The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

Now hereupon Saint Paul addeth, that we must be subject one too another in the fear of Christ, or in the fear of God, for any of both will fit the text well enough. In saying that we must be subject, he showeth, that like as God will have his children too exercise themselves in his praises: so also he will no• have them too be unprofitable here beneath, but too serve one another's turn. For inasmuch as we be not able too do God either good or harm: therefore is he contented that we do but praise his name. For though we employ all our ability: what is there in us wherewith too enrich God, or too advantage him? For the giveth us all things, and needeth nothing him self. Therefore is it an inestimable goodness, in that he quitteth us of all that we can owe him, so we protest our selves too be so greatly beholden and bound unto him, as we cannot discharge our selves of it. Then if we come with all humility, and confess the bond wherein we stand bound unto God: it is the payment that he requireth of us, and (for his own part) he seeks no more. But yet he will have us serviceable one too another, and not too seek our private profit in such wise, as too forget that we be knit together in one mutual bond of charity. That is the thing whereunto he intendeth to bring us now in this text. Now a man might think it strange at the first blush, that he should say, we ought too be subject one too another. For it seemeth not meet that the father should be subject too his children, the husband too his wife, or the magistrate too the people whom he governeth, yea, or that even they also which be equal in degree, should be subject one too another. But if we look well upon all things, we shall find that Saint Paul hath not without cause put all Christians under this subjection. For why? The magistrates which are advanced in authority and glory above other men, are bound nevertheless too those whom they govern, for they be not ordained rulers for their own sakes, but for the common wealths sake. For Gods ordaining of Principalities, kingdoms, and States, was not to the end that some should have preeminence above others:

Now heerupon Saint Paule addeth, that wee must bee subiect one too another in the feare of Christ, or in the feare of God, for any of bothe will fit the text wellynough. In saying that wee must bee subiect, he sheweth, that lyke as God will haue his children too exercyze themselues in his prayzes: so also he wil no• haue them too bee vnprofitable heere beneathe, but too serue one anothers turne. For inasmuch as wee bee not able too doo God eyther good or harme: therfore is he contented that wee doo but prayse his name. For though we imploy all our abilitie: what is there in vs wherwith too inriche God, or too aduauntage him? For the giueth vs all things, and needeth nothing him self. Therfore is it an inestimable goodnesse, in that he quitteth vs of all that wee can owe him, so wee protest our selues too bee so greatly beholden and bound vntoo him, as wee cannot discharge our selues of it. Then if wee come with all humilitie, and confesse the bond wherin wee stand bound vntoo God: it is the payment that he requyreth of vs, and (for his owne part) hee seeks no more. But yit he will haue vs seruisable one too another, and not too seeke our priuate profit in such wyse, as too forget that wee bee knit toogither in one mutuall bond of charitie. That is the thing wheruntoo he intendeth to bring vs now in this text. Now a man myght think it straunge at the first blush, that he should say, wee ought too bee subiect one too another. For it seemeth not meete that the father should bee subiect too his children, the husband too his wyfe, or the magistrate too the people whom he gouerneth, yea, or that euen they also which bee equal in degree, should bee subiect one too another. But if wee looke well vppon all things, wee shall fynd that Saint Paule hath not without cause put all Christians vnder this subiection. For why? The magistrats which are aduaunced in authoritie and glorie aboue other men, are bound neuerthelesse too those whom they gouerne, for they bee not ordeyned rulers for theyr owne saks, but for the common welthes sake. For Gods ordeyning of Principalities, kingdomes, and States, was not to the end that some should haue preheminence aboue others: