The Magistrate's Religious Authority
A Sermon from Christopher Cartwright (1602-1658)
In today’s intramural debates over the religious role of the civil magistrate it is helpful to remember that, as with questions pertaining to contemporary use of Old Testament judicial-civil law (see Franciscus Junius), most objections have been posed and answered a long time ago. Christopher Cartwright (1602-1658) was preaching against relegation of the magistrate to Second Table duties in 1647. His two sermons under the heading, The magistrates authority, in matters of religion; and the souls immortality, preached at York (his parish) and published because of the efforts of Edward Leigh, indicate that the question has been a live one for some time. In my opinion, it has also been thoroughly and repeatedly put to bed. Anyone doggedly espousing a one deminsional, areligious civil authority today is an heir of the radical reformation, not the one they want to lay claim to. (Thomas Brady’s dense but informative Protestant Politics: Jacob Sturm (1489-1553) and the German Reformation demonstrates this; see especially chapter four therein.) Moreover, had the radicals been at the helm, we would not have Protestantism at all, this much is clear. The Anabaptists, Epicureans, and the rest would’ve sent any viable Reformation down the trail of blood with the rest of their alleged “precursors.” More important for today’s squabbles, the self-professed gatekeepers of Reformed, confessional doctrine who militantly ostracize the “radicals” and Baptists on all other points of doctrine are more than a little hypocritical and historicist on the point in view which, to their theological forebears, was decidedly not an ancillary issue.
Cartwright’s first sermon, presented below in more readable format than available facsimiles provide, is relatively terse, a straightforward exegesis of Romans 13:4 with eerily familiar “objections” answered. Cartwright was a Cambridge man and friend of Richard Baxter. Years after the death of the former, Baxter published notes Cartwright had sent to him regarding his Aphorisms of Justification (1649) and engaged them charitably, publishing the full exchange in his memory as A Friendly Debate with the learned and worthy Mr. Christopher Cartwright, and then, The Substance of Mr. Cartwright's Objections considered.
Romans 13:4
For he is a Minister of God to thee for good; but if thou do that which is evil, fear, for he beareth not the sword in vain; for he is the Minister of God, a revenger to execute wrath upon him that doth evil.
Amongst many heterodox and unsound opinions, that are started up in these times, there is one concerning the power of the Magistrate, viz., that it reacheth only to the [Second] Table, civil affairs, not to the first Table, matters of religion. So that let any hold and practice in religion what they will, let them vent and publish doctrines never so horrid and blasphemous, yet according to this Tenet, the Magistrate may not curb nor restrain them, he hath nothing to do to meddle with them.
This opinion, being most false and of dangerous consequence, is newly broached here in this City, and openly maintained by some, both in disputation and in the Pulpit.
And therefore, I have thought meet to discuss the Point at this time, that if any of you be ignorant, you may be instructed; if wavering, you may be resolved if mis-persuaded and possessed with error in this particular, you may be convinced and reclaimed. To this end I shall endeavor by Gods help to manifest the truth unto you, and to clear it from those mists that some cast about it, to obscure it. This premised, I come to the words of the Text, for he is the Minister. &c.
For the coherence of these words, to fetch it no further then needs must, the Apostle in the beginning of this Chapter begins to treat of the Magistrate, and the duty which people owe unto the Magistrate. Let every soul be subject to the higher powers. v. 1. Subject, viz: either actively, if the thing commanded be lawful, passively if it be unlawful. That this subjection is due unto the Magistrate, the Apostle proves by two arguments. 1. for the ordainer [sic] of the Magistrate, viz., God; It is God that hath ordained him, and therefore people ought to be subject unto him, and not to resist him; for to resist the Magistrate, being ordained of God, is to resist Gods ordinance, and so to provoke Gods indignation. For there is no power, but of God; the powers that be, are ordained of God. Whosoever therefore resisteth, resisteth the ordinance of God; and they that resist, receive unto themselves damnation. v. 1-2. And then, secondly, he proves it by an argument drawn from the end for which God hath ordained the Magistrate, viz: the great good and benefit of people, to contain and keep them in order, to protect and defend them that do well, and to correct and punish them that do evil. For rulers are not a terror to good works, but to evil, wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. For he is the Minister of God. &c. v. 3-4. Then from these premises he infers the conclusion.
Therefore, you must needs be subject not only for wrath (for fear of punishment) but also for conscience sake. i.e., out of conscience towards God, who hath ordained the Magistrate and hath given him his authority, and that for the preservation and welfare of those, who are under his authority. Thus I have brought you to the Text, and somewhat beyond it; and this may suffice to shew the coherence of the words. For the explication of them, much needs not to be spoken, there being no great difficulty in them.
For he [viz., the Magistrate, called the power, v. 3. Is the minister of God,] that is, ordained of God, and subservient unto God, and that in such an eminent manner that God communicates his own name unto I have said ye are Gods, Psalm 82:6.
To thee [whosoever thou art, that art under his authority for good] i.e., for thy good, that thou mayst do good, and receive good.
But if thou do that which is evil [viz: the evil of sin: For there is an evil of punishment, which though it be evil, as evil is taken for painful, yet as evil is taken for sinful, so it is not evil, but good, if it be inflicted on those that do deserve it, and by those that have power and authority to inflict it. In this sense God himself is said to do evil, yea all evil that is done in this kind, is said to be done by him, who yet can do nothing but what is good, that is, just and right. Shall there be evil (any evil, viz: of punishment) in a city, and the Lord hath not done it? Amos 2:6. Be afraid [viz., of the power, i.e., the Magistrate] as 'tis expressed v. 3. If thou wilt do the evil of sin, look to suffer the evil of punishment.
For he beareth not the sword in vain.
[1. The Magistrate is not in vain armed with power and authority, but to this end, that he may smite and punish such as do evil, for he is the minister of God, a revenger &c.] Private revenge is forbidden, Romans 12:19. Avenge not yourselves. But the Magistrate being a public person, and appointed of God to this end, to take vengeance on those that do evil, he may and ought to do it. This is not against that, Romans 12:19. Vengeance is mine, I will repay, saith the Lord. No, what the Magistrate doth by virtue of his office, to which God hath called, and of his authority, wherewith God hath invested him, that is as done by God himself.
[Doctrine]
The words being thus explicated, the doctrine which I observe from them, is this, That Magistrates are ordained of God, for the maintaining and defending of those that do well, and for the restraining and punishing of those that do evil.
This doctrine is clear and evident from the text, and being thus indefinitely propounded, they with whom I have had somewhat to do already in conference and dispute, and with whom (with their opinion, I shall still have to do at this time) they, I say, do not deny, but they limit it, and will have it understood only in things civil, not in matters of religion. This therefore is that which I shall apply my self unto, to prove that the Magistrate hath a just and lawful power, as well in things that concern the first, as in things that concern the [Second] Table; as well in matters of religion, as in civil matters. But that none may mistake, let this be known and considered, that we do not ascribe such power to the Magistrate, as the Papists do to the Pope. We do not hold, that the Magistrate may prescribe forms of religion, as he pleaseth: this was Jeroboams sin, 1 Kings 12:28. &c. Nor that he may perform those things which belong to the minister, as to preach, baptize, &c. This was it for which Uriah was Plagued, because he would needs take upon him to execute the Priests office, 2 Chronicles 26:16, &c. But we hold and maintain, that the Magistrate hath a power to erect, preserve and establish that religion which God in his word hath commanded, and to cause both ministers and others to perform those things (in respect of the outward act) which God doth require of them, and to restrain and punish them, if they transgress; not only in things concerning the [Second] Table, but also in things concerning the first Table. [And this is all that is meant by that title of supreme head, or supreme governor, which we give unto the King] which makes me to wonder much at some (whom otherwise I reverence & esteem for their works sake) who have lately inveighed sore against this Title, alleging the censures of Calvin and the centurists [sic] upon it, whereas it is well known, that the English Divines long before these times, have shewed that Calvin and the Centurists [sic] did mistake the meaning of the Title, and supposed it to imply such an exorbitant power, as is attributed to the Pope by the Papists; so that the true meaning of it is no more, then what they, and all Orthodox Divines do yield unto the Magistrate. This hath been made so clear, that not only foreign Protestants, but even Papists also, some of them have been Satisfied.]
But to return to the point, and the proof of it, against those that would so limit the Magistrates power, and restrain it to civil affaires.
[Argument 1]
It is a rule, non est distinguendum, ubi lex non di∣stinguit, we must not distinguish, where the law doth not distinguish. And therefore, the Apostle not so limiting the power of the Magistrate, we may not so limit it. The Apostle in the text, and the verse before the text, Speaks of the Magistrate as having power from God to punish evil doers, and to protect those that do well, he doth not limit this to things that concern the [Second] Table, neither is there any ground for this limitation. See also 1 Peter 2.14.
Exception 1. Yes, say some, the Apostle in the verses following, vv. 6-10. doth limit that which goes before.
Answer: Let that be considered, For, for this cause, &c. verse 6. There the Apostle only shews, that therefore tribute is paid to Magistrates and Rulers, because they must apply themselves to the execution of that office to which God hath called them, viz., the ruling and governing of people, the protecting and preferring of those that do well, and the correcting and punishing of those that do evil. And hereupon v. 7. he exhorts people to render unto Magistrates, and not to them only, but to all, that which is due unto them; Render therefore to all their dues, tribute to whom, &c. And v. 8. proceeding in his exhortation, as it is general, and concerns the rendering of that which is due unto all, he bids, Owe nothing to any man, but to love one another: Intimating that love is such a debt, that can never be so paid, but still its due. And to shine up to a careful performing of this duty of love, which all continually owe unto all, he sets forth the excellency of love, Saying, for he that loveth another, hath fulfilled the law. And that love is of such an excellent nature, as that the whole law (viz: of the [Second] Table, of which he speaks; for he speaks of that love which men owe one to another) is fulfilled in it, this he proves vv. 9-10: for this, Thou shalt not commit adultery, thou shalt not steal &c. Love worketh no ill to his neighbor, whence he infers, Therefore love is the fulfilling of the law. Thus the whole Series, and Method of the Apostle's discourse being considered, it plainly appears that his mentioning of the duties of the [Second] Table, is not to this end, to shew that the Magistrate hath power only in and about things of that nature, but quite to another purpose, viz. to prove that in loving one another is comprehended the sum and substance of that whole law, namely of the [Second] Table, which concerns the duty of men towards one another.
Exception 2. Others therefore fetch the ground of their limitation from another place, viz: that Matthew 22:21. Render unto Caesar the things that are Caesars, and to God the things that are Gods.
Answer: But surely that place affords no ground for it; our Savior there indeed intimates, that some things belong unto God, which do not belong to Caesar, (of which we make no question; for faith and affiance, religious worship, and absolute obedience in all things are due unto God, not so to Caesar,) but that it belongs not unto Caesar to intermeddle in matters of religion, this our Savior there shews not; no, those words, Render unto Caesar the things that are Caesars, and to God, the things that are Gods, were always of force: there were always, some things (viz. those before specified) belonging unto God, and not unto Caesar, yet it is most [evident] and undeniable, that in some ages Caesar, i. the Prince and Ruler hath had, and exercised this power which we now contend for, and that lawfully and laudably. And so, I pass to another argument drawn from the just practice of good and Godly Magistrates.
[Argument 2]
Therefore I argue thus; The best of the rulers of Gods people of old, have put forth their authority in matters of religion, and are commended for it. I will not stand much upon the examples of David and Solomon, not because they were types of Christ, as some have answered concerning David, and the same may be said of Solomon also, but because they were Prophets as well as Kings, and what they did in this kind, for the most part they did not as Kings, but as Prophets, as appears by 1 Chronicles 9:22; 28:19; 2 Chronicles 8:14. To let pass therefore these examples, I will only urge the examples of those who were Kings only, and not Prophets, as of Asa, Jehoshaphat, Ezekiah and Josiah: How Asa put down Idolatry, and caused the people to enter into a strict and solemn covenant to serve the Lord, is recorded 2 Chronicles 15. Of Jehoshaphat’s care concerning religion, how he took away the high places [and] the groves out of Judah, and sent Priests and Levites throughout the land, to teach and instruct the people, we read 2 Chron. 17. How Ezekiah restored religion, opening the doors of the Temple, which Ahaz his Father had shut, caused the Priests and Levites to discharge their offices, and the people generally to keep the Passover, &c. we find 2 Chron. 29, 30, and 31. And so, of Josiah, how he destroyed idolatry, repaired the Temple; and kept a most solemn Passover, 2 Chron. 34. & 35. Thus did al these famous Princes, & that not by any peculiar power and authority, but such as is common to all Rulers and Magistrates within the compass of their Jurisdiction. which will further appear by the next argument.
[Argument 3]
Therefore, I argue from the commendable practice of heathen Magistrates, who having the people of God sometimes under their dominion, have made good laws and decrees concerning religion: which shews that all they ought. See to this purpose Ezra 6:14 and 22. Ezra 7:21-27. So, whereas Nehemiah caused the chambers belonging to the Priests to be cleansed, and the Sabbath to be observed &c. Nehemiah 1:3. He had his commission from Artaxerxes, Nehemiah 2. See also what a decree Nebuchadnezzar made, Daniel 2:29. and Darius Daniel 6:25-26.
[Argument 4]
If this power be not granted to the Magistrate, great evil and mischief will ensue, the Church will be most miserably pestered with Sects and Heresies, and all manner of impiety. This is noted as the occasion of Micah’s idolatry, that there was no King (i.e., no Ruler, or Magistrate) in Israel, but everyone did what seemed good in his own eyes. Judges 17:6. And so, of the Idolatry of the children of Dan, Judges 18:1. In these two places the want of a Magistrate (who is to restrain and shame them that do evil, Judges 18:7.) Is noted as the occasion of that disorder that was in the Church, even as in two other places, viz., Judges 19:1; 21:25. It is noted as the occasion of that disorder that was in the Civil state.
[Objection]
But some may say, that in the Apostles days, and along time after there was no Magistrate to take care of religion, therefore no such necessity of a Magistrate in that respect.
[Answer]
I answer; that the Apostles were indued with an extraordinary power, which sometimes they did exercise upon heinous transgressors for the admonition and terror of others. Thus, Peter struck Ananias and Sapphira with sudden death, Acts 5. And hereby great fear came upon all the Church, and upon all that heard of it. v. 11. So, Paul smote Elymas [i.e., Bar-Jesus] with blindness, Acts 13. Whereby the Deputy Sergius Paulus was astonished, and converted. v. 12. So that the extraordinary power of the Apostles might well then supply the want of a Christian Magistrate. And for the times after the Apostles, until Constantine, besides that the Church was continually under persecution, what a flood of heresies did break in, appears by the writings of Irenaeus and Tertullian, who lived in those times.
[Argument 5]
It is promised, that in the times of the Gospel, Kings shall be nursing fathers, and Queens nursing mothers to the Church. Isaiah 49:23. But this they cannot be, except they have power, & put forth their power in matters of religion, which do especially concern the Church, as well as in Civil matters.
Exception 1. Some answer, that Kings and Queens are promised to be nursing fathers, and nursing mothers to the Church, in that being converted, they shall hold forth the grace of Christ unto others.
Reply.
But so may any of the Saints do, though of the meanest rank and poorest condition: its true, the examples of Kings and Queens are more conspicuous, and more taken notice of; but to be nursing fathers and nursing mothers, imports a power and a care to cherish and maintain, to protect and defend, which is much more then to hold forth by example. Therefore, the Apostle gives this as a reason, why we should pray, as for all, so more especially for Kings, and those that are in authority, that under them, (i. e. under the wings of their protection) We may lead a quiet and peaceable life in all godliness, and honesty. 1 Timothy 2:1-2.
Exception 2. Some grant that protection and defense is implied in the titles of nursing fathers, and nursing mothers; but this protection and defense, they will have meant only in outward and civil things, not in things belonging to Religion.
Reply.
But 1. To be nursing fathers, and nursing mothers to the Church, as the Church; must needs imply a protection and defense of the Church in matters of Religion; for it is Religion which gives being to the Church, and by Religion it is that the Church doth differ from the Civil State or Commonwealth. 2. Meer heathens and infidels may have, and usually have this benefit by their Kings and Queens, to be protected and defended in their civil rights and liberties; but the Prophet speaks of a special benefit, which the Church shall have by Kings and Queens above others. 3. The Apostle, 1 Timothy 2:2. requires us to pray for Kings, and those that are in authority, that under them we may lead a quiet and a peaceable life, as well in all godliness (which concerns Religion) as honesty.
[Argument 6]
It is Prophesied in respect of the times of the Gospel, Zechariah 13:3. That if any shall Prophesy falsely to draw away unto Idolatry, his father and his mother that begat him, shall say unto him, thou shalt not live; for thou speakest lies in the name of the Lord; and his father and his mother that begat him, shall thrust him through when he prophesieth. This shews that in the times of the Gospel (of which times this is Prophesied, as appears by v. 1.) there shall be a restraining and punishing of false Prophets, false teachers and seducers.
Exception: Some answer that all that is here held out unto us, is this, that in the times of the Gospel, false teachers that go about to draw from Christ, shall be most odious unto true believers.
Reply: This is not all, but that they shall also be restrained and punished, as those words plainly import.
They shall say unto him, thou shalt not live, and they shall thrust him through.
[Objection]
But it is objected, that the words are not to be taken literally, for that, so parents should kil their own children, whereas it is unlawful for any private persons to kil others, and most unnatural for parents to kil their children.
[Answer]
I answer, They are said to do it, because they procure it to be done, viz., by the Magistrate, whom they shall inform against those seducers, that so they may receive condign punishment. A parallel place to this, and which doth serve fully to illustrate this, there is, Deuteronomy 13:6-10. If thy brother, the sonne of thy mother &c. entice thee secretly, saying, Let us go serve other Gods &c. Thou shalt not consent &c. neither shalt thou conceal him; but thou shalt surely kil him, thine hand &c. Mark here, Thou shalt surely kil him. viz., Whosoever thou best that art enticed unto idolatry. But how is this understood? may any one take upon him to kil such as would draw him away from the true God? No, he must not do it himself, but procure it to be done, by such as have power and authority to do it, as the words before do shew; thou shalt not conceal him. Thou shalt complain of him to the Magistrate, and shalt inform him against him.
So, the words following shew as much, Thine hand shall be first upon him to put him to death, and afterwards the hands of all the people; i.e., Thou having witnessed against him, and the Magistrate having condemned him, thou shalt throw the first stone at him. For so the witnesses used to do, as we see Deuteronomy 17:7. And mark also that which follows, v. 11. And all Israel shall hear and fear, and shall do no more any such wickedness as this amongst you. This reason shews the precept to be moral, and to bind in all ages. The wickedness is exceeding great, and therefore he that is found guilty of it shall die for it, that so others may fear to do the like.
I will add no more arguments, these may suffice to prove that Magistrates are ordained of God, for the protecting and preserving of those that do well, and for the correcting and punishing of those that do evil; and that not in civil matters only, but also in matters of Religion.
[Objections. Answered.]
Some objections are made, which must be answered.
Objection: Titus 3:10. An heretic, after the first and second admonition, reject. Here, say some, the Apostle requires only that an heretic being obstinate be rejected. i.e., Excommunicated, cast out of the Church, not restrained and punished by the Magistrate.
Answer: The Apostle wrote to Titus, and signified what he and the officers of the Church should do; as for the civil Magistrate, the Apostle had no reason to mention him, there being as then none but such as were Aliens from Christ and the Gospel. But doth it follow because the Church must reject and excommunicate an Heretic, that therefore the Magistrate hath no power to restrain him from preaching and publishing Heresy, and to punish him for it? Surely no more, then it follows, that the magistrate may not punish for incest, because the Apostle writes to the Church at Corinth to cast out the incestuous person.1 Corinthians 5.
Objection: But they object again and say, what punishment doth the Gospel appoint for Heretical teachers and maintainers of false opinions in matters of Religion?
Answer: 1. I may demand also, what punishment doth the Gospel appoint for thieves, murderers, incestuous persons, &c. I do not find the Gospel to express any punishment to be inflicted by the Magistrate more upon these then upon the other; expressly nothing, that I know, is prescribed against either, but by consequence something is prescribed against both; in that the Gospel doth approve, confirm and ratify the Magistrate to be a terror unto evil works, and a revenger to execute wrath upon those that do evil, Romans 13:3,-4. which (as hath been said) holds as well in things concerning the first as the second Table.
2. As it is in respect of offences against the second Table; so it is also in respect of offences against the first Table; greater or lesser punishment is to be inflicted, as the offence is more or less heinous; That place, Zechariah 13:3. being a Prophecy concerning the times of the Gospel, shews, that in some case, death itself may and ought to be inflicted upon false teachers.
Objection: But, say some, if the Magistrate be allowed this power to preserve and maintain truth in matter of Religion, and to curb and restrain error; he may either through ignorance or malice, or both, happen to do quite contrary, to restrain truth and maintain error.
Answer: It may so happen indeed, and hath often so happened, otherwise there had not been so many Martyrs. But what then? The power in itself is good, and being rightly used doth work good, and shall it therefore be denied and disannulled, because it may be abused, and so work evil? By this reason the Magistrate shall have no power at all, not so much as in civil things; for he may abuse and pervert also this power, he may condemn some as being thieves, murderers, traitors, &c. who are no such men but most innocent persons.
Objection: But some object that in the Parable of the tares, Mathew 13. where the master would not let the servants pluck up the tares as they would have done, but bid them let them grow till the harvest, and then they should be plucked up. Hence, they gather that Heretics, and such as maintain false doctrines, whom they understand by the tares, must not be punished nor restrained, but let alone until the end of the world, which Christ himself shews to be meant by the harvest.
Answer: This Parable makes no more for a toleration of Heretics then of thieves, murderers, and all wicked ones whatsoever; for if we will heed our Savior’s own explication; by the tares are meant generally the children of the wicked one, v. 38. All things that offend, and they that work iniquity, v. 41.
Objection: But are all the workers of iniquity to be let alone until the end of the world?
Answer: No, that's not our Savior’s meaning, but the scope of the Parable is to shew, that however some may imagine, yet there will be a mixture of good and bad here even until the end of the world; and that then, and not before, shall be a full and perfect separation of the one from the other; The same is signified by the Parable of a draw-net, Matthew 13:47-50. Thus, the Doctrine being sufficiently confirmed, and the Objections made against it answered, let us come to the Uses of it.
[Use. 1]
It serves to convince and reclaim, if it may be, those that are of the contrary opinion, and to teach and admonish all to beware of that opinion: It is an opinion injurious unto God, injurious to his vicegerent, injurious to his people. 1. Injurious unto God, opposing his ordinance. 2. Injurious to Gods vicegerent, the Magistrate, devesting him of that power wherewith God hath invested him. 3. Injurious unto Gods people, depriving them of that benefit which they might and should have by the Magistrate, and for want thereof exposing them to great and manifold inconveniences.
[Use. 2]
To confute the Papists, who though they seem to give unto the Magistrate this power, yet indeed they withhold it from him: For they make him only a Vassal to the Pope, and those of that Hierarchy; to execute their Canons and Decrees, to punish such as they have pronounced Heretics, and to cause that doctrine which they propound to be embraced, and those rites which they enjoin, what ever they be, to be observed. Whereas, if private persons must prove all things and hold fast that which is good, 1 Thessalonians 5:21. then much more must Magistrates do it; Though they must not do things of themselves, but must advise with godly and able Ministers, and be instructed and directed by them out of God’s Word, yet must they not tie themselves to the dictates of men, but must have the book of God, the holy Scripture, continually with them, and exercise themselves diligently therein, and by it try things [Deuteronomy 17:18-20], before either they receive them themselves, or cause others to submit unto them.
[Use. 3]
To stir us up to pray continually unto God in the behalf of our Magistrates, that they may be enlightened by his Spirit to discern of things that differ, that so they may be able to use their power aright to edification and not to destruction; for the supporting of the truth, not for the suppressing of it; and that they may be incited and stirred up to do it. Thus the Apostle exhorts and requires us to pray and make supplications, as for all, so more especially for Kings and those that are in authority, that under them we may lead a peaceable and a quiet life in all godliness and honesty, 1 Timothy 2:2. We may see, and it is worthy to be observed, that according as the Kings and Rulers of Gods people were good or bad, so Religion either flourished or decayed; under Asa, Jehosaphat, Hezekiah and Josiah it flourished: Under Rehoboam, Ahas, Manasses, &c. it decayed.
[Use. 4]
To stir us up to praise and glorify God for such Magistrates when any good doth accrue unto the Church by them: As we must honor the Magistrates themselves so much the more, by how much the more they put forth themselves and exercise their authority for the preserving and maintaining of Religion, and for the procuring of the welfare and happiness of the Church, as they did Jehoiada the high Priest, who had been Tutor to King Joash in his non-age, and carried himself worthily in that place of dignity and power; at his death they did him the honor to bury him among the Kings, because he had done good in Israel both towards God and towards his house, 2 Chronicles 24:16. So chiefly our care must be to acknowledge the good hand of God upon us in vouchsafing to give us such Magistrates, and to make them so instrumental to our good, and to give him the praise and glory of all; The King granted me (said Nehemiah) according to the good hand of my God upon me, Nehemiah 2:8. So of Ezra, it is said that the King granted him all his request (viz., which he made in the behalf of Jerusalem and the service of God) according to the hand of the Lord his God upon him, Ezra 7:6.
And having rehearsed the decree that the King had made and the commission that he had given him concerning the worship of God, and the affairs of the Church, he breaketh out into this doxology, Blessed be the Lord God of our fathers, who hath put such a thing as this, in the Kings heart, to beautify the house of the Lord, which is in Jerusalem: And hath extended mercy unto me before the King and his Counsellors, and before all the Kings mighty Princes, and I was strengthened as the hand of the Lord my God was upon me, Ezra 7:27-28.
Image: St. Michael le Belfry, York, flickr.