addeth those preceptes for the instruction of our life whiche hee had not mentioned before In the nexte chapter hee taketh on him an exhortation which was very necessarie for the present tyme. For there were some who through obstinate superstition beeing addicted to the obseruations of Moses could not without great offence suffer the neglect of them Agayne there were othersome who being confirmed touching the abrogation or taking away of them whiles they went about to remooue superstition purposely shewed foorth a contempte of them Both parties offended throughe vntemperatures For the superstitious condemned the others as contemners of the Lawe of GOD and they agayne without discretion despised the simplicitie of the others Therefore the Apostle putteth downe for them both a conuenient moderation calling those were stronge from pride and disdayne and those were superstitious of infyrmitie and weaknesse from their too muche frowardnesse Moreouer hee prescribeth a notable fourme of Christian libertie that it might consiste within the boundes of Charitie and edifycation hee giueth those are weake wholesome counsayle whiles hee forbiddeth them to attempt any thing agaynst their conscience The fifteenth Chapter beginneth with a repetition of the geenerall sentence as the winding vp of the whole disputation that those are stronge myght bestowe their strength to confyrme the weake And because there was a perpetuall strife betweene the Iewes and the Gentiles about the ceremonies of Moses the materiall cause of pride beeing taken out of the way hee endeth all the quarrell betweene them For hee teacheth them that the saluation of them both doth depende vpon the onelie mercie of GOD whereunto they leaning ought to lay downe all pride and wherin they being coupled together in the hope of one inheritance ought euerye way to imbrace one another Lastly he coueting to make a digression vnto the commendation of his Apostleship which brought great authoritie to his doctrine taketh occasion thereof whiles he exscuseth and craueth pardon for his rashnesse that he was so bolde to take vpon him the office of a teacher among them Furthermore hee putteth them in great hope of his commming whiche thing hee saith in the beginning of this Epistle hee had in vaine hitherto gone aboute and prooued and this hee doeth adding the cause which presently did hinder him Namely that the Churches of Macedonia Achaia had committed to his charge the carriage of that almes vnto Hierusalem which they had giuen to relieue the poore brethren there The last Chapter standeth wholly almost vppon salutations but that it being heere and there tempered with certayne preceptes not to be contemned is concluded with an excellent prayer ⧠A Commentarie of Ioh. Caluin vpon the Epistle of Paule to the Romanes The first Chapter 1 PAule a seruaunt of Iesus Christ called to be an Apostle put a part to preach the Gospel of God 2 Which he had promised afore by his Prophets in the holy Scriptures 3 Concerning his sonne Iesus Christ our Lorde which was made of the seede of Dauid according to the flesh 4 And declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead 5 By whom we haue receiued grace and Apostleship that obedience might be giuen vnto the faith in his name among the Gentiles 6 Among whom yee be also the called of Iesus Christ 7 To all you that be at Rome beloued of God called to be Saintes grace be with you and peace from God our Father and from the Lord Iesus Christ The Commentarie of Ioh. Caluin PAul I would speak nothing at al of the name of Paul seeyng it is a thing of no such weight that wee should stand long vpon it and nothing can be brought whiche hath not been spoken of other interpreters before but that with small labour I may satisfie some without any great contempt of others this question shal bee dispatched in few wordes Those which thinke the Apostle did take vnto him this name as a testimony of his victory ouer Sergius that vnder cōsul Acts 13.7.9 whom ye conuerted vnto Christ they are confuted of Luke himselfe who sheweth that he was so called before that time neither doe I thinke it like that this name should be giuen vnto him euer since he was cōuerted vnto Christ Which thing I suppose pleased Augustine only that thereby he might take occasion of disputing wittingly whiles he saith that of a proude Saule hee was made an humble disciple of Christ The opinion of Origē is more probable Paule had two names who iudgeth him to haue had two names For it is not vnlike that this name Saule beyng a name of his auncestours was giuen vnto him of his parents to declare his religion and kinred the other name Paul to haue beene added for to testifie the title of the citie of Rome both because they neither would haue this honour obscured in him whiche then was greatly esteemed neither made they such reckoning of it that it should extinguishe the remembraunce of the stocke of Israel That he vseth the name of Paul oftener in his Epistles this may seeme to be the cause it was more famous and more vsed in the Churches vnto the which he wrote it was more gracious in the Romaine Empyre though lesse knowne in his owne kinred For it behooued him to haue great care to auoyde that vayne suspicion and hatred wherin the very name of a Iewe was at that time with the Romaines and Prouincials and to beware hee increased not the madnes of his Countriemen and to take heed to him selfe A Seruaunt of Iesus c. Hee adorneth himselfe with these titles Paule two wayes getteth authority to his doctrine that hee might gette authoritie vnto his doctrine And that he doth two wayes first whiles hee affirmeth his calling vnto the Apostleship Secondly when hee teacheth that the same calling is not strange from the Churche of Rome For it was both very expedient that he should be an Apostle by the calling of God and also knowen to bee appoynted to the Church of Rome Therefore he saith that he was a minister of Christ and called vnto the office of an Apostle whereby he signifieth that he did not rashly intrude himself thither Straight way after he saith he was separated or put apart that hee might the better proue he was no vulgare or common fellowe but an excellent Apostle of the Lorde In which signification he had also before descended from the generall vnto that was more speciall seeyng that the Apostleshippe is a kynde of ministerye For who so occupieth the function of teaching is to be counted amongest the seruauntes of Christ But Apostles by degree of honour are most excellent amongest all others This selection or putting a part whereof he speaketh doth declare both the end and vse of the Apostleship For his mynde is briefly to shewe to what end he was called vnto this function Therfore whereas he saith he was a seruaunt of Christ that
is common to him with al other teachers In chalenging vnto himself the title of an Apostle he preferreth himselfe before others but because he deserueth no authority which intrudeth himselfe he admonisheth that he was ordeyned of the Lord. The meaning is thus that Paule is a seruāt of Christ not a common seruant but an Apostle and that not by intrusion but by the calling of God Then followeth a more cleare exposition of the duety of an Apostle namely that he is ordeined to the preaching of the Gospel For I am not of their mynd which referre the calling wherof he speaketh vnto the eternal election of God by separation or putting apart they vnderstand eyther that whereby hee was separated from his mothers wombe wherof he speaketh to the Galathiās Galat. 1.15 or that wherby Luke saith he was appointed vnto the Gentiles For simply he reioyceth that he had God his author least any should thinke he had presumptuously vsurped this honor Here we are to note All men are not meete for the ministery that all mē are not meete for the ministery of the word wherin there is required a special calling yea they which thinke thēselues most fit are to take heed that without calling they thrust not thēselues in Moreouer of what sort the calling of Apostles Bishops is shal bee declared in another place We must obserue also that the office of an Apostle is to preach the Gospel The office of an Apostle is to preach the Gospel Whereby may appeare how ridiculous those dumbe dogges are who whē they are glorious only in a myter a crooked staffe such masking attire yet they boast themselues to be the successors of the Apostles The name seruant signifieth nothing els then a minister for it is referred vnto the office Which I note for this cause that the error of those may be takē away who to no purpose dispute subtilly of this word seruaunt whiles they thinke there is conteyned vnder it a contrariety betweene the seruise of Moses and Christ Which he had promised before c. Because that doctrine which is suspected to be new euen through the suspition of newnesse hath lost a great part of his authority hee establisheth the faith of the Gospel by the antiquity thereof as if he should say Christ came not into the earth vpō the suddaine The doctrine of the Gospel is no new doctrine neither brought he a new strāge kynd of doctrine for he himselfe together with his Gospel hath beene promised looked for since the beginning of the world Now because antiquity is many times feined he addeth witnesses and those also approued that all suspition might be taken away namely the Prophets of God Thirdly he addeth that their testimonies are truely registred namely in the holy Scriptures Out of this place wee may geather what the Gospel is which he teacheth not to haue beene preached but only promised by the Prophets Therfore if the Prophets did promise the Gospel it followeth then that the Lorde being at the length manifested in the flesh it was exhibited they are therfore deceiued that confound the promises with the Gospell A difference betweene the Gospel and the promises seeyng the Gospel properly is a solemne preaching of Christ manifested in whom the promises are exhibited Of his sonne c. A notable place wherein we are taught that the whole Gospel is comprehended in Christ so that whosoeuer goeth a foote from Christ withdraweth himselfe from the Gospel For seeyng he is the liuely and expresse image of the father it is no maruell though he onely be set before vs vnto whō all our faith ought to bend it selfe and in whom it ought to consist Christ is the summe of the Gospel This is therefore a certayne description of the Gospell whereby Paule sheweth briefly what is conteined in it I haue turned the words following in the same case Iesus Christ c. For this coniunction of the text seemed vnto me best to agree Whereuppon it is to be concluded that he which hath profited accordingly in the knowledge of Christ hath obteyned whatsoeuer may be learned out of the Gospel As on the contrary they which seeke to be wise out of Christ are not onely foolishe but altogether madde Two things to be considered in Christ Who was made c. Two thinges are to be sought for in Christ that we may find saluation in him his diuinitie and his humanity His diuinitie conteyneth in it selfe his power righteousnes and life which are communicated vnto vs by his humanitie Wherefore the Apostle put them both downe precisely in the summe of the Gospel that Christ was exhibited in the flesh and in the same declared himselfe to be the sonne of God like as Iohn Iohn 1.14 when he had said that the worde was made flesh he addeth that his glory was seene in the flesh as the glory of the onely begotten sonne of God And it is not without great consideration that he fetcheth the kinred and petigrue of Christ specially from Dauid his great Grandfather for hereby he calleth vs vnto the promises least we should doubt whether this were he that was promised in old time The promise made vnto Dauid was so famous that it is euident by vse to haue beene taken vp amongst the Iewes to cal the Messias the sonne of Dauid This thing therefore maketh for the assurance of our faith that Christ came of Dauid He addeth According to the fleshe That we might knowe he hath somewhat aboue fleshe which he brought from heauen and tooke it not of Dauid Namely that which he addeth afterward of the glorie of the dietie Moreouer in these wordes Paule doth not onelye proue Christ to haue taken the true nature of fleshe but also plainelye distinguisheth the humaine nature from the diuine in him and so hee refuteth the wicked doting of Seruetus who faigned Christe to haue fleshe composed of three vncreated elementes 4 And declared to be the sonne of God c. Or if you had rather determined or appoynted as if he should say the vertue of his resurrection was in steede of a decree Psal 2 7. whereby hee was denounced to be the sonne of God as it is said this day haue I begoten thee For that same begetting is to bee referred vnto knowledge And albeit some men make here three diuers testimonies of Christes diuinitie by power vnderstanding myracles secondly the testimonie of the spirite Christ declared to be true God by his resurrection lastly the resurrection of the dead I had rather ioyne them all together and reduce all three vnto one after this manner Christ is the determined or appoynted sonne of God hauing openly declared a true celestial and the very same power of the spirit when he rose from the dead but this power is comprehended when it is sealed by the same spirite in our heartes Vnto whiche interpretation the phrase of the Apostle agreeth
vs a very fruitfull doctrine which I will comprise in fewe wordes and leaue to the consideration of euery man Assuredly Paul defineth not the praise of our saluation to be in our selues but deriueth it wholly frō the fountayne of Gods free fatherly loue towards vs. Gods free fatherly mercy is the fountayne of health and saluation For hee maketh this the original that God loued vs. And what other cause was there of his loue then his meere goodnesse Hereupon not onlie our calling dependeth whereby in his time he sealeth his adoption in those Two things required in the true members of Christ faith in Gods mercy and the study of pietie whom he had freely chosen before But also we geather that none can rightly associate or couple himselfe vnto the number of the faithful but they must certainly beleeue that the Lorde is mercifull vnto them although they are vnworthy and miserable sinners and being stirred by his goodnes must giue all their studie to come vnto holinesse For hee hath not called vs vnto vncleannesse but vnto holinesse 1. Thes 4.7 Seing the Greeke may be translated by the second person I doe not see the reason why the person should be chaunged Grace and peace Before all other thinges it is to be wished that we may haue GOD fauourable towards vs which is signified by grace As all thinges fal out for good where Gods fauour shineth so on the contrary c. Then secondly that prosperitie and successe of al thinges may proceede from him which is vnderstood by the word peace For howsoeuer al things seeme to laugh vpon vs if God be angry euen blessing it selfe is turned into a curse Therefore the only foundacion of our felicity is the fauour of God whereby we inioy true and perfect prosperitie yea euen in aduersities also our saluation is aduaunced And whereas he prayeth for peace from the Lord we vnderstand that whatsoeuer good thing commeth vnto vs the same is a fruite of Gods fauour Neither is this to be omitted that he doth also pray for these good thinges from the Lord Iesus All good things come vnto vs through Christ For worthily is this honour giuen vnto him who is not only the minister and disposer of his fathers bountifulnes towardes vs but also together with the father worketh all thinges Yet the mind of the Apostle properly is to note that all the benefites of God come vnto vs through him There are some which by the worde peace had rather vnderstand the peace of conscience which signification I denie not but sometimes it hath but seeing it is most certayne that the mynd of the Apostle in this place was briefly to put downe the summe of good things that former interpretation whiche is approued of Bucer is more conuenient by a great deale Therefore hee willing to wishe the summe of felicitie vnto the godlye goeth vnto the fountayne as of late namely the grace of GOD which alone doeth not onelie bring vnto vs eternall blessednesse but also is the cause of all good thinges in this life 8 First I thanke my God through Iesus Christ for you all because your faith is published throughout the whole worlde 9 For God is my witnesse whom I serue in my spirite in the Gospel of his sonne that without ceassing I make mētion of you 10 Alwaies in my prayers beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might bestow among you some spiritual gift to strengthen you 12 That is that I might be comforted together with you through our mutuall faith both yours and mine 8 First c. Here beginneth the entraunce which is verie aptly applyed vnto the cause for by reasons taken as well from his owne person as from theirs he doeth conueniently prepare them vnto docilitie or easines to be taught Paule prepareth the mynds of the Romanes by reasons takē both from his owne and their person The reason from their persō is that he reporteth the famousnes of their faith For therby he insinuateth that they being laden with the publike prayse of Churches could not refuse an Apostle of the Lorde but they shoulde deceyue that opinion which all men had conceiued of them which is counted barbarous and in a manner nigh vnto infidelitie As this reporte therefore ought to induce the Apostle that hauing conceyued well of their obedience hee shoulde take vppon him according to his office to teache and instructe the Romanes so it bounde the Romanes agayne that they shoulde not despise his authoritie From his owne person hee stirreth them vnto docilitie with a testification of his sincere loue For there is nothing more effectuall to procure credite vnto him that counselleth then if hee haue gotten this opinion that hee is thought euen from his hearte to studie and prouide for our wealth First this is woorthie to bee noted that hee so prayseth their fayth that yet hee ascribeth it vnto GOD Faith is the gift of God as receyued of him Whereby wee are taught that fayth is the gifte of GOD. For if thankesgiuing bee an acknowledging of a benefite then hee doeth acknowledge fayth to bee of GOD who so doeth giue him thankes for it And in as muche as wee see the Apostle beginneth his gratulations with thankesgiuing We are at all times to vse such speeches as may moue vs others to acknowledge Gods goodnes wee maye knowe that we are admonished that all our good thinges are the giftes of GOD. And also it is expedient that wee acquaint our selues with suche kinde of speeches as thereby wee may the rather at all tymes bee remoued to acknowledge GOD to bee the giuer of all good thinges and prouoke others also vnto the same mynde And if it bee meete to obserue this in the least blessinges muche more in faith whiche is an excellent and singuler grace of GOD. We must giue thanks to God through Christ Furthermore heere wee haue an example howe wee are to giue thankes by Christe according to the commaundement of the Apostle to the Hebrues Heb. 13.15 euen as we aske and obteyne mercy at the hands of the father in his name Finally he calleth him his God This is a speciall prerogatiue of the faithfull to whom onely God giueth this honor For therin is cōteyned a mutual respect Iere. 30.22 which is expressed in the promise I wil be their God and they shal be my people Although I had rather restrayne it vnto the person which Paule did beare that it might be an approbation of the obedience whiche hee performed vnto the Lord in the preaching of the Gospel So Ezechias calleth God the God of Esay Esay 27.4 when he would geue testimony vnto him that he was a true and faithful prophet So also by a kynd of excellencie he is called the God of
Heere especially the fleshe stormeth when it heareth howe it is referred vnto the will of God that they are destinated vnto death which perishe Wherefore the Apostle descendeth agayne vnto obiections by taking to him the speeche of the aduersarie because hee sawe the mouthes of the wicked coulde not bee stopped but with full mouthes they woulde barke agaynst the righteousnesse of God And hee doth notably expresse their affection For they not beeing content to defende themselues make God guiltie in their steade and then after they haue turned the fault of their condemnation vpon him they are grieued at his so great power In deed they are constrayned to yeelde but storming because they can not resist and attributing to him the principalitie they doe in a manner charge him of tyrannie muche like as Sophisters in their Schooles doe in such sort babble of his absolute as they call it righteousnes as though hee hauing forgotten his righteousnes woulde make a tryall of the might of his lordeshippe by mixting all thinges peruersely Thus therefore doe the wicked reason in this place what cause hath hee why hee should be angry at vs seeing he made vs such seeing hee leadeth vs whither hee lusteth at his pleasure what els doth hee in destroying vs but reuenge his owne woorke in vs neyther is it our part to contende with him and howe so euer we striue hee will haue the vpper hande Therefore both his iudgement shall be vniust if he condemne vs and also his power which hee abuseth nowe agaynst vs is licencious But what doth Paul answere to these 20 Who art thou O thou man Because in Greeke there is the participle it may also be read in the present tence which doest striue or contende or fightest on the contrary beecause this is expressed in the Greeke worde to this sence who art thou that takest vpon thee to contende with God The first answere but the sence is not muche diuers By this first answere hee doeth nothing els then represse the wickednesse of that blasphemie by an argument taken from the condition of man He will straightwaies adde another whereby hee will cleare the righteousnesse of God from all accusation This verily is apparaunt that no cause is brought aboue the will of God Seeing the answere was at hande namely that the difference doeth depende vpon iust causes why did not Paule vse this conpendious or short forme but placed the will of God in the highest degree that it onely might suffice vs for all causes assuredly if the obiection had been false that God doeth reiect or elect according to his pleasure whom hee eyther vouchsafeth not with fauour or whom hee loueth freely the refutation had not been neglected of Paule The wicked obiect that men are cleared from guiltines if the will of God beare the chiefest sway in their saluation and destruction Doth Paule denie it Yea by his answere hee confirmeth namely that God doeth decree or determine of men as it pleaseth him yet in vayne and madly doe men rise vp to contende because God by his right power or authoritie assigneth to his woorkes what lotte he will And they who say that Paule wanting reason did flee vnto brauling or chiding charge the holy Ghost with great reproch For hee woulde not at the first bring forth those thinges which might make to the defence of the equitie of God and which he had in a readinesse because they coulde not be conceiued or apprehended Yea hee also so tempereth the seconde reason that hee doeth not vndertake a full defence But yet so that hee declareth or sheweth forth the righteousnesse of God if it bee with deuout humilitie and reuerence weighed of vs. That therefore whiche was most meete hee admonisheth man of his condition as if hee sayd seeing thou art a man thou must acknowledge thy selfe earth and ashes why then doest thou contende with the Lord about a matter which thou canst not vnderstande to bee briefe the Apostle hath not brought that coulde bee sayde but that was expedient for our rudnesse Proude men storme that Paul not denying men to be reiected or elected by the secrete counsayle of God alleageth no cause as though the spirite of God wanting reason helde his peace and not rather by his silence did admonishe that the mysterie which the mindes of men do not comprehend is reuerently to be had in admiration so might bridle the waywardnesse of mans curiositie Let vs know therefore that God doeth not for any other end cease from speaking but because he seeth his infinite wisedome cannot be comprehended by our slender capacity and therfore sparing our infirmity prouoketh vs vnto sobriety and modesty Shall the thing formed We see that Paul hitherto doth alway stand vpon this namely that the wil of God although the reason therof is vnknowen to vs is to bee counted iust For he sheweth that the Lord hath his right taken from him The wil of God is alway iust howsoeuer we see not the reason of it if hee bee not at liberty to doe with his creatures what hee lust This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproche if such liberty be giuen vnto him as though they with their disdainfulnes were better diuines then Paule who hath appointed this rule of humilitie to the faithfull that they shoulde wonder at the power of God and not esteme it after their owne iudgement And hee represseth this arrogancie of striuing with God by a most fiâ— similitud wherein he seemeth rather to haue alluded vnto Esay Esay 5.9 Iere. 28.6 then Iere. For nothing els is taught with Ieremie then that Israel is in the hand of the Lorde so that for his sinnes hee maye breake him in peeces as a potter may his earthen vessel But Esay goeth higher saying woe be to him that gaine sayeth his maker namely to the pot the striueth with the potter Shall the claye say to his potter what makest thou c. And surely there is no cause why mortall man shoulde preferre himselfe before an â—arthen vessell when he compareth himselfe with God Neither are wee to be very curious in applying that testimonie to the present cause seeing the minde of the Apostle was onely to allude vnto the wordes of the Prophete that his similitude might haue the more waight 21 Hath not the Potter authoritie The reason why the thing formed ought not to striue with his former because the maker doth nothing but by his right or authoritie By the worde power he vnderstandeth not that hee hath strength and force to doe with his vessell what he lust but that this preeminence or authoritie doth agree vnto him by good right For his minde is not to giue vnto God any licencious power but such as is worthily giuen vnto him Furthermore in applying the similitude consider this as the potter doth take nothing from the claye what fourme soeuer hee giue it
his higher powers For there is no power but of God for the powers which be are ordeyned of God 2 Therefore he which resisteth the power resisteth the ordinaunce of God and they which shall resist shall get vnto them selues iudgement 1 LEt euery soule c. that hee doeth so diligently handle this place yea that whiles he dealeth with the institution or fashioning of a christian life therby appeareth he was constrayned therunto by some great necessitie which seeing the preaching of the Gospell doeth alway bring with it at that tyme chiefly it was like to bring it For thereby alway tumultuous spirites who thinke the kingdom of Christ can not be sufficiently aduaunced vnlesse all earthly powers or authorities bee suppressed neyther that they can inioy the libertie giuen by him Causes mouing Paul to intreat of obedience to Magistrates except they shake off euery yoke of humayne subiection Howebeit this error did possesse the Iewes aboue others who thought it vnmeete that the progenie of Abraham whose kingdome florished before the comming of the Sauiour shoulde nowe after his manifestation abide in seruitude And there was also another thing which did no lesse alienate the Iewes then the Gentiles from their princes namely because they did not only all of them abhorre from pietie but also with most infestuous or deadly mindes did persecute religion Therefore it seemed an absurd thing to acknowledge them for lawfull Lords and princes who went about to take the kingdome from Christ the onely Lorde of heauen and earth For these causes it is like Paul was mooued that with greater care hee might confirme the authoritie of Magistrates And first of al he putteth down a generall precept where in summarily be comprehendeth that he is about to speake of then afterwarde he addeth those thinges which make vnto the exposition and confirmation of the precept Hee calleth them high powers not the highest powers as though they obtayned the highest empire or rule but which excell aboue other men In respect therefore of subiectes and not in respect of them selues one being compared with another Magistrates are so called And verily by this worde the Apostle seemeth vnto me to go about to take away the curiositie of men who are often wont to enquire by what right they which are in authoritie came by their power but to vs it ought to suffice that they doe rule For they haue not ascended vnto this estate by their owne strengthe but they are placed by the hande of God And whereas he nameth euery soule thereby hee taketh away all exception least any should pretende an immunitie or freedome from the common subiection For there is no power but of God A reason why we should be subiect to Magistrates A reason why wee should be subiect vnto Magistrates because they are ordayned by the ordinaunce of God For if it be the Lordes pleasure so to gouerne the worlde he goeth about to inuert the ordinaunce of God and so resisteth God him selfe who so despiseth or reiecteth the authoritie or higher power seeing to contemne his prouidence who is the author of ciuill gouernment is to fight against him Furthermore vnderstande that authorities or powers are of God not as the pestilence How the higher powers are of God hunger warre and such like punishments of sinne are sayde to bee of him but because hee hath appointed them for the lawfull and right administration of the worlde For albeit tyrannies and vniust dominations in as much as they are full of deformitie are not of the ordinarie gouernement yet neuerthelesse the right of gouernement is ordeyned of God for the health of mankinde Therefore seeing it is lawfull both to repell warres and also to seeke remedies agaynst other euilles the Apostle commaundeth the authoritie and gouernement of Magistrates to be willingly and cheerefully receiued and reuerenced of vs as profitable vnto mankinde For wee can not properly call those punishmentes which God layeth vpon men for their sinnes ordinaunces but those meanes which he hath purposely set downe for the conseruation of a lawfull order 2 And they which shall resist Because none can resist God but to their owne destruction hee threatneth that they shall not scape vnpunished who so oppose themselues in this respecte agaynst the prouidence of GOD. Therefore wee are to take heede least wee fall vnder this sentence By iudgemente I vnderstande not onely that punishment whiche is executed by the Magistrate as though hee woulde haue sayde they are iustly punished that rebell agaynst authoritie but also euery vengeaunce of GOD what way so euer it come For hee teacheth generally what ende abideth for those fight against God 3 For princes are not a terrour to good workes but to euill Wilt thou then not feare the power do good and thou shalt haue prayse of it 4 For he is the minister of God to thy wealth But if thou hast done any euill feare for he beareth not the swoorde in vayne For hee is the minister of God to take vengeance on those which do euill 3 For princes Nowe also he commendeth vnto vs the obedience of princes by that profite commeth of them Therefore this particle causal gar that is for is to bee referred vnto the first proposition and not vnto the last sentence Finally The commodity for which God hath ordeined magistrates this is the commoditie namely that God by that meanes will prouide for the tranquillitie of good men and for the brideling of the way wardnesse of euill men in which two thinges the saftie of mankind is conteined For vnlesse the fury of godles persons bee met withall and innocent men bee defended from their lust all thinges shall foorthwith come to naught If this then bee the onely medicine whereby mankinde is deliuered from destruccion it ought to be diligently conserued of vs vnlesse wee will professe our selues to be the publique enimies of mankinde And whereas hee addeth Wilt thou not feare doe good Thereby he insinuateth there is no cause why we should bee afraid of the Magistrate if that we be good yea The duty of the magistrate that this is a secrete testimonie of an euill conscience and one deuising some mischiefe if any goe about to shake off or put from him that yoke Howbeit heere hee speaketh of the true and as it were the naturall dutie of the Magistrate from the which although they oftentimes which beare rule do degenerate yet the obedience is to be giuen them which is due vnto princes For if an euill prince bee the scourge of the Lord to punish the sinnes of the people let vs remember it commeth to passe through our fault that the excellent blessing of God is made a curse vnto vs. Therefore let vs not cease to reuerence the good ordinance of God which thing we shall easily doe if we impute vnto our selues whatsoeuer euill is in it Hee therefore sheweth here to what end Magistrates are ordeined of the Lorde whose
21. Adam a figure of Christ chap. 5. 14. Adams disobedience what harme it brought chap. 5. 19. Adoption of the Iewes chap. 9. 4. To expect adoption what it is chap. 8. 23. External adoration chap. 11. 4. Adulation must be auoyded chap 12. 28. cha 16. 18. Aedification necessary for the godly cha 14. 19. Affection twofold in the godly chap. 8. 23. cha 9. 2. cha 11. 19. Afflictions are furtherances of saluation to the godly cha 8. 28. Afflictions promote the glory of the faithful cha 5. 3. 5. Afflictions must be borne patiently cha 8. 29. 30. Afflictions of the godly momentany chap. 8. 1◠Afflictions the end of the faithfull chap. 5. 3. Ambition is to be taken heede of cha 13. 13. Anabaptistes condemne al swearing chap. 1. 9. Anathema what it is chap. 9. 3. Anguish what it is cha 8. 35. Anxiety what it is cha 8. 35. The Apostles vse great liberty in reciting the scripture chap. 3. 4. To be ashamed for to hasten cha 9. 33. Authoritie to be giuen vnto God onely cha 3. 10. The Authority of the sword confirmed chap 13. 4. B BAptisme hath succeeded circumcision chap. 4. 11. Baptisme doth not iustifie cha 2. 25. The end of baptisme cha 2. 25. Body put for that part of men is vnregenerate cha ◠10. The body must be kept vndefiled from al pollution of superstition cha 11. 4. The body of death what it is cha 7. 24. The body of sinne what it is cha 6. 12. Budaeus his place cha 9. 3. C CAlling with 〈◊〉 cha 8. 30. Calling of election cha 1. 6. To cal for to raise cha 4. 17. Effectual inner calling proper only to the elect cha 10. 16. The calling of the Gentiles witnessed by the Prophets cha 9. 25. Calling of the Gentiles like vnto a graffing cha 11. 18. Calumniations against the grace of God cha 6. 7. Catharites confuted cha 7. 25. The cause of the Iewes excetation cha 10. 19. The causes of the saluation of the faithful cha 8. 28. The certainty of Gods word whence it dependeth cha 3. 4. The certainty of saluatiō depēdeth vpō the goodnes of God cha 8. 32 Charity the bond of perfection cha 1◠19. Degrees of charity cha 16. 1. Children of righteousnes who they are cha 6. 20. Christ eternal God cha 1. 3. 4. Christ the aduocate and intercessour of the godly cha 8. 34. Christ why called Lord cha 10. 9. Christ the only paterne of the faithful cha 8. 29. Christ the sonne of God cha 1. 4. Christ the first begotten sonne of God cha 8. 29. Christ the end of the law cha 10. 4. Christ the brother of al the godly cha 8. 29. Christ a man cha 1. 3. Christ the iudge of the whole world cha 2. 16. Christ how he is a stone of offence cha 9. 32. Christ the minister of circumcision cha 15. 8. Christ onely our peace cha 5. 1. Christ how he hath purchased saluation for al cha 4. 25. Christ how he beseecheth the father for vs cha 8. 34. Christ how he dwelleth in vs cha 8. 10. Christ sent vnto vs filled with al heauenly treasures cha 8. 32. Christ wherefore he was sent cha 15. 8. Christ how he died to sinne cha 6. 10. Christ by his owne strength rose againe cha 1. 4. Christ his manifestation twofold cha 3. 21. Christ his death the beginning of our reconciliation with God cha 5. 10 Christ his death killeth sinne in the faithful cha 6. 4. Christ by death hath done away our sinnes cha 4. 25. The efficacie of Christ his death cha 6. 5. The communication of Christ his death twofold cha 6. 7. Two natures in Christ cha 9. 5. Christ his obedience cha 5. 19. Christ his office cha 1. 16. Christ his resurrection cha 1. 4. Christ his resurrection the worke of the power of God cha 6. 4. Christ his resurrection hath gotten the victorie for vs cha 10. 9 Christ his resurrection hath gotten righteousnes for vs cha 4. 25. The end of Christ his resurrection cha 10. 9. Christ his triumph cha 7. 4. Christ his zeale cha 15. 3. To put on Christ what it is cha 13. 14. Who are true Christians cha 8. 9. Christian life standeth in doing cha 12. 11. Christian priesthood what it is chap. 15. 16. The Church is nourished by the secret prouidence of God cha 11. 2 Circumcision twofold chap. 2. 28. Which is true circumcision cha 2. 25. Circumcision did not iustifie cha 2. 25. 28. The vse of circumcision chap. 4. 11. Collections for the poore cha 15. 25. Common for prophane cha 14. 14. Compassion may lawfully be in the godly euē for the reprobate cha 9. 2. Compassion necessary in the godly cha 12. 15. Communication of the faithful cha 12. 4. 15. Diuers complaints of the godly ful of desperation chap. 5. 3. A common wealth how it may be wel gouerned cha 13. 3. Compassion necessary in the godly cha 12. 15. Concupiscence is sinne cha 7. 7. Condemnation of mankind printed in al creatures chap. 8. 21. Whither confession be the cause of our saluation chap. 10. 10. Confession why it is put before faith chap. 10. 9. Coniecture which they cal moral is a schoole imagination chap. 4. 16. and 8. 16. 34. Coales of fire vpon the head of our enimy cha 1◠20. Conscience subiect to the commandement of God onely cha 6. 17. The conscience in steed of a thousand witnesses cha 2. 15. An euil conscience the heauiest torment cha 2. 15. With doubting conscience nothing ought to be done cha 14. 23. True consent what it is cha 15. 5. Conspiracy or consent out of God is miserable cha 15. 5. Contention for rebellion and stubbornnes cha 2. 8. Contention is condemned cha 1. 28. 13. ver 13. 14. 1. Who are contumelious cha 1. 28. The counsailes of the godly are sometime turned of the Lord. cha 1. 13. The consolation of the faithful cha 2. 5. 4. 13. 6. 14. 8. 1. 9. 33. and 10. 8. Continual prayer cha 12. 12. The contrariety of the letter and the spirit chap. 7. 6. The consolation of Pastors cha 1. 9. Contentious and vnprofitable questions must be auoyded cha 14. ◠Couetousnes condemned chap. 1. 28. Couenants why they differ from the promise cha 9. 4. A twofold cutting off cha 11. 22. Curiositie is to be auoyded cha 9. 14. 11. 23. D DAuid the image of Christ cha 11. 9. Day put for the brightnes of celestiall life cha 13. 12. The day of iudgement horrible chap. 2. 5. The day of iudgement must be looked for cha 2. 16. Dayes superstitiously obserued cha 14. 6. Death almost alway present to the seruants of God cha 8. 36. Death to what end it is to be wished for of the godly cha 7. 24. Death of sinne the life of man chap. 7. 9. Death the reward of the reprobate chap. 6. 23. The difference of right and wrong how it is graffed in the heartes of men chap. 2. 15. The