A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.

VERSE 2. Whosoeuer therefore resisteth the Power, resisteth the ordinance of God: and they that resist, shall re∣ceiue to themselues damnation.

IN this Verse is a second reason to enforce subiection to higher powers, and it is taken from the contraries, thus, We may not resist, Therefore wee ought to be subiect: for that is to be done whose contrary is to be abhorred.

The Antecedent is proued by two arguments: the first from the quality of the fault: the second from the greatnesse of the Punishment.

The quality of the fault is, that he which resisteth powers, resisteth the ordinance of God. The punishment is great, euen Damnation.

He which resisteth: To resist, saith one a, is not to be subiect: and the Greeke word b notes such a resisting, as when a man is contrary to the order established; and this is either by force; as rebels: or without force; as by contumacious denying of the lawfull commandement in things Ciuill or Ecclesia∣sticall: or by a cunning cluding, and crafty auoiding of the Law; or by hindring iustice from due execution, by wrong information and false suggestion: For Princes often see and heare by other mens eyes and eares, and therefore seldome see and heare the truth: And by this meanes a good, and wa∣ry, and wise Prince is bought and sold; the subiects abused and wronged without the knowledge, and contrary to the intention of the Prince, as Ziba abused Dauid and his ma∣ster also c.

Resisteth the ordinance of God: Here is another word which is translated to resist, which signifies to stand against d, whe∣ther it bee by force of armes, or arguments: It is a military word; and such Paul vseth, that wee may vnderstand refu∣sing

to obey, to bee a greater sinne then wee make recko∣ning of.

And he which resisteth. Here is the same word with the last: the word resisteth is three times vsed, and euery time put in the present tense: but in the Greeke onely the first is in the present: the two last in the time past: as if you should render it; He that resisteth the power, hath resisted the ordi∣nance of God; and he that hath resisted, shall receiue damna∣tion. This is obserued by a learned man f, who thereby noteth that many times when we doe not obey Magistrates, we in∣tend not to resist them; but when we haue not obeyed, then it is plaine we haue resisted.

Shall receiue to himselfe damnation. He saith not, it is like, or it may so fall out; but peremptorily, He shall receiue.

Damnation. Punishment here by the hand of the Magi∣strate, whose lawes he hath broken, and eternall punishment in the world to come, if he repent not.

Receiue to himselfe. They are the cause of their owne iudge∣ment, and hurt themselues more then the Magistrate by their disobedience.

A grieuous punishment remaines for them which resist autho∣rity: [Doctr.] Pro. 17.11. A cruell messenger shall bee sent against an euill man who seeketh rebellion: Pro. 24.21.22. My sonne, feare the Lord and the King, and meddle not with them that are giuen to change, or are seditious: For their calamity shall rise suddenly, and who knoweth the ruine of them both: Ecclesiastes 8.1.2.3.4.5. and 10.20.

Though we must not resist, [Obser. 1] yet we must not obey vnlaw∣full commands by doing them: for the power of a Prince is limited: and if it agree not with the word of God, then hath place that saying: We ought to obey God rather then men.

It was the nefarious voice of Antoninus Bassianus Cara∣calla, Emperour of Rome, which hee sucked from his mo∣ther, Si libet, licet: If it like mee it is lawfull. Hee murde∣red his brother Geta, and requiring Papinian a famous Law∣yer, to defend his fact, receiued this answer: It is easier to commit parricide then to excuse it; for which he, caused him also to be slaine. Godly Princes are contrary to Caracalla, and

godly subiects are like to Papinian, rather choosing to dye, then to doe that which is worse then death.

The men of Calecut will doe whatsoeuer their Emperour commands, though it be to worship the diuell, as they say they doe: but we must Feare God, and the King.

Princes may not bee resisted, [Obser. 2] but they may be reproued by them which haue a calling to doe it, so it bee in wisedome and humility; and so that the reproofe of the fault no wayes tend to the preiudice of their power.

It is not lawfull by any humane or diuine law reuealed, [Ʋse 1] for a subiect or inferiour Magistrate to take armes against his Prince, though a wicked man.

Though Saul vniustly and tyrannically persecuted Dauid, yet he neuer lift vp his hand against him, but honoured him aliue and dead, as you may reade in his Story: of which Bucanus writes dangerously and erroneously f.

Our blessed Sauiour would not suffer Peter to defend him with his sword against the present authority though it did vniustly.

Peter commands all seruants to bee subiect, not onely to good masters, but to the froward g.

Take heed how thou resistest thy Prince vpon any pre∣tence, or takest part with such: and suffer not thy selfe to be deceiued by any thing thou shalt reade in any learned mans workes which may tend thereunto: and of these especially beware of a book intituled Vindiciae contra tyrannos, set forth by Stephanus Iunius Brutus, to the dishonour and disparage∣ment of Kings and Princes.

Abhor Insurrections, rebellion, treason: great is the sinne, [Ʋse 2] and great is the punishment: as may appeare in the punish∣ment of Corah, Dathan, Abiram: of Absolon, Sheba: of the Guizes in France: of the Gowries in Scotland: of the popish Priests, and diuers Iesuited Gentlemen in England, both in Queene Elizabeths dayes, and now in the dayes of our most gratious King Iames, whom all, God the ordainer and defen∣der of Kings, brought to shame and ruine for their treaso∣nable practices.

The persons of Kings and Princes are sacred; The Poet

said, and wee say, Sacred Maiesty i. They are the Lords anoin∣ted, and God hath a speciall care of them. Great deliuerance giueth he to his King k. It is hee that giueth saluation to Kings, that deliuereth Dauid from the hurtfull sword l.

From a wonderfull escape of Titus at the view of the wals of Hierusalem, Iosephus collects, Imperatorū pericula Deum cu∣rare m that God takes care of Princes in their danger.

Aulus Gellius n, also reports of a strange deliuerance of King Craesus: Hee being ouercome in battell, and being fol∣lowed by a souldier who was ready to haue run him through not knowing he was the King; a yong man the Kings sonne being borne dumb, suddenly spake, Man kill not Craesus; wherevpon his life was saued.

Alphonsus King of Arragon would say that the liues and soules of kings were not subiect to the will of priuate men, but in security vnder the care and protection of God.

This may euidently appeare in the manifold deliuerances of that blessed Saint, our Noble Queene Elizabeth.

And of this our most gratious King Iames hath beene a pregnant example: God grant he may alwaies so be. Amen.

When the King commands, [Ʋse 3] see thou obey: for if thou re∣fuse, thou fightest against God himselfe resisting his ordinance, & so the Lord himselfe interprets, namely himselfe to be op∣posed, when the commands of Magistrates are not obeyed o.

Pretend not conscience, or religion for thy refusall: Thy conscience thou saist smites thee if thou submit to orders Ec∣clesiasticall commanded: but for disobeying the Magistrate, and resisting the ordinance of God, thy conscience smites thee not. Take heed, this is the way to plucke vpon thy selfe the wrath of God, to thy condemnation.

Notes

• a

  Musculus in loc.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  2 Sam. 16.1: & seq. & 19.24. & seq.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f

  Caietane.
• f

  Buca. l. com. loc. 49. de Ma∣gistratu. quaest. 77.
• g

  1 Pet. 2.18.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer.
• k

  Psal. 18.50.
• l

  Psal. 144.10.
• m

  Ioseph. bel. Iud. l. 6. ca. 2.
• n

  A Gellus Noct. At. l. 5. c. 9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o

  See Exod. 16.8.
• Num 16.11. 1 Sam. 8.7.