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. II.

Verses 1, 2. For there is no power but of God, and the po∣wers that be, are ordained of God. Whosoeuer therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receiue to themselues damnation.

Tim.

HOw doth our Apostle proceede?

Silas.

In these words, and the verses following, he rendreth sundry and weighty reasons why we ought to be subiect to Magistrates, whereof the first is taken from the efficient cause and author, which is neither for∣tune, nor chance, nor men, nor Angels, good or badde, but onely God himselfe, whose ordinance we are bound to reuerence, and be subiect to it; but powers or magi∣strates are Gods ordinance, therefore we must bee sub∣iect to them. This is the first argument which may bee thus further pressed and vrged. It is a comely and an ho∣nest thing to submit our selues vnto that order which comes from God, who is not the authour of any thing that is euill: therefore, seeing Magistracie is a thing which God hath set amongst men, it is a seemly and ho∣nest thing to submit our selues vnto it.

Tim.

May we not gather from the first words, that there* 1.1 are sundry powers, and that they are all of GOD one and o∣ther?

Silas.

Yea, this Text implyeth, that there are sundrie* 1.2

kindes of powers, and that they come all of God theyr first Author, because he saith in the plurall number (the powers that be) are ordained of God, which propositi∣on beeing vniuersall, shewes that the former exclusiue proposition (no powers but of God) comprehends al, & is as much in effect, as if the Apostle had saide al powers, both high, middle or low, Priuate or publicke, ciuill or* 1.3 Ecclesiasticall, or whatsoeuer powers it bee, haue God for the ordainer thereof. Heere let vs obserue for di∣stinction sake, that from the verie beginning of the cre∣ation, God gaue vnto man a threefold power. First, o∣uer himselfe, which is the rule of vncorrupt reason ouer our senses and appetite in the soule of man, and may bee likened vnto that gouernement which the Maister hath ouer his Schollers: of this it is written, Eccle. 7, 23. That God made man righteous. And in Ecclesiasticus 15. He left him in the hands of his owne counsell: and as Moses speakes Deut. 30, 19. He set before him life and death, good & euill. Man is not like a stone or blocke (which cannot mooue but from an externall cause mouing it) but hath in him∣selfe the beginning of motion, whereby he could by the power of his will, apply himselfe vnto good or euill, to chuse or refuse, til by abusing his free wil, in not refusing to eate the forbidden fruite, he lost both it and himselfe. The second power giuen to man in his first creation, was ouer Beastes, and Foules, and Fishes, according as it is written, Genes. 1, 26. Let him rule ouer the fishes of the Sea, &c. Heere unto accordeth that in the Psal. 8, 6, 7. 8. This was lost by Adam, but restored by Christ.

The third kinde of power was that which hee gaue to* 1.4 man ouer man: of this there be sundry sorts, the first of all was the power which the husband had giuen him ouer his wife, Gen. 2, 21. and 3, 16. The next vnto this, was the power of the Parents ouer their Children, which Adam* 1.5 and Eue exercised ouer Caine and Abell, and of the which the fifth Commaundement speakes expresly. Also Paul, Eph. 6, 1, 2. Now as families did encrease, there arose the

power of maisters ouer their seruants, whereof Paul Ephe. 6, 5, 6, 7. Col. 4, 1. after this did spring vp the power of the Magistrate ouer subiects, when the world was multi∣plyed: this was established in Gen. 9, 5. which power bee∣ing to be exercised not rashly by euery man, (which would breed a confusion (whereof God is not the author) doth argue that it is appropriate to certaine men whom God hath ordained to be Rulers ouer others: see Exod. 18, 21. and 20, 12. Deutero. 1, 15, 16, 17. and 16. 18. Now this publike power of the Magistrate was eyther of one ouer a kingdome, called a Monarchy; or else of some chiefe and choice men for wisedom and goodnesse put ouer the rest, called an Aristocracy; or exercised by a multitude called a Democracy. In these seuerall kindes of power and autho∣rity, howsoeuer the acquisition or assuming of it, bee not alwayes of God, as in Tyrants and vsurpers, which by vi∣olence and force doe intrude themselues into gouernment without a due calling, after the example of Nimrod, and the first Romane Emperors, and Richard the third in Eng∣land; and though the abuse of the power beeing carried not after the will of God, but after the lust of man, and being vsed not for the weale, but to the hurt of the sub∣iect, be not of God but from Sathan and wicked men: yet the very power it selfe considered alone, is certainly a di∣uine ordinance erected & appointed of God for the com∣mon good of mankinde; as riches and marriage bee good though often they be ill gotten and ill vsed: therefore our Apostle not speaking of the person nor of the abuse, nor of the manner of getting the authority, but of the verye thing it selse, saith it is of God. This beeing generally true of all powers, yet is heere especially meant of the po∣liticall publike power, as appeareth by that which is after∣ward saide of the sword, and of tribute paying.

Tim.

But why doth God say in Osee, 8. 4. They haue set vp a king but not by me?

Silas.

This is spoken of Ieroboam, who had the regimet ouer the ten tribes which were rent from Rehoboam: his

rule is saide not to be of God by some, because God one∣ly permitted it, and was not the effectuall cause of it; which is false, as appeareth by the words of God himselfe, both before the diuision, 1. Kings 11, 31, 35, 36. and in the ve∣ry time of the peoples rebellion against Rehoboam, 1. Kin. 12, 15. Al which proue, that the translation of the kingdom from Salomons race vnto Ieroboam, was not onely suffered but acted of God, as it was a iudgement vpon Salomon and his children: now euery iudgement beeing an acte of iustice, hath the nature of a good thing, and therefore hath being from God, not by permission onely, but as his owne action; yet Ieroboam is saide to bee set vp not by God in respect of some circumstances, and the manner of the fact; because the rebellion of the people against 〈◊〉〈◊〉 their rightfull king, and their defection to Ieroboam a vile intruder, without asking counsell of God, these things were not from God, but from their wicked and re∣bellious mindes. Neyther was it from God that Ierobo∣am being king set vp Idolatry, and swarued 〈◊〉〈◊〉 the reuea∣led will of God in his gouernement, to follow his beast∣ly affections; yet the power it selfe which hee exercised was Gods ordinance; so was Cyrus his power ouer the Assirians, and Alexanders ouer the Persians, and the Ro∣manes ouer the Grecians; the power was of God, though the getting of it by 〈◊〉〈◊〉 warre proceeded from the Di∣uell, and from their owne ambitious, greedy and vnsati∣able lustes.

Tim.

Why then doth Peter say that powers bee hu∣mane Creatures or the Ordinances os men. 1 Peter 2. 13?

Silas.

This must not bee taken causually, as if that men were the first inuenters and finders out of ciuill go∣uernement, but powers are named humane ordinances, eyther subiectiuely, because that man is the subiecte by whome it is exercised; or obiectiuely, because humane affaires are the onely obiect, or the thing about which it is conuersant. Lastly, also in respect of the ende, be∣cause

it is appointed, & doth serue for the great good of men. Moreouer, howsoeuer diuers formes of gouern∣ment bee found out by man (as euery King in his King∣dome, for necessity of his kingdom, may create new of∣ficers) yet the original institution of Rulers and Gouer∣nors is from God, who hath ordained all sortes of Ciuill powers, Iohn 10, 35.

So then to conclude, those powers are from God, not as plagues, sicknesse, and other euils where with GOD scourges the wicked onely in his furie, but as an whole∣some order, tending to the benefit of good and bad, to reclaime the one from euill, and to retaine the other in his goodnesse.

Tim.

What Vse and profit are we to make of this point?

Silas.

First, an admonition to such as haue any power* 1.6 to vse it rightly, seeing they both haue it from God, and they must be countable to God how they vse it. That which Paul sayes of Maisters, must be applyed vnto all Magistrates, Col. 4, 1. They haue a Maister in heauen, & therefore must deale equally and iustly. For power, be∣ing a thing which God hath ordained, it must needes therfore be bounded within the limits of reason, honesty and right; without the which, it may in no wise passe without offence to God the ordainer.

Secondly, it puts subiects in minde, as to thank God for setting vp such an order, so to be subiect vnto it in al quietnes, euen for that reuerence and respect they beare to God the author of it. It cannot be but a thing excee∣ding pleasing vnto God, when for his sake his ordinance is acknowledged, receiued, and regarded. Lastly, it re∣bukes such as will obey none but higher powers onely, whereas subiection is here called for to al powers (which we do liue vnder) because their institution proceedeth from God.

Tim.

What other reason doth our Apostle giue, why vvee should be subiect?

Silas.

His next reason is drawne (a turpi,) for it is a

thing verie vnseemely and vnhonest, to striue against God, and that which he ordaines: therefore, it is verie* 1.7 filthy and vncomely to resist Magistrates, for they are* 1.8 Gods ordinance. Now Magistrates may be resisted these three wayes. First, by subtilty and craft, when by euill reports, and misse informations of seruants and officers they are drawne to doe against Iustice, as Dauid did a∣gainst Mephibosheth by the false accusation of Zhiba. This is the misery of Princes (as one saith) that they haue neither eyes nor cares of their owne, but are forced to see and heare by other, who abusing them by vntrueths,* 1.9 cary them to wrong and oppression. Another was wont to say, that honest simple Princes are often sold by their owne seruants, who take Bribes to corrupt rheir May∣sters with lies: this is a cunning resistance; vnder pre∣tence of pleasing and humoring, they do much wrong to Rulers and people both.

Secondly, there is a resistance by disobedience or con∣tumacy (for resisting is opposed vnto subiection) when the lawfull commandement of Rulers, is not with readie submission fulfilled, their good I awes and statutes a∣bout things lawfull, bee broken through contempt and negligence: this is a stubborne resistance.

Thirdly, there is a mutinous resistance by seditious persons and rebels, which openly striue against autho∣rity, as Corah, Dathan, and Abiram did; or beare armor against them, as Absolen & English fugitiues haue done. Lastly, they doe resist, which are as bellowes by worde or writing, to perswade others to Rebellion, as Parsons, Sanders, Cardinall Allen, & other Seminary Priests haue done. At a word, all authors, abettors, counsellers, fauo, rers, and consenters vnto sedition and rebellion, or con∣tempt of Rulers, bee resisters of God in Magistrates.

Tim.

What is our doctrine from this second reason?

Silas.

That such as resist authority, are resisters not of men, but of God, as the Poets faine of the Gyantes that raised vp a mount to heauen, to pull downe Iupiter from

thence; so al resisters of powers are fighters against God. The reason of this doctrine is, because they that striue against the order that God hath set vp, striue against god the author of that order, and it is a signe that they would not haue God reigne ouer them that will not obey such Rulers as he hath appointed to be in his roome & place. As Kings do take themselues to bee abused, when theyr deputies are abused: so the abuse of Gods Vice-gerents and Officers extends euen to God himselfe, as it written of Corah and his accomplices, that they murmured not against Moses and Aaron, but against God, Numbers 16. And they haue not cast off thee, but me (saith God vnto Sa∣muel, when the people refused him to be their Ruler, 1. Sam. 8, 7.) Howsoeuer men list to thinke otherwise of the matter, yet rulers being in Gods stead set vp at his owne command, cloathed with his name and power, it cannot be, but they which resist them in any degree, re∣sist God himselfe in violating a diuine order: yet let this be noted, that when rulers are oppressors subiects may (by honest meanes) preserue themselues from comming into their hands, as Dauid did from Saul; and also make appellation from inferiour rulers, abusing their places, to superiour rulers, as Paul did to Caesar. Neither must wee thinke disobedience to rulers in things that are vn∣iust and impious, to be any resistance of power, whē sub∣iects are ready with patience to endure the punishment, though wrongfully inflicted, as Paul and Silas, and the other Apostles did, Actes 5, and 4. and 16. also the Mar∣tyrs in the Heathen Emperours times, and in our King∣dome.

Tim.

To what Vse are we to turne this doctrine?

Silas.

First, to settle our mindes the better to submis∣sion of all kinde of authority by this meditation, that we shall shew our selues thereby to be louers and friends to God, and to his owne order, and enemies vnto confu∣sion. Secondly, to condemne such of folly and madnesse, which withstand rulers in things lawfull or indifferent.

For this is all one, as if one should rise vp against GOD, the creature against the Creator, the pot and the thing made against the potter & the maker, then which what can be more sottish and foolish? and yet this they doe, which striue against mightier and better then thēselues, which must needs in the end turne to their owne ruine, as the Apostle reasons in the third place.

Tim.

What is the third reason why we must be subiect?* 1.10

Silas.

It is this, that they that resist, purchase to them∣selues damnation, that is, either eternall damnation in hell, or temporall punnishment in this life; either from the hands of the Magistrate, or immediately from God himselfe, as it happened to Corah consumed with fire; to Dathan and Abiram, swallowed vp by the earth; and to Absolon who was hanged by the haire of the head, & in∣numerable other traitors at home and abroad: vnto all which, did befall an vnhappy and fearefull end: as in our Nation, euen in our memory (as well as in former ages) verie many of all sorts, haue for their disloyalty & trea∣sons, left their liues at Tower hill and Tyburne, beeing denied most of them the honour of buriall, their bodies hanged vp for the Birds of the ayre to feede on. It were to bee wished these harmes might bee other mens war∣nings. In iudging som, an admonition is giuen to al, De. 18. that the rest may heare and feare. If men would not be∣leeue the comminations of iudgement by the word, yet their owne experience and sense should conuict them, and assure vnto them such an euill end as others haue, whose steps of disobedience they follow. Neither is it for the capitall disloyalties onely, but contempts of a lesser degree and nature, vse to draw downe vengeance from God and his lieutenants by imprisonment, banish∣ment, pecuniary mulcts, according vnto the qualitie of the crime. Wherefore, let men feare God and the King, and Take heede my sonne, thou do not ioyne with the seditious, for his ruine commeth suddenly, and who knoweth when? Prou. 24, 21, 22.

Notes

• * 1.1

  Doubt.
• * 1.2

  Solution.
• * 1.3

  The kinds of power.
• * 1.4

  Mariti 〈◊〉〈◊〉
• * 1.5

  Patria 〈◊〉〈◊〉.
• * 1.6

  Vse.
• * 1.7

  2. Reason.
• * 1.8

  How Magi∣strates may be resisted.
• * 1.9

  A good wary, & wise prince is oftentimes sold.
• * 1.10

  Reason.