Commentary on Romans, Treatise · Chapter 13 · Dialogue 3
DIAL. III.
Verses 3, 4. For Princes are not to be feared for good workes, but for euill. Wilt thou then be without feare of the power? Do well, so shalt thou hauehave praise of the same. For he is the Minister of God for thy good.
Tim.
VVHat is the purpose of the Apostle in this text?
Silas.
To perswade subiection to Magistrates, which he doth by a new Argument ( … fine) from a twofold end of powers which were ordained of GOD; First, for the punishment of the euill, or to restrain wickednesse. Secondly, for the praise of wel-dooers, or to cherish and protect vertuous and obedient subiects. Because he had threatned iudgement to such as disobey, he therefore first beginneth with the former end, and then proceeds vntounto the latter, which hee amplifieth being of more waight then the other, whereunto hee returneth in the end of the fourth verse.
Tim.
Expound the words, and tell vsus what is meant by Rulers, and by good and euill workes?
Silas.
Rulers or Princes, and chief Leaders Archontes, is the same with powers, which name is giuen to Magistrates to denote their might; and this of Princes to signifie their preheminence and excellency aboue others which are vnderunder them: and as before he meant all high, low, middle, priuate, and publicke, so heere like wise by good and euill workes, are vnderstood not works which bee such Theologically, (as a Diuine woulde speake of workes, who calleth them good, which being commanded of God, are done in the faith of Christs name, vntounto Gods glory: and them euill which come not of Faith, or be forbidden in the Law.) But ciuilly good or euill, that is, vertuous or vicious actions, as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue. Workes done according, or against humane Lawes, either naturall and common to all, or nationall and positiue, bee heere named good and euill workes.
Tim.
How become Rulers a terror & feare to euill workes?
Silas.
In respect of punishment, whereof there be diuers kindes; first in words, rebukes, or threatnings. Secondly, in deeds, as stockes, imprisonment, banishment, pecuniary mulcts; and corporall paines, as whipping, losse of members and limme, of good and life: all which be painefull and dreadfull, striking a terror both into good men to hold them in the course of obedience, and into euill men to draw them from disobedience.
Tim.
But how? can any feare be to (workes) eyther good or euill?
Silas.
True, euill workes doe not feare, but by reason of euill workes men are caused to feare, or terror belongs to men which doe euill: workes (by a metonymie) are heere put for the workers, or doers of them.
Tim.
What doctrines doe arise from the wordes thus opened?
Silas.
First, that such as liue well and obediently to good lawes, neede not to bee affraide of Magistrates, or of his punishments threatned by lawes. The truth is, good men must still feare Gouernors and lawes with a reuerent feare such as children hauehave towards their parents, Prouer. 24, 21. Rom. 12, 7. But a perplexed and seruile terror pertaineth not to them; this is the benefit of their obedience to good lawes, to enfree their mindes from such a feare as malefactors hauehave, whose feare is a continuall tormentor: and to make Rulers not terrible, but amiable to them; yet feare of punishment is not profitable for them.
Secondly, we learne that if vile persons be punished for their disobedience and disorder, they hauehave cause to blame themselues and their ill doings, but may not accuse the Ruler of the harmes which they suffer: for all men by light of nature doe know, that to euill deeds, euill and paine is due, and that society of men could not continue where rewards be not giuen after mens deserts. Therefore if they runne into known crimes, and hauehave demerited punishment for disobedient resisting Rulers, they must thanke themselues, and acquite the Ruler who doth but that which is equall and iust, to maintaine lawes and publike peace, and to bridle the enemies thereof.
Thirdly, hence Magistrates may learne the bounds of their power, which is not indifferently to terrifie all good and euill, or to winke at offendors, and afflict well-doers. For this is the abuse of power, and they which doe thus shall purchase iudgement to themselues, from the hand of supreame power, who is terrible euen to earthly powers if they abuse their office by beating the iust, or bearing with the vniust. For it is equally abhomination vntounto God to condemne an innocent, or to absolue and iustifie the wicked, to whom the Ruler must bee terrible. Hence it followes, that sithence Rulers must suppresse euill dooers, they must be men of courage, because euill men with their malice hauehave both might and friends oftentimes. Hence they are called oppressors, Psalme 72. 3. and lob 29, 17. Also that in Rulers there is required diligence in searching, and iudgement in discerning of mens persons and causes which come before them, to be able to know who doe well according to right and law, and who doe ill contrary to equity and honesty, and what penalties belong to seuerall offences, which are brought to their hearing and examination.
Tim.
But if the Rulers be fearefull and breed terror, willDoubt. not this cause them to bee hated and abhorred? for men hate whom they feare, and what is such an enemy to vertue as feare, or such a spurre to wickednesse?
Silas.
The Apostle meeteth with this exception, andSolution. giueth a good remedy to expell terror of Rulers out of al mens minds, namely a study and care of doing such works as are agreeable to good lawes established: such shall bee so farre off from terror, or expecting punishment from Rulers, as contrarily they shall receiue praise from them.
Tim.
What is heere to be vnderstood by praises?
Silas.
Euen all that good which from Magistrates is due vntounto honest subiects, for that is called [good] in the next verse, which is heere called praise; also praise being opposed to terror and reuenge, shewes that vnderunder it is comprehended freedome from condemnation and punishment, absolution from crimes falsely obiected, approbation of their obedience, with some publike reward and recompence, for their encouragement, and for exciting others to duty: moreouer defence and protection, quiet possession of life, goods, estate: and finally praise and commendation; all this is contained vnderunder praise, and is the fruite of subiection.
Tim.
But it often happens that obedient good subiects doe misse of all these, and meete with the quite contrary?
Silas.
That is a fault not in the powers, but in the persons which abuse the power: againe, Paul sets downe not alwaies what is done by Rulers, but what should be done. Lastly, if well doers misse praise from men, they are sure to hauehave it from God: and euill Rulers when they doe not praise good men causally, by giuing them their due commendations, yet they do it occasionly, whilst by punishing good men vniustly, they minister occasion to them, to shew forth their patience to their praise and glory. Power to hurt is giuen to diuels and wicked men, that the patiēce of good men may be proued to their praise.
Tim.
What is our lesson from hence?
Silas.
That praise and all good is due from the Magistrate vntounto such as doe well; the reason heereof, is that which followes in verse 4. The Magistrate is the minister of God to them that doe well, that is, hee serueth God by commanding good, and forbidding euill things, touching faith and manners.
Tim.
Of what [good] doth the Apostle speake?
Sil.
Both natural good for the preseruation of life to thē selues and others, and morall good to keepe men frō vice & in the exercise of vertue, and ciuil good by maintaining their estate and liberty; and spirituall good by making lawes for religion, & against idolatry, by vpholding preaching and preachers, & the right vse of Sacraments, maintaining schooles, & vniuersities, with professors: for religiō is our chief good, the care wheroflies on the powers ciuil who be the preseruers of both the Tables of the Lawe, whereof is a precept, Deut. 17, 18, 19.
Tim.
In what sence is the magistrate cald the minister of God?
Silas.
First, because they are ordained of God. Secondly, set ouer vsus by God. Thirdly, they are Gods in earth, to exercise his iudgements. Fourthly, in Gods behalf, in his stead, in his name, and by his power and authoritie, they reward the righteous, and punish the euill, as well concerning Religion as Iustice: as the Kings of Iuda did defend publicke peace and honesty, discipline and good order, so as God may be serued, and the tranquillitie of the State preserued.
Tim.
But wherein do Pastors differ from Magistrates, for they are also called Gods Ministers?
Silas.
They hauehave onelyonly one beginning (to wit) God; and one end, the good of the people: but they differ in the obiect, which, is the soule and diuine thinges for the Preacher, but body and goods for the ruler: and in the meanes which be externall, force in the Ruler; but instructions, and exhortations, and ecclesiastical discipline in the Preacher.
Tim.
What Vse of this instruction, that rulers are appointed for the praise and great good of the people?
Silas.
It is a great spurre to subiection, to heare that such as do well, shall receiue praise, and so much good: for all men do desire good things, and couet to be well spoken of. Secondly, it reprooues such Rulers as look to their owne priuate ends, and not to the publicke good; such as waste the common treasure, spoile and waste the subiects, neglect the obseruation of good Lawes, & the encouragement of vertuously disposed persons, giuing heart by remission and conniuence to the euill, and disheartning the good. Thirdly, it admonisheth al rulers, with all care and conscience to aunswere their high authority; as they are Gods Ministers, so to do Gods will, and to approue their doings to God, to seeke his honor in their office, remembring that to him they must render account, and aboue all to vphold the purity of doctrine and diuine worship, after the examples of Ioshua, Dauid, Iosiah, Iehosaphat, Ezekiah, and other godly Emperours and Kings. Lastly, it must prouoke vsus to the greater reuerence towards them, being Gods officers and Vicegerents: in respecting, louing, obeying them for Gods sake we must declare our reuerence, louelove, and obedience to God himselfe.