it opens a source of peculiar consolation to them
to reflect, that they are not employed in profane things, or
occupations unsuitable to a servant of God, but in a most sacred
function, inasmuch as they execute a Divine commission.
