Chapter XX: agreement with that of St Paul

agreement with that of St Paul

Seeming difference, no real contradiction, between the apostles Paul and James, concerning justification -- This granted by all -- Reasons of the seeming difference -- The best rule of the interpretation of places of Scripture wherein there is an appearing repugnancy -- The doctrine of justification according unto that rule principally to be learned from the writings of Paul -- The reasons of his fulness and accuracy in the teaching of that doctrine -- The importance of the truth; the opposition made unto it, and abuse of it -- The design of the apostle James -- Exceptions of some against the writings of St Paul, scandalous and unreasonable -- Not, in this matter, to be interpreted by the passage in James insisted on, chap. ii. -- That there is no repugnancy between the doctrine of the two apostles demonstrated -- Heads and grounds of the demonstration -- Their scope, design, and end, not the same -- That of Paul; the only case stated and determined by him -- The design of the apostle James; the case proposed by him quite of another nature -- The occasion of the case proposed and stated by him -- No appearance of difference between the apostles, because of the several cases they speak unto -- Not the same faith intended by them -- Description of the faith spoken of by the one, and the other -- Bellarmine's arguments to prove true justifying faith to be intended by James, answered -- Justification not treated of by the apostles in the same manner, nor used in the same sense, nor to the same end -- The one treats of justification, as unto its nature and causes; the other, as unto its signs and evidence -- Proved by the instances insisted on -- How the Scripture was fulfilled, that Abraham believed in God, and it was counted unto him for righteousness, when he offered his son on the altar -- Works the same, and of the same kind, in both the apostles -- Observations on the discourse of James -- No conjunction made by him between faith nor works in our justification, but an opposition -- No distinction of a first and second justification in him -- Justification ascribed by him wholly unto works -- In what sense -- Does not determine how a sinner may be justified before God; but how a professor may evidence himself so to be -- The context opened from verse 14, to the end of the chapter

The seeming difference that is between the apostles Paul and James in what they teach concerning faith, works, and justification, requires our consideration of it; for many do take advantage, from some words and expressions used by the latter, directly to oppose the doctrine fully and plainly declared by the former. But whatever is of that nature pretended, has been so satisfactorily already answered and removed by others, as that there is no great need to treat of it again. And although I suppose that there will not be an end of contending and writing in these causes, whilst we "know but in part, and prophesy but in part;" yet I must say that, in my judgment, the usual solution of this appearing difficulty, -- securing the doctrine of justification by faith, through the imputation of the righteousness of Christ, from any concernment or contradiction in the discourse of St James, chap. ii. 14, to the end, -- has not been in the least impeached, nor has had any new difficulty put upon it, in some late discourses to that purpose. I should, therefore, utterly forbear to speak any thing thereof, but that I suppose it will be expected in a discourse of this nature, and do hope that I also may contribute some light unto the clearing and vindication of the truth. To this purpose it may be observed, that, --
1. It is taken for granted, on all hands, that there is no real repugnancy or contradiction between what is delivered by these two apostles; for if that were so, the writings of one of them must be pseudepistolæ, or falsely ascribed unto them whose names they bear, and uncanonical, -- as the authority of the Epistle of James has been by some, both of old and of late, highly but rashly questioned. Wherefore, their words are certainly capable of a just reconciliation. That we cannot any of us attain thereunto, or that we do not agree therein, is from the darkness of our own minds, the weakness of our understandings, and, with too many, from the power of prejudices.

2. It is taken also for granted, on all other occasions, that when there is an appearance of repugnancy or contradiction in any places of Scripture, if some, or any of them, do treat directly, designedly, and largely about the matter concerning which there is a seeming repugnancy or contradiction; and others, or any other, speak of the same things only "obiter," occasionally, transiently, in order unto other ends; the truth is to be learned, stated, and fixed from the former places: or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends, is, as unto that truth, to be taken from and accommodated unto those other places wherein it is the design and purpose of the holy penman to declare it for its own sake, and to guide the faith of the church therein. And there is not a more rational and natural rule of the interpretation of Scripture among all them which are by common consent agreed upon.

3. According unto this rule, it is unquestionable that the doctrine of justification before God is to be learned from the writings of the apostle Paul, and from them is light to be taken into all other places of Scripture where it is occasionally mentioned. Especially it is so, considering how exactly this doctrine represents the whole scope of the Scripture, and is witnessed unto by particular testimonies occasionally given unto the same truth, without number: for it must be acknowledged that he wrote of this subject of our justification before God, on purpose to declare it for its own sake, and its use in the church; and that he does it fully, largely, and frequently, in a constant harmony of expressions. And he owns those reasons that pressed him unto fulness and accuracy herein, -- (1.) The importance of the doctrine itself. This he declares to be such as that thereon our salvation does immediately depend; and that it was the hinge whereon the whole doctrine of the gospel did turn, -- "Articulus stantis aut cadentis ecclesiæ," Gal. ii. 16-21; v. 4, 5. (2.) The plausible and dangerous opposition that was then made unto it. This was so managed, and that with such specious pretences, as that very many were prevailed on and turned from the truth by it (as it was with the Galatians), and many detained from the faith of the gospel out of a dislike unto it, Rom. x. 3, 4. What care and diligence this requires in the declaration of any truth, is sufficiently known unto them who are acquainted with these things; what zeal, care, and circumspection it stirred up the apostle unto, is manifest in all his writings. (3.) The abuse which the corrupt nature of man is apt to put upon this doctrine of grace, and which some did actually pervert it unto. This also himself takes notice of, and thoroughly vindicates it from giving the least countenance unto such wrestings and impositions. Certainly, never was there a greater necessity incumbent on any person fully and plainly to teach and declare a doctrine of truth, than was on him at that time in his circumstances, considering the place and duty that he was called unto. And no reason can be imagined why we should not principally, and in the first place, learn the truth herein from his declaration and vindication of it, if withal we do indeed believe that he was divinely inspired, and divinely guided to reveal the truth for the information of the church.

As unto what is delivered by the apostle James, so far as our justification is included therein, things are quite otherwise. He does not undertake to declare the doctrine of our justification before God; but having another design in hand, as we shall see immediately, he vindicates it from the abuse that some in those days had put it unto, as other doctrines of the grace of God, which they turned into licentiousness. Wherefore, it is from the writings of the apostle Paul that we are principally to learn the truth in this matter; and unto what is by him plainly declared is the interpretation of other places to be accommodated.

4. Some of late are not of this mind; they contend earnestly that Paul is to be interpreted by James, and not on the contrary. And unto this end they tell us that the writings of Paul are obscure, that sundry of the ancients take notice thereof, that many take occasion of errors from them, with sundry things of an alike nature, indeed scandalous to Christian religion; and that James, writing after him, is presumed to give an interpretation unto his sayings; which are therefore to be expounded and understood according unto that interpretation. Ans. First, As to the vindication of the writings of St Paul, which begin now to be frequently reflected on with much severity (which is one effect of the secret prevalence of the Atheism of these days), as there is no need of it, so it is designed for a more proper place. Only I know not how any person that can pretend the least acquaintance with antiquity, can plead a passage out of Irenæus, wherein he was evidently himself mistaken, or a rash word of Origen, or the like, in derogation from the perspicuity of the writings of this apostle, when they cannot but know how easy it were to overwhelm them with testimonies unto the contrary from all the famous writers of the church in several ages. And as (for instance in one) Chrysostom in forty places gives an account why some men understood not his writings, which in themselves were so gloriously evident and perspicuous; so for their satisfaction, I shall refer them only unto the preface unto his exposition of his epistles: of which kind they will be directed unto more in due season. But he needs not the testimony of men, nor of the whole church together, whose safety and security it is to be built on that doctrine which he taught. In the meantime, it would not be unpleasant to consider (but that the perverseness of the minds of men is rather a real occasion of sorrow) how those who have the same design do agree in their conceptions about his writings: for some will have it, that if not all, yet the most of his epistles were written against the Gnostics, and in the confutation of their error; others, that the Gnostics took the occasion of their errors from his writings. So bold will men make with things divine to satisfy a present interest.

Secondly, This was not the judgment of the ancient church for three or four hundred years; for whereas the epistles of Paul were always esteemed the principal treasure of the church, the great guide and rule of the Christian faith, this of James was scarce received as canonical by many, and doubted of by the most, as both Eusebius and Jerome do testify.

Thirdly, The design of the apostle James is not at all to explain the meaning of Paul in his epistles, as is pretended; but only to vindicate the doctrine of the gospel from the abuse of such as used their liberty for a cloak of maliciousness, and, turning the grace of God into lasciviousness, continued in sin, under a pretence that grace had abounded unto that end.

Fourthly, The apostle Paul does himself, as we have declared, vindicate his own doctrine from such exceptions and abuses as men either made at it, or turned it into. Nor have we any other doctrine in his epistles than what he preached all the world over, and whereby he laid the foundation of Christian religion, especially among the Gentiles.

These things being premised, I shall briefly evidence that there is not the least repugnancy or contradiction between what is declared by these two apostles as unto our justification, with the causes of it. And this I shall do, -- 1. By some general considerations of the nature and tendency of both their discourses. 2. By a particular explication of the context in that of St James. And under the first head I shall manifest, -- (1.) That they have not the same scope, design, or end, in their discourses; that they do not consider the same question, nor state the same case, nor determine on the same inquiry; and therefore, not speaking "ad idem," unto the same thing, do not contradict one another. (2.) That as faith is a word of various signification in the Scripture, and does, as we have proved before, denote that which is of diverse kinds, they speak not of the same faith, or faith of the same kind; and therefore there can be no contradiction in what the one ascribes unto it and the other derogates from it, seeing they speak not of the same faith. (3.) That they do not speak of justification in the same sense, nor with respect unto the same ends. (4.) That as unto works, they both intend the same, namely, the works of obedience unto the moral law.

(1.) As to the scope and design of the apostle Paul, the question which he answers, the case which he proposes and determines upon, are manifest in all his writings, especially his Epistles unto the Romans and Galatians. The whole of his purpose is, to declare how a guilty, convinced sinner comes, through faith in the blood of Christ, to have all his sins pardoned, to be accepted with God, and obtain a right unto the heavenly inheritance; that is, be acquitted and justified in the sight of God. And as the doctrine hereof belonged eminently unto the gospel, whose revelation and declaration unto the Gentiles was in a peculiar manner committed unto him; so, as we have newly observed, he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and judaizing Christians, who ascribed this privilege unto the law, and our own works of obedience in compliance therewithal. This is the case he states, this the question he determines, in all his discourses about justification; and in the explication thereof declares the nature and causes of it, as also vindicates it from all exceptions. For whereas men of corrupt minds, and willing to indulge unto their lusts (as all men naturally desire nothing but what God has made eternally inconsistent, -- namely, that they may live in sin here, and come to blessedness hereafter), might conclude that if it were so as he declared, that we are justified freely, through the grace of God, by the imputation of a righteousness that originally and inherently is not our own, then was there no more required of us, no relinquishment of sin, no attendance unto the duties of righteousness and holiness; he obviates such impious suggestions, and shows the inconsequence of them on the doctrine that he taught. But this he does not do in any place by intimating or granting that our own works of obedience or righteousness are necessary unto, or have any causal influence into, our justification before God. Had there been a truth herein, were not a supposition thereof really inconsistent with the whole of his doctrine, and destructive of it, he would not have omitted the plea of it, nor ought so to have done, as we have showed. And to suppose that there was need that any other should explain and vindicate his doctrine from the same exceptions which he takes notice of, by such a plea as he himself would not make use of, but rejects, is foolish and impious.

The apostle James, on the other hand, had no such scope or design, or any such occasion for what he wrote in this matter. He does not inquire, or give intimation of any such inquiry; he does not state the case how a guilty, convinced sinner, whose mouth is stopped as unto any plea or excuse for himself, may come to be justified in the sight of God; that is, receive the pardon of sins and the gift of righteousness unto life. To resolve this question into our own works, is to overthrow the whole gospel. But he had in hand a business quite of another nature; for, as we have said, there were many in those days who professed the Christian religion, or faith in the gospel, whereon they presumed that as they were already justified, so there was nothing more needful unto them that they might be saved. A desirable estate they thought they had attained, suited unto all the interest of the flesh, whereby they might live in sin and neglect of all duty of obedience, and yet be eternally saved. Some suppose that this pernicious conceit was imbibed by them from the poisonous opinions that some had then divulged, according as the apostle Paul foretold that it would come to pass, 2 Tim. iv. 1-4: for it is generally conceived that Simon Magus and his followers had by this time infected the minds of many with their abominations; and amongst them this was one, and not the least pernicious, that by faith was intended a liberty from the law and unto sin, or unto them that had it, the taking away of all difference between good and evil; which was afterward improved by Basilides, Valentinus, and the rest of the Gnostics. Or, it may be, it was only the corruption of men's hearts and lives that prompted them to seek after such a countenance unto sin. And this latter I judge it was. There were then among professed Christians, such as the world now swarms withal, who suppose that their faith, or the religion which they profess, be it what it will, shall save them, although they live in flagitious wickedness, and are utterly barren as unto any good works or duties of obedience. Nor is there any other occasion of what he writes intimated in the epistle; for he makes no mention of seducers, as John does expressly and frequently, some while after. Against this sort of persons, or for their conviction, he designs two things, -- First, In general, to prove the necessity of works unto all that profess the gospel or faith in Christ thereby. Second, To evidence the vanity and folly of their pretence unto justification, or that they were justified and should be saved by that faith that was indeed so far from being fruitful in good works, as that it was pretended by them only to countenance themselves in sin. Unto these ends are all his arguings designed, and no other. He proves effectually that the faith which is wholly barren and fruitless as unto obedience, and [by] which men pretended to countenance themselves in their sins, is not that faith whereby we are justified, and whereby we may be saved, but a dead carcase, of no use nor benefit; as he declares by the conclusion of his whole dispute, in the last verse of the chapter. He does not direct any how they may be justified before God, but convinces some that they are not justified by trusting unto such a dead faith; and declares the only way whereby any man may really evidence and manifest that he is so justified indeed. This design of his is so plain as nothing can be more evident; and they miss the whole scope of the apostle who observe it not in their expositions of the context. Wherefore, the principal design of the apostles being so distant, there is no repugnancy in their assertions, though their words make an appearance thereof; for they do not speak "ad idem," nor of things "eodem respectu." James does not once inquire how a guilty, convinced sinner, cast and condemned by the law, may come to be justified before God; and Paul speaks to nothing else. Wherefore, apply the expressions of each of them unto their proper design and scope, -- as we must do, or we depart from all sober rules of interpretation, and render it impossible to understand either of them aright, -- and there is no disagreement, or appearance of it, between them.

(2.) They speak not of the same faith. Wherefore, there can be no discrepancy in what one ascribes unto faith and the other denies concerning it, seeing they understand not the same thing thereby; for they speak not of the same faith. As if one affirms that fire will burn, and another denies it, there is no contradiction between them, whilst one intends real fire, and the other only that which is painted, and both declare themselves accordingly. For we have proved before that there are two sorts of faith wherewith men are said to believe the gospel, and make profession thereof; as also that that which belongs unto the one does not belong unto the other. None, I suppose, will deny but that by "faith," in the matter of our justification, St Paul intends that which is kurios, or properly so called. The "faith of God's elect," "precious faith," "more precious than gold," "the faith that purifieth the heart, and worketh by love," "the faith whereby Christ dwelleth in us, and we abide in him, whereby we live to God," "a living faith," is that alone which he intends. For all these things, and other spiritual effects without number, does he ascribe unto that faith which he insists on, to be on our part the only means of our justification before God. But as unto the faith intended by the apostle James, he assigns nothing of all this unto it; yea, the only argument whereby he proves that men cannot be saved by that faith which he treats of, is that nothing of all this is found in it. That which he intends is, what he calls it, a dead faith, a carcase without breath, the faith of devils, a wordy faith, that is no more truly what it is called, than it is true charity to send away naked and hungry persons without relief, but not without derision. Well may he deny justification in any sense unto this faith, however boasted of, when yet it may be justly ascribed unto that faith which Paul speaks of.

Bellarmine uses several arguments to prove that the faith here intended by James is justifying faith considered in itself; but they are all weak to contempt, as being built on this supposition, that true justifying faith is nothing but a real assent unto the catholic doctrine or divine revelation: De Justificat. lib. i. cap. 15. His first is, "That James calls it faith' absolutely, whereby always in the Scripture true faith is intended." Ans. 1. James calls it a dead faith, the faith of devils, and casts all manner of reproach upon it; which he would not have done on any duty or grace truly evangelical. 2. Every faith that is true as unto the reality of assent which is given by it unto the truth, is neither living, justifying, nor saving; as has been proved. 3. They are said to have faith absolutely, or absolutely to believe, who never had that faith which is true and saving, John ii. 23; Acts viii. 13. Secondly, He urges, "That in the same place and

with his works, chap. ii. 22, 23; but this a vain shadow of faith does not do: it was therefore true faith, and that which is most properly called so, that the apostle intends." Ans. This pretence is indeed ridiculous; for the apostle does not give the faith of Abraham as an instance of that faith which he had treated with so much severity, but of that which is directly contrary unto it, and whereby he designed to prove that the other faith which he had reflected on was of no use nor advantage unto them that had it; for this faith of Abraham produced good works, which the other was wholly without. Thirdly, He urges verse 24, "?Ye see then how that by works a man is justified, and not by faith only;' for the faith that James speaks of justifies with works, but a false faith, the shadow of a faith, does not so: it is therefore true, saving faith whereof the apostle speaks." Ans. He is utterly mistaken: for the apostle does not ascribe justification partly to works, and partly to faith; but he ascribes justification, in the sense by him intended, wholly to works, in opposition to that faith concerning which he treats. For there is a plain antithesis in the words between works and faith as unto justification, in the sense by him intended. A dead faith, a faith without works, the faith of devils, is excluded from having any influence into justification. Fourthly, He adds, "That the apostle compares this faith without works unto a rich man that gives nothing unto the poor, verse 16; and a body without a spirit, verse 26: wherefore, as that knowledge whereby a rich man knows the wants of the poor is true and real, and a dead body is a body; so is faith without works true faith also, and as such is considered by St James." Ans. These things do evidently destroy what they are produced in the confirmation of, only the cardinal helps them out with a little sophistry; for whereas the apostle compares this faith unto the charity of a man that gives nothing to the poor, he suggests in the room thereof his knowledge of their poverty. And his knowledge may be true, and the more true and certain it is, the more false and feigned is the charity which he pretends in these words, "Go, and be fed and clothed." Such is the faith the apostle speaks of. And although a dead body is a true body, -- that is, as unto the matter or substance of it, a carcase, -- yet is it not an essential part of a living man. A carcase is not of the same nature or kind as is the body of a living man. And we assert no other difference between the faith spoken of by the apostle and that which is justifying, than what is between a dead, breathless carcase, and a living animated body, prepared and fitted for all vital acts. Wherefore, it is evident beyond all contradiction, if we have not a mind to be contentious, that what the apostle James here derogates from faith as unto our justification, it respects only a dead, barren, lifeless faith, such as is usually pretended by ungodly men to countenance themselves in their sins. And herein the faith asserted by Paul has no concern. The consideration of the present condition of the profession of faith in the world, will direct us unto the best exposition of this place.

(3.) They speak not of justification in the same sense nor unto the same end; it is of our absolute justification before God, -- the justification of our persons, our acceptance with him, and the grant of a right unto the heavenly inheritance, -- that the apostle Paul does treat, and thereof alone. This he declares in all the causes of it; all that on the part of God, or on our part, concurs thereunto. The evidence, the knowledge, the sense, the fruit, the manifestation of it in our own consciences, in the church, unto others that profess the faith, he treats not of; but speaks of them separately as they occur on other occasions. The justification he treats of is but one, and at once accomplished before God, changing the relative state of the person justified; and is capable of being evidenced various ways, unto the glory of God and the consolation of them that truly believe. Hereof the apostle James does not treat at all; for his whole inquiry is after the nature of that faith whereby we are justified, and the only way whereby it may be evidenced to be of the right kind, such as a man may safely trust unto. Wherefore, he treats of justification only as to the evidence and manifestation of it; nor had he any occasion to do otherwise. And this is apparent from both the instances whereby he confirms his purpose. The first is that of Abraham, verse 21-23: for he says, that by Abraham's being justified by works, in the way and manner wherein he asserts him so to have been, "the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness." And if his intention were to prove that we are justified before God by works, and not by faith, because Abraham was so, the testimony produced is contrary, yea, directly contradictory, unto what should be proved by it; and accordingly is alleged by Paul to prove that Abraham was justified by faith without works, as the words do plainly import. Nor can any man declare how the truth of this proposition, "Abraham was justified by works," (intending absolute justification before God,) was that wherein that Scripture was fulfilled, "Abraham believed God, and it was imputed unto him for righteousness;" especially considering the opposition that is made both here and elsewhere between faith and works in this matter. Besides, he asserts that Abraham was justified by works then when he had offered his son on the altar; the same we believe also, but only inquire in what sense he was so justified: for it was thirty years or thereabout after it was testified concerning him that "he believed God, and it was imputed unto him for righteousness;" and when righteousness was imputed unto him he was justified; and twice justified in the same sense, in the same way, with the same kind of justification, he was not. How, then, was he justified by works when he offered his son on the altar? He that can conceive it to be any otherwise but that he was by his work, in the offering of his son, evidenced and declared in the sight of God and man to be justified, apprehends what I cannot attain unto, seeing that he was really justified long before; as is unquestionable and confessed by all. He was, I say, then justified in the sight of God in the way declared, Gen. xxii. 12; and gave a signal testimony unto the sincerity of his faith and trust in God, manifesting the truth of that Scripture, "He believed God, and it was imputed unto him for righteousness." And, in the quotation of this testimony, the apostle openly acknowledges that he was really accounted righteous, had righteousness imputed unto him, and was justified before God (the reasons and causes whereof he therefore considers not), long before that justification which he ascribes unto his works; which, therefore, can be nothing but the evidencing, proving, and manifestation of it: whence also it appears of what nature that faith is whereby we are justified, the declaration whereof is the principal design of the apostle. In brief, the Scripture alleged, that "Abraham believed, and it was imputed unto him for righteousness," was fulfilled when he was justified by works on the offering of his son on the altar, either by the imputation of righteousness unto him, or by a real efficiency or working righteousness in him, or by the manifestation and evidence of his former justification, or some other way must be found out. First, That it was not by imputation, or that righteousness unto the justification of life was not then first imputed unto him, is plain in the text; for it was so imputed unto him long before, and that in such a way as the apostle proves thereby that righteousness is imputed without works. Secondly, That he was not justified by a real efficiency of a habit of righteousness in him, or by any way of making him inherently righteous who was before unrighteous, is plain also; because he was righteous in that sense long before, and had abounded in the works of righteousness unto the praise of God. It remains, therefore, that then, and by the work mentioned, he was justified as unto the evidencing and manifestation of his faith and justification thereon. His other instance is of Rahab; concerning whom he asserts that she was "justified by works, when she had received the messengers, and sent them away." But she received the spies "by faith," as the Holy Ghost witnesses, Heb. xi. 31; and therefore had true faith before their coming; and if so was really justified: for that any one should be a true believer and yet not be justified, is destructive unto the foundation of the gospel. In this condition she received the messengers, and made unto them a full declaration of her faith, Josh. ii. 9-11. After her believing and justification thereon, and after the confession she had made of her faith, she exposed her life by concealing and sending of them away. Hereby did she justify the sincerity of her faith and confession; and in that sense alone is said to be "justified by works." And in no other sense does the apostle James, in this place, make mention of justification; which he does also only occasionally.

(4.) As unto "works," mentioned by both apostles, the same works are intended, and there is no disagreement in the least about them; for as the apostle James intends by works duties of obedience unto God, according to the law, -- as is evident from the whole first part of the chapter, which gives occasion unto the discourse of faith and works, -- so the same are intended by the apostle Paul also, as we have proved before. And as unto the necessity of them in all believers, as unto other ends, so as evidences of their faith and justification, it is no less pressed by the one than the other; as has been declared.

These things being in general premised, we may observe some things in particular from the discourse of the apostle James, sufficiently evidencing that there is no contradiction therein unto what is delivered by the apostle Paul concerning our justification by faith, and the imputation of righteousness without works, nor to the doctrine which from him we have learned and declared; as, -- 1. He makes no composition or conjunction between faith and works in our justification, but opposes them the one to the other; asserting the one and rejecting the other, in order unto our justification. 2. He makes no distinction of a first and second justification, of the beginning and continuation of justification, but speaks of one justification only; which is our first personal justification before God. Neither are we concerned in any other justification in this cause whatever. 3. That he ascribes this justification wholly unto works, in contradistinction unto faith, as unto that sense of justification which he intended, and the faith whereof he treated. Wherefore, -- 4. He does not at all inquire or determine how a sinner is justified before God, but how professors of the gospel can prove or demonstrate that they are so, and that they do not deceive themselves by trusting unto a lifeless and barren faith. All these things will be farther evidenced in a brief consideration of the context itself; wherewith I shall close this discourse.

In the beginning of the chapter unto verse 14, he reproves those unto whom he wrote for many sins committed against the law, the rule of their sins and obedience, or at least warns them of them; and having showed the danger they were in hereby, he discovers the root and principal occasion of it, verse 14; which was no other but a vain surmise and deceiving presumption that the faith required in the gospel was nothing but a bare assent unto the doctrine of it, whereon they were delivered from all obligation unto moral obedience or good works, and might, without any danger unto their eternal state, live in whatever sins their lusts inclined them unto, chap. iv. 1-4; v. 1-6. The state of such persons, which contains the whole cause which he speaks unto, and which gives rule and measure unto the interpretation of all his future arguing, is laid down, verse 14, "What doth it profit, my brethren, though a man say he has faith, and have not works? Can faith save him?" Suppose a man, any one of those who are guilty of the sins charged on them in the foregoing verses, do yet say, or boast of himself, that he has faith; that he makes profession of the gospel; that he has left either Judaism or Paganism, and betaken himself to the faith of the gospel; and therefore, although he be destitute of good works and live in sin, he is accepted with God, and shall be saved; -- will, indeed, this faith save him? This, therefore, is the question proposed, -- Whereas the gospel says plainly, that "he who believeth shall be saved," whether that faith which may and does consist with an indulgence unto sin, and a neglect of duties of obedience, is that faith whereunto the promise of life and salvation is annexed? And thereon the inquiry proceeds, How any man, -- in particular, he who says he has faith, -- may prove and evidence himself to have that faith which will secure his salvation? And the apostle denies that this is such a faith as can consist without works, or that any man can evidence himself to have true faith any otherwise but by works of obedience only; and in the proof hereof does his whole ensuing discourse consist. Not once does he propose unto consideration the means and causes of the justification of a convinced sinner before God, nor had he any occasion so to do; so that his words are openly wrested when they are applied unto any such intention.

That the faith which he intends and describes is altogether useless unto the end pretended to be attainable by it, -- namely, salvation, -- he proves in an instance of, and by comparing it with, the love or charity of an alike nature, verses 15, 16, "If a brother or sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what does it profit?" This love or charity is not that gospel grace which is required of us under that name; for he who behaves himself thus towards the poor, the love of God dwells not in him, 1 John iii. 17. Whatever name it may have, whatever it may pretend unto, whatever it may be professed or accepted for, love it is not, nor has any of the effects of love; it is neither useful nor profitable. Hence the apostle infers, verse 17, "Even so faith, if it has not works, is dead, being alone." For this was that which he undertook to prove; -- not that we are not justified by faith alone, without works, before God; but that the faith which is alone, without works, is dead, useless, and unprofitable.

Having given this first evidence unto the conclusion which, "in thesi," he designed to prove, he re-assumes the question and states it "in hypothesi," so as to give it a more full demonstration, verse 18, "Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works," (that is, which is without works, or by thy works,) "and I will show thee my faith by my works." It is plain, beyond denial, that the apostle does here again propose his main question only on a supposition that there is a dead, useless faith; which he had proved before. For now all the inquiry remaining is, how true faith, or that which is of the right gospel kind, may be showed, evidenced, or demonstrated, so as that their folly may appear who trust unto any other faith whatever? Deixon moi ten pistin sou, -- "Evidence or demonstrate thy faith to be true by the only means thereof, which is works." And therefore although he say, "Thou hast faith," -- that is, "Thou professest and boastest that thou hast that faith whereby thou mayest be saved," -- "and I have works," he does not say, "Show me thy faith by thy works, and I will show thee my works by my faith," which the antithesis would require; but, "I will show thee my faith by my works," because the whole question was concerning the evidencing of faith and not of works.

That this faith, which cannot be evidenced by works, which is not fruitful in them, but consists only in a bare assent unto the truth of divine revelation, is not the faith that does justify or will save us, he farther proves, in that it is no other but what the devils themselves have; and no man can think or hope to be saved by that which is common unto them with devils, and wherein they do much exceed them, verse 19, "Thou believest there is one God; thou doest well: the devils also believe, and tremble." The belief of one God is not the whole of what the devils believe, but is singled out as the principal, fundamental truth, and on the concession whereof an assent unto all divine revelation does necessarily ensue. And this is the second argument whereby he proves an empty, barren faith to be dead and useless.

The second confirmation being given unto his principal assertion, he restates it in that way, and under those terms, wherein he designed it unto its last confirmation: "But wilt thou know, O vain man, that faith without works is dead?" verse 20. And we may consider in the words, -- First, The person with whom he deals, whose conviction he endeavoured: him he calls a vain man; -- not in general, as every man living is altogether vanity, but as one who in an especial manner is vainly puffed up in his own fleshly mind, -- one that has entertained vain imaginations of being saved by an empty profession of the gospel, without any fruit of obedience. Secondly, That which he designs with respect unto this vain man is his conviction, -- a conviction of that foolish and pernicious error that he had imbibed: "Wilt thou know, O vain man?" Thirdly, That which alone he designed to convince him of is, that "faith without works is dead;" -- that is, the faith which is without works, which is barren and unfruitful, is dead and useless. This is that alone, and this is all, that he undertakes to prove by his following instances and arguing; neither do they prove any more. To wrest his words to any other purpose, when they are all proper and suited unto what he expresses as his only design, is to offer violence unto them.

This, therefore, he proves by the consideration of the faith of Abraham, verse 21, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" Some things must be observed to clear the mind of the apostle herein; as, -- 1. It is certain that Abraham was justified many years before the work instanced in was performed; for long before was that testimony given concerning him, "He believed in the Lord, and he counted it unto him for righteousness:" and the imputation of righteousness upon believing is all the justification we inquire after or will contend about. 2. It is certain that, in the relation of the story here repeated by the apostle, there is not any one word spoken of Abraham's being then justified before God, by that or any other work whatever. But, 3. It is plain and evident that, in the place related unto, Abraham was declared to be justified by an open attestation unto his faith and fear of God as sincere, and that they had evidenced themselves so to be in the sight of God himself; which God condescends to express by an assumption of human affections, Gen. xxii. 12, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me." That this is the justification which the apostle intends, cannot be denied but out of love to strife; and this was the manifestation and declaration of the truth and sincerity of his faith whereby he was justified before God. And hereby the apostle directly and undeniably proves what he produces this instance for, -- namely, that "faith without works is dead." 4. It is no less evident that the apostle had not spoken any thing before as unto our justification before God, and the means thereof; and is therefore absurdly imagined here to introduce it in the proof of what he had before asserted, which it does not prove at all. 5. The only safe rule of interpreting the meaning of the apostle, next unto the scope and design of his present discourse, which he makes manifest in the reiterated proposition of it, is the scope of the places, [and the] matter of fact, with its circumstances, which he refers unto and takes his proof from. And they were plainly these, and no other:-- Abraham had been long a justified believer; for there were thirty years, or thereabout, between the testimony given thereunto, Gen. xv., and the story of sacrificing his son, related Gen. xxii. All this while he walked with God, and was upright in a course of holy, fruitful obedience; yet it pleased God to put his faith, after many others, unto a new, his greatest, his last trial. And it is the way of God, in the covenant of grace, to try the faith of them that believe, by such ways as seem meet unto him. Hereby he manifests how precious it is (the trial of faith making it appear to be "more precious than gold," 1 Pet. i. 7), and raises up glory unto himself; which is in the nature of faith to give unto him, Rom. iv. 20. And this is the state of the case as proposed by the apostle, -- namely, how it may be tried whether the faith which men profess be genuine, precious, "more precious than gold," of the right nature with that whereunto the gospel promise of salvation is annexed. Secondly, This trial was made by works, or by one signal duty of obedience prescribed unto him for that very end and purpose; for Abraham was to be proposed as a pattern unto all that should afterwards believe. And God provided a signal way for the trial of his faith, -- namely, by an act of obedience, which was so far from being enjoined by the moral law, that it seemed contrary unto it. And if he be proposed unto us as a pattern of justification by works in the sight of God, it must be by such works as God has not required in the moral law, but such as seem to be contrary thereunto. Nor can any man receive any encouragement to expect justification by works, by telling him that Abraham was justified by works, when he offered up his only son to God; for it will be easy for him to say, that as no such work was ever performed by him, so none such was ever required of him. But, Thirdly, Upon Abraham's compliance with the command of God, given him in the way of trial, God himself anthropopathos declares the sincerity of his faith and his justification thereon, or his gracious acceptance of him. This is the whole design of the place which the apostle traduces into his purpose; and it contains the whole of what he was to prove, and no more. Plainly it is granted in it that we are not justified by our works before God, seeing he instances only in a work performed by a justified believer many years after he was absolutely justified before God. But this is evidently proved hereby, -- namely, that "faith without works is dead;" seeing justifying faith, as is evident in the case of Abraham, is that, and that alone, which brings forth works of obedience: for on such a faith alone is a man evidenced, declared, and pronounced to be justified or accepted with God. Abraham was not then first justified; he was not then said to be justified; -- he was declared to be justified, and that by and upon his works: which contains the whole of what the apostle intends to prove.

There is, therefore, no appearance of the least contradiction between this apostle and Paul, who professedly asserts that Abraham was not justified before God by works; for James only declares that by the works which he performed after he was justified he was manifested and declared so to be. And that this was the whole of his design he manifests in the next verse, where he declares what he had proved by this instance, verse 22, "Seest thou how faith wrought with his works, and by works was faith made perfect?" Two things he enforces as proved unto the conviction of him with whom he had to do:-- 1. That true faith will operate by works; so did Abraham's, -- it was effective in obedience. 2. That it was made perfect by works; that is, evidenced so to be, -- for teleios, teleioumai, does nowhere in the Scripture signify the internal, formal perfecting of any thing, but only the external complement or perfection of it, or the manifestation of it. It was complete as unto its proper effect, when he was first justified; and it was now manifested so to be. See Matt. v. 48; Col. iv. 12; 2 Cor. xii. 9. "This," says the apostle, "I have proved in the instance of Abraham, -- namely, that it is works of obedience alone that can evince a man to be justified, or to have that faith whereby he may be so." He adds, in the confirmation of what he had affirmed, verse 23, "And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called The friend of God."

Two things the apostle affirms herein:-- 1. That the Scripture mentioned was fulfilled. It was so in that justification by works which he ascribes unto Abraham. But how this Scripture was herein fulfilled, either as unto the time wherein it was spoken, or as unto the thing itself, any otherwise but as that which is therein asserted was evidenced and declared, no man can explain. What the Scripture affirmed so long before of Abraham was then evidenced to be most true, by the works which his faith produced; and so that Scripture was accomplished. For otherwise, supposing the distinction made between faith and works by himself, and the opposition that he puts between them, adding thereunto the sense given of this place by the apostle Paul, with the direct importance of the words, and nothing can be more contradictory unto his design (namely, if he intended to prove our justification before God by works) than the quotation of this testimony. Wherefore, this Scripture was [not], nor can be, otherwise fulfilled by Abraham's justification by works, but only that by and upon them he was manifested so to be. 2. He adds, that hereon he was called "The friend of God." So he is, Isa. xli. 8 ; as also, 2 Chron. xx. 7. This is of the same importance with his being justified by works: for he was not thus called merely as a justified person, but as one who had received singular privileges from God, and answered them by a holy walking before him. Wherefore, his being called "The friend of God," was God's approbation of his faith and obedience; which is the justification by works that the apostle asserts.

Hereon he makes a double conclusion (for the instance of Rahab being of the same nature, and spoken unto before, I shall not insist again upon it):-- 1. As unto his present argument, verse 24. 2. As unto the whole of his design, verse 26. The first is, "That by works a man is justified, and not by faith only;" -- "Ye see then, you whom I design to convince of the vanity of that imagination, that you are justified by a dead faith, a breathless carcase of faith, a mere assent unto the truth of the gospel, and profession of it, consistent with all manner of impiety, and wholly destitute of good fruits: you may see what faith it is that is required unto justification and salvation. For Abraham was declared to be righteous, to be justified, on that faith which wrought by works, and not at all by such a faith as you pretend unto." A man is justified by works, as Abraham was when he had offered up his son to God; that is, what he really was by faith long before, as the Scripture testifies, was then and thereby evidenced and declared. And, therefore, let no man suppose that by the faith which they boasted of, any one is or can be justified, seeing that whereon Abraham was declared to be so, was that which evidenced itself by its fruits. 2. He lays down that great conclusion; which he had evinced by his whole disputation, and which at first he designed to confirm, verse 26, "For as the body without the spirit is dead, so faith without works is dead also." A breathless carcase and an unworking faith are alike, as unto all the ends of natural or spiritual life. This was that which the apostle designed from the beginning to convince vain and barren professors of; which, accordingly, he has given sufficient reason and testimony for. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis

[1]3:15 [2]3:15 [3]3:15 [4]3:15 [5]4:13 [6]4:13
[7]4:13-14 [8]15 [9]15:6 [10]15:6 [11]15:6 [12]15:6
[13]15:6 [14]15:6 [15]22 [16]22:12 [17]22:12 [18]29:15
[19]30:33 [20]30:33 [21]39:4 [22]43:9 [23]43:9 [24]43:9
[25]44:16 [26]44:16 [27]44:32 [28]44:32-33 [29]44:33

Exodus

[30]21:2 [31]23:7 [32]23:7 [33]30:10 [34]34:7

Leviticus

[35]1:4 [36]4:3 [37]4:14 [38]4:29 [39]4:29 [40]4:32
[41]4:35 [42]5:6-11 [43]6:30 [44]7:2 [45]7:18 [46]8:2
[47]10:17 [48]16 [49]16:20-21 [50]16:21 [51]16:21-22
[52]16:21-22 [53]16:21-22 [54]17:4

Numbers
[55]14:33 [56]19:7-8 [57]19:19 [58]21:8-9
Deuteronomy

[59]4:4 [60]4:4 [61]4:13 [62]6:4-5 [63]10:4 [64]21:1-8
[65]21:1-9 [66]21:1-9 [67]21:23 [68]21:23 [69]25:1 [70]25:1
[71]27:26 [72]27:26

Joshua
[73]2:9-11 [74]4:1-4 [75]5:1-6
1 Samuel
[76]19:5
2 Samuel

[77]15:4 [78]15:4 [79]18:3 [80]19:19 [81]23:5 [82]24:24

1 Kings

[83]1:21 [84]1:21 [85]1:21 [86]2:26 [87]8:31-32 [88]8:31-32

2 Chronicles

[89]6:22-23 [90]6:22-23 [91]14:11 [92]20:7 [93]24:22

Nehemiah
[94]5:3
Job

[95]4:18-19 [96]4:18-19 [97]9 [98]9:2-3 [99]13:18
[100]13:18 [101]15:14-16 [102]17:3 [103]27:5 [104]27:5
[105]27:5 [106]33:24 [107]40:3-5 [108]40:3-5 [109]42:4-6
[110]42:5-7 [111]43:4-6

Psalms

[112]1:5 [113]19:7 [114]22:1 [115]32:1-2 [116]32:5
[117]33:18-19 [118]37:7 [119]38:4 [120]38:4 [121]46:1-2
[122]51:9 [123]51:14 [124]69:4 [125]69:5 [126]71:16
[127]71:16 [128]71:16 [129]71:16 [130]71:16 [131]82:3
[132]82:3 [133]103:3-4 [134]106:30-31 [135]106:31 [136]110:3
[137]115:3 [138]119 [139]119:35 [140]123:2 [141]130:2-3
[142]130:2-3 [143]130:3-4 [144]130:3-4 [145]130:3-4
[146]130:3-4 [147]130:3-4 [148]130:3-4 [149]130:3-5
[150]130:4 [151]135:6 [152]138:7-8 [153]143:2 [154]143:2
[155]143:2 [156]143:2 [157]143:2 [158]143:2 [159]143:2
[160]143:2 [161]143:2 [162]143:2 [163]143:2

Proverbs

[164]1:30 [165]1:30 [166]6:1 [167]6:1 [168]6:1 [169]11:15
[170]16:4 [171]17:15 [172]17:15 [173]17:15 [174]17:15
[175]17:15 [176]17:18 [177]17:18 [178]18:10 [179]20:16
[180]20:16 [181]27:13

Song of Solomon
[182]8:5
Isaiah

[183]5:23 [184]5:23 [185]6:5 [186]8:20 [187]9:6 [188]13:6-7
[189]13:22 [190]17:7 [191]27:4-5 [192]30:18 [193]33:14
[194]33:14 [195]35:4 [196]36:8 [197]38:3 [198]41:8
[199]42:1 [200]43:10 [201]43:25 [202]43:25 [203]43:25
[204]44:22 [205]45:22 [206]45:22 [207]45:22 [208]45:24
[209]45:24-25 [210]45:24-25 [211]45:25 [212]45:25 [213]45:25
[214]49:3 [215]50:7-8 [216]50:8-9 [217]50:8-9 [218]50:8-9
[219]50:8-9 [220]50:10 [221]50:10-11 [222]53:4-6 [223]53:5-6
[224]53:5-6 [225]53:5-6 [226]53:5-6 [227]53:6 [228]53:6
[229]53:6 [230]53:6 [231]53:10 [232]53:11 [233]53:11
[234]53:11 [235]53:11 [236]53:11 [237]53:11 [238]61:10
[239]61:10 [240]63:16 [241]64:6 [242]64:6 [243]64:6
[244]64:6 [245]64:6 [246]64:6 [247]64:6 [248]64:8-9 [249]65:1

Jeremiah

[250]3:23 [251]3:23 [252]3:24 [253]4:6 [254]5:18-19
[255]18:23 [256]23:5-6 [257]23:6 [258]23:6 [259]23:6
[260]23:6 [261]23:6 [262]26:11 [263]31:33 [264]32:39
[265]32:40 [266]36:24

Ezekiel

[267]16:6-12 [268]18:20 [269]18:20 [270]36:25-27 [271]43:22 [272]44:27

Daniel

[273]4 [274]9:7 [275]9:7 [276]9:17 [277]9:17 [278]9:18
[279]9:18 [280]9:18 [281]9:18 [282]9:19 [283]9:24 [284]9:24
[285]9:24 [286]9:24 [287]9:24 [288]9:24 [289]12:3 [290]12:3

Hosea
[291]14:2-3 [292]14:2-3
Micah

[293]3:11 [294]6:5 [295]6:6-7 [296]6:6-7 [297]6:6-7 [298]6:6-7 [299]7:19

Zechariah
[300]3:1 [301]3:4-5 [302]12:10
Malachi
[303]4:4 [304]4:4
Matthew

[305]1:21 [306]1:21 [307]2:11 [308]3:15 [309]5 [310]5
[311]5:17 [312]5:17 [313]5:19 [314]5:27-30 [315]5:48 [316]7
[317]7:22-23 [318]7:22-23 [319]9:2 [320]9:13 [321]11:19
[322]11:19 [323]11:28 [324]11:28 [325]11:28 [326]11:28
[327]11:28 [328]12:37 [329]13:21 [330]15:5 [331]18:3-4
[332]19:16-19 [333]19:20 [334]20:28 [335]22:36 [336]23:18
[337]24:2 [338]25 [339]25:30 [340]26:61 [341]27:40

Mark

[342]2:28 [343]12:28-33 [344]13:2 [345]14:58 [346]15:29 [347]16:16

Luke

[348]1:6 [349]1:6 [350]7:29 [351]7:29 [352]7:30 [353]8:13
[354]8:13 [355]10:29 [356]16:15 [357]16:15 [358]16:15
[359]17:10 [360]17:10 [361]17:10 [362]18 [363]18:9-14
[364]18:9-14 [365]18:11-12 [366]18:11-12 [367]18:13
[368]18:13 [369]18:14 [370]18:14 [371]21:6 [372]24:25-27
[373]24:25-27 [374]24:25-27 [375]24:26

John

[376]1:11 [377]1:11 [378]1:12 [379]1:12 [380]1:12 [381]1:12
[382]1:12 [383]1:12 [384]1:12 [385]1:12 [386]1:12 [387]1:12
[388]1:12 [389]1:12 [390]1:12 [391]1:12 [392]1:12 [393]2:23
[394]2:23-24 [395]2:23-24 [396]3:7 [397]3:11 [398]3:11
[399]3:14-15 [400]3:14-15 [401]3:14-15 [402]3:14-15
[403]3:14-15 [404]3:14-15 [405]3:14-17 [406]3:16 [407]3:16
[408]3:16 [409]3:16 [410]3:16 [411]3:16 [412]3:16 [413]3:16
[414]3:16 [415]3:16 [416]3:18 [417]3:18 [418]3:18 [419]3:19
[420]3:33 [421]3:36 [422]3:36 [423]3:36 [424]3:36 [425]3:36
[426]5:24 [427]5:24 [428]5:24 [429]5:24 [430]5:24 [431]5:25
[432]5:29 [433]5:40 [434]5:45 [435]6:29 [436]6:29 [437]6:29
[438]6:29 [439]6:35 [440]6:35 [441]6:37 [442]6:45 [443]6:47
[444]6:47 [445]6:65 [446]7:37 [447]7:38 [448]7:38 [449]7:38
[450]8:28 [451]8:44 [452]9:18 [453]9:35-37 [454]10:17-18
[455]11:25 [456]12:32 [457]12:32 [458]12:48 [459]12:48
[460]14:6 [461]14:6 [462]14:12 [463]14:17 [464]14:17
[465]15:1-2 [466]15:25 [467]16:12 [468]17:6 [469]18:37
[470]20:30-31 [471]20:30-31 [472]40:4 [473]42:6

Acts

[474]1:3 [475]2:22-23 [476]2:37-38 [477]2:37-39 [478]2:38
[479]2:38-39 [480]2:38-39 [481]2:38-39 [482]2:39 [483]2:39
[484]2:41 [485]2:41 [486]2:41 [487]3:19 [488]3:19 [489]4:11
[490]4:12 [491]4:12 [492]4:12 [493]5:20 [494]5:31 [495]5:31
[496]5:31 [497]5:38-39 [498]6:14 [499]7:60 [500]8:13
[501]8:13 [502]8:13 [503]8:14 [504]10:43 [505]10:43
[506]10:43 [507]10:43 [508]11:1 [509]11:23 [510]11:23
[511]13:38 [512]13:38-39 [513]13:38-39 [514]13:38-39
[515]13:38-39 [516]13:38-39 [517]13:38-39 [518]13:39
[519]13:39 [520]13:39 [521]15:9 [522]15:9 [523]15:11
[524]16:30-31 [525]16:30-31 [526]16:30-31 [527]16:31
[528]16:31 [529]16:31 [530]20:27 [531]20:28 [532]26:6
[533]26:7 [534]26:18 [535]26:18 [536]26:18 [537]26:18
[538]26:18 [539]26:18 [540]26:18 [541]26:18 [542]26:18
[543]26:18 [544]26:18 [545]26:18 [546]26:18 [547]26:18
[548]26:27 [549]26:27 [550]28:4

Romans

[551]1:7 [552]1:16 [553]1:16 [554]1:16 [555]1:17 [556]1:17
[557]1:17 [558]1:17 [559]1:17 [560]1:17 [561]1:17 [562]1:17
[563]1:17 [564]1:17 [565]1:32 [566]1:32 [567]1:32 [568]2:12
[569]2:13 [570]2:13 [571]2:13 [572]2:13 [573]2:13 [574]2:13
[575]2:13 [576]2:13 [577]2:13 [578]2:13 [579]2:14-15
[580]2:15 [581]3 [582]3:4 [583]3:4 [584]3:5 [585]3:19
[586]3:19 [587]3:19 [588]3:19 [589]3:19 [590]3:19 [591]3:19
[592]3:19-20 [593]3:19-24 [594]3:20 [595]3:20 [596]3:20
[597]3:20 [598]3:20 [599]3:21 [600]3:21-22 [601]3:21-24
[602]3:22 [603]3:22 [604]3:22 [605]3:22-24 [606]3:23-24
[607]3:23-24 [608]3:23-24 [609]3:23-25 [610]3:23-25
[611]3:23-25 [612]3:24 [613]3:24 [614]3:24 [615]3:24
[616]3:24-25 [617]3:24-25 [618]3:24-25 [619]3:24-25
[620]3:24-25 [621]3:24-25 [622]3:24-25 [623]3:24-25
[624]3:24-26 [625]3:24-28 [626]3:25 [627]3:25 [628]3:25
[629]3:25 [630]3:25 [631]3:25-26 [632]3:26 [633]3:27
[634]3:27 [635]3:27 [636]3:27 [637]3:27 [638]3:27 [639]3:27
[640]3:27 [641]3:28 [642]3:28 [643]3:28 [644]3:28 [645]3:28
[646]3:30 [647]3:30 [648]3:30 [649]3:31 [650]3:31 [651]3:31
[652]3:31 [653]3:31 [654]4 [655]4 [656]4 [657]4 [658]4:2
[659]4:2 [660]4:2 [661]4:2 [662]4:2 [663]4:2 [664]4:2
[665]4:2-8 [666]4:3 [667]4:5 [668]4:5 [669]4:5 [670]4:5
[671]4:5 [672]4:5-6 [673]4:5-6 [674]4:6 [675]4:6 [676]4:6
[677]4:6 [678]4:6 [679]4:6 [680]4:6 [681]4:6 [682]4:6
[683]4:6-7 [684]4:6-7 [685]4:6-8 [686]4:6-8 [687]4:7-8
[688]4:11 [689]4:11 [690]4:11 [691]4:16 [692]4:16 [693]4:16
[694]4:16 [695]4:16 [696]4:18 [697]4:20 [698]4:20 [699]4:20
[700]4:20 [701]4:20 [702]4:23-24 [703]4:25 [704]4:25 [705]5
[706]5 [707]5 [708]5:1 [709]5:1 [710]5:1-3 [711]5:1-5
[712]5:1-5 [713]5:2 [714]5:8 [715]5:9 [716]5:9-10
[717]5:9-10 [718]5:9-10 [719]5:9-10 [720]5:11 [721]5:11
[722]5:11 [723]5:11 [724]5:11 [725]5:11 [726]5:11 [727]5:11
[728]5:11 [729]5:12 [730]5:12-21 [731]5:12-21 [732]5:15
[733]5:15-19 [734]5:16 [735]5:16 [736]5:16-19 [737]5:17
[738]5:17 [739]5:17 [740]5:17 [741]5:18 [742]5:18
[743]5:18-19 [744]5:18-19 [745]5:19 [746]5:19 [747]5:19
[748]5:19 [749]5:19 [750]6:1 [751]6:1 [752]6:2-3 [753]6:2-3
[754]6:7 [755]6:18 [756]6:23 [757]6:23 [758]7:2 [759]7:7
[760]7:7 [761]7:9-10 [762]7:22 [763]8:1 [764]8:1 [765]8:1
[766]8:1-3 [767]8:1-4 [768]8:1-4 [769]8:2-3 [770]8:3
[771]8:3-4 [772]8:3-4 [773]8:3-4 [774]8:3-4 [775]8:3-4
[776]8:3-4 [777]8:4 [778]8:4 [779]8:4 [780]8:4 [781]8:4
[782]8:7 [783]8:7 [784]8:13 [785]8:17 [786]8:17 [787]8:29
[788]8:30 [789]8:30 [790]8:30 [791]8:30 [792]8:30-33
[793]8:32 [794]8:32 [795]8:32 [796]8:33 [797]8:33 [798]8:33
[799]8:33 [800]8:33 [801]8:33 [802]8:33 [803]8:33-34
[804]8:33-34 [805]8:33-34 [806]8:34 [807]8:34 [808]8:34
[809]9:14 [810]9:30 [811]9:30 [812]9:30-31 [813]9:31
[814]9:31 [815]9:31 [816]9:32 [817]9:32 [818]10:2 [819]10:3
[820]10:3 [821]10:3 [822]10:3 [823]10:3 [824]10:3 [825]10:3
[826]10:3-4 [827]10:3-4 [828]10:3-4 [829]10:3-4 [830]10:3-4
[831]10:3-4 [832]10:3-4 [833]10:3-4 [834]10:3-4 [835]10:3-4
[836]10:3-4 [837]10:4 [838]10:4 [839]10:4 [840]10:4
[841]10:4 [842]10:5 [843]10:5 [844]10:5 [845]10:5 [846]10:5
[847]10:5 [848]10:5 [849]10:5 [850]10:9 [851]10:10
[852]10:10 [853]10:11-17 [854]10:11-17 [855]11:6 [856]11:6
[857]11:6 [858]11:6 [859]11:6 [860]11:6 [861]11:6 [862]11:6
[863]11:6 [864]11:6 [865]11:33-36 [866]11:36 [867]13:8
[868]14:9 [869]14:11 [870]14:20 [871]15:8 [872]15:8 [873]64:6

1 Corinthians

[874]1 [875]1 [876]1:2 [877]1:21 [878]1:23-24 [879]1:23-24
[880]1:24 [881]1:24 [882]1:24 [883]1:29 [884]1:29-31
[885]1:29-31 [886]1:29-31 [887]1:30 [888]1:30 [889]1:30
[890]1:30 [891]1:30 [892]1:30 [893]1:30 [894]1:30 [895]1:31
[896]1:31 [897]2:14 [898]2:14 [899]4:4 [900]4:4 [901]4:4
[902]4:4 [903]6:11 [904]6:11 [905]6:11 [906]6:20 [907]10:11
[908]11:27 [909]12:12 [910]12:12-13 [911]15:3 [912]15:3-4
[913]15:22 [914]15:43

2 Corinthians

[915]1:12 [916]3:18 [917]3:18 [918]3:18 [919]3:18 [920]3:18
[921]4:3 [922]4:3-4 [923]4:4 [924]4:6 [925]4:6 [926]4:6
[927]4:16 [928]4:16 [929]5:1 [930]5:10-11 [931]5:18
[932]5:18-21 [933]5:19 [934]5:19 [935]5:19-21 [936]5:19-21
[937]5:20-21 [938]5:20-21 [939]5:21 [940]5:21 [941]5:21
[942]5:21 [943]5:21 [944]5:21 [945]5:21 [946]5:21 [947]5:21
[948]5:21 [949]5:21 [950]5:21 [951]5:21 [952]5:21 [953]7:1
[954]8:9 [955]12:9

Galatians

[956]2:15-16 [957]2:16 [958]2:16 [959]2:16 [960]2:16
[961]2:16 [962]2:16 [963]2:16 [964]2:16 [965]2:16 [966]2:16
[967]2:16 [968]2:16-17 [969]2:16-21 [970]2:18 [971]2:18
[972]2:19-21 [973]2:20 [974]2:20 [975]2:20 [976]2:20
[977]2:20 [978]2:20 [979]2:21 [980]3:1 [981]3:1 [982]3:2
[983]3:8 [984]3:8 [985]3:10 [986]3:10 [987]3:10 [988]3:11
[989]3:11-13 [990]3:12 [991]3:12 [992]3:13 [993]3:13
[994]3:13-14 [995]3:13-14 [996]3:13-14 [997]3:13-14
[998]3:13-14 [999]3:13-15 [1000]3:14 [1001]3:16 [1002]3:16
[1003]3:16-17 [1004]3:18 [1005]3:22 [1006]3:22 [1007]3:22-23
[1008]3:22-24 [1009]3:24 [1010]4:4 [1011]4:4 [1012]4:4-5
[1013]4:4-5 [1014]4:21 [1015]5:4 [1016]5:4-5 [1017]5:17

Ephesians

[1018]1:3 [1019]1:3 [1020]1:3-5 [1021]1:3-12 [1022]1:5-6
[1023]1:5-6 [1024]1:6 [1025]1:6 [1026]1:6 [1027]1:6-7
[1028]1:6-7 [1029]1:6-8 [1030]1:6-8 [1031]1:6-8 [1032]1:7
[1033]1:7 [1034]1:7 [1035]1:7 [1036]1:7 [1037]1:7 [1038]1:7
[1039]1:7 [1040]1:7-8 [1041]1:7-8 [1042]1:8 [1043]1:9
[1044]1:10 [1045]1:10 [1046]1:11 [1047]1:14 [1048]1:17-19
[1049]1:17-19 [1050]2:4 [1051]2:4-8 [1052]2:7-8 [1053]2:8
[1054]2:8 [1055]2:8 [1056]2:8 [1057]2:8-9 [1058]2:8-9
[1059]2:8-9 [1060]2:8-9 [1061]2:8-10 [1062]2:8-10
[1063]2:8-10 [1064]2:8-10 [1065]2:8-10 [1066]2:9 [1067]2:9
[1068]2:9-10 [1069]2:9-10 [1070]2:9-10 [1071]2:10 [1072]2:10
[1073]2:10 [1074]2:10 [1075]2:10 [1076]2:13 [1077]2:13
[1078]2:13-16 [1079]2:14-16 [1080]2:15 [1081]2:18
[1082]3:8-10 [1083]3:9 [1084]3:9 [1085]3:10 [1086]3:10
[1087]3:10-11 [1088]3:14 [1089]4:15 [1090]4:15 [1091]4:24
[1092]4:32 [1093]5:9 [1094]5:25-26 [1095]5:25-32 [1096]5:26-27

Philippians

[1097]1:3 [1098]1:17 [1099]1:18 [1100]2:5-8 [1101]2:6-7
[1102]2:6-8 [1103]2:8 [1104]2:8-9 [1105]2:9 [1106]3:2
[1107]3:6 [1108]3:8 [1109]3:8-9 [1110]3:8-9 [1111]3:8-9
[1112]3:8-9 [1113]3:8-9 [1114]3:8-10 [1115]3:9 [1116]3:9
[1117]3:9 [1118]3:9 [1119]3:9 [1120]3:9 [1121]3:9 [1122]3:9
[1123]3:12 [1124]3:21 [1125]3:21-22

Colossians

[1126]1:14 [1127]2:6 [1128]2:6 [1129]2:6 [1130]2:6
[1131]2:6 [1132]2:10 [1133]2:13 [1134]2:13-15 [1135]2:14
[1136]2:19 [1137]2:19 [1138]4:12

1 Thessalonians
[1139]1:6 [1140]2:13
1 Timothy

[1141]1:15 [1142]2:6 [1143]3:16 [1144]3:16 [1145]4:6 [1146]4:16 [1147]6:11

2 Timothy

[1148]1:9 [1149]1:9 [1150]1:10 [1151]4:1-4 [1152]4:8

Titus

[1153]1:2 [1154]1:2 [1155]2:14 [1156]3:3-5 [1157]3:4-5
[1158]3:4-5 [1159]3:5 [1160]3:5 [1161]3:5 [1162]3:5
[1163]3:5 [1164]3:5-7 [1165]3:5-7 [1166]3:5-7 [1167]3:7
[1168]3:7 [1169]3:7

Philemon
[1170]1:18
Hebrews

[1171]1:3 [1172]1:3 [1173]1:6 [1174]2:3 [1175]2:3 [1176]2:3
[1177]2:10-17 [1178]2:14 [1179]2:14-16 [1180]2:16 [1181]3:6
[1182]3:18-19 [1183]4:1 [1184]4:1-2 [1185]4:15-16 [1186]4:16
[1187]5:2 [1188]5:8 [1189]5:8 [1190]5:9 [1191]6:12
[1192]6:12 [1193]6:12-13 [1194]6:13 [1195]6:13-14 [1196]6:15
[1197]6:15 [1198]6:18 [1199]6:18 [1200]6:18 [1201]6:18
[1202]6:18-19 [1203]6:19 [1204]7 [1205]7:2 [1206]7:22
[1207]7:22 [1208]7:25-26 [1209]7:26 [1210]7:27 [1211]7:27
[1212]8:6 [1213]8:8 [1214]9:12 [1215]9:13-15 [1216]9:15
[1217]9:15 [1218]9:15-20 [1219]9:17 [1220]9:26 [1221]9:26
[1222]9:26 [1223]9:26 [1224]9:28 [1225]10 [1226]10:1-4
[1227]10:1-13 [1228]10:2 [1229]10:5 [1230]10:5 [1231]10:5-6
[1232]10:5-7 [1233]10:5-8 [1234]10:5-10 [1235]10:6 [1236]10:7
[1237]10:10 [1238]10:10 [1239]10:10 [1240]10:14 [1241]10:14
[1242]10:14 [1243]10:14 [1244]10:19-22 [1245]10:19-22
[1246]10:36 [1247]10:38-39 [1248]11:17 [1249]11:31

James

[1250]1:21 [1251]1:25 [1252]2 [1253]2:18 [1254]2:21 [1255]2:24 [1256]2:25

1 Peter

[1257]1:7 [1258]1:20 [1259]1:21 [1260]1:21 [1261]1:21
[1262]2:6-7 [1263]2:7 [1264]2:7 [1265]2:12 [1266]2:22
[1267]2:24 [1268]2:24 [1269]2:24 [1270]2:24 [1271]2:24
[1272]3:7 [1273]3:16 [1274]3:18

2 Peter
[1275]1:5-8
1 John

[1276]1:7 [1277]1:7 [1278]2:1-2 [1279]3:1-2 [1280]3:2
[1281]3:8 [1282]3:16 [1283]3:16 [1284]3:16 [1285]3:17
[1286]4:9-10 [1287]5:10 [1288]5:10 [1289]5:10-12 [1290]5:11

Revelation

[1291]1:5 [1292]1:5 [1293]1:5-6 [1294]1:5-6 [1295]1:5-6
[1296]3:7 [1297]4:11 [1298]12:10 [1299]22:11 [1300]22:11 __________________________________________________________________

Index of Citations

* Ambrose: Psalm 119: [1301]1 * Anselm: Cur Deus-homo?: [1302]1 * Anselm: Prayers and Meditations: [1303]1 * Antidot. Animæ: [1304]1 * Augustine: Contra Julian: [1305]1 * Augustine: De Spiritu et Littera: [1306]1 * Augustine: Enchiridion ad Laurentium: [1307]1 [1308]2 * Augustine: Epistles: [1309]1 [1310]2 * Bellarmine: Disputationes Roberti Bellarmini de Controversiis Christianæ Fidei: [1311]1 [1312]2 [1313]3 [1314]4 [1315]5 [1316]6
[1317]7 [1318]8 [1319]9 [1320]10 [1321]11 [1322]12 [1323]13
[1324]14 [1325]15 [1326]16 [1327]17 * Bernard: Epistles: [1328]1 [1329]2 * Bernard: Sermons: [1330]1 [1331]2 * Budæus: F. de Adopt. De Arrogatione Loquens: [1332]1 * Chrysostom: Homilies on Matthew: [1333]1 * Chrysostom: Homilies on the Epistles of Paul to the Corinthians:
[1334]1 * Cicero: De Natura Deorum: [1335]1 * Clarkson: The Practical Divinity of the Papists Discovered to be Destructive of Christianity and Men's Souls: [1336]1 * Council of Trent: [1337]1 * Cyprian: Epistles: [1338]1 * Cyril of Alexandria: Commentary on John: [1339]1 * Davenant: De Justif. Habit.: [1340]1 * Episcopius: Disputationes Theologicæ: [1341]1 * Eusebius: Demonstratio Evangelica: [1342]1 * Feuardentius: Dialog: [1343]1 * Gregory: Job: [1344]1 * Grotius: Præfat. ad lib. de Satisfact.: [1345]1 * Hosius: De Expresso Dei Verbo: [1346]1 * Irenæus: Contra Hæreses: [1347]1 * Jackson: [1348]1 * Jacomb: Romans Chapter viii., 1-4: [1349]1 * Jerome: Dialogue against the Pelagians: [1350]1 * Jerome: Isaiah: [1351]1 * Le Blanc: Thes. De Usu et Acceptatione Vocis, Justificandi: [1352]1 * Leo: Epistles: [1353]1 * Leo: Sermons: [1354]1 [1355]2 * Livy: De Bello Punico: [1356]1 [1357]2 * Luther: Epistles: [1358]1 * Maimonides: De Fundamentis Legis: [1359]1 * Mathetes: Epistle to Diognetus: [1360]1 * Monatcutus: Origin. Ecclesiast.: [1361]1 * Owen: Discourse on the Holy Spirit: [1362]1 * Owen: Exposition of the Epistle to the Hebrews: [1363]1 * Owen: On Communion with God: [1364]1 [1365]2 [1366]3 * Pighius: Controversiarum quibus nunc exagitatur Christi fides:
[1367]1 * Pliny the Elder: Historia Naturalis: [1368]1 * Polandus: Methodus in adjuvandis morientibus: [1369]1 * Prosper: Responsiones ad Capitula Gallorum: [1370]1 * Quintilian: Institutio Oratorio: [1371]1 * Schlichtingius: Disputation pro Socino contra Meisnerum: [1372]1
[1373]2 [1374]3 * Seneca: Ad Mart.: [1375]1 * Seneca: Epistle 31, On Siren Songs: [1376]1 * Smalcius: Adversus Franzius: [1377]1 * Socinus: De Jesu Christo Servatore: [1378]1 [1379]2 [1380]3 [1381]4
[1382]5 [1383]6 [1384]7 [1385]8 [1386]9 [1387]10 [1388]11 * Socinus: De Justificat.: [1389]1 * Socinus: Miscellan.: [1390]1 * Southey: Life of Wesley: [1391]1 * Taulerus: Meditations of the Life of Christ: [1392]1 * Theodoret: Eranistes etoi Polymorphos: [1393]1 * Vasquez: : [1394]1 * Vasquez: Commentariorum ac disputationem in primam partem Sancti Thomæ: [1395]1 [1396]2 [1397]3 __________________________________________________________________

Index of Names

* Ambrose: [1398]1 [1399]2 [1400]3
* Andradius: [1401]1
* Anselm: [1402]1 [1403]2 [1404]3 [1405]4
* Appianus: [1406]1
* Athanasius: [1407]1
* Augustine: [1408]1 [1409]2 [1410]3 [1411]4 [1412]5 [1413]6 [1414]7
[1415]8 [1416]9 [1417]10 [1418]11 [1419]12 [1420]13 [1421]14
* Barlow: [1422]1
* Basilides: [1423]1
* Bates: [1424]1
* Baxter: [1425]1 [1426]2 [1427]3 [1428]4
* Bellarmine: [1429]1 [1430]2 [1431]3 [1432]4 [1433]5 [1434]6 [1435]7
[1436]8 [1437]9 [1438]10 [1439]11 [1440]12 [1441]13 [1442]14
[1443]15 [1444]16 [1445]17 [1446]18 [1447]19 [1448]20 [1449]21
[1450]22 [1451]23 [1452]24 [1453]25 [1454]26 [1455]27 [1456]28
[1457]29 [1458]30 [1459]31 [1460]32 [1461]33 [1462]34 [1463]35
[1464]36 [1465]37 [1466]38 [1467]39
* Bernard: [1468]1 [1469]2 [1470]3 [1471]4 [1472]5 [1473]6
* Beza: [1474]1
* Bickersteth: [1475]1
* Blandrata: [1476]1
* Brenius: [1477]1 [1478]2
* Bricot: [1479]1
* Bucer: [1480]1 [1481]2
* Budæus, Cajus: [1482]1
* Bull: [1483]1 [1484]2
* Calvin: [1485]1 [1486]2 [1487]3
* Chemnitius: [1488]1 [1489]2
* Chrysostom: [1490]1 [1491]2 [1492]3 [1493]4 [1494]5 [1495]6 [1496]7
* Clarkson: [1497]1 [1498]2
* Contarinus: [1499]1
* Crellius: [1500]1
* Curcellæus: [1501]1 [1502]2
* Cyprian: [1503]1 [1504]2
* Cyrillus Alexandrinus: [1505]1
* Davenant: [1506]1 [1507]2
* David, Francis: [1508]1 [1509]2
* Diognetus: [1510]1
* Episcopius: [1511]1 [1512]2 [1513]3
* Erasmus: [1514]1
* Estius: [1515]1 [1516]2 [1517]3
* Eusebius: [1518]1 [1519]2
* Feuardentius: [1520]1
* Gabriel: [1521]1
* Gregory: [1522]1
* Gregory Nyssen: [1523]1 [1524]2
* Grimshawe: [1525]1 [1526]2
* Grotius: [1527]1 [1528]2 [1529]3 [1530]4 [1531]5
* Hammond: [1532]1 [1533]2
* Herodotus: [1534]1
* Hesiod: [1535]1
* Hesychius: [1536]1
* Hilcot: [1537]1
* Ho: [1538]1
* Horsley: [1539]1 [1540]2
* Hosius: [1541]1 [1542]2 [1543]3
* Hotchkis: [1544]1 [1545]2
* Howe: [1546]1
* Humfrey: [1547]1
* Hutterus: [1548]1
* Irenæus: [1549]1 [1550]2
* Jackson: [1551]1
* Jacomb: [1552]1
* Jansenius: [1553]1
* Jerome: [1554]1 [1555]2 [1556]3 [1557]4 [1558]5
* Josephus: [1559]1
* Justin Martyr: [1560]1 [1561]2 [1562]3
* Le Blanc: [1563]1 [1564]2 [1565]3
* Leo: [1566]1
* Luther: [1567]1 [1568]2 [1569]3 [1570]4
* M'Crie: [1571]1
* Maimonides: [1572]1
* Meisnerus: [1573]1
* Mestrezat: [1574]1
* Milo: [1575]1
* Oecumenius: [1576]1
* Origen: [1577]1 [1578]2 [1579]3 [1580]4
* Orme: [1581]1
* Osiander: [1582]1 [1583]2 [1584]3 [1585]4 [1586]5 [1587]6
* Pelagius: [1588]1 [1589]2 [1590]3 [1591]4 [1592]5
* Pighius: [1593]1 [1594]2 [1595]3 [1596]4 [1597]5
* Piscator: [1598]1
* Pliny: [1599]1
* Polandus: [1600]1
* Prosper: [1601]1
* Quintilian: [1602]1
* Schlichtingius: [1603]1 [1604]2 [1605]3 [1606]4 [1607]5 [1608]6
[1609]7
* Servetus: [1610]1
* Simon Magus: [1611]1 [1612]2
* Socinus, Faustus: [1613]1 [1614]2 [1615]3 [1616]4 [1617]5 [1618]6
[1619]7 [1620]8 [1621]9 [1622]10 [1623]11 [1624]12 [1625]13
[1626]14 [1627]15 [1628]16 [1629]17 [1630]18 [1631]19 [1632]20
[1633]21 [1634]22 [1635]23 [1636]24 [1637]25 [1638]26 [1639]27
[1640]28 [1641]29 [1642]30 [1643]31 [1644]32 [1645]33 [1646]34
[1647]35 [1648]36 [1649]37 [1650]38
* Socinus, Lælius: [1651]1 [1652]2
* Southey: [1653]1
* Spenlein: [1654]1
* Stephens: [1655]1
* Suarez: [1656]1
* Suidas: [1657]1
* Taulerus: [1658]1 [1659]2
* Thauanus: [1660]1
* Theodoret: [1661]1
* Theophylact: [1662]1
* Thomas: [1663]1
* Thuanus: [1664]1 [1665]2
* Tillemont: [1666]1
* Tillotson: [1667]1
* Ulenbergius: [1668]1
* Vajoditus: [1669]1
* Valentinus: [1670]1
* Vasquez: [1671]1 [1672]2 [1673]3 [1674]4 [1675]5 [1676]6
* Wolsley: [1677]1
__________________________________________________________________

Index of Greek Words and Phrases

* arrhabon: [1678]1
* agape: [1679]1
* athetesis: [1680]1
* athetesai: [1681]1
* all: [1682]1 [1683]2 [1684]3
* alla dikaiosune: [1685]1
* alla kai huper hemon kolastheis kai timorian huposchon: [1686]1
* alla kai kauchomenoi en to Theo;: [1687]1
* alla ton mede gnonta amartian; hina kai hemeis genometha: [1688]1
* anakephalaiosis: [1689]1
* anapologetos: [1690]1
* anatapodaton: [1691]1
* anthropopathos: [1692]1
* anti hemon: [1693]1
* antiphasis: [1694]1
* axia: [1695]1 [1696]2
* apo charitos dikaiothomen: [1697]1
* apotelesmata: [1698]1
* apo: [1699]1
* apodosis: [1700]1
* apophasis antikeimenai: [1701]1
* arga semeia;: [1702]1
* asebes: [1703]1
* atopon atopotaton: [1704]1
* hagiastheto: [1705]1
* hagnisma: [1706]1
* hagnismos: [1707]1
* hamartia: [1708]1 [1709]2 [1710]3 [1711]4 [1712]5 [1713]6 [1714]7
* hamartian: [1715]1
* hamartolos: [1716]1
* aneu hon ouk: [1717]1
* ara oun: [1718]1
* hate ton huper hemon anadexamenos thanaton: [1719]1
* Alla menounge kai: [1720]1
* Alla menounge kai hegoumai: [1721]1
* Antipsuchos: [1722]1 [1723]2
* Aphesis hamartion: [1724]1
* ean me: [1725]1 [1726]2
* ego apotiso: [1727]1
* ego eipa: [1728]1
* enguao: [1729]1
* enguetes: [1730]1
* ek nomou: [1731]1
* ek pisteos: [1732]1 [1733]2 [1734]3 [1735]4
* ek ton meson: [1736]1
* ek tou enantiou: [1737]1
* emoi keitai: [1738]1
* emplesai ton nomon: [1739]1
* en: [1740]1
* energemata: [1741]1
* ex: [1742]1
* ex akoes pisteos: [1743]1
* ex henos: [1744]1
* ex ergon nomou: [1745]1 [1746]2
* ex autou: [1747]1
* exekleisthe: [1748]1
* exilasmos: [1749]1
* exochen: [1750]1 [1751]2
* epi: [1752]1
* epi pasin ariston: [1753]1
* epeideper eudokese Theou Logos on: [1754]1
* epilambanomai: [1755]1
* epoiesen hamartolon: [1756]1
* eph: [1757]1
* heauton helkusas: [1758]1
* henos hamartesantos: [1759]1
* henos dikaiomatos: [1760]1
* henos paraptomatos: [1761]1 [1762]2
* henos paraptomatos eis pantas anthropous eis katakrima: [1763]1
* henotheis: [1764]1
* engous: [1765]1
* enguos: [1766]1 [1767]2 [1768]3 [1769]4
* elos: [1770]1
* endeixin: [1771]1 [1772]2
* entha pasa hamartia ephanistai: [1773]1
* enochos: [1774]1
* Ego apotiso;: [1775]1
* Ego Paulos egrapsa te eme cheiri: [1776]1
* Enguetes: [1777]1
* Engue: [1778]1
* Edikaiosan ton Theon;: [1779]1
* Edikaiothe he Sophia: [1780]1
* Ek pisteos: [1781]1 [1782]2
* Ek ton logon sou dikaiothese;: [1783]1
* Elogisthe: [1784]1
* Epeidan tas hemeteras koinopoiei eis heauton hamartias;: [1785]1
* Eph: [1786]1 [1787]2
* Enguos: [1788]1
* he hupakoe: [1789]1
* he dike zen ouk eiasen: [1790]1
* hegoumai: [1791]1
* hemas te hauto kai ta hemetera pathe idiopoioumenos phesin: [1792]1
* hemin aitios tes ton hamartematon apheseos kateste: [1793]1
* hemeis tou plethous heneken peplemmelemenon: [1794]1
* e ekeinou dikaiosune? en tini dikaiothenai dunaton tous anomous
hemas kai asebeis: [1795]1
* e en mono to huio tou Theou? o tes glukeias antallages: [1796]1
* e opheilen: [1797]1
* e kath: [1798]1
* hen autos men ouk opheilen: [1799]1
* hegemai: [1800]1 [1801]2
* E opheilei;: [1802]1
* iasai ten psuchen mou: [1803]1
* isodunamounta: [1804]1
* hilaskomai: [1805]1
* hilasmos: [1806]1
* hina tous hamartolous poiese dikaious; mallon de oude houtos eipen;
all: [1807]1
* opheilo: [1808]1
* ho dikaios: [1809]1
* ho dikaion ton asebe: [1810]1
* ho dikaiotheis: [1811]1
* ho me ergazomenos: [1812]1
* ho soma autou einai legometha? kata ton apostolon phesanta: [1813]1
* ho paschontos henos melous: [1814]1
* ho pollo meizon en; ou gar hexin etheken: [1815]1
* hon apedokimasan hoi oikodomountes: [1816]1
* hotan kai kelida ananke tina me heurethenai: [1817]1
* hotan me ex ergon: [1818]1
* hoti hemarton soi: [1819]1
* Ho de Theos plousios on en eleei: [1820]1
* Ho de thelon dikaioun heauton;: [1821]1
* Ho dikaios dikaaiotheto eti: [1822]1
* Ho dikaios dikaaiotheto eti;: [1823]1
* Ho poion dikaiosunen: [1824]1
* Hos egenethe hemin apo Theou: [1825]1
* Hopos an dikaiothes en tois logois sou;: [1826]1
* Hoti tas hemeteras hamartias exoikeioumenos;: [1827]1
* upodikos to Theo: [1828]1
* humin estin: [1829]1
* humeis este soma Christou: [1830]1
* hupo Pneumatos hagiou pheromenos: [1831]1
* hupo kataran: [1832]1
* hupo nomon: [1833]1 [1834]2 [1835]3 [1836]4 [1837]5 [1838]6
* hupakoe: [1839]1 [1840]2 [1841]3
* hupodikoi to Theo: [1842]1 [1843]2 [1844]3
* hupodikos: [1845]1
* hupodikos to Theo: [1846]1 [1847]2
* hupodikos to Theo;: [1848]1 [1849]2
* Humeis este hoi dikaiountes heautous enopion ton anthropon: [1850]1
* hos: [1851]1
* hosper: [1852]1
* hoste eikotos henon heauton hemin: [1853]1
* o tes anexichniastou demiourgias: [1854]1
* o ton aprosdoketon euergesion; hina anomia men pollon en dikaio
heni krube: [1855]1
* hos: [1856]1
* O anexichniastou demiourgias;: [1857]1
* O bathos ploutou: [1858]1
* O tes glukeias antallages; : [1859]1
* ho: [1860]1
* ho pantes hemarton: [1861]1
* rhetos: [1862]1
* Autos ton idion huion apedoto lutron huper hemon: [1863]1
* Gualon: [1864]1
* Dikaioi katastathesontai hoi polloi;: [1865]1
* Dikaion apophaino: [1866]1
* Dikaion krino: [1867]1
* Dikaios anaphainomai: [1868]1
* Dikaios kathistatai: [1869]1
* Deixon moi ten pistin sou: [1870]1
* Di: [1871]1 [1872]2 [1873]3 [1874]4 [1875]5
* Dia pisteos: [1876]1
* Dia tes pisteos: [1877]1
* Dia tes pisteos en autou haimati: [1878]1
* Dia tes pisteos en to autou haimati: [1879]1
* Dikaioma: [1880]1 [1881]2 [1882]3 [1883]4
* Dikaiosai aitiatike, katadikasai, kolasai, dikaion nomisai: [1884]1
* Dikaioun duo deloi: [1885]1
* Dikaiosunen poiesato eti;: [1886]1
* Dikaioumenoi dorean te autou chariti: [1887]1
* Dikaioumenoi doroan te autou chariti: [1888]1
* Dikaioumenon: [1889]1
* Dikaioo: [1890]1 [1891]2
* Dioko: [1892]1
* Dorea tes dikaiosunes: [1893]1
* Dorea tes charitos: [1894]1
* Dorean te autou chariti: [1895]1 [1896]2
* Dorema: [1897]1 [1898]2 [1899]3
* Ei de ti edikese se: [1900]1
* Ei de ti edikese se;: [1901]1
* Theou gar estin haute: [1902]1
* Katakrima: [1903]1
* Krima: [1904]1 [1905]2
* Kurie eleeson me: [1906]1
* Logizo: [1907]1
* Logizometha oun tistei dikaiousthei anthropon: [1908]1
* Metron d: [1909]1
* Metatheis gar pros eauton ton ton hemon hamartion rhupon: [1910]1
* Nomon histanai: [1911]1
* Nomon oun katargoumen dia tes pisteos? Me genoito; alla nomon
histomen;: [1912]1
* Nomos entolon en dogmasi: [1913]1
* Hoi poietai tou numou dikaiothesontai;: [1914]1
* Ou monon de: [1915]1 [1916]2
* Ouk autos ho Kurios; alla hemeis en ekeino paschontes emen;:
[1917]1
* Pos de tas hemeteras hamartias exoikeioutai? kai pos pherein
legetai tas anomias hemon: [1918]1
* Paraptoma: [1919]1 [1920]2
* Perisseia charitos: [1921]1
* Plerosai nomon: [1922]1
* Plerosai ton nomon: [1923]1
* Poios tauta logos: [1924]1
* Pou oun he kauchesis? exekleisthe: [1925]1
* Proskairos esti: [1926]1
* To heni paraptomati: [1927]1
* Ti oun eroumen: [1928]1
* Touto ep: [1929]1
* Charis: [1930]1 [1931]2
* Charis tou Theou: [1932]1
* Charisma: [1933]1 [1934]2 [1935]3
* aitia: [1936]1 [1937]2
* auten ten tanonta monon: [1938]1
* autou;: [1939]1
* hauxesis: [1940]1
* genomenos huper hemon katara; kai ti gar allo he antipsuchos? dio
phesin ex hemeterou prosopou to logion: [1941]1
* graodeis muthoi: [1942]1
* dikaioi: [1943]1 [1944]2
* dedikaiomenos: [1945]1
* di: [1946]1
* dia: [1947]1
* dia pisteos: [1948]1
* dia pistin: [1949]1
* dia ten pollen agapen; huperballon ploutos tes charitos;: [1950]1
* dia tes pisteos: [1951]1 [1952]2
* dienguao: [1953]1
* dikaioo: [1954]1
* dikaioma: [1955]1 [1956]2 [1957]3 [1958]4 [1959]5 [1960]6 [1961]7
* dikaioma tou Theou: [1962]1
* dikaiosis zoes: [1963]1
* dikaaiotheto: [1964]1
* dikaiosai: [1965]1 [1966]2
* dikaioumai: [1967]1 [1968]2
* dikaiologema: [1969]1
* dikaiosune de henos pollous anomous dikaiose: [1970]1
* dikaiosunen poiein: [1971]1
* dikaiotheto: [1972]1
* dikaios esti: [1973]1
* dikaioo: [1974]1 [1975]2 [1976]3 [1977]4
* dikaioo;: [1978]1
* dikaiomata: [1979]1
* dikaousthai: [1980]1
* douloi achreioi: [1981]1 [1982]2
* doulos achreios: [1983]1
* dorea tes dikaiosunes: [1984]1
* dorean te autou chariti: [1985]1
* dorean te chariti autou: [1986]1
* dorean: [1987]1 [1988]2 [1989]3 [1990]4 [1991]5
* dorema: [1992]1 [1993]2
* eis dikaiosin: [1994]1
* eis dikaiosunen: [1995]1
* eis nomon dikaiosunes ouk ephthase: [1996]1
* eis pantas anthropous eis karakrima: [1997]1
* eis to gualon: [1998]1
* eis teleioteta: [1999]1
* zemian kai skubala: [2000]1
* kai ek ton logon sou katadikasthese: [2001]1
* kai Theou dikaiosune: [2002]1
* kai autos kata tous tes sumpatheias logous: [2003]1
* kai dia tes pisteos: [2004]1
* kai dorea en chariti te tou henos anthropou Iesou Christou: [2005]1
* kai mele ek merous; kai kath: [2006]1
* kai panton hemon huperalgei kai huperponei kata tous tes
philanthropias nomous; ou monon de tauta praxas ho Amnos tou Theou:
[2007]1
* kai tas hemeteras nosous idiopoieitai: [2008]1
* kai ten hemin prostetimemenen kataran eph: [2009]1
* kai to dikaion nomizein;: [2010]1
* kai to koino panton hemon skenomati sunaphthenai; tous ton
paschonton melon ponous eis heauton analambanei: [2011]1
* kai tauta men de tauta: [2012]1
* kat: [2013]1 [2014]2 [2015]3
* kata sungeneian: [2016]1
* katakrima: [2017]1
* katakrima eis pantas anthropous: [2018]1
* katastasis: [2019]1 [2020]2
* kataphasis: [2021]1
* katalambano: [2022]1
* katalusai: [2023]1 [2024]2
* katargesai: [2025]1
* kaucheseos: [2026]1
* kauchema: [2027]1 [2028]2 [2029]3 [2030]4 [2031]5
* kauchesis: [2032]1 [2033]2
* kauchesis : [2034]1
* koinonon me tou heautou kallous apergasamenos: [2035]1
* kolasai: [2036]1
* kolazomenon: [2037]1
* krima: [2038]1 [2039]2 [2040]3
* krima eis katakrima: [2041]1
* kurios: [2042]1
* lambano: [2043]1
* logizomai: [2044]1
* logizo: [2045]1
* mastigas te kai hubreis kai atimias hemin epopheilomenas eis auton
metatheis: [2046]1
* metedoke moi tes heautou katharotetos: [2047]1
* morphen doulou labein: [2048]1
* moschos tes hamartias: [2049]1
* nomos dikaiosunes: [2050]1
* nomos teleios: [2051]1
* ouden hugies: [2052]1
* ouk eipe: [2053]1
* ouchi ton me hamartanonta monon legei alla ton mede gnonta
hamartian: [2054]1
* oute tritos oute tetatros: [2055]1
* houto ton pollon melon paschonton kai hamartanonton: [2056]1
* pathos: [2057]1
* pistei: [2058]1 [2059]2 [2060]3
* pistis pseudonumos: [2061]1
* paraprtoma: [2062]1
* paraptoma: [2063]1 [2064]2 [2065]3 [2066]4
* parakoe: [2067]1 [2068]2
* paralambano: [2069]1
* peri harmatias: [2070]1 [2071]2
* perisseia charitos: [2072]1 [2073]2
* plerosai: [2074]1 [2075]2
* plerosai pasan dikaiosunen: [2076]1
* plousios en eleei: [2077]1
* poios: [2078]1
* polus nomos entha kai entha: [2079]1
* proton dektikon: [2080]1
* proegnosmenos: [2081]1
* proegoumene;: [2082]1
* prokatarcho: [2083]1
* prostasis: [2084]1
* skubala: [2085]1 [2086]2
* sunkekleismenos huph: [2087]1
* sumpaschei panta ta mele: [2088]1
* suntheke: [2089]1 [2090]2
* to huperechon tes gnoseos: [2091]1
* to paraptoma: [2092]1
* to te kolazein: [2093]1
* to charisma;: [2094]1
* ton athanaton huper ton thneton; ti gar allo tas hamartias hemon
edunethe kalupsai: [2095]1
* ton akakon huper ton kakon: [2096]1
* ton aphtharton huper ton phtharton: [2097]1
* ton hagion huper anomon: [2098]1
* ton dikaion huper ton adikon: [2099]1
* ton me gnonta hamartian: [2100]1
* te chariti autou: [2101]1
* ton hapax legomenon: [2102]1
* to dikaiomati tou Theou: [2103]1 [2104]2
* to paraptomati: [2105]1
* teleios: [2106]1
* telos nomou: [2107]1
* tauta parastesai dunesetai nous? ton gar dikaion: [2108]1
* tauten ten periochen tes Graphes: [2109]1
* teleioumai: [2110]1
* tou henos parakoe: [2111]1
* tou henos hamartesantos: [2112]1
* tou paraptomatos: [2113]1
* tou charismatos: [2114]1
* touto emoi ellogei: [2115]1
* touto emoi ellogei: [2116]1
* tuche: [2117]1
* phesin: [2118]1
* charin: [2119]1
* charis: [2120]1 [2121]2
* charis henoseos: [2122]1
* charis huperperisseuousa: [2123]1
* charisma: [2124]1 [2125]2 [2126]3 [2127]4
* chrestotes: [2128]1
* choris nomou: [2129]1
* epieikias: [2130]1
__________________________________________________________________

Index of Hebrew Words and Phrases

* 'sr l'gzlty 'z 'syv: [2131]1
* 't vn klnv: [2132]1
* 'k byhvh ly tsdqvt: [2133]1
* 'lychsvly 'dny vn: [2134]1
* 'nky 'rvnv: [2135]1
* 'sm: [2136]1
* 'sm: [2137]1 [2138]2 [2139]3 [2140]4
* vgd dym: [2141]1
* dvry s'gty: [2142]1
* dm lv: [2143]1
* hnhn' rkty mspt ydty ky'ny 'tsdq: [2144]1
* htsdyq: [2145]1 [2146]2 [2147]3
* hrs: [2148]1
* htrv n': [2149]1
* vhtsdyqv 'thtsdyq: [2150]1
* vhtsdqtyv: [2151]1
* vhrsyv 'thrs: [2152]1
* vcht'ty lk klhymym: [2153]1
* vntn 'tm lr's hsyr: [2154]1
* vychsvh: [2155]1
* vvntm hv' ysbl: [2156]1 [2157]2
* vtchsv lv ltsdqh: [2158]1
* vlhtsdyq tsdyq: [2159]1
* vmhntstdq: [2160]1
* vmtsdyqy hrbym: [2161]1
* chnm: [2162]1
* chtstdq: [2163]1
* cht'ym: [2164]1 [2165]2 [2166]3
* cht't: [2167]1 [2168]2 [2169]3 [2170]4
* cht': [2171]1
* chlylh ly 'm'tsdyq 'tvm: [2172]1
* chsv: [2173]1
* chqym: [2174]1
* yhvh tsdqnv: [2175]1
* ytsdyq: [2176]1
* kltsdqtynv: [2177]1
* lhrsy rs: [2178]1
* l''tsdyq rs: [2179]1
* mdmym: [2180]1
* msptmvt l'ys hzh: [2181]1
* mspt: [2182]1
* msptym: [2183]1
* mtsdyq rs vmrs tsdyq: [2184]1
* vn cht'ty: [2185]1
* srt hdvrym: [2186]1 [2187]2
* rvvn: [2188]1
* ny vrs htsdyqv: [2189]1
* vn: [2190]1
* rv: [2191]1 [2192]2 [2193]3
* tsdqtk lvdk: [2194]1
* tsdq lmym: [2195]1
* tsdq: [2196]1 [2197]2
* qrvv mtsdqy: [2198]1
* tvrh: [2199]1 [2200]2 [2201]3
__________________________________________________________________

Index of Latin Words and Phrases

* alter qui satisfecit; quia caput et corpus unus est Christus.:
[2202]1 * interpretantur magnum peccatorem; ac si dicat apostolus, nostri causa tractavit eum tanquam ipsum peccatum, ipsum scelus, id est, tanquam hominem insigniter sceleratum, ut in quo posuerit iniquitates omnium nostrum: [2203]1 * , quæ erant nostra fecit sua: [2204]1 * Ad me recipio, faciet, aut faciam: [2205]1 * Aliquid adhærebit: [2206]1 * Amisso articulo justificationis, simul amissa est tota doctrina Christiana.: [2207]1 * An, quicunque aut propinquitate, aut affinitate, regiam aut aliquibus ministeriis contigissent, alienæ culpæ rei trucidarentur:
[2208]1 * Articulus stantis aut cadentis eccleseæ: [2209]1 * Articulus stantis aut cadentis ecclesiæ: [2210]1 [2211]2 * Audimus vocem corporis ex ore capitis. Ecclesia in illo patiebatur, quando pro ecclesia patiebatur: [2212]1 * Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans, quod olim in psalmo eructaverit, id in supplicio crucis sub redemptorum suorum voce clamavit: [2213]1 * Christus: [2214]1 * Christus in vita passivam habuit actionem; in morte passionem activam sustinuit; dum salutem operaretur in medio terræ: [2215]1 * Christus omnia mundi peccata in se recepit, tantumque pro illis ultro sibi assumpsit dolerem cordis, ac si ipse ea perpetrasset;:
[2216]1 * Conditio: [2217]1 * Conscientia mea meruit damnationem, et poenitentia mea non sufficit ad satisfactionem; set certum est quod misericordia tua superat omnem offensionem;: [2218]1 * Credisne te non posse salvari nisi per mortem Christi? Respondet infirmus, Etiam.' Tum dicit illi, Age ergo dum superest in te anima, in hâc solâ morte fiduciam tuam constitue; in nullâ aliâ re fiduciam habe, huic morti te totum committe, hâc solâ te totum contege totum immisce te in hac morte, in hac morte totum te involve. Et si Dominus te voluerit judicare, dic, Domine, mortem Domini nostri Jesu Christi objicio inter me et tuum judicium, aliter tecum non contendo.' Et si tibi dixerit quia peccator es, dic, Mortem Domini nostri Jesu Christi pono inter me et peccata :
[2219]1 * Cum dies judicii aut dormitionis advenerit, omnes manus dissolventur; quibus dicitur in alio loco, confortamini manus dissolutæ; dissolventur autem manus, quia nullum opus dignum Dei justitia reperiatur, et non justificabitur in conspectu ejus omnis vivens, unde propheta dicit in psalmo, Si : [2220]1 * Cum duo nobis peperisse Christum dixerimus, impunitatem et præmium, illud satisfactioni, hoc merito Christi distinctè tribuit vetus ecclesia. Satisfactio consistit in peccatorum translatione, meritum in perfectissimæ obedientiæ pro nobis præstitæ imputatione: [2221]1 * Cum duo nobis peperisse Christum dixerimus, impunitatem et præmium, illud satisfctioni, hoc merito Christi distincte tribuit vetus ecclesia. Satisfactio consistit in meritorum translatione, meritum in perfectissimæ obedientiæ pro nobis præstitiæ imputatione:
[2222]1 * Cum fides imputatur nobis pro justitia ideo imputatur, quia nec ipsa fides justitia est, nec verè in se eam continet: [2223]1 * Cum servus pecuniam pro libertate pactus est, et ob eam rem, reum dederit: [2224]1 * Damni: [2225]1 * De bono patientiæ; justus autem adhuc justiora faciat, similiter et qui sanctus sanctiora: [2226]1 * Deinde dicitur Christus justitia nostra, quoniam satisfecit patri pro nobis, et eam satisfactionem ita nobis donat et communicat, cum nos justificat, ut nostra satisfactio et justitia dici possit:
[2227]1 * Dissimulare non possumus, hanc vel primam doctrinæ Christianæ partem (de justificatione) obscuratam : [2228]1 * Distulit in seram commissa piacula mortem: [2229]1 * Domine Jesu, conjunge, obsecro, obsequium meum cum omnibus quæ tu egisti, et passus es ex tam perfecta charitate et obedientia. Et cum divitiis satisfactionum et meritorum dilectionis, patri æterno, illud offere digneris.: [2230]1 * Donum, donum gratuitum; beneficium, id quod Deus gratificatur:
[2231]1 * Ecce clamat sub molibus iniquitatum suarum. Circumspexit se, circumspexit vitam suam, vidit illam undique flagitiis coopertam; quacunque respexit, nihil in se boni invenit: et cum tanta et tam multa peccata undique videret, tanquam expavescens, exclamavit, Si iniquitates observaris Domine, quis sustinebit?' Vidit enim prope totam vitam humanam circumlatrari peccatis; accusari omnes conscientias cogitationius suis; non inveniri cor castum præsumens de justitia; quod quia inveniri non potest, præsumat ergo omnium cor de misericordi Domini Dei sui, et dicat Deo, Si iniquitates observaris Domine, Domine quis sustinebit?' Quæ autem est spes? quoniam apud te propitiatio est: [2232]1 * Ego quidem etiamsi non semel sed sæpius id : [2233]1 * Eramus enim omnes ille unus homo: [2234]1 * Ex gratia: [2235]1 * Ex injuria: [2236]1 [2237]2 * Ex justitia: [2238]1 [2239]2 * Ex mera gratia: [2240]1 * Ex voluntaria sponsione: [2241]1 [2242]2 * Fecistis probè, incertior sum multo, quam dudum: [2243]1 * Fide, ex fide, per fidem: [2244]1 * Forisfacio: [2245]1 * Hæc tua, tuorumque sententia, adeo foeda et execrabilis est, ut pestilentiorem : [2246]1 * Hactenus: [2247]1 * Hactenus de imputatione justitiæ Christi; sine qua nemo unquam aut salvatus est, aut salvari queat: [2248]1 * Hic docet apostolus quænam illa justitia sit qua nitendum coram Deo, nimirum quæ per fidem apprehenditur, at hæc imputata est: Causam etiam ostendit cur jure nostra fiat, nimirum quia nos Christi sumus et in Christo comperimur; quia igitur insiti sumus in corpus ejus et coalescimus cum illo in unam personam, ideo ejus justitia nostra reputatur: [2249]1 * Hic intellectus explicandus est per commentarium Græcorum Chrysostomi et cæterorum; quia peccatum emphatic : [2250]1 * Hoc in me situm est: [2251]1 * Hoc modo non esset absurdum, si quis diceret nobis imputari Christi justitiam et merita, cum nobis donantur et applicantur, ac si nos ipsi Deo satisfecissimus: [2252]1 * Homo siquidem qui debuit; homo qui solvit. Nam si unus,' inquit, pro omnibus mortuus est, ergo omnes mortui sunt;' ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit: nec alter jam inveniatur, qui forisfecit,: [2253]1 * Ideo se humanæ imfirmitati virtus divina conseruit, ut dum Deus sua facit esse quæ nostra sunt, nostra faceret esse quæ sua sunt:
[2254]1 * Imputare: [2255]1 * Imputare aut reputare quidquam alicui, est idem atque inter ea quæ sunt ipsius, et ad eum pertinent, connumerare et recensere: [2256]1 * In carne sua omnem carnem suscepit, crucifixus, omnem carnem crucifixit in se: [2257]1 * In quo omnes peccaverunt: [2258]1 * In quo, si subtilius aliquanto quam opus esse videretur, quædam a nobis disputata sunt: [2259]1 * In vobis situm est: [2260]1 * Inhærens justitia ita reddit animam justam et sanctam ac proinde filiam Dei, ut hoc ipso reddat eam heredem, et dignam æterna gloria; imo ipse Deus efficere non potest ut hujusmodi justus dignus non sit æterna beatitudine: [2261]1 * Injuriarum: [2262]1 * Ipse peccatum ut nos justitia, nec nostra sed Dei, nec in nobis sed in ipso; sicut ipse peccatum, non suum sed nostrum, nec in se sed in nobis constitutum: [2263]1 * Ipse peccatum ut nos justitia, non nostra sed Dei, non in nobis sed in ipso; sicut ipse peccatum non suum sed nostrum, non in se, sed in nobis constitutum: [2264]1 * Is qui adoptat rogatur, id est, interrogatur, an velit eum quem adopturus sit, justum sibi filium esse. Justum: [2265]1 * Ita vocatur quia Dominus per manum ejus judicium et justitiam faciet Israeli: [2266]1 * Itaque non quia utrumque Scripture dicat, propterea hæc inter se non pugnare concludendum est; sed potius quia hæc inter se pugnant, ideo alterutrum a Scriptura non dici statuendum est: [2267]1 * Jam vero manifestum est, Christum quia homo natus fuerat, et quidem, ut inquit Paulus, factus sub lege, legi divinæ inquam, quæ æterna et immutabilis est, non minus quam cæteri homines obnoxium fuisse. Alioqui potuisset Christus æternam Dei legem negligere, sive etiam universam si voluisset infringere, quod impium est vel cogitare. Immo ut supra alicubi explicatum fuit, nisi ipse Christus legi divinæ servandæ obnoxius fuisset, ut ex Pauli verbis colligitur, non potuisset iis, qui ei legi servandæ obnoxii sunt, opem ferre et eos ad immortalitatis firmam spem traducere. Non differebat igitur hac quidem ex parte Christus, quando homo natus erat, a cæteris hominibus. Quocirca nec etiam pro aliis, magis quam quilibet alius homo, legem divinam conservando satisfacere potuit, quippe qui ipse eam servare omnino debuit: [2268]1 * Justificari: [2269]1 * Justificat ergo nos Deus Pater bonitate suâ gratuitâ, qua nos in Christo complectitur, dum eidem insertos innocentiâ et justitiâ Christi nos induit; quæ una et vera et : [2270]1 * Justificatio: [2271]1 * Justificetur adhuc: [2272]1 * Magister Sententiarum: [2273]1 * Magno authori imputata: [2274]1 * Male sarta gratia nequicquam coit et rescinditur: [2275]1 * Mercaturam quandam docere nos Paulus videtur. Abundatis, inquit, vos pecunia, et estis inopes justitiæ; contra, illi abundant justitia et sunt inopes pecuniæ; fiat quædam commutatio; date vos piis egentibus pecuniam quæ vobis affluit, et illis deficit; sic futurum est, ut illi vicissim justitiam suam qua abundant, et qua vos estis destituti, vobis communicent.: [2276]1 * Mi dulcis frater, disce Christum et hunc crucifixum, disce ei cantare, et de teipso desperans dicere ei; tu Domine Jesu es justitia mea, ego autem sum peccatum tuum; tu assumpsisti meum, et dedisti mihi tuum; assumpsisti quod non eras, et dedisti mihi quod non eram. Ipse suscepit te et peccata tua fecit sua, et suam justitiam fecit tuam; maledictus qui hæc non credit!: [2277]1 * Mirum: [2278]1 * Modus in omnibus rebus optimus: [2279]1 * Nam si unus pro omnibus mortuus est, ergo omnes mortui sunt,' ut videlicet satisfactio : [2280]1 * Natura sic apparet vitiata, ut hoc majoris vitii sit non videre:
[2281]1 * Ne quisquam putaret hic apostolum ea lege dixisse neminem justificari, quæ in sacramentis veteribus multa continet figurata præcepta, unde etiam est ista circumcisio carnis, continuo subjunxit, quam dixerit legem et ait; per legem cognitio peccati.':
[2282]1 * Nec enim ut per Christi justitiam justificemur, opus est ut illius justitia, nostra fiat justitia; sed sufficit ut Christi justitia sit causa nostræ justificationis; et hactenus possumus tibi concedere, Christi justitiam esse nostram justitiam, quatenus nostrum in bonum justitiamque redundat; verum tu proprie nostram, id est, nobis attributam ascriptamque intelligis: [2283]1 * Nemo absolvitur se judice: [2284]1 * Nemo ergo sibi arroget, nemo de meritis glorietur, nemo de potestate se jactet, omnes speremus per Dominum Jesum misericordiam invenire, quoniam omnes ante tribunal ejus stabimus. De illo veniam, de illo indulgentiam postulabo. Quænam spes alia peccatoribus?: [2285]1 * Nisi per fidem Jesu Christi; sententiam reddit obscuram particula nisi: [2286]1 * Nocturni lemures, portentaque Thessala,: [2287]1 * Nollem dictum: [2288]1 * Non esset: [2289]1 * Non igitur illam acquisiverat ante mortem: [2290]1 * Non solum illa opera legis quæ sunt in veteribus sacramentis, et nunc revelato testamento novo non observantur a Christianis, sicut est circumcisio præputii, et sabbati carnalis vacatio; et a quibusdam escis abstinentia, et pecorum in sacrificiis immolatio, et neomenia et azymum, et cætera hujusmodi, verum etiam illud quod in lege dictum est, Non concupisces,' quod utique et Christianis nullus ambigit esse dicendum, non justificat hominem, nisi per fidem Jesu Christi, et gratiam Dei per Jesum Christum Dominum nostrum: [2291]1 * Nos omnes portabat Christus; qui et peccata nostra portabet:
[2292]1 * Nostram causam sustinebat, qui nostram sibi carnem aduniverat, et ita nobis arctissimo vinculo conjunctus, et : [2293]1 * Nostris eam criminibus urgemus, culpamque nostram illi imputamus:
[2294]1 * Opera bona non faciunt justum, sed justificatus facit bona opera:
[2295]1 * Opportuna loca dividenda præfectis esse ac suæ quique partis tutandæ reus sit: [2296]1 * Optime de pessimis meruisti, ad quos pervenerit incorrupta rerum fides, magno authori suo imputata: [2297]1 * Paulus agit de operibus et perfectis in hoc dicto, ideo enim adjecit, sine operibus legis, ut indicaretur loqui eum de operibus a lege requisitis, et sic de perpetua et perfectissima divinorum præceptorum obedientia sicut lex requirit. Cum autem talem obedientiam qualem lex requirit nemo præstare possit, ideo subjecit apostolus nos justificari fide, id est, fiduciâ et obedientiâ ea quantum quisque præstare potest, et quotidie quam maximum præstare studet, et connititur. Sine operibus legis, id est, etsi interim perfecte totam legem sicut debebat complere nequit: [2298]1 * Peccatum Adami ita posteris omnibus imputatur, ac si omnes idem peccatum patravissent: [2299]1 * Peccavimus in primo homine quando ille peccavit, et illa ejus prævaricatio nostra etiam prævaricatio fuit. Non enim vere per Adami inobedientiam constitueremur peccatores, nisi inobedientia illius nostra etiam inobedientia esset: [2300]1 * Precibus aut pretio ut in aliquâ parte hæreant: [2301]1 * Propter fidem: [2302]1 * Propter incertitudinem propriæ justitiæ, et periculum inanis gloriæ, tutissimum est fiduciam totam in solâ misericordiâ Dei et benignitate reponere: [2303]1 * Propter relationem foederalem: [2304]1 * Propter relationem naturalem: [2305]1 * Quæ vetera nunc sunt, fuerunt olim nova, et quædam in usu perquam recentia; ut, Messala primus reatum, munerarium Augustus primus, dixerat: [2306]1 * Quandoquidem peccatum Adæ multum abire non potest, obsecro te Pater coelestis, ut ipsum in me vindices. Ego enim omnia illius peccata in me recipio. Si hæc iræ tempestas, propter me orta est, mitte me in mare amarissimæ passionis;: [2307]1 * Quemadmodum oblatus est pro peccatis, non immerito peccatum factus dicitur, quia et bestia in lege quæ pro peccatis offerabatur, peccatum nuncupatur: [2308]1 * Quemadmodum prævaricatione primi hominis ut in primitiis generis nostri, morti addicti fuimus; eodem modo per obedientiam et justitiam Christi, in quantum seipsum legi subjecit, quamvis legis author esset, benedictio et vivificatio quæ per Spiritum est, ad totam nostram penetravit naturam: [2309]1 * Qui justus est, justificetur adhuc: [2310]1 * Quid potest esse omnis justitia nostra coram Deo? nonne juxta prophetam velut pannus menstruatæ' reputabitur; et si districtè judicetur, injustitia invenietur omnis justitia nostra, et minus habens: [2311]1 * Quinto refellitur quoniam si vere nobis imputetur justitia Christi ut per eam justi habeamur ac censeremur, ac si proprie nostra esset intrinseca formalisque justitia, profecto non minus justi haberi et censeri deberemus quam ipse Christus: proinde deberemus dici atque haberi redemptores, et salvatores mundi, quod : [2312]1 * Quit mirum si in nostra persona constitutus, nostram carnem indutus: [2313]1 * Quod in ejus caput sit: [2314]1 * Quod si ergo justi effecti sumus per vitam illius, causa nulla relicta fuit cur pro nobis moreretur; quia justitia Dei non patitur ut puniat justos. At punivit nos in Christo, seu quod idem valet punivit Christum pro nobis, et loco nostri, posteaquam ille sancte vixisset, ut certum est e Scriptura. Ergo non sumus justi effecti per sanctam vitam Christi. Item, Christus mortuus est ut justitiam illam Dei nobis acquireret: [2315]1 * Quomodo ergo dicit, Delictorum meorum?' nisi quia pro delictis nostris ipse precatur; et delicta nostra delicta sua fecit, ut justitiam suam nostram justitiam faceret;: [2316]1 * Quoniam quidem inquit (apostolus) Deus erat in Christo, mundum reconcilians sibi, non imputans hominibus sua delicta, et deposuit apud nos verbum reconciliationis; in illo ergo justificamur coram Deo, non in nobis; non nostrâ sed illius justitiâ, quæ nobis cum illo jam communicantibus imputatur. Propriæ justitiæ inopes, extra nos, in illo docemur justitiam quærere. Cum inquit, ui peccatum non noverat, pro nobis peccatum fecit; hoc est, hostiam peccati expiatricem, ut nos efficeremur justitia Dei in ipso, non nostrâ, sed Dei justitiâ justi efficimur in Christo; quo jure? Amicitiæ, quæ communionem omnium inter amicos facit, juxta vetus et celebratissimum proverbium; Christo insertis, conglutinatis, et unitis, et sua nostra facit, suas divitias nobis communicat, suam justitiam inter Patris judicium et nostram injustitiam interponit, et sub ea veluti sub umbone ac clypeo a divina, quam commeruimus, ira nos abscondit, tuetur ac protegit; imo eandem nobis impertit et nostram facit, qua tecti ornatique audacter et secure jam divino nos sistamus tribunali et judicio: justique non solum appareamus, sed etiam simus. Quemadmodum enim unius delicto peccatores nos etiam factos affirmat apostolus: ita unius Christi justitiam in justificandis nobis omnibus efficacem esse; et sicut per inobedientiam unius hominis peccatores constituti sunt multi, sic per obedientiam unius justi (inquit) constituentur multi. Hæc est Christi justitia, ejus obedientia, qua voluntatem Patris sui perfecit in omnibus; sicut contrà nostra injustitia est nostra inobedientia, et mandatorum Dei prævaricatio. In Christi autem obedientia quod nostra collocatur justitia inde est, quod nobis illi incorporatis, ac si nostra esset, accepta ea fertur: ut eâ ipsâ etiam nos justi habeamur. Et velut ille quondam Jacob, quum nativitate primogenitus non esset, sub habitu fratris occultatus, atque ejus veste indutus, quæ odorem optimum spirabat, seipsum insinuavit patri, ut sub aliena persona benedictionem primogenituræ acciperet: ita et nos sub Christi primogeniti fratris nostri preciosa puritate delitescere, bono ejus odore fragrare, ejus perfectione vitia nostra sepeliri et obtegi, atque ita nos piissimo Patri ingerere, ut justitiæ benedictionem ab eodem assequamur, necesse est." : [2317]1 * Reatus: [2318]1 * Recapitulans universum hominum genus in se ab initio usque ad finem, recapitulatus est et mortem ejus: [2319]1 * Reus: [2320]1 * Sacra verba in alium sensum, quam verba sonant, per inusitatos etiam tropos quandoque explicantur: [2321]1 * Se quidem : [2322]1 * Si obedientia vitæ Christi nobis ad justitiam imputaretur, non fuit opus Christum pro nobis mori; mori enim necesse fuit pro nobis injustus: [2323]1 * Somnia, terrores magici, miracula, sagæ: [2324]1 * Sponsor foederis appellatur Jesus, quod nomine Dei nobis, spoponderit, id est fidem fecerit, Deum foederis promissiones servaturum. Non vero quasi pro nobis spoponderit Deo, nostrorumve debitorum solutionem in se receperit. Nec enim nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, foedus nobiscum panxit, ejusque promissiones ratas fore spopondit et in se recepti; ideoque nec sponsor simpliciter, sed foederis sponsor nominatur; spopondit autem Christus pro foederis : [2325]1 * Spopondit Christus; id est, nos certos promissi fecit, non solis verbis, sed perpetua vitæ sanctitate, morte ob id tolerata et miraculis plurimis: [2326]1 * Sunt opera nostra, id est, ut dictum fuit, obedientia quam Christo præstamus, licet nec efficiens nec meritoria, tamen causa est (ut vocant) sine quâ non, justificationis coram Deo, atque æternæ nostræ.: [2327]1 * Tantum religio potuit suadere malorum!: [2328]1 * Tria considero in quibus tota spes mea consistit, charitatem adoptionis, veritatem promissionis, potestatem redditionis. Murmuret jam quantum voluerit insipiens cogitatio mea, dicens: Quis enim es tu, et quanta est illa gloria, quibusve meritis hanc obtinere speras? Et ego fiducialiter respondebo: Scio cui credidi, et certus sum, quia in charitate nimia adoptavit me, quia verax in promissione, quia potens in exhibitione: licet enim ei facere quod voluerit. Hic est funiculus triplex qui difficilè rumpitur, quem nobis a patria nostra in hunc carcerem usque dimissum firmiter, obsecro, teneamus: ut ipse nos sublevet, ipse nos trahat et pertrahat usque ad conspectum gloriæ magni Dei: qui est benedictus in sæcula. Amen.: [2329]1 * Tu hinc o rosea martyrum turba offer pro me, nunc et in hora mortis meæ, merita, fidelitatum, constantiæ, et pretiosi sanguinis, cum sanguine agni immaculati, pro omnium salute effusi.: [2330]1 * Tu nosti, Domine, quam sanctæ, quam innocentes, quam puræ ab omni fraude et rapina quas ad te expando manus; quam justa, quam immaculata labia et ab omni mendacio libera, quibus tibi ut mihi miserearis preces fundo;: [2331]1 * Unum bonum est, quod beatæ vitæ causa et firmamentum est, sibi fidere: [2332]1 * Ut autem reparet omnium vitam, recepit omnium causam; at sicut per unius reatum omnes facti fuerunt peccatores, ita per unius innocentiam omnes fierent innocentes; inde in homines manaret justitia, ubi est humana suscepta natura: [2333]1 * Ut cavendum est ne vitæ sanctitatem atque innocentiam effectum justificationis nostræ coram Deo esse credamus, neque illam nostræ coram Deo justificationis causam efficientem aut impulsivam esse affirmemus; set tantummodo causam sine quâ eam justificationem nobis non contingere decrevit Deus.: [2334]1 * Ut sæpe diximus omnis justitia humana injustitia esse convincitur si distincte judicetur: [2335]1 * Verba delictorum meorum: [2336]1 * Vide, quomodo quæ Christi sunt cum iis quæ sunt Adami conferantur, cum morbo medicina, cum vulnere emplastrum, cum peccato justitia, cum execratione benedictio, cum condemnatione remissio, cum transgressione obedientia, cum morte vita, cum inferis regnum, Christus cum Adam, homo cum homine: [2337]1 * Virtutem: [2338]1 * absolutissima et perfectissima: [2339]1 * absurdum, si quis diceret nobis imputari Christi justitiam et merita; cum nobis donentur et applicentur; ac si nos ipsi Deo satisfecissemus: [2340]1 * ad idem: [2341]1 [2342]2 [2343]3 * ad ravim: [2344]1 * alienæ culpæ reus: [2345]1 [2346]2 [2347]3 * capite diminutus: [2348]1 * causæ sine quibus non: [2349]1 * causa: [2350]1 * causa per quam: [2351]1 * causa sine qua non: [2352]1 [2353]2 [2354]3 [2355]4 [2356]5 [2357]6
[2358]7 [2359]8 [2360]9 * condemnare: [2361]1 * conditio personæ: [2362]1 * crimen: [2363]1 * crimini obnoxious: [2364]1 * damni: [2365]1 * de congruo et condigno: [2366]1 * debiti: [2367]1 * dignitas poenæ: [2368]1 [2369]2 * dignitas poenæ propter culpam: [2370]1 * dignitatem poenæ: [2371]1 * divini veritate, non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est; sed etiam quatenus muneris sui fidem, maximis rerum ipsarum comprobavit documentis, cum perfecta vitæ innocentia et sanctitate, cum divinis plane quæ patravit, operibus; cum mortis adeo truculentæ, quam pro doctrinæ suæ veritate subiit, perpessione: [2372]1 * eo quad: [2373]1 * eo quod: [2374]1 * eodem respectu: [2375]1 * errorem post homines natos in populo. Dei extitisse non credam:
[2376]1 * est absurdissimum: [2377]1 * et quod horret animus cogitare, filius diaboli: [2378]1 * ex communi jure: [2379]1 * ex condigno: [2380]1 [2381]2 * ex congruo: [2382]1 [2383]2 * ex fide: [2384]1 * ex gratia: [2385]1 * ex injuria: [2386]1 [2387]2 * ex justitia: [2388]1 [2389]2 [2390]3 [2391]4 [2392]5 * ex justitia : [2393]1 * ex mera gratia: [2394]1 [2395]2 [2396]3 [2397]4 [2398]5 * ex operibus: [2399]1 * ex professo: [2400]1 * ex voluntaria sponsione: [2401]1 * existimatio magnificè sentiens de Dei potentia, justitia, bonitate, et si quid promiserit in eo præstando constantia: [2402]1 * extra oleas: [2403]1 * foeda, execranda, pernitiosa, detestanda: [2404]1 * fidejussor: [2405]1 * fundamentaliter ex compacto, ex voluntaria sponsione: [2406]1 * fundamentum: [2407]1 * gratiam gratum facientem: [2408]1 * gratiosa divinæ mentis æstimatio, quâ credentem in Filium suum, eo loco reputat ac si perfectè justus esset, ac legi et voluntati ejus per omnia : [2409]1 * gratiosa donatio: [2410]1 * gratis dictum: [2411]1 [2412]2 * gratis per gratiam: [2413]1 * idem: [2414]1 * imputare: [2415]1 [2416]2 * in hypothesi: [2417]1 * in infinitum: [2418]1 * in rerum nature: [2419]1 * in sacris monumentis scriptum extaret, non idcirco tamen ita prorsus rem se habere crederem, ut vos opinamini; cum enim id omnino fieri non possit non secus atque in multis aliis Scripturæ Testimoniis, una cum cæteris omnibus facio; aliquâ, quæ minus incommoda videretur, interpretatione adhibitâ, eum sensum ex ejusmodi verbis elicerem qui sibi constaret;: [2420]1 * in thesi: [2421]1 * inanem sine mente sonum: [2422]1 * indignum esse, qui propriis meritis regnum coelorum obtineret; set Dominum Deum suum qui illud duplici jure obtineat, et Patris hæreditate, et passionis merito, altero contentum esse, alterum sibi donare; ex cujus dono illud sibi merito vendicet, hacque fiducia fretus minime confundatur; neque enim oleum misericordiæ nisi in vase fiduciæ poni; hanc hominis fiduciam esse a se deficientis et innitentis domino suo; alioquin propriis meritis fidere, non fidei esse sed perfidiæ; peccata deleri per Dei indulgentiam, ideoque credere nos debere peccata deleri non posse nisi ab eo cui soli peccavimus, et in quem peccatum non cadit, per quem solum nobis peccata condonentur;: [2423]1 * iniquitates attendas Domine, quis sustinebit,': [2424]1 * injuriarum: [2425]1 * instrumentum, aut formam, aut modum actionis: [2426]1 * intelligo, non verum, ut aliqui censent, sed omnibus partibus, ut ita dicam, filiationis, veri filii vicem obtinentem, naturalis et legitimi filii loco sedentem: [2427]1 * ipsi viderint: [2428]1 * ipso facto: [2429]1 [2430]2 [2431]3 * judicium: [2432]1 * jus: [2433]1 [2434]2 * jus in judicio auferre: [2435]1 * juste agere: [2436]1 * justificatio: [2437]1 * justificationes: [2438]1 * justifico: [2439]1 * justitia operum: [2440]1 * justos ex injustis: [2441]1 * justum: [2442]1 [2443]2 * justum censere, declarare pronuntiare: [2444]1 * justum esse: [2445]1 * justus censeri, pro justo haberi: [2446]1 * justus filius: [2447]1 [2448]2 * magis quam illustratam a scholasticis, spinosis plerisque quæstionibus, et definitionibus, secundum quas nonnulli magno supercilio primam in omnibus autoritatem arrogantes: [2449]1 * malis inventis pejora addere: [2450]1 * materia probabili: [2451]1 * mea.' Si dixerit tibi quod meruisti damnationem; dic, Domine, mortem Domini nostri Jesu Christi obtendo inter te et mala merita mea, ipsiusque merita offero pro merito quod ego debuissem habere nec habeo.' Si dixerit quod tibi est iratus, dic, Domine, mortem Domini Jesu Christi oppono inter me et iram tuam;': [2452]1 * meritum de congruo: [2453]1 * meritum ex condigno: [2454]1 * mutatis mutandis: [2455]1 * nemo unquam Deo acceptam : [2456]1 * non propriæ sed : [2457]1 * nulla pietatis commendatione, nullo laudato prioris vitæ exemplo commendatos; imo ut plerumque videmus, per vagabundos, et contentionum zeli carnalis plenos homines, alios ex castris, aulis, ganeis, prolatam esse. Scrupuli ab excellenti viro propositi, inter oper. Socin.: [2458]1 * nullum omnino locum invenire putuerunt, ubi legeretur Christi justitiam nobis imputari ad justitiam; vel nos justos esse per Christi justitiam nobis imputatam: [2459]1 * obiter: [2460]1 * obligatio ad poenam: [2461]1 [2462]2 * obligatio ad poenam, propter culpam, aut admissam in se, aut imputatum, justè aut injustè: [2463]1 * obligationem ad poenam: [2464]1 * officii ex sponsione: [2465]1 * omnes gentes exinde ab Adam dispersas, et generationem hominum in semet ipso recapitulatus est; unde a Paulo typus futuri dictus est ipse Adam: [2466]1 * opera nostra justa facta ex fide: [2467]1 * poenæ: [2468]1 [2469]2 * poenæ propter crimen: [2470]1 * pene solus legi dignus.: [2471]1 * per fidem: [2472]1 * per gratiam Dei: [2473]1 * perfecta est, quæ Dei sustinere conspectum potest, ita unam pro nobis sisti oportet tribunali divini judicii et veluti causæ nostræ intercessorem eidem repræsentari: qua subnixi etiam hic obtineremus remissionem peccatorum nostrorum assiduam: cujus puritate velatæ non imputantur nobis sordes nostræ, imperfectionum immunditiæ, sed veluti sepultæ conteguntur, ne in judicium Dei veniant: donec confecto in nobis, et plane extincto veteri homine, divina bonitas nos in beatam pacem cum novo Adam recipiat;: [2474]1 * perfugium animæ: [2475]1 * piaculum: [2476]1 [2477]2 * piratica, musica: [2478]1 * porro alicui videri posset, cur divinus author de Christi sacerdotio, in superioribus et in sequentibus agens, derepente eum sponsorem foederis non vero sacerdotem vocet? Cur non dixerit tanto præstantioris foederis factus est sacerdos Jesus?' Hoc enim plane requirere videtur totus orationis contextus. Credibile est in voce sponsionis sacerdotium quoque Christi intelligi. Sponsoris enim non est alieno nomine quippiam promittere, et fidem suam pro alio interponere; sed etiam, si ita res ferat, alterius nomine id quod spopondit præstare. In rebus quidem humanis, si id non præstet is pro quo sponsor fidejussit; hic vero propter contrariam causam (nam prior hic locum habere non potest), nempe quatenus ille pro quo spopondit Christus per ipsum Christum promissa sua nobis exhibet; qua in re præcipue Christi sacerdotium continetur: [2479]1 * pro crimine: [2480]1 * promissi: [2481]1 * propter fidem: [2482]1 * propter relationem foederalem: [2483]1 * propter relationem naturalem: [2484]1 * propterea: [2485]1 [2486]2 * quæ si proprie ut Latinis auribus sonat accipiatur, exceptionem facit ab eo quod præcedit, ut sensus sit hominem non justificari ex operibus Legis nisi fidees in Christum ad ea opera accedat, quæ si accesserit justificari eum per legis opera. Sed cum hic sensus justificationem dividat, partim eam tribuens operibus legis, partim fidei Christi, quod est contra definitam et absolutam apostoli sententiam, manifestum est, interpretationem illam tanquam apostolico sensui et scopo contrariam omnino repudiandam esse. Verum constat voculam nisi' frequenter in Scripturis adversative sumi, ut idem valeat quod sed tantum': [2487]1 * quamvis servus ab alio manusmissus est, reus tamen obligabitur:
[2488]1 * quatenus: [2489]1 * quoad reatum culpæ: [2490]1 * quoad reatum poenæ: [2491]1 * quovis modo: [2492]1 [2493]2 * reatus: [2494]1 [2495]2 [2496]3 [2497]4 [2498]5 [2499]6 [2500]7
[2501]8 * reatus culpæ: [2502]1 [2503]2 [2504]3 [2505]4 [2506]5 [2507]6
[2508]7 * reatus poenæ: [2509]1 [2510]2 [2511]3 [2512]4 [2513]5 [2514]6 * rei: [2515]1 * reputare: [2516]1 [2517]2 [2518]3 * reputare, imputare, acceptum ferre, tribuere, assignare, ascribere:
[2519]1 * rerum natura: [2520]1 * retulit; nimirum rectè. Propter virtutem enim jure landamur, et in virtute rectè gloriamur, quod non contingeret, si donum a Deo, non a nobis haberemus: [2521]1 * reus: [2522]1 [2523]2 [2524]3 [2525]4 [2526]5 [2527]6 [2528]7 * satisdationibus obnoxius: [2529]1 * secundum fidem: [2530]1 * secundum opera: [2531]1 [2532]2 * sed: [2533]1 * sed tantum: [2534]1 * semper paruisset: [2535]1 * sine quibus non: [2536]1 [2537]2 * sponsio, expromissio, fidejussio: [2538]1 * sponsor: [2539]1 * sponsor, fidejussor, præs: [2540]1 * sponsor, vas, præs, fidejussor: [2541]1 * sponsorem, expromissorem: [2542]1 * statu viatorum: [2543]1 * status: [2544]1 * status, fortuna, dignitas, causa, pactum initum: [2545]1 * subjecta capacia auditionis evangelicæ: [2546]1 * subjectum capax: [2547]1 * subjectum capax justificationis: [2548]1 [2549]2 [2550]3 * ubi fides?: [2551]1 * ubi pudor, : [2552]1 * unius omnibus imputetur, sicut omnium peccata unus ille portavit:
[2553]1 * vindicta noxæ: [2554]1 * virtute foederis evangelici: [2555]1 * vola manûs: [2556]1 * voti debitor: [2557]1 __________________________________________________________________

Index of Pages of the Print Edition

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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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