Exposition of Romans 13-16, Exposition of Romans · Chapter 1 · Verse 5
VERSE 5. Wherefore yee muſt needs bee ſubiect, not onelyonly for wrath, but alſo for conſcience.
IN this verſe is the Concluſion of the former Precept and Reaſons; the Apoſtle peremptorily determining Subiection to Magiſtrates.
There are two parts: Firſt, The duty commanded, Subiection: Secondly, The reaſon, which is double: Firſt, becauſe of Wrath: Secondly, for Conſcience ſake.
Both theſe are generally amplified, and particularly.
Generally, in this terme of illation, Wherefore, that is in effect: theſe things being ſo, that Magiſtrates are of God, that they are his ordinance, for the good of mankind, and armed with the Sword, then Subiection is due both for wrath, and alſo for conſcience.
The particular Amplification, is the manner of enunciating and deliuering, both the dutie and the Reaſons.
The duty is not plainly deliuered, Be ſubiect, but yee muſt, and more, yee muſt needs be ſubiect. There is a neceſſity of ſubiection.
The Reaſons are deliuered by compariſon, not ſimply: for wrath; but not for wrath onelyonly; but alſo, and much more for conſcience.
The wiſedome and care of the Apoſtle here appeareth, that handling a matter ſo weightie, leaueth it not rawly, but endeauoureth ſo forcibly to ſpeake, that all men may take knowledge hereof, and be perſwaded.
Yee muſt needs. Things are neceſſary or indifferent. Things neceſſary to be done, are ſuch as are commanded in the Word: neceſſary not to be done, ſuch as are there forbidden: indifferent, ſuch as are neither forbidden nor commanded.
Things neceſſary bind the conſcience, becauſe they are Morall; Things indifferent both in nature and vſe alſo, bind not the conſcience, but in caſe of ſcandall.
Be ſubiect, to Magiſtrates, to their Lawes, Statutes, Decrees, Edicts, Orders, Conſtitutions, &c.
For wrath: of God, for God is angry with all ſuch, who reſiſt authoritie; and of the Magiſtrate, whom wee prouoke by our diſobedience, and who may iuſtly puniſh vsus.
Not only for wrath, but alſo for conſcience. If wrath make vsus ſubiect, much more ought conſcience; and if a man could hide from the Magiſtrate his breach of the Law, yet conſcience muſt with-hold him from tranſgreſſion.
For conſcience: of the brother: for it is an offence to a peaceable and loyall ſubiect, that any ſhould take libertie to breake the lawes of the Magiſtrate: The argument is forcible if we ſo vnderſtand it: But better for thine owne conſcience, as the Syrian Tranſlator expreſſeth.
Conſcience is a facultie of the ſoule, taking notice of all things paſſing in our whole life, and determining thereof, either accuſing or excuſing before God. Caluine calleth it the Senſe of the diuine Iudgement aSenſus Iudicii diuini. Caluin. Inſtit: lib. 4. cap. 10. ſect. 3.. For conſcience, that is, leſt by not obeying the Magiſtrate, thou wound thine owne conſcience, in ſinning againſt God: for if conſcience be offended, then is God offended, who is the Lord of Conſcience.
EueryEvery ſoule is bound in conſcience to be ſubiect to Magiſtrates. Doctr.
This is proued by the fift Commandement, Honor thy father, &c. EueryEvery part of the Morall law bindes the conſcience: But to obey the Magiſtrate is a part: Therefore, &c.
Matth. 22.21. Render to Caeſar the things which are Caeſars: we are bound to deale iuſtly, and to render to all their due.
Eccleſiaſtes 8.2. Keepe the Kings commandement, in regard of the oath of God. Both the oath which thou haſt ſolemnely made to God in thy Baptiſme, to keep his lawes, and the oath of Allegiance which thou haſt by the name of God taken to obey thy Prince. An oath binds conſcience; but thou haſt ſworn: God hath bound thee to obey, and thou haſt bound thy ſelfe.
Saul ſought Dauids life, then Dauid hauing him at an aduantage, only cut off the skirt of his garment; no great matter one would thinke, yet it was his Soueraigne; and afterward his conſcience was troubled, and his heart ſmote him, euen for that, 1. Sam. 24.5.
Doe the Lawes and Conſtitutions of Magiſtrates, Queſt. Ciuill and Eccleſiaſticall, bind the conſcience?
It is the prerogatiue of Gods Law to bind conſcience: Anſw. and Princes lawes bind, but not by their owne power, but by vertue of the law of God.
Nebridius exceedingly hated, de quaeſtione magna, responſionem breuem bAuguſt. refert, Epiſt. 23. ad Bonifacium, non procul à fine., a ſhort anſwer to a weightie queſtion: a word or two more therefore hereof, to make it plaine.
It is therefore to be vnderſtood, that Magiſtrates are inueſted with a power from God, to make Lawes and Conſtitutions, Ciuill and Eccleſiaſticall: and theſe determining (not the ſubſtance, but) the circumſtances of Gods worſhip, as, what garments, what geſture, what times of meeting, &c. to be vſed in the holy ſeruice, for comlineſſe and order.
This is only queſtioned; but it may thus appeare.
The Magiſtrate is the Miniſter of God for thy good, as before, verſe 4. But a great part of this good, is in comely maner of worſhipping God. The very Heathen Philoſophers ſaw by Naturall reaſon, that the end and care of the Magiſtrate, is, foreign cAriſt. Ethic. lib. 1. ca. 9. & 13., to make his ſubiects vertuous, and practiſers of things good and honeſt.
This is grounded vponupon Deut. 17.19.20. The King muſt heare and reade, and ſtudy the lawes and ſtatutes of God, to keepe and doe them; as hee is a man, in his owne obedience, and as he is a Magiſtrate, to ſee others obey them, puniſhing the breach of the firſt Table, as well as of the ſecond, and making laws for the comely worſhip of God, as wel as for the preſeruation of Iuſtice and honeſtie amongſt men, otherwiſe, how doth he keepe all the words of the Law?
This is confirmed by the examples of all godly Princes, as of Moſes, Dauid, Salomon, Aſa, Iehoſaphat, Hezechias, Ioſias, and ſince the comming of Chriſt, of Conſtantine, Theodoſius, Martianus, Leo, &c.
Saint Auguſtine more then once dAuguſt. Bonif. comiti, ep. 50. & praecip. tom. 7. contra epiſt. Parmeniani, l. 1. c. 7.commends an Imperiall law againſt the Donatiſts and Schiſmaticks, which was, that they which ſeparated from the Church, and held priuat conuenticles, ſhould bee puniſhed with pecuniary mulcts; their Leaders with baniſhment, and the place of their meetings to be forfeited to the Emperour.
Alſo that they ſhould hauehave no power to beſtow their goods by will, nor to enioy any legacy bequeathed to them: and he inſtanceth in a certaine Noble man, who recouered a legacie from certaine Donatiſts, ſpecially from one Auguſtinus, a Biſhop of that ſide, giuen to them by his Siſter.
Indeed the Papiſts would engroſſe all this power Eccleſiaſticall to the Pope. And the Donatiſts eAug. tom. 7. lib. 2. cont. epiſt. Gaudentii, cap. 16.17.in Saint Auguſtines dayes, would be left to themſelues, and not to bee vnderunder the power of the Magiſtrate, in matters Eccleſiaſticall, as to be compelled to the outward ſeruice of God. This way runne the Browniſts alſo, who would hauehave the King to bee but as one of the company, and to be ſubiect to their vnwarranted Lay Elders.
Theſe things then thus premiſed, the Anſwer is, that all Lawes and Conſtitutions of the Magiſtrate (not repugnant to Gods word) bind the conſcience, perſe fCaluin. Jnſt. lib. 4. c. 10. ſect. 5, to obedience vnderunder the danger of mortall ſinne, in the Generall; for the Generall is Morall, which is, that we obey Magiſtrates; and by conſequent, in particular alſo; becauſe to violate orders eſtabliſhed, to trouble the peace of the Church, and to giuegive offence, is morall Tranſgreſſion: and the breaking of a particular, inferres the breaking of the Generall.
The obligation we ſpeake of, is not in the things commanded, but in the commandement of God, who bids vsus in all lawfull things to obey the Magiſtrate.
And thus things indifferent, in Nature, may become neceſſary in their vſe, and binde the conſcience, if the vſe be determined by the Magiſtrate, which is in his power to do, though not to alter their Nature.
Is my conſcience diſcharged of ſinne before God, Queſt. for not obeying the Eccleſiaſticall or Ciuill lawes of the Magiſtrate in things indifferent, if I willingly ſubmit my ſelfe to the puniſhment?
No: Anſw. For the Magiſtrate in his lawes which are of things iuſt and profitable for humane ſocieties, intends firſt the ſubiects obedience in doing of it.
And ſuch lawes (which are called mixt) are confirmed with a double band: the wrath of the Magiſtrate, and conſcience towards God. And ſo eueryevery tranſgreſſion of ſuch lawes, implies a double guiltineſſe; the one before the Magiſtrate, the other before God. The firſt is an iniury to man; the ſecond a ſinne againſt God. If thou vndergoeſt the puniſhment, thou art diſcharged of, and haſt ſatisfied for the iniury done to man; but thou haſt reſiſted the Magiſtrate in his primary intent, and broken a profitable and iuſt law, and ſo remaineſt vnderunder the imputation of ſinne before God, from which no meere man can diſcharge thy conſcience.
We may pitty ſuch Princes, Ʋſe 1 who by ſubiecting themſelues to the Pope, are but halfe Rulers, being depriued of their authority in things Eccleſiaſticall.
We muſt obey of conſcience. Ʋſe 2 How vniuſt cenſurers are many then, who are ready to taxe and reproue others for their obedience and ſubiection to lawes and conſtitutions eſtabliſhed? if any deſerue cenſure, they are ſuch, as reſiſt authority, refuſing to be obedient.
Let vsus all in the feare of God ſubmit our ſelues to God and the King, Ʋſe 3 according to lawes Ciuill or Eccleſiaſticall.
We vſe to ſay, muſt is for the King; and the King of Kings commands that we ſhould obey authority: we muſt needs be ſubiect for conſcience, ſaith the Spirit.
It is ſtrange that any ſhould dare to pretend conſcience to diſobey the Magiſtrate or the Church commanding things lawfull.
Thou ſaieſt thou wilt not for thy conſcience, and Paul ſaith, thou muſt needs for thy conſcience.
When thy ſeruant obeyes not thy word, thou ſaieſt, what conſcience? when thou obeyeſt not the word of the Magiſtrate, it may much more iuſtly bee ſaid to thee, what conſcience? Diſobedience to lawfull authority is for want of conſcience.
But thou canſt not bee perſwaded of the lawfulneſſe of things commanded.
For anſwer, I deſire thee well to conſider theſe following aduertiſements.
1. When Statutes are made by His royall Maieſty and the three eſtates of the Kingdome, the Lords ſpirituall, the Lords temporall, and the Commons; and when by his Maieſties Authority, Conſtitutions and Canons are ſet forth, by the reuerend and learned Biſhops, with the aſſiſtance of a multitude of learned and godly Diuines: is it tolerable or conſcionable that the priuate opinion of ſome Nouell Diuine, and inferiour vnlettered perſons ſhould bee preferred before the Graue determinations of ſuch Reuerend and Honourable aſſemblies?
Be modeſt, and think not thy ſelfe wiſer then all other men.
2. Princes are not bound to render to eueryevery one a reaſon of their Lawes: a good Subiect examines not whether this or that be more conuenient, but is contented with this, This is commanded.
If in making lawes eueryevery particular mans fancy were to be regarded, there would be no end, no order.
Submit thy ſelfe therefore to the preſent gouernment, and follow the cuſtome of the Church wherein thou liueſt in the receiued rites, which are not impious, nor vndecent in the iudgement of the beſt.
Be not contentious: 1. Cor. 11.15. Hoc hominum genus authoritate potius compeſcendum, quam longis diſputationibus refellendum: Such kind of men are rather to be repreſſed by authority, then refuted by long diſputations, ſaid a learned and moderate Diuine aPareus in c. 11. epiſt. 1. a. Corinth..
3. If thou doubteſt of things commanded; neuer goe for reſolution or counſell to them which are oppoſite to authority and the State, but to the peaceable: and here apply the counſell of Syracides, Eccleſiaſticus, 37.10.11.12. Conſult not in matters of obedience, with them which refuſe to obey. By this hauehave many ſimple mindes beene dangerouſly miſled. But feare thou God and the King, and meddle not with the ſeditious, or them which are giuen to change bPro. 24.2…:.
4. Iudge charitably of the Magiſtrate, that he intends to gouerne according to Gods word: and interpret things commanded at the faireſt. Curſe not the King, no not in thy thought, ſaith Salomon cEccleſ. 10.20.. And he that ſtretcheth his wit to make the worſt conſtruction of a law, is a very lewd perſon.
5. A certaine geſture, or kinde of garment is commanded; thou canſt not proue it vnlawfull by any teſtimony of Gods word: Be not inquiſitiue of the lawfulneſſe or vnlawfulneſſe: Aske no queſtion for conſcience ſake. This is the counſell of the holy Apoſtle in the like caſe, 1. Cor. 10.25. This is the way of peace and obedience: and the itching after queſtions hath loaden many a good mind with much guilti-neſſe.
6. In matters that ſeeme doubtfull, follow the old rule, Tenecertum, relinque incertum: Hold that which is certaine, leaue that which is vncertaine. The lawfulneſſe of ſuch a geſture, ſuch a garment, ſuch a rite, is vncertaine to thee, but this is certaine that thou muſt needs obey the Magiſtrate. Leaue diſputing then, and obey; for wee are certaine that God hath commaunded vsus to obey the Magiſtrates; and when they command, our vncertainty will not excuſe vsus either before them here, or before God at the day of Iudgement.
Let vsus all make conſcience and obey.
Obſerue the power of thy conſcience: if thou deſireſt a peaceable and quiet conſcience, Ʋſe 4 pollute it not with ſinne; offend it not; if thou doeſt euill, it will torment thee and no force, no cunning, no gifts can appeaſe the fury of it.
Lipſius cals conſcience, Pietatis laciniam cLipſius politic. lib. 1. cap. 5. in Summa aut titulo., a iagge or gard of piety; but I am ſure it is much more then ſo, and that there is no piety at all to be expected from him which regards not his conſcience: He that feares not his conſcience will not feare God; and he that puts away conſcience, makes ſhipwracke of faith.