power to raigne in vs for the vertue of sanctification ought to haue the superioritie ouer it that our life might testifie we are indeed the members of Christ Of late I admonished that this worde bodie is not to be taken for the flesh skinne and bones By body is meant the whole corrupted masse of man but if I may say so for the whole masse of man And that may be gathered more certainly out of this present place because another member which hee will adde straight wayes concerning the partes of the bodie is also extended vnto the soule And so Paule meaneth euen grosely the earthly man For the corruption of our nature causeth that we shew forth nothing worthy of our originall So God also whiles he complaineth that man is become fleshe or carnall as the bruite beastes leaueth nothing vnto him but that is earthly Gen. 6.3 Hereunto apperteineth that saying of Christ That which is borne of flesh is flesh Ioh. 3.6 For if any obiect that there is another consideration of the soule the aunsweare is at hande namely as wee are nowe degenerate our soules are so fastened to the earth and so addicted to our bodies that they are fallen from their dignitye or excellencie Furthermore the nature of man is called corporall because he being depriued of celestiall grace is onely a certayne deceiueable shadow or image And adde that this bodie is called mortall of Paule by contempt that he might teache howe the whole nature of man inclineth vnto death and destruction Nowe verily he calleth sinne that firste corruption abyding in our soules which draweth vs to sinne whence properly all euill deedes and abhominations flowe Betweene that and vs he putteth concupiscences in the middest that that might be in steed of a king concupiscences as statutes and commaundements 13 Giue not your members When sinne hath once gotten the dominion in our soule all our members are straight wayes giuen ouer into his obsequie or obedience Wherefore he describeth here the kingdome of sinne by the sequeles that hee might declare the better what we must doe if we will shake off his yoke And he borroweth his similitude from warfare whiles he calleth our members weapons like as if he saide as a souldier hath alwayes weapons in a readinesse to vse them as often as he shal be commaunded by his captaine and neuer vseth them but at his appointment so Christians ought to esteeme all their members to be weapons of the spirituall warfare We are the souldiers of Christ ought to haue nothing to doe with the campes of sinne If therefore they abuse any member of theirs vnto wickednesse they are woorthy to be blamed But by the othe of warfare they haue bound themselues to God and Christ by which othe they are tyed They ought therefore to haue nothing to doe with the campes of sinne They may see here by what right they can pretend the name of Christian whose whole members beeing as it were the brothell houses of Sathan are ready to commit all filthinesse On the contrarie nowe he biddeth vs giue our selues wholly to God namely that we restrayning our minde and heart from all wandering whereunto the lustes of the fleshe drawe vs might intende vppon the will of God onelie might be ready to receiue his commaundementes and prepared to obey his precepts that our members also might be destinated and consecrated to his pleasure that al the powers of our soule and body might fauour nothing but his glorie And the reason is added because it is not in vayne that the former life being done away the Lord hath created vs to a new after which actions deeds ought to follow 14 For sinne shal not haue dominion ouer you For you are not vnder the law but vnder grace 15 What then Shal we sinne because we are not vnder the law but vnder grace God forbid 16 Know ye not that to whom ye haue giuen your selues seruauntes to obey his seruantes yee are whom yee doe obey whether it be of sinne vnto death or of obedience vnto righteousnesse 17 But thankes be to God that yee were the seruantes of sinne but ye haue obeyed from the heart the type of doctrine whereinto ye haue beene brought 18 And being freed from sinne ye are made the seruants of righteousnesse 14 For sinne shall not haue dominion It is not necessary to abide long in reciting and refuting those expositions which haue none or but litle shew of truth There is one which may more probably be suffered then the rest namely whiche taketh this worde vnder the lawe For to be subiect vnto the letter of the lawe which doth not renewe the mynde as againe to be vnder grace is as much as by the spirite of grace to bee freed frō euill concupiscēces But that exposition is not simply allowed of mee For if we take that sence whereunto shall that interogation tende which followeth straight wayes Shall wee sinne because wee are not vnder the lawe The Apostle woulde neuer haue subiected suche a question excepte bee had meant that we are freed from the rigour of the lawe that God might no more deale with vs according to extreeme iustice wherefore there is no doubt but his meaning is to shewe heere some deliueraunce from the bondage of the lawe of the Lorde But all contention layde aparte I will briefly declare what I thinke And first heere seemeth vnto mee to bee a consolation wherewith the faithfull are confirmed that they faynte not in the studie of holines through the feeling of their weakenesse Hee did exhort them that they shoulde apply all their powers vnto the obedience of righteousnesse But so long as they carrie about the relikes of the flesh they muste needes halte somewhat Therefore least they being ouercome with the knowledge of their infirmitie shoulde dispayre he preuenteth this in time comforting them in this that their workes are not to be examined according to the seuere rule of the law but their impuritie being remitted God doth fauourably mercifully accept of them The yoke of the law cannot be borne but it breaketh or crusheth those that beare it it remayneth therefore that the faithful flee vnto Christ and desire him to be their deliuerer And so he offereth himself For to this end tooke he vpon him the seruitude of the law wherunto otherwise he was not a debter that he might deliuer those were vnder the lawe as the Apostle saith vnto the Galathians Gal. 4.5 What is the meaning when it is said we are not vnder the law Therfore not to be vnder the law signifieth not only that by the dead letter is prescribed vnto vs that which maketh vs guilty because we are vnable to performe it but also that we are not subiect vnto the lawe as it requireth perfect righteousnes pronouncing death against all those transgresse it in anie part Vnder the name of grace we vnderstand likewise both partes of redemption that is the remission of
their strength is not sufficient Paule saith hee founde not that were to bee wished namely the effecte of a good desire Heereunto apperteineth the confession that next followeth namely that hee did not the good hee woulde but rather the euyll which hee woulde not namely because the faithfull howsoeuer they bee right minded yet beeing priuie to theyr owne infirmitie they esteeme no worke to proceede from them without faulte For seeing Paule intreateth not heere of a fewe faultes of the Godly but in generall noteth the whole course of their life wee gather that their best woorkes are alwaye stayned with some blot of sinne so that no reward is to be hoped for but so farre forth as God doeth pardon them Finally hee repeateth that sentence namely that so farre forth as hee is indued with celestiall light hee is a faithfull witnesse and subscriber to the righteousnesse of the lawe Whereby it followeth that if wee had the pure integritie of nature the lawe shoulde not bee deadly vnto vs for the lawe is not aduersante to that man who being of a sounde minde abhorreth from sinne Howebeit health is of the celestiall Phisition 21 I finde then by the lawe that when I woulde doe good euil is present with me 22 For I consent to the law of God concerning the inner man 23 But I see another lawe in my members rebelling agaynst the lawe of my mynde and leadinge mee captiue vnto the Lawe of sinne whiche is in my members 21 I finde then Here Paule imagineth a fourefolde lawe Namely 1. the law of God which onely is properly so called because it is the rule of righteousnesse whereby our life is fashioned aright A fourefold law 2. Hereunto he addeth the law of the minde so learning the readinesse of a faithfull minde to obey the law of the Lorde because it is a certaine confirming of vs to the lawe of God 3. On the contrary side he opposeth the lawe of vnrighteousnesse and by a certaine allusion he so calleth the dominion whiche iniquitie hath as well in a man not yet regenerate as in the fleshe of a regenerate man For the lawes of Tyraunts how wicked soeuer they bee yet abusiuely are called lawes 4. Vnto this law of sinne hee maketh the lawe of members answere that is the concupiscence resting in our members For that consent it hath with iniquitie Concerning the first member because many interpreters take the name lawe in his proper sense they vnderstande Cata or Dia and so doth Erasmus translate it by the lawe As thoug Paul had saide by the instruction and direction of the lawe he founde out that corruption was graffed in him But that thou mayest vnderstande or adde nothing the sentence shall runne well thus the faythfull whiles they goe about to doe good they find a certayne tyrannicall lawe in them selues because there â—s graffed in their marrowe and bones a corruption contrarye and rebelling the lawe of God 22 For I consent to the lawe of God Heere then thou seest what manner of diuision there is in godly myndes whence ariseth that battayle of the fleshe and the spirite whiche Augustine in a certaine place doeth notablie call the Christian warfare The lawe of God calleth man vnto the rule of righteousnes iniquitie which is as it were a tyrannicall lawe of Sathan pricketh forwarde vnto wickednesse The spirite carieth vnto the obedience of the lawe of GOD the fleshe draweth backe vnto the contrary part Man thus distracted with diuers desires is now in a maner diuided of one made two men but because the spirite ought to holde the principalitie hee iudgeth and estimateth himselfe chiefly by that part Therfore Paul saith hee was bounde captiue of his flesh because whereas hee is yet tickled and moued with euill concupiscences that is a coaction in respect of the spirituall desire which altogether resisteth But the acception of the inner man and members is diligently to bee noted which whiles many did mistake they haue fallen vpon this rocke Therefore the inner man is not simply taken for the soule but for that spirituall parte of the soule whiche is regenerate of God the worde members signifieth the other part that remayneth What is ment by members howe the spirit hath the name of inner man For as the soule is the more excellent parte of man and the bodie the inferiour so is the spirite more excellent then the fleshe By this reason therefore because the spirite occupieth the place of soule in man and the fleshe that is the corrupt and contaminated soule the place of bodie spirite hath the name of inner man and fleshe the name of members The outward man is taken in another sense the seconde to the Corinth But the circumstaunce of the present place necessarily requireth that interpretation I haue put downe and it is called inner by the way of excellencie because it possesseth the heart and hidden affections seeing the appetites of the fleshe are wandering and as it were out of man Or surely it is like as if a man shoulde compare heauen with earth For Paule by the way of contempte vnder the name of members noteth what so euer appeareth in man that he might the better declare howe the secrete renouation is hidden and couered from our sences saue so farre forth as it is apprehended by fayth Nowe then seeing the lawe of the minde without question signifieth an affection rightly composed and set in order it appeareth that this place is wickedly wrested vnto men not regenerate For Paul teacheth that suche are without minde because their minde or soule degenerateth from reason 24 O wretched man that I am who shall deliuer mee from this body of death 25 I thanke God through Iesus Christ our Lorde Then I my selfe in my minde serue the Lawe of God but in my fleshe the law of sinne 24 O wretched man Hee windeth vp the disputation with a vehement exclamation whereby hee teacheth that wee are not onely to striue with our fleshe but with continuall sighing to bewayle both with our selues and before God our vnhappinesse And hee demaundeth not by whom hee might be deliuered as though hee doubted as vnbeleeuers doe who holde not that there is one onely deliuered But it is the voyce of one panting and almost fanting because hee doeth not sufficiently see present helpe And therefore hath he vsed the word take or deliuer that hee might shewe howe there is required vnto this deliueraunce a speciall power of God By the body of death Hee meaneth the masse of sinne What is ment by the body of death or heape whereon man is compacted sauing that in him there remained onely certayne reliques with whose bondes hee was holden captiue The pronowne this or of this which I with Erasmus haue referred vnto bodie may also fitly bee applied vnto death but almost in the same sence because the minde of Paule is to shewe that the eyes of the sonnes of God are opened that 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
Fathers who had obteined righteousnes before this death For they had that benefite from his death that was to come 7 For the iuste Reason forced me to sett downe this particle gar id est For rather affirmatiuely or by the waye of declaration then causatiuely This is the meaning of the sentence it is a very rare thing amongst men that any shoulde die for a iust man although that may nowe and then happen But let vs grannt that No such example of loue any where to bee found as was in Christ who died for the vngodly and his enemies yet can no man bee founde that will die for a wicked man That did Christ So it is an amplification taken from a comparison because no suche example of loue is extant amongst men as Christ shewed towardes vs. 8 And God confirmeth Seeing this verbe sunist esi is of a doubtfull signification it is more fitte in this place to bee taken for to confirme For the purpose of the Apostle is not to incitate vs vnto thankefulnesse but to establish the confidence and affiance of consciences Hee confirmeth That is he declareth his sure most constant loue towards vs in that for the vngodly sake he spared not Christ his sonne For herein his loue appeared that not being prouoked by loue of his owne free will he first loued vs as Iohn saith They are here called sinners as in many other places who are altogether corrupted and addicted to sinne as Iohn saith Iohn 3.16 God heareth not sinners That is such as are desperately Iohn 9.31 and wholly giuen to wickednes A woman that was a sinner that is of an vnhonest life And that appeareth better by the Antithesis whiche straightwayes followeth beyng iustified by his blood For seeyng hee opposeth these two betweene themselues Luke 7.37 and faythe they are iustified who are deliuered from the guiltinesse of sinne it is a consequent they are sinners who for their euill wookes are condemned The summe is if Christe by his death hath purchased righteousnesse vnto sinners Christ is no lesse able nor willing to defēd then he was to redeeme much more shall hee defend them beyng now iustified from destruction And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine For it were not enough that saluation was once purchased for vs except Christe did conserue the same safe and firme vnto the ende And that is it the Apostle goeth about nowe namely that it is not to be feared least Christ should breake of the course of his grace in the middle rase For since he hath reconciled vs to the father such is our condition that hee will shewe foorth his fauour more effectually towardes vs and dayly increase the same 10 For if when wee were enemies wee were reconciled to God by the death of his sonne much more being reconciled shall wee be saued by his life This is an exposition of the former sentence with an amplification taken frome the comparison of life and death Wee were enemies quoth hee when Christe tooke vpon him the mediation to reconcile the father Nowe we are friendes through his reconciliation if that coulde bee brought to passe by his death his life shall be of greater power and more effectuall So then we haue notable testimonies which may cōfirme the confidence of saluation in our heartes His meaning is wee were reconciled to GOD by the death of Christe because it was the sacrifice of reconciliation whereby GOD was reconciled to the worlde as I haue declared in the fourth Chapter But here the Apostle seemeth to be contrary vnto himselfe For if the death of Christ were the pledge of the loue of God towards vs Obiection It followeth that euen then we were acceptable to him Answeare but now he saith we were enimies I aunsweare because God hateth sinne we also are odious vnto him as we are sinners but as in his secret counsayle he electeth vs into the body of Christ he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs vntill we perceiue it by faith Therefore in respect of our selues we are alway enimies vntil the death of Christ come betweene to reconcile God And this difference of a twofold respect is to be noted For otherwise we know not the free mercy of God then if we be perswaded that he spared not his onely begotten sonne because he loued vs at suche time as there was enmitie betweene him and vs Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe except this be vnto vs the beginning of our reconciliation with God that wee being perswaded the satisfaction being perfourmed hee is nowe fauourable to vs who before was iustly angrie with vs. So when acceptation into grace is ascribed to the death of Christe the meaning is that then the guiltinesse is taken away whereunto wee are otherwise subiect 11 And not this onely but also wee reioyce in God through our Lorde Iesus Christe by whome we are nowe reconciled 11 And not this onely Nowe he scaleth vnto the highest steppe of reioycing For whiles wee glory that God is ours what so euer good thinge may eyther bee imagined or wished doeth followe and flowe out of this fountayne For God is not onely the chiefest of all good thinges but he conteineth the summe and euery part in him selfe God in whom all good things are included is made ours by faith and hee is made ours by Christ Hither then doe wee come by the benefite of fayth that nothing bee wanting vnto vs touching felicitie And it is not without cause hee so often repeateth reconciliation First that wee might learne to fixe our eyes vpon the death of Christ as often as wee speake of our saluation Secondly that we may knowe that our confidence is no where t is to be reposed then in the forgiuenesse of sinnes 12 Wherefore as by one man sinne entered into the world and by sinne death and so death went ouer all men in as much as all haue sinned 13 For vnto the lawe sinne was in the world but sinne is not imputed while there is no lawe 14 But death raigned from Adam vnto Moses euen ouer them that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come 12 Wherefore as Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes For if Christ came therefore that he might deliuer vs from that calamitie into the which Adam fell and did precipitate all his posteritie with him we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam although all thinges are not a like on both partes Therefore Paul addeth a correction which shall be seene in his place and wee also if there be any diuersitie shall note it It is a vice in writing when that
if it be true that the grace of God doth help vs so much the more bountifully and largely as we haue beene ouerwhelmed with a greater weight of sinne there is nothing more expedient for vs then that wee being drowned in the depth of sinne shoulde oftentimes by newe offences prouoke the wrath of God Obiection For so at length we shall feele greater plentie of grace then the which nothing is more to be wished for As for the maner of refutation we shall see it afterwarde 2 God forbid Some think that the Apostle doeth onely by the way of a sharpe correction reprehende so vnreasonable a madnesse but by other places it doth appeare howe familier an answere this is with him yea in much disputation or many arguments as here also he wil shortly with great diligence refute the obiected obloquie yet first by this particle of one detesting he doth reiect it that he might admonishe the readers there is nothing more vnlike then that the grace of Christe the repayrer of our righteousnesse shoulde nourishe our vices The grace of Christ abolisheth sinne and therefore doth not nourish it Whiche are dead to sinne This is an argumen taken from the contrary For it is certaine that he which sinneth liueth to sinne but we are dead to sinne by the grace of Christ therefore is it false that that shoulde nourishe sinne which doth abolish it For thus the case standeth the faythfull are neuer reconciled vnto God without the gift of sanctification yea to this ende are wee iustified that after warde we might worship God in holinesse of life For Christe doth not otherwise washe vs with his blood and by his satisfaction reconcile God vnto vs then whiles hee maketh vs partakers of his spirite which reneweth vs into an holy lyfe It were therefore too preposterous an inuersion of the worke of God if by occasion of that grace which is offered vs in Christe sinne shoulde gather any strength For the medicine is not the nourishour of that it extinguisheth Finally we must remēber that I touched of late namely that Paule doth not here say what God doth finde vs to bee whiles he calleth vs into the societie of his sonne but what wee shoulde bee after he hath had mercy vpon vs and hath adopted vs freely For by a verbe of the future tēse he sheweth what manner of chaunge should followe righteousnesse 3. Know ye not that all wee which haue beene baptised into Iesus Christ haue beene baptised into his death 4 Wee are buried then with hym by baptisme into his death that like as Chirste was raised vppe from the dead by the glory of the father so wee also should walke in newnesse of life 3 Know ye not He proueth the former sentence namely that Christ killeth sin in his by the effect of baptisme wherby we are incorporated into his faith For it is out of questiō that wee put on Christe in baptisme Then do we truly grow vp into the body of christ when his deathe bringeth foorthe fruit in vs. and with this condition are we baptised that we shoulde be one with him Now Paule taketh another principle namely that we do then indeede grow vp into the body of Christ when his death bringeth foorth his fruite in vs. Yea he teacheth that this participation of death is principally to be respected in baptisme For not onely purgation but also mortification and the dying of the old man is proposed there whereby it is manifest after we are receiued into the grace of Christ the efficacie of his death appeareth straight wayes Finally what this societie with the death of Christe auaileth it followeth straightwayes 4 Being buried then with him Now he beginneth to shew although he doe not plainely declare whereunto it apperteineth that we are baptized into the death of Christ namely that we being dead vnto our selues might become new men For from the participation of his death he passeth conueniently vnto the participation of life because these two hang together by an inseparable connexion Mortificatiō newnes of life go together namely the old man to bee abolished by the death of Christ that his resurrection might restore righteousnes and make vs new creatures And surely seeing Christ is giuen vs vnto life to what end shold we die with him except we might rise againe vnto a better life And therfore to no other ende hath he flaine that is mortal in vs but that he might truly quicken vs. Furthermore let vs note that the Apostle doth not simply heere exhort vs to imitate Christ as if he said the death of Christ is in steed of an example which all Christians ought to follow For he surely goeth higher deliuering doctrine out of the which afterward he draweth exhortatiō as it is easie And this is the doctrin that the death of Christe is effectuall to extinguish and banish the prauitie of the flesh and his resurrection to raise vp the newnes of a better nature and that by baptisme we are receiued into the participation of this grace This foundation being laide a man may very aptly exhort Christians that they striue to aunswere their calling Moreouer it forceth not that this vertue doeth not appeare in all those are baptized For Paule after his manner because he speaketh vnto the faythful conioyneth the substance effect with the external signe For we know that by their faith is established ratified whatsoeuer the Lord offereth by the visible pledge To be briefe he teacheth what is the veritie of baptisme rightly receiued So to the Galathians he testifieth Gal. 3.27 When the sacraments are effectuall pledges and when the◠be but bare signes that all they whosoeuer are baptised in Christ haue put on Christe For so a man must say so long as the institution of the Lord and the faith of the godly agree together For we neuer haue bare and idle signes but when our vnthankfulnes and wickednes hindereth the working of Gods bountifulnes By the glory of the father That is through his notable power whereby hee hath declared himselfe truely glorious and hath as it were manifested the greatnes of his glory So oftentimes in scripture is the power of God which hath shewed it selfe in the resurrection of Christ set foorth by some excellent title and not without cause for it is grealy materiall that by such expresse mention of the incomparable power of God not onely the faith of the last resurrection which far exceedeth the capacity of flesh but also other fruits which we receiue by the resurrection of Christ shold be highly extolled with vs. 5 For if we be graffed into the similitude of his death euē so also shall we be partakers of his resurrection 6 Knowing this that our olde man is crucified together with him that the body of sin might be destroyed that wee should not serue sinne any more 5 For if wee be graffed By plainer wordes hee prooueth the argument which he hath put
that raysed Iesus from the dead dwell in you hee which raysed Christe from the dead shall also quicken your mortall bodies because of his spirite that dwelleth in you 9 Nowe yee are not in the fleshe By a supposition he applieth the generall sentence vnto them to whome hee wrote not onely to the ende that directing his talke as proper vnto them hee might the more vehemently moue them but also that by the definition late put downe they might certainely gather howe they are of the number of those from whome Christe hath taken the curse of the lawe Yet withall shewing of what force the spirite of God is in the elect and what fruit it bringeth forth hee exhorteth them vnto newenesse of life If so be that the spirite of God This is a correction very fitly applyed whereby they are stirred vp to examine themselues more neerely A note to knowe the true sonnes of God from the children of the world least they pretende the name of Christe in vaine And this is a most sure note whereby the sonnes of God are discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocencie and holinesse Although it seemeth his purpose was not so much to correct hypocrisie as to suggest matter of glorying against those were preposterously zealous ouer the lawe who esteemed more of the dead letter then of the inwarde vertue of the spirite which quickeneth the lawe Furthermore this place teacheth that Paule by the name of spirite meant not the minde or vnderstanding whiche of the Patrones of free will is called the more excellent part of the soule but the heauenly gift For hee expoundeth those to bee spirituall not which obey reason by their owne motion but whom God gouerneth by his spirite Who and howe they are called spirituall Neither yet are they said to bee according to the spirite as though they were full of the spirite of God which thing hath happened to none yet but because they haue the spirite of God abiding in them howesoeuer they feele some relique of the flesh remaining in them And it cannot meaning the spirite cannot remaine except it haue the superioritie For we are to note that a man is named of the chiefest part in him But if any haue not the spirite of Christe Hee addeth this that he might shewe howe necessarie the deniall of the fleshe is in christians The kingdome of the spirite is the abolishing of the fleshe in whome the spirite of Christe raigneth not they doe not appertaine vnto Christe Then they are not Christians that serue the fleshe For they who pull Christ away from his spirite make him like vnto a dead image or carkasse And alway wee are to remember that counsaile of the Apostle namelye that free remission of sinnes cannot bee separated from the spirite of regeneration because this were as a man woulde saye to rent Christe in peeces Which thing if it be true it is maruaile that wee are charged by the aduersaries of the Gospell with arrogancie that wee dare acknowledge the spirite of Christe dwelling in vs. For eyther wee muste denie Christe or confesse that wee are Christians by his spirite Surely it is horrible to heare that men are so fallen from the woorde of the Lorde that they doe not onely boast themselues to bee Christians without the spirite of God but also they scoffe at the faith of others But this is the Philosophie of Papists Nowe verily let the Readers marke heere that the spirite is indifferently sometime called the spirite of God the father somtime of Christe not onely because all the fulnesse thereof is shed vpon Christe How the spirite of God is also called the spirite of Christe as hee is our mediatour and head that from thence might redownde to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence add the same eternall dietie Yet because wee haue no communication with God but through Christe the Apostle very wisely descendeth from the father who seemeth to be further of vnto Christe 10 And if Christe bee in you That which before he said of the spirite now hee saith of Christe whereby is declared the maner of Christes dwelling in vs. For as by his spirite he consecrateth vs for temples to himselfe so by the same spirit he dwelleth in vs and now he doth more cleerely open that which wee touched before How Christe dwelleth in vs. namely that the sonnes of God are counted spirituall not in respect of a full and absolute perfection but onely for the newnesse of life is begun in them And here is a preoccupation whereby he preuenteth that doubt which might otherwise vexe vs. For howsoeuer the spirit possesseth one part of vs yet we see another parte to be holden styll of death Therefore hee answereth that in the spirite of Christe there is a vertue of quickening which is of power to swallow vp our mortalitie Whereupō he inferreth how we are paciently to expect till the reliques of sin be vtterly abolished Furthermore the Readers haue bin alredy admonished that by the word spirit they vnderstand not our soule but the spirite of regeneration which spirite Paule calleth life not onely because it liueth and florisheth in vs but because by his strength it quickeneth vs vntill at the length our mortall flesh being extinguished it doth perfectly renewe vs as on the contrarie the worde body signifieth that grosse masse which is not yet cleansed by the spirite of GOD from the dregges of the earth which sauour of nothing but that is grosse For otherwise to attribute vnto the body the guiltinesse of sinne were absurde Againe the soule is so farre from beeing life that it liueth not it selfe Then the meaning of Paul is although sin doth iudge vs vnto death so farre foorth as there remaineth yet in vs the corruption of the first nature yet is the spirite of God the conquerour neither doeth this hinder any whit namely that wee are onely indued with the firste fruites because euen one sparkle thereof is the seede of life 11 If I say the spirite This is a confirmation of the last sentence being taken from the efficient cause after this maner if by the power of the spirite of God Christe were raysed and the spirite keepeth his power for euer Then it shall also shewe foorth the same power in vs. And hee taketh it for a thing graunted namely that a proofe of that power whiche apperteineth vnto the body of the whole Church was declared in the person of Christe And because hee maketh God the authour of the resurrection hee assigneth vnto him the quickening spirite Who raysed by a circumlocution hee describeth God which did agree better for the present purpose then if had simply named him In like maner hee ascribeth the glory of Christe raysed vnto the father for that was more effectuall to proue the thing
he intended then if he had attributed it vnto Christ himselfe For it might haue beene obiected Christe was able by his owne vertue to rayse vppe himselfe which no man can doe But when hee saith that God raysed vp Christe by his spirite whiche hee hath also giuen vnto you nothing canne bee brought againste it seeing thereby hee doeth put vs in sure hope of the resurrection Iohn 10.18 Seeing Christe rose by his own power how then is his resurrection ascribed to the father And for all this there is nothing derogated from that sentence of Iohn namely I haue power to lay downe my soule and to take it againe Surely Christe did rise of himfelfe and by his owne power but as hee is wont to transfer vnto the father whatsoeuer heauenly vertue is in hym so the Apostle not vnproperly hath translated that vnto the father which was a moste proper worke in Christ Finally by mortall bodies he vnderstandeth whatsoeuer remayneth yet in vs subiect vnto death as his common custome is by this name to call the grosser part of vs. Whence we gather that hee speaketh not of the last resurrection which shall bee in a moment but of that continuall operation of the spirite whereby it mortifieth by little and little the reliques of the fleshe and renueth a celestiall life in vs. 12 Therefore brethren wee are debters not to the fleshe that wee should liue after the flesh 13 For if you liue after the flesh yee shall die but if by the spirite yee mortifie the deedes of the fleshe yee shall liue 14 For who so are lead by the spirite of God they are the sonnes of God 12 Therefore brethren This is the conclusion of the premisses For if wee bee to renounce the fleshe then ought wee haue nothing to doe with it Againe if the spirite oughte to raigne in vs not to be at his becke were absurde The speeche of Paule heere is vnperfect because hee omitteth one member of the antithesis or contrarietie namely that wee are debters vnto the spirite howebeit the sense is cleere enough And this conclusion hath the force of an exhortation as hee is alwaye wont to drawe exhortation out of doctrine So in another place Ephe. 4.30 hee admonisheth vs that wee greeue not the holy spirite of God whereby wee are sealed vnto the day of redemption And againe if wee liue in the spirite let vs also walke in the spirite Gal. 5.25 When wee may be said to liue according to the spirite And that commeth to passe whiles we renounce our carnall concupiscences that we might as it were binde our selues in seruice to the righteousnesse of God For verily in this sorte wee oughte to reason and not as some blasphemous persons who prate saying let vs bee secure because there is no power in vs. But this is as it were to fight againste God if through contempt and negligence wee extinguish his grace offered to vs. 13 For if yee liue after the fleshe Hee addeth a commination or threatning that hee might the rather shake off from them all drowsinesse whereby also they are notably refuted who bragge of iustification by faith without the spirite of Christ Although in their owne conscience they are sufficiently reprooued because there is no trust in God where there is not also a loue of righteousnesse Indeede it is true that wee are iustified by the sole mercy of God in Christ but this also is as true and certaine that all they are iustified are called of the Lorde that they shoulde liue worthie their calling Let the faithfull therefore learne to imbrace Christe not only vnto righteousnesse but also vnto sanctification as hee was giuen vnto vs to both these ends leaste through their lame faith they rent him in peeces But if by the spirite yee mortifie the deeds of the fleshe Hee so tempereth his spéech that hee cause not the godly to dispaire who feele yet in themselues many infirmities For howsoeuer wee bee yet subiect vnto sinne We must not kill our bodies but sudue the lustes of them neuerthe lesse hee promiseth life vnto vs so that we studie to mortifie the fleshe Neither doth hee require exactly the destruction of the fleshe but onelie chargeth vs to studie to came the lustes thereof 14 For who so are lead by the spirite of God This is a confirmation of that went immediately before For heere hee teacheth that they are counted amongest the sonnes of God who are ruled by his spirite because by this marke God acknoweledgeth them to be his Who are the sonnes of God By this meanes the vaine ostentation of hypocrites is doone away who vsurpe the title without the thing and the faithfull are incouraged vnto moste sure confidence of their saluation The summe is they are the sonnes of GOD who so are lead by the spirite of GOD But all the sounes of GOD are heires of eternal life Therefore they ought to bee sure of eternall life who so are lead by the spirit of God And the middle proposition or assumption as they call it is omitted because it was out of all question Neuerthelesse wee are to note that there is a manifold leading of the spirite For there is an vniuersall whereby all the creatures are supported and moued The leading of the spirite is diuers there are also peculier in men and the same are diuers But heere hee vnderstandeth sanctification where with God vouchsafeth none but his electe whiles hee doeth separate them apart to hym selfe for sonns 15 For yee haue not receiued the spirite of bondage to feare againe but yee haue receiued the spirite of adoption whereby wee cry Abba father 16 The same spirite beareth witnesse with our spirit that wee are the sonnes of God 17 If wee be sonnes wee are also heires euen the heires of God and heires annexed with Christe if so bee that wee suffer with him that wee maye also bee glorified with him 18 For I counte the afflictions of this presente time not to bee comparable to the glory to come which shall bee reuealed vnto vs. Nowe hee confirmeth that certaintie of truste or confidence wherein of late hee byd the faithfull stay themselues and that by an argument taken from an especiall effect of the spirit because it is not therefore giuen vs that it might tosse vs with trembling To what ende the spirite of god is giuen vs or presse vs with anxietie but rather that all perturbation beeing quenched setting our mindes in a quiet state it might stirre vs vnto assured and free inuocation of God So then hee doth not onely prosecute the argument hee touched before but also standeth more in that other member which he had annexed namely of the fatherly mercy of God whereby hee forgiueth his the infirmitie of the flesh and those faultes which yet remaine in them Hee teacheth that the confidence hereof is assured vnto vs by the spirite of adoption which woulde not bid vs bee bolde in
prayer A twofold spirit except it assured vs of free remission And to the end he might that rather set out that matter he setteth down a twofold spirite one he calleth the spirite of bondage which we may cōceiue by the law◠the other of adoptiō which is by the gospel He saith that was giuen in olde time vnto feare Heb. 12.18 and this at this day vnto assuraunce By such comparison of contraries the certaintie of our saluation is as thou seest made more manifest The authour of the Epistle to the Hebrewes when hee saith wee are not come vnto the mount Sinai where all thinges were so terrible that the people being ouerthrowen as it were with the present sentence of death did pray they might not bee spoken vnto yea Moses him selfe confessed hee was afrayde but we are come vnto Sion the hill of the Lorde and his citie the celestiall Hierusalem where is the mediatour of the newe Testament Iesus By the aduerbe agayne wee gather that the law is heere compared with the Gospell because the sonne of God by his comming brought vnto vs this inestimable benefite that the seruile condition of the lawe should no more binde vs. Yet thou mayest not gather hereby eyther that none had the spirite of adoption before the comming of Christ or that who so receiued the lawe were seruauntes and not sonnes For he doth rather compare the ministerie of the lawe with the dispensation of the Gospell then persons with persons In deede I confesse that the faithfull are admonished here howe muche more liberally God hath nowe dealte with them then hee did in olde time with the fathers vnder the olde Testament yet hee respecteth the externall dispensation in respecte whereof onely wee excell because howesoeuer the sayth of Abraham Moses and Dauid was more excellent then ours yet for as muche as God in a maner kept them vnder a schoolemistresse they were not yet come vnto that libertie which is opened vnto vs. And also it is to bee noted that I haue purposely because of false Apostles put an antithesis or contrarietie betweene the litterall disciples of the lawe and the faithfull whome Christ the heauenly maister doeth not onely speake vnto with sounde of mouth but also inwardely doeth teache effectually by his spirite And although the couenaunt of grace is conteined in the lawe yet he remoueth it thence because opposing the Gospell hee considereth nothing but that which was proper to the lawe namely to bidde and forbidde and by the denouncing of death to bridle sinners and so hee giueth vnto the lawe What was proper to the lawe that qualitie whereby it differeth from the Gospell Or if any had rather hee propoundeth the bare lawe as God therein couenanteth with vs in respect of workes Thus therfore we are to thinke of the persons amongst the people of the Iewes whē the law was published also after it was published the godly were illuminated with the same spirit of faith therfore the hope of eternall inheritance whereof the spirite is a pledge seale was sealed in their heart Here onely is the difference that the spirite is powred out more aboundantly plentifully in the kingdome of Christ But if thou hast regarde vnto the dispensation of doctrine saluation shall seeme to haue been then for a suertie first manifested when Christ was exhibited in the flesh with such obscuritie were all thinges couered vnder the old Testament in comparison of that light is vnder the Gospell Furthermore if the lawe be considered in it selfe it can do nothing but binde men that are subiect to miserable seruitude with the horrour of death because it promiseth no good thing but with condition and it denounceth death against all transgressours Wherefore as vnder the lawe there was the spirite of bondage which pressed the conscience with feare so vnder the Gospell there is the spirite of adoption whiche cheereth our soules with the testimonie of our saluation And obserue that feare is ioyned to bondage because it can not otherwise be but the law should with wonderful disquietnes vexe and torment our soules so long as it exerciseth his power How feare is ioyned with bondage Wherefore there is no other remedie for the quieting of them then whiles God forgiuing our offences doeth fauour vs as a father his children By whome wee crye Abba Hee hath therefore changed the person that hee might expresse the state of all the godly as though hee sayde yee haue receiued the spirite whereby you as well as wee and the residue of all the faithfull doe crye And the figure mimesis here vsed of the Apostle is very significante Mimesis which is when one taketh on him the person of another for in the person of the faithfull hee pronounceth the name of father The doubling of the name by diuers woordes contayneth an amplification For Paule giueth to vnderstande that the mercie of God is nowe so published through the whole worlde that he is indifferently prayed vnto in all tongues as Augustine noteth Therefore his meaning was to expresse the consent amongst all nations Whereuppon it followeth that nowe there is no difference betweene Iewe and Gentile seeing they are knit together amongst them selues The Prophete Esay speaketh otherwise saying that the tongue of Chanaan shoulde bee common vnto all yet all one sence Esai 19.18 because he respecteth not the externall fourme of speeche but the consent of heart in woorshipping God and the same and simple studie in professing his true and pure woorshippe The woorde crie is put to expresse the constancie as if hee sayde wee pray not doubtingly What is ment by crying vnto God but boldely wee lift vp our voyce vnto heauen In deede the faythfull vnder the lawe did call God father but not with such sure confidence seeing the vayle did driue them farre from the sanctuarie but nowe when an entraunce is opened vnto vs by the blood of Christ wee may familiarly and as it were with full mouth glorie that wee are the sonnes of God from whence this crye proceedeth Finally by this the prophesie of Osee is fulfilled I will say vnto them you are my people and they shall answer agayne thou art our God Ose 2.23 For the more cleare the promise is so muche more boldenesse is there in prayer 16 For the spirite Hee doeth not simplie say the spirite of GOD is a witnesse to our spirite but hee vseth a compounde verbe which may bee translated to witnesse togeather if contestation were not somewhat els with the latines But Paul meaneth that the spirit of God doth giue vnto vs such testimonie that by the direction and gouernance thereof our spirite is assured the adoption of God is firme For our minde of it selfe except the testimonie of the spirite went before coulde not bring vnto vs this confidence Moreouer here is an exposition of the former sentence For whiles the spirite testifieth that we are the sonnes of God it
patiently expect a deliueraÌ„ce For he would that they being lift vp with the expectatioÌ„ of the blessednes to come should with stoutnes of mind ouercome al the preseÌ„t euils that they might not coÌ„sider what they are but what they shal be Which haue the first beginnings Wheras some interprete first fruits a rare singular excellency that I like not at all therfore to auoyd doubtfulnes I choose rather to translate it first beginnings For I doe not with theÌ„ take it to be spoken of the Apostles onely but of al the faithful who in this world are only sprinckled with drops of the spirit or certainly wheÌ„ they haue profited very wel being indued with a certaine measure thereof are yet farre froÌ„ the perfection thereof These therfore are vnto the Apostle the first beginnings or first fruits Wherunto the whole or entire increase is opposed For seeing wee are not yet indued with fulnes it is no maruel though we bee moued with disquietnes And wheras he repeateth we our selues addeth in our selues that he doth for the more vehemeÌ„cy that hee might expresse a more feruent desire And he doth not only name desire but a mourning for where there is a feeling of misery there is also mourning Expecting the adoption Adoption here improperly yet not without good reason Adoption put for that inheritance we are adopted vnto the fruition therof is called the fruitioÌ„ of that inheritance wherunto we are adopted For Paule meaneth that that eternall decree of God wherby he hath chosen vs for sonnes before the world were made of the which he testifieth vnto vs by the gospel the faith whereof he sealeth by his spirit in our hearts should be voyde vnlesse the promised resurrection were firme sure which is an effect therof For to what end is god our father but that this earthly pilgrimage being ended the celestiall inheritance might receiue vs Hereunto apperteyneth the redemption of our body which is straightwaies added For the price of our redemption was so paid of Christ that death neuertheles might hold vs yet bound in his bonds yea we carrie it within vs wherupon it followeth that the sacrifice of the death of Christ shoulde be in vayne and fruitles except there appeared fruite in the celestial renouation 24 For we are saued by hope Paul confirmeth his exhortatioÌ„ by an other argument Namely because our saluation cannot be separated from a kinde of death which he proueth by the nature of hope For seeing hope extendeth it selfe vnto things not yet knowen by experience and representeth vnto our mindes the image of things which are hid and farre off whatsoeuer is either openly seene or holden with the hand cannot be hoped for But Paule taketh it for a thing so grauÌ„ted that it cannot be denied so long as we liue in this worlde our saluation standeth in hope whereby it followeth that it is laide vp with God farre aboue our sences Whereas he saith that is no hope which is seene it is verily a hard speeche but yet such as obserueth not the sence for he goeth about simply to teach seeing hope is of good things to come not present it can neuer be ioyned with manifest possession So then if any thinke much to mourne they must needâ— euert the order is set downe of God who doeth not call his vnto the triumph before he haue exercised them in the warfare of sufferance But seeing it hath pleased God to nourish our saluation as it were secretly in his bosome it is expedient for vs to labour in earth to be oppressed to mourne to be afflicted yea to lye as it were halfe dead or like vnto those are dead For they who couet a visible saluation they put them selues by it renouncing hope which is ordeyned of God to be the keeper of it 25. But if we hope for that we see not This is an argument taken from the antecedent to the consequent because patience necessarily followeth hope For if it be grieuous to wante the good thing thou desirest vnles thou support and comfort thy selfe by patience thou must fall by desperation So then hope alway draweth patience with it So it is a most fitte conclusion namely that the doth vanquish away whatsoeuer the Gospel promiseth of the glorie of the resurrection except by bearing the crosse and tribulations patiently we passe through this present life For it life be inuisible then we must haue death before our eyes if glorie be inuisible then ignominy is present Therfore if thou wilt comprise this place in fewe wordes The saluation of the godly is laid vp in hope thou maiest digest the argumentes of Paule into this forme Saluation is layde vp in hope for all the faithfull it is the propertie of hope to inteÌ„d vpon good thinges to come and which are absent therefore the saluation of the godly is hidden vp Nowe hope is not otherwise mainteyned then by patience therfore the saluation of the godly is not consummated but by patience Patience is an inseparable companion of faith Finally heere wee haue a notable place that patience is an inseparable companion of faith The reason whereof is at hande because whiles wee comforte our selues with the hope of a better estate the sence or feeling of the present miseries is mollified and mitigated that they are not so hard to be â—oure 26 Likewise the spirite also helpeth our infirmities for we know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which caÌ„not be expressed 27 But he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the Saintes according to the will of God 26 Likewise the spirite also Least the faithful shoulde obiect that they are weaker then they are able to beare so many so hard burdens he setteth before them the helpe of the spirit whiche is aboundantly sufficient to ouercome al difficulties There is no cause then why any should complayne that the bearing of the crosse is aboue their strength seeing we are strengthened by vertue from aboue And the greeke word Sunantilambanesthai to helpe together is very significant namely that the spirit receiuing vnto it part of the burdeÌ„ wherwith our infirmity is oppressed doth not only helpe vs and succour vs but doeth so ease vs as though it vndertooke some part of the burden with vs. And in the word infirmities the plural number hath his augmentation For seeing experience doeth teach vs that vnlesse we be stayed by the power of God innumerable ruines are straight waies at hand Paule therfore admonisheth that notwithstaÌ„ding we are euery way weake diuers infirmities threateÌ„ falling vnto vs yet there is ayde inough in the spirit of God so that we shal neuer be moued or ouerthrown by any heape of euils Howbeit these helpes of the spirite teach vs more certainly that through the ordinaunce of God it is so brought to passe that by
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