A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

DIAL. I.

Verse 1. Let euery soule be subiect to the higher powers, for there is no power but of God, and the powers that be, are ordai∣ned of God.

Timotheus.

VVHat is the Argument and subiect of this Chapter?

Silas.

Hauing in the former Chapter exhorted vs to many morall duties, hee now commendeth vs vnto politicall and ciuill subiection; and withall exhorteth vs vnto mutuall charity, and holinesse of conuersation, so as the parts of this Chapter are three. The first of obe∣dience to Magistrates, to the end of the seauenth verse. The second, of loue due to our Neighbour, to the elea∣uenth verse. The third of purity and sanctimony of life, to the end of the chapter.

Tim.

Shew vs 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 recom∣pence 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 vs, 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 vnto Rulers are these: First, to stoppe the mouthes of such as af∣firme 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 Ro∣manes, who were now become their Lords. Thirdly, be∣cause it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite, to bee ruled by hea∣thenish 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 vnder the lawe. Vpon 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 vnder 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 euery soule bee subiect to the higher powers) the meaning heereof is, Let euery man and woman bee in subiection to the Ma∣gistrate. 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 vs that the subiecti∣on he requireth, must be voluntary, not vpon compulsion but willingly. Secondly, to shewe that inferiors not in substance onely 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 ra∣ther then men. Thirdly, to declare that all mortall men without exception of any, (euen as many as haue soules) must yeeld their subiection to Rulers.

Tim.

Is not this last thing further confirmed by this vni∣uersall particle [euery 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 vnder Princes, because Paul wrote thus [Let euery soule] not let euery spirite, this is more subtle then sound, for none were more spiritual then Christ & his Apostles, and yet none were more subiect then they; wher∣fore it is better to say with Chrysostome, that this vniuersall particle [all] doth comprehend all without exception of a∣ny, and that this precept is giuen not to secular men one∣ly, 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 accor∣deth 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 vnto any.

Tim.

What vse is to be made of this point, touching the ge∣nerality of the persons who must be subiect?

Silas.

It reproues diuers sorts of persons: First the ana∣baptist who will not admit Christians eyther to beare Ma∣gistracy, or to bee subiect vnto authority; as if it were fit for Insidels but not for the faithfull to be subiect to pow∣ers; vnder this pretence, that being Christs sreemen they may not liue in seruitude, or be bound vnto 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 vnto 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 exorbi∣tant 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 pow∣ers, yet they make themselues a disperisation, and take li∣berty 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 prac∣tise 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 onely pleade for an exemption, but also do practise it with such manifest and grosse wickednesse, as that the

Pope doth not onely withdraw subiection from Empe∣rors, but hath lifted vp his throne, aboue the Throne of Emperors and Kings, whom hee taketh vpon him to set vp and pull downe at his pleasure, to dispose their king∣dome, and despise, nay destroy their persons (vpon im∣putation of heresie) and is not only not subiect to them, but causeth them to bow downe their neckes vnder his feete, and most filthily to worship him by kissing them, vnder this pretext, that the soule is better then the bo∣dy, 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, ther∣with 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 dig∣nity 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 Mini∣sters, though their function be very high and excellent, yet cannot free themselues from subiection vnto ciuill Magistrates, because it is heere imperatiuely comman∣ded. Let euery soule be subiect: As the High-Priests were subiects, Aaron to Moses, Abiathar and Zadock to Salo∣mon, and Romisn byshoppes to the first Christian Empe∣rours.

Tim.

What may be vnderstoode by the word [Subiect?]

Silas.

This word imports as much as to bee put vnder* 1.1 another, or to be brought in order, and it insinuateth to them that are gouerned, that there is a certain order, or∣derly disposing between the ruler and the ruled, by con∣sideration whereof, the inferior which is set vnder, must giue place to the superiour which is put aboue. This em∣phasis the learned obserue in this word. As it is in nature* 1.2 Bees, Cranes, and Fishes, haue one aboue them, vnder 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 vnder the lighter and more subtle, the earth vnder the water, the water vnder the ayre, the ayre vnder the sky, the sky vn∣der the starry firmament, and that vnder the thirde hea∣uens, which are the seate of the Angelles. And as in hu∣mane bodies, the other members, as handes, armes, and legges, &c. do by nature acknowledge the head as chief, and are subiect vnto 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. A∣gaine, it is more significant to say (be subiect) then if the Apostle should haue said, obey, reuerence, resist not, ho∣nour, &c. For subiection as a generall word, comprizeth all the rest as particulars vnder it, (namely) acknowledg∣ment of their power, taking lawes and coine from them, arming at their commaundement; reuerence, loue, pray∣er, and thankesgiuing for them; thankfulnesse in main∣taining 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,* 1.3 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 a∣boue politicke Rulers (who by a Metonymie of the ad∣ioynt) are heere named [powers,] because they are en∣dowed 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 Ti∣tle 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 haue the present powers obeyed.

Lastly, Paul speaks not of the persons, but of the fun∣ctions, which must be respected, be the Gouernors good or bad. Mens deformities cannot extinguish Gods ordi∣nances; 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.

Notes

• * 1.1

  Subiect, what it imports.
• * 1.2

  Similitudes.
• * 1.3

  Powers.