Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	chapter_n	soul_n	verse_n	1,776	5	10.2902	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17643	A commentarie vpon the Epistle of Saint Paul to the Romanes, written in Latine by M. Iohn Caluin, and newely translated into Englishe by Christopher Rosdell preacher. Whereunto is added a necessarie table for the better and more readie finding out of certayne principall matters conteyned in this worke; Commentarius in Epistolam Pauli ad Romanos. English	Calvin, Jean, 1509-1564.; Rosdell, Christopher, b. 1553 or 4.	1583 (1583)	STC 4399; ESTC S107213	360,940	450

call it an indirect refutation for hee doeth not absolutely take away the obloquie but only answereth that that is absurd which is obiected Furthermore he taketh an argument from the office of God whereby he proueth that to be impossible God shall iudge this worlde Therefore he cannot bee vniust which argument is not taken as a man woulde say from the bare power of God But from his actuall power which shineth in the whole course and order of his workes as if it were saide thus the office of God is to iudge the world that is by his righteousnesse to compose and bring into good order whatsoeuer is disordered in the same Therefore hee can doe nothing vniustly and he seemeth to allude vnto the place of Moses Gen. 18.25 where whiles Abraham prayeth God that hee woulde not vtterly destroy Sodome it is not meete quoth he that thou which shalt iudge the earth shouldest destroy the iuste with the vniust Neither is that thy part neither can it bee saide of thee Iob. 34.17 In Iob there is the like saying shall he that hateth iudgement gouerne For in that there are often founde wicked Iudges amongest men that is either because they vse their authoritie against lawe and right or els because they are vnaduisedly lifte vp thither or els because they degenerate from themselues In God there is no such matter Seeing therefore hee is a Iudge by nature hee must needes bee iust because he cannot denie himselfe Paule therefore reasoneth from that is impossible prouing GOD to whome it is proper or rather essentiall to gouerne the world righteously to be wrongfully charged with vnrighteousnesse And although this doctrine of Paule bee extended vnto the generall regiment of God yet I denie not but it hath speciall respecte vnto the laste iudgement because then at the length shall the sounde renewing of the right order appeare If thou doest desire a directe refutation Apply this aunfwere vnto the o●●ectiō in the beginning of the 5. verse whereby suche blasphemous speeches may bee quenched vnderstande it thus that this commeth not to passe throughe the nature of vnrighteousnesse that the righteousnesse of GOD shoulde appeare the more thereby But our wickednesse is so ouercome of the goodnesse of God that it is rather conuerted into another ende then it doth tende vnto 7 For if the truth of God by my lie c. I doubt not but this obiectiō also is pronounced in the person of the wicked For it is an exposition of that went before and shoulde haue beene ioyned but that the Apostle beeing mooued with the heynousnesse or vncomelinesse of the thing did breake of his speech in the middest The meaning is if by our lye the trueth of GOD bee made more cleare and after a sorte established whence also more glory redoundeth vnto him it is not meete that hee shoulde bee punished for a sinner who is the minister of the glory of God 8 And not rather as c. This a defectiue speeche wherein there must somewhat bee vnderstoode it shall bee perfect if thou doest resolue it thus and why is it not rather saide as wee are blamed that euill must be done that good may come The Apostle verily vouchsafeth not to answere this vngodly cauillation which neuerthelesse it shall be lawful by good reason to represse For thus much only it pretendeth if God be glorified by our iniquitie and nothing better beseemeth a man to doe in his life Obiection then to procure the glory of God then to his glory wee muste sinne Answere But this may easilye bee answered that euill by it selfe can bringe foorth nothing but euill Whereas therefore the glorye of God is made cleare by our sinne that is not the worke of man but of God who as a wonderfull workeman knoweth to subdue our wickednesse and to conueigh it to another ende that besides that ende it is appointed vnto of vs hee conuerteth it to increase his glory GOD hath prescribed vnto vs a manner howe hee will bee glorified of vs namely pietie which consisteth in the obedience of his worde Hee that passeth these boundes doeth not goe about to honour God but rather to dishonour him In that it falleth out otherwise that is to bee ascribed vnto the prouidence of God and not vnto the wickednesse of man which letteth nothing but the Maiestie of God may bee vtterly ouerthrowne much lesse letteth it that the same shoulde not bee violated As wee are blamed Seeing Paule intreated so reuerently of the secrete iudgements of God it is marueilous that the enemies fel to suche waywardnesse Let the seruāts of God deale as circumspectly as may be in the mysteries of god yet will the wicked speake euill to calumniate him but there was neuer yet so great religion and sobrietie in the seruants of GOD whiche coulde bridle impure and poysonable tongues It is not therefore a newe example that the aduersaries at this daye doe charge vs with false accusations and make our doctrine odious whiche both wee our selues knowe and all both angels and faithfull men witnesse with vs that it is the pure Gospell of Christe Nothing can bee imagined more monstrous then that wee reade heere to haue beene laide to the charge of Paule and all to the ende his preaching might be made odious or contemptible to the ignorant Let vs therefore beare it that the wicked by malicious detractions doe depraue the truth which wee preach and let vs not therefore cease to defende the simple confession thereof seeing it hath in it selfe sufficient vertue to ouercome and vanquish their lyes Neuerthelesse by the example of the Apostle let vs as muche as in vs lyeth resiste theyr malicious subtilities leaste vngracious and naughtie Wretches shoulde freely blaspheme the Creator VVhose iudgement is iuste some take this actiuelie onelye that Paul should agree vnto them that that was absurd which they obiected least the doctrine of the Gospell shoulde bee thoughte to bee ioyned with such strange and absurd thinges But I like better of the Passiue signification For it were not meet simply to agree vnto so great lewdnesse which meriteth rather to bee sharply reproued which thing Paule seemeth vnto mee to doe Their peruersitie therfore is two wayes dānable First in that this impietie coulde come into their minde euen vnto the consenting thereto Secondly that in slaundering the Gospell they durst take their malicious detraction hence 9 What then are wee more excellent no in no wise for wee haue alredy alleadged or promised to proue that all both Iewes and gentiles are vnder sinne 9 What then From his digression he returneth vnto his purpose For least the Iewes perhaps should take it that they were spoiled of their right when he reckoned these title of dignitie whereby they aduanced themselues aboue the Gentiles now at the length he vnfoldeth the question whether they excel the gentiles or no in any thing And albeit this answere in shewe may seeme to be

things pardon offences fauourably remit the seuere rigor of the law that yet we be prepared as often as neede shall require to sight couragiously For it can not bee that the souldiers of Christ should haue a perpetuall peace with the worlde whose prince is Satan 19 Not reuenging your selues beloued That euill whiche he correcteth here is more grieuous then the former whereof he made mention of late as we haue admonished howbeit both of them arise out of the same fountaine namely too much loue of our selues and naturall pride which maketh vs very fauourable to our owne vices but most seuere towardes others Because therefore that disease doeth beget almost in all men a furious desire of reuenging when they are touched but a little heere hee commaundeth howe grieuously so euer wee bee hurte that wee our selues go not about to reuenge our selues but commit it to the Lorde And because they are not easely bridled who once haue bin taken with this vnbridled affection by a sweete speache hee doeth as it were lay hands vpon vs that he might restraine vs whiles hee calleth vs beloued This thē is the precepte that wee neither reuenge nor seek to reuenge the iniuries done The reason is added because we must giue place to wrath And to giue place vnto wrath is to yeelde vnto the Lorde the power of iudgeing which they take from him that take vpon them reuengement Wherefore if it be a great sin to vsurp the turne or course of God thē is it not lawful to reuenge for so we preuent the iudgment of God who wil haue this reserued to himselfe And wtall he insinuateth that they who patiētly expect his help shal haue God their reuēger but they who preuent him leaue no place for the helpe of God Moreouer he doth not only here forbid that we execute reuēgemēt our selues with our own hands but also that our hart should be tēpted with any such desire it is therfor superfluous to distinguish between publik priuate reuēgemēt For he is no more excusable who with an euil mind desirous of reuengmēt seeketh the help of the magistrat thē he who deuiseth what way he may reuēge by himself Yea reuengmēt is not alway to be desired of God as we shal see straightwaies because if our praiers proceed frō a priuate affectiō not frō the pure zeale of the spirit we do not so much procure the Lord to be our iudge as we make him the minister or executioner of our wicked cōcupiscence Therefore we do not otherwise giue place vnto wrath thē whē with quiet minds we expect a fit time of deliuerance in the meane while wishing that they who are now our aduersaries by repēting may become our friends For it is writtē Deut. 32.35 He bringeth a poofe takē out of the song Moses where the Lord denoūceth himself to be the reuēger of his enemies And those are the enemies of god who vexe his seruāts wtout cause He the toucheth you quoth the Lord toucheth the apple of mine eye Let vs therefore be content with this consolatiō that neither they shall escape vnpunished who trouble vs wtout a cause neither shall we by suffering make our selues more subiect or more open for the iniuries of the wicked but rather we shal giue place vnto that Lord who is out only reuēger deliuerer that he may help vs. Althogh it is not lawful yea euen to desire vēgeance of God for our enemies but rather we are to pray that they may be conuerted and become friendes and if so that they proceede in their wickednesse that shall happen vnto them which happenth vnto other contemners of God For Paul doth not therefore cite this testimonie as though we might straightwayes be on fire so soon as we are iniuried euen as the affections or heat of the flesh shal require to desire of God that he would be the reuenger of our iniuries But first he teacheth that it is not our partes to reuenge vnlesse we will take vnto our selues the office of God secondly hee noteth that we are not to feare least the wicked should rage more furiously if they see wee beare patiently for it is not in vayne that God doeth take vnto him selfe the office of reuenging 20 Therefore if thy enemie hunger feede him if hee chirste giue him drinke For in so dooing thou shalt heape coales of fire vpon his head 21 Bee not ouercome of euill but ouercome euill with good 20 Therefore if thy Nowe hee declareth howe we may truely fulfill those preceptes of not reuenging and recompencing euill namely if we doe not onely abstayne from doing iniurie but also doe good vnto those do hurt vs. For that is a certayne kind of indirect retaliation or requiting when wee turne our beneficence away from those haue hurte vs. Vnder the name of meate and drinke vnderstand thou all kinde of dueties According therefore to thy abilitie what so euer thy enemie standeth in neede of whither riches counsayle or labour thou ought to helpe him Furthermore he calleth him our enemie not whom we hate but who hateth vs. And if so bee they are to bee holpen according to the fleshe much lesse is their health or saluation to be hindered by contrary imprecations Thou shalt heape coales of fire What profitte commeth of doing good to those that hate vs. Because wee are not willing to loose both charges and labour hee sheweth what fruite shall come if we doe curteously entertayne our enemies By coales some vnderstand destruction which is returned vppon the head of the enemie if we doe good to him is vnworthy and behaue our selues towardes him otherwise then he is worthie for so his fault is doubled Others had rather vnderstand it that his minde is allured to loue vs agayne when he perceiueth howe curteously hee is intertayned I take it more simply that his minde shal be inclined to one parte For surely either thy enemie shal be mollified by thy benefits or if he be so barberous that he wil be nothing meeked yet shall hee burne and boyle with the testimonie of his conscience which shall feele it selfe ouerwhelmed with your bountifulnes 21 Be not ouercome of euill c. This sentence seemeth to bee put in steade of a confirmation For here altogether we haue to fight with peruersitie which if we go about to requite wee must confesse wee are ouercome of it on the contrary if we recompence good for euill by that deede we shewe the inuincible constancie of our minde And surely this is a notable kind of victorie whose fruite is not onely conceyued in minde but also felt in deede the Lorde giuing such successe vnto their patience as that they could not wish better On the contrary he whiche shall go about to ouercome euill with euill may chaunce ouermatche his enemie in maliciousnes but to his owne destruction for in so doing he fighteth for the diuell CHAPTER 13. 1 Let euery soule bee subiecte to

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