Papistes cha 10. 5. Merite cannot be proued by reward cha 2. 6. Merite and faith are vtterly contrary cha 9. 32. Mans merite ouerthrowen cha 2. 6. 3. 27. 4. 2. 5. 5. 8. 18. 9. 31. Mercy a Christian vertue chap. 1. 28. Renewing of the minde necessary cha 12. 2. Minister of the worde how he is saide to saue cha 11. 14. Ministery of the word commended 1. 16. 10. 15. 11. 14. The vse of miracles cha 15. 18. Mortification necessary in the godly cha 6. 8. Moses preached the Gospel cha 10. 5. Moses how he wished to be put out of the booke of life cha 9. 4. Moses his proper and peculier office cha 10. 5. Moses and Paul consent notably cha 10. 8. Mouth for face and countenance cha 10. 9. N. THe name of the law diuersly taken cha 7. 2. The nature of faith cha 1. 5. 17. Nunnes whence they came cha 16. 1. O THe obedience of the Romaines cha 16. 19. Obiections of the wicked cha 3. 7. 9. 19. Offences must be auoyded cha 3. 8. cha 6. 1. 9. 1. 14. 10. 2. The office of an Apostle cha 1. 1. The office of Pastors cha 3. 10. 15. 16. The old man what it is cha 6. 6. The old and new Testament compared cha 3. 26. Whither the old Testament apperteine vnto Christians cha 15. 4. Opportunitie must be taken cha 2. 4. 12. 11. An othe what it is cha 1. 9. An othe not altogether vnlawful ibidem Ouids place chap. 7. 16. P Papal Bishops not the successours of the Apostles chap. 1. 1. Papists brag themselues for Christians without the spirite of Christ chap. 8. 9. Papists contend there is no sinne in the regenerate chap. 7. 7. Papistes whence they proue their merites cha 10. 5. The patience of the faithful what it should be chap. 15. 4. What patience is to be praysed cha 15. 4. Patience an inseparable companion of faith chap. 8. 25. Patience how it woorketh triall chap. 5. 4. Patience necessarily followeth hope cha 8. 25. Patience necessarie for the faithful cha 2. 7. 8 18. 12. 19. Paule a true Apostle of Christ chap. 1. 1. Paule prayed continually cha 1. 9. Paule a true worshipper of God cha 1 9. Paule a true Israelite cha 11. 1. Paule subiect to diuers reproches cha 15. 30. The perfection of the faythful what it is chap. 7. 25 and 8. 5. Popish satisfactions ouerthrowen chap. 4. 6. Prayer continual chap. 12. 12. Prayer necessary for the Godly cha 15. 31. What prayers be acceptable to God cha 8. 27. True prayer what it is cha 8. 27. and 10. 14. Prayer vnto dead Saints whence it is established cha 15. 30. Preaching of the Gospel ought to be greatly esteemed cha 10. 15. Preaching of the Gospel an acceptable seruice to God cha 1. 9. Preposterous lust how execrable it is cha 1. 26. Pretertence for the presentence chap. 8. 30. Pretertence for the future cha 10 20. The prerogatiue of the faithful cha 1. 8. Pride must be auoyded chap. 12. 16. The profitinges of the faithful cha 1. 17. Who are proude cha 1. 28. R REading of Scripture necessary for the Godly cha 15. 4. Reasonable seruice chap. 12. 1. Relation betweene faith and the promise cha 4. ◠Renewing of the mynde cha 12. 2. Regeneration is perfected by degrees in the faithful chap. 6. 7. 7. 15. 8. 10. Religion that it may be true must coupled with the word cha 10. 2. The cause of reprobation is hiddē in the secret coūsel of god cha 11 7. The cause of reprobation is to be sought for in the purpose of God cha 9. 14. What is the next cause of reprobation cha 9. 11. Reprobates vessels of wrath prepared to destruction cha 9. 22. 23. Reprobates bequeathed to destruction cha 9 18. A reprobate sence cha 11. 8. Reuenging forbidden cha 12. 19. Righteousnes of faith what it is cha 10. 9. Righteousnes put for the rule of a right life cha 6. 19. Righteousnes for the remission of sinnes cha 4. 6. S SAcramentes cha 4. 11. The sacrifice of the faithful cha 12. 1. Sacriledge what it is cha 2. 22. Saluation dependeth vpon the meere goodnes of God cha 9. 14. 1. 6. Saluation proper to the Iewes by the couenant cha 15. 8. Saluation of the godly not perfected without patience cha 8. 25. The first cause of saluation cha 8. 28. Why part of our saluation is attributed vnto confession cha 10. 10. Certainty of saluation whence it dependeth cha 8. 32. Certainty of saluation consisteth vpon 2. pointes cha 10. 6. Sanctification a fruite of righteousnes cha 6. 22. Sanctitie put for dignitie cha 11. 16. The Saints are specially to be holpen cha 12. 13. Saraes laughter faultie cha 4. 20. Sathan the Prince of this worlde Satan the minister of Gods wrath cha 1. 24. 9. 18. Satan is ouercome of the faithful cha 16. 19. The seate of faith is the heart cha 10. 10. To seeke God is to hope in him cha 1. 5. 12. Seruetus blasphemies errours refuted cha 1. ◠To be vnder sinne what it is cha 3. 9. What simplicitie is to be praised cha 16. 19. Schoolemen when the fault is forgiuen reteine the punishment cha 4. ◠Shame sometime profitable cha 6. 21. The true scope of the faithful cha 2. 7. Slouthfulnes must be auoyded chap. 8. 22. 9. 16. Sobriety necessarie in the godly chap. 13. 14. Sonnes of the flesh who they are cha 9. 8. Sonnes of God who they are cha 9. 25. Sonnes of the promise who they are cha ◠8. Soule taken for the whole man cha 13. 1. Spirit for the spiritual end of ceremonies chap. 2. 28. Spirit for that part of man is regenerate ca. 7. 18. The spirite how it maketh intercession for vs cha 8. 26. The spirit of compunction what it is cha 11 8. The spirit of sanctification what it is cha 1. 4. The spirit of bondage what it is cha 8. 15. Spirit and letter opposite cha 7. 6. The operation of the spirit manifold cha 8. 14. The helpe of the spirite how necessary cha 8. 26. Spiritual riches cha 8. 32. Spiritual walking what it is cha 8. 1. Strife must be auoyded cha 13. 3. Sufferings of ignominy cha 1. 26 To sweare by the name of God what it is cha 9. 1. T THankesgiuing cha 14. 6. 16. 21. Tribulation what it is cha 8. 35. Tribulation how it worketh patience cha 5. 3. Tributes why they are payde vnto Princes cha 13. 6. Truth for the rule of Gods will cha 2. 8. The truth of Gods iudgement wherein it consisteth cha 2. 1. To serue the time what it is cha 12. 11. V W The victory of the faithful cha 8. 37. 12. 21. 16. 19. Vntil how it is taken cha 11. 25. The warfare of the faithful cha 6. 13. 12. 12. Weakenesse of faith twofold cha 4. 19. Weake taken for wicked and vnworthy cha 5. 6. The weake in faith must bee considered chap. 14. 1. Way put for the reason or manner of doing cha 11. 33. Weapons of light what they be chap. 13 11. Whisperers what they be chap. 1. 28. Whoredome condemned chap. 1. 28. The wicked are made woorse by the bountifulnes of God cha 2. 5. The wicked alway flee the yoke of God cha 2. 8. The wicked appoynted for destruction cha 9. 2. Wickednes what it is cha 1. 28. To be wise vnto sobrietie what it is cha 12. 13. The word of faith for the Gospel 1. 8. and 10. 8. Workes of darknes cha 13. 11. Workes iustifie not cha 2. 13. World how it is taken chap. 12. 2. True worship of God what it is cha 1. ver 9. The worship of God put for ceremonies and rites cha 9. 4. ⧠Imprinted at London by Thomas Dawson for John Harrison and George Bishop 1583.
this obiection also Truely it was apparant that that was a foolishe glory which the Iewes had therein Notwithstanding this doubt yet remained to what ende circumcision was instituted of the Lord except it were notably profitable for some thing Therefore by the way of exception or subiection he demaundeth wherein the Iewe excelleth the Gentile And by another interrogation he addeth the reason of the question when hee saith What profit is there of circumcision Ephe. 2.4 For that did distinguishe the Iewes from the vulgare sort of men as Paule calleth the ceremonies the partition wal which separated the one from the other 2 Much euery way that is much altogether much throughly or vtterly Here he beginneth to giue vnto the Sacramente his praise yet hee will not graunt vnto the Iewes that they shoulde be proud therefore In what respect the Iewes excelled others For when he saith they were marked with the seale of circumcision that they might bee reckoned the sonnes of God he doth not acknowledge them to haue excelled others by any merie of theirs or dignitie of their owne but by the benefites of God If the men therefore be considered hee sheweth they are like vnto others but if the benefites of god be considered he declareth that therein they haue whereby they excell other people First because the Oracles of God were committed vnto them Many thinke it to bee the figure Anapodotum Anapodotum is a fault in speaking or writing when that followeth not whiche might answere that went before as heere is first and there followeth not second because he propoundeth more then he expoundeth afterwarde Yet this word first seemeth vnto me not to be a note of order but simplie to signifie specially or chiefly in this sense if there had been no more but this that they had the oracles of God committed vnto them it ought to be sufficient vnto their dignitie And it is worthie the noting that the profite of circumcision is not placed in the bare signe but is to be esteemed by the word Here verily Paule demaundeth what the Sacrament did profite the Iewes He answereth because God committed vnto them the treasure of his celestiall wisedome Whereupon it followeth that the worde being taken away there remaineth no more prerogatiue By oracles he meaneth the couenant which first was reuealed to Abraham and his posteritie afterwarde was confirmed and interpreted by the lawe and the prophetes And the oracles of God were committed vnto them that they might conserue them with them so long as it pleased the Lord to conteine his glory amongest them afterward in the time of dispensation they shoulde publish them throughout the whole worlde To what end the oracles of God were committed to the Iewes First they were keepers of the oracles of god Secōdly they were stewardes or disposers And if this benefite bee so greatly to be esteemed whiles the Lorde doth vouchsafe to make any people partaker of his worde wee can neuer sufficiently detest our ingratitude which receiue the same so negligently carelesly that I say not contumeliously 3 What if some were incredulous shall their incredulitie make the faith of God void 4 Let it not bee so but let God bee true and euery man a lyer as it is written that thou mayest bee iustified in thy sayinges and ouercome when thou art iudged 3 For what if some c. As before whiles hee respected the Iewes glorying in the bare signe that hee did not graunt vnto them so much as a sparke of glory so nowe whiles hee considereth the nature of the signe hee testifieth that the vertue therof is not abolished no not through their vanitie Because therfore hee seemed aboue to import that if there were any grace in the signe of circumcision it were all perished through the vnthankefulnes of the Iewes Nowe againe by the way of exception or subiection hee demaundeth what is to be thought thereof And here is a kinde of silence or concealing because hee expresseth lesse then hee woulde haue to bee vnderstood for he might truely haue saide that a great part of the people had cast from thē the couenant of the Lorde but because that had beene marueilous bitter in the eares of the Iewes that hee might mittigate the roughnesse thereof hee only nameth some Shall their incredulitie c. Catargein properly is to make voide and of none effect which signification is moste apt for this present sentence For Paule entreateth not onely whether the incredulitie of men can let the veritie of God that it shoulde not remaine firme and stable in it selfe but whether it can hinder the effect and accomplishemente thereof amongest men The meaning therefore is seeing the most of the Iewes were couenant breakers whether through their vnfaithfulnesse the couenant of God be so abrogated that it shoulde shewe foorth no fruite amongest them hee answereth that it cannot come to passe through the prauitie of men that the veritie or truth of God shoulde not haue his constancie Therefore howesoeuer the greatest part hath broken the couenant and troade it vnder foote yet notwithstanding it reteineth his efficacie There were alway some amōg the people of the Iewes in whom the couenant of God was effectual and exerciseth his force though not in euery one yet at the leaste in the same nation And efficacie or force is this that the grace and blessing of the Lorde might bee of strengthe amongest them vnto eternall saluation And that cannot bee but where the promise is receiued by faith for so the mutuall couenaunt is confirmed on both sides Therefore hee signifieth that there were alway some in that nation who abyding in the faith of the promise did not fall from that prerogatiue But let God be true Howsoeuer others thinke I take it to be an argument from the necessary sequele of the contrarye whereby Paule dissolueth the former obiection For if these two stande together yea doe necessarily agree that God is true and man a lyar it followeth that the truth of God is not letted through the lye of men For except hee did nowe oppose one of these principles against the other in vayne and to no purpose is hee straightwayes so serious in refuting this inconuenience namely how God may be righteous if he set foorth his righteousnesse by our vnrighteousnesse Wherefore the meaning is playne that the faith of God is so farre from being destroyed or ouerthrowen by the vnfaithfulnesse and default of men that it appeareth more cleere or excellent He calleth God true How God is true not onely because he is readye to stande faithfully vnto his promises but also because whatsoeuer he saith in worde he fulfilleth the same indeede for he so speaketh that his commaundement is straight brought into acte On the contrary manne is called a Lyar not onely because hee oftentimes breaketh his promise but because by nature hee coueteth leasing How man is a lyar and fleeth the trueth The former member
no lawe is there is no transgression 14 For if they whiche are of the lawe By an argument taken from that is impossible or absurde hee proueth that that grace which Abraham obteined of God was not promised vnto him in regarde of the Legall part or in respect of workes for if this condition had beene interposed that God woulde vouchsafe to adopt those onely whiche deserue it or which keepe the lawe no man shoulde haue durst to beleeue that it apperteineth vnto him For what man findeth suche perfection in himselfe that hee dare resolue himselfe the inheritaunce is due vnto him by righteousnesse of the lawe Then were faith made voide because an impossible condition doeth not onely holde the mindes of men in suspence and maketh them doubtfull but also doth smite them with feare and trembling So the effect of the promises shoulde vanishe away because they profite nothing except they be receiued by faith If our aduersaries had eares to hearken to this one reason If saluation were grounded vpon the keeping of the law then neither should mens consciences bee at peace neither the promise haue effect then shoulde the controuersie betweene them and vs easely come to an ende The Apostle taketh it for a thing out of all question that the promises of God can not be effectuall except we receiue them with sure affiaunce of minde And what should come to passe if the saluation of man were grounded vpon the keeping of the lawe the consciences shoulde haue no certaynetie but beeing vexed with a perpetuall vnquietnesse at length shal fall to desperation The promise also whose performance dependeth vppon an impossible thing shoulde vanishe away without fruite Let them goe now whiche teache the wretched people to saue themselues by works seeing Paule doth plainly pronounce that the promise is made of none effect if it depend vpon workes But that is very necessary to be knowen faith is made voyde if it stand vpon workes For therby we both learne what faith is and what kynde of righteousnesse that righteousnesse of workes ought to be whereunto men may boldly trust The Apostle teacheth that faith doth perishe vnlesse the soule rest securely in the goodnesse of God faith then is not either a naked knowledge of God or of his truth What faith is neither a simple perswasion that God is that his worde is trueth it selfe but a sure knowledge of the mercie of God conceiued by the Gospell which sure knowledge bringeth the peace and rest of conscience towardes God The summe therefore is that if saluation rested in the obseruation of the law the mynde of man coulde haue no certainty thereof yea what promises soeuer were offered vs of God they should be voyde and of none effect So miserable wretched are we if we be turned ouer vnto workes whiles the cause and certainty of saluation is to be sought for 15 For the law c. This is a confirmation of the former sentence taken from the contrary effect of the lawe For seeing the law begetteth nothing but vengeance it cannot bring grace To those were good and perfect it would shew the way of righteousnesse The law by reason of our corruption begetteth nothing but vengeance but in as much as it commaundeth those are sinfull corrupt what they ought to doe and ministreth not strength to performe the same it proueth them guilty before the iudgement seate of God For such is the corruption of our nature that the more we are taught what is iust and right the more plainely is our iniquity discouered Wrath for iudgement and chiefly our disobedience and so the greater iudgement of God is procured By wrath vnderstand the iudgement of God in whiche significatiō it is often vsed They whiche vnderstande it that the wrath of the sinner is inflamed by the lawe because he hateth and curseth the Lawgiuer whom he seeth to be aduersant to his lustes They say that wittily but yet vnfitly in respect of the present place For that Paule woulde not any thing els but shewe howe nothing except condemnation commeth vnto vs all by the lawe both the common vse of the woorde and also the reason which hee addeth straightwayes doth declare Where there is no lawe The second proofe wherby he confirmeth that whiche hee said For otherwise it would haue beene obscure how the wrath of God should be kindled against vs by the lawe vnlesse the reason were more apparant And that is because we hauing tasted the knowlege of the iustice of God by the lawe The more knowledge men haue the more heinous is their transgression offende so much the more greeuously against God as there remaineth lesse excuse vnto vs. For they are worthie to susteine more greeuous punishment whiche despise the knowen will of God then they sinne of ignoraunce The Apostle speaketh not of the simple transgression of righteousnesse from the which no man is exempted but hee calleth that transgression when a mans minde beyng taught what doth please or displease God doth wittingly and willingly burst the boundes prescribed vnto him by the worde of God And that I may speake in a worde transgression heere doeth not signifie a simple offence but a purposed stubbornes in violating iustice I take this particle ou aduerbially to wit for where Others turn it whereof as though it were a pronowne relatiue but the first reading agreeth best whiche is also most receiued Whether reading soeuer you followe the same sense abydeth namely that hee who is not instructed by the written Law if hee offende is not guiltie of so greate transgression as hee who stubbornely infringeth and breaketh the Lawe of God 16 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede not to that onely whiche is of the Lawe but also to that whiche is of the faith of Abraham who is the father of vs all as it is written 17 I haue made thee a father of many nations euen before God Whome hee beleeued Gee 17. 4. who quickeneth the dead and calleth those thinges which bee not as though they were 16 Therefore it is of faith This is the windyng vppe of the argument so that you may gather the whole into this summe If the inheritance of saluation come vnto vs by workes then shall the faith thereof fall the promise of it shall be of none effect but both these must be sure Therfore it commeth vnto vs by faith that the firmenesse thereof beeing founded vpon the only goodnesse of God it might haue a sure effect See howe the Apostle esteeming faith by firme True faith excludeth wauering doubting and stable certaintie doth counct doubting and wauering for incredulitie whereby both faith is abolished and the promise abrogated And yet this is that doubting which the Schoole men terme Moral coniecture and if it please God they put it in steed of faith That it might come by grace Here first
Abraham The thinges are aboute vs are all aduersaunte to the promises of God Hee promiseth immortalitie and we are clothed with mortality and corruption He pronounceth that he accounteth vs for iust wee are couered with sinnes Hee testifieth that he is mercifull and beneuolent to vs his externall iudgementes threaten his wrath What shall we doe then With closed eyes we must passe ouer our selues and all that is ours that nothing hinder or let vs wherefore we shoulde not beleeue that God is true But he was strong This is opposed agaynst that sentence went before where it was sayd he was not weake in faith as if he shoulde haue saide through constancie and firmenesse of faith hee ouercame incredulity For none shall goe a Conquerour out of this field but he which shall borrow weapons and strength out of the word of God Wheras he addeth No greater honour to God then to subscribe his truth that he gaue glory to God therin we are to note there cā no greater honour be giuē vnto God thē whiles by faith wee subscribe his truth as agayne there is no greater contumely can be done against him then whiles the grace he offereth is refused or authoritie is taken from his worde Wherfore this is the chiefest poynt of his worship obediently to imbrace his promises true religion beginneth at faith 21 He which had promised was also able to performe Because all men acknowledge the power of God Paule seemeth to say no excellent thing of the faith of Abraham but experience teacheth there is nothinge more rare or difficulte then to giue the honour which is due to the power of God For there is no lette or hinderaunce so small or light whereby fleshe and blood imagineth not that the hand of GOD may be driuen from his worke Here vppon it commeth that in the least temptations whatsoeuer the promises of GOD slide from vs. Out of controuersie no man denyeth GOD can doe all yet as sone as any thinge is obiected which maye hinder the course of Gods promises wee throwe downe the power of God from his state Wherefore to the end it mighte obteine his righte and honoure amongst vs when we happen vpon some comparison we must needes determine thus that the power of God is no lesse sufficent to ouercome all impedimentes or hindrances then the shine of the Sunne is of force to disperse the cloudes We are wont to excuse that wee derogate nothinge from the power of God as often as we doubte of his promises namely By comparison is meant the appliyng or letting of the power of God against all his impediments because this imagination to wit that God hath promised more in his worde then hee is able to performe which were open peruersitie blasphemie against god is not the cause of doubting but that same defect which we feele in our selues But we doe not sufficiently aduaunce the power of God vnlesse we thinke the same to be greater then our weakenesse Faith therefore ought not to consider our owne imbecilitie miserie and defect but wholy to intend vpon the only power of God For if righteousnes should depend vpon our worthinsse it woulde neuer scale vnto the consideration of the power of God And this is the examination of incredulitie of the which he spake lately when wee measure the power of the Lorde by our own foote Neither doth faith so imagine God to bee able to doe whatsoeuer he will that in the mean while it leaueth him sitting idlely but rather doth place his power in continuall action And specially it applieth the same power vnto the effect of his woorde that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth I maruaile why the relatiue masculine did please Erasmus for although the sense be not thereby altered yet had I rather come neere vnto the Greeke wordes of Paule I knowe the verbe is passiue but the asperitie was to bee mollified by a little digression 22 Therefore was it imputed Heere nowe appeareth more cleerely why and howe faithe broughte righteousnesse to Abraham namely because hee leaning to the worde of God did not refuse the promised grace And this relation betweene faith and the worde is diligently to bee reteined Faith bringeth vs no more thē it hath receiued from the worde and committed to memorie For faith can bring vs no more then hee hath receiued from the worde Wherefore hee is not straightwayes righteous who being indued with a generall and confused knowledge graunteth God is true except hee rest in the promise of grace 23 Nowe it was not written for him onely that it was imputed to him for righteousnesse 24 But also for vs to whom it shall be imputed for righteousnesse which beleeue in him that raised vp Iesus our Lord from the dead 25 Who was deliuered to death for our sinnes and is risen againe for our iustification 23 Nowe it was not written Because a proofe taken from an example as wee haue admonished aboue is not alway firme least that shoulde come into question Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse which indifferently apperteineth vnto all In this place we are admonished of making our profite of examples in the scriptures The Heathen haue truely called an historie the mistres of life but as it commeth from them no man can safely profite in it the scripture only doeth by right challenge that preheminence For first it prescribeth generall rules whereunto we may bring euery historie for tryall that it may serue to our profite Secondly it clearely discerneth what deedes are to be followed and what are to be eschewed And as for doctrine wherein it is chiefly conuersant it hath that peculier to it selfe as namely it sheweth the prouidence of the Lord his iustice and goodnesse towards his and his iudgementes towards the reprobate That therefore which is said of Abraham Paule denieth it to haue been written for his cause onely For it is not a thing which perteineth to the speciall calling of some one and certaine person but the maner of obteining righteousnesse is described which is one and perpetuall amongest all and this description is made in him that is the father of all the faithful vpon whom the eyes of all ought to intende Wherefore if we will handle the sacred histories purely and godly How wee ought to be occupied in the scripture wee muste remember they are so to bee handeled that we may reape thence the fruite of sounde doctrine And partly they instruct vs to frame our liues partly to confirme our faith partly to stirre vp the feare of the Lord. For the framing of our liues the imitatiō of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his
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
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
floorish in our heartes that it might alway shine in the mist of afflictions For as the cloudes although they darken the cleare sight of the sonne yet doe not altogether depriue vs of his shine euen so God in aduersities sendeth through cloudes the beames of his grace least anie tentation should ouerwhelme vs with dispaire yea our faith being supported by the promises of God as by winges ought through all impedimentes which are in the way to pearce vp into the heauens Indeede it is true that aduersities are tokens of Gods wrath if they be esteemed by themselues but when pardon and reconciliation is gone before we are to be resolued that although God doeth chasten yet he wil neuer forget his mercy Verily he admonisheth what wee haue deserued but withall he testifieth that he hath a care of our saluation whiles he prouoketh vs vnto repentaunce And he calleth it the loue of Christ Because the father in a manner doeth open his bowelles vnto vs in him Seeing then the loue of God is not to bee sought for out of Christ woorthily doeth Paule call vs hither that in the beames of the grace of Christ our faith might beholde the cleere countenaunce of the Father The summe is that this faith ought not to bee shaken with anie aduersitie for God beeing gracious vnto vs nothing is against vs. Whereas some take the loue of Christ passiuely for that loue wherewith hee is loued of vs as though Paule armed vs vnto inuincible fortitude this imagination is easily refuted by the whole course of Paules speeche and straight way also Paule will remooue all doubt heerein by defining this loue more clearely Tribulation or anguishe or persecution The Pronowne masculine which he put downe of late conteineth a secrete Emphasis or force For when hee might haue saide in the newter gender what shall separate vs hee chose rather to attribute the person vnto the dombe creatures that hee might commit into the fight with vs so many champions as there bee kinds of temptations which assault our fayth How tribulation anguish and persecution differ Furthermore these three differ amongest themselues thus that tribulation comprehendeth euery kinde of griefe and discommoditie but anguish is an inward passion namely whiles extremities driue vs vnto our wits ende Such was the angush of Abraham Lot whiles the one was constrained to offer his wife the other his daughters because they beeing hard bestead and wrapped in on euery side coulde not tell what to doe Persecution properly noteth tyrannicall violence whereby the sonnes of God are vnworthily vexed of the wicked And although Paul denieth the sonnes to be destressed or to bee brought into narrow straites yet hee is not contrary to himself 2. Cor. 4. ◠because he doth not simply make them free from paynefull care but he vnderstandeth they are deliuered as also the examples of Abraham and Lot declare 36 As it is written Psal 44 2◠This testimonie bringeth great weight vnto the cause For he insinuateth howe wee ought to bee so farre off from falling away through the feare of death that this is almost fatall to the seruauntes of God to haue death as it were alway present before their eyes It is probable or like that the miserable oppression of the people vnder the tyrannie of Antiochus is described in that Psalme because it is precisely expressed that they raged against the worshippers of God so cruelly for no other cause then for the hatred of true godlinesse There is also added a notable protestation that yet they fell not away from the couenaunt of God which thing I suppose was chiefly noted of Paule neither doth it let that the Saintes there complayne of calamitie which then pressed them otherwise then it was wont For seeing they first hauing testified their innocencie then shewe how they were oppressed with so many euils an argument is conueniently taken thence namely that it is no newe thing if the Lorde permit the godly without deserte to bee cruelly intreated of the wicked And it is out of question that the same commeth not to passe but for their profite seeing the scripture teacheth that it is farre from the righteousnes of God Gen. 18.23 to destroy the iust with the vniust but rather it is meete to requite affliction to those doe afflict and deliueraunce to those are afflicted 2. Thes 1.6 7 Secondly they affirme that they suffer for the Lorde and Christ denounceth them blessed that suffer for righteousnes sake Mat. 5.10 And whereas they say they die dayly thereby they signifie that death doth so hang ouer their heades that such a life differeth nothing in a maner from death 37 We ouercome by him That is Wee wrestle forth alway and escape I haue reteyned the word which Paul vseth superuincing thogh it be not so cōmon with the latins For sometimes it happeneth that the faythfull seeme to be ouercome and to lie forlorne the Lorde doth not onely so exercise them but also so humble them Yet this ishue is alway giuen that they obteyne the victorie Neuertheles to the ende they might consider whence this inuincible strength is he repeateth that agayne which he sayde before For he doth not onely teach that God because he loueth vs therefore putteth his hande vnder vs to stay vs but also he confirmeth that same sentence of the loue of Christ And this one woorde doeth sufficiently declare that the Apostle speaketh not of the feruencie of that loue wherewith wee loue God but of the fatherly loue of God and Christ towardes vs the perswasion wherof being throughly printed in our heartes it wil alway drawe vs from the gates of hell into the light of life will be of sufficient strength to support vs. 38 For I am perswaded that neyther death nor life nor angell nor principalitie nor powers nor thinges present nor things to come 39 Nor heigth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus That he might the rather confirme vs in those things whiche are felt nowe hee bursteth also into hyperbolicall or excessiue speeches Whatsoeuer quoth hee is in life or death which may seeme to be able to seperate vs from God shall prevaile nothing Yea the Angels themselues if they go about to ouerthrowe this foundation shall not hurt vs. Neither doth it withstande that angels are ministring spirites Heb. 1.4 ordeyned for the health of the electe For Paul here reasoneth from that which is impossible as he doeth also to the Galathians Where in wee may obserue howe all thinges ought to be vile vnto vs Gal. 1.4 in respect of the glorie of God seeing it is lawfull for the maintenaunce of his trueth not to care yea euen for the angels By the names of principalities and powers angels are also signified being so called because they are the special instruments of Gods power Why angels are called principalities and
people out of the captiuitie of Babylon hee woulde the benefite of his deliueraunce shoulde come vnto a very few of so great a multitude whiche might iustly be called the remnant of that destruction in respect of the multitude of people which he suffered to perish in exilement Nowe that same carnall restitution did figure the true instauration of the Church of God which is accōplished in Christ Yea it was onely the beginning thereof That therefore which happened then must needes more certainly be fulfilled nowe in the progresse and perfection of the deliuerance 25 For hee making his account short The diuersitie of interpretations being omitted this seemeth vnto me the natural sense the Lord will both so shorten and cut off his people that that which shall remaine may seeme as it were a certaine consumption that is the forme or print of a wonderfull great ruine Yet this fewnesse which shall remaine of the cōsumption or wasting shal be the worke of the Lords righteousnes or which I like better shal serue to testify the righteousnes of god through the whole world Because worde generally in Scripture signifieth a thing worde consummated or perfected is put for consummation or perfection Where many interpreters haue grossly erred whiles they goe about to reason too subtillie For they haue imagined that the doctrine of the Gospell is so called because the ceremonies beeing cutte off it is a briefe abridgement of the lawe Although it ought rather to be called a consumption Where also not onely there but in Esai and Ezechiel the interpreter hath erred Esay 10.22 28.22 Ezec. 11.13 where it is sayde Ah ah Lorde God wilt thou make a consummation of the remnantes of Israell when the Prophetes woulde say wilt thou destroy euen the remnauntes vnto vtter destruction and that commeth to passe thrugh the ambiguitie or doubtfulnes of the Hebrewe worde For seeing the woorde Chalah may signifie as well to ende and finish as to consume this difference hath not been sufficiently obserued in his place Neither hath Esay worde for worde so spoken but he hath put two substantiue nownes namely consumption and definition or deciding and ending so that the desire or seeking after Hebraisme in the Greeke interpreter is marueylous vnreasonable For to what purpose is it to inwrappe a sentence by it selfe cleare in an obscure figuratiue speech Adde also that Esai speaketh heere excessiuely whiles by consumption hee meaneth extenuation or diminishing suche as is wont to be in some famous destruction 29 And as Esay had sayde before Hee bringeth another testimonie out of the first chapter where the Prophete bewayleth the destruction of Israel in his time And if that hath been once done it is no newe example For the people of Israel hath no prerogatiue but from their parentes or auncetours who notwithstanding were handled in such sorte that the Prophete complayneth they are so afflicted that they were but a litle from the destruction of Sodom and Gomorrhe Yet this difference there was that a fewe were reserued for a seede to rayse vp the name least it shoulde perishe vtterly and by eternall forgetfulnesse be wiped out For it behooued God alway to be so mindefull of his promise that in the middest of his most seuere iudgementes he might leaue some place for mercie 30 What shall wee say then that the Gentiles which followed not righteousnes haue attayned vnto righteousnes euen the righteousnesse which is of faith 31 But Israell in following the law of righteousnes hath not attained vnto the lawe of righteousnes 32 Wherefore because they sought it not by fayth but as it were by woorkes For they haue stumbled at the stumbling stone 33 As it is written beholde I lay a stumbling stone in Sion and a rocke of offence and euery one that beleeueth in him shall not be ashamed 30 What shall wee say then Nowe that hee might take from the Iewes all occasion of murmuring agaynst God hee beginneth to shewe those causes may bee comprehended by mans capacitie why the nation of the Iewes was so reiected But they doe leudly and inuerte order who goe about to sette and erecte these causes aboue the secrete predestination of God which hee taught before to bee taken for the first or highest cause Howebeit as that is aboue all causes so the corruption and wickednesse of the vngodly doeth giue place and matter to the iudgementes of God And because hee had to deale in a difficulte cause he vseth a communication and demaundeth as though he doubted what might bee sayde heere That the Gentiles whiche followed not righteousnesse Nothing was thought more absurde or vnlike then that the Gentiles who hauing no care of righteousnesse wallowed in the pleasures of their fleshe being called into the participation of saluation shoulde obtayne righteousnesse and the Iewes on the contrary who seriously gaue diligence to the woorkes of the lawe shoulde bee put beside all rewarde of righteousnes Paule so vttereth that in bare woordes which was a marueylous paradoxe or straunge thinge that by a reason added hee tempereth what so euer sharpenesse or roughnesse was in it namely that that righteousnesse the Gentiles attayned vnto doth consist in fayth and therefore doeth depende vpon the mercie of the Lorde and not on mans owne woorthinesse And that that studie of the lawe was in the Iewes was preposterous because they sought to bee iustified by woorkes and so they laboured to attayne vnto that whereunto man can not come Yea they also were offended at Christ by whom onely wee haue enteraunce to obtayne righteousnesse But the purpose of the Apostle in this former member is to aduance the meere grace of God that no other cause shoulde bee sought for in the calling of the Gentiles then this namely that hee vouchsaued to imbrace them being vnworthie of his fauour There is no saluation without righteousnesse Hee speaketh of righteousnesse by name without the which saluation commeth not but whiles hee sayth it proceeded from faith hee giueth to vnderstande that the righteousnesse of the Gentiles doth consist in free reconciliation For if any imagine they were therfore iustified because by fayth they had gotten the spirit of regeneration he is farre wide from the mind of Paul For it could not be true that they obtayned that they sought not vnlesse the Lorde freely imbraced them straynge and wandering offered them righteousnesse whereof in as much as they knewe it not there coulde flourishe no studie amongst them But also it is to bee noted that the Gentiles did not otherwise obteine righteousnesse by fayth but because God preuented theyr fayth by his grace For if by fayth they had first attayned vnto righteousnesse this nowe had been to followe it Therefore fayth it selfe was a portion of grace 31 Israel in following righteousnesse Paul doth frankly denounce that which was incredible to bespoken namely that it was no maruell if the Iewes by following righteousnesse earnestly profited nothing because by running out of
the way they wearied themselues in vayne Nowe in the first place hee seemeth vnto mee to haue put the lawe of righteousnesse by the figure hypallage for the righteousnesse of the lawe Hypallage is when thinges are turned vpside downe and in the repetition of the seconde member in another sence to haue so tearmed the forme or rule of righteousnesse Therefore the summe is that Israel depending vpon the righteousnesse of the lawe namely that which is prescribed in the lawe had not the true maner of iustification And it is a notable allusion of woordes whiles hee teacheth that the legall righteousnesse was in cause that they fell from the lawe of ryghteousnesse 32 Not by fayth but as it were by woorkes Because commonly the excuse of preposterous zeale seemeth to bee iust Paule sheweth they are iustly reiected who seeke to gette vnto themselues saluation by the confidence of workes because so much as in them is they destroy fayth out of the which there is no health to be hoped for Therefore if they shoulde bee partakers of their desire that successe shoulde bee a making voyde of true righteousnesse Faith and the merit of works are vtterly contrary Furthermore thou doest see howe fayth and the merites of woorkes are compared together as thinges vtterly contrary Seeing then the confidence of workes is a great let whereby the way to obteyne ryghteousnesse is stopped vp agaynst vs it is necessary that that being reiected wee rest vpon the onely goodnesse of God For this example of the Iewes ought iustly to terrifie all those who seeke to obtayne the kingdome of God by woorkes For as it is alreadie declared hee calleth not the obseruations of ceremonies the woorkes of the Lawe but the merites of workes vnto the which faith is opposed which faith not regarding his owne worthynes doth that I may say so with both eyes beholde the sole mercie of God For they haue stumbled at the stumbling stone By an excellent reason hee confirmeth the former sentence For nothing is more absurde then that they shoulde obtayne righteousnesse whiche goe about to ouerthrowe it Christ is giuen vnto vs for righteousnesse hee laboureth to depriue him of his office who so thrusteth vpon GOD the righteousnes of woorkes And hereby it appeareth so often as men rest vpon the confidence of woorkes vnder the vayne pretence of being zealous for righteousnes by furious folly they fight with GOD. Moreouer it is no harde matter to bee knowen howe they stumble at Christ who trust to the confidence of woorkes for except wee acknowledge our selues to bee sinners Howe iusticiaries stumble at Christ bare and voyde of righteousnes that is our owne wee obscure the dignitie of Christ whiche consisteth in this that hee might bee light health life resurrection righteousnesse and medicine to vs all And to what ende serue all these but that hee might lighten the blinde restore the damned quicken the dead reare them vp are brought to nothing washe them are full of filth cure and heale those are deadly diseased yea if we clayme vnto our selues any righteousnes wee doe in a sort striue with the power of Christ seeing his office is as well to beate downe all pride of fleshe as to ease and comfort those labour and are heauie laden And the testimonie is properly cited For there God denounceth that he will be an offence to the people of Iuda and Israel where at they shoulde stumble and fall Seeing Christe is the same God spake by the Prophet it is no maruaile though that bee nowe fulfilled in him And calling Christe a stone of offence Hee admonisheth that it is not strange if they profited not in the way of righteousnesse who stumbled at the offence by their owne peruerse stubbornes whē God had declared an easie way And it is to bee noted that this doth not properly and of it selfe agree vnto Christe but rather is accidentall by the malice of men as it followeth straightwayes 33 And euery one that beleeueth in him shal not be ashamed Hee adddeth this testimonie beeing taken other where to the consolation of the godly as if hee said where as Christe is called a stone of offence there is no cause that therefore wee shoulde bee afraide of him or in steede of truste conceiue trembling For hee is ordeined to the ruine of the faithlesse but to the life and resurrection of the godly Therefore as that Prophecie of stumbling and offence is fulfilled in the rebellious and faithlesse so there is another which is directed to the godly namely that he is a strong stone a precious and corner stone most firmely grounded vpon whom whosoeuer shall leaue he shall not fall And whereas hee hath put not to bee ashamed For not to make hast or precipitate that he had from the Greeke interpreter Assuredly the Lord there goeth about to confirme the hope of his And when the Lorde biddeth vs hope well thereby it followeth that we cannot be ashamed 1. Pet. 2. See the place of Peter not much vnlike vnto this CHAP. 10. 1 BRethren my heartes desire and prayer vnto God for Israel is that they might be saued 2 For I beare them recorde that they haue the zeale of God but not according to knowledge 3 For they being ignorant of the righteousnesse of God and going aboute to establishe their owne righteousnesse haue not submitted themselues to the righteousnesse of God 4 For Christe is the ende of the lawe for righteousnesse vnto euery one that beleeueth HEreby we may see with how great carefulnesse the man of God doth occurre or meete with offences For yet that hee mighte temper whatsoeuer was bitter or sharpe in opening the reiection of the Iewes hee testifieth as before his good will towardes them and doth confirme the same by the effect namely that hee had a care of their saluation before the Lorde For this affection springeth from pure charitie Although perhaps for some other cause also hee was forced to testifie his loue towardes the nation whereof hee came for his doctrine had neuer beene receiued of the Iewes if they had thought him to be their sworne enemie and also his falling from the lawe had been suspected of the gentiles because they had thought that for the hatred of men he was an Apostata from the lawe as wee haue touched in the former Chapter 2 For I beare them recorde This apperteineth to procure credite to his loue for there was iust cause why he should rather haue compassiō on thē then hate them seeing that he saw they fell onely of ignorance not through wickednes of mind yea when hee saw that for no other cause then for some affection of God they were moued to persecute the kingdom of Christ But heereby let vs learne It is dangerous to follow our good intentions whether our good intētions do carry vs if we obey them Commonly this is thought to bee a good and very fit excuse when hee that is reproued
pretendeth he meant no harme And this pretence at this day holdeth a great many that they apply not their studie to search out the truth of God because they thinke that to bee excusable whatsoeuer they transgresse of ignorance without set malice yea with a good intention But there is none of vs can excuse the Iewes that they crucified Christe that they cruelly raged against the Apostles that they went about to destroy and extinguish the Gospel and yet they had the same defence wherin wee glory securely Therefore let those vaine hastings or wranglings of good intention goe If wee seeke the Lord from our heart let vs follow the way by the which there is accesse vnto him For it is better As Augustine saith yea euen to halt in the way then to runne stoutly out of the way If we would be religious let vs remember that is true which Lactantius teacheth namely that is true religion which is ioined with the word of God And againe when we see them to perish who through good intention wander in darknes let vs think we are worthie of a thousand deaths if we being illuminated of God do wittingly willingly wander from his way 3 For they being ignorant of the righteousnes of God Behold how through rash zeale they erred namely that they went about to erect their own righteousnes which foolish trust came of the ignorance of Gods righteousnes Mark the antithesin or contrarietie of the righteousnes of God and men first we see they are opposed one against the other as things contrary which cannot stand together whereby it foloweth that the righteousnes of God is ouerthrowne so soone as men establish their owne righteousnes Secondly to the ende the Antitheta or contrarieties might answer one the other What righteousnes is called the righteousnes of God and what the righteousnes of men out of question that is called the righteousnes of God which is the gift of God as againe that is called the righteousnesse of men which they seeke in or of themselues or which they trust that they bring vnto god Therefore he is not subiect to the righteousnes of God who wil bee iustified in himselfe because the first steppe to obteine the righteousnes of God is to resigne or forsake his own righteousnes for to what end is it to seeke for righteousnes elswhere but because necessitie doth constraine vs and we haue declared in another place how men put on the righteousnes of God by faith namely because the righteousnes of Christe is imputed vnto thē Finally Paul doth greatly disgrace that pride wherwith hypocrites are puffed vp howsoeuer it be couered with a faire face of zeale whiles he saith the yoke of god beeing as it were shaken off they are all aduersaries and rebels against the righteousnes of God 4 For Christe is the ende of the law The worde fulfilling seemeth vnto me not to serue amisse in this place as Erasmus also hath translated it perfection but because the other reading is receiued by the consent almost of all men and the same also agreeth well the readers for my part shal be at libertie to reteine it By this reason the Apostle meeteth with an obiection which might bee moued against him For the Iewes might seeme to haue kept the right way because they applyed or gaue themselues to the righteousnesse of the lawe It stoode him in hande to refute this false opinion whiche thing hee doth heere For hee sheweth that hee is a preposterous interpreter of the lawe who seeketh to bee iustified by the works thereof because the law was giuen to this end that it might lead vs by the hand to another righteousnesse Yea whatsoeuer the lawe teacheth whatsoeuer it commandeth whatsoeuer it promiseth it hath Christe alway for his marke so then all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnes confounded with the knowlege of sinne doe seeke for free righteousnesse of him onely Whereby it foloweth that the corrupt abuse of the law is iustly reprehended in the Iewes who lewdly of their helpe made their hinderance yea it appeareth they did shamefully lame the lawe of God who hauing reiected the life or soule thereof did take to them the dead body of the letter For albeit the lawe of righteousnesse doth promise a rewarde to his obseruers yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse in Christe which is not gotten by the merite of woorkes but beeing freely giuen is receiued by faith So the righteousnesse of faith as wee sawe in the first Chapter hath testimonie of the lawe And wee haue heere a notable place that the lawe in all his partes respecteth Christe and therefore no man can haue the true vnderstanding thereof who doth not still seeke to come vnto this marke 5 For Moses describeth the righteousnesse whiche is of the lawe that the man which doth these thinges shall liue in them 6 But the righteousnesse which is of faith speaketh on this wise say not in thyne hearte who shall ascende into heauen That is to bringe Christe from aboue 7 Or who shall descende into the deepe that is to bring Christe againe from the dead 8 But what saith it The woorde is neere thee in thy mouth and in thy hearte this is the worde of faith whiche we preach 9 For if thou shalt confesse with thy mouth the Lorde Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued 10 For with the hearte man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation 6 For Moses describeth c. That it might appeare how greatly the righteousnesse of faith and the rigteousnes of works are contrary one to the other he compareth them together For by comparison the repugnancie which is betweene thinges contrary appeareth better And hee dealeth Why paul rather alleageth the testimony of Moses then the Prophetes not with the oracles of the Prophetes but with the testimonie of Moses for this onely cause that the Iewes might vnderstand there was not a law giuen by Moses which should hold them in the confidence of works but which should rather lead thē vnto Christ For although hee shoulde haue alleadged the Prophets for witnesses of his sentence yet this doubt had remained why the lawe did prescribe another forme of righteousnesse Hee therefore notably remoueth this scruple whiles he confirmeth the righteousnes of faith euen by the doctrine of the lawe Furthermore whereas Paule maketh the lawe consent with faith and yet opposeth the righteousnesse of that The law hath a twofold acception against the righteousnesse of this the reason thereof must be knowen The lawe hath a twofolde acception For sometime it signifieth all that doctrine was deliuered by Moses sometimes but that part which was proper to his ministerie namely which is conteined in precepts rewardes and punishments For Moses generally had
against sinne death and Satan was gotten by his resurrection Hence also came righteousnesse newnes of life and the hope of blessed immortalitie And therefore oftentimes resurrection only is set before vs for our confidence of saluation not that it shoulde lead vs away from his death but because it testifieth the effecte and fruite of his death to bee briefe his resurrection conteineth in it his death Whereof we haue said somewhat in the vi chapter And also that Paule requireth not onely an historicall fayth but hee compriseth the ende thereof in the resurrection For wee must remember wherefore Christe rose againe namely that in raysing him the counsaile or aduise of God the father was to restore vs all to life For although Christe had this power of himselfe to take his soule againe yet notwithstāding this worke for the most part in the scripture is ascribed vnto God the father 10 For with the hearte man beleeueth vnto righteousnes This place may further vs to the vnderstanding of the iustification of faith For it declareth that wee are thereby iustified that we imbrace the mercy of God offered vnto vs in the Gospell hence therefore is it that wee are iuste because wee beleeue that God is gracious vnto vs in Christe But let vs note that the seate of faith is not in the head but in the hearte and yet I will not contend about that matter in what part of the body faith resteth but because the worde hearte is almost alway taken for a serious and sincere affection What faith is I say faith is a firme effectuall confidence and not a bare knowledge onely With his mouth man maketh confession vnto saluation It may seeme marueilous why hee should now attribute a portion of our saluatiō vnto confessiō hauing so often before this testified that wee are saued by faith onely But thereby it may not bee collected that confession is the cause of our saluation onely his minde is to shew how God doth perfect our saluation namely whiles he causeth faith with hee hath put into our harts to appeare forth by cōfessiō Yea his mind was simply to note which is true faith The nature of a true faith whence this fruite proceedeth least any shoulde pretende a vayne title of faith for it for true faith ought so to kindle the hearte with the studie of Gods glory that the flame thereof may appeare foorth And surely hee that is iustified euen nowe alreadie hath obteined saluation therefore the faith of the hearte maketh no lesse vnto saluation then the confession of the mouth Thou seest hee hath so distinguished that hee referreth the cause of iustification vnto faithe and in the second place sheweth what is necessarie for the consummation of saluation For neither can any beleeue but hee must confesse with his mouth and there is a necessitie of perpetuall consequence not which may ascribe saluation vnto confession But let them see what they can answere vnto Paule who at this day proudly boast vnto vs an imaginarie faith whiche beeing contente with the secrecie of the heart leaueth out confession of mouth as a superfluous thing For it is too childishe to saye there is fire there where there is neither flame nor heate 11 For the scripture saith euery one that beleeueth in him shall not bee ashamed 12 For there is no difference betweene the Iewe and the Grecian for hee that is Lorde ouer all is rich vnto all that call on him For whosoeuer shall call vpon the name of the Lorde shal be saued 11 For the scripture saith hauing noted the causes why God did iustly reiect the Iewes hee returneth to affirme or proue the calling of the Gentiles which is the other part of the question wherein hee is nowe conuersant Because therefore he had declared the way whereby men come vnto saluation and the same is no lesse common and open for the Gentiles then the Iewes Nowe adding first an vniuersall signe hee doeth plainely extende it to the Gentiles secondly he also calleth the Gentiles by name vnto it And hee repeateth that testimonie which he had alreadie alleadged out of Esay that his sentence might haue the more authoritie and also that it mighte appeare howe well the Prophecies spoken of Christe doe consent with the lawe 12 For there is no difference or respect c. If confidence or faith only bee required whersoeuer the same shal be founde there againe the loue of God shall shew foorth it selfe to saluation then shal be no difference or respect of kinred or nation And he addeth a most firme reason for if he who is the Creator maker of the whole world be the God of all men hee will shew himself louing to all who shall acknowledge and cal vpon him as God For seeing his mercy is infinite it cannot be chosen but that it should extend it selfe to all who craue or seeke for the same Rich is taken in this place actiuely for bountifull and beneficial Where we must note that the richnes of our father can not be diminished or decreased by his bountie and liberalite and therefore that wee haue nothing the lesse albeit he in rich others with the manifolde treasures of his grace The riches of God cannot bee decreased Therefore there is no cause why wee shoulde enuie one anothers prosperitie as if thereby wee lost or wanted any thing And albeit this reason of itselfe was strong enough yet hee confirmeth it by the testimonie of the Prophet Ioel because the vniuersall particle being expressed hee includeth all men together But the readers shal perceiue much better by the circumstance that that which Ioel vttereth doth agree with this place Ioel. 2.32 Acts. 2.24 and likewise that in the Acts Both because in that place he doth prophesie of Christe his kingdome and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning he promiseth saluatiō to all who shal cal vpon the name of God Whereupon it followeth that the grace of God doth pearce euen to the very deapth of death so farre foorth as it be sought for thence that it is not to be denied the Gentiles 14 How then shall they cal vpon him in whom they haue not beleeued and how shall they beleeue in him of whō they haue not heard and how shal they heare without a Preacher 15 But howe shall they preache except they bee sent according as it is written Howe bewtifull are the feete of them who bring tidings of peace who bring tydings of good things 16 But all haue not obeyed the gospell for Isaias saith Lorde who hath beleeued our speech 17 Therfore faith commeth by hearing and hearing by the word of God Heere I will not busie the reader ouer long in reciting and refuting other mens opinions Let euery mā vse his own iudgement and let it be lawfull for me freely to say what I thinke Therefore that you may vnderstande what is
the ende of this Gradation consider first Gradation is when the speecht is so distinguished by degrees that that which endeth one member beginneth the next that there was a mutuall coniunction betwixt the calling of the Gentiles and the ministerie of Paul which hee did performe and execute among them so that the approbation of the one did depende vpon the approbation of the other Now it behoued Paul to make the calling of the Gentiles manifest and without all doubt or question and also to shewe a reason of his ministerie least that he should seeme to publishe the grace of God amisse in that hee did withdrawe or take from the children of God the bread which was properly appointed for thē and giue it to dogs And therefore he doth both these thinges together But the coherencie agreement of his wordes will not de perfectly vnderstood before that euery particular part therof be expounded in order This his proceeding is as much in effect as if hee should say that both Iewes and Gentiles declare and shew that they beleeue in God by calling vpō his name because the true calling vpon the name of god cānot be except there were first a right knowledge of him Furthermore faith commeth by the word of God But the worde of God is preached in no place but by the speciall prouidence and appointment of God Therefore where the inuocatiō of God is there is also faith where faith is there was also first the seed of the word Where preaching is there is also the calling of God or there men are called of God Now where there is so effectuall and fruitfull a calling of God there is an euident and vnfallible tokē of god his loue Whereby it is apparāt that the Gentiles are not to be debarred or excluded the kingdome of God whom God hath admitted into the fellowship participation of saluation For as the preaching of the Gospel is the cause of their faith so God his sending is the cause of preaching whereby it pleased him to prouide for their saluatiō after this maner Now let vs examine particularly that which followeth 14 How shall they call c. Paules mind is to ioyne the inuocatiō of God with faith as indeed they are things neerely linked and ioyned together for hee who calleth vpon God doth as it were cōmit himself into the only hauen of saftie To flee vnto God in prayers is the safest hauen of all and that which is the most surest kind of refuge hee doeth like a sonne repose or lay himselfe as it were in the bosome of a most good and louing father that by his care hee may be protected by his indulgencie and loue he may bee cherished by his bountie he may be relieued by his vertue hee may be staied and vpholden Which thing no man can doe who before hath not so certaine a persuasion of god his fatherly loue toward him setled in his minde that hee dare boldly hope or looke for any thing at his handes Therefore it is necessarie that he who calleth vpon God should assure himselfe to receiue aide and helpe from him For Paule speaketh heere of that Inuocation which pleaseth God For hypocrites call vpon God but not to their saluation because they call vpon him without any sense or feeling of faith Wherby it is euident how foolish all the Schoole men bee who offer themselues doubtfully to God not being staied by faith Paul is of a quite contrary minde who taketh this as a principle graunted namely that we cannot pray aright vnlesse we be certainely perswaded of the successe Neither doth he set downe here an intricate or doubtfull faith but the certaintie or assurance which our mindes conceaue of his fatherly loue and goodnes whiles by the Gospel he reconcileth vs to himself adopteth vs for his sōnes By this confidence only we haue accesse to him as it is also to the Ephe. Ephesi 3.12 And on the other side gather y◠that only is true faith which of if self bringeth forth the inuocation of god For it cānot be but that he should continually aspire vnto the goodnes of God by all prayers or supplications who once hath tasted of the same How shall they beleeue in him of whom c. The summe sense of these wordes is this namely that wee are after a sorte dumbe vntil the promise of God open our mouth to pray Which order also he noteth in the prophet Zach. in these wordes I will say to them Zacha. 13.9 you are my people and they shall say to me thou art our god For it is not our parts to feigne and imagine what maner of God we list Therefore we must haue the true lawefull knowledge of him such as is set downe in his word And if any man shall suppose God to be good by his owne sense imagination God must be known and worshiped according to his woorde that shall be no sure and stable faith but a wauering and wandering imagination And therfore the word is necessarily required to the true knowledge of God Here he hath set down no other word then that which is preached because this is the ordinarie meanes which the Lord hath appointed for the dispensatiō therof But if any man shall heereby contende to proue that God could not otherwise then by the meanes of preaching infuse or power his knowledge into men we denie that to be the meaning of the Apostle who had respect onely to the ordinarie dispensation of God and woulde not prescribe any lawe or limitation to his grace 15 Howe shall they preach except they bee sent Hee meaneth that it is an argument and pledge of the loue of God when hee doeth vouchsafe any nation with the preaching of his Gospell and that there is no preacher thereof whome hee hath not stirred vp by his speciall prouidence and therefore there is no question but God doth visite that nation where his gospel is preached But because Paul doth not here handle the lawful calling of euery man to that function it should be needles to vse any long spech therof in this place Only it may suffice for to remēber thus much Namely The gospel commeth not by chaunce vnto any people that the Gospell doth not fall down and as it were by chaunce like raine out of the Cloudes but is brought by the handes and ministerie of men whether it is sent from aboue As it is written Howe beautifull c. Thus we ought to apply this testimonie of Esay Nahum to this present matter Esay 52.7 Nah. 1.17 The Lorde offering hope of deliueraunce to his people setteth foorth the comming of them who shoulde bring the gladsome tydinges thereof with a singular commendation Thereby therefore hee hath declared that the office or ministerie of the Apostles is to be had in no lesse price and estimation by which the tydings of eternall life is brought vnto vs. And therevpon it followeth that
the argument 16 For if the first fruites be holy so is the whole lumpe if the roote be holy so are the branches 17 And though some of the braunches bee broken off thou being a wild oliue tree was graft in for them and made partaker of the roote and fatnes of the oliue tree 18 Boast not thy selfe against the branches if thou boast thy selfe thou bearest not the roote but the roote thee 19 Thou wilt say then the branches are broken off that I might be graft in 20 Well through vnbeliefe they are broken off thou standest by faith be not high minded but feare 21 For if God spared not the naturall branches take heed least he also spare not thee 6 For if the first fruites Now by comparing the dignity of the Iewes with the Gentiles he taketh from these pride and pleaseth or pacifieth those as much as he cā For he sheweth how the gentiles doe no way excel the Iewes if they pretend any prerogatiue of honour that is their owne yea if they did striue therin they should be left farre behind In which comparison wee must remember that man is not compared with man but natiō with nation Therfore if they be compared together between thē selues herein they shal be found like that they are both the sonnes of Adam this only is the difference that the Iewes were separated from the gentiles that they might be a peculiar people to the Lord. Therfore they were sanctified by the holy couenant and adorned with peculier honour wherwithal the Lord did not voucsafe the gentiles at the time but because little vertue of the couenaunt appeared then he biddeth vs looke vnto Abraham and the Patriarches with whom assuredly the blessing of God was not in vaine or voide He therefore gathereth that hereditarie holinesse descended from them to al the posteritie whiche collection could not hold if he spake of the persons only and rather had not regard vnto the promise For it followeth not straightwaies because the father was iust therefore he passeth ouer his honestie into his sonne but because the Lord sanctified to himselfe Abrahā vpon this condition that his seede also should be holy How the whole nation of the Iewes is said to be sanctified in Abraham and so put sanctitie not onely into the person of Abraham but also into the whole kinred therupon Paul doth not reason amisse that al the Iewes were sanctified in their father Abrahā Finally to prooue that he bringeth two similitudes the former being taken from the ceremonies of the law and the other taken from nature For the first fruites which were offred did sanctifie the whole lumpe likewise from the roote the goodnes of iuice is dispersed into the braunches But the same reason haue posterities with their parents of whom they come which the lumpe hath with the first fruites and braunches with the roote Therfore it is no maruell though the Iewes be sanctified in their father Abraham Here shall be no difficultie if thou doest vnderstande sanctitie to bee nothing els then spirituall nobilitie of stocke and the same not proper to nature but whiche did proceede from the couenaunt I confesse it shabe truely said that the Iewes were naturally holy because the adoption was hereditary amongst them but now I speake of the first nature according to the which we know all are cursed in Adam Wherfore the dignity of the elect people to speake properly is a supernatural priuiledge 17 And though some of the braunches Now hee toucheth the present dignitie of the Gentiles which is no other thē that should be of braunches if any being taken from some other place were grafted into some noble tree For the original of the Gentiles was as it were of a wilde and barren oliue because they founde nothing in their whole petegrie but malediction Therfore whatsoeuer glorie they haue that is of the newe grafting and not of the olde stocke there is then no cause why the Gentiles should boast themselues of any honour of theirs aboue the Iewes Adde also that Paule doth prudently mittigate the bitternesse not saying the whole top of the tree was cut off but certayne of the branches were brokē as God did nowe and then take some among the gentiles whō he might graft in the sacred and blessed stocke 18 But if thou doest boast thy selfe thou doest not beare the roote The gentiles cannot contend with the Iewes of the dignitie of their kinred but they must striue with Abraham whiche were too bad seeing he is insteed of a root on the which they are borne and moued Looke therfore how absurd it should be for the braunches proudly to boast themselues against the roote so absurde it were for the gentiles to glorie against the Iewes namely in respect of the excellency of kinred For Paule would haue it alway weighed whence the beginning of saluation is And we knowe after Christ by his comming had pulled downe the partition wall the whole worlde was replenished with that grace which God before had layde vp with an elect people Whereby it followeth that the calling of the gentiles is like to a grafting neither did they otherwise growe vppe into the people of GOD then as they tooke roote in the stocke of Abraham 18 Thou wilt say then In the person of the gentiles he pronounceth whatsoeuer they could pretend for themselues and that was such that it shoulde haue beene so farre from puffing them vp that rather it shoulde giue vnto them matter of humilitie For if the cutting off of the Iewes was through vnbeliefe and the grafting in of the Gentiles by fayth what remayneth but that by acknowledging the grace of God they might thereby bee prepared to modestie and submission What kinde of feare true faithe doth begette in vs. for this aryseth from the nature of fayth and is proper in it that it should begette in vs the humbling of our selues and feare But vnderstand that feare which is not contrary to the assuraunce of fayth For Paul would not haue our faith to wauer or to change with any doubting muche lesse woulde hee haue vs to bee ouerthrowen or to tremble What kinde of feare then shall this be namely as the Lord biddeth vs bestow our selues in the consideration of two thinges so it is meete a twofold affection should proceede thence For he would haue the miserable condition of our nature to be stil considered of vs the same can bring forth nothing but horror wearines anxietie and desperation and so it is meete we should be vtterly throwne downe and broken that at length we might mourne to him Yet that horror holdeth not frō the consideration of our conceite but our mindes trusting to his goodnes may abide calme that wearines hindreth not but wee may enioy full consolatiō in him that anxietie desperation letteth not but we obtayn sure ioy hope with him Therfore he doth nothing els but oppose this feare of the which hee speaketh
difference of the old and new testament chap. 2. 28. Difference of meates cha 14. 5. The differeÌ„ce of the elect and reprobate cha 1. 13. 7. 15. 8. 9. 18. Difference of the Iewes and Gentiles cha 3. 1. Diuersity of the gifts of God cha 12. 6. Domitian how he is described of Plinie cha 3. 10. The doctrine of the Gospel not new cha 1. 2. Doubting called incredulity of Paule cha 4. 16. E Election founded onely vpon the good pleasure of God cha 9. 7. Election respecteth not workes to come cha 9. 11. Election of God free cha 2. 11. 9 11. 11. 5. Election not tied to external causes cha 9. 15. Election of the godly wholly to be referred vnto the couÌ„sel of God cha 9. 16. The cause of electioÌ„ must be sought in the purpose of God cha 9. 14. The certaintie of election whence it is cha 8. 33. Secret election câ—leth ouer the external calling cha 9. 7. The elect vessels of mercy cha 9. 23. The elect onely are inwardly called cha 10. 1â— The number of the elect knowen to God onely cha 11. 3. Al are not elect though the doctrine be vniuersal cha 10. 16. Our enimie must be loued cha 12. 20. Who is our enimy cha 12. 20. The special end of the scripture cha 5. 4. Esau why put behinde his brother cha 9. 13. Euil must not be requited with euil cha 12. 17. Euil must be ouercome with good cha 12. 21. No excuse left for men cha 1. 20. 24. Example in dumbe creatures cha 8. 19. What it is to expect adoption cha 8. 23. The excellencie of the Iewes cha 9. 5. The vse of examples cha 4. 25. Exhortations ought to follow doctrine cha 6. 12. Excecation how it is of God cha 11. 30. F FAith begottten by the worde of God cha 10. 13. 17. The seate of faith is the heart cha 10. 10. Faith the gift of God cha 1. 8. cha 10. 16. Faith for the principles of religion cha 12. 6. Faith for a constant perswasion of the mind cha 14 23. Faith onely iustifieth cha 1. 17. 21. 28. 4. 6. Faith how it iustifieth cha 3. 21. Faith the mother of inuocation cha 10. 14. Faith approued by the inuocation of God cha 8. 16. Faith is not by and by found where the word is cha 10. 16. Faith and inuocation ioyned together cha 10. 14. Faith and the merite of workes thinges vtterly contrary cha 9. 32. True faith what it is cha 10. 10. Whose faith is but an imagination ibidem The word faith hath diuers significations cha 3. 28. The faithful are sure of eternal life cha 8. 30. Who may truly be counted faithful cha 5. 2. The faithful how they are conformed to the image of Christ cha 8. 23 The faithful imperfect cha 6. 14. 7. 14. 15. The faithful how they are graffed into Christ cha 6. 5. The faithful predestinate to saluation cha 9. 11. The faithful why they are called the first fruites cha 8. 23. The faithful how they are iustified cha 4. 5. The faithful how they die vnto sinne cha 6. 10. The faithfull how they are approued before men cha 14. 18. Fame how farre it is to be regarded of vs cha 12. 17. The fathers saued by Christ cha 5. 6. The fewnes of the faithful cha 10. 16. Flesh taken for men cha 3. 20. Flesh for corrupt men cha 7. 14. 8. 3. Flesh for the whole man not regenerate cha 7. 18. What it is to walke according to the flesh cha 8. 1. To be in the flesh what it is cha 8. 5. Forme taken for that is commonly called appearance cha 2. 19. Foreknowledge of workes is wickedly mixed with election cha 11 6. Free will ouerthrowen cha 8. 6. 7. The fulnes of the Gentiles cha 11. 25. G GEntiles not excused by pretence of ignorance cha 2. 14. The glorying of the wicked cha 1. 28. The glorying of the faithful true cha 5. 2. 3. 11. 8. 23. The glory of the faithful is furthered by calamities cha 5. 3. God the iudge of life and death cha 9. 21. God a woonderful workeman cha 3. 8. God only worthy all prayse cha 16. 21. God onely the iudge of al men cha 2. 3. 3. 6. God how he is called iust cha 3. 26. God the lawgiuer of the Iewes cha 9. 4. God at liberty to elect and reiect cha 9. 11. God why he is called the God of patience cha 15. 5. God the beginning and end of all thinges cha 11. 36. God how he is called true cha 3. 4. God is to be worshipped in spirite cha 1. 9. God is debter to no man cha 9. 15. and 11. 32. 34. 35. God is no way to be figured cha 1. 23. God beholdeth the heart cha 14. 23. God how he iustifieth vs cha 4. 5. God preuenteth men but not on the contrary cha 11. 3. 5. God how he is to be sought cha 15. 12. God how he deliuereth man ouer vnto sinne cha 1. 24. Gods worship put for ceremonies and rites cha 9. 4. Gods giftes why they are distributed to diuers cha 1. 11. Gods fauour taketh away al sorow cha 8. 31. Gods glory how greatly it ought to be esteemed cha 8. 8. Gods glorie is manifested in the destruction of the Reprobate cha 9. 23. Gods grace what it is cha 1. 6. Gods grace the cause and fountaine of al good thinges cha 1. 6. Gods grace more effectuall then the fall of Adam cha 5. 15. Gods grace how it is common vnto al cha 5. 18. Gods grace is not bestowed alike vpon all cha 9. 11. Gods care towards the godly cha 8. 15. Gods iust iudgement to be seene in the reprobate cha 9. 15. Gods righteousnes what it is cha 1. 17. 21. Gods righteousnesse contrary to the righteousnesse of men cha 10. 3. Gods mercy what it is cha 1. 21. Gods mercy is to be seene in the elect cha 9. 14. Gods mercy vpon whom it is shewed cha 11. 32. Gods mercy peculiarly appoynted vnto certayne cha 9. 15. Gods mercy onely pacifieth consciences cha 3. 21. Gods mysteries are al of them absurd vnto the flesh cha 3. 5. Gods name how it is defamed cha 2. 24. Gods power what it is cha 1. 21. Gods power how it is to be considered cha 4. 21. 9. 21. 11. 13. Gods foreknowledge what it is cha 8. 29. Gods Preachers are stirred vp by the special prouidence of God cha 10. 15. Gods Predestination is not to be considered according to our sence cha 11. 34. Gods prouidence how it is to be considered cha 3. 8. 8. 7. Gods kingdome wherein it consisteth cha 14 17. Gods wisedome what it is cha 1. 21. Gods feare the beginning of wisedome cha 3. 10. Gods word is preached no where but by the special prouideÌ„ce of god cha 10. 13. Gods truth what it is cha 1. 21. Gods truth for true knowledge of God cha 1. 18. Gods truth cannot be ouerthrowen by mans vanitie cha 3. 4.