Fathers who had obteined righteousnes before this death For they had that benefite from his death that was to come 7 For the iuste Reason forced me to sett downe this particle gar id est For rather affirmatiuely or by the waye of declaration then causatiuely This is the meaning of the sentence it is a very rare thing amongst men that any shoulde die for a iust man although that may nowe and then happen But let vs grannt that No such example of loue any where to bee found as was in Christ who died for the vngodly and his enemies yet can no man bee founde that will die for a wicked man That did Christ So it is an amplification taken from a comparison because no suche example of loue is extant amongst men as Christ shewed towardes vs. 8 And God confirmeth Seeing this verbe sunist esi is of a doubtfull signification it is more fitte in this place to bee taken for to confirme For the purpose of the Apostle is not to incitate vs vnto thankefulnesse but to establish the confidence and affiance of consciences Hee confirmeth That is he declareth his sure most constant loue towards vs in that for the vngodly sake he spared not Christ his sonne For herein his loue appeared that not being prouoked by loue of his owne free will he first loued vs as Iohn saith They are here called sinners as in many other places who are altogether corrupted and addicted to sinne as Iohn saith Iohn 3.16 God heareth not sinners That is such as are desperately Iohn 9.31 and wholly giuen to wickednes A woman that was a sinner that is of an vnhonest life And that appeareth better by the Antithesis whiche straightwayes followeth beyng iustified by his blood For seeyng hee opposeth these two betweene themselues Luke 7.37 and faythe they are iustified who are deliuered from the guiltinesse of sinne it is a consequent they are sinners who for their euill wookes are condemned The summe is if Christe by his death hath purchased righteousnesse vnto sinners Christ is no lesse able nor willing to defēd then he was to redeeme much more shall hee defend them beyng now iustified from destruction And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine For it were not enough that saluation was once purchased for vs except Christe did conserue the same safe and firme vnto the ende And that is it the Apostle goeth about nowe namely that it is not to be feared least Christ should breake of the course of his grace in the middle rase For since he hath reconciled vs to the father such is our condition that hee will shewe foorth his fauour more effectually towardes vs and dayly increase the same 10 For if when wee were enemies wee were reconciled to God by the death of his sonne much more being reconciled shall wee be saued by his life This is an exposition of the former sentence with an amplification taken frome the comparison of life and death Wee were enemies quoth hee when Christe tooke vpon him the mediation to reconcile the father Nowe we are friendes through his reconciliation if that coulde bee brought to passe by his death his life shall be of greater power and more effectuall So then we haue notable testimonies which may cōfirme the confidence of saluation in our heartes His meaning is wee were reconciled to GOD by the death of Christe because it was the sacrifice of reconciliation whereby GOD was reconciled to the worlde as I haue declared in the fourth Chapter But here the Apostle seemeth to be contrary vnto himselfe For if the death of Christ were the pledge of the loue of God towards vs Obiection It followeth that euen then we were acceptable to him Answeare but now he saith we were enimies I aunsweare because God hateth sinne we also are odious vnto him as we are sinners but as in his secret counsayle he electeth vs into the body of Christ he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs vntill we perceiue it by faith Therefore in respect of our selues we are alway enimies vntil the death of Christ come betweene to reconcile God And this difference of a twofold respect is to be noted For otherwise we know not the free mercy of God then if we be perswaded that he spared not his onely begotten sonne because he loued vs at suche time as there was enmitie betweene him and vs Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe except this be vnto vs the beginning of our reconciliation with God that wee being perswaded the satisfaction being perfourmed hee is nowe fauourable to vs who before was iustly angrie with vs. So when acceptation into grace is ascribed to the death of Christe the meaning is that then the guiltinesse is taken away whereunto wee are otherwise subiect 11 And not this onely but also wee reioyce in God through our Lorde Iesus Christe by whome we are nowe reconciled 11 And not this onely Nowe he scaleth vnto the highest steppe of reioycing For whiles wee glory that God is ours what so euer good thinge may eyther bee imagined or wished doeth followe and flowe out of this fountayne For God is not onely the chiefest of all good thinges but he conteineth the summe and euery part in him selfe God in whom all good things are included is made ours by faith and hee is made ours by Christ Hither then doe wee come by the benefite of fayth that nothing bee wanting vnto vs touching felicitie And it is not without cause hee so often repeateth reconciliation First that wee might learne to fixe our eyes vpon the death of Christ as often as wee speake of our saluation Secondly that we may knowe that our confidence is no where t is to be reposed then in the forgiuenesse of sinnes 12 Wherefore as by one man sinne entered into the world and by sinne death and so death went ouer all men in as much as all haue sinned 13 For vnto the lawe sinne was in the world but sinne is not imputed while there is no lawe 14 But death raigned from Adam vnto Moses euen ouer them that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come 12 Wherefore as Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes For if Christ came therefore that he might deliuer vs from that calamitie into the which Adam fell and did precipitate all his posteritie with him we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam although all thinges are not a like on both partes Therefore Paul addeth a correction which shall be seene in his place and wee also if there be any diuersitie shall note it It is a vice in writing when that
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 reprehēsion 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 vpō 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 thēselues as though there were no iudgement of God Otherwise that iniquities haue bin imputed vnto men of God the punishēnt 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 vpō Egipt do proue that men also amongst thēselues haue charged one another with sin it is manifest by so many cōplaints expostulations wherin one accuseth another of iniquitie againe by their apologies wherin they studiously go about to clere their deeds Finally that euery mā 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 thēselues 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 cōparison namely because whē they are not pricked by the sting of the law they bury thēselues in slothfulnes Furthermore Paul hath inserted this sentēce very wisely that the iewes might therby the better learn how great blame they shuld sustein whō the law did opēly condēne For if they were not free frō punishmēt whō God neuer sōmoned gilty before his tribunal seat what shal come vnto the Iewes to whō the lawe like a cryer sheweth their giltines yea denoūceth iudgement another reasō 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 frō the fal of Adā 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 thē selues yet they cānot escape the iudgement of God yea whiles the law doth not reproue thē Death raigned frō Adā He openeth more clearly how it profited men nothing that frō 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 remēbrance of sin was buried because neuerthelesse sin was of force vnto condemnation Wherefore then also death rained because the cecitie hardnes of mē 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
be smitten with the terrour of Gods iudgement Therefore hee doth not onely conuince them of their iniquitie but also being cōuicted doth rouse them from their drowsinesse First of all hee condemneth all mankinde since the worlde began of ingratitude that in so excellent a workemanship they did not acknowledge the workemaster yea when they were constrained to acknowledge him they did not worthily honour his maiestie but prophaned violated the same with their vanitie So all men are proued giltie of impietie then the which there is no more detestable wickednesse And to the ende it might more plainely appeare that all men are fallen from the Lorde hee rehearseth the fylthie and abhominable woorkes whereunto euery where men are subiecte Which is a manifest argument that they haue degenerate frō God for as much as they are tokens of Gods wrath which appeare not but in the godlesse And because certaine of the Iewes and also of the Gentiles hauing couered theyr inward wickednesse with the cloake of outward holinesse did seeme vnreproueable of these impious workes And therefore were thought to bee exempted from the common condemnation the Apostle directeth his stile against that fained holinesse And because that visarde before men coulde not bee drawen from those pettie saints he reuoketh them vnto the iudgement of God whose eyes beholde the verie hidden thoughts Afterward hauing made a distribution he citeth the Iewes by themselues and the Gentiles also by themselues before the tribunall seate of God Hee taketh from the Gentiles that excuse of ignorance which they pretended For their conscience whereby they were sufficiently conuicted was vnto them in steede of a lawe Hee vrgeth the Iewes with that chiefly which they tooke for their defence namely with the written law wherof in as much they were proued to be transgressours they could not cleare themselues of iniquitie seeing the mouth of God had alreadie pronounced sentence against them Hee preuenteth also that obiection which might seeme to make for them videliz that the couenant of God which was vnto thē the marke of sanctification was violated vnlesse there were difference put betweene them and others Here first he teacheth that the title of the couenant made them nothing better then others seeing through their vnfaithfulnesse they were fallen from it Secondly least the constancie of gods promise should be in any part diminished he graunteth vnto them some prerogatiue by the couenant but such as consisteth in the mercy of God and not in their merite Then finally by the authoritie of the scripture he proueth al both Iewes and Gentiles to bee sinners where also he speaketh somwhat of the vse of the law Thus when he hath depriued all mankind both of the trust of their own vertue and also of the glory of righteousnes and throwen them downe with the seueritie of gods iudgement he commeth vnto that which he purposed namely that wee are iustified by faith shewing what faith that is and howe wee obteine thereby the righteousnesse of Christe Heerevnto hee addeth in the ende of the third Chapter a singuler sentence to beate downe the fiercenes of mans pride least he should aduaunce himself against the grace of God And also least the Iewes should hemme in the grace of God within the compasse of their nation he proueth by the way that it appertaineth to the Gentiles also In the 4. chap. he argueth frō an example which because it was cleere and therefore free from cauillations he putteth it downe to wit in Abraham who in as muche as hee is the father of the faithfull ought too bee in steede of a rule generall example Hauing therfore proued him to be iustified by faith he teacheth that the same way is to be holden of vs And heereupon hee inferreth by the comparing of contraries to followe that the righteousnesse of workes must vanish where place is giuen to the iustification of faith Which thing he proueth by the testimonie of Dauid who reposing all the blessednes of man in the mercy of God doth take this from works that they should make a man blessed After this hee handeleth that more at large whiche hee had briefly touched before namely that there is no cause why the Iewes shold aduance themselues aboue the gentiles who are partakers of the same felicitie with them seeyng the Scripture declareth righteousnesse to haue happened vnto Abraham when hee was vncircumcised In which place hee taketh occasion to intreate of the vse of circumcision After this he addeth that the promised saluation doth depend vpon the onely goodnes of God for if it depended vpon the law then could it neither bring peace vnto our consciences wherein it ought to be firmely rooted neyther were it like euer to come vnto his perfection Wherefore that it may be firme and sure in imbracing of it we are to consider the onely truth of God and not our selues and that after the example of Abraham who not considering himselfe did wholly set before him the power of God In the ende of the Chapter to the intent hee might more aptlye applye the alleadged example vnto the generall cause hee conferreth those thinges which on both sides are like In the fift Chapter after he hath touched the fruite effect of the righteousnes of faith he is almost wholly occupied in amplifications whiche serue to make the matter more cleere For by an argument taken from the greater he sheweth how great things we now being redeemed reconciled vnto God are to expect looke for at his hands through his loue which was so bountiful towards vs being sinners vtterly vndone cast away that he gaue vnto vs his onely begotten only beloued sonne After this he compareth sinne with righteousnes which commeth by free grace Christ with Adā death with life the law with grace Wherby he declareth that the infinite goodnes of God doth ouermatch our sins how great so euer they are In the sixte Chapter hee commeth vnto sanctification which we haue in Christ For our fleshe is prone assoone as it hath tasted a little of this grace to cocker wantonly his sins concupiscences as though it had now dispatched al. Therfore Paule on the contrary declareth here that we cannot bee partakers of righteousnes in Christ vnlesse also wee lay holde on sanctification Hee fetcheth his argument from Baptisme wherby we are admitted in the felowship of Christ therin we are buried together with Christ that being dead in our selues by his life wee might be raised vnto newnes of life Whereupon it ensueth that no man without regeneratiō can put on his righteousnes From hence he draweth exhortations vnto puritie and holines of life which necessarily ought to appeare in those who are translated from the power of sinne into the kingdome of righteousnes hauing cast away the wicked cockering of the flesh which seeketh a more licentious libertie of sinning in Christ Finally he doth briefly make mention of the abrogation of the law in abrogating wherof the new
A Propitiatory or reconciliation through his blood So I had rather worde for worde to keepe that Paule hath When the blood of Christ is only named the other partes of our redemption be not excluded but vnderstood by the figure Synecdoche which is when by a parte the whole is vnderstood for verily he seemeth vnto me by a continuall stile without interruption to say God is reconciled vnto vs so soone as we haue our confidence reposed in the blood of Christ because through faith we come into the possession of his benefite Whiles he nameth blood only he excludeth not the other partes of our redemption But rather vnder a parte hee comprehendeth the whole summe And named the blood wherein we haue our washing So by the figure Synecdoche the whole cleansing is noted For whereas he said of late that God was pleased with vs in Christ nowe hee addeth that the same is brought to passe by fayth and also what our faith ought chiefly respect in Christ For the forgiuenesse of sinnes The preposition causall is as much in value as if he had saide for forgiuenesse sake or to this ende that he might doe away sinnes And this definition or exposition doth confirme agayne that which I haue nowe already sundrie tymes warned namely that men are not iustified because they are suche indeede but by imputation Onely he vseth he vseth diuers woordes that he might more euidently declare there is no merite of ours in this righteousnesse For if we obteyne it by the remission of sinnes we gather it is out of our selues Secondly if the remission of sinnes bee of the meere liberalitye of God all merite falleth to the grounde Yet heere aryseth a question why he restrayneth pardon or forgiuenesse to the sinnes are passed Although this place be diuersly expounded It seemeth probable to me that Paule had regarde vnto the cleansinges or washinges of the lawe Whiche were onelye testimonies of the satisfaction to come For they coulde not please God There is the like place to the Hebrewes Heb. 9.15 that through Christe came the redemption of sinnes that were in the former Testament And yet thou mayst not vnderstande it that no transgressions but those of the former tyme are done awaye by the death of Christe Whiche dotage or folly some certayne mad men haue drawen from this place being vndecently wrested There neuer was is nor shal be any other satisfaction for sinne then the blood of Christ For Paule onely sheweth that vntill the death of Christ there was no price to please God and that the same was not accomplished or fulfilled by the figures of the lawe Wherefore the veritye vntill the fulnesse of time was in suspence Moreouer the same reason is of those sinnes doe daily make vs guyltye for there is one onely satisfaction for all Some that they might auoyde that inconuenience haue sayde the former sinnes were forgiuen least a liberty of sinning afterward should seeme to be graunted And true it is there is no remission giuen but to sinnes committed Not that the fruite of redemption doth fall away or perish if afterwarde we sinne as Nouatus with his sect did dreame Christes death not onely auayleable for sins past but also if hereafter we fal but because this is the dispensation of the Gospell to set before him is about to sinne the iudgement and wrath of GOD and before him hath sinned mercie Howe 〈…〉 that is the proâ—â—â— sence which I brought Whereas he addeth this remission to haue byn in patience or long sufferance They simply vnderstand it for meeknes myldnes or gentlenes which stayed the iudgement of God neither suffered it to burst foorth to our destruction vntill at the length he receiued vs into fauour But rather it seemeth to be a secret Preoccupation or preuenting of an obiection Least any shoulde obiect that it was long ere this mercy appeared Paule sheweth it was an argument of patience 26 To shewe c. The repetition of this member is not without an Emphasis or force which repetition Paule did purposely seeke after because it was very necessary seeyng man is perswaded vnto nothing more hardly then that hee disabling him selfe in all thinges should acknowledge them to be receiued of God How the righteousnes of God which was at al tymes had effect in al ages is said to be reuealed at this time although this new demonstration be mentioned of purpose that the Iewes might open their eyes to beholde At this time he referreth that vnto the day or time when Christ was exhibited which hath been at all times And not vnworthily for the which in olde time was knowen obscurely vnder shadowes God hath manifested openly in his sonne So the comming of Christ was the time of his good pleasure and the day of saluation God verily in all ages gaue some testimony of his righteousnes But when the sonne of righteousnesse shyned it appeared farre more bright The comparing therefore of the olde and new TestameÌ„t is to be noted because then at the last was the righteousnesse of God manifestly reuealed when Christ was exhibited That he might be iust It is a definition of that righteousnes which hee said was then reuealed when Christ was giuen as in the firste Chapter he taught to be declared in the Gospel And he affirmeth it to consist of two members The righteousnes of God reuealed in the Gospel conteyneth two branches One that he is absolutely righteous in himselfe another that he communicateth the sinne vnto men The first is that God is iust not as one amongest many but as one who onely conteyneth in himselfe all the fulnesse of righteousnesse For otherwise perfect and true prayse such as is due vnto him canne not be giuen vnto him then whiles he onely obteyneth the name and honour of iust all mankynd beyng condemned of vnrighteousnes He setteth the secoÌ„d meÌ„ber in the communication of righteousnes namely whiles God doth not keepe his riches hid vp in himselfe but powreth them out vpon men Therefore the righteousnes of God appeareth in vs so farre foorth as he iustifieth vs by the faith of Christ For in vayne were Christ giuen vnto righteousnes except there followed a fruitioÌ„ of him by faith Wherby it foloweth that al men were vniust damned in themselues til a remedy was offered from heauen 27 Where then is the glorying It is excluded By what law Of workes Nay But by the law of faith 28 VVee determine therefore that a man is iustified by faith without the workes of the lawe 27 VVhere then is the glorying After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes he nowe taunteth their vanity This exclamation or acclamation to the thing alreadye declared and proued was necessary for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost he should lighten and thunder against our pride to ouerthrow it And
no lawe is there is no transgression 14 For if they whiche are of the lawe By an argument taken from that is impossible or absurde hee proueth that that grace which Abraham obteined of God was not promised vnto him in regarde of the Legall part or in respect of workes for if this condition had beene interposed that God woulde vouchsafe to adopt those onely whiche deserue it or which keepe the lawe no man shoulde haue durst to beleeue that it apperteineth vnto him For what man findeth suche perfection in himselfe that hee dare resolue himselfe the inheritaunce is due vnto him by righteousnesse of the lawe Then were faith made voide because an impossible condition doeth not onely holde the mindes of men in suspence and maketh them doubtfull but also doth smite them with feare and trembling So the effect of the promises shoulde vanishe away because they profite nothing except they be receiued by faith If our aduersaries had eares to hearken to this one reason If saluation were grounded vpon the keeping of the law then neither should mens consciences bee at peace neither the promise haue effect then shoulde the controuersie betweene them and vs easely come to an ende The Apostle taketh it for a thing out of all question that the promises of God can not be effectuall except we receiue them with sure affiaunce of minde And what should come to passe if the saluation of man were grounded vpon the keeping of the lawe the consciences shoulde haue no certaynetie but beeing vexed with a perpetuall vnquietnesse at length shal fall to desperation The promise also whose performance dependeth vppon an impossible thing shoulde vanishe away without fruite Let them goe now whiche teache the wretched people to saue themselues by works seeing Paule doth plainly pronounce that the promise is made of none effect if it depend vpon workes But that is very necessary to be knowen faith is made voyde if it stand vpon workes For therby we both learne what faith is and what kynde of righteousnesse that righteousnesse of workes ought to be whereunto men may boldly trust The Apostle teacheth that faith doth perishe vnlesse the soule rest securely in the goodnesse of God faith then is not either a naked knowledge of God or of his truth What faith is neither a simple perswasion that God is that his worde is trueth it selfe but a sure knowledge of the mercie of God conceiued by the Gospell which sure knowledge bringeth the peace and rest of conscience towardes God The summe therefore is that if saluation rested in the obseruation of the law the mynde of man coulde haue no certainty thereof yea what promises soeuer were offered vs of God they should be voyde and of none effect So miserable wretched are we if we be turned ouer vnto workes whiles the cause and certainty of saluation is to be sought for 15 For the law c. This is a confirmation of the former sentence taken from the contrary effect of the lawe For seeing the law begetteth nothing but vengeance it cannot bring grace To those were good and perfect it would shew the way of righteousnesse The law by reason of our corruption begetteth nothing but vengeance but in as much as it commaundeth those are sinfull corrupt what they ought to doe and ministreth not strength to performe the same it proueth them guilty before the iudgement seate of God For such is the corruption of our nature that the more we are taught what is iust and right the more plainely is our iniquity discouered Wrath for iudgement and chiefly our disobedience and so the greater iudgement of God is procured By wrath vnderstand the iudgement of God in whiche significatiō it is often vsed They whiche vnderstande it that the wrath of the sinner is inflamed by the lawe because he hateth and curseth the Lawgiuer whom he seeth to be aduersant to his lustes They say that wittily but yet vnfitly in respect of the present place For that Paule woulde not any thing els but shewe howe nothing except condemnation commeth vnto vs all by the lawe both the common vse of the woorde and also the reason which hee addeth straightwayes doth declare Where there is no lawe The second proofe wherby he confirmeth that whiche hee said For otherwise it would haue beene obscure how the wrath of God should be kindled against vs by the lawe vnlesse the reason were more apparant And that is because we hauing tasted the knowlege of the iustice of God by the lawe The more knowledge men haue the more heinous is their transgression offende so much the more greeuously against God as there remaineth lesse excuse vnto vs. For they are worthie to susteine more greeuous punishment whiche despise the knowen will of God then they sinne of ignoraunce The Apostle speaketh not of the simple transgression of righteousnesse from the which no man is exempted but hee calleth that transgression when a mans minde beyng taught what doth please or displease God doth wittingly and willingly burst the boundes prescribed vnto him by the worde of God And that I may speake in a worde transgression heere doeth not signifie a simple offence but a purposed stubbornes in violating iustice I take this particle ou aduerbially to wit for where Others turn it whereof as though it were a pronowne relatiue but the first reading agreeth best whiche is also most receiued Whether reading soeuer you followe the same sense abydeth namely that hee who is not instructed by the written Law if hee offende is not guiltie of so greate transgression as hee who stubbornely infringeth and breaketh the Lawe of God 16 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede not to that onely whiche is of the Lawe but also to that whiche is of the faith of Abraham who is the father of vs all as it is written 17 I haue made thee a father of many nations euen before God Whome hee beleeued Gee 17. 4. who quickeneth the dead and calleth those thinges which bee not as though they were 16 Therefore it is of faith This is the windyng vppe of the argument so that you may gather the whole into this summe If the inheritance of saluation come vnto vs by workes then shall the faith thereof fall the promise of it shall be of none effect but both these must be sure Therfore it commeth vnto vs by faith that the firmenesse thereof beeing founded vpon the only goodnesse of God it might haue a sure effect See howe the Apostle esteeming faith by firme True faith excludeth wauering doubting and stable certaintie doth counct doubting and wauering for incredulitie whereby both faith is abolished and the promise abrogated And yet this is that doubting which the Schoole men terme Moral coniecture and if it please God they put it in steed of faith That it might come by grace Here first
said not to haue sinned after the similitude of Adam because they had not as he had the will of God reueiled by a certan oracle For God had forbidden Adam to touch the fruite of knowledge of good and euill but to these he gaue no cōmandement besydes the witnes of their conscience The meaninge then of the Apostle is secretly to insinuate that through this diuersitie betwene Adam and his posteritie it commeth not to passe that they are exempted frome condemnation In the meane while vnder the vniuersall catalogue infantes also are comprehended Who is the figure of him that was to come This sentence is put instead of the other member For wee see one onely parte of the comparison expressed the other being by that vice in writing called anacoluthon that is a non sequele or consequent omitted A man may therefore take it as though it were written thus as by one man sinne entered into the whole worlde and by sinne death so by one man cōmeth righteousnes by righteousnes life And where as he saith Adā was a figure of Christ Howe Adam is a figure of Christ it is no marueile for euen in things most contrary there appereth alway some similitud because therfore as throgh the sin of Adā we are al lost so by the righteousnes of christ we are restored very aptly hath he called Adā a tipe of christ And note the Adā is not called a figure of sinne nor Christ of righteousnes as though they went only before vs by their example but that one is compared with the other least thou fall fouly with Origen and that into a pernicious errour For he disputeth Philosophically and prophanely of the corruptions of mankinde and doth not onely extenuate the grace of Christ but in a maner doth wholly destroy it Whereby Erasmus is by so much the lesse excusable who taketh so great paynes to excuse so grosse a dotage 15 But not as the offence so also the gift for if through the offence of one many be dead much more the grace of God gift of God in grace which is by one man Iesus Christ hath abounded vnto many 15 But not as the offence Nowe followe corrections of the late comparison wherein notwithstanding the Apostle doeth not curiously discusse whatsoeuer dissimilitude there is betweene Christ and Adam but hee doeth occurre those errours whereinto men might otherwise easily fall And that is wanting to the exposition wee will adde For albeit hee oftentimes maketh mention of the difference yet maketh hee mention thereof no where but there is a defecte or at the least some eclipse whiche verily are faultes in speeche yet such as are not preiudiciall to the maiestie of the celestiall wisedome is deliuered vnto vs by the Apostle But rather it is brought to passe by the singuler prouidence of God that vnder a base stile these high mysteries should be deliuered vnto vs that our fayth might not depende vppon the power of humane eloquence but vppon the onely efficacie of the spirite And hee doeth not heere as yet precisely vnfoulde that maner of correction but simply hee teacheth there is a greater measure of grace purchased by Christ then of condemnation contracted by the first man Whereas some thinke the Apostle disputeth or frameth an argument here I know not whither all will approue of it or no. In deed it might that not vnaptly be inferred if the fall of Adam were of such force to the destructiō of many much more effectuall is the grace of God to the benefit of many seeing it is graunted that Christ is of far greater power to saue then Adam to destroy But because they can not be refuted if any will take it wtout an illation or conclusion for me they shall chuse whither sentence they wil. Albeit that which next foloweth cānot be coūted an illation or conclusion yet is it of the same nature Whereby it is like that Paul doth simply correct or by exceptiō moderate the which he said of the similitud of Christ Adā And note that here mo are not compared with many for the questiō is not of the multitud of men but he resoneth thus seeing the sin of Adā did destroy many the righteousnes of Christ hath no lesse power to saue many Where as he saith we perished by the offēce of one vnderstād it thus because corruptiō is descēded frō him to vs. For we do not so perish thorowe his fault as though we were wtout fault our selues Howe wee are said to perishe through the fall of Adam but because his sin is the cause of our sin Paul ascribeth our destructiō to him I cal that our sin is graffed in vs wherewith we are borne The grace of God and the gift of God in grace Trace properly is opposed against offence What is ment by grace what by the gift of grace the gift which proceedeth frō grace against death Therfore grace signifieth the mere goodnes of God or his free loue whereof he gaue a testimony in Christ that he might helpe our miserie And the gift is the fruit of mercie which hath come vnto vs namely reconciliation whereby we haue obteined life health righteousnes newnes of life whatsoeuer is like Whereby we see how sottishly the scholemen define grace whiles they wil haue it to be nothing els thē a quality infused into the harts of mē For grace properly is in God the effect of grace is in vs. And he saith the same grace was of one man Christ because the father hath made him the fountaine of whose fulnes all men must draw And so he teacheth there can not one droppe be found out of Christ neither is there any other remedy of our pouertie then that he powre into vs of his abundance 16 And not as by one which had sinned so the gift For iudgement came of one offence to condemnation but the gift is of many offences to iustification 16 This is a speciall reason of the correction that by one offence the guiltines was of force to the condemnation of vs al but grace or rather the free gift is effectual to iustification from many offences For it is a declaration of the last sentence because as yet he had not expressed howe or in what part Christ excelled Adam This difference being put downe it is apparant that they haue thought wickedly who haue taught that we recouer nothing els in Christ but that we should be deliuered from originall sin or corruption drawen from Adam What bee those many offences are done away by the benefit of Christ Adde that those same many offences from the which he testifieth wee are purged through the benefite of Christ are not onely to be vnderstood of those which euery one hath committed before baptisme but also of those by the which the godly do dayly draw guiltines vpon them and to the condemnation whereof they shoulde worthily be subiect except this grace did
helpe forthwith Iudgement for tract iustice Gifte signifieth free pardon When to iudgement he opposeth gift the first signifieth rigor as the other signifieth free pardon For of seueritie or rigour commeth condemnation of pardon cōmeth absolution Or which is all one if God deale with vs according to iustice we are all vndone but hee iustifieth vs freely in Christ 17 For if through the offence of one death hath rained by one much more shal they which haue receiued the abūdāce of grace and gyfte of righteousnes raigne in life by Iesus Christ 17 For if through the offence of one Againe hee addeth a generall correction wherein he persisteth the rather because his purpose is not to prosecute euery part but to set down the speciall summe of the matter Before he said the power of grace had ouermatched the power of sinne Hereby he comforteth confirmeth the faithful withall he prouoketh exhorteth thē to reuerence the bountifulnes of God For this is the meaning of so studious a repetitiō that the grace of God might be cōmended according to the dignitie therof that men might be drawen frō trust in thēselues vnto Christ that we hauing obteined his grace might inioy full assurance whence at length springeth thankfulnes The sum is because Christ excelleth Adam the righteousnes of Christ ouercōmeth the sin of Adā the curse of Adā is ouerthrowen by the grace of Christ◠the death came of Adam is swallowed vp of the life is come of Christ But yet euen the members of this comparison do not answere one another For he shoulde haue said the benefit of life raigneth florisheth more by the abundance of grace in steed thereof he saith the faithfull shall raigne which is as much in value because the kingdome of the faithfull is in life also the kingdome of life is in the faithful A twofold difference betweene Christ Adam Furthermore it is necessarie to note here two differences betweene Christ and Adam which the Apostle hath not therfore omitted as though he thought them meet to be neglected but because concerning the present argument it was no matter to reckon them The first is that through the sinne of Adam we are not condemned by sole imputation as though the punishment of anothers faulte were exacted vppon vs but therefore susteyne wee the punishment of his sinne because wee are also guiltie of his crime Namely in as muche as our nature beeing corrupted in him is holden guiltie of iniquitie before GOD. But by the righteousnesse of Christe wee are restored in another sorte vnto saluation For it is not therefore imputed vnto vs as though it were within vs but because wee possesse Christ himself with all his graces giuen vnto vs by the bountifulnes of the father Therefore the gifte of righteousnes signifieth not a qualitie where with God indueth vs as some haue very wickedly expounded but the free imputation of righteousnes For the Apostle declareth what he ment by the word grace The second difference is that the benefite of Christe hath not redounded vnto all men as Adam hath plonged al his progenie in condēnation And the reason is at hand for seeing this malediction or curse with wee draw from Adam is deriued vnto vs by nature it is no maruayle though it comprehend the whole masse But veryly that we may come into participation of the grace of Christ wee must be graffed into him by faith Therefore to obtayne the miserable inheritaunce of sinne it is inough to be a man for it abideth in flesh and blood But to obtaine the righteousnes of Christ thou must needs be a faithfull man because that by faith his felowship is obtayned It is cōmunicated to infantes by a speciall maner for they haue the priuiledge of adoption in the couenant whereby they passe into the societie of Christ I speake of the children of the godly vnto whom the promise of grace is directed for others are not exempted from the common estate 18 Therefore as by the offence of one condemnatiō came vpon all men so by the iustification of one iustification of life is come vpon all men 18 This is an imperfect speech which may be made perfect if the words condemnation and iustification be read in the nominatiue case as sure they must bee resolued if you will haue the sence perfect And it is the generall conclusion of that comparisō which went before For now hauing omitted the mention of the interposed correction he knitteth vp that similitude as by the offence of one we are made sinners so the righteousnes of Christ is effectual to iustifie vs although he putteth not dikaiosunen That is the righteousnes of Christ but dikaioma that is the iustification of Christ that he might admonish how Christ is not iust priuately to himselfe but that righteousnes wherewithall hee was indewed doeth extende further How the righteousnesse of christ is common to al namely that bee might inriche the faithfull with the gift bestowed vpon him He maketh it a grace common to all because it is offered to all not that all men are partakers of it indeede For albeit Christe suffered for the sinnes of the whole worlde and bee indifferently through the goodnesse of God offered vnto all yet all doe not receiue him And those two wordes which hee vsed of late may be repeated in this sense as by the iudgement of God it came to passe that the sinne of one shoulde redownd to the condemnation of many so shal grace be effectual to the iustificatiō of many Iustificatiō of life in my iudgement is taken for absolution whiche restoreth life vnto vs as though hee called it a quickening iustification For thence commeth the hope of saluation if God bee mercifull vnto vs and of necessitie wee muste be iuste that wee may bee acceptable to him Therefore life commeth of iustification 19 For as by the disobedience of one man many were made sinners so by the obedience of one shall many bee made iuste This is no superfluous speeche but a necessary declaration of the former sentence For it sheweth that we are so guiltie by the offence of one man that we are not innocent Hee said before we were damned but least any man should attribute vnto himselfe innocencie he woulde also adde that euery one is condemned because he is a sinner Moreouer when hee saith wee are iustified by the obedience of Christe heereby wee gather Christe in that hee satisfied the father to haue purchased righteousnesse for vs. Righteousnes is a qualitie in Christ and is made ours by imputation Whereupon it followeth the qualitie of righteousnesse is in Christe but that is imputed vnto vs whiche is proper to him And also hee openeth what kinde of righteousnesse the righteousnesse of Christe is when hee calleth it obedience where let vs note I pray you what we must bring into the sight of God if we wil be iustified by workes namely obedience of the lawe not such as is
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 thēselues 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 thēselues 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 expoūd this place namely that cōcupiscence 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 augmētatiō 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 condēnation 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 contēned 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 cōdemnation 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 cōforter 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 mā 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 cōtraries 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 iustificatiō 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
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 〈◊〉 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
Gods will is to be respected in all thinges cha 1. 10. Gods wil is the marke of the life of the faithful cha 14. 7. Good workes how they are crowned of God cha 2. 6. Good men mixt with euill cha 16. 11. Good thinges how they are to be prouided before men cha 12. 17. The Gospel what it is cha 1. 2. The Gospel contemptible in the eyes of the worlde cha 1. 16. The whole Gospel conteyned in Christ cha 1. 3. The Gospel for whom it is ordeined cha 1. 14. The Gospel the doctrine of saluation cha 1. 16. The Gospel was exhibited when Christ was incarnate cha 1. 2. Why the Gospel is called the Gospel of the sonne of God cha 1. 9. The Gospel is the ministery of reconciliation cha 5. 2. The Gospel is no new thing cha 16. 21. The Gospel subiect to false slaunders chap. 3. 8. The Gospel why it is called the Gospel of Paule cha 2. 16. The Gospel came not by chance cha 10. 15. The end of the Gospel cha 15. 16. The Gospel and the law compared cha 8. 15. To be vnder grace what it is cha 6. 14. Graffing threefold cha 11. 22. H HEart put for serious and sincere affection cha 10. 10. Heart put for vnderstanding cha 2. 15. Hardening how it is taken in the scripture cha 9. 18. Haters of God who they be cha 1. 28. The heauens preach the power of God cha 10. 18. Health of the faithful by what degrees it is promoted cha 8. 30. Hypocrites flatter themselues with a vayne trust cha 7. 9. Hypocrites waxe proude with prosperity cha 2. 4. Hypocrites doubt not to set their feigned worshippings against the truth cha 2. 8. Hypocrites must be drawen to the iudgement seate of GOD chap. 2. 29. Hypocrites in vaine cal vpon God cha 10. 14. Hypocrites secure cha 2. 1. Hypocrites haue a colour of zeale cha 10. 3. Hystory the mistres of life cha 4. 23. Honour put for al kind of duety cha 12. 10. Hope alwayes bringeth with it patience cha 8. 25. Hope is necessary for al the godly cha 12. 12. Hope how it is attributed to dead creatures cha 8. 19. Hospitality commended cha 12 13. Humilitie to be imbraced cha 12. 16. I IAcob why preferred before Esau cha 9. 3. Whence a true Iew is to be esteemed cha 2. 28. Iewes how they are the sonnes of promise cha 9. 6. Iewes are borne the heires of grace cha 3. 30. Iewes the first borne in the house of God cha 9. 4. cha 11. 26. Iewes why they were reiected cha 9. 30. Iewes how they are holy cha 11. 16. The cause of the Iewes their excecation cha 10. 19. The excellencie of the Iewes cha 9. 5. Iewes their vaine glorying cha 2. 17. Iewes their prerogatiues cha 9. 4. 5. Iewes their reiection whence it was cha 9. 30. Iewes and gentiles compared cha 3. 32. Iewes and gentiles made equal cha 11. 32. Impatiency must be brideled cha 7. 25. Impudency cha 1. 28. Inner man what it is cha 7. 22. Incredulity the greatest fault of the Iewes cha 11. 28. Ingratitude of men vnexcusable cha 1. 24. Ingratitude condemned cha 1. 18. Inheritaunce of the faithful cha 8. 17. Inhumanity for the most part followeth the ignorance of God cha 3. 10. Who are insociable cha 1. 18. Good intentions whither they carry men cha 10. 2. Infirmity of the law what it is cha 8. 3. Ioy of the faithful what it is cha 12. 12. At what time the Israelites began to bee called Iewes and of whom cha 2. 17. Iudas Machabeus the Author of the name Iew as it is supposed cha 2. 17. The iust iudgement of God cha 9. 2. Iudgement for euery reuengement of God cha 13. 3. Lightnes in iudgement condemned cha â—1 4. cha 14. 14. To iustifie what it meaneth with Paule cha 13. 33. Iustification for Absolution cha 5. 18. Of iustification three causes cha 3. 21. 24. K KIssing of the Paxe whence it came cha 16. 16. The vse of kissing in old time cha 16. 16. Knowledge of God graffed in the mindes of al men cha 11. 21. Gods truth for the true knowledge of God cha 1. 18. L LIberty gotten by Christ giueth not licence to sinne cha 6. 19. Liberty of the faithful what it is cha 6. 18. cha 7. 14. Lycurgus why he is called Sacrilegus of Ouid cha 2. 22. Life of the faithful what it ought to be cha 12. 11. Lightnes in iudgement condemned cha 11. 4. cha 14. 14. To liue vnto God what it is cha 6. 16. Life must be sought in the gospel cha 1. 17. Loue how it is the fulfilling of the law cha 13. 8. 10. Lactantius plane cha 10. 2. Law taken two wayes cha 10. 5. Law taken for the reuelation of Gods truth cha 13. 11. Law taken for the whole old Testament cha 3. 19. Law to what end it was giuen cha 3. 31. Law with al his partes respected Christ cha 10. 4. Law is the rule of a right life cha 6. 15. Law in what sence it is called spiritual cha 7. 10. 14. Law how it is abolished cha 6. 15. cha 7. 1. 2. Law how it is established by faith in Christ cha 3. 31. Law how it is fulfilled by loue cha 13. 8. Law how it giueth a deadly wound cha 7. 10. Law how it is deadly cha 7. 11. Law of faith what it is cha 3. 27. Law of righteousnes for the righteousnes of the law cha 9. 3. Law of workes what it is cha 3. 27. Law of sinne and death what it is cha 8. 2. Infirmity of the law what it is cha 8. 3. The name of the Law diuersly taken cha 7. 2. Law and marriage compared cha 7. 2. Law and Gospel compared cha 8. 15. Letter for external obseruation without inward deuotion cha 2. 28. Contrariety of the letter and the spirite cha 7. 6. Lust preposterous how execrable cha 1. 26. Loue of God is not to be sought out of Christ cha 8. 35. Loue of God towards vs bringeth victory cha 8. 37. M MAn why made of God cha 1. 19. Man twofold cha 7. 22. Man how he is called a liar cha 3. 4. Inner man what it is cha 7. 22. Old man what it is cha 6. 6. Mans wil euery way contrary to the wil of God cha 8. 7. cha 12. 2. That is sometime giuen vnto man which is Gods onely cha 11. 14. Magistrate to what end ordeined of the Lord cha 13. 3. An euil Magistrate is the scourge of God ibid. Magistrate a natural office cha 13. 3. Magistrates calling what it is cha 13. 4. Magistrates are debters to their subiects ibid. The principall Maxime of all Christian Philosophie cha 3. 4. Good men mixt with euil cha 16. 11. All men formed to the image of God cha 3. 29. Men know not how to pray vnto God cha 8. 26. Men as they are the sonnes of AdaÌ„ so the captiues of sinne cha 6. 6. Merite how it is mainteined of