ouercome of the vertue of trueth that they coulde not but needes they must approue it For why should they institute religions but because they iudge that God is to bee worshipped why shoulde they bee ashamed of adulterie and theft but that they thinke them both euill vnaduisedly therefore is the power of our will drawen out of this place Paul speaketh not of the keeping but of the knowledge of the lawe Hearte for the intelect or vnderstanding as though Paule shoulde say the obseruation of the lawe were subiect to our power seeing hee speaketh not of the power of fulfilling the Lawe but of knowledge Neither is this woorde heart taken for the seate of the affections but for the intellect onely or vnderstanding as Deut. The Lorde hath not giuen thee a heart to vnderstande Also in an other place Deut. 29.4 O foolishe men and slowe of heart to beleeue Furthermore Luk. 24.25 neither is it hereby to be gathered that there is in men a full knowledge of the Lawe Imperfect knowledge in the Gentiles but onely that there are certaine seedes of iustice abiding in their witte such as these bee that all Gentiles in differently institute religions by lawes punish adulterie theftes and murder that they commende a good faith in bargaines and contractes For so they declare howe they are not ignoraunt that God is to be worshipped adulterie theft and murder are euill and honestie is commendable Neither is it meteriall what kind of god they imagine to be or how many gods they make it is sufficient that they vnderstande there is a God and that the same is to be honoured and worshipped It forceth not whether they permitte the concupiscence of another mans wife and possession or any other thing whether they can bridle the affections of wrath and hatred For that whiche they knewe was euill for them to doe the same was not lawfull for them to couette Their owne conscience bearing witnesse and their thoughtes c. Hee coulde not haue vrged them more straitly then with the testimonie of their owne conscience which is in steede of a thousande witnesses By the conscience of good deeds men support and comfort themselues they who in their conscience knowe they haue done euill are tormented and troubled in themselues As there is nothing more comfortable then the testimonie of a good conscience so on the contrary nothing more horrible then the testimonie of an euill conscience Whence these speaches of the Ethnickes came a good conscience is a large and noble theater but an euill is a most vile tormenter and more cruelly driueth the wicked frō poste to piller then any furie of hell There is therefore a certaine naturall knowledge of the lawe whiche sheweth this to be good and to bee followed after and that to bee abhorred And marke howe notably he discribeth the conscience when hee saith the reasons come into our minde whereby wee defende that is well done againe whiche accuse and reprooue vs of those thinges are euill done And these reasons of accusing and defending he deferreth vnto the day of the Lord not as though they shall then first appeare for they doe continually euen in this life vrge vs and exercise their office but because they shall then also preuaile least any should contēne them as friuelous and such as did vanish away And he hath put in the day for vnto the day as he did before 16 Wherein God shall iudge the secretes of men It is a very apt description of the iudgement seruing for the present place that they might knowe which willingly hide themselues in the darknes of vnsensiblenesse or dulnesse of minde that those inwarde cogitations which nowe are altogether hidde in the depth of their heartes shall then come forth into light As in an other place whiles he will shewe vnto the Corinthians of how smal force mans iudgement is which consisteth in external shewes he biddeth them tarrie till the Lorde come who will lighten the secretes of darknes and open the hidden thinges of the heart Which thinge when wee heare 1. Cor. 4.5 let vs remember that we are admonished if we will be in deede approoued of our iudge that then wee studie to come vnto that synceritie of minde He addeth according to my Gospell signifiyng that hee pronounceth such doctrine as euen mans reason naturally graffed in him doeth yeelde vnto How the gospell is called the Gospel of Paul And he calleth it his Gospel in respect of his ministerie For otherwise God onely hath authoritie to giue the Gospell onely the dispensation is committed to the Apostles Moreouer it is no marueile though part of the Gospell be called the messenger and solemne publishing of the iudgment to come For if the effect and accomplishment of those thinges hee promiseth be differed vntill the full declaration of the celestiall kingdome it must needes bee conioyned with the last iudgement Againe Christ can not bee preached but to the rising of some and the fall of other some both which apperteyne vnto the day of iudgement Concerning this parcell by Iesus Christ although it seeme otherwayes to some yet I referre it vnto the iudgement God will execute his iudgement by Christ after this maner that the Lorde shall execute his iudgement by Christ For hee is appointed of the Father to be iudge of the quicke and the dead Which the apostles alwayes count amongst the chiefest pointes of the Gospell and so the sentence shall bee more perfect which otherwise shoulde bee lame 17 Beholde thou art called a Iewe and restest in the law and gloriest in God 18 And knowest his will and allowest the thinges that are excellent in that thou art instructed by the lawe 19 And perswadest thy selfe that thou art a guide of the blind a light of them which are in darknes 20 An instructer of them which lacke discretion a teacher of the vnlearned which hast the forme of knowlege and of the trueth of the lawe 21 Thou therefore which teachest another teachest thou not thy selfe thou that preachest a man shoulde not steale doest thou steale 22 Thou that sayest a man should not commit adulterie doest thou commit adulterie thou that abhorrest idols committest thou sacrilege 23 Thou that gloriest in the law through breaking the lawe dishonourest thou God 24 For the name of God is blasphemed among the Gentiles through you as it is written 17 Beholde thou art a Iewe. In certayne olde copies is read Eide if verily which if it were so muche receiued shoulde be more allowed of me But because the greatest part of bookes is against it and the sence may stand otherwise I keepe the olde reading especially seeing it is but a small matter of one particle Now therefore hauing dispatched the cause of the Gentiles he returneth vnto the Iewes and to the ende he might more vehemently beate downe all their vanitie he graunteth vnto them all those thinges wherewithall they were proude and puffed
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
with howe blynde loue of our selues we are taken whiles we are plunged in the mistes of sinne that we esteeme not of so great vncleannesse in vs. It is onely the light of the Lorde which can open our eyes that they may see the corruption lurketh in our flesh Who is truely indued with the principles of Christian religion To conclude therfore he is indued with the principles of Christian philosophie who indeede is displeased with himselfe hath learned wel to be ashamed of his owne misery Finally by the cōsequent he sheweth yet more plainely how greatly they ought to be ashamed when they vnderstand that they were euē at the threshold of death destruction yea were already entered the gates of death if they had not beene drawen backe by the mercie of God A twofold end of sinne and righteousnes 22 You haue your fruite As before he put downe a twofolde ende of sinne so nowe of righteousnes Sinne in this life bringeth the tormentes of an euill conscience and after this life eternall death Of righteousnesse in this life wee reape for fruite sanctification in time to come wee hope for eternall life These thinges vnlesse wee were too sottishe ought to begette in vs a hatred and horrour of sinne and a loue and desire of righteousnesse And whereas some doe take this woorde Telos for tribute I thinke it is not the meaning of the Apostle For although it is true that we suffer the punishment of death for sinne yet that worde cannot agree to the other member wherunto it is applyed of Paule For life is not called the tribute of righteousnesse 23 For the wages of sinne There are some whiche thinke that heere is noted displeasauntly howe harde a wage is payde to sinners whiles Paule compareth death to cates which word with the Grecians sometime is taken for the dyet of souldiers But rather he seemeth indirectly to checke the blynd appetites of those who daungerously intangle themselues with the inticementes of sinne no otherwise then fishes with the hoke Howbeit it shal be more simply to take it for stipendes or wages For surely death is a very sufficient reward for the reprobate And it is the conclusion as it were the Epilogue of the former sentence And yet is it not in vayne that he repeateth the same thing in other wordes agayne for by doubling the terrour he woulde make sinne more detestable But the gift of God They are deceiued which translate this proposition thus What is meant by the gifte of God and what fruite the same bringeth worth in vs. life eternall is the gifte of God as though righteousnesse were the subiectum and gift of God predicatum Because that sence shoulde make nothing vnto the contraposition But as before he taught that sinne bringeth foorth nothing but death so now he addeth that this gifte of God namely our iustification and sanctification bringeth vnto vs the blessednesse of eternall life Or if you hadde rather as sinne is the cause of death so righteousnesse wherewith wee are indued by Christ hath restored eternall life vnto vs. In the meane while here we may most certainly gather that our saluation is wholly of the grace meere bountifulnesse of God He might otherwise haue said the wages of righteousnes is eternall life that one member might haue aunsweared another but he saw it was the gift of God whereby wee obteyne life and not our merite And that gifte also is not one nor single for wee beeynge clothed with the righteousnesse of the sonne are reconciled to God and by the vertue of the spirit renued into holinesse of life And therefore hee addeth in Christ Iesus our Lord that he might drawe vs from all opinion of our owne worthinesse CHAP. 7. 1 DOe yee not know brethren for I speake to them know the law that the lawe hath dominion ouer a man as long as he liueth 2 For the woman which is in subiection to a man is boūd by the law to the mā whiles he liueth but if the man be dead she is deliuered from the law of man 3 So then if while the man liueth she take another man she shal be called an adulteresse but if the man be dead shee is free from the law so that she is not an adulteresse though she take another man 4 So yee my brethren are dead also to the law by the bodie of Christ that yee should be vnto another euen vnto him that is raysed vp from the dead that wee should bring foorth fruite vnto God ALthough hee had sufficiently as in such breuity it could be vnfolded the question of the abrogation of the lawe yet because it was both a difficult question and of it selfe might bring foorth many others he doeth more copiously declare howe the lawe is abrogated from vs secondly he sheweth what profite wee get thereby because whiles it doeth holde vs bounde without Christ it canne doe nothing but condemne vs. And least any shoulde thereby accuse the lawe hee meeteth with the obiections of the flesh and refuteth them where hee excellently handeleth a notable place of the vse of the Lawe 1 Doe yee not knowe Let the generall proposition bee that the lawe was giuen to no other ende vnto men then that it should gouerne this present life To what end the law was giuen with those be dead it hath no place Whereunto afterward hee addeth a more speciall namely that we are dead vnto the law in the body of Christe Some other vnderstand that the dominion of the lawe abideth so long to binde vs as the vse thereof is in force But because this sentence is somwhat obscure and it doth not so properly agree vnto that speciall proposition followeth straightwayes I had rather follow those who take it to be spoken of the life of man and not of the life of the lawe And the interrogatiō verily hath more strength to set foorth the certaintie of the matter is spoken of For it sheweth that that is not strange or vnknowen to any of them but is indifferently graunted among all For I speake to them haue knowledge This parenthesis is to bee referred thither whither the proposition is referred as if he should say that he knew they were not so vnskilfull of the law as they could doubte of that And albeit both might be vnderstood of all lawes together yet is it better to vnderstand it of the lawe of God whiche is now in question Whereas some thinke the knowledge of the law is attributed vnto the Romanes because the best part of the worlde was vnder their Empire gouernement that is very childish For partly he speaketh vnto Iewes or other strangers partly vnto vulgare obscure men Yea he chiefly respecteth the Iewes with whom he had to do concerning the abrogation of the law And least they should thinke they were dealte withal very captiously he sheweth that he taketh a principle cōmon knowen to thē all wherof they
handle the place of Moses but onely to apply it vnto the treatise of the present cause He doeth not therefore recite sillable by sillable what is in Moses but he vseth a polishing whereby hee applyeth the testimonie of Moses more neerely to his purpose Hee spake of pâ—aces are not to bee come vnto Paule hath expressed those places whiche are most of all hidden from our eyes and yet are to bee â—eeâ—e of our faith Wherefore if you take these to be spoken by the way of amplification or polishing thou canst not say that Paule hath violently and vnaptly wrested the woodes of Moses but rather thou wilt confesse that without any damage to the sense hee hath notably alluded vnto the wordes heauen and Sea Now let vs expound the wordes of Paule simply Because the assurance of our saluation dependeth vpon two principles namely whiles wee vnderstande that life is purchased for vs and death conquered to vs. With both which he teacheth our faith is supported by the word of the Gospell For Christe by dying hath swallowed vp death by rysing againe he hath gotten life in his power Nowe in the gospell the benefite of Christes death and resurrection is communicated vnto vs then there is no cause that wee shoulde seeke further for any thing Therefore that it myght appeare the righteousnesse of faith is aboundantly sufficient vnto saluation hee teacheth that those two members which onely are necessary vnto saluation are conteined in it Who then shall ascend into heauen Is as much as if he said who knoweth whether that inheritance of eternall and celestiall life abideth for vs Who shall descend into the deepe As if thou said who knoweth whether eternall death of the soule also follow the death of the bodie Both which doubtes hee teacheth to bee taken away by the righteousnesse of faith For the one should bring Christ downe from heauen Christ in his humane nature hath taken possesion of the heauens for the faithfull the other froÌ„ death should bring him backe againe For the ascention of Christe into heauen ought so to establish our faith of eternall life that hee in a maner draweth Christe himselfe out of the possession of the heauens that doubteth whether the inheritance of heauen bee prepared for the faithfull in whose name and cause hee is entred in thyther Likewise seeing hee tooke vpon hym the great horrours of Hell that hee myghte deliuer vs thence to call it into question whether the faythfull be still subiect to this miserie is to make his death voide and in a maner to denie it 8 But what saith it That negatiue speech which the Apostle hath hitherto vsed did serue to take away the impediments of faith it remaineth therefore that he declare the maner of obteining righteousnesse vnto the which ende this affirmation is added And whereas there is an interrogation interposed when they might all haue beene spoken together in on course of speeche that is done to procure attention And also his meaning is to shewe what a great difference there is betweene the righteousnes of the law and the Gospel seeing that sheweth it selfe a farre off it doth driue away all men from comming vnto it but this offering it selfe at hand doth familiarly inuite vs vnto the fruition of it The word is neere thee First of all this is to bee noted that least the mindes of men beeing carried away by vaine circumstances shoulde erre from saluation the boundes of the worde are prescribed vnto them within the whiche they ought to keepe themselues For it is as if hee shoulde commaund them to bee contente with the worde onely and admonish them that in this glasse the secretes of heauen are to bee seene which would both dasill theyr eyes with their brightnes astonishe their eares and also make the mynd it self amased Therefore the godly receiue an excellent consolation out of this place touchyng the certaynetie of the worde namely that they may as safely rest therein as in the most present beholdyng of things or as in any thyng is present and in hande Secondly it is to bee noted that suche a worde is propounded by Moses wherein wee haue firme and sure trust of saluation This is the worde of faith Iustly doth Paule take that for the doctrine of the lawe doth not pacyfie and quiet the conscience neyther doeth it minister vnto the conscience those thinges wherewith it ought to bee content Yet in the meane whyle hee excludeth not the other partes of the worde no not the precepts of the lawe but his mynde is to put downe remission of sinnes for righteousnesse and that without suche exact obedyence as the lawe requireth Therefore the worde of the gospell wherein wee are not commaunded to merite righteousnesse by workes but to imbrace it by faith being freely offered sufficeth to pacifie mens consciences and establish their saluation And the worde of faith by the figure Metonymia is put for the worde of promise that is for the gospel because it hath a relation with faith For the contrarietie whereby the law is discerned from the gospell muste bee vnderstood And out of this note of distinction we gather as the lawe requireth workes so the gospell requireth nothing els but that men bring faith to receiue the grace of God This parcell whiche wee preache is therefore added least any shoulde suspect Paule to dissent from Moses For hee testifieth that in the ministerie of the Gospell hee agreeth with Moses seeing he also did not place our felicitie any other where then in the free promise of Gods grace 9 So that if thou confesse This also is rather an allusion then a proper and naturall interpretation For it is like that Moses by the figure Synecdoche did vse the worde mouth Synecdoche is when by one thing another is vnderstood for face or countenance But it was not vnseemely for the Apostle to allude vnto the worde mouth to this sense when the Lorde publisheth his worde before our face assuredly hee calleth vs vnto the confession thereof For wheresoeuer the woorde of the Lorde is there it ought to fructifie and the fruite is the confession of the mouth Whereas hee putteth confession before faith it is the figure Anastrophe very vsuall in the Scriptures For the order had beene better Anastrophe is an inuersion of wordes when that is first should be last c. if faith of the hearte being put in the first place confessioÌ„ of the mouth which proceedeth thence had beene added And he doth confesse the Lorde Iesus aright who adorneth him with his vertue acknowledging him to bee such one as hee is giuen of the father and described in the Gospell And whereas resurrection onely is named wee must not so take it as though his death were in no place but because Christ by rysing again made vp our saluation For albeit our redemption and satisfaction was accomplished by his death by the which we are reconciled vnto God yet the victorie
gather from hence that it is not greatly materiall howe any doth behaue himselfe in obseruing foolish and superstitious ceremonies so that he keep a pure conscience before God For Paule would nothing lesse as the text it self doth testifie and ceremonies are ordeined to the worship of God and also they are part of our confession Finally they which pull faith from confession do take from the sunne his heate Howbeit Paule here hādeleth no such matter but onely disputeth of the free vse of meate and drinke Blessed is hee that iudgeth not himselfe Here first of all he teacheth how we may lawfully vse the giftes of God secondly how great an impediment ignorance is that we vrge not the vnskilfull aboue the measure of their infirmitie But he putteth downe a generall sentence which is extended vnto all actions Blessed quoth he is that man is not giltie of euill to himselfe if so be he do duly examine his deedes For it commeth to passe that many commit abhominable deedes without any scruple of conscience but that is because their eyes being shut they temerously put foorth themselues whither the blinde and furious intemperancie of the fleshe doth lead them For there is great difference betweene numnes or senslesnesse and iudgement hee then that maketh a choyse in thinges if after the thing bee well considered and weighed hee be not bitten with the testimonie of an euill conscience is happie For this peace only can make that our workes please God By this meanes that vaine excuse is taken away which many pretend by ignorance seeing their error is intangled with dulnesse and sluggishnes For if good intention as they call it were sufficient in vaine were that examination whereby the spirite of God heere esteemeth the deedes of men 23 Hee that iudgeth c. Very well he hath expressed in one word the affection of a wauering vncertaine minde what is necessary to be done For he that iudgeth wauereth hither and thither is holden in suspence betweene diuers deliberations not knowing whereunto to incline Seeing then the beginning of a good worke is the certaintie and as it were the pleasant securitie of a minde that is wel staied before God there is nothing more contrary to the approbation of our workes then wauering or doubting And would to God this sentence were well grafted in the mindes of men namely that nothing is to be taken in hand but that of the which the minde is fully resolued nothing must be done with a wauering minde that it is acceptable to God men would not keepe such a sturre in many parts of their life or wauer or thrust on themselues with a blinde force wheresoeuer their owne imagination carieth them For if our life be tyed vnto this modestie that one shoulde not touch a morsell of bread with a doubting conscience howe much greater circumspection ought to be had in the greatest things For whatsoeuer is not of faith The reason of this comdemnation namely that euery worke how excellent glorious so euer it be if yet it be not grounded vpon a right conscience is counted for sin For God regardeth not the outward shew but the inward obediēce of the hart Of that only dependeth the estimatiō of our works Furthermore what kind of obediēce is that if any take vpō him that of the whiche he is not persuaded it is approued of god where thē such doubting is hee is iustly condēned of preuarication because he doth against the testimonie of his conscience The worde faith is put heere for a constant perswasion of the minde Faith for a firm perswasion and firme as I may say certaintie and that not euery assurance but such as is gathered of the truth of God Therfore wauering and doubtfulnesse doe corrupt all our actions howe bewtifull soeuer otherwise they be Now seeing a godly minde can no where finde a sure stay but in the worde of God heere all fained worshippinges and whatsoeuer workes are deuiced by mans braine doe vanishe away For whiles that is condemned whatsoeuer is not of faith that is reiected whatsoeuer is not grounded and approued by the worde of God Although this also is not enough that that shoulde be approued by the worde of God which we do except the minde trusting to that perswasion doe cheerefully prepare it selfe vnto the worke Therefore this is the beginning of a right life to cleane vnto the woorde of God The beginning of a right life and goe wheresoeuer the same doth call vs least our minds shoulde wauer CHAP. 15. 1 VVE who are stronge ought to beare the infirmities of the weake and not to please our selues 2 For euerie one of vs ought to please his neighbour in that that is good to edifying 3 For Christe pleased not himselfe but as it is written the rebukes of those rebuked thee fell vpon me WE who are strong Least they who haue profited more thē others in the knowledge of God shoulde thinke it vnmeete that more burdē should be laid vpon them hee sheweth how that strength ought to bee bestowed wherein they excel others namely to support the weake that they fal not For as God appointeth those for the instructynge of the ruder sort to whom hee hath giuen greater measure of knowledge so looke whom hee hath strengthened to those hee hath commended the weake that they might be supported by their strength for so ought all gifts be communicated amongst the members of Christe The stronger therfore any is in Christ the more hee is bound to support the weake Where as he saith a christian man ought not to please himselfe he signifieth that he ought not to direct his studie to satisfie himself as they are wont to doe who being content with their own iugdement do carelesly neglect others And in deed this is a most apt admonition for the present matter because there is nothing more hindereth or letteth our obedience thē that euery man is so much addicted to himselfe that others being reiected he followeth onely his own counsailes and affections 2 For euery on of vs. Here he teacheth that we are bound vnto others and therfore that it is our part to satisfie them and hearken to them neither is there any exception but we must apply our selues to our brethren when according to the worde of God wee may doe it to their edification Here therefore are two propositions namely that wee not beyng content with our owne iudgement and not resting vpon our lustes or affections How we should apply our selues to our brethren ought to do our indeuour and striue euery where to satisfie our brethren The other that whiles wee apply our selues to our neighbour wee ought to haue regard vnto God that our ende bee their edification For a great many cannot be pleased vnlesse thou cocker their lust So that if thou wilt be gracious with a many thou must not so much regard their saluation as to satisfie their folly neither mayest thou respect what
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