Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	death_n	sin_n	sting_n	7,009	5	13.0060	5	true

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

perfecte in som one part or other but which is euery way perfect For if the iust man fall all his former righteousnesse is not remembred Here also wee are to learne that they are peruersly ledd in pleasing God who of themselues deuise what they may thrust vpon him For then wee worship him best when wee followe that which he hath commaunded vs and giue obedience to his worde Let them goe now who boldly claime vnto themselues the righteousnes of works which is not otherwise then when the law is fully and perfectly kept Likewise wee gather that they are deceiued who brag before god those works they haue inuented theÌ„selues which he esteemeth no better then dounge For obedience is better then sacrifices 20 Moreouer the lawe entred that the offence shoulde abound for where sinne abounded grace super abounded 21 That as sinne raigned by death so might grace also raigne by righteousnes vnto eternal life through Iesus Christ our Lord. 20 Moreouer the law entred This question dependeth of that he said before namely that sin was before the law were published for that being once heard this followed straightwaies to what end then was the law needfull Wherfore of necessitie this difficultie was to be vnfolden but because then it was not meet to make any longer digression hee differred it vnto this place And now also by the way he doth dispatch it The law was partly giuen that men might the better see their own destruction saying the law entred that sin might abound He doth not here shew the whole office vse of the law but toucheth one onely parte which serued for the present purpose For he teacheth that to the end the grace of God might haue place it was expedient men should better see their owne destruction They were verily before the lawe castawaies yet because they did seeme vnto theÌ„selues to swim in their owne destruction they are thrust downe into the deepe that their deliuerance might be the more excellent whiles beyond all mans iudgement they escape thence Neither was it absurd that the law should partly be giuen for this cause that men alreadie once condemned it might twise condemne for there is nothing more iust then that men by all meanes might be brought yea being conuicted might be drawen to feele their euils That sinne might abound It is knowen howe some after Augustine are wont to expouÌ„d this place namely that coÌ„cupiscence is so much the more prouoked whiles it is restrained by the barres of the law because it is naturall vnto man to striue after that is forbidden But I vnderstand no other augmeÌ„tatioÌ„ to be noted here then of knowledge and obstinacie For by the lawe sinne is laide open before the eyes of man that he might be compelled to see condeÌ„nation prepared for him So sin occupieth the conscience which otherwise being cast behinde them men made no account of Moreouer he which before did simply passe the bounds of iustice now a law being giuen is a despiser of the authoritie of GOD since the time that the will of God was knowen vnto him which he according to his lust hath shamefully conteÌ„ned How sinne is increased by the lawe Whereupon it followeth that sin is increased by the law because then the autority maiestie of the lawmaker is despised Grace also hath superabounded After that sin had holden men being ouerwhelmed therewith then grace did helpe For this he teacheth that the greatnes of grace was by so much the more apparant as that when sin aboundede it did powre out it selfe so aboundantly Why condemnation is set before vs in the lawe that it did not onely ouermatch that deluge of sinne but also swallow it vp And here we are to learne that coÌ„demnation is not therfore set before vs in the law that we should abide in it but that our own miserie being sufficiently acknowledged Esa 61.1 we might be lift vp vnto Christ who is sent to be a Phisition to the sicke a deliuerer of the captiue a coÌ„forter of the afflicted a sauiour of the oppressed 20 That as sin raigned in death As sin is called the sting of death because death hath no power against man Death hath no autoritie at all ouer maÌ„ but by sin therfore sin executeth his autoritie by death but for the cause of sin so sin executeth his power by death Therefore is it said to exercise his authority by death In the latter parte of this verse there is the figure Synchesis that is when the order is euerye way confused and yet it is not superfluous The antithesis had been simple if he had said thus that righteousnes might raigne by Christ But Paule not being content to haue opposed coÌ„traries to contraries addeth grace to the end he might print more deepely in memory that it is not of our merite but wholy of the bountifulnesse of God Before hee saide that death raigned Now he ascribeth the kingdome vnto sin but whose end and effect is death And he saith in the pretertence it raigned not that it hath nowe ceased to raigne in those that are borne onely of flesh and blood but he distinguisheth so betweene Christ Adam that he assigneth to either of them his time As sone therefore as the grace of Christ beginneth to florish in euery one the kingdome of sinne and death ceaseth CHAP. 6. 1 VVHat shall wee say then shall we abide in sinne that grace may abound 2 God forbid for howe shall wee which are dead to sin liue any longer therein WHat shall wee say then In this whole Chapter the Apostle declareth that they doe wickedly rente Christe asunder who imagine free righteousnes to bee giuen of him vnto vs without newnes of life Although he goeth further obiecting that then it seemeth there is place giuen vnto grace if men bee plunged in sinne For wee knowe there is nothing more readie then that fleshe shoulde euery way flatter it selfe and that Satan shoulde deuise reproches wherewith he might slaunder the docrine of grace which thing to doe is no harde matter for him The dotrine of grace must not therefore be suppressed because many take occasion of licentiousnes at it For seeing that is most strange vnto mans reason whatsoeuer is preached of Christe it ought to bee no maruaile if the flesh after it hath hard the iustificatioÌ„ of faith doe so often as it were dash vpon diuers rockes Howbeit wee must goe on for Christ is not therefore to be suppressed because he is vnto many a stone of offence and rocke of stumbling For looke by what way he shal be vnto the ruine of the wicked the same way againe hee shal bee to the rising of the godly And yet notwithstanding we are alway to occurre vnreasonable questions least the docrine of Christ shoulde seeme to drawe with it any absurditie Moreouer the Apostle now pursueth that obiection whiche commonly is obiected against the doctrine of the grace of God namely

is not put down which might answere the former The inconsequent doth somewhat darken the speech because the seconde member in the comparison is not expressed which might answere to the former But wee will doe our diligence to make both playne when wee come vnto the place Sinne entered into the worlde c. Marke here what order hee vseth For hee saith sinne was first and of that death followed For there are some that goe about to prooue vs to bee so cast away by the sinne of Adam as though we perished through no fault of our owne but therefore onely as though hee sinned for vs. Yet Paule affirmeth plainely that sinne hath entered into all which suffer the punishment of sinne And that hee vrgeth more strickly when a litle after he setteth downe the reason why all the posteritie of Adam is subiect to the power of deathe namely quoth he because we haue all sinned Furthermore this fame to sinne is to be corrupte and faultie Sinne taken for corruption of nature For that naturall prauitie which we bringe out of our mothers wombe althoughe it doe not so sone shewe fourth his fruites yet neuerthelesse it is sinne before the Lorde and deserueth his vengeance And this is that sinne they call originall For as Adam by his firste creation as well receyued for him selfe as for his posteritie the gifts of Gods grace so hee falling from the Lorde corrupted viciated defiled and destroyed our nature in him selfe For hee being put away from the similitude of God could begette no seede but like vnto himselfe Howe all are said to haue sinned Wee haue all therefore sinned because wee are all indued with naturall corruption and so are become sinnefull and frowarde For that imagination was friuelous whereby in olde tyme the Pelagians went aboute to shift of the wordes of Paule saying that sinne hath descended from Adam to all mankinde by imitation for so Christ shoulde bee onely an example of righteousnesse and not the cause Here also it may easely be gathered that the question is not of actuall sinne for if euery one shoulde woorke giltinesse to him selfe to what ende should Paul compare Adam with Christ it followeth therefore that ingraffed and naturall corruption is noted 13 Vntill the lawe This parenthesis contayneth a preoccupation For because it seemeth not there is any transgression without the lawe it might bee doubted whither there were any sinne before the Lawe That there was after the lawe there is no doubt onely the question was of the time went before the lawe Therefore he answereth that albeit God had not as yet denounced sentence by the written lawe yet was mankinde vnder the curse yea and that from his mothers wombe and therefore much lesse were they absolued from the condemnation of sinne who liued wickedly before the publishing of the lawe For there was alway a God to whom worshippe was due If al men be sinners as they come out of their mothers wombe much more are they which liue wickedly and there was alway some rule of righteousnesse This interpretation is so playne and cleare that it doth sufficiently of it selfe refell all contrary interpretations But sinne is not imputed Without the repreheÌ„sion of the law we are in a maner a sleep in our sins And although we are not ignorant that we do euil yet as much as in vs is we ouerwhelme the knowlege of euill offering it self at the least we put it out throgh suddain forgetfulnes but whiles the law reproueth checketh vs as it were pulling vs by the eare it doth awaken vs so that now then we returne to thinke vpoÌ„ the iudgement of God Therefore the Apostle noteth how peruerse men are when they are not stirred vp by the law namely the difference of good and euill for the most part being driuen away securely and sweetely to pamper theÌ„selues as though there were no iudgement of God Otherwise that iniquities haue bin imputed vnto men of God the punisheÌ„nt of Cain the flood where in all the world was destroyed the destruction of Sodom the plages fell vpon Pharao and Abimelech for Abraham lastly the euils came vpoÌ„ Egipt do proue that men also amongst theÌ„selues haue charged one another with sin it is manifest by so many coÌ„plaints expostulations wherin one accuseth another of iniquitie againe by their apologies wherin they studiously go about to clere their deeds Finally that euery maÌ„ was gilty of euill good in his owne conscience there be many examples with proue But for the most part they did so wincke at their euil facts that they would impute nothing vnto theÌ„selues for sinne but that they were constrayned Therefore when he denieth sin to be imputed wtout the lawe How sin is said not to be imputed without the lawe hee speaketh by the way of coÌ„parison namely because wheÌ„ they are not pricked by the sting of the law they bury theÌ„selues in slothfulnes Furthermore Paul hath inserted this senteÌ„ce very wisely that the iewes might therby the better learn how great blame they shuld sustein whoÌ„ the law did opeÌ„ly condeÌ„ne For if they were not free froÌ„ punishmeÌ„t whoÌ„ God neuer soÌ„moned gilty before his tribunal seat what shal come vnto the Iewes to whoÌ„ the lawe like a cryer sheweth their giltines yea denouÌ„ceth iudgement another reasoÌ„ also may be brought why he may plainly say that sin rained before the law yet was not imputed namely Another reason why sin is saide to haue raigned but not to haue bin imputed before the lawe that we might know the cause of death not to come of the law but to be shewed by the law Hee saith therfore that all men were forthw t froÌ„ the fal of AdaÌ„ miserably cast away albeit the destruction was long after reueiled by the lawe If you translate the particle aduersatiue de although albeit the text shal run better for the meaning shal be albeit men flatter theÌ„ selues yet they caÌ„not escape the iudgement of God yea whiles the law doth not reproue theÌ„ Death raigned froÌ„ AdaÌ„ He openeth more clearly how it profited men nothing that froÌ„ Adam vntil the publishing of the law they liued licenciously securely the choise or difference of good euil being reiected so wtout the admonition of the law the remeÌ„brance of sin was buried because neuerthelesse sin was of force vnto condemnation Wherefore then also death rained because the cecitie hardnes of meÌ„ cold not oppresse the iudgement of God 14 Yea euen ouer them Although this place bee commonly vnderstood of infantes who not being giltie of any actuall sinne dye through originall corruption yet had I rather expound it generally of all those sinned without lawe This sentence muste be annexed vnto the wordes wente before where it was said that they which wanted the lawe did not impute sinne vnto themselues They therefore sinned not after the similitude of the transgression of Adam How they who sinned without law are

downe before For the similitude he bringeth in taketh away al ambiguitie because grafting doth not onely note the conformitie of example but a secret coniunction whereby wee growe vppe together with him so that hee quickening vs with his spirite powreth his vertue into vs. Therefore as a graft hath the condition of life and deathe common together with the tree in the which it is grafted so it is reason wee shoulde no lesse bee partakers of the life then of the death of Christe For if wee bee grafted into the similitude of the death of Christe and that is not without his resurrection then no more shal our death be without a resurrection But the wordes may haue a two folde exposition either that wee are grafted in Christ into the similitude of his death or simply we are grafted into his similitude The first acception would require the greek Datiue homoiomati that is to the similitud to be referred to the shewing of the maner And I denie not but that hath a fuller sense yet because the other agreeth better to the simplicitie of the worde I haue thought good to preferre it Albeit it is but a small matter seeing both come to one sense Phil. 2.7 Chrysostome thinketh Paule said the similitude of death for death as in another place How wee are grafted into the similitude of the death of Christ beeing made in the similitude of men But me thinke I see some greater Emphasis in this worde For besides that it auaileth to inferre the resurrection it seemeth to tende vnto this not that wee shoulde die like Christe by a naturall death but that wee haue this congruencie with his death that as he dyed in the fleshe which hee receiued of vs so wee shoulde die in our selues that wee may liue in him Then is it not the same death but the like for the resemblance or proportion betweene the death of this present life and spiritual renouation is to bee noted Graffed This worde is very significantâ— for it declareth plainely that the Apostle doth not exhort onely but rather deliuereth the doctrine of the benefite of Christe For he requireth not any thinge of vs which is to be done by our studie or industrie Wherein the similitude of grafting holdeth not but he preacheth that grafting which is done by the hand of God Neither is it conuenient a man shold goe about to apply the metephor or coÌ„parisoÌ„ to euery part For betwene the graftinge of trees and this oure spirituall graftinge there will straightwayes appeare a diuersitie for in that the graft dothe drawe his nourishment from the roote but yet reteineth his naturall propertie of bearing fruite but in this insertion or grafting of ours wee doe not onely drawe the iuice and strength of life from Christe but also wee passe from our nature into his Howbeit the mynde of the Apostle is to note nothing els then that efficacie of the death of Christe which sheweth it selfe in the mortification of our fleshe and that of his resurrection to renew in vs a better nature of the spirit 6 That our olde man It is called the olde man as the old testament is so called in respect of the new For it beginneth to be olde when our regeneration being begunne How it is called the old man it is by litle and litle destroyed and he meaneth the whole nature which we bring out of our mothers wombe which is so vncapable of the kingdom of God tâ—â— must needs perish so farre foorth as we may be restored into ã€ˆâ—Šã€‰ life He saith this old man is fastened to the crosse of Christ because through his vertue it is slayne And he hath precisely alluded vnto the Crosse that he might expressely shew How the old maÌ„ is crucified how we haue not mortification else where then by the participation of his death For I doe not agree vnto them who vnderstand that he said rather crucified then dead because it liueth yet and floorisheth on some part That is verily a true saying yet it agreeth but litle with the present place The body of sinne What is meant by the body of sin which he addeth a litle after signifieth not the flesh and bones but the masse of sinne and corruption For manne beeing lefte to his owne nature is a masse contracted of sinne Hee noteth the end of this abolishing when he saith That wee shoulde not serue sinne any more Whereby it followeth that so long as we are the sonnes of Adam and nothing els but men we are so subiect vnto sinne that wee canne doe nothing els but sinne but beyng grafted into Christ we are deliuered from this miserable necessitye not that by and by we cease altogether to sinne but that at lengthe wee become Victorers in the fight 7 For hee that is dead is iustified from sinne 8 For if so that we be dead with Christ wee beleeue that wee shall also liue him 9 Knowing that Christe beeyng raysed from the dead dyeth no more death hath no more power ouer him 10 For in that he dyed he died to sinne once but in that he liueth he liueth vnto God 11 So yee also esteeme your selues dead verily vnto sinne but liuing vnto God in Christ Iesus our Lord. 7. For he that is dead This is an argument taken from the property or effect of death For if death put downe all the actions of life we which are dead must needes cease from the actions of that life which actions it exercised whiles the same life coÌ„tinued For iustified vnderstand freed and deliuerâ—â—â—â—om seruitude or bondage For as he is loosed from the bâ—â—â— of accusation who is freed from the sentence of the Iudge so death loosing vs from this life doth free vs from all the actions therof Furthermore albeit there is no where amongest men suche an example extaunt yet there is no cause why thou shouldest thinke this that is sayde here eyther to be a vayne imagination or shouldest despayre because thou findest not thy selfe in the number of those who haue vtterly crucified the flesh For this worke of God is not perfected the same day it is begun in vs but it increaseth by little and little by daily increments as by degrees is brought to perfection The fruite of our communicatioÌ„ with the death of Christ is that the fleshe with his concupiscences be mortified To be briefe then take it thus if thou art a Christian there must appeare in thee the signe of thy communication with the death of Christ whose fruite is that the flesh be crucified with all his concupiscences Howbeit thou mayest not therefore counte this communication as none because as yet thou doest feele some reliques of the fleshe to liue in thee but thou art continually to studie for the augmentation thereof vntill thou arte come vnto the marke For it is well if our fleshe be continually mortified and we haue profited wel when the flesh beyng subdued hath yeelded to the

holye spirite There is another communication of the death of Christ whereof as the Apostle speaketh often els where so to the Cor. namely 2. Cor. 4. the bearing of the crosse after which followeth the participation of eternall life 8. For if we bee dead This he repeateth to no other end then that he might adde a declaration which followeth afterwarde that Christ beyng once raysed from the dead dyeth no more Whereby hee teacheth that this newnesse of life must be folowed after of Christians their whole life For if they ought to represent in themselues by the mortification of the fleshe the image of Christ and life of the spirite How mortification must be once for all that must be done once for all but this must continue still Not as though the fleshe were mortified in vs in a moment as we said of late but because wee must not reuolt or goe backe in mortifiyng the fleshe For if wee turne backe vnto our filthines we deny Christ of whom we cannot be partakers but by newnes of life euen as he leadeth a life incorruptible 9 Death hath no more power ouer him Hee seemeth to insinuate that death did once conquere or rule ouer Christe And verily when hee gaue himselfe to death for vs hee did in a sort subiect him selfe vnto the power of death yet with that condition that it was impossible for him to bee holden bounde with the sorowes of it to be ouercome or swallowed vp of it Therefore in yeelding vnto the power of death for a moment Christ for a while yeelded vnto death he swallowed vp death for euer Albeit in speaking more simplye the power of death is referred vnto the voluntary condition of death to whom resurrection hath set an ende The meaning is Christ who nowe quickeneth the faithfull with his spirite or inspireth life into them by his secrete power from heauen was exempted from the power of death when he rose agayne that he might deliuer all his from the same 10 He dyed to sinne once Whereas he said that we after the example of Christ are loosed for euer from the yoke of death now he applyeth it vnto his purpose namely that we are no longer subiect vnto the tyranny of sinne and that he declareth by the finall cause of the death of Christ in as much as hee dyed that he might extinguishe sinne Furthermore in the phrase of speech is to bee noted what is proper vnto Christ For he saith not hee is dead vnto sinne that he might cease to sinne like as it must be sayd if the talke be of vs but because hee dyed for sinne that offering himselfe the price of our redemption hee might bring the power and authoritie of sinne vnto naught And he saith that he dyed once not onely because eternall redemption beeyng purchased by his only one sacrifice purgation of sinne being made by his blood he hath sanctified the faithfull for euer but also that we might be aunswearable by a mutuall resemblance or similitude For albeit death spirituall hath his continuall proceedinges in vs yet are we properly saide to die once whiles Christ by his blood reconciling vs to the father Heb. 10.14 doth also by the vertue of his spirite regenerate vs. In that he liueth Whither you expound it with God or in God all commeth to one sence For his meaning is he now liueth a life subiect to no mortalitie in the immortall incorruptible kingdome of God The figure of Christ his celestiall life ought to appeare in the regeneration of the godly the figure whereof ought to appeare in the regeneration of the godly Here we are to keepe in minde the word similitude For hee saith not we shall liue in heauen as Christ liueth there but he maketh that new life which by regeneration we leade in earth conformable to his celestiall life And whereas he saith we must die to sinne after his example it is not so that it may be called the same death For we dye to sinne when sinne dieth in vs but it is otherwise in Christe who by dying did put sinne to flight Nowe verily whereas he saide before we beleeue there is a life shal bee common vnto vs by the worde beleeue hee sufficiently sheweth that he speaketh of the grace of Christ For if he had onely admonished vs of our duetie hee shoulde haue saide thus seeing wee are dead with Christ we must likewise liue with him And this worde beleeue noteth that the doctrine of faith is handled here which is grounded vpon the promises as though it were said Christians ought to resolue themselues that through the benefite of Christ they are so dead according to the flesh that the same Christ may coÌ„tinue in theÌ„ newnesse of life vnto the ende The future tense in the verbe liue doth not apperteyne vnto the last resurrection but simply noteth the perpetuall course of a new life so long as we liue in this world 11 Euen so you esteeme your selues c. Now is added that definition of the analogie How we may dye euen whiles we liue which I touched For whereas he saide that Christ died once for sinne and liueth for euer vnto God applying both vnto vs he nowe admonisheth howe wee may dye in liuing namely when we renounce sinne But withall he omitteth not that parte namely when wee haue once imbraced the grace of Christ by faith although the mortification of the flesh be but begun in vs yet in this same is the life of sinne extinguished that in steed therof spiritual newnesse which is heauenly might dure for euer For except Christ did kil sinne in vs once euen vnto the end his grace should not be firme and stable the meaning therefore of the words is esteeme the case is thus with you as Christ died once that he might slea sinn so you must die once that ye may cease to sinne hereafter yea you must daily proceed in that mortification which is begun in you vntil sin be vtterly extinguished As christ was raysed vnto an incorruptible life so ye must be regenerat by the grace of God that ye may lead your whole life in holines righteousnes seeing this vertue of the holy spirit wherby ye are renued is eternal shal florish for euer I had rather keepe the words of Paule in Christ Iesus then with Erasmus to translate it by Christ for so the grafting is better expressed which maketh vs one with Christ 12 Let not sinne therefore raigne in our mortal bodye that ye might obeye it in the lustes thereof 13 And giue not your members weapons of vnrighteousnesse vnto sinne but giue your selues to God as liuinge from the dead and your members weapons of righteousnes vnto God 12 Let not sinne therefore raigne Nowe he beginneth an exhortation which voluntarily ariseth out of the doctrine which he deliuered of our communication with Christ albeit sinne abideth in vs yet is it absurd that it shoulde bee of

restored vs to righteousnes by his sonne who are running headlong vnto death God by sending his sonne Nowe he sheweth the maner how the celestiall father hath restored vs to righteousnesse by his sonne namely because he hath condemned sinne in the flesh of Christ that is the handwriting being as it were cancelled he hath done away the giltines which did hold vs bound before the Lord. For the condemnation of sin hath brought vs into righteousnes because the giltines being put away we are absolued that God might repute vs iust But first he saith that Christ was sent that he might admonish vs how righteousnes is not resident in vs seeing it is to be sought for in another and in vaine doe men trust to theyr merites who are not otherwise iustified then by prayer or intreatie or els because the borrowe righteousnes of that satisfaction which Christ fulfilled in his flesh and he saith that Christ came in the similitude of sinfull flesh because albeit the flesh of Christ was stained with no blots yet to the sighte it seemed sinneful so far foorth as he susteined that punishment was due to our sinnes And certainly vpon the same flesh as subiect vnto him death did shew all the partes of his power And because it behooued our high priest by his own experience to learn what it is to succour the weak Christ would vndertake our infirmities that he might be the redier vnto mutual passion in whiche part also there appeared a certain image of sinfull nature Yea of sin I haue said a while agoe that this was expounded by some of the cause or end why God did send his sonne namely that he might make satisfaction for sin Chrysostome diuers after him vnderstande it somwhat more hardly namely that sin was condemned of sin because it slewe Christ vniustly vnworthily Indeed I confesse because he being iust and innocent vndertooke punishment for sinners by this meanes was the price of redemption paid Sinne taken for the sacrifice of sinne yet I cannot be brought to thinke the word sinne to be put heere in any other sense then for a sacrifice of satisfaction whiche of the Hebrews is called Asham as the Grecians cal Catharma a Sacrifice whereunto malediction or curse is annexed So the same Paul saith Christ who knew not sin became sin for vs that wee might be made the righteousnes of God in him And the preposition Peri of or for is taken here causally as though Paul had said vpon that sacrifice or els for the burden of sin whiche was laid vpon Christ sin was cast downe from his power that now it might not haue vs in subiection For he saith that sin was condeÌ„ned metaphorically as they who are cast in a matter loose their processe because God dealeth no more against those giltie persons who are cleered by the sacrifice of Christe If wee say the kingdome of sinne wherewithall wee were oppressed was abrogated it is all one Therefore Christ tooke vnto him that was ours that hee might power vpon vs that was his For hauing taken vpon him our curse hee hath indued vs with his blessing Here Paul addeth in the flesh that our confidence might bee more sure whiles we see sinne was conquered abolished euen in our owne nature for so it coÌ„meth to passe that our nature is truely made partaker of that victorie which thing hee also declareth straightwayes 4 That the righteousnes of the lawe might bee fulfilled They who gather out of this place that those are renued by the spirite of Chrste doe fulfill the lawe they bring in a fayned matter altogether wide from the meaning of Paule for the faithfull so long as they wander in this worlde neuer come vnto that perfection that the righteousnesse of the lawe shoulde bee full and perfect in them Therefore this must needes be referred vnto grace because whiles the obedieÌ„ce of Christ is imputed to vs the lawe is satisfied that wee might bee accounted for iuste For the perfection which the lawe required was therefore exhibited in the fleshe that the rigour thereof should no more be of force to condemne vs But because Christe doth communicate his righteousnes to none but whom he hath coupled to himselfe by the bond of his spirite Regeneration is added againe leaste Christe shoulde bee thought to bee the minister of sinne Righteousnes by faith in Christe is coupled with sanctification as many are ready to drawe that vnto the lasciuiousnesse of the flesh whatsoeuer is saide of the fatherly mercy of God and some do wickedly slaunder this doctrine as though it extinguished the studie of a right life 5 For they who are after the fleshe studie or cogitate those thinges which are of the fleshe and they which are after the spirite the thinges which are of the spirit 6 The wisedome or cogitation verily of the fleshe is death but the wisedome or cogitation of the spirite is life and peace 7 Seeing the wisedome or cogitation of the flesh is enmitie against God For it is not subiect to the law of God neyther can it be 8 They therefore whiche are in the fleshe can not please God 5 For they who are after the fleshe Hee bringeth in this difference of the fleshe and the spirite not onely by an argument taken from the contrarie to prooue that he sayde before namely that the grace of Christ doth not appertaine vnto any but those who beyng renewed by the spirite doe giue them selues vnto innocencie but also that with due consolation hee might cheere vp the faithful least whiles they are priuie in them selues vnto many infirmities they should dispaire For seeing none are deliuered from the curse but they who lead a spiritual life it might seeme that hope of saluation were cut off from all menne For what man shal be found in the worlde furnished with an Angelicall puritie so that he hath nothing to doe with the flesh It was necessarie to adde this definition what it is to be in the fleshe and to walke according to the fleshe At the first Paule doth not distinguishe so precisely but yet as wee shall see in the processe his purpose is to put the faithfull in good hope albeit they are yet tyed to their flesh so be that they loose not the reynes to the lustes thereof but suffer them selues to bee ruled by the holie spirite When he saith that the carnall doe care for or meditate the thinges of the fleshe hee testifieth that he counteth not those for carnall Who are carnall who aspire vnto heauenlye righteousnesse but who are altogether addicted to the world Therefore I haue put downe the word cogitate which comprehendeth more in steed of to be wise or vnderstand that the reader might know that they are excluded from the sonnes of God who beeyng giuen to the inticementes of the fleshe applye their mindes and studies to wicked lustes Nowe in the seconde member he exhorteth the faithfull to hope well if they feele

very well for he saith he was declared in power or mightily because there appeared in him such power as was proper vnto God and prooued him most certainly to be God This power appeared in his resurrection as in another place the same Paule after he hath acknowledged â— Cor. 13.4 that the infirmitie of the fleshe appeared in his death commendeth the vertue of the spirite in his resurrection Yet this glory is not knowen to vs vntill the same spirite seale it in our heartes And that Paule together with that wonderful power of the spirite which Christ shewed foorth in rising from the dead doth also vnderstand that testimony which euery faithfull man feeleth in his heart may be seene by this that he doth expresse sanctification by name as if he should say the spirit as it sanctifieth doth establish and ratifie that experiment of his power which it once declared For the Scripture vseth ofteÌ„ to adorne the spirit of God with such titles as may serue for the present purpose So it is called of the Lord the spirite of trueth of that effect Ioh. 14.17 whereof he spake in that place Moreouer a celestiall power is saide to haue appeared in the resurrection of Christ because he rose agayne by his owne strength as he testified manye times saying destroy this temple and in three dayes I will rayse it vp againe Ioh. 2.9 Ioh. 10.18 No man taketh my life from me For he conquered death to whom he gaue place according to the infirmitie of the flesh not by externall helpe gotten by intreaty but by the heauenly operation of his owne spirite 5 By whom wee haue receiued c. Hauing ended the description of the Gospel which for the commendation of his office he inserted nowe he commeth to speake of his calling for it stoode him greatly vpon to make the same approued with the Romaines Paule not called to be an Apostle for his worthinesse Whereas he nameth grace and Apostleship one from the other it is an Hyppallage for free Apostleship or grace of Apostleship whereby he signifieth that it was wholly thorow the bountifulnesse of God and not of his worthinesse that he was called vnto so high an office For although in the sight of the world it hath nothing besides perils labours hatred and infamy yet with God and his Saintes it is of singuler and great dignity Or if you had rather say thus I haue receiued fauour that I should be an Apostle it is all one Where it is sayd In his name c. Ambrose expoundeth it that in the steede of Christ he was appoynted vnto the Gospel according to that saying we are Embassadours for Christ 2. Cor. 5.20 Yet me thinke their opinion is more sound which take name for knowledge because the Gospell is preached to this end 1. Iohn 3.23 that we might beleeue in the name of the sonne of God And Paule himselfe is called a chosen vessel to beare the name of Christ amongest the Gentiles Acts 9 13. In his name therfore is as much as if he should say that I might make knowne what Christ is Into the obedience of faith c. That is to say wee haue receyued commaundement to beare the Gospell vnto all nations whereunto they may become obedient by faith From the end of his calling he aduertiseth the Romaynes agayne of his office as if he should say it is my part to execute that which is geuen me in charge that is to preach the worde and it is your partes to obey the worde with all obedience They are contumelious against God and iniurious to themselues that reiect the Gospel vnlesse you will make that calling frustrate which the Lorde hath geuen vnto me Whereby we may gather that they doe stubbornly gainstand the power of God and peruert his ordinance who vnreuerently and disdaynfully refuse the preaching of the Gospel whose ende is to bring vs into the obedience of God Here also the nature of faith is to bee obserued which is therfore adorned with the tytle of obedience because the Lorde doth call vs by the Gospel and we aunsweare to his calling by fayth As on the contrary infidelity is the cause of all disobedience against God I choose rather to translate it into the obedience of faith then to obey faith because this latter cannot be sayde but improperly and figuratiuely albeyt it is once read in the Acts. For properly it is faith Acts 6.7 whereby we obey the Gospel Amongest all the Gentiles amongest whom c. It was not ynough that he was appoynted an Apostle except his ministery should haue respect vnto the making of Disciples Therefore he addeth that his Apostleship did extend vnto all the Gentiles Though all the Apostles were sent to preach the Gospel to the Gentiles yet Paule specially Straight wayes after he calleth himselfe more playnely the Apostle of the Romaines whilest he sayeth the Romaines were comprehended in the number of the Gentiles to whom he was giuen to be a minister Moreouer the Apostles haue this commaundement common vnto them that they should preache the Gospel in all the worlde neyther were they appoynted ouer certayne Churches as Pastours and Bishops are And Paule besides the generall charge of his function Apostolical by a special ordinance was appoynted a minister to preache the Gospel amongest the Gentiles Acts 16.6 Neyther hindereth that any whit that he was forbidden to goe through Macedonia and preach the word in Mysia which was done not that certayne bouÌ„ds should be limitted vnto him but that for the present time he was to hasten other where for the haruest was not yet ripe there 6 Called of Iesus Christ Hee geueth a reason which is somewhat neerer scilicet because the Lorde had already shewed in them an experiment wherby he declared that he called theÌ„ to the fellowship of the Gospel Whereupon it followed if they would haue their calling to stand they ought not to reiect the ministery of Paule who was chosen by the same election of the Lorde Therefore I vnderstand this short sentence called of Iesus Christ by the way of a declaration as though this worde namely or to say came betweene For he signifieth that they are partakers of Christ by calling Whom God hath chosen in Christ those hee hath committed to his tuition For they which shal be the heires of eternal life are both chosen of the heauenly father in Christ also being elected are committed to his custody tuition as of a shepheard To all you which are at Rome By an excellent order hee sheweth what is prayse worthy in vs. First that the Lorde of his bountifulnesse hath receiued vs into fauour and loue Secondly What is commendable in vs and when the same commendation taketh place in vs. that he hath called vs. Thirdly that he hath called vs vnto holinesse which commendation then taketh place if we become answerable to our calling Here ariseth vnto

Fathers who had obteined righteousnes before this death For they had that benefite from his death that was to come 7 For the iuste Reason forced me to sett downe this particle gar id est For rather affirmatiuely or by the waye of declaration then causatiuely This is the meaning of the sentence it is a very rare thing amongst men that any shoulde die for a iust man although that may nowe and then happen But let vs grannt that No such example of loue any where to bee found as was in Christ who died for the vngodly and his enemies yet can no man bee founde that will die for a wicked man That did Christ So it is an amplification taken from a comparison because no suche example of loue is extant amongst men as Christ shewed towardes vs. 8 And God confirmeth Seeing this verbe sunist esi is of a doubtfull signification it is more fitte in this place to bee taken for to confirme For the purpose of the Apostle is not to incitate vs vnto thankefulnesse but to establish the confidence and affiance of consciences Hee confirmeth That is he declareth his sure most constant loue towards vs in that for the vngodly sake he spared not Christ his sonne For herein his loue appeared that not being prouoked by loue of his owne free will he first loued vs as Iohn saith They are here called sinners as in many other places who are altogether corrupted and addicted to sinne as Iohn saith Iohn 3.16 God heareth not sinners That is such as are desperately Iohn 9.31 and wholly giuen to wickednes A woman that was a sinner that is of an vnhonest life And that appeareth better by the Antithesis whiche straightwayes followeth beyng iustified by his blood For seeyng hee opposeth these two betweene themselues Luke 7.37 and faythe they are iustified who are deliuered from the guiltinesse of sinne it is a consequent they are sinners who for their euill wookes are condemned The summe is if Christe by his death hath purchased righteousnesse vnto sinners Christ is no lesse able nor willing to defeÌ„d then he was to redeeme much more shall hee defend them beyng now iustified from destruction And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine For it were not enough that saluation was once purchased for vs except Christe did conserue the same safe and firme vnto the ende And that is it the Apostle goeth about nowe namely that it is not to be feared least Christ should breake of the course of his grace in the middle rase For since he hath reconciled vs to the father such is our condition that hee will shewe foorth his fauour more effectually towardes vs and dayly increase the same 10 For if when wee were enemies wee were reconciled to God by the death of his sonne much more being reconciled shall wee be saued by his life This is an exposition of the former sentence with an amplification taken frome the comparison of life and death Wee were enemies quoth hee when Christe tooke vpon him the mediation to reconcile the father Nowe we are friendes through his reconciliation if that coulde bee brought to passe by his death his life shall be of greater power and more effectuall So then we haue notable testimonies which may coÌ„firme the confidence of saluation in our heartes His meaning is wee were reconciled to GOD by the death of Christe because it was the sacrifice of reconciliation whereby GOD was reconciled to the worlde as I haue declared in the fourth Chapter But here the Apostle seemeth to be contrary vnto himselfe For if the death of Christ were the pledge of the loue of God towards vs Obiection It followeth that euen then we were acceptable to him Answeare but now he saith we were enimies I aunsweare because God hateth sinne we also are odious vnto him as we are sinners but as in his secret counsayle he electeth vs into the body of Christ he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs vntill we perceiue it by faith Therefore in respect of our selues we are alway enimies vntil the death of Christ come betweene to reconcile God And this difference of a twofold respect is to be noted For otherwise we know not the free mercy of God then if we be perswaded that he spared not his onely begotten sonne because he loued vs at suche time as there was enmitie betweene him and vs Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe except this be vnto vs the beginning of our reconciliation with God that wee being perswaded the satisfaction being perfourmed hee is nowe fauourable to vs who before was iustly angrie with vs. So when acceptation into grace is ascribed to the death of Christe the meaning is that then the guiltinesse is taken away whereunto wee are otherwise subiect 11 And not this onely but also wee reioyce in God through our Lorde Iesus Christe by whome we are nowe reconciled 11 And not this onely Nowe he scaleth vnto the highest steppe of reioycing For whiles wee glory that God is ours what so euer good thinge may eyther bee imagined or wished doeth followe and flowe out of this fountayne For God is not onely the chiefest of all good thinges but he conteineth the summe and euery part in him selfe God in whom all good things are included is made ours by faith and hee is made ours by Christ Hither then doe wee come by the benefite of fayth that nothing bee wanting vnto vs touching felicitie And it is not without cause hee so often repeateth reconciliation First that wee might learne to fixe our eyes vpon the death of Christ as often as wee speake of our saluation Secondly that we may knowe that our confidence is no where t is to be reposed then in the forgiuenesse of sinnes 12 Wherefore as by one man sinne entered into the world and by sinne death and so death went ouer all men in as much as all haue sinned 13 For vnto the lawe sinne was in the world but sinne is not imputed while there is no lawe 14 But death raigned from Adam vnto Moses euen ouer them that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come 12 Wherefore as Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes For if Christ came therefore that he might deliuer vs from that calamitie into the which Adam fell and did precipitate all his posteritie with him we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam although all thinges are not a like on both partes Therefore Paul addeth a correction which shall be seene in his place and wee also if there be any diuersitie shall note it It is a vice in writing when that

could not be ignoraÌ„t who were brought vp froÌ„ their infancie in the doctrine of the law 2 For the woman which is in subiection to the man He bringeth a similitude whereby hee proueth that we are so freed from the lawe that it hath properly by right no power ouer vs any more And albeit he coulde haue proued it by other reasons yet because the example of matrimonie serued very well to set out the matter in steed of a confirmation he hath inserted a similitude taken from thence Howbeit least it shoulde trouble any man that the members compared one with another do not agree at all we are to be admonished that the minde of the Apostle was purposely by a little inuersion to auoide the spite of a more rigorous or seuere worde Hee should haue sayde that he might haue framed his similitude in order the woman after the death of her husbande is loosed from the bonde of matrimonie the lawe which is in steede of an husband to vs is dead vnto vs. Therefore wee are free from the power thereof But least he shoulde offend the Iewes with the asperitie of the word if hee had said that the lawe was dead hee vsed a digression or deflection saying we are dead to the law He seemeth vnto many to argue from the lesser to the greater yet because I feare least that bee more wrested I rather allowe the former interpretation which is more simple The whole argument therefore is to be directed into this order The woman is bound vnto her husband by the lawe so long as hee liueth so that shee cannot take another but after the death of her husband shee is loosed from the bonde of that lawe so that she may marry whom shee will Then followeth the application The lawe was as it were our husbande vnder whose yooke we were holden till it was dead vnto vs. After the death of the lawe Christe took vs that is ioyned vs being freed from the law vnto himselfe Therefore wee beeing ioyned vnto Christ risen from the dead ought to cleaue vnto him only and as the life of Christ after his resurrection is eternall so after this there shall be no diuorcement Moreouer the word law is not alway here put in one and the same sence The word lawe diuersly taken but somtimes it signifieth the mutual right of wedlocke sometimes the authoritie of the husband to whom the wife is subiect sometimes the doctrine of Moses And we are to remember that Paule doth here touch that part only which is proper vnto the ministerie of Moses For as concerning the tenne commandements wherein God hath deliuered what is right hath ordered our life wee are not to dreame of any abrogation of the lawe because the will of God ought to stand for euer Therefore we are diligently to remember that this deliuerance is not from that righteousnes is taught in the law but from the seuere exaction of the law and that curse proceedeth thence TheÌ„ the rule of life which the law prescribeth is not abrogated but that qualitie which is opposed to the liberty purchased by Christ namely whiles it requireth absolute perfection because we perfourme it not it holdeth vs bounde vnder the gilt of eternal death But because his meaning was not heere to decide what the right of matrimonie is he was not greatly carefull to reckoÌ„ vp the causes which make a woman free from her husband Vnaptly therefore should sure doctrine in that respect be sought for here 4 By the body of Christ First of all Christ hauing erected the banner of his crosse did triumph ouer sin which could not be vnlesse the hand writing were canceled wherin we were bouÌ„d That hand writing is the law which whiles it standeth in force maketh vs debters vnto sin therefore is called the strength of sin From the power therfore of this hand writing we are deliuered in the body of Christ whiles it is fastened to his crosse How the law is the strength of sinne But the Apostle goeth further namely saying that the bond of the law was loosed Not that we shold liue according to our minds as a widow woman is left to her own mind whiles she is a widdow but we are now bound to another husband yea from hande to hand as they say we are passed from the law vnto Christ In the meane while he mitigateth the austeritie of the sentence wheÌ„ he saith that Christ deliuered vs from the yoke of the law that he might graft vs into his own body For although Christe did voluntarily subiect himself vnto the law for a time yet is it not meete the law should haue dominion ouer him Furthermore that libertie which is proper to him he coÌ„municateth also to his members Therefore it is no maruel if he deliuer those from the yooke of the law whom he coupleth vnto himself by a sacred connexion that they might be one body with him His who was raised froÌ„ the dead We haue alredy said that Christ is put in the place of the law least any libertie shold be imagined wtout him or least any should dare to make a diuorcement from the law The life purchased by Christ is eternall not being yet dead to himself Now he vseth this circumlocutioÌ„ to note the eterniti of that life which christ hath purchased by his resurrectioÌ„ that Christians might know this copulatioÌ„ is perpetual Finally hee speaketh more cleerely of the spirituall matrimonie of Christe with his church to the Ephe. That we might bring forth fruit to god Ephe. 6. Hee alway addeth the finall cause least any vnder this pretence that Christe hath deliuered vs from the seruitude of the lawe shoulde cocker the flesh and the lustes thereof For hee offered vs with himselfe in sacrifice to the father and to this ende he regenerateth vs What fruites we should bring foorth in Christ that wee might fructifie to God in newenesse of life And wee knowe what fruites our heauenly father requireth of vs namely holinesse and righteousnesse Neither is it preiudiciall to our libertie if we serue God Yea if wee wil inioy so excellent a benefite of Christ afterward we are not but to studie howe the glory of God may be aduanced for whiche cause Christ hath taken vs otherwise we abide stil not only the seruants of the lawe but of sinne and death 5 For when we were in the fleshe the affections of sinnes which are by the lawe wroughte in our members to bring foorth fruite vnto death 6 But now we are deliuered from the law being dead vnto it wherein we were holden that we should serue in newnes of the spirite and not in oldnesse of the letter 5 For when we were By the contrarie hee sheweth yet more plainely howe ill those that are zealous of the law deale to deteine the faithfull yet vnder the power thereof For so long as the litterall doctrine of the lawe ruleth and beareth swaye the lasciuiousnesse

that raysed Iesus from the dead dwell in you hee which raysed Christe from the dead shall also quicken your mortall bodies because of his spirite that dwelleth in you 9 Nowe yee are not in the fleshe By a supposition he applieth the generall sentence vnto them to whome hee wrote not onely to the ende that directing his talke as proper vnto them hee might the more vehemently moue them but also that by the definition late put downe they might certainely gather howe they are of the number of those from whome Christe hath taken the curse of the lawe Yet withall shewing of what force the spirite of God is in the elect and what fruit it bringeth forth hee exhorteth them vnto newenesse of life If so be that the spirite of God This is a correction very fitly applyed whereby they are stirred vp to examine themselues more neerely A note to knowe the true sonnes of God from the children of the world least they pretende the name of Christe in vaine And this is a most sure note whereby the sonnes of God are discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocencie and holinesse Although it seemeth his purpose was not so much to correct hypocrisie as to suggest matter of glorying against those were preposterously zealous ouer the lawe who esteemed more of the dead letter then of the inwarde vertue of the spirite which quickeneth the lawe Furthermore this place teacheth that Paule by the name of spirite meant not the minde or vnderstanding whiche of the Patrones of free will is called the more excellent part of the soule but the heauenly gift For hee expoundeth those to bee spirituall not which obey reason by their owne motion but whom God gouerneth by his spirite Who and howe they are called spirituall Neither yet are they said to bee according to the spirite as though they were full of the spirite of God which thing hath happened to none yet but because they haue the spirite of God abiding in them howesoeuer they feele some relique of the flesh remaining in them And it cannot meaning the spirite cannot remaine except it haue the superioritie For we are to note that a man is named of the chiefest part in him But if any haue not the spirite of Christe Hee addeth this that he might shewe howe necessarie the deniall of the fleshe is in christians The kingdome of the spirite is the abolishing of the fleshe in whome the spirite of Christe raigneth not they doe not appertaine vnto Christe Then they are not Christians that serue the fleshe For they who pull Christ away from his spirite make him like vnto a dead image or carkasse And alway wee are to remember that counsaile of the Apostle namelye that free remission of sinnes cannot bee separated from the spirite of regeneration because this were as a man woulde saye to rent Christe in peeces Which thing if it be true it is maruaile that wee are charged by the aduersaries of the Gospell with arrogancie that wee dare acknowledge the spirite of Christe dwelling in vs. For eyther wee muste denie Christe or confesse that wee are Christians by his spirite Surely it is horrible to heare that men are so fallen from the woorde of the Lorde that they doe not onely boast themselues to bee Christians without the spirite of God but also they scoffe at the faith of others But this is the Philosophie of Papists Nowe verily let the Readers marke heere that the spirite is indifferently sometime called the spirite of God the father somtime of Christe not onely because all the fulnesse thereof is shed vpon Christe How the spirite of God is also called the spirite of Christe as hee is our mediatour and head that from thence might redownde to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence add the same eternall dietie Yet because wee haue no communication with God but through Christe the Apostle very wisely descendeth from the father who seemeth to be further of vnto Christe 10 And if Christe bee in you That which before he said of the spirite now hee saith of Christe whereby is declared the maner of Christes dwelling in vs. For as by his spirite he consecrateth vs for temples to himselfe so by the same spirit he dwelleth in vs and now he doth more cleerely open that which wee touched before How Christe dwelleth in vs. namely that the sonnes of God are counted spirituall not in respect of a full and absolute perfection but onely for the newnesse of life is begun in them And here is a preoccupation whereby he preuenteth that doubt which might otherwise vexe vs. For howsoeuer the spirit possesseth one part of vs yet we see another parte to be holden styll of death Therefore hee answereth that in the spirite of Christe there is a vertue of quickening which is of power to swallow vp our mortalitie WhereupoÌ„ he inferreth how we are paciently to expect till the reliques of sin be vtterly abolished Furthermore the Readers haue bin alredy admonished that by the word spirit they vnderstand not our soule but the spirite of regeneration which spirite Paule calleth life not onely because it liueth and florisheth in vs but because by his strength it quickeneth vs vntill at the length our mortall flesh being extinguished it doth perfectly renewe vs as on the contrarie the worde body signifieth that grosse masse which is not yet cleansed by the spirite of GOD from the dregges of the earth which sauour of nothing but that is grosse For otherwise to attribute vnto the body the guiltinesse of sinne were absurde Againe the soule is so farre from beeing life that it liueth not it selfe Then the meaning of Paul is although sin doth iudge vs vnto death so farre foorth as there remaineth yet in vs the corruption of the first nature yet is the spirite of God the conquerour neither doeth this hinder any whit namely that wee are onely indued with the firste fruites because euen one sparkle thereof is the seede of life 11 If I say the spirite This is a confirmation of the last sentence being taken from the efficient cause after this maner if by the power of the spirite of God Christe were raysed and the spirite keepeth his power for euer Then it shall also shewe foorth the same power in vs. And hee taketh it for a thing graunted namely that a proofe of that power whiche apperteineth vnto the body of the whole Church was declared in the person of Christe And because hee maketh God the authour of the resurrection hee assigneth vnto him the quickening spirite Who raysed by a circumlocution hee describeth God which did agree better for the present purpose then if had simply named him In like maner hee ascribeth the glory of Christe raysed vnto the father for that was more effectuall to proue the thing

counsel of Paule is this that there is a more pretious reward offered then that we ought to refuse afflictions For what is more to be wished for then to be reconciled to God that our miseries be no more tokens of malediction or curse neither tend to our destruction Therfore he addeth straightwayes that the same are glorified who are now pressed with the crosse so that their miseries and reproches damage them nothing at all Although glorification is not yet exhibited but in our head yet because we doe in a manner see in him now the inheritaunce of eternall life his glorie bringeth such assuraunce of our glory to vs that woorthely our hope is matched or compared to present possession And adde that Paule according to the phrase of the Hebrue tongue hath vsed the pretertence in the verbes for the present tence Surely it is out of question that a continuall actioÌ„ is noted The godly loose as iot of glory whiles they are humbled to this sence whom God now after his owne counsel exerciseth with aduersitie those he also calleth and iustifieth into the hope of saluation so that they loose no iot of glorie whiles they are humbled For albeit the present miseries doe deforme it before the world yet before God and his Angels it alwaies appeareth perfect This therfore is the meaning of Paul by this gradation that the afflictions of the faithfull whereby they are humbled doe not apperteyne to any other ende then that they hauing obteyned the glorie of the celestiall kingdome might come vnto the glorie of the resurrection of Christ with whom they are nowe crucified 31 What shall we say then to these things If God be on our side who can be against vs 32 Who spared not his owne sonne but gaue him for vs all how shal he not with him giue vs al things also 33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth 34 Who shal condemne It is Christ which is dead Yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. 31 What shall wee say then Nowe the matter being sufficiently proued he bursteth foorth into exclamations wherby he declareth with what magnanimity of mind the faithful ought to be indued whiles aduersities presse them vnto desperation And in these wordes he teacheth howe that inuincible fortitude which ouer commeth all tentations consisteth in the fatherly fauour of God For wee knowe that iudgement is woont no otherwise to be giuen of the loue or hatred of God then by the consideration of the present state Therefore when thinges fall out vnhappily sorow possessing our mindes it driueth away all confidence and consolation but Paul crieth out that the beginning must be further sought forth therfore they reasoÌ„ preposterously who stay vpon the sorowful spectacle of our warfare Indeed I confesse the scourges of God in themselues What the scourges of God are in themselues by themselues are worthily couÌ„ted signes of Gods wrath but because they are blessed in Christ Paule coÌ„mandeth the Saints before al things to lay holde of the fatherly loue of God that trusting to this shÃ©elde they may boldly triumph ouer all euill For this is a brasen wall vnto vs that by the fauour of God wee shoulde bee secure against all daungers Yet his meaning is not that wee shoulde haue no aduersity but he promiseth victory against all sorts of enimies If God be on our side This is the chiefe and surely the onely stay that supporteth vs in all temptations For excepte God be gracious vnto vs although all thinges laugh vppon vs yet no certayne trust can be conceiued And on the contrarye his onely fauour is a sufficient solace in all sorowe The fauour of God the onely fountaine of all consolation and a strong defence against all tempests of aduersities And hereunto apperteyne so many testimonies of scripture where the saints trusting to the only power of God dare despise whatsoeuer thing commeth against them in this world If I shal walke in the middest of the shadow of death Psal 23.4 Psal 11.1 Psal 3.7 I wil not feare euil because thou arte with mee I trust in the Lorde what shal flesh doe vnto me I will not be afraid of a thousande of people that haue compassed me round about For there is no power vnder heauen or aboue heaueÌ„ which caÌ„ resist the arme of the lord Therfore he being our defendour no harme at al is to be feared Wherfore he declareth true trust in God who being content with his protection feareth nothing so that he should dispaiâ—e surely the faithful are ofteÌ„times shakeÌ„ but are neuer vtterly cast downe Finally hither tendeth the counsel of the Apostle namely that a godly mind ought to stand vpon the inward testimony of the spirit and not depend vpon externall thinges 32 Who spared not his owne sonne Because it standeth vs greatly vpon to be so thorowly perswaded of the fatherly loue of God that we may persist in this glorying therfore Paul bringeth foorth the price of our reconciliatioÌ„ to the end he might proue that God doth fauour vs. And surely this is a notable rich experiment of inestimable loue that the father hath not refused to bestow his sonne vpoÌ„ our saluation From theÌ„ce therfore Paul draweth an argument from the greater to the lesse seing hee had nothing more notable or precious or excellent then him vndoubtedly he wil neglect nothing which he foreseeth may be profitable for vs. This place ought to admonishe and awake vs to consider what Christ bringeth with him to vs to beholde his riches for as he is the pledge of the vnspeakeable loue of God towards vs so he is not sent bare or voyd vnto vs but being filled with all heauenly treasures To deliuer for to giue vnto death least they whiche possesse him should want anie thing that might make to perfect felicitie And to deliuer heere signifieth to giue vnto death 33 Who shall lay any thing to the charge The first chiefest consolation whiche the godly haue in aduersity is that they be certainly perswaded of the fatherly loue of God because heÌ„ce commeth both the certaintie of saluation and the quiet peace of conscience wherby aduersities are made sweet or at the least the bitternes of sorow is mitigated Therfore a more apt exhortation vnto patience caÌ„not be brought then when we vnderstand that God is gracious vnto vs. And therefore Paule maketh this confidence the beginning of consolation whereby it behooueth the faithful to be strengthened against all aduersities And because mans saluatioÌ„ is first wounded by accusation then ouerthrowen by condemnation he taketh away the daunger of accusation in the first place For there is one God before whose tribunall seate we must all stand Seeing then he iustifieth vs there remayneth no place for accusation Indeed the Antitheses seeme not to be exactly digested into

their partes for he should rather haue opposed these two members betweene theÌ„selues Who shal accuse It is Christ that maketh intercession Then to haue added the other two Who shal condemne It is God that iustifieth For the absolution or deliuerance of God answereth condeÌ„nation and the defence or supportation of Christ answeareth accusation But Paul not without cause hath transposed theÌ„ another way going about to arme the sonnes of God from top to toe as they say with the confidence of God which might banish a farre off anxieties feares More emphatically therfore he gathereth that the sonnes of God are not subiect to accusation because God doeth iustifie then if he had sayde because Christe is their Patrone for so he expresseth better howe the way is farre shutte vppe to iudgement where the iudge doeth pronounce himselfe that he altogether exempteth him from guiltinesse whom the accusator woulde drawe vnto punishment And there is also the like reason of the second part of the Antithesis or contrarietie For he sheweth that the faithfull are farre from the perill of condemnation seeyng Christe by making satisfaction for their sinnes hath preuented the iudgement of God and by his intercession hath not onely abolished death but also put our sinnes out of rememeÌ„raunce that they come not into account The summe is that we are not onelye by the present remedies when we come vnto the iudgement seate of GOD to be deliuered from feare but God doeth helpe more that he might better prouide for our confidence Howbeit here we are to note that with I haue alwaies admonished of before this namely that to iustifie with Paule is nothing els then being loosed from the sentence of God What it is to iustifie to be counted for iust And it is no harde matter to proue that in this present place where Paule reasoneth from the putting downe of one contrary vnto the destruction of another if so that to absolue and to receiue for guilty be contrarie Therfore God will not admit any accusation against vs because he hath absolued vs from euerye offence For vndoubtedly the Diuel is the accuser of all the godly the lawe of God it selfe and also their owne conscience doth reproue them but all these preuayle nothing before that iudge who doth iustifie them Therefore no aduersarie can shake much lesse ouerthrow our saluation Furthermore he so nameth the elect that he doubteth nothing of himselfe to be in the number of them Here is a general rule prescribed And that not by speciall reuelation as certaine Sophisters faine but by the common sence of all the godly Let euerie one therfore of the godlie by the example of Paul apply that vnto himselfe which is here saide of the elect Otherwise if he did burie election in the secrete counsell of God this doctrine were not onely colde but should lye altogether dead But seeing we know that that is purposely here vttered which euery one of the godly ought to apply vnto himself out of question we are all of vs lead vnto the touchstone of our vocation that we be resolued we are the sonnes of God 34 Who shall condemne As none can preuayle by accusing when the iudge hath absolued so there remayneth no condemnation when the lawes are satisfied and nowe the penaltie is payde But Christ is the man who once hath suffered the punishment due vnto vs therby professing himselfe to vndertake our turnes that he might deliuer vs he therfore that hereafter wil condemne vs must call Christ himselfe againe vnto death And he is not only dead but by his resurrection hath appeared Victorer of death and hath triumphed ouer the power thereof And he addeth yet more namely that hee sitteth at the right hand of the father How Christ is said to fit on the right hand of the father Ephe. 1.20 wherby is meant that he obteyneth the Lordship and full authority of heauen and earth as it is said to the Ephesians Lastly he teacheth that he sitteth so that he is the perpetuall aduocate and intercessour for the defence of our saluation Whence it followeth that if any will condemne vs he doth not only make voyde the death of Christ but also fighteth against that incomparable power wherewith the father hath adorned him placing him in the highest degree with such power This so great boldnes which dare triumph against the deuil death sinn the gates of hell ought to rest in al godly hearts because our faith is no faith vnlesse we doe certainly perswade our selues that Christ is ours that the father is mercifull vnto vs in him Nothing therfore can be imagined more pestilent or more deadlie then the schoole doctrine of the vncertaintie of saluatioÌ„ Who maketh incercession for vs. It was necessary this shoulde bee plainly added least the diuine maiestie of Christ should make vs afraid Although therfore from his high throne he holdeth all thinges in subiection vnder his feete yet Paul giueth vnto him the person of a mediator Of whose countenance to be afrayde were absurd seeing he doth not only gently inuite vs vnto him How Christ is said to make intercessioÌ„ for vs but also appeareth an intercessour for vs before the father Finally we must not measure this intercession by carnall sence For he is not to be thought to beseech his father humbly vpoÌ„ his knees with his hands stretched out but because he appeareth stil with his death resurrection which are in steed of an eternal intercession haue the efficacie of liuely prayer that they may reconcile the father to vs and make him intreatable he is worthely said to make intercession for vs. 35 Who shal separate vs from the loue of Christ Shall tribulation or anguish or persecution or hunger or nakednes or danger or sword 36 As it is written for thy sake we die daily we are counted as sheepe appoynted for the slaughter 37 But in al those thinges we ouercome by him who hath loued vs. 35 Who shal separate Now that securitie or boldnes is extended vnto inferiour thinges For he which is perswaded of the loue of God towardes him is able to stand in most grieuous afflictions which are therfore woont so greatly to torment men either because they thinke not they happeÌ„ by the prouideÌ„ce of God or they interprete theÌ„ to be tokeÌ„s of Gods wrath or that they thinke they are forsaken of God or that they looke for no ende or remeÌ„ber not there is a better life or some other such like But the mind which is purged from such errours shall easily be at rest and be quiet Finally this is the meaning of the words whatsoeuer happeneth we must stand in this faith namely that God who hath once loued vs will neuer cease to care for vs. For he doeth not simply say there is nothing can separate God from the loue of vs but he woulde that the knowledge and liuely sence of loue which he testifieth â—nto vs should so

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. â— 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 2â— 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 coÌ„mon 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

So to what condition soeuer God create a man he taketh nothing from him Onely that is to be remembred namely that God is partly robbed of his honour vnlesse such autoritie be giuen vnto him ouer men that he may be iudge of life and death 22 What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction 23 That he might also declare the ritches of his glory vpon the vessels of mercy which he hath prepared vnto glory The second answere 22 What and if The seconde answere wherein he doth briefly declare although the counsel of God be incomprehensible on this part yet it is apparant his equitie is vnblamable no lesse in the destruction of the reprobate then in the saluation of the elect He doeth not giue a reason of the election of God in such sort as though hee woulde assigne the cause why this man is chosen and that reiected For both it was vnmeete that those things which are conteined in the secrete counsayle of God should come vnder the censure of man and also that mysterie was vnfoldable therefore hee restrayneth vs from examining those things curiously which exceede the capacitie of man in the meane while he sheweth that so farre forth as the predestination of God doeth shewe forth it selfe therein appeareth true righteousnesse I take the particle eide which Paul vseth as though it were said what and if that this whole sentence may be interrogatiue For so the meaning shall be more apparant and it shall be a kind of silence or concealing wherein must be vnderstood who therefore can accuse him of vnrighteousnesse or appoint him a day For here appeareth nothing but the moste straight rule of righteousnesse But if wee will vnderstande the minde of Paule euery worde almost is to be examined For thus hee reasoneth there are vessels prepared for destruction that is bequeathed and destinated to destruction there are also vessels of wrath that is made and formed to this ende that they might be testimonies of the vengeance and wrath of God Now if God patiently suffer those for some time not destroying them at the first moment but differring the iudgement prepared for them and that to shew forth the testimonies of his seueritie that others might bee terrified by so horrible examples and also to set foorth his power whereunto hee maketh them diuersly to serue and lastly that thereby the greatnesse of his mercie towardes the elect might be better knowen and more clearely appeare what is woorthie to be reprehended in this dispensation howe be it it is no maruell though he shewe not whence it is that they are vessels prepared for destruction For out of that is gone before he taketh it to be a sure thing that the cause is hid in the eternall and vnsearchable counsell of God the righteousnes wherof we ought rather to worship then to search after And he hath put vessels in a generall signification for instrumentes For whatsoeuer action there is in any creature it is as a man would say the ministery of the power of God Very fitly therefore are wee the faithfull called vessels of mercie whiche the Lord doeth vse as instrumentes to shewe foorth his mercie and the reprobate the vesselles of wrath seeing they serue to shewe foorth the iudgementes of God 23 That hee might also declare the riches Because I doubted not but in these two particles kai ina and that there was a displacing of woordes that being in the first place shoulde bee in the last to the ende this member might the better agree with the former I haue translated it That he might also declare And it is the seconde reason By the destruction of the reprobrate Gods mercy towards the elect is made more manifest which manifesteth the glory of God in the destruction of the reprobate because thereby the greatnes of the goodnes of God towards the elect is more largely confirmed For what do these differ from those but that they are deliuered from the same goulfe of destruction by the Lord And that by no desert of their owne but of his free goodnesse Therefore it can not otherwise bee but that infinite goodnesse of God towardes the elect shoulde bee commended more and more when wee consider howe miserable all they are who doe not escape his wrath I interprete the word glory which is twise repeated heere to bee put for the mercy of God by the figure metonymia which is heere by putting the effect for the cause for his chiefest prayse consisteth in doyng good So to the Ephesians Ephe. 1.13 after hee hath taught how we are adopted of God to the prayse of the glory of his grace shortly after hee addeth that wee are sealed by the spirite of inheritaunce to the prayse of his glory the woorde grace being left out His meaning therefore is to signifie that the elect are instrumentes or vesselles whereby God doth exercise his mercie that hee might gloryfie his name in them And although in this seconde member hee doeth more expressely affirme that it is God who prepareth his elect vnto glorie when as before hee had simplie sayde that the reprobate are vesselles prepared vnto destruction yet there is no doubt but the preparation of them both doeth depende vppon the secrete counsayle of God Otherwise Paule had sayde the reprobate giue or cast themselues into destruction But nowe hee giueth to witte that before they are borne they are already addicted to their lot 24 Whom hee hath also called namely vs not onely of the Iewes but also of the Gentiles 25 As he sayth also in Osee I will call them my people which were not my people and her beloued which was not beloued 26 And it shall be in the place where it was saide vnto them yee are not my people that there they shal be called the children of the liuing God 27 And Esay cryeth concerning Israel though the number of the children of Israel were as the sande of the sea yet shall but a remnant be saued 28 For he making his account short and gathering it into a briefe sum in righteousnesse because the Lorde will make a short account in the earth 29 And as Esay had said before except the Lord of hosts had left vs a seede we had been made as Sodome and had bin like to Gomorrha 26 Whom he hath also called Out of that disputation which hee hath hitherto had of the libertie of Gods election two thinges followed namely that the grace of God is not so included within the people of the Iewes that it can not also flowe forth vnto other nations and spread it self ouer the whole world Secondly that it is not so tyed to the Iewes that it must needs come vnto all the sonnes of Abraham according to the fleshe without exception For if the election of God be grounded vpon his pleasure onely whither so euer his will shall turne

handle the place of Moses but onely to apply it vnto the treatise of the present cause He doeth not therefore recite sillable by sillable what is in Moses but he vseth a polishing whereby hee applyeth the testimonie of Moses more neerely to his purpose Hee spake of pâ—aces are not to bee come vnto Paule hath expressed those places whiche are most of all hidden from our eyes and yet are to bee â—eeâ—e of our faith Wherefore if you take these to be spoken by the way of amplification or polishing thou canst not say that Paule hath violently and vnaptly wrested the woodes of Moses but rather thou wilt confesse that without any damage to the sense hee hath notably alluded vnto the wordes heauen and Sea Now let vs expound the wordes of Paule simply Because the assurance of our saluation dependeth vpon two principles namely whiles wee vnderstande that life is purchased for vs and death conquered to vs. With both which he teacheth our faith is supported by the word of the Gospell For Christe by dying hath swallowed vp death by rysing againe he hath gotten life in his power Nowe in the gospell the benefite of Christes death and resurrection is communicated vnto vs then there is no cause that wee shoulde seeke further for any thing Therefore that it myght appeare the righteousnesse of faith is aboundantly sufficient vnto saluation hee teacheth that those two members which onely are necessary vnto saluation are conteined in it Who then shall ascend into heauen Is as much as if he said who knoweth whether that inheritance of eternall and celestiall life abideth for vs Who shall descend into the deepe As if thou said who knoweth whether eternall death of the soule also follow the death of the bodie Both which doubtes hee teacheth to bee taken away by the righteousnesse of faith For the one should bring Christ downe from heauen Christ in his humane nature hath taken possesion of the heauens for the faithfull the other froÌ„ death should bring him backe againe For the ascention of Christe into heauen ought so to establish our faith of eternall life that hee in a maner draweth Christe himselfe out of the possession of the heauens that doubteth whether the inheritance of heauen bee prepared for the faithfull in whose name and cause hee is entred in thyther Likewise seeing hee tooke vpon hym the great horrours of Hell that hee myghte deliuer vs thence to call it into question whether the faythfull be still subiect to this miserie is to make his death voide and in a maner to denie it 8 But what saith it That negatiue speech which the Apostle hath hitherto vsed did serue to take away the impediments of faith it remaineth therefore that he declare the maner of obteining righteousnesse vnto the which ende this affirmation is added And whereas there is an interrogation interposed when they might all haue beene spoken together in on course of speeche that is done to procure attention And also his meaning is to shewe what a great difference there is betweene the righteousnes of the law and the Gospel seeing that sheweth it selfe a farre off it doth driue away all men from comming vnto it but this offering it selfe at hand doth familiarly inuite vs vnto the fruition of it The word is neere thee First of all this is to bee noted that least the mindes of men beeing carried away by vaine circumstances shoulde erre from saluation the boundes of the worde are prescribed vnto them within the whiche they ought to keepe themselues For it is as if hee shoulde commaund them to bee contente with the worde onely and admonish them that in this glasse the secretes of heauen are to bee seene which would both dasill theyr eyes with their brightnes astonishe their eares and also make the mynd it self amased Therefore the godly receiue an excellent consolation out of this place touchyng the certaynetie of the worde namely that they may as safely rest therein as in the most present beholdyng of things or as in any thyng is present and in hande Secondly it is to bee noted that suche a worde is propounded by Moses wherein wee haue firme and sure trust of saluation This is the worde of faith Iustly doth Paule take that for the doctrine of the lawe doth not pacyfie and quiet the conscience neyther doeth it minister vnto the conscience those thinges wherewith it ought to bee content Yet in the meane whyle hee excludeth not the other partes of the worde no not the precepts of the lawe but his mynde is to put downe remission of sinnes for righteousnesse and that without suche exact obedyence as the lawe requireth Therefore the worde of the gospell wherein wee are not commaunded to merite righteousnesse by workes but to imbrace it by faith being freely offered sufficeth to pacifie mens consciences and establish their saluation And the worde of faith by the figure Metonymia is put for the worde of promise that is for the gospel because it hath a relation with faith For the contrarietie whereby the law is discerned from the gospell muste bee vnderstood And out of this note of distinction we gather as the lawe requireth workes so the gospell requireth nothing els but that men bring faith to receiue the grace of God This parcell whiche wee preache is therefore added least any shoulde suspect Paule to dissent from Moses For hee testifieth that in the ministerie of the Gospell hee agreeth with Moses seeing he also did not place our felicitie any other where then in the free promise of Gods grace 9 So that if thou confesse This also is rather an allusion then a proper and naturall interpretation For it is like that Moses by the figure Synecdoche did vse the worde mouth Synecdoche is when by one thing another is vnderstood for face or countenance But it was not vnseemely for the Apostle to allude vnto the worde mouth to this sense when the Lorde publisheth his worde before our face assuredly hee calleth vs vnto the confession thereof For wheresoeuer the woorde of the Lorde is there it ought to fructifie and the fruite is the confession of the mouth Whereas hee putteth confession before faith it is the figure Anastrophe very vsuall in the Scriptures For the order had beene better Anastrophe is an inuersion of wordes when that is first should be last c. if faith of the hearte being put in the first place confessioÌ„ of the mouth which proceedeth thence had beene added And he doth confesse the Lorde Iesus aright who adorneth him with his vertue acknowledging him to bee such one as hee is giuen of the father and described in the Gospell And whereas resurrection onely is named wee must not so take it as though his death were in no place but because Christ by rysing again made vp our saluation For albeit our redemption and satisfaction was accomplished by his death by the which we are reconciled vnto God yet the victorie

well our death as life is to be resigned to his wil. Heereunto hee addeth a notable reason because whither wee liue or die wee are his For thereuppon it followeth that hee hath power ouer life and death The vse of this doctrine is very large For so the Lordshippe of life and death is ascribed vnto GOD that euery man might the better beare his estate as the yoke imposed by him for it is meete hee shoulde assigne to euerye one his standing and course And so wee are not onelye forbidven rashely to take in hande this or that without the commaundement of God but also wee are commaunded to be patient in all griefes and losses If therefore at anye time the fleshe starte aside in aduersitie let vs remember that hee who is not free neither hath power ouer himselfe doeth peruerte right and order if hee depende not vppon the becke of his Lorde By this meanes also is deliuered vnto vs a rule to liue and dye so that if hee prolonge our life by continuall miseries and sorowes yet we couet not to departe before our time And againe if sodainely in the middest and flower of our age hee call vs away wee bee alway readie to departe 9 For Christ therefore died This is a confirmation of the reason went before For to the ende hee might prooue that wee are to die and liuâ— to the Lorde hee sayde wee are in the power of Christe whither wee liue or dye Nowe hee sheweth howe woorthily Christe challengeth vnto himselfe this power ouer vs seeyng hee hath purchased the same by so greate a price For by suffering death for our saluation he hath gotten vnto himselfe a dominion or Lordship ouer vs which cannot be destroyed by death by rising againe he hath receiued our whole life into his iurisdiction and garde therefore by his death and resurrection hee hath deserued that as well in death as in life we should serue to the glorie of his name Wheras it is said here he rose againe reuiued it is as much of value as if it were sayde that by his resurrection a newe state of life was obteyned to him And because that life wherein hee now liueth is not subiect to any mutation his kingdome also ouer vs is eternall 10 But why doest thou iudge thy brother Or also thou why doest thou despise thy brother For we shal al appeare before the iudgement seate of Christ 11 For it is written I liue saith the Lorde and euerie knee shall bowe to mee and euerie tongue shal confesse vnto God 12 So then euerie one of vs shall giue account for himselfe vnto God 13 Let vs not therefore iudge one another any more but rather iudge this that no occasion of falling of offence be giuen to your brother 10 But why doest thou iudge Because hee had addicted the life and death of vs all vnto Christ thence he passeth to make mention of that iudgement whiche the father hath giuen to him together with the dominion of heauen and earth Whence hee gathereth that it is malapert boldnes if any manne vsurpe vnto him selfe iudgement ouer his brother seeyng by such licenciousnes that authoritie is pulled away from Christ whiche hee onely hath receiued of the father But first by the name of brother he brideleth this lust of iudging For if the Lorde haue ordeyned amongest vs the law or â—â—â—t of brotherly societie an equalitie must needes be obserued therefore euery one taking to himselfe the person of a iudge shal doe naughtily Secondly he reuoketh or calleth vs vnto that onelye iudge from whom no man cannot onely not take away his authoritie but also cannot escape his iudgement As it were therefore an absurd thinge amongest men if a guiltie person whiche were not woorthie to lie vppon the footestoole shoulde rushe vnto the seate of iudgement so absurde is it that a Christian manne shoulde take vnto him selfe libertie to iudge his brothers conscience Suche in effect is the argument of Iames saying Iames 4.10 he that iudgeth his brother iudgeth the lawe and hee that iudgeth the lawe is not a keeper of the lawe but a iudge And on the coÌ„trary quoth he there is one law giuer who caÌ„ saue destroy Tribunal is attributed vnto Christ for the faculty of iudging as the voyce of the Archangel wherby we shal be cited is called in another place a trumpe because as it were with his sound 1. Thes 4.16 he shal pearce the mindes and eares of all 11 For it is written I doe liue He seemeth vnto me to haue cited this testimony of the Prophet Esay Esay 45.23 not so much for the proofe of that sentence of the iudgement of Christ which was vndoubtedly beleeued of all Christians as to shew that that iudgement is to bee looked for of all with great humilitie and submission which the wordes themselues importe Th comming of Christ to iudgement ought huÌ„bly to be looked for of all men In his wordes going before he testified that Christ onely was iudge ouer all men now by the words of the Prophet he declareth that all fleshe ought to be humbled with the expectation of that iudgement whiche is noted by the bowing of knees Howbeit notwithstanding in that place of the prophet the Lord doth generally foreshew that it should come to passe that his glorie should he made manifest amongest all nations and his maiesty which then was amongest a fewe as it were lurked in a corner of the world shoulde shyne euerye where yet if wee looke into it more neerely it is apparaunt that the full accomplishment thereof is not nowe extaunt nor euer was in this worlde neither yet is to bee looked for in the ages to come God raigneth nowe no otherwise their by the Gospell neyther is his maiestie otherwise honoured aright then whiles the same beeyng knowen by his worde is reuerenced But the word of God hath alway had his enimies whiche haue frowardly resisted and his contemners which haue scoffed at it as a trifling and fabulous thing At this day there are many such and euermore withe Hereby appeareth that this prophecie is indeede begun in this life but is not perfected till that day of the last resurrection shall come wherein all the enimies of Christ shal be throwen downe that they may become the footestoole of his feete Furthermore euen that also coulde not be except the Lord sate in iudgement therefore hath he well applied this testimony vnto the tribunall of Christ It is also a notable place to establishe our faith concerning the eternall dietie of Christe For it is God that speaketh there and that God which hath once sayde Esay 42.8 that hee will not giue his honour to another Nowe then if that bee fulfilled in Christ which hee there challengeth to him selfe onelye without doubte hee doeth manifest him selfe in Christ And surely the veritie of that prophecie appeared then cleerely when Christe gathered vnto him selfe a people out of all

21. Adam a figure of Christ chap. 5. 14. Adams disobedience what harme it brought chap. 5. 19. Adoption of the Iewes chap. 9. 4. To expect adoption what it is chap. 8. 23. External adoration chap. 11. 4. Adulation must be auoyded chap 12. 28. cha 16. 18. Aedification necessary for the godly cha 14. 19. Affection twofold in the godly chap. 8. 23. cha 9. 2. cha 11. 19. Afflictions are furtherances of saluation to the godly cha 8. 28. Afflictions promote the glory of the faithful cha 5. 3. 5. Afflictions must be borne patiently cha 8. 29. 30. Afflictions of the godly momentany chap. 8. 1â— Afflictions the end of the faithfull chap. 5. 3. Ambition is to be taken heede of cha 13. 13. Anabaptistes condemne al swearing chap. 1. 9. Anathema what it is chap. 9. 3. Anguish what it is cha 8. 35. Anxiety what it is cha 8. 35. The Apostles vse great liberty in reciting the scripture chap. 3. 4. To be ashamed for to hasten cha 9. 33. Authoritie to be giuen vnto God onely cha 3. 10. The Authority of the sword confirmed chap 13. 4. B BAptisme hath succeeded circumcision chap. 4. 11. Baptisme doth not iustifie cha 2. 25. The end of baptisme cha 2. 25. Body put for that part of men is vnregenerate cha â— 10. The body must be kept vndefiled from al pollution of superstition cha 11. 4. The body of death what it is cha 7. 24. The body of sinne what it is cha 6. 12. Budaeus his place cha 9. 3. C CAlling with ã€ˆâ—Šã€‰ cha 8. 30. Calling of election cha 1. 6. To cal for to raise cha 4. 17. Effectual inner calling proper only to the elect cha 10. 16. The calling of the Gentiles witnessed by the Prophets cha 9. 25. Calling of the Gentiles like vnto a graffing cha 11. 18. Calumniations against the grace of God cha 6. 7. Catharites confuted cha 7. 25. The cause of the Iewes excetation cha 10. 19. The causes of the saluation of the faithful cha 8. 28. The certainty of Gods word whence it dependeth cha 3. 4. The certainty of saluatioÌ„ depeÌ„deth vpoÌ„ the goodnes of God cha 8. 32 Charity the bond of perfection cha 1â— 19. Degrees of charity cha 16. 1. Children of righteousnes who they are cha 6. 20. Christ eternal God cha 1. 3. 4. Christ the aduocate and intercessour of the godly cha 8. 34. Christ why called Lord cha 10. 9. Christ the only paterne of the faithful cha 8. 29. Christ the sonne of God cha 1. 4. Christ the first begotten sonne of God cha 8. 29. Christ the end of the law cha 10. 4. Christ the brother of al the godly cha 8. 29. Christ a man cha 1. 3. Christ the iudge of the whole world cha 2. 16. Christ how he is a stone of offence cha 9. 32. Christ the minister of circumcision cha 15. 8. Christ onely our peace cha 5. 1. Christ how he hath purchased saluation for al cha 4. 25. Christ how he beseecheth the father for vs cha 8. 34. Christ how he dwelleth in vs cha 8. 10. Christ sent vnto vs filled with al heauenly treasures cha 8. 32. Christ wherefore he was sent cha 15. 8. Christ how he died to sinne cha 6. 10. Christ by his owne strength rose againe cha 1. 4. Christ his manifestation twofold cha 3. 21. Christ his death the beginning of our reconciliation with God cha 5. 10 Christ his death killeth sinne in the faithful cha 6. 4. Christ by death hath done away our sinnes cha 4. 25. The efficacie of Christ his death cha 6. 5. The communication of Christ his death twofold cha 6. 7. Two natures in Christ cha 9. 5. Christ his obedience cha 5. 19. Christ his office cha 1. 16. Christ his resurrection cha 1. 4. Christ his resurrection the worke of the power of God cha 6. 4. Christ his resurrection hath gotten the victorie for vs cha 10. 9 Christ his resurrection hath gotten righteousnes for vs cha 4. 25. The end of Christ his resurrection cha 10. 9. Christ his triumph cha 7. 4. Christ his zeale cha 15. 3. To put on Christ what it is cha 13. 14. Who are true Christians cha 8. 9. Christian life standeth in doing cha 12. 11. Christian priesthood what it is chap. 15. 16. The Church is nourished by the secret prouidence of God cha 11. 2 Circumcision twofold chap. 2. 28. Which is true circumcision cha 2. 25. Circumcision did not iustifie cha 2. 25. 28. The vse of circumcision chap. 4. 11. Collections for the poore cha 15. 25. Common for prophane cha 14. 14. Compassion may lawfully be in the godly eueÌ„ for the reprobate cha 9. 2. Compassion necessary in the godly cha 12. 15. Communication of the faithful cha 12. 4. 15. Diuers complaints of the godly ful of desperation chap. 5. 3. A common wealth how it may be wel gouerned cha 13. 3. Compassion necessary in the godly cha 12. 15. Concupiscence is sinne cha 7. 7. Condemnation of mankind printed in al creatures chap. 8. 21. Whither confession be the cause of our saluation chap. 10. 10. Confession why it is put before faith chap. 10. 9. Coniecture which they cal moral is a schoole imagination chap. 4. 16. and 8. 16. 34. Coales of fire vpon the head of our enimy cha 1â— 20. Conscience subiect to the commandement of God onely cha 6. 17. The conscience in steed of a thousand witnesses cha 2. 15. An euil conscience the heauiest torment cha 2. 15. With doubting conscience nothing ought to be done cha 14. 23. True consent what it is cha 15. 5. Conspiracy or consent out of God is miserable cha 15. 5. Contention for rebellion and stubbornnes cha 2. 8. Contention is condemned cha 1. 28. 13. ver 13. 14. 1. Who are contumelious cha 1. 28. The counsailes of the godly are sometime turned of the Lord. cha 1. 13. The consolation of the faithful cha 2. 5. 4. 13. 6. 14. 8. 1. 9. 33. and 10. 8. Continual prayer cha 12. 12. The contrariety of the letter and the spirit chap. 7. 6. The consolation of Pastors cha 1. 9. Contentious and vnprofitable questions must be auoyded cha 14. â— Couetousnes condemned chap. 1. 28. Couenants why they differ from the promise cha 9. 4. A twofold cutting off cha 11. 22. Curiositie is to be auoyded cha 9. 14. 11. 23. D DAuid the image of Christ cha 11. 9. Day put for the brightnes of celestiall life cha 13. 12. The day of iudgement horrible chap. 2. 5. The day of iudgement must be looked for cha 2. 16. Dayes superstitiously obserued cha 14. 6. Death almost alway present to the seruants of God cha 8. 36. Death to what end it is to be wished for of the godly cha 7. 24. Death of sinne the life of man chap. 7. 9. Death the reward of the reprobate chap. 6. 23. The difference of right and wrong how it is graffed in the heartes of men chap. 2. 15. The

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