Commentary on Romans, Treatise · Chapter 13 · Dialogue 5
DIAL. V.
Verses 5, 6, 7. Wherefore yee must bee subiect not onelyonly for wrath, but for conscience sake. For this cause yee pay also tribute, for they are Gods ministers, applying themselues for the same thing: giuegive to all men therefore their duty, &c.
Tim.
VVHat be the contents of this text?
Silas.
It containeth a conclusion of the former exhortation touching subiection vntounto Magistrates, wherin we are to obserue these three things: First, a repetition of two maine arguments, the former (à metu poenae) because of wrath. The second (à metu Dei) for conscience sake, that is, least wee hurt our conscience by offending God who sets Rulers ouer vsus and commands vsus to obey them. The second part is an addition of two new arguments, first from necessity, (yee must bee subiect,) the second from cquity (render to eueryevery man his due,) this is regula aequitatis & iuris.) The third and last member of the texte is an enumeration of the parts of subiection, which bee these foure, 1. feare, 2. honour, 3. tribute, 4. custome. Of the last two, there are two reasons yeelded in the texte, why they ought to be paide, fust (à testimonio) because they bee secret witnesses of subiection (for, this cause ye pay tribute.) Secondly, (ab honesto) because it is an honest thing to giuegive recompence to the Magistrate for his labour and paines (applying themselues to this purpose.)
Tim.
Let vsus proceede to the words, and tell vsus what is here meant by [wrath,] and for conscience sake?]
Silas.
Wrath signifies that punishment or reuenge mentioned verse 4. because it proceeds from the wrath or an ger both of God and the Magistrate, which because men can no otherwise auoide then by subiection, therfore heere is the necessity of subiection. But especially [for conscience sake,] which words hauehave sundry interpretations all true, but not all fit to the text: Some by conscience vnderstand the light of naturall reason, which teacheth vsus to reder eueryevery man his due, as Liranus. Or the conscience of such sinnes as disobedient persons may fall into, through their disobedience, as Tolet thinketh. Or the conscience of other men, that it bee not hurt by example of our obstinacy against Rulers, as Erasmus. Or the conscience of such benefits as we receiue by the meanes of Rulers, whereof in verse 4. Or thus, it is against conscience to resist such Benefactors as protect the good, and punish the euill dooer, as Chrysostome. Or the pricke that doth … the conscience of rebellious persons. Now there bee two things which doe (like furies) sting the conscience of such: First, the contempt of the good ordinance of God. Secondly, ingratitude towards Rulerss which made all mankinde beholden to them. Thus Peter Martyr: but Maister Beza and Piscator do interprete it, De metu Dei & conscientia praecepti, because God hath ordained Rulers and commanded subiection, therefore wee cannot with a good conscience despise or resist them. Albeit I woulde not willingly cast off any of these interpretations, yet for diuers circumstances of the text, I doe rather encline to that of Chrysostom, and this last of Maister Beza, as the rightest and fittest, because hee had spoken of Gods ordinance, and the good vse of Rulers, in regard whereof, there is conscience to be made of subiection to the Magistrate.
Tim.
Let vsus now heare what Doctrines arise from the words thus opened?
Silas.
That to giuegive subiection to Rulers is no indifferent thing to bee done at our pleasure, as a thing at our owne election: we are bound to be subiect, as either we will escape punishment, or keepe our conscience vntounto Godward vnspotted. If we be not subiect, wee incurre Gods wrath, we make shipwrack of a good conscience, two of the greatest euils, and therefore we must needes be subiect, by which meanes, wee shall enioy Gods fauour, and the peace of a good conscience, which are two of the chiefest good things. Secondly, were we sure to auoyde both the wrath of God, and the punnishment of the rulers, yet we ought to be subiect vntounto them, that we may preserue an vncorrupt conscience, which is a farre greater benefit then to auoide corporall paine. Thirdly, our externall obedience is not sufficient, vnlesse it bee ioyned with subiection of conscience: not to speake euill with our tongues, nor with our handes to resist the Magistrate, is then a Christian action, when in our conscience we reuerence rulers. As this reprooues such people that are subiect not in singlenesse of heart, but with eye-subiection, so it exhorts vsus in performing subiection, not to set our members aworke onelyonly, but to do our duty to superiors of conscience to God; otherwise there may be fruite of our subiection vntounto Rulers, but none to our selues before God.
Tim.
But may it be rightly collected from this text, that theDoubt. Lawes of men do as truely, absolutely, and … binde our conscience, as do the Lawes of God?
Silas.
No verily: this is the prerogatiue of God, thatSolution. he is alone the Lawgiuer to the conscience Iam. 2. There is one Law-giuer, euen God. God alone is the Lord of the Conscience, 1. for he made it, 2. he gouernes it, 3. & he alone is able to saue or destroy it, for breach of his laws: and therefore his lawes hauehave absolute and proper power to binde the conscience of such as breake them, to sinne and damnation. Wheras mens Lawes do binde our conscience, it is not through any power of themselues, but by vertue of Gods Law, commanding vsus to bee subiect vntounto them; and of the things commanded, being agreeable to diuine Lawes.
Secondly, if mens Lawes should properly binde (as they be mans) then the Midwiues disobeying Pharaoh, Exod. 1. and the three Hebrues disobeying … about falling down to the Image, Dan. 3. had sinned against Conscience: whereas their example is in Scripture commended for our imitation. Also then, Peter Iames, and Iohn, had not giuen a sound answere vntounto the Rulers, forbidding them to preach, saying, It is better to obey God then men.
Thirdly, both the Ministers and the people of Christ, should be equally bound to studie humane Lawes, as diuine, which were an absurde thing: also then humane Lawes should be as perfect as diuine, whereunto as nothing is to be added, so nothing is to bee taken therefrom.
Lastly, there being no Tribunall seate, sauing that of God in heauen, higher and greater then that Tribunall which is set vp in our conscience on earth: If the Law of man (as it is of man) could binde the Conscience, then it would follow, that inferiour power might prescribe and ouerrule the superiour.
These things serue to discouer the intollerable pride of that man of sinne, the Pope of Rome, challenging to himselfe that which is peculiar vntounto God, euen a Soueraigne rule ouer the conscience, which hee will hauehave as much obliged vntounto his Ecclesiasticall Lawes, as vntounto Gods morall Precepts, so as men shall sinne mortally, & become worthy of eternall death, if they breake any Papall constitution, euen therefore because they bee his constitutions. Thus Pererius the Iesuite affirmes: but Bellarmine in his Chapter de pontifice goeth yet further, that if the Pope should commend for vertues such thinges as are vices, men are as much bound in conscience to obey them, as if they were lawful things commanded of God: and no maruaile, seeing they ascribe vntounto the Pope omnipotency, and acknowledge him to be a God. But what is this, but to fulfill the prophesie of Antichrist by Saint Paul, 2 Thes. 2, 2. to sit in the Temple of God, as God; & to lift vp himselfe aboue all that is called God? For the Conscience is Gods Temple, and subiect vntounto none but to God, according to that, GiueGive vntounto God the thinges that are Gods, Mat. 22.
Tim.
But do not the Lawes of man binde the conscience inDoubt. any respect? Or if they do, how, or in what respects?
Silas.
Yea, we are in Conscience bound to obey humaneSolution. Lawes, or els we run into the offence of God, and so offend our Conscience. This is the very meaning of our Text; for if we must obey for Conscience sake, then Rulers and Lawes do in some sort binde our conscience. Againe, this Commaundement [be subiect vntounto higher powers] cannot bee broken with a good Conscience. Therfore we are in conscience bound to do such things as are enioyned vsus by rulers, with this condition, that the thing enioyned bee not contrary to common honesty, equity, reason, and religion. For further explanation of this point, obserue that the Lawe of ciuill Magistrates, do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require; as Vsury, drunkennesse, periury, theft, murder: and then wee obey not in respect of men, but for diuine precept sake, the things commanded being such as we cannot but imbrace, vnlesse we would wound our Conscience: but if the things inioyned, be indifferent of a middle Nature, neither prohibited by Gods Law, nor exacted, yet then we are to obey in Conscience, not of the thinges themselues, but first of the generall precept, Honour the King, submit your selues to Principalities, be subiect to powers, &c. Se condly, in respect of the end which the ruler propounds vntounto himselfe, and that is externall peace, order, comelinesse, honesty, which being morally good things, wee are therefore in Conscience bound not to violate them. Thirdly, in regard of certaine accidents which do acompany the breach of human lawes, as disloyalty, contempt of Rulers, scandal to our neighbors; which being things morally euill, therefore when any of them doe yssue for our neglect of ciuill Lawes, then the conscience is hurt and sinne is committed, though the things whereon the Lawes were made, be but indifferent.
Finally, if humane lawes be such, as do determine of circumstances, which be means the better to maintain & obserue Gods moral Law, as touching time and place of diuine worshippe, and concerning the not wearing of Dagges, Swords, Gunnes, to auoyde murther; or moderation in meats, drinkes, apparrell, &c. to auoide intemperancy: in these thinges, it behooues vsus to make Conscience that we do not offend, because God himselfe hath bound vsus to the exercise of all meanes and helpes, whereby any vertue may bee exercised, or any Vice eschewed.
Tim.
Proceede to the next verse, [For this cause ye pay tribute,] and tell vsus what is meant by these words?
Silas.
Now Paul reasoneth from their owne testimony, as if he should say, in that you pay tribute, in this you witnes, that you do owe subiection to Rulers, euen (for this cause) that you may auoide wrath, and keep a good conscience. By Tribute, is meant such paiments as the people contributed to their Rulers, and were brought into the Kings Exchequer (as one would say, for commodities exported or imported) thence called, Phoros apo tou phérein, or prosphérein. Tribute herein differs from customes, which are imposts and payments, either paide by the polle, man by man, or according to mens seueral substances, immoueables, things, lands, or mooueables, as Merchandize. Note further, that he saith not [ye giuegive] but [ye pay] tribute, to teach, that Tributes are not gifts but debts; not things freely bestowed, but of duty performed; as it is written in the beginning of the seauenth verse, Render to eueryevery man his duty. And whereas our Apostle, writing to all beleeuing Romanes (whereof some were Ministers, some were people) and vniuersally saith to them all, yee pay Tribute: This sheweth, that no persons Ecclesiastical or Ciuill, be exempted from this part of subiection of paying Tribute, vnlesse where there is immunity granted by the bounty of the King.
Tim.
What is our doctrine from this sixt verse?Doctrine.
Silas.
That it is a duty by God himselfe laide vponupon all sorts of subiects, willingly to pay vsuall customes and tributes vntounto their Princes. The Reasons of this duty beReasons. these. First, to testifie and declare our subiection toward powers, that we acknoledge them to be our lawful Gouernors, and that we hauehave them in singular account, as men set ouer vsus by God, for whose sake wee pay them tribute, subsidies, and customes. Secondly, to maintaine and vphold the publicke charge that Princes are put to, about the publicke tranquillity. Whence it is, that by Vlpian, tributes are tearmed neruireipublica, for that no more a body can be preserued without sinnewes, then a Commonwealth without tribute. Now reason would, that eueryevery man should bee burdened about the vpholding of that, wherein eueryevery man hath an interest & publike charge to be defraid by publike purse, eueryevery man his share according to his meanes; many hands wil make light labour.
Thirdly, tributes are to be paide as a recompence vntounto Maistrates for their great paines, for they must apply themselues (as the text saith, verse 6.) to this purpose, that is, with all their study, care, and might they must serue to take vengeance on the euill, and to recompence the good, to vse the sword for making of lawes, for maintenance of peace, execution of iustice, and waging of warres: these be matters of great waight, charge, and difficulty, of much paine and perill, which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler, who is a seruant to all, to watch when other men sleepe, to trauaile abroad when other men stay at home, to purchase other mens ease and safety with their owne disquiet and danger. Which made a certaine wise man to say, that if a Crowne lay on the ground, he would not stoop to take it vp, it had so many cares annexed to it. In respect whereof, Queene Elizabeth spake it openly in the Parliament house, that she had rather bee a milke-woman then a Queene, were it not more for her subiects sake then her owne. And of a certaine Romane wee reade that long aspiring to be Emperor, hee was not so forward to hauehave it, as feeling the burthen he was willing to cast it off, yea moaned and complained of the burthen of it, that it was heauy. If this matter were throughly considered, it may restraine many men from aspiring to places of gouern ment, which are ioyned with so many and so great incumbrances and troubles, if their duty be thorowly done: also it would preuaile with subiects to encourage thē without grudging and murmuring, willingly, yea cheerefully to bring in all such payments which are reasonable and necessarily imposed vponupon them for the publike good, or for the sustentation of publike persons: Such as are compelled to pay, doe heereby deserue rebuke. Withall hereby are reproued our Romanists which both (de facto & iure) exempt the persons of the Clergy in criminall causes from ciuill tryals, and their goods from ciuill payments, according to a decree of Boniface the 8. and the corrupte opinion of Bellarmine, that the Clergy is exempt in person and goods by donation of Princes: and of Thomas Aquinas that the law of nature hath freed the Clergy, though Princes had not cleared them. But all this is quite contrary to the law of God, who requires eueryevery soule to be subiect, v. 1. and tribute is a part of subiection, verse 6. Secondly, to the example of Christ & his Apostles, who paide polle mony, Mat. 17. Thirdly, to the lawe of reason and nature, which teacheth that members of a common-wealth and such as partake of the benefit of Gouernors, should in common maintaine gouernemnt, it beeing vnreasonable that when others are burthened, Ministers should be eased, hauing mony, lands, and possessions aswell as others, (alwayes excepting such immunities as they enioy lawfully,) and some where in that proportion, as were they exempted, Princes should loose the third part of their kingdome, as now in Spaine, and was sometime in England.
Tim.
What is signified by [feare] and [honour?]
Silas.
Not feare after a crime committed, which is of an euill conscience, but an awe to offend and doe a fault, which is of a religious heart, bearing reuerence to Gods order, and carefull to obserue good lawes without giuing offence. Honour is the testification of inward feare by outward signes, as vailing the cap, bowing the knee, rising vp because of their place and dignity, keeping silence before them, speaking well of that they do well, couering their infirmities, not as Cham blazoning the faults of Rulers; comming to them vponupon command, answering them with good reuerence and meekenesse, attributing to them their due titles. &c. All which belongs to the honour of our superiors may be brought to these few heads, 1. louelove to their office and Gods ordinance in it, 2. reuerence of their dignity and power, 3. thankefulnesse for their care & labour, and the benefits which come thereby to all. 4. charity in construing wel their actions, interpreting doubtfull things to the best part, 5. prayer for Gods assistance & protection, 6. obedience to lawful cōmandements, 7. patience in suffering euen vniust punishment, without resistance.