Commentary on Romans, Treatise · Chapter 13 · Dialogue 1
DIAL. I.
Verse 1. Let eueryevery soule be subiect to the higher powers, for there is no power but of God, and the powers that be, are ordained of God.
Timotheus.
VVHat is the Argument and subiect of this Chapter?
Silas.
Hauing in the former Chapter exhorted vsus to many morall duties, hee now commendeth vsus vntounto politicall and ciuill subiection; and withall exhorteth vsus vntounto mutuall charity, and holinesse of conuersation, so as the parts of this Chapter are three. The first of obedience to Magistrates, to the end of the seauenth verse. The second, of louelove due to our Neighbour, to the eleauenth verse. The third of purity and sanctimony of life, to the end of the chapter.
Tim.
Shew vsus now more distinctly the connexion of this Chapter with the former, and what reasons might mooue the Apostle to treate of duties to Magistrates?
Silas.
Paule hauing before forbidden to recompence euill, and to avenge our selues, lest he might be thought to take awaie all power from man to auenge our wronges, he now teacheth that Magistrates are set vp of God to be his ministers to take vengeance of euil dooers.
Secondlie hauing saide that we must doe good to such as hurt vsus, he now very fitlie inferreth, that we ought much more to reuerence and obey Gouerners which are helpfull to mankinde. Now the reasons which mooued Paul to make a set treatise touching the honour due vntounto Rulers are these: First, to stoppe the mouthes of such as affirme the Gospell of Christ, to be an enemy to authority against Kings and Princes, for thus the Christians were accused in the Apostles time. Secondly, in respect of the Iewes who being borne of Abraham, free borne and Gods peculiar people, did seeke to shake off the yoke of the Romanes, who were now become their Lords. Thirdly, because it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite, to bee ruled by heathenish Gouernors, & such they all were at that time.
Lastly, to meete with such as imagine that Christian liberty and ciuill magistracy could not stand together, and that we need not to be subiect to politicke lawes, because Paul had written before that wee are not vnderunder the lawe. VponUpon these considerations it seemeth the Apostle doth now very seasonably vrge ciuill obedience: and as all the precepts in the former Chapter from the ninth verse to the end, are branches of the sixt Commandeinent (Thou shalt not murder,) so this that hee speaketh now of subiection to Rulers, belongeth to the fift commandement, whereof it is a part; for what else bee Magistrates but Parents of their Country, raised vp of God with a fatherly affection to defend the lawes and publike peace, and to procure the common good, and to bee honoured of the people vnderunder them with child-like reuerence and obedience?
Tim.
Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority?
Silas.
The generall members of this treatise are two: first a proposition, secondly the reasons thereof.
Tim.
In what words is the proposition contained, and what is the meaning thereof?
Silas.
The proposition is in the first words (Let eueryevery soule bee subiect to the higher powers) the meaning heereof is, Let eueryevery man and woman bee in subiection to the Magistrate. In the worde [soule] there is a Synechdoche, as the flesh or body (which is put apart) is sometimes put for the whole man, as in those sayings of Esay, all flesh is grasse, and againe, all flesh shall see the saluation of God: so the soule doth often signifie the whole man, as in Genesis 46. Iacob went downe into Egypt with 70. soules, and Acts 27, 37. and so in this place the whole man is denominated from the soule which is the principall part: and in the Psal. (Soule) is sometimes put for the man himselfe, but yet the Apostle vseth rather the word [soule] then man, for these reasons, as namely first of all to teach vsus that the subiection he requireth, must be voluntary, not vponupon compulsion but willingly. Secondly, to shewe that inferiors not in substance onelyonly and body, but must bee subiect also euen in their very soules, in such things as they may doe with a good conscience, otherwise they ought to obey God rather then men. Thirdly, to declare that all mortall men without exception of any, (euen as many as hauehave soules) must yeeld their subiection to Rulers.
Tim.
Is not this last thing further confirmed by this vniuersall particle [eueryevery soule?]
Silas.
It is so, for the meaning thereof is thus much, that all men of what condition, sexe, or age soeuer (none exempted) must be subiect. Therefore foolish aud very false is that collection of Origen, that such as bee vtterly spirituall and doe not follow the affections of the flesh, are not to liue vnderunder Princes, because Paul wrote thus [Let eueryevery soule] not let eueryevery spirite, this is more subtle then sound, for none were more spiritual then Christ & his Apostles, and yet none were more subiect then they; wherfore it is better to say with Chrysostome, that this vniuersall particle [all] doth comprehend all without exception of any, and that this precept is giuen not to secular men onelyonly, but also to Priests and Monkes, as Chrysostome saith, Whether hee bee an Apostle or Prophet, or Euangelist, or whatsoeuer hee be, let him bee subiect, for this subiection (saith he) doth not ouerthrow religion. Heereunto accordeth Bernard, in an epistle of his to the Clergy of Rome, Epist. 42. Si omnis anima subyci debeat, quis eos excipiet ab hac vniuersalitate? quisquis conatur clericos excipere, tentat decipere: yea Christ himself did not plead priuiledge against this precept, neyther did grant exemption vntounto any.
Tim.
What vse is to be made of this point, touching the generality of the persons who must be subiect?
Silas.
It reproues diuers sorts of persons: First the anabaptist who will not admit Christians eyther to beare Magistracy, or to bee subiect vntounto authority; as if it were fit for Insidels but not for the faithfull to be subiect to powers; vnderunder this pretence, that being Christs sreemen they may not liue in seruitude, or be bound vntounto any: whereas Paul directeth this precept to the beleeuing Romanes, who were Christians by profession, whose spirituall freedome from sinne, Sathan, and damnation is not repugnant vntounto corporall subiection, due to ciuill Magistrates. There is nothing in the Gospell against this but rather much for it, that a man may be both a Christian and a subiect, as well as a wife, a maister, a seruant and a childe. The second kinde heere reproued, are certaine irregular and exorbitant persons amongst our selues, who though they bee in iudgement conuicted, and cannot but confesse that this precept is giuen to all Christians, and touching all powers, yet they make themselues a disperisation, and take liberty to doe what they list, without all due regard to that which is by superiors commanded. Heerein ioyning with Anabaptists and Libertines, that as touching their practise they striue to shake off from their neckes the yoake (though not of supreame) yet of subordinate Gouernors, as if they were too good to obey some powers.
The third kinde is the Pope and his Cleargy, who do not onelyonly pleade for an exemption, but also do practise it with such manifest and grosse wickednesse, as that the Pope doth not onelyonly withdraw subiection from Emperors, but hath lifted vp his throne, aboue the Throne of Emperors and Kings, whom hee taketh vponupon him to set vp and pull downe at his pleasure, to dispose their kingdome, and despise, nay destroy their persons (vponupon imputation of heresie) and is not only not subiect to them, but causeth them to bow downe their neckes vnderunder his feete, and most filthily to worship him by kissing them, vnderunder this pretext, that the soule is better then the body, and therefore spirituall Gouernors, which teach the soule, are to be preferred before temporal, whose charge it is to looke to the body, and worldly things. It was the argument of Pope Baniface the eight, whereas in trueth, it is not the fashion of Popes to preach the gospel, therwith they little trouble themselues; but to Lord it, and liue in pompe and pleasure. And say, they did teach the word of God, yet as Kings (how great soeuer their dignity be) must subiect their vnderstandings and willes to be gouerned by the word which the ministers propound (for Gods word must rule the highest Rulers,) so Ministers, though their function be very high and excellent, yet cannot free themselues from subiection vntounto ciuill Magistrates, because it is heere imperatiuely commanded. Let eueryevery soule be subiect: As the High-Priests were subiects, Aaron to Moses, Abiathar and Zadock to Salomon, and Romisn byshoppes to the first Christian Emperours.
Tim.
What may be vnderstoode by the word [Subiect?]
Silas.
This word imports as much as to bee put vnderunderSubiect, what it imports. another, or to be brought in order, and it insinuateth to them that are gouerned, that there is a certain order, orderly disposing between the ruler and the ruled, by consideration whereof, the inferior which is set vnderunder, must giuegive place to the superiour which is put aboue. This emphasis the learned obserue in this word. As it is in natureSimilitudes. Bees, Cranes, and Fishes, hauehave one aboue them, vnderunder whose conduct they go forth to feede, and returne from feeding: and among the Elementarie bodies, the more heauier and more massie, are subiect and put vnderunder the lighter and more subtle, the earth vnderunder the water, the water vnderunder the ayre, the ayre vnderunder the sky, the sky vnderunder the starry firmament, and that vnderunder the thirde heauens, which are the seate of the Angelles. And as in humane bodies, the other members, as handes, armes, and legges, &c. do by nature acknowledge the head as chief, and are subiect vntounto it, so in policy or worldly estates, there is such an order setled, that some should be aboue to commaund, others beneath to obey, and that they which are placed as inferiours, should submitthemselues to such, as by ranke and order are their superiours. Againe, it is more significant to say (be subiect) then if the Apostle should hauehave said, obey, reuerence, resist not, honour, &c. For subiection as a generall word, comprizeth all the rest as particulars vnderunder it, (namely) acknowledgment of their power, taking lawes and coine from them, arming at their commaundement; reuerence, louelove, prayer, and thankesgiuing for them; thankfulnesse in maintaining them, obedience in doing and suffering, al these appertaine to subiection.
Tim.
What are we to vnderstand by powers?
Silas.
By [powers] are meant heere, not Ecclesiasticall Gouernors, as Apostles, Euangelists, Doctors, Pastors,Powers. Teachers, but such as take tribute, and beare the sword, which Ministers are forbid to doe, and ciuill rulers may do; and therefore the Papists erre, which from this place would set vp the preheminency of Pope and Byshops aboue politicke Rulers (who by a Metonymie of the adioynt) are heere named [powers,] because they are endowed with great power and might aboue other men, to suppresse the wicked and defend the good. Also to shew that they beare the Image of God, not in respect of his essence, but in respect of his power, and thence it is, that not Iehouah, the Title of his Being; but Elohim the Title of his power, is attributed to the Magistrate, Psal. 82 1, 5. Obserue also, that subiectes may not examine by what way or meane Princes get their power, whether by right or wrong, for Paul knew that the Romanes had by great force made themselues the Lords of the world, yet he will hauehave the present powers obeyed.
Lastly, Paul speaks not of the persons, but of the functions, which must be respected, be the Gouernors good or bad. Mens deformities cannot extinguish Gods ordinances; nor can diuine functions be lesse honorable by humane frailties: it is a grosse malice or blindnesse not to distinguish the sins of the man, and the worthines of the Magistracy.