Against Pretended Liberty of Conscience, Chapter 17
CHAP. XVII. Places in the New Teſtament, eſpecially Rom. 13. for puniſhing of falſe teachers vindicated.
Argument XI.
THoſe who are powers ordained of God, and a terror not to good workes but to evill; and Miniſters of God for good, are revengers, and to execute wrath on evill doers, are Kings and ſupreame, or governours ſent by the King for the puniſhment of evill doers, and for the praiſe of them that doe well, are to puniſh all falſe teachers, and ſuch as ruine the ſoules of others, and waſte the Church. But the King and all lawfull …ulers, Parliaments, or others, are ſuch, Rom. 13. 1, 2, 3, 4, 5, 6. 1 Pet. 13. 14. Tit. 3. 1. Matth. 22. 21. And falſe teachers are evill workers, evill doers, dogges, Phil. 3. 2. They rub the …ontagion of their evill deeds upon others, for thoſe that receive them into their houſes, and bid them God ſpeed, are partakers of their evill deeds, 2 Joh. ver. 10. 11. then muſt ſuch teachers be evill doers, they ſubvert whole houſes.
Divers anſwers to little purpoſe are given to this argument. As 1.So …. Goodwin, Hagiomaſtick. It is againſt the wiſdome of God in governing the World to make Magiſtrates judges of what is truth, and hereſie, ſince the generallity of Magiſtrates, yea of men are ignorant thereof, and uncapable in queſtions of doubtfull diſputation. 2 Say that the Synod were equally divided, whether Presbytery or Independence be the way of God, or ſay the major part (which is ever the worſt) determine amiſſe, what ſhall the Magiſtrate do? and the evill doer, Rom. 13. cannot be he that doth evill without limitation, or thinks evill, but pro ſubjecta materia. But he that doth evil, whereof ordinary Magiſtrates, heathen or Chriſtian, are competent judges, which is manifeſtly of politicall conſideration, as that which is contrary to the light and law of nature, as whoredome, adultery, murther, theft, unjuſtice, ſedition, treaſon.
Anſw. The ignorance of the Chriſtian Magiſtrate in matters of Religion, no ground why by his office hee ought not to know ſo farre truth and falſhood as to puniſh hereſies, publiſhed and ſpread.1. This argument is againſt the wiſdome of God in appointing Magiſtracy, as well as againſt us, for there be a world of queſtions of doubtfull diſputation, what is according or what contrary to the light and law of nature, in murther, medicine, uſury, polygamy, inceſt, marriage, contracts, falſe witneſſe, and theſe are ſo controverted, yea and there be matters too hard in judgement for ordinary men, between blood and blood, plea and plea, ſtroake and ſtroake, Deut. 17. 12. no leſſe then in matters of Religion, and to erre in taking the life of a guiltleſſe man in any ſubject, is as great miſgovernment as can be, though I dare not charge God with it, as the Objecter doth. 2. When the Holy Ghoſt forbiddeth the Maſter of every Chriſtian family (and there muſt be a far larger number of heads of families then Chriſtian Magiſtrates) to owne a hereticke as a gueſt, or to ſalute him, 2 Joh. 10. and commandeth Chriſtians not to eat with an Idolator, 1 Cor. 7. 11. to reject an heretick, Tit. 3. 10. to avoyd falſe teachers that creep into houſes, 2 Tim. 3. 5, 6. and ſuch as cauſe diviſions contrary to the doctrine of the Goſpel, Rom. 16. 17, 18. ſure he ſuppoſeth they have knowledge to judge what is error and hereſie, what is truth, otherwiſe he commands us to turne our backs on ſuch, as the blinde man caſts his club. May not one ſay, This is againſt the wiſdome of God in the government of Chriſtian families and ſocieties to interpoſe our judgement in doubtſome diſputations, to judge who is the hereticke, and to be avoyded, Ordinary profeſſors may know who are hereticks and falſe teachers.who is the ſound beleever.
3. The uncapability, of Magiſtrates and moſt men to judge here, is the want of infallibility, ſuch as the immediately inſpired Prophets had, then its againſt the wiſdome of God, that we try the ſpirits and doctrines, and beleeve them, for if the generality of men, let alone Chriſtian Magiſtrates▪ be uncapable of fundamentall truths, they cannot judge them to be truths, nor hereſies, except they be infalibly, and immediately inſpired by this argument; it is then againſt the wiſdome of God to bid any beleeve the Goſpel, but the Prophets and Apoſtles. 4. The Magiſtrate being a Chriſtian, ſhould ſee with his owne eyes, and judge the Presbytery worthy of his politicke ſanction, and though Synods, divide, or erre, the error and uncertainties of men, that are accidentall to all Ordinances, are no rule to Magiſtrates on earth; and by this reaſon, which hath as much force againſt preaching the Goſpell as againſt the Chriſtian Magiſtrates politicall judging, when Miniſters are divided, and the equall halfe or the major part preach Arrianiſme, Socinianiſme, Famil…e, &c. and the leſſer number ſound doctrine, the Objecter needs not aske, under which of their ſhadows ſhall the Magiſtrate repoſe for peace and ſafety? I inlarge the queſtion, and let the Objecter anſwer, under which of their ſhadows ſhall all their hearers repoſe for faith and eſtabliſhment in the truth? And I anſwer, call no man Rabbi, let Magiſtrates and others receive the truth in love, and let him anſwer, when foure hundred Prophets ſay to Achab, goe to Ramath Gilead▪ fight and proſper, and one Michajah ſaith, goe not left thou be killed, under which ſhall Achab repoſe? ſhall then Achab heare the voice of the Lord in no Prophet, becauſe foure hundred ſpeake lyes? or ſhall not foure hundred Michajahs declare the minde of God to the Prince, becauſe ſo many falſe Prophets ſpeake the contrary?
5.Magiſtrates as Magiſtrates cannot judge all evill do…s, for heathen magiſtrates who never heard the Goſpel cannot judge Goſpel-hereticks. Its true, Ill-doers here muſt be ſuch as Magiſtrates generally may judge, but not all ill-doers, falſe Prophets, or the like, Magiſtrates as Magiſtrates, are to judge ill-doers, but it followes not that all Magiſtrates whether Heathen or Chriſtian, are to judge all ill-doers, whether Goſpel-ſeducing teachers or murtherers, for there wanteth a condition in heathen Magiſtrates, for the want whereof they cannot actually, and in the capacity of heathens, judge falſe teachers, Arrians, Socinians, and the like, not becauſe they are not eſſentially Magiſtrates as well as Chriſtian Magiſtrates, but becauſe they want the knowledge of the Goſpell, even as inferiour Judges are as eſſentially Judges in Iſrael, as the Prieſts and the great Sanedrim at Jeruſalem, and may judge of their office between blood and blood, but if it be a controverſie too hard for them between blood and blood, and the party be willing to appeale, theſe inferiour Judges cannot actually judg that controverſie, but it muſt go to the Sanedrim, Deut. 17. 12. 13. So a father as a father, whether heathen or Chriſtian, and a Maſter of a family by his place (the like I ſay of a husband, a Tutor, a Doctor in their reſpective places) are by their place and relation to teach their children and ſervants the principles of the doctrine of the Goſpel, by theſe places, Gen. 18. 18, 19. Exod. 12. 26, 27. Pſ. 78. 4, 5, 6, 7. Joel 1. 2. Prov. 4 3, 4, 5. Eph. 6. 4. 2 Tim. 3 14, 15. Deut. 6. 6. 7. yet while they are heathen fathers, and heathen maſters, they neither can, nor are obliged actually to teach any thing of the Goſpel, they never hearing of the Goſpel, are obleiged not to beleeve in a Chriſt of whom they never heard, Rom. 10. 14, 15, 16. and thoſe that Chriſt was never preached to, are not condemned for Goſpell-unbeliefe, Joh. 15. 22.
But for ſinnes againſt the Law of nature, Rom. 2. 12. 13, 14, 15. Rom. 1. 19, 20, 21, 22. and the like muſt wee ſay of Judges whether heathen or Chriſtian, though in the ſtate of heatheniſh, they never having heard of Chriſt, freeth them from an obligation of actuall puniſhing Goſpell hereticks, yet as Judges their office is to puniſh ſuch, but neither heathen Princes, nor heathen fathers, maſters, husbands, tutors, and teachers of Schooles, are obliged to an actual exerciſe of all and every Magiſtraticall, fatherly, maſterly, maritall, and tutory Goſpell-duties, toward their underlings and pupills, if they live in a Countrey where they are invincibly ignorant of the Goſpell, if the Lord by no providence ſend Preachers of the Goſpell to them. And how ſhall they beleeve in him of whom they never heard? And how ſhall they judge hereticks ſinning againſt a Goſpell of which they never heard? Let no man ſtumble at this providence, God hath made the ſupreme Magiſtrate Judge of all murthers, yet may this godly Prince, and the generality of men be ignorant, yea uncapable, at leaſt moſt unfit to judge how a bloody Phyſitian tooke away the▪ life of ſuch a childe by this vegetable, or this herbe, or this ſyrrope, to the end his owne ſonne might be heire; dare we ſay with this Objecter, therefore this providence in appointing ſuch a godly Prince to be …udge of murther, becauſe he is not a skilled Phyſitian, is inconſiſtent with the wiſdome and goodnes of God in the government of the world, the like inſtances I may give in thouſands of the like caſes, in which the Chriſtian Judge may be ignorant. And I cannot diſſemble, but it is a hard queſtion how the Magiſtrate as a Magiſtrate, doth puniſh Goſpel-hereticks, for ſo all Magiſtrates, even heathen Magiſtrates, who are invincibly ignorant of the Goſpel, in regard they never heard of the Goſpel, ſhould be obliged to puniſh falſe-teachers, and Goſpel-hereticks, which ſeems hard; for it is a ſinne againſt the Magiſtraticall duty of an Indian Magiſtrate not to puniſh Goſpel-hereticks?
Anſw. It follows not; for nothing follows, but, its a ſin in an Indian Prince, and he—ſinneth againſt his Magiſtraticall office in that he puniſheth not an Indian falſe-teacher, who teacheth againſt the Law of nature, becauſe an Indian ſhould not worſhip the Devill; but the Indian Ruler invincibly ignorant of the Goſpel, ſinneth not againſt his office as a Magiſtrate, becauſe he puniſheth not a Goſpel-hereticke, for he is not obliged to every Magiſtraticall act as a Magiſtrate, not to thoſe of which he is invincibly and faultleſſely ignorant, as an Indian husband and Maſter invincibly ignorant of the Goſpel ſinnes not againſt the duty of a husband and head of a family,How Chriſt taketh ſervice of a Chriſtian magiſtrate. though he teach not wife, children, and ſervants, the principles of the Goſpel, which a Chriſtian husband and head of a family is obliged to doe, not as a husband and head of a family ſimply, but as ſuch a husband and head as heareth the Goſpel, and ſo either heareth and knoweth, or may heare theſe Goſpel principles, if he were not thereof ignorant through his owne ſinfull neglect.
Object. But the Magiſtrate as the Magiſtrate puniſheth Goſpelheretickes, ergo, All Magiſtrates, even heathen Magiſtrates faile againſt their Magiſtraticall duty, if they puniſh not Goſpel-heretickes, and their ignorance cannot excuſe them.
Anſw. The Antecedent is not ſimply true, every Magiſtrate as a Magiſtrate ſinneth againſt his office, if he puniſh not ſome falſe teachers, if convened before him and convinced. But every Magiſtrate, as a Magiſtrate, puniſheth not every heretick againſt the Goſpell: but onelyonly ſuch a Magiſtrate as heareth the Goſpell, puniſheth ſuch a Goſpell Heretick. We ſay that Magiſtrates by vertue of their office make lawes for no tranſporting of monies out of England, but you cannot inferre that if Magiſtrates did this by their Magiſtraticall power, then Magiſtrates, as Magiſtrates; and ſo all Magiſtrates of India, and all Heathen Magiſtrates ought to make lawes that no mony bee tranſported out of England; it is no conſequent at all, for though Engliſh Magiſtrates make ſuch lawes by their Magiſtraticall power, yet they doe this as ſuch Magiſtrates, not as Magiſtrates; thouſands ſuch wee may alleadge.
Object. How then doth the Magiſtrate, as the Magiſtrate ſerve Chriſt, Mediator in puniſhing Goſpell hereticks, and bringing his Kingly honour to the new Jeruſalem, and caſting his Crowne downe at the feete of the Lambe?
Anſw. The Magiſtrate, as the Magiſtrate (ſhould wee ſpeake accurately in ſuch an intricate debate) doth not ſerve Chriſt as Mediator, for then all Magiſtrates, Heathen and Indian, were oblieged to ſerve him, as the axiome proveth. Quod convenit foreign, convenit foreign. But the Magiſtrate, as ſuch a Magiſtrate, luſtred with Chriſtianity puniſheth Goſpel Hereticks, and ſinneth againſt his Magiſtraticall office if hee doe not ſo: for Chriſtianity ſpiritualizeth the exerciſe of maritall, paternall, Magiſtraticall power, and elevates them above their common nature in Chriſtian Husbands, Fathers, Magiſtrates, which it cannot do in all husbands, as husbands; fathers, as fathers; Magiſtrates, as Magiſtrates: even ſuppoſe they be heathens, Quod non ni eſt non operatur.
Object. But why then may not a Chriſtian Magiſtrate, as a Chriſtian, if not as a Magiſtrate be a Vicar of Chriſt?
Anſw. 1. Becauſe Chriſt as Mediator; hath no Vicars, nor ſub-mediators, & ſo the Miniſter, or the Chriſtian Magiſtrate as the Chriſtian Magiſtrate, cannot be the Vicar of Chriſt.
2 Becauſe the Chriſtian Magiſtrate, as the Chriſtian Magiſtrate, and even luſtered with Chriſtianity, which is not in every Magiſtrate, yet operatur foreign in externals and onelyonly can as a Chriſtian Magiſtrate proceed according as the hereſie is proved by witneſſe, or confeſſed, and obſtinately maintained by the Heretick, and all this is externall, and doth but externally, and in external means promove the Churches ſpirituall good, and the mediatory Kingdome, and it is ſuch a promoving as Chriſt may wel want, though ordinarily he cannot want paſtors and teachers.
Queſt. But doth not the Mediator Chriſt, as Mediator, promove his Mediatory Kingdome in, and through the Chriſtian Prince, as his inſtrument, ſubordinate to him as Mediator?
Anſw. Not at all, for Chriſt uſeth the Chriſtian Migiſtrate as his ſervant to beat the wolves from the flock, but not as King, mediator as God-man, head of the Church, for Chriſt Mediator as Mediator, works not by externall violence, or, by the ſword, in his mediatory Kingdome, Joh. 16, 36. If my Kingdome were of this World, mine owne would fight for mee. Ergo, it is but borrowed accidentall helpe and ſervice, that Chriſt hath in his mediatory Kingdome, from Kings, he workes not as Mediator by fighting. Chriſt who is Mediator qui eſt Mediator acteth by beleeving Kings, not quâ Mediator as he is Mediator, the ſword may procure good and peace to the myſtical viſible body, and immunity from ſpirituall errors. But this is a meanes to Chriſt as Mediator in the by, and at ſome times, not ſuch as is the miniſtery of the word, 2 Cor. 10. 5. which is ſpiritual not carnal: though miniſters be not ſub-mediators, yet Chriſt as Mediator workes and conquers in them, and by them. But I returne.
6 To ſay the text ſpeakes of evill doers, which appertaines to the cognizance of the ordinary Magiſtrate (if it were not as ordinary to the Magiſtrate to be an underſtanding Chriſtian as another man) is to begge the queſtion, for we ſay, falſe teachers, wolves in ſheeps skins, woorying the flock, which may be knowne by their works, as a fig…ree is known from a thiſtle, by its fruit, are ſuch evill doers. The text and law diſtinguiſheth not, and mentioneth no more murtherers then falſe teachers. Therefore the text meanes all evill doers, that per…urbe humaine ſocieties, as ſpirituall wolves and lyons that devoure the flocke, and thoſe that thinke ill in their hearts, to all men of ſound ſenſe are puniſhable onelyonly by him that knowes the heart, not by Judges.
7 To ſay the light, and law of nature is the Judges only compaſſe hee muſt ſayl by, and that hee muſt puniſh no ſinnes, but ſuch as are againſt the law of nature. 1. It pulls the booke of the law of God, yea, the Bible out of the Kings hand, that containes greater deepes then the law of nature can reach, contrary to the word of God, Deut. 17. 18, 19, 20. Deut. 17. 10. 11, 12. For the King, as the King, ſhould have the booke of the law with him on the throne, to be his rule, Deut. 17. 18. Joſh. 1. 8. 2. This rule hinders not but the King and Ruler may judge ill doers ſo farre as the light, and law of nature will goe along with him. Yet the Objector will be unwilling the Ruler take away the head of a ſeducer, that ſhould ſay, and teach men with Caligula, there is no God, Chance made all, and rules all: we want not ſuch blaſphemous impoſtors as theſe.
But (ſayth the Objector) by him that doth evill,mr. …o. Goodwin. is not meant the ſpreading of errors or hereſies. 1. They had no reaſon to feare the Magiſtrate ſpoken of here, Rom. 13. for ſpreading and publiſhing the moſt orthodox truths, for they might without any danger at all from the Magiſtrate, here ſpoken of, have taught that the Roman Idols were true Gods. They had ten times more cauſe to be affraid of the power of publiſhing orthodox truths, as that there is but one God, and the Roman Gods are dumbe Idols, or ſpeaking Devills. 2. That doing of evill, againſt which the Magiſtrate, here ſpoken of, IS THE MINISTER OF GOD to execute wrath, is oppoſed to that ſubjection to higher powers. ver. 1. And of the ſame conſideration with reſiſting of powers ſo ſharpely reproved. Verſ. 2. Then by it is only meant the doing of evill, which was prohibited by the Roman lawes and edicts: and no man reſiſtes the power who lives in an orderly ſubjection and obedience to all their lawes, now the Romans in their lawes never forbad the publiſhing of errour and hereſies in Religion, then doing of evill in ſpreading of hereſies, can be no reſiſting of the Roman powers and lawes. Againe that doing evil, ver. 4. Is oppoſed to doing of good, ver. 3. Ʋnto which there is a premiſe of a reward promiſed, even prayſe from the magiſtrate. … the doing of good, for which the Apoſtle undertakes, they ſhall have prayſe from the Roman magiſtrate, was not the preaching and publiſhing the great and Orthodox truths of Chriſtian Religion, yea, they were enemies to that good doing.
Anſw. How M. Goodwin would elude the place, Rom. 13. to prove that falſe teachers are not evill doersAll theſe leane upon a caſtle beyond the moone, to wit, that Paul ſpeakes, Rom. 13. of no powers but the Roman Magiſtrate, and that hee is to bee obeyed at the onelyonly miniſter of God, and then having layd this moſt falſe and vaine ground, he cryes out, O England, England make much of thy Scriptures, but take heed of the gloſſes of thy teachers. Which we may retort, but this is an impious gloſſe: For though Paul aymed at obedience to Magiſtrates, even to perſecuting Nero in things lawfull, becauſe ſome then, as Anabaptiſts now, ſaid the Goſpell freed Chriſtians from ſubjection and obedience to lawfull Magiſtracy. But I prove that the Apoſtle ſpeakes of the Magiſtrate, ſuch as he is by Gods appoyntment, and ſuch as hee ought to bee, whither hee bee Heathen or Chriſtian,Paul Rom. 13. ſpeakes of magiſtrats in general what they ought to be not of Roman magiſtrates as they were then. and he ſpeakes of a Magiſtrate in generall. Now the Roman Emperor and Senate were not ſuch powers in all their Government, Lawes and Edicts, as every ſoule ſhould be ſubject unto. For they made lawes in acts of the ſecond Table, and accordingly practiſed them, with violence and unjuſtice, to joyn not only houſe to houſe (but not being provoked by any wrong) Kingdome to Kingdome, the Iſle of Brittain, and all the people of the world, and in that every ſoule (I conceive) ought to be ſubject to ſupperiour powers. If the Objector render this ſenſe, let every ſoule on earth be ſubject to the Roman Emperor Nero, for he is the miniſter of God, for thy good, that is, for the good and peaceable Government of all and every one that hath ſoules, becauſe hee would raiſe warre and tyrannically ſubject them all to him. We wiſh England to beware of ſuch gloſſes.
2 Whatever people reſiſted the Roman Empire and their bloody Emperor Nero, and others, in all their bloody Edicts againſt innocent Chriſtians, (for he is the Magiſtrate here ſpoken of, ſayth the Objector) they receive not damnation, not doe they reſiſt the ordinance of God.
3. The Roman Emperour and Senate in their Laws and Edicts, were a terror to good workes, not to evill, they rewarded thoſe that perſecuted and killed Chriſtians, and thoſe that ſhed the blood of innocent people that they might bee tyrannous conquerours of them; and made them commanders in warre, and hyred them ſo to doe: then the Roman Magiſtrate as he actually governed, and made neither Law… nor Edicts againſt ſpreading of errors and hereſies cannot be the Magiſtrate here ſpoken of.
4. The Objector would be put in minde of the ſame Anſwer given to this place, and others of the New Teſtament by the Anabaptiſts, who ſay there is no warrant in the Old Teſtament, that Chriſtians ſhould bee Magiſtrates, becauſe the uſe of the ſword was then typicall and ceremoniall, and this, and all places of the New Teſtament doth command conquered Chriſtians ſubjection to heathen Magiſtrates, and not to raiſe Armes againſt them, but warrants not Chriſtians to take on them Magiſtracie, becauſe heathens ſhould not be our patterne, but the word of God.
5. Moſt falſe it is, and a begging of the queſtion that evill doing is contracted and hampered in here, to ſubjection to the higher powers, that is, to the Roman Laws and Edicts onelyonly; for it is oppoſed to the lawfull ſubjection due to the Parliament of England, and to the King of Britaine, and to all lawfull powers as well as to Roman Magiſtrates, as is cleare; for there is no power but of God, and the powers that be, are ordained of God; and Paul ſpeaketh of all Magiſtrates, Chriſtian and heathen, that are lawfull Magiſtrates, and commandeth ſubjection to every power, Roman and Chriſtian, in the Lord. What? Are there no powers ordained of God, but Roman Magiſtrates? Then may Anabaptiſts well ſay, wee owe not ſubjection to Chriſtian Magiſtrates by this text, but onelyonly to the Roman Magiſtrate, who made no Lawes againſt ſpreading of hereſies, and when the Apoſtle faith, Let every ſoule bee ſubject to ſuperiour powers, Roman welldoing, and illdoing, not meant in this text.ſhall every ſoule, by this text, be ſubject to none but the Roman Magiſtrate? I am ſure, the Reformed Churches, and all our Writers argue, that as many as have ſoules, Popes, Prelates, and Roman Clergy ought to be ſubject, by this text, to the good lawes of the Chriſtian Emperours, and that all men, none excepted, neither Clergy (as they call them) nor others, but are obliged by this Scripture, and 1 Pet. 2. and Tit. 3. to give obedience and ſubjection to all lawfull Magiſtrates, heathen and Chriſtian, and to their Lawes, and to pay tribute, and to be judged by them, whereas Papiſts plead exemption to Churchmen, and ſure, if no doing of evill be prohibited here, and deſerve the juſt vengeance of the Miniſter of God, but only ſuch which was prohibited by the Roman Laws and Edicts, then muſt the Roman Laws and Edicts be as perfect as the word of God, for then the Romans Laws muſt command, reward and praiſe, all good that the Ruler or any power ordained of God doth command, this is moſt falſe, they did not command the ſaving of the lives of the innocent Britiſh in this Iſland, that never injured them, but commanded to kill them, they did not in their Laws command their under-Rulers, Pilate and others, to protect innocent Chriſtians, to juſtifie and abſolve Jeſus Chriſt, but to condemn and murther them, though they gave all that was due to Caeſar, and their Laws did not forbid all evill, that the Judges and Miniſters of God are to execute wrath againſt, all murthering of innocent men in thouſands, and moſt unjuſt and bloody warres againſt Nations that never wronged them, and they forbad not the ſpreading of errors and hereſies againſt the Goſpel that came to their eares, and made them that they had no cloake for their ſinne, Joh. 15. 21, 22. for Paul brought the Goſpel to them, and it is a begging of the queſtion that the Roman Emperours ought not to have made Laws againſt ſpreading of hereſie, and they were a terror to thoſe that preached the Goſpel, and had their converſation among the Gentiles blameleſſely; and ſo theſe Emperours did not as the Miniſters of God, ought to doe, nor would the Apoſtle undertake or be ſurety for Nero, (the Objector undertakes for the text that in which the Holy Ghoſt will not bear him out) that he ſhall give praiſe and reward for well-doing, all the welldoing that the text ſaith, the Miniſter of God, by his office, is to reward, the Roman Magiſtrate did abhorre and perſecute, if the Apoſtle undertake thoſe that doe well, ſhall have praiſe from the Roman Magiſtrate, if hee doe as a lawfull Magiſtrate, then cannot the text be meant of the Roman Magiſtrate as he actually miſgoverned and abuſed his power, for then hee was a terrour to thoſe that preached orthodox truths, and worſhipped dumbe Idols, and by Lawes and Edicts, honoured and rewarded heathen Prieſts that were not ſo good as Baals Chaplaines, and doth Paul undertake, if the Saints at Rome would turne Prieſts and ſervers of the Roman Gods, that they ſhould doe well, and have praiſe from the Roman Magiſtrate? for by the Roman Law, the Roman Rulers were to reward and praiſe ſuch as did well in this ſenſe.
2. Nor doth Paul undertake they ſhall have praiſe from the Roman Magiſtrate, if they doe well according as the Roman Lawes ſpeakes of well-doing; for then Paul ſhould undertake they ſhould have praiſe from the Roman Magiſtrate for that which is evill-doing, which Paul would never undertake, becauſe killing of innocent men in unjuſt warres to conquer and inſlave free States by the Roman Lawes was well-doing, and praiſed and rewarded by their Laws as weldoing. But this was to Paul, and in it ſelfe evill-doing, and robbery, and makes the Holy Ghoſt to exhort to Romiſh, and falſely ſo called, well-doing.